Abhyasa Prathamakalpika – The Work of Adept of Laya Yoga (14)

Let’s take a look at the first stage of practice of yogis, whom Master Patanjali calls those, who apply the exercises, ie, using the original name, Prathamakalpika. This indicates the nature of the beginners mind, which becomes empty of any activity, and this process is called purification in yoga terms. Energy of Master Shiva and Goddess Parvati is the cleansing stream of power.

Abhyasin is a yoga student who regularly practices his prescribed exercises. Laya Order obliges aspirants of that circle by vow to observe the rhythm of practice. Rhythmic daily sadhana, or spiritual practice brings the soonest fruits. Traditionally, yoga aspirants are recommended  to maintain constancy of exercises, the best at dawn and dusk. This recommendation helps to develop a deep relationship with the path, which is the basis for spiritual fruit in the form of self-realization.

The word sadhana includes the core dhi indicating the light of the inner self – I Am – and the core sa opening to spiritual energy. Na vibration is opening to the plane of eternal life. Element of life is manifested from the level of sixth chakra ie ajna. This indicates the path of practices to this level. Spiritual energy can be achieved at the anahata center or the spiritual heart on in vishuddhi – center of purity. Light of eternal life is ajna level, ie. so called third eye, which is a channel for communication with the plane of spiritual love, wisdom, peace and eternal life also called budhi (awakening light).

Sadhaka describes the aspirant performing certain exercises similar to abhyasin, with the only difference that the sadhaka has no obligations. It is the most preliminary form of yoga practice, usually recommended for those interested. Laya tradition usually provide some preliminary lessons, and acharya, the envoy of the Masters of the Order may grant blessing to the practice of initial exercises.

Self-discipline to maintain rhythmic practice is called tapah and sometimes even referred to as asceticism, although the latter conceals a rather strenuous fulfilling of abhyasin’s vows. For those who wish to maintain tapah it will reward siddhi, the internal luminous powers. Self-discipline is in fact one of the five ways to obtain spiritual powers, and that means that the fruit of practice is a matter of time and regularity of practice. Rhythm and constancy in practice allows to make a self-discipline maximally intense.

Tapah is also a very simple technique to develop a deep relationship with the path, which is a prerequisite to participate in a deeper and more intensive practice sessions. Fulfilment of vows by protecting life, maintaining secrecy and discipline of practice is the basis for cultivating tapah by abhyasin.

The deeper meaning of ABHYASA brings permanent internal practice of being in the self, in the I AM, beyond the body and mind. Personal mantra is help in connection with some aspect of purusha and something that allows our consciousness to penetrate deep into itself. Mantra in the first stage of practice invokes some aspect of purusha and builds vibratory, energetic channel in purusha, which, continuously expanded, allows our consciousness in the end to enter to the inside.

When we ourselves will enter the inside, then we become the embodiment of the aspect we work with by repeating a mantra. Then even deeper, target meaning of abhyasa awakes, that is continuous, constant practice of staying in the Self. We embark on this spiritual journey to the interior with all honor, power and love.

Yogi, who is on pilgrimage to the inner self, is sometimes referred to as Parivrajaka – Pilgrim going out to victoriously achieve the goal – Internal Sun, Cosmic Fire, or spiritual Energy Source, Original state of nature.

Abhyasa is a deterrent of thinking and delusions. Practicing self-discipline through abhyasa allows our consciousness (citta) to ascend to higher levels. Only momentary concentration which takes place during the morning and evening practice is half way to samadhi, the highest degree of concentration of the mind in yoga.

It seems that this is the reason why the gurus recommend orderliness and regularity of sadhana. Maintaining regularity in sadhana means that we are half way to samadhi, the lack of regularity means, that we are just developing our relationship with the path to be able to see the fruits of labour.

One of the meanings of the word sadhana is „opening to the wisdom of eternal life.” Only life on the spiritual plane is eternal life, so what we do is opening up to this plane. It is also a plane of wisdom. This means awareness of wisdom and eternal life. Abhyasin who achieves such a phase in spiritual practice is usually initiated or ordained as acharya, envoy of the Laya Order of first circle and becomes a being that belongs to the Order of Swami, associating together all the visible and invisible Guru, or teachers of light. Sad-Guru is the formal title of the outermost circle of Masters – Teachers of Laya Yoga.

The wisdom that comes from spiritual planes and the awareness of the eternity of own self are elemental basis, which allows students of Laya Yoga to become Teachers. Awareness of Sad-Guru is focused on anahata, in this part of the heart that is untouchable secret chamber. Matters of relative life do not these depths of the heart. This means that the Guru is in the world, but lives above the world, that he is in the world, but he does not belong to it. This means the state of being free from worldly bondages.

Development of awareness of Sad-Guru consist in the recognition of God dwelling within the heart as the Teacher and Guide living in the heart. The reality of universe is discovered in this divine Primordial Nature. Acharyas of Laya Order recommend the powerful mantra GURU OM, that builds communication with the inner being, the Sad-Guru in the heart. Anahata is the focal point of the vibration of the mantra.

This Sadhana is an aid, so we can call Iśvara, the Supreme Divinity within our hearts.. OM GURU means the Power of The One, who leads out of the darkness. Who else but the Light itself is what disperse the darkness? Light is the essence of the Internal Guide or Teacher.. Especially Sad-Guru is a student of the Secret Chamber of own heart.. On the outside the one that is called as Guru is Shiva, as father and patriarch or the head of the Order.

The ultimate Guru teaching yoga is Shiva – Master and Creator of yoga at the same time. Obtaining the internal connection with Guru means the outer connection with the acharyas of the Order, and in the end, with Shiva himself. Shiva Om vibration is a deeper form of labour for deeper inspired abhyasins of the Order.

Samadhi, or „immersion” or „plunging” in the light is achieved by directing the flame of attention to Iśvara, or to God. Small I strains all consciousness and directs itself to the Great Cosmic I.. Only complete immersion in the light of Purusha ie in Brahman, allows to achieve and maintain a stream of flowing divinity.

When we reach samadhi, the cosmic divine life embraces and permeates human life. Self-dedication to the Sad-Guru is the best way to melt small I in the cosmic Self. Yoga calls this self-dedication by term ISHVARA-PRANIDHANA, or surrendering to the will of the Supreme Being.

The spiritual path is a narrow path. We can say that it is the route leading exactly between the extremes. We are immersed in one, clean energy, beyond all dualities. We are between sadness and joy, between euphoria and depression, between the state of hatred and passionate affection. Therefore, those ones practicing the path are outside the range of the impact of global forces, although they can fully live in this world.

Central road of dedication means that on the one hand we follow the voice of the divine, spiritual intuition coming from the depths of our hearts, and on the other hand, we follow the suggestions of Guru of the Order, by which the same voice speaks to us.

Communication with the Guru inside our heart is reflected in communication with the Guru outside of us. It is also similar with devotion or dedication.

Svadhyaya is the third necessary step bringing abhyasins closer to the more internal Laya Yoga student circles. Getting to know each other and getting to know the light of the Self is precisely that third step in addition to the tapah and ishvarapranidhana.

When the sadhaka or abhyasin will make enough effort in these three aspects through their spiritual practice, they can be incorporated into circles of KRIYAŚAKTIPAT and become Kriyayogis of the Laya Orde. Higher levels of development in Laya Yoga are of course related to BHUTAJAYA YOGA cultivation and progress on the path of mastery over the elemental energies. The end of this yoga is the throat center, and the final support comes from the Master Shiva, who directs his energy aspect through this center. The energy of Shiva, is the energy annihilating small false 'I’. This comes by dissolution of the darkness and illusions in the light of the cosmic ether. The energy of Shiva, also known as Yahweh or Jehovah is the energy that brings us to the mystical death. Only then comes the total rebirth or resurrection of our being. Annihilation of the false self, to which all the purification training leads, is a prerequisite for spiritual awakening in which we are born again of God.

Regular repetition of vows is a practice of the mind, which, after some time will integrate with them so much, that vows will be a normal part of our lives. Therefore abhyasins have powerful aid and at the same time blessing of the lineage, which speeds up the practice. The oath of keeping the individual practice secret additionally reinforces its inner effect.

Purusha is our true Self, I am. Om Guru meditation leads us to focus within the inner Self. This takes place beyond the body and beyond the mind. Focusing on I Am leads us to experiencing of the true light of pure consciousness. Om Guru means undertaking the path of discipleship and upwards aspirations, for those who want it is in a fact a real delight and happiness.

OM vibration, where O consists of a fusion of sounds A and U is placed in the heart so that the location of this chakra under the breastbone, inside the chest, could tremble with the pronounced vibration. The Om sound in yoga terminology is called Pranava, the Eternal Word, and also described as Anahatam Nadam, the Sound of the sound. This is an internal sound, cosmic music of silence the inner voice at the same time. OM is also referred to as I Am, which is expresses by God himself.

Practice of A-U-M vibration in the anahata center is the initial awakening of the flower of heart, to be able to plunge later in the silver-white light of Purusha. All sadhakas work with the vision of the flower in the heart center with three petals of the following colours: blue with vibration A, yellow with sound of U, and red connected to M. Center of the flower is white like a coiled inner bud.

Abhjasins work with Pranava sound as a basic part of mantra, indicating a particular spiritual aspect of the wholeness of divinity, the Purusha. Vibration OM GURU has similar nature, where the internal guide or teacher is recommended aspect of work for everyone.

Lessons of meditation for sadhaka are included in the course: „Laya Yoga – Sadhana” and divided into classes. Practices received by abhyasins are received during dharshan, or personal meetings with Acharya of the Laya Order.

Abhyasa allows to recognize internal Guru as Shiva coming in the inner vision or form of one of his close disciples like Morya, Patanjali or Parvati.

Tarakam – intuitive knowledge of the Higher Self, liberating from the birth and death, liberating from worries, suffering and inconvenience. It is transcendental knowledge. This is the direction of the abhyasa work, journey that transfers to the other side through the knowledge of Purusha (I). Developing heart leads to intuition or insight. Developing intuition leads to a state of Tarakam, until the yogi achieves complete liberation – Kaivalia.

May the Force of Surya Guru rests on you! Hum!

Aćarja Lalit Mohan G.K


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