何 谓 瑜 伽 哲 学
瑜伽认为万物的最高本体是梵，是整个宇宙中的一种意识或能量，微妙，强大，普遍，超越时空。它存在于人的自性之中。瑜伽哲学和人的思想有着极大的关联。
它 将 带 来 什 么
瑜伽不是宗教，它是任何人都可以使用的方法，一种在这个不平静的世界里寻求内心安宁的方式。
通过瑜伽的练习，我们可以更好地了解自己，包括身体和思想。这也意味着我们可以通过瑜伽练习重塑自我意识，从而更加关注自己的内在感受和需求。
今天，我们通过「瑜伽哲学」的传达，来学习瑜伽中的「整体瑜伽哈他和心理健康」。
整体瑜伽哈他和心理健康
Introduction
简介
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.”
大多数关于健康和幸福的古老理论都将“平衡”作为一个核心概念。你可以想到中国体系中的“阴/阳”；甚至在西方，希腊哲学家亚里士多德也写道：“运动过度或缺乏都会损害体能，同样地，饮食过多或过少都会损害健康，而适量的饮食则会促进、增强和保持健康。”
In the Yogic tradition we have the concepts of Ha/Ṭha, 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. Ṭha or Yin is characterized as feminine, receptive, dark, cool, soft, still, and contemplative. It represents the energy of the earth and moon.
在瑜伽传统中，我们有“Ha/Ṭha”的概念，字面上翻译为“太阳/月亮”，与中国体系的“阴/阳”直接对应。“Ha”或“阳”表现为阳刚、活跃、热情、精力充沛和开朗。它代表太阳的能量。“Ṭha”或“阴”表现为阴柔、善于接纳、忧郁、冷淡、柔软、平静和沉思。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 Ṭha 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.
在所有将“平衡”视为幸福基础的体系中，对立面不是对立的，而是相辅相成的，以创造一种连贯的秩序。以一棵树为例。它的根向下延伸，深深地扎进土里，从土壤中吸收并获取养分。如果没有根系，或者“Ṭha”层面，一棵树就不可能完全长出树枝，向天空和太阳伸展，并表达它的“Ha”层面。这两种互补的能量使一棵树成为一棵树。
The same complementary relationship of Ha and Ṭha 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 Ṭha 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/ṭha Yoga includes practices that result in balancing and harmonizing the mind and body.
“Ha”和“Ṭha”这种相辅相成的关系也同样在我们身上发挥着作用。想想交感神经系统和副交感神经系统之间对立但平衡的关系。我们的心灵和身体也可以被视为形成互补关系的对立面。我们的心灵在本质上是“Ha”，并且倾向于上升到头部。我们的身体被视为“Ṭha”，通过双腿和双脚找到它的根基。虽然我们使用的术语是“心理”健康，但心灵和身体的能量必须保持平衡，才能建立良好的心理健康。“Ha/ṭha瑜伽”这个名称所隐含的“平衡”包括使身心平衡和协调的练习。
In each of the sections of an Integral Yoga Haṭha practice, from āsana (physical postures) to prāṇāyāma (breathing practices) and culminating in meditation, the principle of mind/body balance is at work. Through the lens of the Integral Yoga Haṭha practice, this article will focus on the potency of Haṭha 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.
在整体瑜伽哈他练习的每个部分中，从体式（身体姿势）到调息法（呼吸练习），最后是冥想，身心平衡的原则都在发挥着作用。透过整体瑜伽哈他练习的视角，本文将重点介绍哈他瑜伽使身心协调一致的功效。本文的一个前提是，身心平衡是心理健康的基本特征。
The Dilemma
进退两难的困境
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，困扰我们大多数人的是太多的心思。我们的默认做法是“想得太多”。困在我们的头脑中，我们失去了与身体主体性的连接，我们不再真实地感受到自己的感受，也不再与“自我”直接接触。相反，留给我们的是对自己的一种心理建构，一个更顽固、不灵活的“伪自我”，过度认同他人对我们的看法。这种“自我”不再存在于身体中，也感觉不到与身体的连接。相反，这个“自我”将身体作为一个客体联系起来，是我们自己和他人看到的东西，而不是内心感受到的。
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.
这里有一个例子说明了这种思维模式。想象一下，你正在为一场活动做准备。你站在镜子前。也许你刚把头发吹干，也许你正在化妆，或者只是按照镜子里反射给你的影像检查一下你穿的衣服。当你以这种方式与你的身体联系在一起时，你就像其他人一样在感知你的身体，不是内心真实的感受，而是外在间接的体验。如果你喜欢你所看到的，那么站在镜子前会是一件非常有趣的事情，并且向世人展示你的形象也同样令人兴奋。如果你对你所看到的不太满意，那么整个过程可能会非常痛苦。无论评判如何，在这种心境下，至少在此刻，你已经成为了你自己的客体。虽然在意自己在公共场合的形象和表现很重要，但如果你不能将自己重新定位为一个主体，你就会将自己作为一个客体同样地呈现给世界，并且很可能被当作客体来对待。如果这种思维模式持续存在，你就有可能成为一个完全由世界对你的看法和评判（无论这种评判是积极的还是消极的）所定义的人。你作为一个人的价值将由他人决定，你将失去对自己内在价值的直接感受。
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.
如果我们时时刻刻让自己的意识重新与自己身体的感受保持一致，我们的自我意识就会具体化，而不仅仅是一个理论，不仅仅是关于“我们认为自己是谁”的复杂想法。换句话说，我们会感受到“自我”（内在价值），这种自我意识将成为我们与世界联系的中心。这种具体化的自我将更能适应和意识到随着生活环境的变化而产生的感受和冲动，因此我们的选择和行动将更加灵活，感受也更加真实。
The Resolution
解决办法
Integral Yoga Haṭha 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.
在练习体式时专注于内在体验而较少关注外在形式，整体瑜伽哈他以此而闻名。就像上文中镜子的例子一样，外在形式是可见的，其他人也能看到。当我们认同体式的外在形式时，我们再一次可能成为自己和他人的客体。我们也容易通过我们的外在表现来评判我们的练习，而不是通过我们内在体验的品质。
Most beginners come to Haṭha 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 Haṭha Yoga is becoming ever more sensitive to this subtler internal dimension.
大多数初学者练习哈他瑜伽时更注重外在。更多的人则对瑜伽敬而远之，因为他们断定自己不擅长瑜伽，举例而言，这意味着他们无法前屈到足以触摸脚趾的程度。当初学者在他们的练习中得到指导和成长时，他们学会了将自己的意识向内收。随着他们的进步，他们逐渐对自己练习的内在体验变得更加敏感，并意识到哈他瑜伽的真正进步/冒险正变得对这种更精微的内在维度更加敏感。
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.
通过向内观，练习者不仅能够通过体式的内在感受来调整外在形式，并根据自己独特的身体真正地完善体式，而且还能够开启一个全新的体验领域。除了对肌肉的伸展或强化，呼吸的速率和质感，甚至思想的品质变得敏感之外，当意识向内收时，所有这些都变得显而易见，练习者的敏感性逐渐加深，身体会产生一种全新的、变革性的体验。练习者开始亲身体验到遍及全身的生命力。这种生命力的体验和身体本身变得难以区分。从这个更直接的角度来看，身体不再被认为是一个客体，而是一个生命能量的场域，根本就不是实体。这是真正的“身体”；不是镜子里反射的身体，不是照片里看到的身体，不是外界看到的身体，也不是被你自己或他人强加的某些外在标准所评判的身体。
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.
