何 謂 瑜 伽 哲 學(xué)
瑜伽認(rèn)為萬(wàn)物的最高本體是梵，是整個(gè)宇宙中的一種意識(shí)或能量，微妙，強(qiáng)大，普遍，超越時(shí)空。它存在于人的自性之中。瑜伽哲學(xué)和人的思想有著極大的關(guān)聯(lián)。
它 將 帶 來(lái) 什 么
瑜伽不是宗教，它是任何人都可以使用的方法，一種在這個(gè)不平靜的世界里尋求內(nèi)心安寧的方式。
通過(guò)瑜伽的練習(xí)，我們可以更好地了解自己，包括身體和思想。這也意味著我們可以通過(guò)瑜伽練習(xí)重塑自我意識(shí)，從而更加關(guān)注自己的內(nèi)在感受和需求。
今天，我們通過(guò)「瑜伽哲學(xué)」的傳達(dá)，來(lái)學(xué)習(xí)瑜伽中的「整體瑜伽哈他和心理健康」。
整體瑜伽哈他和心理健康
Introduction
簡(jiǎn)介
Most ancient theories of health and well-being include balance as a core concept. You can think of Yin/Yang in the Chinese system; even in the West, the Greek philosopher Aristotle writes: “Both excessive and deficient exercise ruin bodily strength, and, similarly, too much or too little eating or drinking ruins health, whereas the proportionate amount produces, increases, and preserves it.”
大多數(shù)關(guān)于健康和幸福的古老理論都將“平衡”作為一個(gè)核心概念。你可以想到中國(guó)體系中的“陰/陽(yáng)”；甚至在西方，希臘哲學(xué)家亞里士多德也寫道：“運(yùn)動(dòng)過(guò)度或缺乏都會(huì)損害體能，同樣地，飲食過(guò)多或過(guò)少都會(huì)損害健康，而適量的飲食則會(huì)促進(jìn)、增強(qiáng)和保持健康?！?/p>
In the Yogic tradition we have the concepts of Ha/?ha, which literally translates as Sun/Moon, and corresponds directly with the Yin/Yang of the Chinese system. Ha or Yang is portrayed as masculine, active, warm, energetic, and expansive. It represents the energy of the sun. ?ha or Yin is characterized as feminine, receptive, dark, cool, soft, still, and contemplative. It represents the energy of the earth and moon.
在瑜伽傳統(tǒng)中，我們有“Ha/?ha”的概念，字面上翻譯為“太陽(yáng)/月亮”，與中國(guó)體系的“陰/陽(yáng)”直接對(duì)應(yīng)?！癏a”或“陽(yáng)”表現(xiàn)為陽(yáng)剛、活躍、熱情、精力充沛和開朗。它代表太陽(yáng)的能量?！?ha”或“陰”表現(xiàn)為陰柔、善于接納、憂郁、冷淡、柔軟、平靜和沉思。它代表地球和月亮的能量。
In all the systems which see balance as a fundamental to well-being, the opposites are not in opposition but work complementarily to create a coherent order. Take a tree, for example. Its roots go down, deep into the earth, absorbing and receiving nourishment from the soil. Without the root system, or its ?ha aspect, a tree could not branch out fully and expand toward the sky and sun and express its Ha aspect. The two complementing energies allow a tree to be a tree.
在所有將“平衡”視為幸福基礎(chǔ)的體系中，對(duì)立面不是對(duì)立的，而是相輔相成的，以創(chuàng)造一種連貫的秩序。以一棵樹為例。它的根向下延伸，深深地扎進(jìn)土里，從土壤中吸收并獲取養(yǎng)分。如果沒(méi)有根系，或者“?ha”層面，一棵樹就不可能完全長(zhǎng)出樹枝，向天空和太陽(yáng)伸展，并表達(dá)它的“Ha”層面。這兩種互補(bǔ)的能量使一棵樹成為一棵樹。
The same complementary relationship of Ha and ?ha plays out in us. Think of the opposing but balancing relationship between the sympathetic and parasympathetic nervous systems. Our mind and body can also be seen as opposites forming a complementary relationship. The mind is Ha in nature and tends to rise to the head. The body is seen as ?ha and finds its ground through the legs and feet. Although the term we use is ‘mental’ health, the energies of both the mind and body must be balanced for mental health to be well-established. The balance implicit in the very name Ha/?ha Yoga includes practices that result in balancing and harmonizing the mind and body.
