A new take on traditional yoga therapy. Yoga therapy. Self-learning and positive thinking

"The one who has gained power over the stream of the Primordial Force and subordinated its movement to his will easily wins the battle with death. For it is truly said that everyone who tirelessly practices Yoga achieves perfection, whether he is sick or weak, young, old , or even decrepit."

About the author: Sivananda, the very embodiment of the true essence of all Indian spiritual culture, has given mankind hundreds of books that contain the wisdom of life. more…

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Sri Swami Sivananda

YOGO THERAPY
Methods of therapeutic application of yogic practice

"Invariably, the body of a person is destroyed by the flow of time, just as an unbaked jug breaks up in a stream of water. Yoga is the fire by which the body is tempered, becoming timeless. Burn your body in this fire, thus having completed its purification." (Gheranda Samhita)
"The one who has gained power over the flow of the Primordial Force and subordinated its movement to his will easily wins the battle with death.
For it is truly said that everyone who tirelessly practices Yoga attains perfection, whether he is sick, weak, young, old, or even decrepit." (Hatha Yoga Pradipika)
ATTENTION!
The system of treatment described in this work should not be treated as a panacea, because it becomes such only as a result of some practice. Therefore, starting to master it, it is hardly advisable to immediately completely and flatly refuse the help of conventional medicine, at least at the initial stage, even if the results of using Yoga therapy exceed all the wildest expectations, which happens quite often. However, those who have unshakable faith in themselves, as well as those who have nothing more to lose, are in the most advantageous position. They can afford the luxury of risk, which in many cases is more than justified.
In addition, it must be taken into account that Sri Swami Sivananda wrote his book in India, counting on the intellectual type and lifestyle of the Indian reader, the Indian climate and the traditional Indian food set. Therefore, despite the accuracy and clarity of presentation, simplicity, accessibility and effectiveness of the proposed practices and their comprehensive nature, it is strongly recommended to approach the application of the proposed methods reasonably, consulting with experts in the field if possible. practical yoga and Yoga Therapists who have experience in our conditions, as well as with professional doctors who are well acquainted with the practice of Yoga.

From the publisher

Yoga is the most ancient and most thoroughly developed method of conscious harmonious self-improvement of a person in philosophical, cosmogonic and practical terms. It begins by restoring to us the fullness of self-control, the ability to consciously control our own will and personal power, so rare in our time. This restores the natural state of inner balance and peace, independent of external circumstances.
Yoga Therapy is not yet Yoga, but its anticipation, it is a reliable system of treatment, proven by the practice of several millennia, based on the methods of conscious awakening of the forces of the body itself. With the help of Yoga therapy, almost any functional disorders and many organic disorders are healed: diseases of the respiratory and circulatory organs, digestive system, blood, endocrine system and musculoskeletal system, neuropsychiatric disorders, diseases of the urogenital area, chronic inflammatory processes, consequences of injuries, operations, poisoning, radiation exposure, infectious diseases, immune system disorders, allergic reactions, weakening the adaptive abilities of the body, etc. Yoga therapy is also a natural, harmonious and reliable way of rehabilitation, restoration of strength and health lost due to the body being under the pressure of harsh psychological, environmental and other stressful situations.
Medicamentous methods and methods of treatment using external influence (psychic influence, manual therapy, etc.), not supported by the efforts of the patient himself, aimed at defeating the causes of ailments, make a person a slave, because they do not heal him, but only eliminate some of the consequences of disorders that are rooted in deep in the very personality of a person, in his mind. With such treatment, the causes of diseases are not eradicated and after a while they give rise to the same, and sometimes even more intricate pathologies. Again, an external force is required. So the sufferer falls into a strong dependence on some external benefactor - a doctor or healer.
Yoga therapy offers a person the means by which he can eliminate not only symptomatic manifestations, but also the personal and karmic roots of diseases - consciously, creatively change his personality, use the reserves of his own body and its interaction with the world, with its own forces, with its own will to achieve complete healing without getting into any addictions.
The books of Sri Swami Sivananda for several decades have remained classics both in terms of the level of philosophical reflection and exhaustive presentation of the most diverse aspects of the art of practical Yoga, and inconceivable concentration in them of the deep power of the realization of the great Master, the indomitable creative power of his free Spirit.
All the creations of the Master are an invaluable gift of love to humanity, which is waging a difficult battle for a new quality of awareness.
"Yoga Therapy" by Sri Swami Sivananda is one of the most interesting works on the method of therapeutic application of practical Yoga.
From the translator
It is truly a great joy to be able to present to the attention of the general public "Yoga Therapy" by Sri Swami Sivananda - a wonderful practical work by the most famous master of Yoga, which until now was available in Russian only in a very imperfect "samizdat" translation and without a single illustration.
However, it should be taken into account that this book was written half a century ago - at a time when a significant part of the internal aspects of the practice of Yoga was not subject to disclosure in the West and could only be passed on by teacher to student by word of mouth.
Since then, the situation has changed somewhat. The most dramatic changes have taken place in the last twelve years. In the course of the three or four years immediately preceding the current year, a number of books were published devoted to the actual psychoenergetic practice in various directions of Yoga. Among them are such works as the second edition of "The Art of Pranayama" by B.K.S. Manteka Chia, The Yoga Sutra of Patanjali, translated and edited by Mr. Desikachar, the son and one of the closest disciples of Sri Krishnamacharya [Sri Krishnamacharya is the teacher of such world-renowned masters as B.K.S. and further text in square brackets - comments by A. Sidersky.), as well as many other books. Of those not yet published, but which have become quite famous thanks to teachers who use the information contained in them in their practice, two manuscripts that have been discovered quite recently are very interesting. One was found about twenty years ago in the book depository of one of the Indian rajas by Sri Krishnamacharya and Pottabhi Jois. The name of the author of the manuscript is unknown, since the title page and dedication page were missing from the manuscript, but the text has largely survived. Judging by the language of the manuscript, the accuracy of the study and the sophistication of the technique, as well as the philosophical and theoretical interpretations, partly characteristic of Shaivist Yoga, partly completely original, the age of the manuscript is unlikely to exceed one and a half thousand years. Worked with the manuscript mainly by Pottabhi Jois. After restoring the order of the pages and translating the text into classical Sanskrit, he found that the manuscript is a detailed guide to the practice of a somewhat unusual, but nevertheless extremely effective dynamic training system - Ashtanga Vinyasa Yoga. Sri Krishnamacharya and Pottabhi Jois gave the manuscript the name "Yoga-Korunta" - "Self-Taught Yoga". Described in "Yoga-Korunta" combined with breathing practice powerful dynamic method of performing yogic exercises (asanas) and cyclic practice itself breathing exercises(Pranayam), being classical, nevertheless, to a large extent changed the not so long ago generally accepted attitude in the West towards yogic practice, as a technique mainly static. The second manuscript was found quite recently in a small monastery on the border of the southwestern part of the Tibetan Plateau and the Himalayas. It belongs to a somewhat later time - its age, most likely, is about a thousand years. As in Yoga-Korunta, several first and last pages are missing from the manuscript, so neither the name of the author, nor the exact date of writing, nor the place where the manuscript was compiled is known. The practice described in it is called by an unknown author "Dhara-sadhana", which can be translated as "The path of the stream", "The path of the blade" or "Battle training" [Dhara (Skt.) - flow, downpour, blade, battle.] . Like "Yoga-Korunta", the manuscript is remarkable in that the philosophy on which the method of psychophysical training described in it is based cannot be unequivocally attributed to any of the known religious and philosophical schools, but rather to the category of synthetic (if considered as a consequence) or primordial (if you treat it as an insight) teachings that have absorbed direct knowledge of the essence of things. Despite the fact that the practice of Dhara-sadhana most closely resembles the complex techniques of classical, Shaivist and Tibetan Yoga, both static and dynamic, its philosophy and the psychoenergetic background of the exercises largely retain traces of Eastern influence and are somewhat akin to Taoist concepts, so the technique is somewhat similar to the technique used in some schools of Taoist Yoga, in in particular, the Vietnamese yogic practice of Duong Xinh [In references and notes, the names of the above-mentioned manuscripts are "Yoga-Korunta" and "Dhara-Darshana".] It is likely that Ashtanga-vinyasa yoga and Yoga-dhara-sadhana were formed as practical methods during the time of the secondary rethinking and new synthesis, when the masters selected the best from the practices of various schools, synthesizing new highly effective integrated approaches[This was characteristic not only of Yoga, but also of other types of psycho-physical training, such as Qi Gong. In those days, a number of relatively young schools arose. These include, for example, the Tianzhong practice of Yin-qigong, developed about a millennium ago on the basis of hard Buddhist and soft Taoist techniques, the guardians of which are currently one hundred and sixteen-year-old Patriarch Lin Gu and his successor, thirty-year-old Senior Master Cheng Wang Peng.].
Given the current situation, in the process of translating Yoga Therapy, a number of necessary additions were made regarding those internal aspects of the practice, about which Sri Sivananda kept silent or limited himself to hints, and which can now be revealed, since not only representatives of other schools, but also students and followers of Sri Swami Sivananda himself speak and write openly about them today. [Cm. "Mula Bandha - the Key to Mastery" by Buddhananda, "Mudra and Pranayama" by Dhirendra Brahmachari, "The Art of Pranayama" by B. K. S. Iyengar, "Transforming Stress Energy into Life Force" by M. Chia and other books.] In this In the book, information about the internal aspects of the practice is not presented in full, but in that which is sufficient for practitioners of Yoga exercises for purely therapeutic purposes.
It must also be kept in mind that Sri Swami Sivananda's Yoga Therapy, like all his other works, is a practical book. As for the theoretical concepts outlined in it, especially the part that concerns scientific medicine, physiology and the physiological theory of the chakras, there are many ambiguous points here. Of course, Sri Swami Sivananda is a great practitioner and an outstanding master in everything related to the thousand-year tradition of classical Yoga. His attempts to link the conceptual basis of the classical philosophical and psychoenergetic substantiation with modern physiological science, chemistry and physics sometimes produce, shall we say, a somewhat strange impression. In the process of editing the text of the book, attempts were made to somewhat smooth out the most obvious contradictions and partly clarify the tangled places by providing them with comments and notes, although, of course, this was simply impossible to do in full, and a number of rather controversial interpretations are still present in the book. In particular, the physiological theory of the chakras used by Sri Swami Sivananda contains very significant disagreements with that of the modern theories of the chakras, which experts consider to be the most correct. Some inconsistencies can also be found in other sections, for example, in that part of the chapter on diet, which is devoted to the chemical composition of food.
Quite correct, of course, are the practical sections devoted to exercises, so the methods offered by Sri Swami Sivananda in "Yoga Therapy" are undoubtedly effective. And it is in them that the main value of this book lies, since they have been repeatedly tested, proved their effectiveness and may well be adopted. These methods are based on a thorough knowledge of yogic practice, philosophy and psychoenergetic theory adopted in classical Yoga. The theoretical calculations and philosophical concepts from Yoga and Ayurveda expounded by Sri Swami Sivananda are also exceptionally interesting and can provide abundant food for a lively and inquisitive mind. A. S. Kyiv, 1994.

