The first known appearance of the word "yoga", with the same meaning as the modern term, is in the Katha Upanishad, probably composed between the fifth and third century BCE, where it is defined as the steady control of the senses, which along with cessation of mental activity, leading to a supreme state.[note 13] Katha Upanishad integrates the monism of early Upanishads with concepts of samkhya and yoga. It defines various levels of existence according to their proximity to the innermost being Ātman. Yoga is therefore seen as a process of interiorization or ascent of consciousness. It is the earliest literary work that highlights the fundamentals of yoga. White states:
Alexander the Great reached India in the 4th century BCE. Along with his army, he took Greek academics with him who later wrote memoirs about geography, people and customs they saw. One of Alexander's companion was Onesicritus, quoted in Book 15, Sections 63–65 by Strabo, who describes yogins of India. Onesicritus claims those Indian yogins (Mandanis ) practiced aloofness and "different postures – standing or sitting or lying naked – and motionless".
One of the best known early expressions of Brahmanical Yoga thought is the Yoga Sutras of Patanjali , the original name of which may have been the Pātañjalayogaśāstra-sāṃkhya-pravacana (c. sometime between 325 - 425) which some scholars now believe included both the sutras and a commentary. As the name suggests, the metaphysical basis for this text is the Indian philosophy termed Sāṃkhya. This atheistic school is mentioned in Kauṭilya's Arthashastra as one of the three categories of anviksikis (philosophies) along with Yoga and Cārvāka. The two schools have some differences as well. Yoga accepted the conception of "personal god", while Samkhya developed as a rationalist, non-theistic/atheistic system of Hindu philosophy. Sometimes Patanjali's system is referred to as Seshvara Samkhya in contradistinction to Kapila's Nirivara Samkhya. The parallels between Yoga and Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord."
In the 1970s, bodybuilding had major publicity thanks to the appearance of Arnold Schwarzenegger, Franco Columbu, Lou Ferrigno, and others in the 1977 docudrama Pumping Iron. By this time, the IFBB dominated the competitive bodybuilding landscape and the Amateur Athletic Union (AAU) took a back seat. The National Physique Committee (NPC) was formed in 1981 by Jim Manion, who had just stepped down as chairman of the AAU Physique Committee. The NPC has gone on to become the most successful bodybuilding organization in America and is the amateur division of the IFBB. The late 1980s and early 1990s saw the decline of AAU-sponsored bodybuilding contests. In 1999, the AAU voted to discontinue its bodybuilding events.
a technique for entering into other bodies, generating multiple bodies, and the attainment of other supernatural accomplishments; these are, states White, described in Tantric literature of Hinduism and Buddhism, as well as the Buddhist Sāmaññaphalasutta; James Mallinson, however, disagrees and suggests that such fringe practices are far removed from the mainstream Yoga's goal as meditation-driven means to liberation in Indian religions.
Some Bodybuilders often split their food intake into 5 to 7 meals of equal nutritional content and eat at regular intervals (e.g. every 2 to 3 hours). This approach serves two purposes: to limit overindulging in the cutting phase, and to allow for the consumption of large volumes of food during the bulking phase. Eating more frequently does not increase basal metabolic rate when compared to 3 meals a day. While food does have a metabolic cost to digest, absorb, and store, called the thermic effect of food, it depends on the quantity and type of food, not how the food is spread across the meals of the day. Well-controlled studies using whole-body calorimetry and doubly labeled water have demonstrated that there is no metabolic advantage to eating more frequently.
Classical yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit. Its epistemology (pramana) and metaphysics is similar to that of the Sāṅkhya school. The metaphysics of Classical Yoga, like Sāṅkhya, is mainly dualistic, positing that there are two distinct realities. These are prakriti (nature), which is the eternal and active unconscious source of the material world and is composed of three gunas, and the puruṣas (persons), the plural consciousnesses which are the intelligent principles of the world, and are multiple, inactive and eternal witnesses. Each person has a individual puruṣa, which is their true self, the witness and the enjoyer, and that which is liberated. This metaphysical system holds that puruṣas undergo cycles of reincarnation through its interaction and identification with prakirti. Liberation, the goal of this system, results from the isolation (kaivalya) of puruṣa from prakirti, and is achieved through a meditation which detaches oneself from the different forms (tattvas) of prakirti. This is done by stilling one's thought waves (citta vritti) and resting in pure awareness of puruṣa.
Many trainees like to cycle between the two methods in order to prevent the body from adapting (maintaining a progressive overload), possibly emphasizing whichever method more suits their goals; typically, a bodybuilder will aim at sarcoplasmic hypertrophy most of the time but may change to a myofibrillar hypertrophy kind of training temporarily in order to move past a plateau. However, no real evidence has been provided to show that trainees ever reach this plateau, and rather was more of a hype created from "muscular confusion".[clarification needed]
These meditations were seen as being supported by the other elements of the eightfold path, such as the practice of ethics, right exertion, sense restraint and right view. Two mental qualities are said to be indispensable for yogic practice in Buddhism, samatha (calm, stability) and vipassanā (insight, clear seeing). Samatha is the quality of a stable, relaxed and calm mind. It is also associated with samadhi (mental unification, focus) and dhyana (a state of meditative absorption). Vipassanā meanwhile, is a kind of insight or penetrative understanding into the true nature of phenomena. It is also defined as "seeing things as they truly are" (yathābhūtaṃ darśanam). The true nature of things is defined and explained in different ways, but an important and unique feature of classical Buddhism is its understanding of all phenomena (dhammas) as being empty of a self (atman) or inherent essence, a doctrine termed Anatta ("not-self") and Śūnyatā (emptiness). This is in sharp contrast with most other Indian traditions, whose goals are founded either on the idea of an individual soul (atman, jiva, purusha) or a universal monistic consciousness ( Brahman). Vipassanā also requires an understanding of suffering or dukkha (and thus the four noble truths), impermanence (anicca) and interdependent origination.
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The early practice of Jain yoga seems to have been divided into several types, including meditation (dhyāna), abandonment of the body (kāyotsarga), contemplation (anuprekṣā), and reflection (bhāvanā). Some of the earliest sources for Jain yoga are the Uttarādhyayana-sūtra, the Āvaśyaka-sūtra, the Sthananga Sutra (c. 2nd century BCE). Later works include Kundakunda's Vārassa-aṇuvekkhā (“Twelve Contemplations”, c. 1st century BCE to 1st century CE), Haribhadra's Yogadṛṣṭisamuccya (8th century) and the Yogaśāstra of Hemachandra (12th century). Later forms of Jain yoga adopted Hindu influences, such as ideas from Patanjali's yoga and later Tantric yoga (in the works of Haribhadra and Hemachandra respectively). The Jains also developed a progressive path to liberation through yogic praxis, outlining several levels of virtue called gunasthanas.
There is no consensus on its chronology or specific origin other than that yoga developed in ancient India. Suggested origins are the Indus Valley Civilization (3300–1900 BCE) and pre-Vedic Eastern states of India, the Vedic period (1500–500 BCE), and the śramaṇa movement. According to Gavin Flood, continuities may exist between those various traditions: