ANCIENT WISDOM FOR MODERN LIVING

History and Philosophy of Yoga

by

Debbi Murphy, PhD, E-RYT 500

WHAT IS YOGA?

YOGA IS AN ART, A SCIENCE AND A PHILOSOPHY.

YOGA VIEWS TO ATTAIN A STATE OF PERMANENT PEACE OF MIND IN ORDER TO

EXPERIENCE ONE’S TRUE SELF.

YOGA IS UNION WITH THE DIVINE.

YOGA IS A WAY OF LIFE, A LIFESTYLE.

YOGA IS NOT A RELIGION, NOT SUPERSTITION.

YOGA IS THE OLDEST ORGANIZED ATTEMPT AT TRYING TO ANSWER

METAPHYSICAL QUESTIONS….WHO AM I? WHAT IS MEANING OF LIFE? HOW

CAN I LIVE MORE HEALTHFULLY, HAPPILY? HOW CAN I AVOID SUFFERING?

YOGA IS JUST ONE TOOL TO HELP ANSWER THESE QUESTIONS.

YOGA MEANS “UNION” IN SANSKRIT (THE OLDEST LANGUAGE).

“YOGA IS THE UNION OF THE WORLD WITHIN AND AROUND TO THE JOY OF ALL

CREATION, THE ETERNAL BLISS THAT IS OUR TRUE NATURE.” BKS IYENGAR

YOGA IS THE UNION OF BODY, MIND AND SPIRIT.

YOGA IS UNION WITH THE PRESENT.

“YOGA IS A FRIEND…IT ENABLES US TO LIVE FULLY, TAKING DELIGHT IN LIFE.” BKS

IYENGAR

“YOGA IS LISTENING.” RICHARD FREEMAN

YOGA IS BEING AWAKE AND AWARE.

YOGA IS OLD!

Leslie Kaminoff suggests its roots go back as far as

when our species first took time to crouch before a fire

and contemplate …. maybe 300,000 years ago!

Newly discovered hearth full of ash and charred bone

in a cave in modern-day Israel hints that early

humans sat around fires as early as 300,000 years ago

— before Homo sapiens arose in Africa.

In and around the hearth, archaeologists say they also

found bits of stone tools that were likely used for

butchering and cutting animals.

The finds could shed light on a turning point in the

development of culture "in which humans first began

to regularly use fire both for cooking meat and as a

focal point — a sort of campfire — for social

gatherings," said archaeologist Ruth Shahack-Gross of

the Weizmann Institute of Science in Israel.

ARCHAIC YOGA 20,000 TO 4000 BCE

ORIGINS SHROUDED BY THE MIST OF PREHISTORY

20,ooo to 8000 BCE Paleolithic Period:

Hunters, Shaktism (goddess worship). Shakti =

energy, cosmic existence.The earliest Mother Goddess

figurine unearthed in India, belonging to the Upper

Paleolithic, has been carbon-dated to approximately

20,000 BCE. Thousands of female statuettes dated as

early as c. 5500 BCE have been recovered at Mehrgarh,

one of the most important Neolithic sites in world

archaeology. While it is impossible to reconstruct the

spiritual beliefs of a civilization so distantly removed in

time, current archaeological and anthropological

evidence suggests that the religion of the great Indus

Valley Civilization is probably a direct predecessor of

modern Shaktism.

8000 to 4000 BCE Neolithic Period: Farmers -

Myths of nature, sacrifice, rituals. Shaktism

continues.

2700 BCE, the earliest archaeological evidence of yoga seen in the Steatite Seal of a yogi seated in meditation carved in stone and recovered from the Indus Valley Civilization (2700 B.C.E.).

1900 BCE Indus-Sarasvati Civilization, highly advanced culture. The pashupati seal discovered depicts the Indian deity Shiva meditating in a very advanced yoga pose called mulabandhasana (below).

These dates are based on the drying up of the Sarasvati River (Rig-Veda mentions the flowing river).

VEDIC PERIOD 3000 - 600 BCE

Rishis design four texts, the Vedas (Knowledge), which tell of a ritualistic, sacrifical, non-dualistic way of life.

Gods were aspects of nature (especially Agni, fire god because of it’s necessity for sacrifice).

Gods became more patriarchal.

The Rig-Veda, oldest of the four texts, mentions the Sarasvati River which archeologists have determined dried up at 1900 BCE.

This means Yoga is the product of a mature civilization, literally the oldest surviving culture in the world.