INTRODUCTION

It all started a very, very long time ago, in times immemorial and primitive. We know almost nothing about them, because the word "memorable" in itself indicates that they remained outside the memory of the current human civilization. Nothing, except, perhaps, one thing: in those distant times, it was also common for people to get sick, and this forced them to look for ways to get rid of problems associated with health disorders. Thousands of years of evolution of human society have not been wasted. Information about the nature of diseases and the means of combating them, as well as the methods of the general development of the human being based on a purposeful expansion and deepening of awareness, which we inherited from the forgotten ancestors of modern humanity, sometimes amaze even the most developed imagination with their accuracy and perfection, completeness and radicalness.
The foreseeable segment of the earth's history is negligible in comparison with how much time has passed since man appeared on Earth. And, of course, from the very beginning of primitive times, man had to fight for survival - with nature, with enemies, with himself. And with diseases, which made him look for cures, turning to four main sources: the plant world, the animal world, the mineral world, and the disease toxins themselves.
However, the more complex and sophisticated drug formulas became, the more severe side effects physicians encountered their use.
Hence the saying in the East:
"A novice must kill a hundred patients, prescribing medicines only in order not to be considered ignorant in medical science, before he begins to comprehend the essence of diseases and the secrets of treatment. The one who is called a true healer must kill a thousand in order to truly master the secrets of the power of drugs" .
Nothing, in fact, has changed since those ancient times. Just as then, those who rely on doctors and are not able to take care of themselves run the risk of falling into the hands of a not very experienced specialist.
The terrible consequences of medical errors and the disregard for themselves by those who place all their hopes on someone else - a doctor, a medicine man, a healer - have always encouraged people to look for alternative methods. And they began by trying to borrow methods of self-healing from animals.
Let's take, for example, domestic dog. When he gets sick, he stops eating and lies in the sun for hours. Even the most favorite food leaves him indifferent. A one-two-day fast and sunbathing have such a beneficial effect on the animal that very soon health and appetite return to it.
The domestic cat also has the secret of self-healing. When she gets sick, she does not touch food and chews some kind of grass, which makes her sick and vomits. A little time passes - and now our cute kitty is in perfect order again.
A sick cow stops grazing, finds a large puddle, lies down next to it on the ground and drinks water from time to time. A day or two of abstaining from food and drinking plenty of water restores health to the cow.
The study of self-healing methods used by animals led to the creation of naturopathy - a natural therapy. As a result, already at the time of the "Vedas" and "Vedanta" [Veda (Skt.) - knowledge, sacred knowledge. "Vedas" - a collection of the most ancient sacred texts, not so long ago - more than two thousand years ago - divided by Vyasa into four parts - "Rigveda", "Yajurveda", "Samaveda" and "Atharvaveda". Vedanta (Skt.) - the completion of the Vedas. "Vedanta" is a collection of sacred texts adjacent to the "Vedas", which are their continuation and develop the ideas and philosophy of the "Vedas".] healers mastered sophisticated methods of hydrotherapy, sunbathing, cleansing procedures and other naturopathic practices.
The most perfect in all respects are the naturopathic techniques practiced in Yoga [Yoga (Skt.) - unity, awareness of unity. An ancient philosophical and practical system of purposeful improvement and expansion of human awareness up to the practical comprehension of the essence of the world, its structure and the absolute unity of world existence. According to yogic concepts, the improvement of the higher aspects of awareness must be based on the harmonious development of all the lower - "instrumental" - components of a human being - the "dense" (organic) and "subtle" (energy) bodies, the lower - logical - mind or intellect, the emotional sphere , intuitive mind, etc.], since they not only save a person from diseases and eliminate any possibility of relapse, but also open up truly unlimited prospects for development and self-improvement."
This book is dedicated to the healing practice of Yoga - Yoga Therapy. In the presentation of the philosophical foundations and the physiological background of therapeutic methods, traditional concepts adopted in Yoga are used. The only exceptions are those cases in which the need for references to modern Western medicine and naturopathy is dictated by the brevity or ambiguity of individual interpretations given by the Yoga Shastra [Yoga Shastra is a collection of classic treatises on the philosophy and practice of Yoga.] and Ayurveda [" Ayurveda is a collection of ancient medical treatises.]. Such gaps are mainly due to the fact that a number of texts were lost in antiquity and during medieval wars.
Chapter 1 Physiology and Pathology in Yoga Shastra and Ayurveda

Foundations of Philosophy and Physiological Concepts in Yoga

Elements of metaphysics
The teachings of Yoga are a true pearl in the ocean of Vedic knowledge. Traditionally, Yoga is practiced to achieve enlightenment and gain absolute knowledge, but the basis of the higher development of human consciousness, according to the teachings of Yoga, cannot but lie in the harmonious improvement of all the lower aspects of the human being and compensation for their age-related degradation, called "restoration".
It is impossible to build a correct system of treatment without having an accurate knowledge of the principles of the body structure. To comprehend the latter, knowledge of the structure of the world as a whole is required.
The cosmogonic concepts accepted in Yoga are set forth in the main yogic treatises, in particular, in Patanjali's Yoga Darshana, in the Gheranda Samhita and in the Shiva Samhita, as well as in the works of numerous commentators on these treatises.
The original pra-matter is called Prakriti - that from which the unmanifested One creates Being within itself. The original nature of the One, which is the absolute integral awareness, is the Void, in which there is not even space, for everything is mutually balanced, whole and complete. The impulse to differential self-awareness in manifested creations is that initial impulse by which the One forces itself to create the Primordial Force in itself and break its own internal balance of the Void, dividing It into absolutely mobile and absolutely inert - two primary streams of Existence. Due to this, the space of the world arises - Prakriti, the vortex-like inhomogeneities of which become matter woven by vibrational fields. Thus, the impulse of the One to self-realization forms two principles of the state of the Primordial Force - two Gunas - absolute activity, called Rajo-guna or Rajas, and absolute inertness - Tamo-guna or Tamas. Being merged into the unmanifested One, they are mutually annihilated by the original integrity and completeness. When they are manifested, their balance in the created Existence is a new, higher quality of order [In contrast to the original Chaos.], which is called Sattva-guna or simply Sattva. Thus, the three gunas create the world of creation from Prakriti, ordering the absolute Chaos of the primordial Void into the structure of Being in accordance with the Will of the One.
Sattvo-guna in the manifested self-sufficient, because it is the principle of balancing, not destroying, but harmoniously organizing the motivating force of Rajo-guna and the immobilizing inertia of Tamo-guna. Tamas or Tamo-guna is the principle or quality of inertia (or inertia) that makes it possible to create and maintain form - the resulting state of motive power in action. Tamas is also that aspect of the Primordial Force, which determines the formation of five elements or five elements - five qualitative substantial manifestations: earth, water, fire, air and ether element - tattva (literally "essence, essence") is the initial quality of the substance of the world, corresponding to a certain primary state of space as the original pra-matter of the Universe. Maha-bhut or tattvas - five: the grossest essence of matter as a solid substance - Prithvi - the element of earth; the essence of the liquid state - Apas - the element of water; the essence of a state transitional between a volumetrically limited state of matter and a gaseous phase - Tejas or Agni - the element of fire; the essence of the gaseous state - Vayu or Vata - the element of air; the essence of the subtle - non-material state of matter - Akasha - the element of ether, corresponding to both the actual space-time continuum and the various fields that exist in it in the form of due to the presence of Prana - the quality of energy or ethereal breathing - Akasha-vayu - primary vortex-like heterogeneities, the compaction and differentiation of which is actually the source of the transformations of the qualitative states of matter into each other that form the primary elements.]. The most important of the five elements is the ether of the universe - space-time - Akasha.
Ether breathing - Akasha-vayu creates the element of air from the ether. The elements of ether, air and fire combine to form the element of water. And, if the element of air is the fundamental principle of the breath of life, then water contains in its embryonic state all the objects of the world of manifested creations. Due to the combination of the elements of ether, air, fire and water, the element of earth is formed - the fundamental basis of the materiality of material objects. Thus, the objective world in all its incomprehensible diversity is the result of the natural interaction of the five elements - Pancha-tanmatra. At some stage in the development of their interaction, the five primordial elements form the material world of the five physical elements - Pancha-bhuta, which make up all the boundless myriads of nebulae, each of which contains an uncountable number of stars and star systems. [The elements or subtle components of the primary elements are their organizing principles - the qualitative aspects of Prana - energy consistent with them. The rough components of the primary elements - the physical elements - are the realization of the organizing principles in the space appropriately formed by them.] The magical power of the interaction of the five elements controlled by the three gunas is manifested both in the formation of the smallest vortices of superweak vibrational fields, and in the creation of giant conglomerates of rough matter.
The very first object that Prakriti produced was Maha-tattva - the Great Essence or the Great Truth - the single fundamental principle of the original potential energy embodied in the pra-matter. Dynamic manifestations of energy are called Prana - the Primordial Force.
The "Vedas" call the primordial manifested God of the world of creation "Golden-womb" - Hiranya-garbha. Hiranya - gold - a golden stream of divine consciousness - a divine spark in embodied beings. In the manifestations of any being who is aware of this spark in himself, motives predominate due to the self-sufficient tendency of harmony - Sattva-guna. Therefore, everyone who has reached such a level of self-realization will be called Hiranya-garbha, because his essence is inseparable from the single essence of the world.
Hiranya-garbha - creative Spirit - Creator, Preserver and Master of the Universe. His inspiration created all levels of the world of manifested being. Being the great source of creation, Hiranyagarbha is also the fundamental basis of consciousness and self-awareness of the universe.
The second derivative of Prakriti is Ahamkara - Ego or universal will power.
The five primary elements have five properties that are perceived in the five spheres of perception by the organs of hearing, touch, sight, smell and taste. [To the grossest of the primary elements - Prithvi - earth corresponds to perception through smell, water - Apasu - taste perception, fire - Tejasu - visual, air - Vayu - perception through touch, ether - Akasha - auditory perception.] Accordingly, transforming into the multiple worlds of the universe material objects, subtle primary elements transfer their properties to coarse structures. Thus, in the limit, the objective universe is the transformation of Akash - space-time - due to the action of Ahamkara - the volitional force of the world. [Prana is a property of energy, which the space of the world has in various forms, is an object of application of the volitional force of the world and, thus, a key factor in the realization of self-manifestation, and, consequently, self-awareness of the world. Being the motivating beginning of the manifested being, the volitional force of the world controls the dynamics of Prana through intention. The latter is the bridge between the will as such and the energy that realizes manifested being.]
The fixation of the creative force in the form of a structure composed of manifested forms is due to Tamo-guna. [Tendency of inertia of maintaining the state.] The multitude of worlds as a structured manifestation or expression of the five elements is thus formed due to the power of Tamas.
Roughly speaking, there are seven levels or planes of manifested being - seven spheres of creation: the Divine plane of the universal Great Essence (Maha-tattva), the plane of the willpower of the universe (Aham-kara) and the five planes of Pancha-tanmatra (Pancha-maha-bhuta-tattva) - five spheres of the elements of the great primary elements of creation.
In the Vedas, the seven planes of the universe are interpreted as seven worlds - Saptaloka:
1. The world of mortals.
2. Abode of the dead.
3. The abode of those limited by attachment to the personal ego.
4. Abode of the great - demigods.
5. The abode of divine souls who have overcome the limitations of the ego and have achieved the realization of unity with their creations.
6. The abode of the enlightened - beings who own the divine power, and, being in a state of divine bliss, comprehended the true nature of things - the power of God, through which creation is revealed.
7. The abode of the highest - those who have achieved complete unity with God, thanks to the realization of the Highest Truth - the comprehension of the Primordial Principle.
The seven worlds are grouped into three spheres - the lowest, the highest and the highest.
Three of the seven planes - the world of mortals (Bhuh), the abode of the dead (Bhuvah) and the abode of the limited (Svah) are called the three lower worlds (Adho-triloka). Their comprehension is within the instrumental capabilities of that functional part of human consciousness, which is called intellect and is a somewhat more developed form of animal intellect. Living embodied human beings reside in Bhu-loka, where three states of consciousness are possible: the state of wakefulness, the state of actual sleep - dreaming - and the state after sleep - dreamless sleep.
The dominant phase of the state of consciousness in the mortal world is wakefulness.
After physical death, a person's awareness falls into Bhuva-loka, where the state of sleep with dreams dominates. Hidden desires, hopes and fears of a person take shape, becoming the reality of this abode of permanent sleep and giving rise to images of sensations in awareness - heavenly pleasures or hellish suffering.
People who had a bright mind and brilliant intellect during their lifetime often bypass the transitional plane of Bhuva-loka and, after death, fall directly into Sva-loka. There they enjoy the feeling of happiness that is generated by their striving to comprehend complex abstract ideas and the tendency to stay in a stable state of deep reflection or virtues realized in the process of life, and then enter a state of deep rest - dreamless sleep. Most ordinary people also have a chance to enter Sva-loka and stay there for some time, depending on a greater or lesser degree of awareness of the divinity of their own nature, a property that human beings have from birth. However, then the soul will have to return to the mortal world - Bhu-lok, incarnated in a born being in order to achieve more high level development of the intellect and the sphere of emotions. [In the limit, the level of organization of a human being, due to its development, becomes sufficient for it to acquire the proper human property of consciousness - initial wisdom. The further development of a person and his transformation into one or another type of superhuman being occurs through the gradual "functional replacement" of an animal-level instrument - intellect - with a purely human instrument - wisdom, not limited by cumbersome and inflexible intellectual structures intended for the logical processing of information of a three-dimensional continuum. ]
We can partly penetrate the mystery of the soul, the instrument of the mind. But for a thorough study of it, a person needs to achieve a conscious awakening of the highest intelligence - or intuition - Buddhi - that level of the mind that controls the processes of transformation and improvement of the intellect. The world of Buddhi begins from the level of the abode of the great ones - the demigods (Maha-loka) - the sphere of sensations. In Maha-loka, the isolated and refined intellect is combined with intuition - Buddhi, forming a qualitatively new education - wisdom. The three highest worlds are united under one name Urdhva-triloka - the three highest planes, which also belong to the sphere of intuition - Buddhi. They are beyond the reach of the intellect and other lower functional instruments of the mind.
In order to penetrate Urdhva-triloka, a person must first of all overcome five vices in his mind: lust, greed, ignorance - ignorance of the principles of the world and the true meaning of life, pride of egocentrism and malice. [In the case of the vast majority of human beings, the presence of the five vices (or some of them) should not be understood at all as pronounced dominant states of consciousness that unconditionally and actively determine the manifestations of a person in his actions, deeds, and relationships. Such unequivocal incarnations of vices are quite rare and are characteristic either of some special personalities, or manifestations of ordinary people in borderline situations, when the hidden and hidden in the depths of consciousness emerges to the surface, becoming obvious. Under normal conditions, vices are expressed rather as emotional tendencies of the reaction of consciousness. This makes them elusive and practically inaccessible to the intellectual tools of self-awareness. The "mote" in another's eye is more noticeable than the "log" in one's own because it is located in the external sphere, the perception and interpretation of which are carried out largely with the help of the intellect. But one's own "log" belongs to one's own emotional sphere - deeper than the sphere of the intellect and, therefore, virtually inaccessible to the control of the intellect. Phenomena localized in the sphere of emotions are subject to adequate awareness only when self-awareness deepens into spheres that are more internal in relation to the emotional and therefore capable of controlling it. Such, for example, is the sphere of personal will. Then the intellect can be consciously used as a tool for assessing and processing information about the presence in the emotional sphere of hidden manifestations of any of the five vices. Thus, the slight, barely noticeable regret that a person experiences somewhere deep, deep inside, parting with something that he thinks belongs to him, is greed, although I would not even notice any obvious manifestations of this vice. the closest observer. In the same way, the shade of uncontrolled irritation that we feel when communicating with some people is a manifestation of malice. Nevertheless, we can sincerely behave in this case with the utmost correctness and benevolence. The most serious and insurmountable obstacles are always within us, and the thinner and more carefully they are disguised, the more reluctantly we notice them and admit to ourselves that they exist, the more difficult it is for our awareness to overcome them. Therefore, in the battle for higher knowledge, honesty is so important, first of all, honesty in relations with oneself.] Following this, victory over desires and passions, one gains freedom from attachments to objects and phenomena of the material world - the world of formal manifestations, which gives the right to enter Urdhva - triloka. The self-realization of a being in the realm of Urdhva-triloka is characterized by the absence of any negative aspects. Higher pleasure and higher knowledge become the main properties of the state of mind, the need to return to the suffering and pain of new incarnations disappears. [The need for incarnation is dictated by Karma - the aggregate " open questions"- incomplete vibrational structures of awareness, due to ignorance of certain aspects of the world of formal manifestations. A being who has reached the highest knowledge corresponding to Urdhva-triloka automatically "closes" all such questions for himself, as he knows the essence of the manifestations behind them. Thus, Karma turns out to be exhausted and the structure of awareness harmoniously completed.]
So, human evolution is not limited to the plane of earthly existence - the world of mortals, but continues in higher worlds - spheres of true immortality, which cannot be comprehended by reason in its limited form of ordinary human intellect.
Man remains involved in the evolutionary process until he realizes the true essence of his divine nature. The passage of the evolutionary sequence of incarnations by a human being is called the line of evolution of the personal or individual soul. The state of mind of the overwhelming majority of embodied human beings of the present era is ignorance - Avidya. This means that a great many people in the modern world do not realize their true nature. Therefore, in order to achieve the fullness of self-realization, a person must develop the qualities of God in himself to the level when they can be realized. Through this, the human being will turn himself into a real embodiment of true knowledge. And then the limitedness of the personal will, bound by the laws of the joyless existence of the earthly sphere, will be replaced by the freedom of the universal will of the world of Divine Inspiration. [Having realized the identity of the higher personal "I" and the "I" of the One, the being also acquires the awareness of the identity of the personal will with the universal will.]
Animals in human form, now involved in the demonic drama of hatred, vice and war, can thereby transform themselves into higher beings and play their proper part in the celestial drama. The One - the Divine Creator of the objective world - has an infinitely powerful intention to see itself detachedly in the best of its creations. This intention is destined to be fulfilled in the earthly world only when the greatness of the Creator fully manifests itself in man - His own concentrated incarnation. [Animals are not the same concentrated embodiment - the highest self-awareness in each animal species is one for all. People are fundamentally different from all animals - even the most intelligent and possessing the most powerful intellect - in that human self-awareness has an individualized manifestation on those planes of existence where the individuality of animals is already absent.] To date, in solving the grandiose task of realizing God in man, only the first a step that stretched over the last ten thousand years of the development of human civilization.
The constructions outlined above concerning the structure of the world and the multiplicity of planes of being are neither abstract theories nor speculative conclusions based on individual conjectures of the authors of ancient scriptures. These are interpretations of the practical results achieved by yogis [Yogi (Skt.) - one who fully practices Yoga.] in the course of experimental studies of other worlds in order to comprehend the Highest Truth. Being embodied in a physical body - a mortal human body formed by the grossest form of dense matter - the yogi nevertheless has the ability to visit higher planes or other worlds in subtle bodies. Due to this, he gains direct experience of comprehending the Highest Truth - the secret hidden behind the external appearance of creation.
According to the worldview of Yoga, the elements that are found in the composition of the macrocosm - the vast universe of Adho-triloka, cannot but be present in the human body, because it is a microcosm, displaying the structure of the universe in miniature. The main of the five elements is Akasha-bhuta - the space-time continuum. The existence of the universe is due to the interaction of Akasha-bhuta and Sattva-guna. In the same way, the Akasha Bhuta ensures the existence of a miniature universe of our body. A specific characteristic of Akash is sound. Therefore, it is believed that a person perceives the manifestations of Akasha-bhuta through the organ of hearing. All voids or holes in the body, for example, the pores of the skin, the internal cavities of vessels, bones and organs, are the formations of Akasha-tattva.
The interaction of Sattva-guna and Rajo-guna with Akasha-bhuta gives rise to Vayu-tattva and Vayu-bhuta - the element and element of air. Direct perception of Vayu-tattva is carried out through touch, indirect - through hearing. Manifested in the human body, Vayu-bhuta generates in the organs of touch the desire for pleasant sensations. The same element is the life force - the creative principle of the body, responsible for managing the process of constant renewal of organs and systems at the cellular level, as well as for maintaining their functional activity in the proper state.
The power of Rajas proper is embodied in Tejo-bhuta or Agni-tattva, which is the basic fire. Its special property is color. Direct perception of Tejo-bhuta is carried out with the help of vision - the ability to visually determine spatial forms, indirectly - with the help of hearing and touch. Agni-tattva - the element of fire - is responsible for the presence of functional energy in the human body. In the form of digestive fire, Agni processes nutrients, thereby providing the body with the energy of a coarser level, necessary for the implementation of the functions of all systems and organs.
Jala-bhuta or Apo-tattva - the element of water - is the result of the interaction of Akash with the combination of Rajoya Tamo-guns. The main attribute of the water element is taste. Indirect perception of it is carried out by the organs of hearing, touch and vision. The main zone of the functional manifestation of the element of water in the physical body of a person is the oral cavity, since it is here that the taste buds are concentrated. All liquid substances of the body - blood, lymph, secretions of endocrine glands and others - are based on the element of water - Jala-bhuta.
Prithvi-bhuta - the element of earth or Prithvi-tattva - the element of earth is generated by the interaction of Akash with Tamo-guna. A special property of the earth element is smell. Its mediated perception is carried out by the organs of hearing, touch, sight and taste. The main zone of the functional manifestation of Prithvi-tattva in the physical body of a person is the organ of smell. The element of earth underlies the construction of all dense tissues of the body - bones, muscles, brain, flesh internal organs, glands, etc.
According to the Yoga Shastra, the ruling God of the realm of manifest existence is Indra. It is he who, by his intention, initiates the five gross elements, informing them of the activity of the action. In the space of the world there are innumerable myriads of eyes belonging to the body of Indra. They are called upon to observe all the diversity of the phenomena of the world, which allows Indra to maintain a strict order and discipline of manifestations in the transformations of creation. That is why Indra is depicted as a thousand-eyed god, [The detached inner observer is the point around which the awareness of each embodied being is formed, and there is the eye of Indra - the active aspect of the One, - detachedly contemplating himself in the process of evolution of creation - the process of His self-realization. Therefore, there - at this central point - the absoluteness of the peace of detachment, and there - the comprehension of the great identity - the realization of Unity - the state of Yoga.]
Manifestations of Akash in the world of dense forms are not directly perceived by the sense organs of the human physical body. [Hearing with "inner" hearing and various options visions of "energy fields" are carried out by organs not of the dense, but of the energy body.] Vayu is not so subtle. Therefore, his touches are felt by the organs of touch. Agni - fire - consists of red-hot particles of matter. It is coarser than ether and air, but still not as dense as water or earth. We are able to perceive visually all forms of manifestation of Agni - actually fire, lightning, etc. Thus, in its constitution, Agni occupies an intermediate position between gross (sthula) and subtle (sukshma). Water - Jalaili Apo-bhuta - is less dense than earth, therefore it should be considered as a kind of "semi-dense" substance. The densest of the elements, in the nature of which the tendency of hardness or shape prevails - Tamo-guna - is the earth - Prithvi-bhuta. Prithvi-tattva is responsible for fixing any energies and spatial formations in the rigid structure of solid matter. It is the element of earth that deprives the space of fluidity, giving it an inert form. Due to this, solid matter is such in our sensations. Forms, however, have a tendency to change and transform into each other under the influence of more subtle elements. The existence of this world is like a storm in which dust, raindrops, clouds and lightning flashes are woven into a single fabric by wind currents. And in the microcosm of our body, all solid material forms are in a state of permanent transformation under the influence of Vayu, Agnia Jala-tattvas.

Yogic concept of psychoenergetic knots

As already mentioned, the universe of the macrocosm consists of seven spheres. Being a reflection of the macrocosm, the microcosmic universe human body also formed by the combination of the seven planes of being. Each individual plane has its own center of incarnation, which is also the center of manifestation of the element corresponding to this plan. Such centers of incarnation are called chakras. There are seven of them - Muladhara Chakra, Svadhisthana Chakra, Manipura Chakra, Anahata Chakra, Vishuddha Chakra, Ajna Chakra and Sahasrara Chakra. Each chakra corresponds to its main plexus of energy flows of the subtle body, or energy node - granthi. [In general, nodes - granthis - are much more than chakras (or there are significantly more than seven chakras), since granthis are understood as nodal zones in which a certain number of functional flows of the first subtle - also called etheric - level of the body converge. Each of the nodes corresponds to a vortex of an even more subtle nature, which is what is often understood as a chakra. However, there are a number of other concepts of chakras. The most correct of them seem to be those according to which the chakras themselves - the seven main vortices - are the result of the interference of vibrational media formed by the five elements and two control forces. Thus, the chakra turns out to be a formation much more fundamental than just a field vortex generated by a node of flows. Therefore, it is expedient to call chakras proper only those seven main whirlwinds that correspond to the centers of manifestation of forces and elements and are formations of a universal nature. Then granthis - energy nodes - are the energy nodes of the grossest level, located in the zones of localization of the centers of the vortexes of the chakras, which are responsible for controlling physiological functions on the subtle planes. Just as aspects of all other elements and forces are indirectly represented in each element, the complex of each chakra contains manifestations of all seven chakras, although in the energy body - unlike the physical - the core (but only the core) of the vortex formations of the chakras themselves are localized quite clearly: Muladhara-chakra - perineal region; Svadhisthana Chakra - top part the penis in women and the upper part of the base of the penis in men; Manipura-chakra - the stomach just below the navel (this vortex is quite large and stretched up to the solar plexus); Anahata Chakra - behind the middle of the sternum; Vishuddha-chakra - the neck in the region of the hypogular cavity; Ajna Chakra - in the middle of the head at the intersection of lines, one of which connects the tops of the auricles, and the second - the cerebellum and the middle top of the fronto-ocular triangle - Trikuta; The Sahasrara Chakra forms a conical vortex, with its apex resting on the Ajna Chakra and opening up to its base, crossing the contour of the body approximately along the perimeter of the horizontal circumference of the skull, in the forehead area passing along the border of the scalp. The rest of the vortices are the subtle aspects of the granthi associated with the chakras. And, if the chakras in the physical body are distributed and represented by seven main functional systems, then the granthis are localized and represented by a complex of the nerve plexus (nerve plexuses), endocrine gland (s), organ (group of organs) and the corresponding muscles and joint (joints) .]
The mutual correspondence between the forces, the elements, the planes of being, the seven chakras and the seven main granthis is as follows:
Maha-tattva - the Great Essence - the world of the highest - Sahasrara-chakra - Mahat-granthi.
Ahamkara - the willpower of the universe - the world of the enlightened - Ajna-chakra - Aham-granthi.
Akasha-tattva - ether - the world of those who have achieved the realization of unity with their creations - Vishuddha-chakra - Visma-granthi, also known as Nabhi-granthi. [Nabhi (Skt.) - the sky, Visma-pana (Skt.) - the name of the heavenly city of the Gandharvas - positive deities - in the ancient Indian epic.]
Vayu-tattva - air - the world of the great - Anahata-chakra - Vayu-granthi.
Agni-tattva - fire - the world of the limited - Manipura-chakra - Agni-granthi.
Apo-tattva - water - the world of the dead - Svadhisthana-chakra - Vari-granthi. [Vari, jala, apas (Skt.) - water.
Prithvi-tattva - earth - mortal world - Muladhara-chakra - Prithvi-granthi.
Since now we are considering not so much the metaphysics of Yoga as the physiological interpretations accepted in Yoga, it seems appropriate to use the terminology from those ancient treatises that are at the junction of Yoga and Ayurveda, such as, say, the Prajapatya Sutra.
IN in general terms the scheme of interaction between the chakras, granthis and their corresponding organs of the physical body is as follows: the chakra controls functional state granthi, granthi regulates the activity of organs, parts of the nervous system and the secretory activity of the endocrine glands.
The endocrine glands [The endocrine system refers to the organic structures of the Svadhisthana Chakra.], are the main link through which the functions of the respective granthis are projected onto the physical plane.
Despite the close functional interaction of the endocrine glands with each other, each person's body has its own character of the ratio of their activity, which is the determining factor in the formation of the physical and mental constitution of the individual.
Thus, the type of a person's personality and the state of his physical body are largely determined by which of the links of the endocrine system are dominant or, for one reason or another, are in a state of functional insufficiency. Accordingly, we can talk about the nature of the action of certain granthis on more subtle planes, that is, about the dominance or insufficiency of manifestations of individual elements (due to the predominance of certain gunas) as the cause of the occurrence of certain states human body and psyche.
Granthas are the main control centers of functional manifestations of forces and elements. Therefore, the work of the organs and glands of internal secretion, located in those parts of the body where the main granthis are located, is directly related to the manifestations of the corresponding elements.
The main control center for the manifestations of Akasha-tattva is Visma-granthi, located in the neck. Accordingly, the thyroid and parathyroid glands, tonsils, salivary glands and other formations located in this part of the body belong to the functional sphere of Visma-grantha.
The secretions of glands related to Wisma-granthi are of key importance in the body's fight against diseases and contribute to the preservation of health and strength. The state of these glands directly affects the functioning of all other endocrine glands. If for some reason the glands of the Wisma-granthi cease to release a sufficient amount of their secretions into the blood, whole cascades of diseases immediately fall upon the human body. In general, we can say that one of the main functions of the Wisma Grantha is the overall control of the state of the body.
Persons whose constitution is dominated by Visma-granthi are under the predominant influence of the element of ether - Akasha-tattva, their personal characteristics, therefore, are formed in

Andrey Sidersky

The body of a person is invariably destroyed by the flow of time, just as an unbaked jug disintegrates in a stream of water. Yoga is the fire by which the body is tempered, becoming timeless. Burn your body in this fire, thus completing its purification.