“Ha”和“?ha”這種相輔相成的關(guān)系也同樣在我們身上發(fā)揮著作用。想想交感神經(jīng)系統(tǒng)和副交感神經(jīng)系統(tǒng)之間對(duì)立但平衡的關(guān)系。我們的心靈和身體也可以被視為形成互補(bǔ)關(guān)系的對(duì)立面。我們的心靈在本質(zhì)上是“Ha”，并且傾向于上升到頭部。我們的身體被視為“?ha”，通過(guò)雙腿和雙腳找到它的根基。雖然我們使用的術(shù)語(yǔ)是“心理”健康，但心靈和身體的能量必須保持平衡，才能建立良好的心理健康?！癏a/?ha瑜伽”這個(gè)名稱所隱含的“平衡”包括使身心平衡和協(xié)調(diào)的練習(xí)。
In each of the sections of an Integral Yoga Ha?ha practice, from āsana (physical postures) to prā?āyāma (breathing practices) and culminating in meditation, the principle of mind/body balance is at work. Through the lens of the Integral Yoga Ha?ha practice, this article will focus on the potency of Ha?ha Yoga to bring the mind and body into alignment. It is a premise of this article that a mind in balance with the body is an essential feature of mental health.
在整體瑜伽哈他練習(xí)的每個(gè)部分中，從體式（身體姿勢(shì)）到調(diào)息法（呼吸練習(xí)），最后是冥想，身心平衡的原則都在發(fā)揮著作用。透過(guò)整體瑜伽哈他練習(xí)的視角，本文將重點(diǎn)介紹哈他瑜伽使身心協(xié)調(diào)一致的功效。本文的一個(gè)前提是，身心平衡是心理健康的基本特征。
The Dilemma
進(jìn)退兩難的困境
In the year 2023, what ails most of us is too much mind. Our default is to overthink. Stuck in our heads, we lose connection with the subjectivity of our bodies, and we no longer truly feel our feelings or make direct contact with who we are. Instead, we are left with a mental construction of ourselves, a more rigid, inflexible pseudo self, that overly identifies with how we are perceived by others. This kind of self no longer inhabits or feels connected to the body. Instead, this self relates to the body as an object, something to be seen by ourselves and others, but not internally felt.
在2023年，困擾我們大多數(shù)人的是太多的心思。我們的默認(rèn)做法是“想得太多”。困在我們的頭腦中，我們失去了與身體主體性的連接，我們不再真實(shí)地感受到自己的感受，也不再與“自我”直接接觸。相反，留給我們的是對(duì)自己的一種心理建構(gòu)，一個(gè)更頑固、不靈活的“偽自我”，過(guò)度認(rèn)同他人對(duì)我們的看法。這種“自我”不再存在于身體中，也感覺(jué)不到與身體的連接。相反，這個(gè)“自我”將身體作為一個(gè)客體聯(lián)系起來(lái)，是我們自己和他人看到的東西，而不是內(nèi)心感受到的。
Here is an example that illustrates this mindset. Imagine that you’re getting ready for an event. You’re in front of a mirror. Maybe you just blow dried your hair, maybe you’re applying make-up, or just checking out the outfit you’re wearing as it’s reflected back to you. When you relate to your body in this way, you’re experiencing your body as another would experience it, not internally, but from a distance. If you like what you see, being in front of a mirror is a whole lot of fun, and presenting your image to the world is equally exciting. If you’re not as pleased by what you see, the entire experience can be very painful. Whatever the judgement, in this frame of mind, at least for the moment, you’ve become an object to yourself. While it is important to care about how you look and present yourself well in public, if you’re not able to reorient back to yourself as a subject, you will present yourself to the world equally as an object, and likely be treated as an object in return. If this mindset persists, you run the risk of falling victim to being a person defined solely by how the world perceives and judges you (whether that judgement is positive or negative). Your value as a person will then be decided by others, and you’ll lose touch with the direct experience of your own intrinsic worthiness.
