Laya Yoga - Introductory Definitions 5g6h4b

009. The Foundations of Laya Marga http://www.himavanti.org/en/c/hridaya-circle/009-the-foundations-of-layamarga Laya is primarily the PATH OF ABSORPTION. The Higher Self, the divine material element, absorbs the substance of ego, transforming the entire material projection into a subtle shape which is a perfect reflection (image) of the Ideal Human Being (PURUSHA). The Path of Absorption (LAYA MARGA) is characterised by three basic aspects, which are realised in a practical way. They (the aspects) include the whole purification process: (healing, opening) the HEART, according to the sequence of the Purification Circle, i.e. the Trial Path: 1.

VIVEKA (the ability to choose that which is right); the aspect of teaching and the esoteric studies, listening to and receptivity to Guru (One who leads you out of the darkness); understanding and comprehension;

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MUMUKSHU (longing, ardour); the aspect of spiritual practice; eager fulfilment of the recommended spiritual practices; pure and enthusiastic meditation practice; expanding the receptivity; binding knowledge with feelings, intuition;

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VIRAGA (the power of tranquillity, the energy of silence); the aspect of spiritual strength stimulated by stability, equilibrium and discipline, the will to work and to serve (s. SEVA).

In simple words, all boils down to Learning, Practising and Serving. As a result, we quickly reach the state of Void (s. UNYA), Bliss (s. ANANDA) and great WILL POWER (s. VIRJA), which is also acknowledged as Enthusiasm. A disciple on the LAYA Path receives assistance from his GURU in the form of tips and spiritual exercises, so that he can effectively cover the distance that separates him from his spiritual destination: from God (s. ISHVARA). Practices and instructions (tips) are given in accordance with principles of physiology in yoga, including the laws of the psyche (the mind). The spiritual practices of LAYA MARGA at each rung of the ladder originate from the succession line representing the LAYA tradition founded by Lord SHIVA together with his spouse, Shri Parvati. They are both considered Great RISHIS, i.e. Sages, as well as Solar Teachers (s. SURYA GURUS). The entire collection of teachings and practices is transmitted in the succession line by subsequent MAHA GURUS (Great Teachers), who are generally honoured with the title: GURU ANANDA SHIVA. The Entire Eternal Wisdom, together with the Path of Absorption, may be transmitted by LAYA GURUS (The Teachers of Absorption), or other ACHARYAS (Messengers) representing the LAYA School, who may initiate, introduce the eager ones into the meditation practice, as well as familiarise them with diverse systems of particular practices associated with the LAYA tradition. The fundamental range of practices comprises two forms of transmission, or initiation (s. DIKSHAN), known respectively as SADHANA and ABHYASA.

The Fundamentals of the Laya Yoga Practice 1

Generally speaking, Sadhana is a set of any practices that lead to attaining the spiritual goal, to God (s. Ishvara). This may be understood as sanctification and purification. Abhyasa in the LAYA tradition is a practice which deprives the consciousness of the conditioning of ego through developing a deep inner bond with the transmission line. It is a permanent, inner practice of residing within the Self, within I am, outside the body and the mind. It is a continuous practice of restraining the consciousness-related phenomena (the stream of thoughts and emotions), restraining the illusions and mirages created by the psyche. The whole set of the fundamental Laya Yoga practices include issues such as: 1.

learning to achieve concentration, suppressing the chaotic phenomena arising from the psyche, which builds up the ability to perceive in a direct and intuitive way (s. Pratyaya);

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cultivating the initiated yoga practice (s. Abhyasa), as well as training one's mind in nonattachment to things visible, getting rid of desires, or rather "being" above desires (s. Vairagya);

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attaining and nurturing the state of self-fulfilment, self-realisation (self-knowledge or the wisdom of self-realisation) which is characterised by four attributes (s. Sampradjnyata);

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submitting oneself to the Sovereign of all Living Beings, service done for one's Lord and God, idam (s. Ishvarapranidhana);

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growing in the consciousness of God and reaching one's inner Self (s. Ćetana), which is attained by means of PRAŃAVA vibration - the eternal, primordial AUM sound, as well as dispersion of the obstacles which stand in the way of focusing one's consciousness;

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learning and performing the basic breathing exercise, which consists in inhaling and exhaling (s. Svasaprasvasa), and eliminates dispersion factors emerging from the world of psyche, such as suffering (pain), bad disposition (anxiety), as well as shivering of the body (neuroses);