"Gheranda Samhita"

The one who has gained power over the flow of the Primordial Force and subordinated its movement to his will easily wins the battle 6o by death.

For it is truly said that perfection is achieved by everyone who tirelessly practices Yoga, whether he is sick, or weak, young, old, or even decrepit.

"Hatha Yoga Pradipika"

Attention!

The system of treatment described in this work should not be treated as a panacea, because it becomes such only as a result of some practice. Therefore, starting to master it, it is hardly advisable to immediately completely and flatly refuse the help of conventional medicine, at least at the initial stage, even if the results of using Yoga therapy exceed all the wildest expectations, which happens quite often. However, those who have unshakable faith in themselves, as well as those who have nothing more to lose, are in the most advantageous position. They can afford the luxury of risk, which in many cases is more than justified.

In addition, it must be taken into account that Sri Swami Sivananda wrote his book in India, counting on the intellectual type and lifestyle of the Indian reader, the Indian climate and the traditional Indian food set. Therefore, despite the accuracy and clarity of presentation, simplicity, accessibility and effectiveness of the proposed practices and their comprehensive nature, it is strongly recommended to approach the application of the proposed methods reasonably, if possible, consulting with experts in the field of practical Yoga and Yoga therapy who have experience working in our conditions. , as well as with professional doctors who are well acquainted with the practice of Yoga.

From the publisher

Yoga therapy is not Yoga yet, but its threshold is a reliable system of treatment, proven by the practice of several millennia, based on the methods of conscious awakening of the forces of the body itself. With the help of Yoga therapy, almost any functional disorders and many organic disorders are healed: diseases of the respiratory and circulatory organs, digestive system, blood, endocrine system and musculoskeletal system, neuropsychiatric disorders, diseases of the urogenital area, chronic inflammatory processes, consequences of injuries, operations, poisoning, radiation exposure, infectious diseases, immune system disorders, allergic reactions, weakening of the body's adaptive abilities, etc.

Yoga therapy is also a natural, harmonious and reliable way of rehabilitation, restoration of strength and health lost due to the body being under the pressure of harsh psychological, environmental and other stressful situations.

Medicamentous methods and methods of treatment using external influence (psychic influence, manual therapy, etc.), not supported by the efforts of the patient himself, aimed at defeating the causes of ailments, make a person a slave, because they do not heal him, but only eliminate some of the consequences of disorders that are rooted in deep in the very personality of a person, in his mind.

With such treatment, the causes of diseases are not eradicated and after a while they give rise to the same, and sometimes even more intricate pathologies. Again, an external force is required. So the sufferer falls into a strong dependence on some external benefactor - a doctor or healer.

Yoga therapy offers a person the means by which he can eliminate not only symptomatic manifestations, but also the personal and karmic roots of diseases - consciously, creatively change his personality, use the reserves of his own body and its interaction with the world, with its own forces, with its own will to achieve complete healing without getting into any addictions.

The books of Sri Swami Sivananda for several decades have remained classics both in terms of the level of philosophical reflection and exhaustive presentation of the most diverse aspects of the art of practical Yoga, and inconceivable concentration in them of the deep power of the realization of the great Master, the indomitable creative power of his free Spirit.

All the creations of the Master are an invaluable gift of love to humanity, which is waging a difficult battle for a new quality of awareness.

"Yoga Therapy" by Sri Swami Sivananda is one of the most interesting works on the method of therapeutic application of practical Yoga.

From the translator

However, it should be taken into account that this book was written half a century ago - at a time when a significant part of the internal aspects of the practice of Yoga was not subject to disclosure in the West and could only be passed on by teacher to student by word of mouth.

Since then, the situation has changed somewhat. The most dramatic changes have taken place in the last twelve years. In the course of the three or four years immediately preceding the current year, a number of books were published devoted to the actual psychoenergetic practice in various directions of Yoga.

Among them are such works as the second edition of "The Art of Pranayama" by B.K.S. Manteka Chia, The Yoga Sutra of Patanjali, translated and edited by Mr. Desikachar, the son and one of the closest disciples of Sri Krishnamacharya (Sri Krishnamacharya is the teacher of such world-renowned masters as B.K.S. as well as many other books.

Of those not yet published, but which have become quite famous thanks to teachers who use the information contained in them in their practice, two manuscripts that have been discovered quite recently are very interesting. One was found about twenty years ago in the book depository of one of the Indian rajas by Sri Krishnamacharya and Pottabhi Jois.

The name of the author of the manuscript is unknown, since the title page and dedication page were missing from the manuscript, but the text has largely survived. Judging by the language of the manuscript, the accuracy of the study and the sophistication of the technique, as well as the philosophical and theoretical interpretations, partly characteristic of Shaivist Yoga, partly completely original, the age of the manuscript is unlikely to exceed one and a half thousand years. Worked with the manuscript mainly Pottabhi Jones.

After restoring the order of the pages and translating the text of the classical Sanskrit, he found that the manuscript is a detailed guide to the practice of a somewhat unusual, but nevertheless extremely effective dynamic training system - Ashtanga Vinyasa Yoga. Sri Krishnamacharya and Pottabhi Jois gave the manuscript the name "Yoga-Korunta" - "Self-Taught Yoga".

At the moment when the star Bharani was lit in the sky of South India, a boy was born in the village of Pattamadai, on the banks of the Tamraparani River. A happy father - a revenue officer, an admirer of the great Lord Shiva and an equally noble lady, were his parents. The third boy in the family was named Kuppushwami.

From early childhood, he showed love for his neighbors, shared his school lunches with his younger comrades, with homeless animals and birds, pitied the poor and hungry. Not a single beggar who passed by his house left without a piece of cake in his hand.

He devoted his whole life to people. The great sage and all-round gifted person died on July 14, 1963.

The life of a Hindu yoga master flowed along two paths: the doctor or yogi and the sage. In the world, he was a recognized authority in the field of yoga. Swami lived for the sake of people, and any work and work that alleviated and healed human physical or mental suffering filled him with a wonderful feeling of joy.

While working as a doctor in Malaysia, he edited a health magazine and wrote about many health problems, and he understood and saw that medicine cannot cure humanity of all ills, in many cases it is powerless.

As the director of a local hospital, he spent a lot of time treating the poorest, most of whom needed help. He not only treated them without asking for payment, but often, sending his patients home, gave them small pocket money as compensation for a lost day's work.

Ten years later, in 1923, he returned to India. By this time, he had conducted a serious study of world religions and developed a daily practice of asanas and prayers - shivananda yoga.

Finding Lasting Happiness

As a young doctor, Sivananda constantly experienced a sense of superior control in his life. Of all the ephemeral and short-lived pleasures of life, he was constantly looking for the highest and lasting form of happiness and peace. The physical and mental anguish of the people he saw was the source of his sadness.

His deepest desire is to follow the path of the sages and help others, heal not only the physical body, like a doctor, but also heal the soul.

Swami devoted his life to yoga and completely renounced the world. The sage wandered around India for many months, like a beggar monk, performing tapas (austerities). In the end, he settled in the Himalayan lagoon, where he practiced yoga and intense meditation for seven years, achieving self-realization.

All these years he helped the sick, working in a small clinic, which he himself organized. Wherever he was, he brought knowledge to people, telling and calling them to perfection and spiritual development, practicing asanas, pranayama (breathing exercises) and kriyas (cleansing exercises).

Renunciation

In the end, he renounced the worldly life and abandoned the career of a doctor. He returned to India, traveled a lot, and decided to settle in Rishikesh, in the Himalayas, where he practiced intense austerities. Here he met his mentor Swami Vishwananda, who initiated him as a sannyasin (a renunciate). Here Kuppushwami was named Swami Sivananda Saraswati.

And although Sivananda did not travel the world much in his entire life, Sivananda's yoga had a profound impact on the recognition of yoga in Western Europe, America, Russia and other countries.

yoga modification

In 1936, in an abandoned cowshed in Rishikesh, he founded the Divine Life Society. Swami Sivananda promoted and taught yoga, which included all known systems of yoga. Acquaintance and training in spiritual knowledge and healing yoga was his goal. Over time, the ashram included a free dispensary and charity hospital, and today the society has its branches around the world. He never left India again, Sivananda yoga lives on and is growing in popularity all over the world, thanks to the work of his dedicated students.

The yoga he created, modern practices in the West, were taken as a basis. In Rishikesh, Swami Sivananda taught many outstanding students who played a great role in promoting classical yoga, which enjoys a well-deserved reputation throughout the world.

The teachings of Sivananda crystallized the basic principles of all religions, combining all the paths of yoga into one - the Yoga of Synthesis. He made the teaching available to all by encapsulating it with a simple motto: "Serve, love, give, purify, meditate, be aware."

The greatest gift is knowledge

Writing books became another mission of Swami Sivananda. As a result, it allowed to bring even more benefits to people. The gift of knowledge for him was the greatest gift, and the goal was to spread as much spiritual knowledge as possible. The typography was much more important to him than the podium, because the spoken words are quickly forgotten, and what remains in writing will be eternal. This mission lasted for the rest of his life. Swami has published over 200 books published on English language on all aspects of yoga. His books describe in detail the methods and techniques of Divine Life and Self-Realization. Sishananda Ashram Yoga Farm Boutique stores sell many of these priceless books.

The invincible power of his thoughts

Swami Sivananda now lives in every country along with his followers. He teaches, directs and coordinates with the help of his students, books and continues to live in ashrams and centers where yoga is taught. Sivananda used service and love to win people's hearts. He did not invent anything supernatural, but his Sivananda yoga helps people become better and cleaner. His teaching is invincible, it brings spiritual light and mental development to mankind. The sage Sivananda is the clearest example of service to God, purity, kindness and love. He used every opportunity to help and serve people. Among his followers are people of different nationalities, creeds, religions and skin colors.

Five Basic Principles of the Yogic Lifestyle

According to Swami Sivananda, five basic principles must be followed:

1. Correct exercises

Yoga postures give flexibility to the body and regulate circulation to keep the body strong and healthy.

It cannot be denied that regular execution Exercise is good for the body. Sivananda refers to correct execution yoga asanas. Swami Sivananda also insists that everything our body needs can be achieved through consistent, well-balanced asana practice.

Unlike other types exercise(run, power training), yoga is full workout body. She:

strengthens the body
improves blood circulation,
promotes flexibility
stimulates the endocrine system and protects the immune system;
relieves stress and improves sleep;
increases the efficiency of the heart muscle;
lowers blood pressure;
improves blood circulation throughout the body.

Therefore, it is necessary to practice your yoga postures every day.

2. Proper breathing

Deep and mindful breathing reduces stress and cures all diseases.

Refers to the practice of pranayama. Prana or energy control is achieved through the practice of breath control. Exercises such as: Anuloma Viloma (Alternative Nose Breathing) and Kapalabhati (Fire Breathing) stimulate nervous system, detoxifies the cardio-respiratory system (by removing gaseous wastes) and causes the maintenance of calm and steady breathing during times of physical or emotional stress. When the breath is even, the mind is calm.

3. Proper relaxation

Reduces stress and fatigue of the body.

Proper relaxation refers to effective and adequate sleep and rest between asanas in the Shavasana posture. This is the ability to relax the body in the supine position, maintaining consciousness, maintaining internal balance (homeostasis). When Savasana is practiced during an asana class and the body relaxes, healing and recovery is more effective.

The correct balance in the body during the day is maintained by a well-planned schedule. healthy eating and the daily practice of asanas ensures proper rest at night, as well as the ability to quickly fall asleep, sleep through the night and wake up fresh and alert.

People tend to take sleep for granted. They work overtime during the day, fuel themselves with caffeine during the day and evening, eat heavy meals before bed, and don't leave enough time for the brain and body to refresh and rest before going to bed. Then they wonder why their sleep is restless and their mind tense.

Proper relaxation is not a luxury, but a basic activity.

4. Proper diet

A simple, healthy and digestive vegetarian diet has a positive effect on the body and mind, as well as on the environment and other living beings. A proper yogic diet is designed to maintain the body and mind.

The most fundamental component of this principle is the choice of foods (Sattva) that make up the diet.

What are sattva products? They are soft (not overly spicy), whole (not processed or prepackaged), fresh (from the garden), and plant-based. Consumed in moderation and for 2-3 meals a day.

5. Self-learning and positive thinking

An accurate way to calm the mind and eliminate negativity.

By asking ourselves these questions, we strive to find the truth. Swami Sivananda encouraged his students, asked them to never stop asking questions, to continue searching for answers in order to better understand themselves and the world around them. The study of this fundamental truth brings empathy for all living beings, an awareness of our environment, and a constant pursuit of peace and mutual understanding.

Positive thinking matters the most. Always seek the truth with a positive attitude, bringing joy to others through good words and deeds. After all, what is the use of learning if it brings suffering? Have a good sense of humor, be a child, smile at everything you see, the great sage taught people.

Sri Swami Sivananda Saraswati (09/08/1887 - 07/14/1963) - a world-famous philosopher, doctor, spiritual Teacher, founder of the society "The Divine Life" ("Divine Life"), author of more than 300 books on yoga, medicine, philosophy, religion and other items. Founder of the school of yoga known as Sivananda Yoga, also known as the Yoga of Synthesis.

Biography

Swami Sivananda Saraswati was born in the village of Pattamadai (South India) in the family of an official, in a family from which several scientists and saints had previously come. At birth, the boy was given the name Kuppuswami. He was the third youngest child in family. Essays on the life of Sivananda say that "the seal spiritual knowledge”had been on him since childhood: he fed hungry people and animals, and asked his parents to do the same. From childhood, he impressed with diligence. At school he was the first student, he sang excellently, participated in theatrical productions. Studying at a medical school away from home, he did not return even for weekends, continuing to work in the anatomical theater and hospital. By the time he graduated from medical school, he surpassed even some doctors with their degrees in knowledge.

Having taken up the practice of medicine, Kuppuswami realized that patients needed knowledge, and he began to publish the medical journal Ambrosia, which he distributed almost free of charge. Cheerful, compassionate and attentive, the doctor quickly became famous. In 1913, the revered physician was invited to work in Malaysia as the head of a hospital. Always cheerful, he tried to awaken joy in every patient. He helped the poor without demanding payment from them, but on the contrary, helping them pay for hospital treatment and provide for themselves good food at least for the duration of your recovery. Popular and rich, he gave away money without an account, in treatment he achieved success even with hopeless patients, so people spoke of him as a person with a miraculous gift of healing and called him the "Heart of Love".

Free from temptations, he was curious like a child and loved everything beautiful - he dressed beautifully and collected gold and silver jewelry. I never bargained in stores and did not choose goods - I took what I liked and paid without looking. This continued until 1923. Knowing the joy of a prosperous life, Sivananda suddenly renounced his career and returned to India as a severe ascetic. After a year of pilgrimage to holy places, he took sannyas (monasticism) under the guidance of Sri Swami Vishwananda in Rishikesh. Formerly a rich and famous doctor began to live in a ruined shack, practicing yoga, reciting prayers, doing hard work in the monastery and helping the sick. Neighbor monks noticed how Sivananda picks up scraps of paper and makes notes from them with instructions for himself: "Give up salt, sugar, spices, vegetables, chutney, tamarind", "Serve the vagabonds, serve the inferiors, clean their stools, clean the clothes of the Sadhu bring them water - and enjoy! “Do not take revenge, do not resist evil, repay evil with good, endure insults and insults”, “Forget any insult inflicted by anyone, immediately, like a child. Never keep it in your heart, so as not to incite hatred”, “Develop good manners, perfect courtesy, courtesy, nobility, gentleness, meekness! Never be rude, cruel and harsh. Nothing in the world deserves hate. Hatred is ignorance. Any disrespect for anything and anyone should be eliminated through love and Vichara (search for the soul).

After several years of tireless service, Sivananda experienced Nirmanakalpa Samadhi (a state of trance when the Truth is revealed to a person), after which his life changed again. In 1927, after withdrawing money from his insurance policy, Sivananda opened a charitable dispensary in Lakshmanjul. In 1936, returning from another pilgrimage, Sivananda settled in an old cowshed on the banks of the Ganges. Students from all over India began to flock here to the great Enlightened One. This is how the Society of Divine Life was born, at first a small group of people, and today it is an organization dedicated to the dissemination of spiritual knowledge throughout the world!

In 1945, the Sivananda Ayurvedic Pharmacy was established to manufacture medicines from Himalayan herbs, which also gained worldwide fame. In the same year, Sivananda founded the World Federation of Religions, in 1947 - the World Federation of Sadhus (practitioners of yoga and Vedanta), and in 1948 - the Forest Academy of Yoga and Vedanta, where anyone could settle to practice yoga away from the world. In the 1950s, the small medical dispensary of Sivananda grew into a hospital with modern equipment, and in 1957 the Sivananda Ophthalmological Hospital was opened. One after another, the books of the great Teacher were published, which were translated into all the regional languages of India, and now into all the languages of the world. And even at this time, Sivananda did not leave the daily spiritual practice, which included performing asanas, singing mantras, prayers, meditation and washing with ice water. As the books say, the practice of deep meditation helped Swami Sivananda gain limitless wisdom. When teaching, he did not put his students within the boundaries of any religion, offering a synthesis of all religions and all ways to achieve the Truth. Sivananda's doctrine of yoga is called "integral" yoga.

On July 14, 1963, Swami Sivananda Saraswati entered Mahasamadhi, transferring his knowledge and spiritual power to his closest disciple Vishnudevananda. The inscription on the altar above the Master's resting place reads: "Be good, do good."

The one who has gained power over the flow of the Primordial Force and subordinated its movement to his will easily wins the battle 6o by death.
For it is truly said that perfection is achieved by everyone who tirelessly practices Yoga, whether he is sick, or weak, young, old, or even decrepit.
"Hatha Yoga Pradipika"

Attention!
The system of treatment described in this work should not be treated as a panacea, because it becomes such only as a result of some practice. Therefore, starting to master it, it is hardly advisable to immediately completely and flatly refuse the help of conventional medicine, at least at the initial stage, even if the results of using Yoga therapy exceed all the wildest expectations, which happens quite often. However, those who have unshakable faith in themselves, as well as those who have nothing more to lose, are in the most advantageous position. They can afford the luxury of risk, which in many cases is more than justified.
In addition, it must be taken into account that Sri Swami Sivananda wrote his book in India, counting on the intellectual type and lifestyle of the Indian reader, the Indian climate and the traditional Indian food set. Therefore, despite the accuracy and clarity of presentation, simplicity, accessibility and effectiveness of the proposed practices and their comprehensive nature, it is strongly recommended to approach the application of the proposed methods reasonably, if possible, consulting with experts in the field of practical Yoga and Yoga therapy who have experience working in our conditions. , as well as with professional doctors who are well acquainted with the practice of Yoga.

From the publisher

From the translator

It is truly a great joy to have the opportunity to present to the attention of the general public “Yoga Therapy” by Sri Swami Sivananda - a wonderful practical work by the famous master of Yoga, which until now was available in Russian only in a very imperfect “samizdat” translation and without a single illustration.
However, it should be taken into account that this book was written half a century ago - at a time when a significant part of the internal aspects of the practice of Yoga was not subject to disclosure in the West and could only be passed on by teacher to student by word of mouth.
Since then, the situation has changed somewhat. The most dramatic changes have taken place in the last twelve years. In the course of the three or four years immediately preceding the current year, a number of books were published devoted to the actual psychoenergetic practice in various directions of Yoga.
Among them are such works as the second edition of "The Art of Pranayama" by B.K.S. Manteka Chia, The Yoga Sutra of Patanjali, translated and edited by Mr. Desikachar, the son and one of the closest disciples of Sri Krishnamacharya (Sri Krishnamacharya is the teacher of such world-renowned masters as B.K.S. as well as many other books.
Of those not yet published, but which have become quite famous thanks to teachers who use the information contained in them in their practice, two manuscripts that have been discovered quite recently are very interesting. One was found about twenty years ago in the book depository of one of the Indian rajas by Sri Krishnamacharya and Pottabhi Jois.
The name of the author of the manuscript is unknown, since the title page and dedication page were missing from the manuscript, but the text has largely survived. Judging by the language of the manuscript, the accuracy of the study and the sophistication of the technique, as well as the philosophical and theoretical interpretations, partly characteristic of Shaivist Yoga, partly completely original, the age of the manuscript is unlikely to exceed one and a half thousand years. Worked with the manuscript mainly Pottabhi Jones.
After restoring the order of the pages and translating the text of the classical Sanskrit, he found that the manuscript is a detailed guide to the practice of a somewhat unusual, but nevertheless extremely effective dynamic training system - Ashtanga Vinyasa Yoga. Sri Krishnamacharya and Pottabhi Jois gave the manuscript the name "Yoga-Korunta" - "Self-Taught Yoga".
The powerful dynamic method of performing yogic exercises (asanas) combined with breathing practice and the cyclic practice of breathing exercises (pranayama) described in Yoga-Korunta, being classical, nevertheless, to a large extent changed the not so long ago generally accepted attitude in the West towards yoga practice as a technique mostly static.
The second manuscript was found quite recently in a small monastery on the border of the southwestern part of the Tibetan Plateau and the Himalayas. It belongs to a somewhat later time - its age, most likely, is about a thousand years. As in Yoga-Korunta, several first and last pages are missing from the manuscript, so neither the name of the author, nor the exact date of writing, nor the place where the manuscript was compiled are known.
The practice described in it is called by an unknown author "Dhara-sadhana", which can be translated as "The path of the stream", "The path along the blade" or "Learning in battle" (dhara in Skt. - stream, downpour, blade, battle).
Like "Yoga-Korunta", the manuscript is remarkable in that the philosophy on which the method of psychophysical training described in it is based cannot be unambiguously attributed to any of the known religious and philosophical schools, but rather to the category of synthetic (if considered as a consequence) or primordial (if you treat it as an insight) teachings that have absorbed direct knowledge of the essence of the caves.
Despite the fact that the practice of Dhara-sadhana is most reminiscent of the complex techniques of classical, Shaivist and Tibetan Yoga, both static and dynamic, its philosophy and the psycho-energetic background of the exercises largely retain traces of Eastern influence and in some ways are akin to Taoist concepts. , therefore, the technique is somewhat similar to the technique used in some schools of Taoist Yoga, in particular the Vietnamese yogic practice of Duong-shin (In references and notes, the names of the above-mentioned manuscripts are “Yoga-Korunta” and “Dhara-Darshana”).
Probably, Ashtanga Vinyasa Yoga and Yoga Dhara Sadhana were formed as practical methods in the times of secondary rethinking and new synthesis, when the masters selected the best from the practices of various schools, synthesizing new highly effective integrated approaches.
[This was characteristic not only of Yoga, but also of other types of psychophysical training, such as Qigong. In those days, a number of relatively young Skodas arose. These include, for example, the Tianzhong practice of Yin-qigong, developed about a millennium ago on the basis of hard Buddhist and soft Taoist techniques, the custodians of which are currently one hundred and sixteen-year-old Patriarch Lin Gu and his successor, thirty-year-old Senior Master Chek Wang Peng.]
Given the current situation, in the process of translating Yoga Therapy, a number of necessary additions were made regarding those internal aspects of the practice, regarding which Sri Sivananda kept silent or limited himself to hints and which can now be revealed, since not only representatives of other schools, but also students and followers of Sri Swami Sivananda himself today openly speak and write about them (See "Mula Bandha - the Key to Mastery" by Buddhahananda, "Mudra and Pranayama" by Dhirendra Braimachari, "The Art of Pranayama" by B.K.S. Iyengar, "Transformation of Stress into vital energy"M. Chia and other books).
In this book, information about the internal aspects of the practice is not presented in full, but in that which is sufficient for practitioners of Yoga exercises for purely therapeutic purposes.
It must also be borne in mind that Sri Swami Sivananda's Yoga Therapy, like all his other works, is a practical book. As for the theoretical concepts outlined in it, especially that part of them that concerns scientific medicine, physiology and the physiological theory of the chakras, there are many
very clear moments.
Of course, Sri Swami Sivananda is a great practitioner and an outstanding master in everything related to the thousand-year tradition of classical Yoga. His attempts to link the conceptual basis of the classical philosophical and psychoenergetic substantiation with modern physiological science, chemistry and physics sometimes produce, shall we say, a somewhat strange impression. In the process of editing the text of the book, attempts were made to somewhat smooth out the most obvious contradictions and partly clarify the tangled places by providing them with comments and notes, although, of course, this was simply impossible to do in full, and a number of rather controversial interpretations are still present in the book.
In particular, the physiological theory of the chakras used by Sri Swami Sivananda contains very significant disagreements with that of the modern theories of the chakras, which experts consider to be the most correct. Some inconsistencies can also be found in other sections, such as in the part of the chapter on diet, which is devoted to the chemical composition of food.
Quite correct, of course, are the practical sections devoted to exercises, so the methods offered by Sri Swami Sivananda in Yoga Therapy are undoubtedly effective. And it is in them that the main value of this book lies, since they have been repeatedly tested, proved their effectiveness and may well be adopted.
These methods are based on a thorough knowledge of yogic practice, philosophy and psychoenergetic theory adopted in classical Yoga. The theoretical calculations and philosophical concepts from Yoga and Ayurveda expounded by Sri Swami Sivananda are also exceptionally interesting and can provide abundant food for a lively and inquisitive mind.
A. S., Kyiv, 1994.

Introduction

It all started a very, very long time ago, in times immemorial and primitive. We know almost nothing about them, because the word "immemorial" in itself indicates that they remained outside the memory of the current human civilization. Nothing but, perhaps, one thing: c. In those distant times, it was also common for people to get sick, and this forced them to look for means of getting rid of problems associated with health disorders.
Thousands of years of evolution of human society have not been wasted. Information about the nature of diseases and the means of combating them, as well as the methods of the general development of a human being based on a purposeful expansion and deepening of awareness, which we inherited from the forgotten ancestors of modern humanity, sometimes amaze even the most developed imagination with their accuracy and perfection, completeness and radicalness.
The foreseeable segment of the earth's history is negligible in comparison with how much time has passed since man appeared on Earth. And, of course, from the very beginning of primitive times, man had to fight for survival - with nature, with enemies, with himself. And with diseases, which made him look for cures, turning to four main sources: the plant world, the animal world, the mineral world, and the disease toxins themselves.
However, the more complex and sophisticated drug formulas became, the more severe the side effects of their use were faced by doctors.
Hence the saying in the East:
“A hundred patients must be killed by a novice, prescribing drugs just so as not to be considered ignorant in medical science, before he begins to comprehend the essence of diseases and the secrets of treatment. The one who is called a true healer must kill a thousand in order to truly master the secrets of the power of medicines.
Nothing, in fact, has changed since those ancient times. Just as then, those who rely on doctors and are unable to take care of themselves run the risk of falling into the hands of an inexperienced specialist.
The terrible consequences of medical errors and the disregard for themselves by those who place all their hopes on someone else - a doctor, a medicine man, a healer - have always encouraged people to look for alternative methods. And they began by trying to borrow methods of self-healing from animals.
Take, for example, a domestic dog. When he gets sick, he stops eating and lies in the sun for hours. Even the most favorite food leaves him indifferent. A one-two-day fast and sunbathing have such a beneficial effect on the animal that very soon health and appetite return to it.
The domestic cat also has the secret of self-healing. When she gets sick, she does not touch food and chews some kind of grass, which makes her sick and vomits. A little time passes - and now our cute kitty is in perfect order again.
A sick cow stops grazing, finds a large puddle, lies down next to it on the ground and drinks water from time to time. A day or two of abstaining from food and drinking plenty of water restores health to the cow.
The study of self-healing methods used by animals led to the creation of naturopathy - a natural therapy. As a result, already at the time of the "Vedas" and "Vedanta" (Veda (Skt.) - knowledge, sacred knowledge. "Vedas" - a collection of the most ancient sacred texts, not so long ago - more than two thousand years ago - divided by Vyasa into four parts - "Rigveda", "Yajurveda", "Samaveda" and "Atharvaveda" Vedanta (Skt.) - the completion of the "Vedas" "Vedanta" - a collection of sacred texts adjacent to the "Vedas", which are their continuation and develop ideas and philosophy of the Vedas), healers mastered sophisticated methods of hydrotherapy, sunbathing, cleansing procedures and other naturopathic practices.
The most perfect in all respects are the naturopathic methods practiced in Yoga (Yoga (Skt.) - unity, awareness of unity. An ancient philosophical and practical system of purposeful improvement and expansion of human awareness up to a practical comprehension of the essence of the world, its structure and absolute unity According to yogic concepts, the improvement of the higher aspects of awareness must necessarily be based on the harmonious development of all the lower - "instrumental" - components of a human being - the "dense" (organic) and "subtle" (energy) bodies, the lower - logical - mind, or intelligence, emotional sphere, intuitive mind, etc.), since they not only save a person from diseases and eliminate any possibility of relapses, but also open up truly unlimited prospects for development and self-improvement.
This book is dedicated to the healing practice of Yoga - Yoga Therapy. In the presentation of the philosophical foundations and the physiological background of therapeutic methods, traditional concepts adopted in Yoga are used. The only exceptions are those cases in which the need for references to modern Western medicine and naturopathy is dictated by the brevity or ambiguity of individual interpretations given by Yoga Shastra and Ayurveda (Shastra is a collection of classical treatises on the philosophy and practice of Yoga. Ayurveda - a collection of ancient medical treatises). Such gaps are mainly due to the fact that a number of texts were lost in antiquity and during medieval wars.