這里有一個(gè)例子說(shuō)明了這種思維模式。想象一下，你正在為一場(chǎng)活動(dòng)做準(zhǔn)備。你站在鏡子前。也許你剛把頭發(fā)吹干，也許你正在化妝，或者只是按照鏡子里反射給你的影像檢查一下你穿的衣服。當(dāng)你以這種方式與你的身體聯(lián)系在一起時(shí)，你就像其他人一樣在感知你的身體，不是內(nèi)心真實(shí)的感受，而是外在間接的體驗(yàn)。如果你喜歡你所看到的，那么站在鏡子前會(huì)是一件非常有趣的事情，并且向世人展示你的形象也同樣令人興奮。如果你對(duì)你所看到的不太滿意，那么整個(gè)過(guò)程可能會(huì)非常痛苦。無(wú)論評(píng)判如何，在這種心境下，至少在此刻，你已經(jīng)成為了你自己的客體。雖然在意自己在公共場(chǎng)合的形象和表現(xiàn)很重要，但如果你不能將自己重新定位為一個(gè)主體，你就會(huì)將自己作為一個(gè)客體同樣地呈現(xiàn)給世界，并且很可能被當(dāng)作客體來(lái)對(duì)待。如果這種思維模式持續(xù)存在，你就有可能成為一個(gè)完全由世界對(duì)你的看法和評(píng)判（無(wú)論這種評(píng)判是積極的還是消極的）所定義的人。你作為一個(gè)人的價(jià)值將由他人決定，你將失去對(duì)自己內(nèi)在價(jià)值的直接感受。
If we bring our awareness back into alignment with what our bodies are experiencing moment-to-moment, our sense of self will be embodied and not be just a theory, not just a complicated web of ideas we have about who we think we are. In other words, we’ll feel who we are (intrinsically worthy), and this felt sense of ourselves will be the center out of which we relate to the world. This embodied self will be more adaptive and conscious of the feelings and impulses that arise in response to life’s changing circumstances, and so our choices and actions will be more flexible and be felt as more authentic.
如果我們時(shí)時(shí)刻刻讓自己的意識(shí)重新與自己身體的感受保持一致，我們的自我意識(shí)就會(huì)具體化，而不僅僅是一個(gè)理論，不僅僅是關(guān)于“我們認(rèn)為自己是誰(shuí)”的復(fù)雜想法。換句話說(shuō)，我們會(huì)感受到“自我”（內(nèi)在價(jià)值），這種自我意識(shí)將成為我們與世界聯(lián)系的中心。這種具體化的自我將更能適應(yīng)和意識(shí)到隨著生活環(huán)境的變化而產(chǎn)生的感受和沖動(dòng)，因此我們的選擇和行動(dòng)將更加靈活，感受也更加真實(shí)。
The Resolution
解決辦法
Integral Yoga Ha?ha has a reputation of focusing on the internal experience while practicing an āsana and less on the external form. As in the example of the mirror above, the external form is visible and can be seen by others. When we identify with the external form of an āsana, again, we run the risk of becoming an object to ourselves, and to others. We also fall prey to judging our practice by how we appear, and not by the quality of our inner experience.
在練習(xí)體式時(shí)專注于內(nèi)在體驗(yàn)而較少關(guān)注外在形式，整體瑜伽哈他以此而聞名。就像上文中鏡子的例子一樣，外在形式是可見(jiàn)的，其他人也能看到。當(dāng)我們認(rèn)同體式的外在形式時(shí)，我們?cè)僖淮慰赡艹蔀樽约汉退说目腕w。我們也容易通過(guò)我們的外在表現(xiàn)來(lái)評(píng)判我們的練習(xí)，而不是通過(guò)我們內(nèi)在體驗(yàn)的品質(zhì)。
Most beginners come to Ha?ha Yoga more focused on the external. Many more shy away from Yoga altogether because they conclude that they wouldn’t be good at it, meaning they wouldn’t be able to bend forward enough to touch their toes, for example. As beginners are guided and grow in their practice, they learn to draw their awareness inward. As they progress, they gradually become more sensitive to the inner experience of their practice and realize that the true advancement/adventure in Ha?ha Yoga is becoming ever more sensitive to this subtler internal dimension.