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developing ćatur-brahmavihara, i.e. Quadruple Infinite Purity, which is the Enlightened Consciousness and the contemplation of the silencing sound and the four virtues: Loving Kindness and Friendship, Comion or Sympathy, Benevolent Joy, as well as Unprejudiced Tolerance;

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attaining the sense of balance and bright, radiant outlook, as well as peace of mind thanks to the practice of focusing one's attention on the Light (s. Jyoti);

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creating the consciousness (psyche) of the Pure Crystal (Diamond), which reflects everything the way it is, and the practitioner may easily acquire the attributes of what he focuses on. The state is called the state of Getting Stabilised (Stuck, Fixed), or the Ecstasy of Reunion (s. Samapati);

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reaching comprehension imbued with truth (S. Rytambhara Prajnya), in which all the karmic seeds become extinct, and human destiny changes its course, so that we turn back onto a straight path leading to our only and true God.

The ten points presented above are a summary of practices representing the first class of classical yoga, presented by master Patanjali in his work "Yogasutra". In the first chapter, entitled "SAMADHI-PADAH" we can find a thorough explanation of these ten points. When we cultivate these ten aspects, we attain the supreme realisation of the Trial Path presented in the beginning as the Path of Absorption. SAMADHI-PADAH, as it was presented here in a summarised version, includes tips (instructions) on how to develop the elements and basic practices of any kind of yoga. Many methods of work result

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from these fundamental issues. For example, all the piousness, the practice of devotion and reverence arise from the aspect of Ishvarapranidhana, and the whole philosophy of purification, healing, mind control and concentration results from the goal, which is the development of Pure Intuitive Perception of Truth (s. Rytambhara Prajnya). Mantra Yoga, which deals primarily with the sound, results from the work with the elemental vibration AUM (OM). Basic pillars of ethics and morality include four virtues of Brahmavihara, which are named BODHIĆITTA by Buddhists. The art of breathing and all exercises that are associated with it have a common core in practising svasaprasvasa (inhaling- exhaling), which is also called connected breathing. The visualisation of deities (angels) originates from practising meditation on light, in other words, this technique is connected with Light, Jyoti.

Mantra Yoga and Ishta Mantra In the LAYA tradition there is a very essential practice which consists in repeating an individually chosen word possessing the value of a sound. The Individual Mantra (word, sound) is referred to as ISHTA MANTRA. This is a meditative mantra used in three forms (aspects), which are: 1.

JAPA - a word or a phrase (a few words) spoken aloud or in a whisper, sung or chanted to the tune of a melody which flows from the depths of one's heart. The repetition usually starts with AUM (OM), which is the parent of all mantras, the primordial sound. This is the sound mantra (s. ŚABDHA).

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ARTHA - the meaning, the essential message of the word, usually also a non-verbal repetition of a mantra. The mind, or rather the entire psyche intones (sings) the mantra sort of internally, inside the heart, the self. This means absorption in the meaning of the word, as well as grasping its contents with one's entire psyche, until one immerses oneself in it or becomes absorbed with its message. Moreover, Artha includes the aspect of visualisation of the contents of a mantra.

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PRATYAYA - receiving the echo, intuitive perception, feeling, focusing on the reflection from the inner depths, which appears as a result of the two previous aspects becoming connected. The feeling consists in the contemplation of the impression conveyed, as well as the reception of the energetic vibration flowing from within. This is a practice of feeling in SILENCE. It is here that the depth of the meaning reveals itself, we become aware of its essential message. It means that one becomes aware of the meaning and the message using one's intuition, without resorting to thoughts and emotions. To describe ISHTA MANTRA more briefly, let us name its three aspects: JAPA, ARTHA and PRATYAYA, i.e. Intonation, Non-verbal Repetition and Silent Reception. Consequently, Mantra yoga includes Sound Vibration, Visualisation of Meaning and Silence. Ishta Mantra is the resonant aspect of Ishvara, i.e. Lord and God dwelling inside each heart. Prańava AUM (OM, Ą) refers to God in His own, eternal nature. The remaining part of the mantra is a creative potential that man must develop in order to cover the distance between Oneself and God, in order to become closer to God.

