瑜伽不僅是印度六正正統哲學學派之一，而且也是世界三大「氣道」中歷史最悠久的系統，對語人研究神領域問題開發了一條重要的通道。今天，科技文明雖然支配全球，而科學的思維與方法，在精神領域上卻未能如科技之發展，其原日乃在於科學方法應用在精神領域時有其局限性。例如，精神只從一般的生件，對個案作心理諮商，而未見針對內在整體人格提出深層的理論研究，因而也未能提出有效的較的轉化人格的療法。在理性主義時期，西方哲學曾經一度以純智性的方式，進行對「人」的內省，這就是所謂「理性心理學」。然而，只對精神的實在性(spiritual reality)或「自我」作純智性的分析是不足夠的。因此，科學必須容許吾人對此從另一途徑來探討精神領域，一方面既保持科學實証與邏輯分析的精神，而另一方面則以「修持」或「親証」作為獲得內在深度經驗的進路。在這個意義上，包括丹道、藏傳佛教的「無上瑜伽」與「印度瑜伽」等世界三大氣道體系，皆有助於吾人對精神領域的體會與研究。就印度瑜伽來說，它其實是一種剖析人類內在心靈的方法系統。「科學」一名源自拉丁文”scientia”，乃「知識」之意，這在梵文則是”veda”(吠陀)。因此，在印度文化傳統中，”Yoga”也是”science of yoga”，這表明瑜伽乃研究終極知識之途。瑜伽修行方法在不同程度上深化了修持者的生命，對各種非常態的心理現象加以「自療」，自我轉化而不必依靠藥物，並進一步體悟「人的實在性」、親証其生命之轉化與提升，開顯了吾人對「人的實在性」之新視野。由此可見，研究瑜伽等「氣道」之學，確有其重要性與必要性。 本文乃撰者研究印度瑜伽的一部份，題為〈「瑜伽」概念的分析與「哈達瑜伽」之重構〉。全文主要由二部份組成：其一是有關「瑜伽」概念的分析，其二是分析地把零散的「哈達瑜伽」作了系統性的重構，前者是後者的概念基礎，本文對此二者皆作了原典的研究。本文把哈達瑜伽整合的成四階：第一階是姿式，第二階為調息與氣入中脈，第三階是淨化中脈，第四階是邁入三摩地，糾正了一般人將「哈達瑜伽」視作只是一種健康瑜伽的錯誤觀點。此外，由於篇幅限制，本文未深入討論瑜伽哲學問題。其實，瑜伽哲學問題牽涉太廣，故心須暇立專文討論。有關本文相關之梵文，只有在涉及重要概念部份，才牨採用天城體(devanaagri)，再附羅馬體；至於一般資料，則僅採用羅馬體。《哈達論典》、《濕婆集》、《吉蘭集》及《瑜伽拙火奧義書》等部份，因不太涉及「文字意義」問題，故相關資料以英文取代之，以利讀者參閱。

This paper consists of two parts. In the first part, a comprehensive overview of the concept of yoga is analyzed and expounded. The classical concepts of Yoga dates back more than 4,000 years. The word “science” comes from the Latin word, “scientia”, which means knowledge. Both of the terms have a long a varied history in Wester culture, and its is almost impossible to find equivalent terms in other cultures. In the Idian classical scriptures, the meaning of the word “veda” is “knowledge”, and in this case, Yoga can be regarded as “science of Yoga”. “Yoga” means “to join or yoke together”, and brings the body and mind together into one harmonious body-mind holism. Yoga is not only a system of techniques for physical and mental exercise, but also a path of personal development encompassing the entire body, mind and spirit. The traditional approaches of Western psychotherapy of a licensed professional counselor consist of dialoguing techniques, offering auto-and heterosuggestions, giving guidance that might apply to their clients’ lives. A medical practitioner usually makes use of methadone maintenance treatment or other pharmacotherapy. But this kind of psychotherapy usually cannot effectively help the clients to bring about personal reintergration and to overcome or heal emotional and psychological concerns. It is only in the recent years that the West considered the psychotherapeutical effects of yoga-systems, first of all of Hatha-Yoga. Case studies indicate that Yoga fulfills psycholygienical functions without being a psychotherapy in the usual sense. There are various techniques of meditation, postures, breath, movement, etc., which usual sense. There are various techniques of meditation, postures, breath, movement, etc,. which replace the psychotherapeutical method in the West. The second part is an analysis as well as a reconstruction of the Hatha-Yoga. When people in the West mention the term “Yoga”, they usually refer to Hatha-Yoga. For this reason, they regard Hatha-Yoga as a system of techniques which focuses on postures, and breathing exercises, or as a pathe of physical Yoga. But it will be expounded in this paper that the word “hatha” is derived format he two root terms, “ha” meaning “the sun” and “tha” meaning “the moon”. Taken together, the term “hatha stands for “union force”. Hence, central to Hatha-Yoga disciplines is the harmonizing of its positive (sun) and negative (moon) currents. And to this end it takes the help of pranayama, bandha and mudras to lead to the awakening of the Kundalini Energy and finally to attain the state of samadhi.