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We do know that it originated in India more than 5000 years ago. The oldest evidence was found in the ruins of the big cities of Mohenjo, Daro and Harappa, where excavators found depictions engraved on soapstone seals that strongly resemble yogi-like figures. The history of yoga can be divided into 5 categories: 1. Verdic Yoga (also known as Archaic Yoga) |
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Verdic Yoga (up to around
1800BC)
The yoga teachings found in the Rig-Veda and three other ancient hymnodies are known as Vedic Yoga.
Rig-Veda
The Sanskrit word veda means ‘knowledge’ while the term rig (from
ric) means ‘praise’. Thus the sacred Rig-Veda is the collection
of hymns that are in praise of a higher power. The collection is in fact the
fountainhead of Hinduism.
The Other Ancient Hymnodies
These are:
1. Yajur-Veda (‘Knowledge of Sacrifice’) – a collection of
sacrificial formulas used by the Vedic priests
2. Sama-Veda (‘Knowledge of Chants’) – the chants accompanying
the sacrifices
3. Atharva-Veda (‘Knowledge of Arthavan’) – a collection of
magical incantations for all occasions, including a number of very philosophical
hymns. Arthavan is the famous fire priest who is remembered as having been a
master of magical rituals.
Vedic Yoga was intimately connected with the ritual life of the ancient Indians. It revolved around the idea of sacrifice as a means of joining the material world with the invisible world of the spirit. In order to perform the exacting rituals successfully, the sacrificers had to be able to focus their mind for a prolonged period of time. Such inner focusing for the sake of transcending the limitations of the mind is the root of Yoga.
When successful, the Vedic yogi was graced with a ‘vision’ or experience of the transcendental reality. A great master of Vedic Yoga was called a ‘seer’ (rishi in Sanskrit). The verdict seers were able to see the very fabric of existence, and their hymns speak of their marvellous intuitions, which can still inspire us today.
Pre-Classical Yoga
(from around 1800BC to 200AD)
The earliest manifestations were still closely associated with the Vedic sacrificial
culture, as developed in the Brâhmanas and Âranyakas:
Brâhmanas - Sanskrit texts explaining the Vedic hymns and the rituals
behind them
Âranyakas - ritual texts specific to those who chose to live in seclusion
in a forest hermitage
Yoga then came into its own with the Upanishads, which are gnostic texts expounding
the hidden teaching about the ultimate unity of all things. There are over 200
of these scriptures, though only a handful of them were composed in the period
prior to Gautama the Buddha (fifth century BC).
Bhagavad-Gîtâ
One of the most remarkable Yoga scriptures is the Bhagavad-Gîtâ
(‘Lord’s Song’). In its present form, it was composed around
480 BC. Its central teaching is: to be alive means to be active and, if we want
to avoid difficulties for ourselves and others, our actions must be benign and
go beyond the grip of the ego. Therefore, its message is not to turn the other
cheek but to actively oppose evil in the world.
Preclassical Yoga also comprises the many schools whose teachings can be found
in India’s two great national epics, the Râmâyana and the
Mahâbhârata (in which the Bhagavad-Gîtâ is embedded
and which is seven times the size of the Iliad and Odyssey combined). These
various preclassical schools developed all kinds of techniques for achieving
deep meditation through which yogis and yoginis can transcend the body and mind
and discover their true nature.
Sage Yâjnavalkya,
a great Yoga master of the preclassical era
Classical Yoga (from
200AD)
This label applies to the eightfold Yoga—also known as Râja-Yoga—taught
by Patanjali in his Sanskrit text called ‘Yoga-Sûtra’. The
word sûtra means literally ‘thread’. It conveys a thread of
memory, as an aid to memorization, for students eager to retain Patanjali’s
knowledge and wisdom. It was probably written some time in the second century
AD.
Patanjali, who is often wrongly called the “father of Yoga,” believed
that each individual is a composite of matter (prakriti) and spirit (purusha).
He understood the process of Yoga to bring about their separation, thereby restoring
the spirit in its absolute purity. His formulation is generally characterized
as philosophical dualism. This is important as most of India’s philosophical
systems favor one or the other kind of nondualism.
Postclassical Yoga
(up to 1800AD)
In contrast to classical Yoga, postclassical Yoga affirms the ultimate unity
of everything. This is the core teaching of Vedânta, the philosophical
system based on the teachings of the Upanishads.
In a way, the dualism of classical Yoga can be seen as a brief but powerful
interlude in a stream of nondualist teachings going back to ancient Vedic times.
According to these teachings, you, we, and everyone or everything else, is an
aspect or expression of one and the same reality. In Sanskrit that singular
reality is called brahman (meaning “that which has grown expansive”)
or âtman (the transcendental Self as opposed to the limited ego-self).
A few centuries after Patanjali, the evolution of Yoga took an interesting turn.
Now some great adepts were beginning to probe the hidden potential of the body.
Previous generations of yogis and yoginis had paid no particular attention to
the body. They had been more interested in contemplation to the point where
they could exit the body consciously. Their goal had been to leave the world
behind and merge with the formless reality, the spirit.
Under the influence of alchemy—the spiritual forerunner of chemistry—the
new breed of Yoga masters created a system of practices designed to rejuvenate
the body and prolong its life. They regarded the body as a temple of the immortal
spirit, not merely as a container to be discarded at the first opportunity.
They even explored through advanced yogic techniques the possibility of energizing
the physical body to such a degree that its biochemistry is changed and even
its basic matter is reorganized to render it immortal.
This preoccupation of theirs led to the creation of Hatha-Yoga (an amateur version
of which is today widely practiced throughout the world) and Tantric Yoga.
Modern Yoga (from 1800AD
to date)
Yoga continues to evolve through the years to meet the needs of the individual.
In the late 1800’s and early 1900’s, yoga masters began to travel
to the west, gradually introducing different styles. Many of these rooted from
Hatha Yoga. In fact, the founders of three major styles, Astanga, Iyengar and
Viniyoga were all students of Krishnamacharya, a famous teacher at the Yoga
Institute at the Mysore Palace in India. Two other styles, Sivananda and Integral
were created by disciples of the famous guru Sri Swami Sivananda:
Sivananda Yoga
This style was developed by Vishnu-Devananda, who named it after his teacher.
It focuses on the pranayama, classic asanas, diet, positive thinking and relaxation.
A Sivananda Yoga practice consists of the twelve basic poses to increase strength,
flexibility, proper breathing and meditation. Sivananda now has over 80 centres
worldwide and is considered as one of the largest yoga schools in the world.
Integral Yoga
Integral Yoga was developed by Swami Satchidananda. Satchidananda was born in
the Tamil Nadu region of southern India in 1914. At the age of 28, after the
death of his wife, he began his spiritual quest which eventually led him to
becoming an ordained sannyasin in 1949 on the banks of the river Ganges in Rishikesh,
India. He was ordained by his guru, Sri Swami Sivananda. In 1966 he moved to
the United States and founded the Integral Yoga Institute. However, his name
really became known when he introduced chanting at Woodstock in 1969.
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