Rig-Veda (Knowledge of Praise includes hymns, chants in praise of a higher power, contains the Gayatri Mantra)

Yajur-Veda (Knowledge of Sacrifice), Sma-Veda (Knowledge of Chants), and Atharva-Veda (Knowledge of Atharvan is filled with magical incantations and philosophical hymns)

The Vedas can be compared to the various books of the Old Testament

UPANISHADS/PRECLASSICAL 800 - 200 BCE

over 200 gnostic texts, most composed after

500 BCE (Gautama the Buddha),

means to sit down next to, the “new” news,

goes beyond the Vedas,also known as

Vendanta (the end of the Vedas), expounding

the ultimate unity of all things.

more internal than the Vedas. Meditation.

Earliest emergence of some of the central

religious concepts of Hinduism, Buddhism

and Jainism. Beginning of Mind-Body

connection.

The Koshas which lead to the Chakras

BHAGAVAD GITA 600 BCE

a metaphorical battle between right and wrong

defines Yoga as the restraint of the senses.

classifies four types of yoga: Bhakti, Karma, Jnana & Raja.

outlines the ancient principals of yoga, including six of the

now eight sutras.

central teachings: do your duty with no expectations.

to be alive means to be active and, if we want to avoid

difficulties for ourselves and others, our actions must be

benign and also go beyond the grip of the ego.

“When disappointment stares me in the face and all alone I

see not one ray of light, I go back to the Bhagavad-Gita. I

find a verse here and a verse there and I immediately begin

to smile in the midst of overwhelming tragedies—and my

life has been full of external tragedies—and if they have left

no visible, no indelible scar on me, I owe it all to the

teachings of the Bhagavad-Gita. “ Mahatma Gandhi

SHIVA & SHAKTI

KRISHNA & SATI (PARVATI) PURUSHA & PRAKRITI

CONSCIOUSNESS & ENERGY

Oh Arjuna, whatever

living entity, animal

or inanimate comes

into being; know

they are produced by

the interaction

between the field of

activities and the

knower of the field

of activities.

CLASSICAL YOGA PATANJALI’S YOGA SUTRAS

200 BCE TO 200 CE

• Raja Yoga

• Patanjali is the first to offer a codification of yoga (The Yoga

Sutras), its practice and precepts, and the immediacy of the

new light he is shedding on a known and ancient subject is

emphasized by the use of the word ‘now” in the very first

sutra.

• The Yoga Sutras cover all aspects of life, beginning with a

prescribed code of conduct and ending with man’s vision of

his true Self. Each word is concise and precise.

• The Sutras are collectively known as moksha sastras

(liberation, spiritual sciences).

• Some believe they are dualistic in that they expound upon

the need to “liberate” Purusha from Prakriti.

• They are divided into four “books” or feet (padas): Samadhi:

pada (on contemplation), Sadhana pada (on practice),

Vibhuti pada (on properties and powers) and Kaivalya pada

(on emancipation and freedom).

Patanjali

500 - 200 BC - 200 AD

SAMADHI PADA BOOK ONE

on Contemplation Sutras 1.1 to 1.51

Samadhi means yoga and yoga means samadhi. This pada therefore

explains the significance of yoga as well as of samadhi: both mean

profound meditation and supreme devotion.

1.1 ATHA YOGA ANUSASANAM NOW BEGINS THE PRACTICE OF YOGA

The first sutra of the first book begins with the word “now” which can

be seen in the context of a progression from Patanjali’s previous works,

on grammar and ayurveda, prerequisites for this, his crowning

exposition of yoga: the cultivation and eventual transcendence of

consciousness, culminating in liberation from the cycles of rebirth.

atha = now, auspiciousness

yoga = joining

anusasanam = advice, direction

1.2 YOGAH CITTAVRTTI NIRODHAH YOGA IS THE CESSATION OF MOVEMENTS IN

THE CONSCIOUSNESS

This is the definition of yoga! It is the art of studying behavior of consciousness.

Yoga shows ways of understanding the functioning's of the mind and helps quiet

their movements leading one towards the state of silence which dwells in the very

seat of consciousness. Yoga is thus the art and science of mental discipline.

yogah = union or integration from the outermost layer to the innermost self (from

skin through muscles, bones, nerves, mind, intellect, will, consciousness, self)

citta = consciousness, the vehicle which takes the mind (manas) towards the soul

atma)

vrtti = state of mind, fluctuations in mind

nirodhah = obstruction, stoppage, opposition, cessation

1.3 TADA DRASTUH SVARUPE AVASTHANAM

THEN THE SEER DWELLS IN HIS OWN SPLENDOR

When the waves of consciousness are stilled and

silenced, they can no longer distort the true expression

of the soul.