Consequently, Ishta Mantra is a Word of Direction, which guides You and brings you closer to Your spiritual Ideal, to the Holy Destination. Thanks to Your individually recommended mantra you explore the depths of your own, true Nature. Pratyaya gradually becomes a way to dissolve your own psyche (mind) in the Cosmic Consciousness, in God's Mind and the Creation. The fundamental practice, Ishta Mantra in particular, allows us to attain the pure, primordial state, that of the Perfect Man (s. PURUSHA). We achieve the condition of being the Image of God, fully manifesting our spiritual potential. Purusha, i.e. the Higher Self, the Perfect Man, entirely reflects the attributes of Lord (s. Ishvara). Ishta Mantra makes it possible for us to create a basic unity with

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our proper form, which is the Pure Jewel of Dawn (s. Purusha - pura stands for the pure jewel, and ushas stands for the morning star, dawn). Thanks to continuous, unrelenting repetition, imagining and feeling of Ishta Mantra, we reach full identification with the Cosmic Consciousness (s. Purusha), and attain the state of Oneness (Nondualism of the Self). Ishta Mantra allows us to maintain the right direction, leading towards Unity, in which the false concept of the little ego (lower self) is recognised as "a cosmic optical illusion" and ceases to exist, together with egoism, suffering and all Illusory mirages (s. MAYA) that it breeds. One attains Samadhi. Self-realisation crowned with the Intuitive Insight into Truth becomes a fact, and the four attributes (signs) of self-realisation (s. SAMPRAJNYATA) constitute its palpable proof. The first class of yoga is completed.

The Fundamentals of the Ashtanga Yoga Practice According to the tradition, the fundamentals of practices where mantra yoga is an essential foundation, are generally referred to as ASHTANGA YOGA (eight-stage yoga, meditative yoga), or SAMADHI YOGA - from the name of the first chapter of Yogasutras by Patanjali. We are already familiar with the Quintessential Goal of Ashtanga Yoga, the fundamentals of the practice and the value of Ishta Mantra. Let is try to concentrate further on some more, essential instructions necessary achieve success on the Laya Path. 1. the proper position of the body, which helps us succeed in our practice, is the sitting position. The practice of Ashtanga Yoga is colloquially called SITTING, or stabilisation within one's own Primordial Nature. Generally, sitting with one's legs crossed or in a kneeling position are fundamental sitting position, whereas upright sitting is a sign of maintaining proper body position called practising (s. Sadhana or Abhyasa). Already in the first verse, Master Patanjali suggests that introduction into yoga is connected with teaching positions, postures. The word that is used here - ASANA - means literally "sitting". Workshops in the Laya tradition require longer periods of sitting in meditation, already in the initial stages. Sitting with one's legs crossed (s. SUKHASANA or BHODJANASANA), semi-lotus position (s. ARTHAPASANA), full lotus position (s. PASANA), the fulfilment position, also called the perfect one (s. SIDDHASANA) - this is the entire list of asanas (positions, postures, modes of sitting) recommended in the Ashtanga Yoga course. The kneeling position is recommended mainly for persons who, for the reason of their wellbeing, cannot remain in the kneeling position for a long time. The family of kneeling positions (s. VAJRASANA), is also named the family of Diamond positions. The kneeling position is also known as the cow position (s. GOMUKHASANA), and is considered to be the most advanced way of sitting in the practice of Ashtanga Yoga. 2. The sitting position ought to be unforced, it should encourage relaxation, bring relief and serenity. At the same time, it should be technically correct and comfortable. One must thoroughly practise basic ways of sitting, as adequate meditation postures guarantee one hormonal balance, and, consequently, psychosomatic equilibrium. Balance, symmetry, keeping one's back upright and vertically poised spine promote the development of one's powers of concentration, relaxation and receptiveness. Stable and relaxed sitting posture improves the rhythm and depth of breathing. Sitting in postures representing the lotus family prevents diseases of the heart and the circulatory system. Unrelenting practising of these few ways of sitting expands our Consciousness of our Bodies! 3. Sadhana or Abhyasa may also be practised in the "sitting" positions described as "standing on one leg" or "the tree". This manner of "sitting" used to be the favourite one in yoga lessons taught by Master Shiva - the Founder of all Yoga. Yet, it requires special instructions from one's Teacher. This is a method for people who are very determined in their practice, as well as for faithful followers of