Chapter 1. Physiology and pathology in Yoga Shastra and Ayurveda

Foundations of Philosophy and Physiological Concepts in Yoga

Elements of metaphysics

The teachings of Yoga are a true pearl in the ocean of Vedic knowledge. Traditionally, Yoga is practiced to achieve enlightenment and gain absolute knowledge, however, in which is absolute integral awareness, the essence is the Void, in which consciousness, according to the teachings of Yoga, the harmonious improvement of all the lower aspects of the human being and compensation for their age-related degradation, called "restoration" cannot but lie. .
It is impossible to build a correct system of treatment without having an accurate knowledge of the principles of the body structure. To comprehend the latter, knowledge of the structure of the world as a whole is required.
The cosmogonic concepts adopted in Yoga are set forth in the main yogic treatises, in particular in Patanjali's Yoga Dar Shana, in the Gheranda Samhita and in the Shiva Samhita, as well as in the works of numerous commentators on these treatises.
The original pra-matter is called Prakriti - that from which the unmanifested One creates Being within itself. The original nature of the One, which is the absolute integral awareness, is the Void, in which there is not even space, for everything is mutually balanced, whole and complete. The impulse to differential self-awareness in manifested creations is that initial impulse by which the One forces itself to create the Primordial Force in itself and break its own internal balance of the Void, dividing It into absolutely mobile and absolutely inert - two primary streams of Existence.
Due to this, the space of the world arises - Prakriti, the vortex-like inhomogeneities of which become matter woven by vibrational fields. Thus, the impulse of the One to self-realization forms two principles of the state of the Primordial Force - two Gunas - absolute activity, called Rajo-guna, or Rajas, and absolute inertness - Tamo-guna, or Tamas.
Being merged into the unmanifested One, they are mutually annihilated by the original integrity and completeness. When they are manifested, their balance in the created Existence is a new, higher in comparison with them quality of order (in contrast to the original Chaos), called Sattva-guna or simply Sattva.
Thus, the three gunas create the world of creation from Prakriti, ordering the absolute Chaos of the primordial Void into the structure of Being in accordance with the Will of the One.
Sattvo-guna in the manifested self-sufficient, because it is the principle of balancing, not destroying, but harmoniously organizing the motivating force of Rajo-guna and the immobilizing inertia of Tamo-guna. Tamas, or Tamo-guna, is the principle or quality of inertia (or inertia) that makes it possible to create and maintain form - the resulting state of motive power in action. Tamas is also that aspect of the Primordial Force, which determines the formation of five elements, or five elements - five qualitative substantial manifestations: earth, water, fire, air and ether.
[Unlike the guna - the potential tendency of the dynamic realization of being, the great element - maha-bhuta, or element, - tattva (literally "essence, essence") is the initial quality of the substance of the world, corresponding to a certain primary state of space as the original pra-matter of the Universe. Maha-bhut, or tattvas, - five: the grossest essence of matter as a solid substance - Prithvi - the element of earth; the essence of the liquid state - Apas - the element of water; the essence of a state transitional between a volumetrically limited state of matter and a gaseous phase - Tejas or Agni - the element of fire; the essence of the gaseous state - Vayu or Vata - the element of air; the essence of the subtle - non-material state of matter - Akasha - the element of ether, corresponding to both the actual space-time continuum and the various fields that exist in it in the form of Prana - the quality of energy or ethereal breathing - Akasha-vayu - primary vortex-shaped inhomogeneities, the compaction and differentiation of which is actually the source of the transformations of the qualitative states of matter into each other that form the primary elements.]
The most important of the five elements is the ether of the universe - space-time - Akasha.
The breath of the ether - Akasha-vayu - creates the element of air from the ether. The elements of ether, air and fire combine to form the element of water. And if the element of air is the fundamental principle of the breath of life, then water contains in its embryonic state all the objects of the world of manifested creations. Due to the combination of the elements of ether, air, fire and water, the element of earth is formed - the fundamental basis of the materiality of material objects. Thus, the objective world in all its incomprehensible diversity is the result of the natural interaction of the five elements - Pancha-tanmatra.
At some stage in the development of their interaction, the five primordial elements form the material world of five physical elements - Pancha-bhuta, of which all the boundless myriads of nebulae consist, each of which contains an uncountable number of stars and star systems (The elements or subtle components of the primary elements are their organizing principles - corresponding qualitative aspects of Prana - energy. The rough components of the primary elements - physical elements - are the realization of the organizing principles in the space appropriately formed by them).
The magical power of the interaction of the five elements controlled by the three gunas is manifested both in the formation of the smallest whirlwinds of superweak vibrational fields, and in the creation of giant conglomerates of gross matter.
People who had a bright mind and brilliant intellect during their lifetime often bypass the transitional plane of Bhuva-loka and, after death, fall directly into Sva-loka. There they enjoy the feeling of happiness that is generated by their striving to comprehend complex abstract ideas and the tendency to stay in a stable state of deep reflection or virtues realized in the process of life, and then enter a state of deep rest - dreamless sleep. Most ordinary people also have a chance to enter Sva-loka and stay there for some time, depending on a greater or lesser degree of awareness of the divinity of their own nature, a property that human beings have from birth. However, then the soul will have to return to the mortal world - Bhu-lok, incarnated in a born being in order to achieve a higher level of development of the intellect and the sphere of emotions.
[In the limit, the level of organization of a human being, due to its development, becomes sufficient for it to acquire the proper human property of consciousness - initial wisdom. The further development of a person and his transformation into one or another type of superhuman being occurs through the gradual "functional replacement" of an animal-level instrument - intellect - with a purely human instrument - wisdom, not limited by cumbersome and inflexible intellectual structures intended for the logical processing of information of a three-dimensional continuum.]
We can partly penetrate the mystery of the soul, the instrument of the mind. But for a thorough study of it, a person needs to achieve a conscious awakening of the highest intelligence - or intuition - Buddhi - that level of the mind that controls the processes of transformation and improvement of the intellect. The world of Buddhi begins from the level of the abode of the great ones - the demigods (Maha-loka) - the sphere of sensations. In Maha-loka, the isolated and refined intellect is combined with intuition - Buddhi, forming a qualitatively new education - wisdom. The three highest worlds are united under one name Urdhva-triloka - the three highest planes, which also belong to the sphere of intuition - Buddhi. They are beyond the reach of the intellect and other lower functional instruments of the mind.
In order to penetrate into the Urdhva-triloka, a person must first of all overcome five vices in his mind: lust, greed, ignorance - ignorance of the principles of the structure of the world and the true meaning of life, pride of egocentrism and malice.
[In the case of the vast majority of human beings, the presence of the five vices (or some of them) should not be understood at all as pronounced dominant states of consciousness that unconditionally and actively determine the manifestations of a person in his actions, deeds, and relationships. Such unequivocal incarnations of vices are quite rare and are characteristic either of some special personalities, or manifestations of ordinary people in borderline situations, when the hidden and hidden in the depths of consciousness emerges to the surface, becoming obvious. Under normal conditions, vices are expressed rather as emotional tendencies of the reaction of consciousness. This makes them elusive and virtually inaccessible to the intellectual tools of self-awareness. The "mote" in another's eye is more noticeable than the "log" in one's own because it is located in the external sphere, the perception and interpretation of which are carried out to a large extent with the help of the intellect. The own "log" belongs to one's own emotional sphere - deeper than the sphere of the intellect, and therefore inaccessible to the control of the intellect. Phenomena localized in the sphere of emotions are subject to adequate awareness only when self-awareness deepens into spheres that are more internal in relation to the emotional and therefore capable of controlling it. Such, for example, is the sphere of personal will. Then the intellect can be consciously used as a tool for assessing and processing information about the presence in the emotional sphere of hidden manifestations of any of the five vices. Thus, the slight, barely noticeable regret that a person experiences somewhere deep, deep inside, parting with something that he thinks belongs to him, is greed, although I would not even notice any obvious manifestations of this vice. the closest observer. In the same way, the shade of uncontrolled irritation that we feel when communicating with some people is a manifestation of malice. Nevertheless, we can sincerely behave in this case with the utmost correctness and benevolence. The most serious and insurmountable obstacles are always within us, and the thinner and more carefully they are disguised, the more reluctantly we notice them and admit to ourselves that they exist, the more difficult it is for our awareness to overcome them. Therefore, in the battle for higher knowledge, honesty is so important, above all, honesty in dealing with oneself.]
Following this victory over desires and passions, one gains freedom from attachments to objects and phenomena of the material world - the world of formal manifestations, which gives the right to enter Urdhva-triloka. The self-realization of a being in the realm of Urdhva-triloka is characterized by the absence of any negative aspects. Higher pleasure and higher knowledge become the main properties of the state of mind, the need to return to suffering or new incarnations disappears.
[The need for incarnation is dictated by Karma - a set of "open questions" - unfinished vibrational structures of awareness, due to ignorance of certain aspects of the world of formal manifestations. A being who has reached the highest knowledge corresponding to Urdhva-triloka automatically “closes” all such questions for himself, as he knows the essence of the manifestations behind them. Thus, Karma is exhausted, and the structure of awareness is harmoniously completed.]
So, human evolution is not limited to the plane of earthly existence - the world of mortals, but continues in higher worlds - spheres of true immortality, which cannot be comprehended by reason in its limited form of ordinary human intellect.