Revealed in his own nature, the radiant seer abides in

his own grandeur.

The vision of the soul radiates without any activity on

the part of citta. Once it is realized, the soul abides in

its own seat.

1.4 VRTTI SARUPYAM ITARATRA AT OTHER TIMES, THE SEER IDENTIFIES WITH THE

FLUCTUATING CONSCIOUSNESS

When the seer identifies with consciousness or with the

objects see, he unites with them and forgets his

grandeur

Dirty lens - worked upon by the desires and fears of

turbulent worldly life, it becomes cloudy, opaque, even

dirty and scard, and prevents the soul’s light from

shining through it.

The goal of yoga is to clean this lens

1.12 ABHYASA VAIRAGYABHYAM TANNIRODHAH

PRACTICE AND DETACHMENT ARE THE MEANS TO STILL THE MOVEMENTS OF CONSCIOUSNESS.

abhyasa = repeated practice

vairagyabhyam = freedom from desire, non-attachment to results

tannirodhah = their restraint, control, regulation, channeling,

mastery, integration, coordination, understanding, stilling,

quieting.

These thought patterns (vrittis) are mastered (nirodhah, regulated,

coordinated, controlled, stilled, quieted) through practice (abhyasa)

and non-attachment (vairagya).

Abhyasa/Practice: Abhyasa means having an attitude of persistent effort to attain

and maintain a state of stable tranquility (1.13). To become well established, this

needs to be done for a long time, without a break (1.14). From this stance the

deeper practice continues to unfold, going ever deeper towards the direct

experience of the eternal core of our being.

Vairagya/Non-attachment: The essential companion is non-attachment (1.15), learning to let go of the many attachments, aversions, fears, and false identities that are clouding the true Self.

They work together: Practice leads you in the right direction, while non-attachment allows you to continue the inner journey without getting sidetracked into the pains and pleasures along the way.

Supreme Non-attachment: Gradually, non-attachment expands to the depth of the subtlest building blocks (gunas) of ourselves and the universe, which is called paravairagya, supreme non-attachment (1.16). Eventually the three gunas resolve back into their cause during deep meditation, leading to final liberation (4.13-4.14, 4.32-4.34)

Two practices: Abhyasa and vairagya are companion practices, and are the means of mastering (nirodhah, 1 .2) the many levels of mind, so as to experience the true Self (1 .3). All of the many other practices of Yoga rest on these two principles.

Two directions: There are two directions that one can go in l i fe as well as individual actions, speech, or thoughts. One direction is towards truth, reality, Self , or spiritual realization. The other direction is opposite, and involves those l i festyles, actions, speech, and thoughts that take one away

from the higher experiences.

Abhyasa means cult ivating the l i festyle, actions, speech, and thoughts, as well as the spiritual practices that lead in the posit ive direction (rather than going in the opposite direction, away from the posit ive, and towards the negative).

Vairagya is the practice of gradually lett ing go of the mental colorings (1.5, 2.3) that lead one away from the spiritual (rather than going in the opposite direction, giving in to the attachments and aversions).

Discrimination is key: To be able to do the practices and to cult ivate non-attachment, i t is necessary to become better and better at discriminating between what actions, speech, and thoughts take you in the right direction, and those which are a diversion (2.26-2.29, 3.4-3.6). This discrimination

is both a foundation practice and also the subtler tool of the inner journey.

1 .13 Practice (abhyasa) means choosing, applying the effort , and doing those actions that bring a stable and tranquil state (sthitau).

(tatra sthitau yatnah abhyasa)

tatra = of these two (abhyasa and vairagya)

sthitau = stabil i ty, steadiness, stable tranquil ity, undisturbed calmness

yatnah = effort , persistent exertion, sustained struggle, endeavour

abhyasa = by or with practice, repeated practice

Two words for practice: There are two different words that are often translated into English as practice. One is abhyasa and the other is sadhana, which is the t it le of Chapter 2 of the Yoga Sutras (Sadhana Pada). It is important to understand the difference between these two words.

Abhyasa means practice, but in a very general , al l encompassing way. It means choosing (with buddhi) the wiser of alternative courses of action. It means making decisions on the basis of what wil l bring greater tranquil ity or peace of mind, as these are the preparation for the deeper, subtler

practices leading to Self-realization.