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the Master and the Founder of Yoga. One more posture among his favourite ones was the above mentioned "cow position". 4. In the course of performing the prescribed exercises, eyes usually remain closed. Deprivation of visual sensations which originate chiefly from the subconscious tendency to observe, makes one's psyche void, purified, and consequently, more receptive and perceptive. Mind and sight are extremely interrelated; therefore closing one's eyes makes it possible to gain deeper insight into one's inner self. To sum up today's lecture, it is worth reminding you of numerous similarities that can be observed between yoga and various spiritual and religious traditions. There are no differences between the sitting positions in Zen and Yoga. The chief principle of Brahmavihara - MAITRI, i.e. Loving Kindness and Friendship, are by no means different from the fundamental principle of Christian ethics preached by Jesus: "Love one another". In its essence, Brahmavihara is a foundation of ethics and morality inherent in each religion. I shall discuss it in detail on some other occasion. Let the Blessing of the Almighty God stay with You! Hum! Acharya Lalit' Mohan G.K

013. Laya yoga. Introductory definitions. http://www.himavanti.org/en/c/hridaya-circle/013-laya-yoga-introductorydefinitions Laya yoga is a path of chakra’s purification and development. It contains all sadhanas of yoga i.e. methods of practicing. It particularly introduces internal structure of human being and all it’s substances. Laya is well-known for presenting ways of purifying chakras and this what we call aura, an energetic sheath of a man. 

Sthulla-sharira is our physical cover, a thick substance.

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Linga-sharira is more subtle substance called an ethereal double. It is a substance of Chi (energy of life) and a substance of instinct or biological needs. Kahuns use to call it a spectral substance, kinoaka.

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Kama-sharira is a substance of emotions and ion, desire and emotional devotion or wishes as well. Simultaneously it may be called an astral body.

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Manas-sharira is a substance of intellect, memory, thinking and imaginations. It is a lover mind, mental body. Kama and manas are usually strongly connected with each other. It means that a thought and emotion are usually synchronous. Kahunas call conglomeration of kama-manas unihipili. It is like our thinking and excited child, lover ego or personality. Whole body of linga-kama-manas is called prakryti, so - nature, matter. It is entirety of psychical matter, whole element of lover ego (widen of

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energy and sex level below unihipili). Chakras (cakras, cakra) – centers of energy seem to be like organ in ethereal body, inside them in linga-sharira develops our conscience and energetic potentials. These centers influence varied part of physical body. We can cause healing influence to certain parts or functions of our organism. Chakras exist in each substance. The most perceptible for use are centers of ethereal body (linga). Part of human deeper than personality is purusha or brahman, our eternal essence. It is threefold in it’s aspects so it creates three upper substances. 

Sutrama-manas is a higher mind, a causal body. Here is located the memory of karma, so the record of previous lifes. It is a level from which the law of karma functions, it is a law of return, law of repayment. This level creates our future incarnations. It is a substance of abstraction, ideas, understanding and cosmic intelligence.

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Budhi is a substance of awaking, intuition, wisdom, peace, synthesis, feelings and knowledge. Here we achieve the level of consciousness development as Rama, Shiva, Krishna, Buddha, Abraham, Moyzes, Zaratushtra, Jesus, Muhamad, Sai Baba and many others great masters of our planet did.

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Atma is a substance of will and strength, power and freedom. It is called a breath of God. Cosmic, nourishing breath is located here, from which reveals the screenplay of humanity formation. Kahuns call Sutrama-manas and budhi as Aumakua, so the higher ego or parental pair of higher egos. Atma is a source of called Poe Aumakua, which means the field or space of divine egos. Three upper substances create the spiritual area of our interior. Is a primary nature by Buddhists and Christ’s awareness of Christian mystics. We are talking about higher Trinity. So there are four important planes, on which one develops during the process of spiritual growth:

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Sthulla - physical, material, corporal consciousness, during the process of individual development. Greeks used to call physical body as soma.

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Prakriti - physical consciousness, the consciousness of soul, also called lunar, lower personality or ego. Greeks used to call it psyche.

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Purusha (Brahman) – spiritual consciousness, higher and solar one, consciousness of masters and saints. Greeks used to call it as pneuma. It is a sun ing and illuminating lower nature.

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Iśvara - divine consciousness of avatar, existence of God. Greeks used to call it as Theos. Iśvara can be expressed in two rings: Anupadaka – external part of divinity (arab. Sifat) and Adi (zat) – internal part of divinity. Logos, primary, non-made light, source where everything comes from, even the manifestation of God. Antahkarana - a thread of life, an energy canal, which links all stages and levels of consciousness. It consists of three main energy canals, connected with each other, which we call gunas. Their colours are blue, red and yellow. Prakriti and Brahman are synchronised and controlled by energies which come from Iśvara. Kahunas call it as aka, a thread, line or lead. It is berth in the center of heart, in anahata. More about read below.

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Yoga means mainly unification or communion. It is harmonized path of all human’s substances by surrounding them with consciousness. When taking the width of consciousness under consideration we can distinguish four human types: materialist, (psychic), (holistic), yogin. The source, founder and highest teacher of yoga on Earth is master known as Shiva, revered by many as God or Half-God. In invisible spaces he lives around of the top of Kailas Mountain in India. He comes down in different ages and initiates various ways of yoga, which are presently helpful to humanity. He is well known for these descents as Babaji, which means Honourable Father. He is a father indeed and is directly or indirectly a founder of various forms of yoga. Advanced trainees of yoga are his primary students. There is a mantra (sound formula) calling up for Shiva. It sounds like Om Namah Shivaya. It serves to deeper meditation with Shiva, the master of yoga. As a master he gives the deepest initiations in arcana of yoga in all it’s various forms. Shiva recommends the path of self-discipline, moderation, friendship, openness, joy, sacrifice; selfrealising, favour, resistant, freedom and mastery, which all describe the essence of yoga. Hatha yoga is the most external training formula of yoga, and laja yoga is the most internal one. They are like one coin, and all it’s variations are like fragmentary aspects of work one and the same yoga at different stages of our development. Because of physical body and it’s energy appears hatha yoga. Because of energy’s substance appear it’s varieties as prana yoga, considering energy of life, lingam yoga working on energy of life, or tantra yoga which links two of them. Yogis sometimes show controversies in European culture, the cause is lack of knowledge basic symbols of yoga and the general lack of knowledge in the field of basic spiritual matters, like understanding of Iśwara - divinity as a pair of cosmic parents, fulfilling themselves energies. Chinese symbol yin-yang can be appropriate for those great forms of yoga. Third level is bhakti yoga connected with development of astral body - kama. And fourth is connected with mental body - manas, and it is called as jnana yoga. It is a path of wisdom and knowledge and spiritual knowledge as well. Methods of laya yoga that refer to development and purifying center of energy in ethereal body (linga-sharira) are generally called as kundalini tantra yoga. Methods of Tantra contain breathing exercises sound and vision techniques. Generally breathing yoga is called as raiyu yoga. It contains all activities with breathing. Work beset on sounds is called as mantra yoga and vision or imaginations methods are called as dhyana yoga or yoga of light (adhi yoga). It is about meditation on imagination of chosen item of practice. Usually these items are lights, balls or canals of energy. All these detailed forms of yoga are basic practice system for purifying and deeper development of our physical interior and finally for opening canals and unification of psyche and spirit. Work with chakras is like first step to self-purification and broadening of consciousness, to higher levels. Through chakras we have an insight into deeper fields of reality than the deepest part, which is material world. Prana is energy of life or vital force of our organism. Linga-sharira leads it through energy canals called nadi. It is a basic force of life and it flows in every single canal of energetic body and can be perceived as many various lights. The colour of primary prana energy penetrating cosmos is white. The colour of prana penetrating and healing our physical body is pink. The source of prana for our body and psyche is our higher ego, so purusha or brahman. Hebrews used to call it nefet, Muslims call it baraka, in Polynesia they call it mana, tao call it chi and Japanese – ki.

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Flows or prana, no matter direction and source, have different names and functions. These are two exemplary streams: 

Udana - stream of energy lead to the top of head which works from up there to the navel or a little lower to the interior of abdomen. It is cosmic energy. It can be lead in through legs or indrawn of breath. This energy enables conscious ing away and it protects from physical and psychical dirt. It enables levitation. It’s like a breath of water.

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Samana – stream of energy which starts around navel and leads vital force to every fringe of body. Vital force broadens from the navel to all body and fill it all. It is fiery breath. This is list of basic chakras in ethereal body. There is seven of them and they are symbolically described in blossom of lotus forms (pa).

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Muladhara – center at the basis of trunk, which root is around coccyx and the central part at height of crotch. Mula means root and dhara – reservoir. Speaking symbolically this flower has got three petals, which are three energy canals (nadi). It rules over Earth element and is penetrated by energy of tamaguna (inertia). Basic colour of aura is blue, and the symbol is a cross or triangle with its top downward (symbol of womb). It s us with ethereal.

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Svadhishtana – center below navel, in lower part of abdomen. Sva - is Self, dhi - light, shtana - living. It is very important center, a place of location light of Self (lower ego). The root of his center is placed in lower part of lumbar vertebras, and inside lower abdomen. This chakra is built of six colourful petals formed in two triads. Its symbol is crescent or six-humeral star. It controls the water element (jala), and is controlled by radzaguna (ion). Basic colour of aura (opening one) is red. This center s us with astral body (kama). In fact there is also seventh, central canal of energy or petal when speaking symbolically, which colour is white.

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Manipura (-ka) – stomach center, above navel, usually called as solar plexus. It’s root is located in lower part of brest vertebras and the flower grows in upper part of abdominal cavity. Mani means a jewel and pura- garden. So it is a garden of jewels. It controls fire element and is controlled by stream of satwaguna – energy of harmony and goodness. Basic colour of aura is yellow, and the symbol are three triangles inside circle. It contains ten energy canals or petals. And it enables with mental world (manas).

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Anahata – heart center, dorsal, also called as a bell. It is located inside chest and it’s root between spatulas. Opening colour is golden-yellow and also white as far as spiritual arcana are concerned. Anahata means sound, word, vibrations. It controls element of air, wind, and bound to all three gunas. Element of air is an opening one, than it transfers into water or fire element. It’s symbol is twelve-rayed sun, the same petals it has. Through heart we simultaneously penetrate three worlds.

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Vishuddhi – center in upper part of neck, behind the tongue. Important functions of this center are control of ether element (kasha, light) and power on four other elements, with causal body, and stimulation of creative forces. Colour opening is emerald (blue-green) or silver. Wished is a light of puryfication. It is lead by tamaguna (inertia). It consists of sixteen stream of energy or petals. Through this center we read record of karma. Symbol of it is empty circle.

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Ajna – center inside head, located at height of forehead and ears. It is often called as third eye responsible for clairvoyance through time and space and mind perceiving. It controls element of life and gives power over senses. It’s a link of budhi with physical body. Opening colour is pinkblue. Symbol is “eye of wisdom”. Rajaguna (ion) controls this center. It consists of 96 petals

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(canals) focused into 6 groups with 16 similar streams of energy in each of them. Ajna means order. 7.

Sahasrara – center called thousand-leafed. It’s root is on the top of head and the flower grows upward. Ra – means sun, sra - working, saha - thousand. It is a sun working on opening the thousand. 960 petals in external circle and 12 in internal one. It is controlled by satvaguna energy. Colour opening aura is white-violet. It gives full-power in both bodies: psychical and energetic. Hum! Aćarja Lalit Mohan G.K.

012. Laya Sadhana - Apprenticeship Leading to Prathyaya http://www.himavanti.org/en/c/hridaya-circle/012-laya-sadhana-apprenticeship-leading-toprathyaya

During our first practical lesson of yoga we will concentrate on daily practice for everyone, who wishes to develop closer relationship with the path of Laya. This material can be particularly important for those, who had already taken part in some courses or trainings of Laya yoga, tracked as a kind of introduction to path and tradition of Laya. Popularly, using an external nomenclature we can call Laya yoga as purification of chakras and aura. Continuing Sadhana expands our relationship with the path and tradition according to rule, that we develop all that we focus on. So if we want practice and we pay attention to exercises, the appropriate time, place, conditions and circumstances just come out. Initially we can say that that our will and determination causes that appropriate conditions for us just appear. The lack of time and conditions is not an excuse but a manifestation of personal fears, unwillingness and anxiety, which create the situation. The increase of aspirations and trust to exercises and the path, the increase of will to practice is exactly the thing that organizes appropriate time and conditions. The basic level of Sadhana consists of breathing exercises, which harmonize the energy of elements inside us: earth, water, fire, air and ether (light). This is an integration of psychological and spiritual planes, so plan of action, emotions, thoughts and spirit. Let’s describe one of these breathing exercises, combining it with the description of chakra’s location. The suggested breath includes four short breaths and the fifth long and deep one; they all make up the whole cycle. Each breath of these five we accumulate in different place. All breaths consist of deep indrawn breath and unimpeded exhalation. The first breath we concentrate at the height of trunk’s base, in the area of crotch and coccyx. That is the level of earth element and MULADHARA chakra. This area is responsible for biological instincts sphere, physical health and with the ethereal plane (with the world of the spirits of nature).

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The second breath we focus on abdomen, little lower from the navel. Like we would push down on the abdomen while taking breath. This place is a centre of water element, emotions and feelings and a point to ing with astral plane, the yoga calls this place as SVADHISHTANA. The third breath we concentrate above the navel, at the height of stomach or solar plexus. While taking breath we slowly lift the diaphragm and lower part of ribs. This is a center of energy called MANIPURAKA, which controls the thinking, deflagration and digestion functions. It is also a point to ing with mental plane. The fourth breath we concentrate at the height of breastbone, in a pace where air goes into lungs. This place is sometimes called as spiritual heart or the center of intuition, and yoga calls it as ANAHATA. It harmonizes and unites the work of other chakras and uses to ing with either psychological or spiritual planes. It controls the level of personality from mental plane and expresses the features and characteristics of air element. The fifth breath we focus in upper part of the neck, behind the tongue, at the height of the atlas bone. It is a place called by yoga as VISHUDDHI, which means “the light of purity”- there comes from the element of ether, so of the light, which is a causal plane. This center becomes an entrance to the causal plane. A bit longer and deeper fifth breath accents the importance of spiritual plane as superior to others. This way we make five breaths of one cycle. Than we repeat the cycle five times which gives twenty breaths. Fourfold repeating symbolizes four seasons, which is like giving complete cycle of work. Yoga usually accents natural rhythms of functioning, because they make practice much easier. Hridaya yoga uses very similar breathing exercise, fragments of which approached to mountain ashrams (temples or hermitages) in form which is called kriya yoga or rebirthing. Then we try to operate with these breaths through the center of heart, which is also an appropriate exercise. In order to immediate, harmonious work with chakras and purifying aura it is recommended to do this exercise in Laya yoga version. It is a common rule to breathe deeply every day. We should observe the breath and each time we notice it as shallow, let’s deepen it immediately. We should breathe calmly and deeply. Indrawn breath is deep and the exhalation is totally free, neither forced nor latent. It is a general rule as far as breathing is concerned. In order to daily practice of Laya yoga we start with breathing exercise daily morning and evening Sadhana. When breath is thicker, so audible, panting it influences the physical body in healing way. On the contrary when it is gentle, subtle, deep but not audible it influences deeper physical levels... The second recommended exercise is focusing on mantra (sound) OM around heart so at the level of breastbone. In deeper meditation we consider sound OM as consisted of three sounds: Awhich is an opening and creative vibration, U- which develops the level of understanding, expands mind’s horizons and destroys it’s limitations, and M- which opens the source of fondness in us, subtle feelings and enables emotions to grow up. That is why during this exercise we can feel ANAHATA as a place or space under the breastbone, and next we resonantly repeat A-U-M. We feel like trembling, a kind of vibrations under the breastbone and we try to vibrate each sound for the same time. Loud repeating of sounds (and mantras as well) causes physical vibrations, which influences the body and some special features of it. We can combine vibrating the AUM sound with visualization of heart center as a three-petaled, opening flower. The most external petal is golden-yellow and opens in down direction, the middle flower is like bright-red-coloured and it diverts to left side where the physical heart is, and the most internal petal of these three is blue and it develops in right side.

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Each of vibration becomes associated with a sound. According to this to A vibration suits blue color, to U vibration golden one and to M vibration tones of red. When we finish loud intoning or vibrating AUM, than we can the mental part of practice. As we practiced loudly now we repeat all exercise just by thinking AUM and keeping the vision. During this all practice our spiritual heart will get on strength and development. It is a purification of heart’s aura. This exercise influences healthy physical heart and whole area of breasts, including lungs, bronchial tubes and bronchioles. First part of exercise, the loud vibrating is called sabdha-mantra. Second part- mental repeating isartha-mantra. At the end of the cycle we sit in silence for a while, feeling all produced energy. It is like hearing echo of practice, feeling energy of our practice and yoga calls it pratyaya-mantra. All practice with OM has its three parts or three levels. What is also interesting is the direction where does this practice leads to. When systematically repeated, this exercise destroys every mental and emotional obstacles which moderate processes of intuition. OM vibration expresses the meaning of “BEING”, so it expands us in the direction of living here and now, similarly as Zen exercises. After some time during third part of practice we shall hear wonderful and unique song coming out from the interior, from spiritual heart, song which sounds like A-U-M. It is a sign that our practice matures, and all we hear will sound like angelic singing. Then we will be able to practice listening of OM. Meditation with OM in heart enables to get in touch with internal, spiritual and intuitional part of ourselves. Avidya - ignorance and unawareness becomes destroyed. Perfect understanding of life sense comes itself by intuition. An exercise with OM helps us to understand ourselves better. It is a path of understanding and self-recognition. All Ego or small “I” becomes annihilated and changed. At last because of exploring cosmic vibration at heart we reach the knowledge about all matter in natural way. Omniscience becomes our natural feature. This is total sense of this exercise... Third exercise suggested to all interested in Laja yoga is Transferring of Light. Popularly this exercise is called as Transmission or Focusing in Light. Laja yoga calls it like JYOTISHMATI. Exercise of transferring light makes the mind calm, thrilled and free of fear or sadness. Pure, bright- silver light is enabled to melt all darkness. Especially dissolved become negative thoughts, which cause serenity and calmness. First part of Meditation of Light seems like taking indrawn of light, flowing from above to our head and coming through throat to the spiritual heart, at height of breastbone. We can feel or visualize it as a bright ray, lighting up from above. It flows through certain centers of our body above the heart like SAHASRARA, which is located above the head, AJNA, located inside head and called usually like “third eye”, and trough VISHUDDHI. The energy coming this way trough the top of head purifies and harmonizes all centers located above ANAHATA. With each indrawn we feel the light working inside our heart center and diffuses all darkness there. Light coming up to heart disperses all clouds that cover our natural divine luminosity. At last the internal vision let us to see that from interior of heart, behind dispersed clouds suddenly appears an internal shield of sun. In second part of this meditation this internal sun starts shining intensively, especially during taking each indrawn. Similarly it starts radiating which is connected to each exhalation. During indrawn of light we enlarge internal Spiritual Sun in heart (Savitri) and during exhalation we emanate its light. With an exhalation we can send this light to every organ of our body, which than becomes selfhealing because the light disperses even clouds of very dangerous illnesses. We can saturate our aura with this light and emanate with it from all body surface, like all cell of the body were lighting because of initiation of heart center. Rays of white light can be send from our heart to hearts of others. It activated healing process so we can send it to ill or dying people or even those, who have already ed away. We can emit this light

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thinking of all people with whom we were linked by negative relationships, and than all past and negative emotions shall be purified. This white light is a suitable color for process of forgiving, which is one of the most healing activities we can take up. After some time of practicing we will see those who we had been systematically sending light as changed, bright and good. The other possibility is to let this light flow everywhere where it is needed, without leading it. Than we become ive observers of where this light goes. The rule of unimpeded emitting of light which is an essence and basis of Transmission. This is like third part of each JYOTISHMATI practice.. During fourth part of practice Spiritual Heart rising in heart, raises through all centers above heart and lights from each of them for several time. It is like going up through higher levels of Brightness in higher centers. It is recommended to exercise with each center for the same time. When we reach the level of sahasrara we transform ourselves to cosmic, divine brightness. What we practice now is dissolving ourselves into light with vision of rainbow. This may be more advanced practice with silver-white light. At the beginning the most important are first three stages, especially the first and second one, because they awake the source of divine light inside us, damaging all covering it curtains, which are like clouds on our personality. Summing up the introductory practice of Laya yoga consists of three parts: 1.

Breathing exercise that harmonizes all elements and purifies chakras below to heart.

2.

Exercise with vibrating cosmic sound of OM, which purifies and develops heart.

3.

Exercise with pure, white-silver light that purifies all centers above heart.

This way lets up to purify aura and all centers in introductory extent. Basic Sadhana should be practiced two times a day. The exercise of 20 breaths lasts for 2-3 minutes, all practice with OM about 10-30 minutes and exercise of light transmission from 10 minutes till one hour or even more. Transmission of Light is an exercise which enlarges and deepens our Enlightenment. Everyone interested in Laya yoga can practice it with simultaneously enlarging their commitment to path and line of transmission. Namaskar Acharya Lalit' Mohan G.K

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