在这个层面的体验中，心灵不再迷失在思想中，不再心烦意乱，不再与现实生活脱节，而是此刻身心同在。事实上，专注于这种体验中，你是在体验心灵还是身体，这个问题并不是一个有效的问题。这里的准确描述应该是，心灵存在于身体中，身体存在于心灵中。换言之，二者已经结合在一起，对立面不是对立的，而是融合成一个整体。
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?
通过在练习中将意识转向内在，我们对延伸到我们生活各个方面的内在力量来源变得敏感。从本质上讲，生命力的体验就是利用生命本身的力量，这与人们通过大自然凭直觉所感受到的力量没有什么不同；例如，站在湍急的水流前，或者感知一棵树干高耸入云的大树身上可见的力量。你可以说，将我们与大自然连接在一起的是认识到，我们内在所感受到的力量（通过我们的身体）实际上与赋予大自然力量的力量是相同的。让我们自己意识到这种力量怎么可能不改善我们的心理健康呢？
Haṭha Yoga is expertly suited to get us out of our heads and into our bodies. By drawing our awareness inward through Haṭha 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 Haṭha 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.
哈他瑜伽非常适合让我们从头脑中解脱出来，进入我们的身体层面。通过哈他瑜伽练习将我们的意识内收，通过精微的身体意识转变为感觉和感知，我们的思想自然会慢下来。转变为身体意识是一个放下思想的过程，这些思想常常会影响我们的情绪，给我们带来压力和焦虑，也会导致抑郁。当我们放开思想对我们的感知和情绪的控制时，剩下的就是我们自然健康的“存在”。通过哈他瑜伽认识到心理健康，不是通过了解自己来认识到我们健康的“自我”，而是在放下的过程中我们所获得的启示。
This way of understanding practice is supported by Patañjāli. 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.
这种理解练习的方式得到了帕坦伽利的支持。在他的《瑜伽经》第一篇第二条经文中，他写道：“约束心灵的变化就是瑜伽”。在接下来的经文中，他写道：“于是，看者[真实自我]安住在自己纯洁的本性里”。这就是方法：让我们的心灵平静下来，“现实”的真正价值自然就会显现出来——同样的“现实”也是“自我”的本质。
Conclusion
结论
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.
就像我们通过自己的外表来确认“我们是谁（自我）”，并将我们的自我价值与他人的反馈联系起来而迷失自我一样，我们也倾向于关注别人对我们的其他个人属性和特征的评判。别人会认为我很聪明吗？别人会认为我很自信吗？别人会认为我很好吗？我们常常热衷于合群并寻求认可。在别人的评判中寻找自己的价值并不能带来持久的幸福。
The power of Haṭha 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 Haṭha 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养一种内在的专注，一种别人看不到的“第一人称体验”的维度，因此无法被评判。这是一种不依赖于外界认可而是具有内在价值的价值范畴。通过哈他瑜伽练习，对身体内在的感觉变得越来越敏感，我们意识到“灵魂或自我”是通过身体意识得以实现的。正是在这个范畴，我们才能体验到终极的幸福，也正是在这个范畴，我们才逐渐意识到“身体是造物者的圣殿”这句话的含义。
Finally, Integral Yogis are familiar with Swami Śivanānanda’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 Śivanānanda’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 Śatchidānanda (Existence, Knowledge, and Bliss), the ultimate source of worth and well-being.
最后，整体瑜伽士们都很熟悉Swami Śivanānanda（希瓦难陀）的这句话：“我不是身体，也不是心灵，我是不朽的自我。”这篇文章中提出的观点似乎与希瓦难陀大师的名言相矛盾。然而，这篇文章的主旨在于理解我们身体的内在体验与我们外在体验的身体是截然相反的。我们在镜子里看到的身体最终会变成一具尸体。我们内在体验的身体就是生命力和意识本身。正如内在体验是身体和心灵融合为一体，这里也有一道光在照耀，那就是“纯粹意识之光”或“Śatchidānanda（存在、意识和喜乐）的自我”，价值和幸福的终极源泉。返回搜狐，查看更多
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