Sadhana also means practice, but is more specif ic , relating to the direct practices one does. These include the specif ic methods or techniques of working with the body, breath, and mind, as well as the specif ic principles applied in working with the external world and other people. For example,

the eight rungs of Yoga (2.29) are al l a part of sadhana.

Stithau has two parts: Abhyasa is defined in this sutra as choosing or cult ivating that which leads to sthitau. To understand the meaning of sthitau, i t is necessary to combine two principles. First is that of tranquil ity, calmness, or peace of mind. Second is that of stabil i ty, steadiness, or being of

f irm ground. Thus, sthitau means a stable form of tranquil ity. In other words, i t is the pursuit of an equanimity that is with you at al l t imes.

This stabil i ty is not just a matter of regaining peace of mind when it has been lost , l ike having a weekend away from work or taking a vacation. One might be able to temporari ly have some tranquil ity while avoiding the core decisions of l i festyle, att itudes, and practices. However, to have stable

tranquil ity, which is with you al l , or most of the t ime, i t is necessary to take the extra steps in l i fe planning that supports meditation. This is the meaning of sthitau.

Exercise with Abhyasa: Abhyasa is the practice of choosing that which brings sthitau, or a stable state of tranquil ity. It applies to al l levels, ranging from the most external , worldly actions, speech and thoughts, to the most subtle aspects of our being. To practice Abhyasa, i t is easiest to start with

the gross and gradually work towards the subtle.

One simple way to enhance this practice is to sit quietly and reflect on what actions, speech or thoughts lead you either towards or away from sthitau, that state of stable tranquil ity. Put two columns on a piece of paper and write down your personal ref lections from your own l i fe:

Actions, speech or thoughts which lead me towards steady, stable, undisturbed calmness or tranquil ity; I need to do more of these: Actions, speech or thoughts which lead me away from steady, stable, undisturbed calmness or tranquil ity; I need to do less of these:

1) _______________

2) _______________

3) _______________

4) _______________

5) _______________

6) _______________

7) _______________ 1) _______________

2) _______________

3) _______________

4) _______________

5) _______________

6) _______________

7) _______________

In the away from column, you' l l probably be l ist ing some of your negative habits that are not useful to you on your journey. In the towards column, you may be l ist ing some of the practices related to yoga, as well as other posit ive actions that you already know are useful to you on your journey.

Such simple exercises can be quite insightful and helpful in building a solid foundation for meditation.

By increasingly taking charge of your choices in l i fe and the ways in which you use your personal energy, and increasingly focusing on doing what is in the left column, you gradually watch that which is in the right column weaken and fade away.

top

SADHANA PADA BOOK TWO

On Practice

11.1 to 11.55

By the practice of yogic discipline, one is led towards spiritual illumination. A sadhaka is one who practices,

applying his mind and intelligence with skill, dedication and devotion. Samadhi pada prescribes a certain level

of sadhana for those of balanced mind and stable spiritual attainment but also shows beginners how to work

towards spiritual emancipation. Here, the art of abhyasa is fully laid out to guide us around the pitfalls so that

we may find great clarity. We are taught how to survey our own weaknesses in each domain - moral, physical,

physiological and intellectual - and how to eliminate them.

11.1 tapah svadhyaya Isvarapranidhanani kriyayoga

Burning zeal in practice, self-study and study of scriptures, and

surrender to “what will be” are the acts of yoga.

tapah = heat, burning, self-discipline

svadhyaya = self-study

Isvara pranidhanani = surrender

kriyayogah = yoga in action

Serenity Prayer

God, grant me the serenity to accept the things I cannot change, the

courage to change the things I can, and the wisdom to know the

difference. ~ Reinhold

How has this worked in your life?

11.2 samadhi bhavanarthah klesa tanukaranarthasca

The practice of yoga reduces afflictions and leads to samadhi.

11. 3 avidya asmita raga dvesa abhinivesah klesah

The five afflictions (kleshas) which disturb the equilibrium of consciousness are: ignorance (avidya), ego (asmita), attachment (raga), hate (dvesa), fear of death (abinivesah).

The first two are related to our intellect (ignorance & ego = front brain, conscious brain),

The second two are emotional (pleasures and pains = base of brain, hypothalamus, subconscious),

The last is instinctive (fear, clinging to life = reptilian brain, unconscious brain).

How do these play out in your life?

2.26 viveka khyatih aviplava hana upayah

Clear, distinct, unimpaired discriminative

knowledge is the means of liberation from this

alliance.

viveka-khyatih = discriminative knowledge (viveka = discriminative, discernment;

khyatih = knowledge, correct cognition, clarity, awareness)

aviplava = undisturbed, without vacillation, uninterrupted

hana = of removal, of avoidance

upayah = the means, way, method

8 LIMBS OF YOGA YAMA NIYAMA ASANA PRANAYAMA PRATYAHARA DHARANA DHYANA SAMADHAYAH ASTAU ANGANI

11.29

Moral injunctions (yama), observances (niyamas),

physical posture (asana), breath work (pranayama),

freedom from distractions (pratyahara), concentration

(dharana), meditation (dhyana) and absorption of

consciousness in the self (samadhi) are the eight limbs

of yoga.

This sutra sets out the eightfold (astanga) path which

is described in detail throughout the rest of the pada

and into the third.

2.26 Clear, distinct, unimpaired discriminative knowledge is the means of

liberation from this alliance.

viveka-khyatih = discriminative knowledge (viveka = discriminative,

discernment; khyatih = knowledge, correct cognition, clarity, awareness)

aviplava = undisturbed, without vacillation, uninterrupted

hana = of removal, of avoidance

upayah = the means, way, method

viveka khyatih aviplava hana upayah

YAMAS 11.30 - 40

RESTRAINTS, ETHICS IN OUR RELATIONSHIPS TO THE OUTSIDE WORLD

non-violence, compassion = ahimsa

truthfulness = satya

non-stealing = asteya

moderation, self-respect, control = brahmacarya

non-greediness = aparigraha

NIYAMAS 11.30 - 35

PERSONAL OBSERVANCES

cleanliness = saucha

contentment = santosa

self-discipline = tapas

self-study = svadhyaya

surrender = Isvarapranidhana

TANTRIC/HATHA YOGA 600 - 1500 CE

return to the early roots,

the divine is in the present, in each of us,

the body is a tool to know this.

9th or 10th CE, Goraknath wrote Siddha Siddhanta

Paddhati, first Tantric text.

1100 Birth of Hatha Yoga, Sacred is in the present,

Non-dualistic. Svatmarama wrote ”Light on Hatha

Yoga” (Hatha Yoga Pradipika), a Tantric text. Still

only seated asanas for meditation and pranayama.

Ha - Tha: Sun - Moon. Strength.

Chakras - Wheels of energy (nadis = fascia?)

MODERN YOGA HISTORY

1785, Bhagavad Gita translated into English by Charles Wilkins, a known English typographer and Orientalist, translates the Bhagvad-Gita into English for the first time, allowing yogic ideals and Indian culture to spread to Europe and America. The Bhagvad-Gita came to influence the transcendentalist movement in the 1800s.

1840, First book showing asanas as we know it, an anonymous figure demonstrating 121 poses

is published, becoming one of the most complete collections of asana illustrations to date.

1850’s, Transcendentalists embrace yogic principles, especially those from the Gita, Indian

Nationalism and European respect for “mind-body connection” fuels a more physical/

therapeutic embrace of yoga in India.

1888 Krishnamacharya, Grandfather of Modern Yoga, is born. His students Patahbi Jois, BKS

Iyengar, Indra Devi and Desikachar transform yoga from an esoteric regimen for the elite to a

more democratic practice

1893, Yoga comes to the USA, Swami Vivekenanda visits Parliament of Religions in Chicago,

bringing with him yogic ideals. Soon yoga will spread in the United States.

"The Primordial Power and the Supreme Brahman are identical. You

can never think of the one without the other. They are like the gem

and its brilliance. One cannot think of the brilliance without the gem,

or of the gem without its brilliance. Again, it is like snake and its

wriggling motion. One cannot think of the wriggling motion without

the snake, or of the snake without its wriggling motion. These are two

aspects of Reality: Purusha and Prakriti. He who is the Purusha is

also Prakriti. Both are the embodiment of Bliss."

Sri Aurobindo (1872 - 1950)

Indian nationalist, freedom fighter, poet, yogi and guru.

ANCIENT WISDOM FOR MODERN LIVING

WHAT LESSONS DO YOU SEE?

“Like the lotus, live joyfully amidst the

sorrows of life”, Parmahansa Yogananada

yoga helps us live with the impermanence of

life

unity of all life.

body, mind & spirit all need to be addressed

(don’t leave your spirit behind when you do

asana).

do right, without expectations for reward.

Serenity Prayer: “God, grant me the serenity

to accept the things I cannot change, The

courage to change the things I can,And

wisdom to know the difference.” Reinhold

Niebuhr