A broad outline of the yoga philosophy

Yoga philosophy and yoga for health

Antonina Yanyna

Erasmus 2015

CONTENTS

l. Yoga philosophy………………………………………………………………………………………………………… 3

1. A broad outline of the yoga philosophy……………………………………………………….... 3

2. Embodiments of Divine Atma.............................................................................. 4

3. Practice—The Keynote of the Science of Yoga…………………………………………………. 4

4. The Afflictions that Beset the Human Being……………………………………………………. 4

5. The Real Status of Man…………………………………………………………………………………… 4

6. Prakriti and Its Play of Superimposition0………………………………………………………… 4

7. The Spiritual Reality of Man and the Psychological Situation

in which He is Caught Up……………………………………………………………………………….. 5

ll. Yoga for health………………………………………………………………………………………………………. 6

1. How Yoga Poses Help……………………………………………………………………………………… 7

2. 5 Reasons yoga for everyone………………………………………………………………………….. 7

Bibliography.................................................................................................................... 9

Yoga philosophy

Charity is the ornament for the hand.

Truth is the ornament for the throat.

Scripture is the ornament for the ears.

Of what use is any other ornament?

Deeds done without purity of mind will never confer peace on the seeker.

He who can still the mind without agitations and impurities is the one who is really great.

A BROAD OUTLINE OF THE YOGA PHILOSOPHY

The spirit contains within it all potentialities, and as man progresses he unfolds new powers, new qualities, into the light. The Yogi philosophy teaches that man is composed of seven principles - is a sevenfold creature. The best way to think of man is to realize that the spirit is the real self, and that the lower principles are but confining sheaths.

In the context of the ancient Vedic culture of India, the knowledge that takes one forward and liberates one from the limited experience of body consciousness or the name and form consciousness, the ultimate knowledge that bestows upon one cosmic consciousness, is known as the higher knowledge or the greater knowledge, Para Vidya. This higher knowledge is clearly differentiated from the lower or the lesser knowledge, which pertains only to things that are within the confines of time, space and causation, that are limited by time, space and causation. This latter knowledge of things that are limited within time and space is therefore finite and temporary. It is non-eternal. It is the lesser knowledge, and at best it can help you to have a comfortable life of physical conveniences, sense satisfaction, and temporary, partial desire-fulfilment. It has not the power—limited, finite things have not the power—to liberate you from fear and sorrow, to liberate you from all the limitations and imperfections that pertain to this limited life bound by birth and death, hunger and thirst, joy and sorrow, and the ever-changing experiences of sense contacts. Those who seek a knowledge that is beyond this relative knowledge are, therefore, the aspirants for Para Vidya or the higher knowledge which ultimately bestows upon you freedom from bondage, fear and sorrow. This higher knowledge bestows upon you ultimately the experience of your real identity, your true Self which is beyond the apparent, limited self. It ultimately confers upon you spiritual illumination and perfection, the peace that passeth understanding, freedom from all limitations and absolute bliss