大多數(shù)初學(xué)者練習(xí)哈他瑜伽時(shí)更注重外在。更多的人則對(duì)瑜伽敬而遠(yuǎn)之，因?yàn)樗麄償喽ㄗ约翰簧瞄L(zhǎng)瑜伽，舉例而言，這意味著他們無(wú)法前屈到足以觸摸腳趾的程度。當(dāng)初學(xué)者在他們的練習(xí)中得到指導(dǎo)和成長(zhǎng)時(shí)，他們學(xué)會(huì)了將自己的意識(shí)向內(nèi)收。隨著他們的進(jìn)步，他們逐漸對(duì)自己練習(xí)的內(nèi)在體驗(yàn)變得更加敏感，并意識(shí)到哈他瑜伽的真正進(jìn)步/冒險(xiǎn)正變得對(duì)這種更精微的內(nèi)在維度更加敏感。
By going inward, not only is the practitioner able to adjust the external form through the inner feel of an āsana, and truly perfect a pose based on their own unique body, but an entirely new realm of experience opens. In addition to becoming sensitive to muscles stretching or strengthening, or the rate and texture of the breath, or even the quality of thoughts, all of which become apparent when awareness is drawn inward, the practitioner’s sensitivities gradually deepen, and an entirely new and transformational experience of the body occurs. The practitioner comes into direct contact with the experience of aliveness that pervades the body. This experience of aliveness and the body itself become indistinguishable. From this more direct vantage point, the body is no longer experienced as an object but as a field of vital energy, not a solid thing at all. This is the real body; not the body reflected in a mirror, seen in a photo, viewed from the outside, or judged by some external standard imposed by yourself or others.
通過(guò)向內(nèi)觀，練習(xí)者不僅能夠通過(guò)體式的內(nèi)在感受來(lái)調(diào)整外在形式，并根據(jù)自己獨(dú)特的身體真正地完善體式，而且還能夠開啟一個(gè)全新的體驗(yàn)領(lǐng)域。除了對(duì)肌肉的伸展或強(qiáng)化，呼吸的速率和質(zhì)感，甚至思想的品質(zhì)變得敏感之外，當(dāng)意識(shí)向內(nèi)收時(shí)，所有這些都變得顯而易見(jiàn)，練習(xí)者的敏感性逐漸加深，身體會(huì)產(chǎn)生一種全新的、變革性的體驗(yàn)。練習(xí)者開始親身體驗(yàn)到遍及全身的生命力。這種生命力的體驗(yàn)和身體本身變得難以區(qū)分。從這個(gè)更直接的角度來(lái)看，身體不再被認(rèn)為是一個(gè)客體，而是一個(gè)生命能量的場(chǎng)域，根本就不是實(shí)體。這是真正的“身體”；不是鏡子里反射的身體，不是照片里看到的身體，不是外界看到的身體，也不是被你自己或他人強(qiáng)加的某些外在標(biāo)準(zhǔn)所評(píng)判的身體。
At this level of experience, the mind is no longer lost in thought, distracted, disconnected from real life, but is now in the same place as the body. In fact, absorbed in this experience, the question of whether you’re experiencing the mind, or the body is not really a valid one. An accurate description here would be that the mind is in the body and the body is in the mind. In other words, they’ve become aligned, and the opposites are not in opposition but blend to form an integral whole.
在這個(gè)層面的體驗(yàn)中，心靈不再迷失在思想中，不再心煩意亂，不再與現(xiàn)實(shí)生活脫節(jié)，而是此刻身心同在。事實(shí)上，專注于這種體驗(yàn)中，你是在體驗(yàn)心靈還是身體，這個(gè)問(wèn)題并不是一個(gè)有效的問(wèn)題。這里的準(zhǔn)確描述應(yīng)該是，心靈存在于身體中，身體存在于心靈中。換言之，二者已經(jīng)結(jié)合在一起，對(duì)立面不是對(duì)立的，而是融合成一個(gè)整體。
By turning awareness inward during practice, we sensitize ourselves to inward sources of strength that extend into every aspect of our lives. The experience of aliveness is in essence tapping into the power of Life itself, no different than the power one might intuit through nature; for example, standing before a rushing body of water, or sensing the power visible in a big tree with a big trunk soring upward into the sky. You could say that what connects us to nature is recognizing that the power felt inside us (through our bodies) is in fact the same power that imbues nature with its potency. How could sensitizing ourselves to that power not improve our mental health?
通過(guò)在練習(xí)中將意識(shí)轉(zhuǎn)向內(nèi)在，我們對(duì)延伸到我們生活各個(gè)方面的內(nèi)在力量來(lái)源變得敏感。從本質(zhì)上講，生命力的體驗(yàn)就是利用生命本身的力量，這與人們通過(guò)大自然憑直覺(jué)所感受到的力量沒(méi)有什么不同；例如，站在湍急的水流前，或者感知一棵樹干高聳入云的大樹身上可見(jiàn)的力量。你可以說(shuō)，將我們與大自然連接在一起的是認(rèn)識(shí)到，我們內(nèi)在所感受到的力量（通過(guò)我們的身體）實(shí)際上與賦予大自然力量的力量是相同的。讓我們自己意識(shí)到這種力量怎么可能不改善我們的心理健康呢？
Ha?ha Yoga is expertly suited to get us out of our heads and into our bodies. By drawing our awareness inward through Ha?ha Yoga practices and shifting into feeling and sensing through subtle body awareness, our thoughts naturally slow down. Shifting into body awareness is a process of letting go of thoughts which are often driving our moods, driving our stress and anxiety, and driving our depression. When we let go of the hold that thinking has on our perceptions and our mood, what remains is the naturally healthy Being that we are. Discovering mental health through Ha?ha Yoga is less about discovering our healthy selves through figuring ourselves out and more about that which is revealed to us through a letting go process.
哈他瑜伽非常適合讓我們從頭腦中解脫出來(lái)，進(jìn)入我們的身體層面。通過(guò)哈他瑜伽練習(xí)將我們的意識(shí)內(nèi)收，通過(guò)精微的身體意識(shí)轉(zhuǎn)變?yōu)楦杏X(jué)和感知，我們的思想自然會(huì)慢下來(lái)。轉(zhuǎn)變?yōu)樯眢w意識(shí)是一個(gè)放下思想的過(guò)程，這些思想常常會(huì)影響我們的情緒，給我們帶來(lái)壓力和焦慮，也會(huì)導(dǎo)致抑郁。當(dāng)我們放開思想對(duì)我們的感知和情緒的控制時(shí)，剩下的就是我們自然健康的“存在”。通過(guò)哈他瑜伽認(rèn)識(shí)到心理健康，不是通過(guò)了解自己來(lái)認(rèn)識(shí)到我們健康的“自我”，而是在放下的過(guò)程中我們所獲得的啟示。
This way of understanding practice is supported by Pata?jāli. In his Yoga Sūtras, Book 1, Sūtra 2 he writes, “The restraint of the modifications of the mind-stuff is Yoga”. In the very next sutra, he writes, “And the Seer [Self] abides in his own nature”. That’s the formula: quiet our minds and the true worthiness of Reality reveals itself—the same Reality that is the very essence of who we are.
這種理解練習(xí)的方式得到了帕坦伽利的支持。在他的《瑜伽經(jīng)》第一篇第二條經(jīng)文中，他寫道：“約束心靈的變化就是瑜伽”。在接下來(lái)的經(jīng)文中，他寫道：“于是，看者[真實(shí)自我]安住在自己純潔的本性里”。這就是方法：讓我們的心靈平靜下來(lái)，“現(xiàn)實(shí)”的真正價(jià)值自然就會(huì)顯現(xiàn)出來(lái)——同樣的“現(xiàn)實(shí)”也是“自我”的本質(zhì)。
Conclusion
結(jié)論
In the same way that we lose ourselves by identifying who we are with our outward appearance and tying in our self-worth to feedback received from others, we also tend to focus on the way other personal attributes and characteristics are judged. Will others think I’m smart, will others think I’m confident, will others think I’m nice? We often become obsessed with fitting in and looking for acceptance. Looking for our value in the judgement of other doesn’t lead to lasting happiness.
就像我們通過(guò)自己的外表來(lái)確認(rèn)“我們是誰(shuí)（自我）”，并將我們的自我價(jià)值與他人的反饋聯(lián)系起來(lái)而迷失自我一樣，我們也傾向于關(guān)注別人對(duì)我們的其他個(gè)人屬性和特征的評(píng)判。別人會(huì)認(rèn)為我很聰明嗎？別人會(huì)認(rèn)為我很自信嗎？別人會(huì)認(rèn)為我很好嗎？我們常常熱衷于合群并尋求認(rèn)可。在別人的評(píng)判中尋找自己的價(jià)值并不能帶來(lái)持久的幸福。
The power of Ha?ha Yoga is in cultivating an inward focus, a dimension of first-person experience that can’t be seen by others and therefore can’t be judged. It’s a realm of value that doesn’t depend on external validation but is intrinsically worthy. By becoming increasingly sensitive to feeling the body internally through Ha?ha Yoga practices, we realize that through body awareness Spirit or the Self is realized. It’s in this realm that ultimate well-being is experienced, and in this realm that we come to realize what is meant by “the body is the temple of God”.
哈他瑜伽的力量在于培養(yǎng)一種內(nèi)在的專注，一種別人看不到的“第一人稱體驗(yàn)”的維度，因此無(wú)法被評(píng)判。這是一種不依賴于外界認(rèn)可而是具有內(nèi)在價(jià)值的價(jià)值范疇。通過(guò)哈他瑜伽練習(xí)，對(duì)身體內(nèi)在的感覺(jué)變得越來(lái)越敏感，我們意識(shí)到“靈魂或自我”是通過(guò)身體意識(shí)得以實(shí)現(xiàn)的。正是在這個(gè)范疇，我們才能體驗(yàn)到終極的幸福，也正是在這個(gè)范疇，我們才逐漸意識(shí)到“身體是造物者的圣殿”這句話的含義。
Finally, Integral Yogis are familiar with Swami ?ivanānanda’s words, “I am not the body, I am not the mind, immortal Self I am.” It might seem that the ideas presented in this article contradict Master ?ivanānanda’s famous words. However, the gist of this article is appreciating that the inner experience of the body is a polar opposite to the body we experience externally. The body we see in a mirror will eventually be a corpse. The body we experience internally is vitality and consciousness itself. Just as inner experience is body and mind melding into one, there is a Light that shines here as well, the Light of pure consciousness or the Self of ?atchidānanda (Existence, Knowledge, and Bliss), the ultimate source of worth and well-being.
最后，整體瑜伽士們都很熟悉Swami ?ivanānanda（希瓦難陀）的這句話：“我不是身體，也不是心靈，我是不朽的自我?！边@篇文章中提出的觀點(diǎn)似乎與希瓦難陀大師的名言相矛盾。然而，這篇文章的主旨在于理解我們身體的內(nèi)在體驗(yàn)與我們外在體驗(yàn)的身體是截然相反的。我們?cè)阽R子里看到的身體最終會(huì)變成一具尸體。我們內(nèi)在體驗(yàn)的身體就是生命力和意識(shí)本身。正如內(nèi)在體驗(yàn)是身體和心靈融合為一體，這里也有一道光在照耀，那就是“純粹意識(shí)之光”或“?atchidānanda（存在、意識(shí)和喜樂(lè)）的自我”，價(jià)值和幸福的終極源泉。返回搜狐，查看更多
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