O, how the spiritual teaching and methods are very similar!!!!

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LAYA YOGA CHAKRA & TANTRA SADHANA! ESOTERIC SACRED LAYA YOGA CHAKRA!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; 2) 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; 3) 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. ŒUNYA), 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. 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); 2) cultivating the initiated yoga practice (s. Abhyasa), as well as training one's mind in non-attachment to things visible, getting rid of desires, or rather "being" above desires (s. Vairagya); 3) 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) 4) submitting oneself to the Sovereign of all Living Beings, service done for one's Lord and God, idam (s. Ishvarapranidhana); 5) growing in the consciousness of God and reaching one's inner Self (s. Æetana), which is attained by means of PRAÑAVA vibration - the eternal, primordial AUM sound, as well as dispersion of the obstacles which stand in the way of focusing one's consciousness; 6) 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); 7) developing æatur-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, Compassion or Sympathy, Benevolent Joy, as well as Unprejudiced Tolerance; 8) 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); 9) 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); 10) 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 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 BODHIÆITTA 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) 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. ŒABDHA). 2) 2. 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. 3) 3. 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. Prañava AUM (OM, ¼) 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 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 (Non-dualism 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. ARTHAPADMASANA), full lotus position (s. PADMASANA), 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 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! OM YAH HUM!I would like to thank all those who suggested that I discuss this marvellous Topic. I hope that it will prove useful to all people who practise on the Path. Teachers continue to focus on the importance of constant practising. Let me quote a few points that are important, or the most important, and strongly emphasised in

all Spiritual Schools. In the Sufi School, fundamental spiritual practices (Persian: RYAZAT), prescribed by the teacher (Per. MURSHID), require approximately half an hour of everyday work in the morning. The following elements constitute part of individual practice: PRAYER, BREATHING OF THE FOUR WINDS (ELEMENTS), WASIFA (The Name of God, granted individually), MEDITATION ON LIGHT (the light of sunrise), and SILENCE. In the school of Laya Yoga, the basic SADHANA, i. e. spiritual practice, includes primarily three elements: BREATHING EXERCISE, MANTRA (the cosmic word, granted individually), MEDITATION ON LIGHT (Sansk. Djoti/s), the sun rising in the heart, or transmission, as well as INTENTIONAL PRAYER, or SILENCE. Particular systems, such as Narayana Yoga, may include bowing, yet the basic framework of the practice remains the same. In the system of Agni Yoga, for example, there is a PRAYER TO SHAMBHALA, DEEP BREATHING,

(which lasts for about five minutes), LISTENING or CHANTING OM and READING EXCERPTS FROM TEACHINGS. Bhakti Yoga systems recommend some BREATHING, SINGING MANTRAMS or KIRTAN (dancing) - which is the main point, MEDITATIONS ON GURU (S. TRATAKA, which deals with GURU'S LIGHT and OFFERING, (usually in the form of singing prayers), as well as SILENCE. In my opinion, an observant reader, when he delves into the content-related composition of the practices, will notice some ONENESS SOUNDS OF THE FOUNDATIONS OF PRACTICE. Similar pillars are supposed to support a similar structure. Christian mystics also fill these pillars: ROSARY PRAYER, DEEP BREATHING, SPIRITUAL CHANTS (songs glorifying Lord's Name), and MEDITATIONS ON CHRIST'S LIGHT. So now we already know where the spiritual journey starts, now let us discuss how it continues. The development of practice is based on spiritual exercises. Sufis refer to them as RYAZAT (Persian),

whereas yogis use the term SADHANA (Sanskr.) to describe it. For thousands of years, mystics and saints of all traditions have performed exercises as an essential element on their path to enlightenment, to salvation, to liberation and to revelation. We must bear in mind that no exercise is essential enough to be a goal in itself, though, on the other hand, it is important enough to constitute a VEHICLE (Pallic JANA), which guides one towards the desired destination. Each higher level of initiation (usually there are seven or twelve of them) introduces sort of reinforcements to our vehicle; sometimes we may receive a totally new vehicle. All this serves the purpose of faster and faster approaching the goal. Curiously enough, nine subsequent stages of initiation in the School of Sufis correspond to the idea of Nine Vehicles in the Buddhist tradition, as well as in Laya Yoga tradition (in the form of Bhaktajana). Esoteric Schools of

Buddha use Vehicle Forms that in their essence are similar to those in the School of Sufis, or the School of Yoga. The Fuel for the Spiritual Vehicle of Practice The vehicle of spiritual practice, as each normal vehicle, also needs fuel. This fuel is your ardour in the efforts to accomplish the goal; your willingness or eagerness to realise yourself, or discover God (Brahma, Adi Buddha). Thinking about the goal, as well as the desire to accomplish the goal is the ARDOUR, i.e. the energy, which is warmth that makes your practice alive and passionate. This is when the vehicle begins to guide us. Is not ardour alone enough? Unfortunately, for any vehicle we need fuel. Only when we accomplish the goal of all mystics will either the vehicle or the fuel become unnecessary!!! Owning a vehicle without fuel, or owning fuel only (THE ARDOUR) will not contribute significantly to your development. This way or another we will remain in

the same place! It is clear that loss of interest in repeating individual practices is the same as loss of interest in accomplishing the goal. Your will accomplish your goal only if you aim towards it. We develop all our ordinary, human interests in a similar way. Interest in spirituality, i.e. God, the Mystery of Creation, Perfect Love and Truth, has existed in the realm of both our feelings and thoughts forever. That which is the goal of the School of Esotericism - Enlightenment, Liberation - is purely within the scope of human aspirations. We are simply people, in the most obvious way, even if we set off on a spiritual journey. Such a journey is usually described as the Way, the Path (Per. TARIQA, s. PATHA or MARGA, Chin. TAO), or as Sufis call it: the work of a heavenly traveller (Per. BAZ). By sticking consistently to our goal - GOD, both in memory and in feelings, we make use of our vehicle automatically and eagerly and

thus we provide it with fuel. When we set off on such a journey, the landscapes of our life change. The change takes place in our surroundings and our environment. This is exactly the landscape of a TRAVELLER. If nothing has changed, it means that we have not approached our Goal. The only certain clue indicating that we are approaching the goal is the impression that the landscape (the surroundings, the environment) is constantly changing. Essentially, the change in landscape signifies our Inner Transformation leading toward the Spirit, toward God, toward Enlightenment. We may cherish such an idea (image, visualisation) of Enlightenment: the vision of luminescence, the radiance of God's Glory which permeates us and brightens us up until we melt in this Light. The mystics of Tibet and India practice dissolving in the Light of Rainbow, which is a sign of profound Self-realisation and God's Grace (S. Brahma). Noah (Hebr. Noah), a

patriarch, prophet and pioneer of the Judaic spiritual tradition, as well as Christianity and Islam, entered into the "Rainbow Alliance" with God. Rainbow as a sign and symbol of Alliance (Initiation) is a magnificent vision of unification with God and dissolution in God, in the Spiritual Substance. Discovering God's Glory is discovering the radiance of the rainbow light deep inside us. We may observe the sequence of transformations in ourselves. The first thing that begins to change is the functioning of the mind (the stream of thoughts and impressions). Thinking becomes deeper, it involves more reasoning, thoughtfulness and deep contemplation, eventually leading us towards intuitive receptivity, towards emotional perception, (Per. CHISTI, S. PRATYAYA). Then we observe a transformation in emotional structures, the nature of our desires alters and becomes more sublime. Finally, we experience deep biological changes that reach our

instinctive conditioning, as well as the constitution of our bodies. The entire process of Inner Transformation begins with our mentality. Traveller starts with the mind, wandering through the world of emotions and desires, in order to fulfil oneself within the world of the body. The last point is a very palpable aspect of spirituality. We may observe all this in the changes of the landscape within our environment. New people appear, whose conditioning is similar to ours and suits us more, who feel in a subtler way. Sometimes it is difficult to meet our old friends. In the last phase the physical body becomes healthier, more beautiful and more delicate, although, paradoxically, it also becomes stronger and firmer. Regret over leaving the past behind and obstinate sticking to the archives of one's own soul, unwillingness to accept new furniture, are forces that effectively act similarly to "sugar thrown into oil." Our vehicle is not in

motion, just the opposite, it remains in its place, even if we have a feeling that we are steering the wheel. Transience of the old and an attitude that is full of acceptance in welcoming the new is indispensable for the Traveller. When Jesus discussed conversion He used a Greek word METANOEO, which stands for the utmost transformation of one's Heart, Mind and Life. The School of Spiritual Cult and apprenticeship on the Path to God mean as much as opening the door for the new, for future. Therefore, a Teacher first suggests meditations on Opening the Heart (Mind, Psyche) for spiritual Light (energy), as well as analysis of what we wish to achieve in order to approach our future goals. When we open the door for the new and we turn towards future we must abandon our old possessions, say "Goodbye" to our past, anarchic personality and raise the anchor burdened with regret and fear. The regret over what has passed and the fear of what is

going to happen. If we had known God earlier, we would never waste any time lingering on the Path that leads towards Him. The Blessing of the Initiation We may also consider who is the driver of the vehicle of practice. Is there any captain to steer this ship in the right direction? Many disciples who begin their work in the School of Mystery have such dilemmas and doubts. An excellent pilot, helmsman, or driver for our vehicle is the Energy of Transmission, or the Energy if Initiation (Per. BAJAT, S. DIKSHAN). Mystics of all spiritual traditions have always considered the blessing that flows through the transmission line from the Enlightened Beings, from Masters, Saints or Prophets: something that unmistakably guides our vehicle in the right direction. This is also an essential significance of the Initiation (Alliance, Seal) - Reconciliation with the Creator and Creation. The Unification with God. The energy of

Initiation is a continuous stream of blessings and a constant signpost for those who practise. The best signpost is useless when our vehicle remains motionless and stands idly with no fuel inside (or with sugar) in the middle of the simplest and most sublime way to heaven. (One only blocks the way for other people!). At this point we might come to the conclusion, that the way is not the most important thing, although many people attach importance to the kind of way, but the fact of following it, moving ahead on the path. By covering the distance we become familiarised with it entirely and we accomplish the Goal that is at its end. For instance, Sufis have always focused on the necessity of travelling until one reaches the destination, not on contemplating which path is better. Instead of pondering on the exclusivity or uniqueness of the way, a Sufi only covers a considerable distance, thus getting closer to the destination. He leaves

behind those who live at the signpost, maintaining that their path is the best one and the only right one. The majority of mystics, from Egypt to India, assume such an attitude. An initiation (Per. BAJAT, S. DIKSHAN) may be understood as a transmission of spiritual exercises, or practices (vehicle), as well as knowledge on how to use this vehicle effectively (including fuel). Of course, consciousness is what helps energy (which is to serve as a pillar for consciousness) to work better thanks to concentration. Consequently, conscious contemplation of the initiation - blessing received, multiplies the effect. The goal "draws" us towards itself, stronger and stronger, more and more precise, depending on the level of our willingness and our involvement (According to the principle of free will - nothing about us without us). Christians attach importance and assign a high rank to initiations (baptism, first communion, confirmation,

etc.), i.e. to sacraments, similarly to Hindu, Buddhist or Muslim traditions. Spiritual practice is something that lets us maintain the bond with the transmission line, in other words, with God's Blessing, and which may be understood as the Light of the Lantern, or radio navigation for the mind (the heart). Essentially, these are extremely subtle vibrations that are perceived as a ray of cosmic or divine light. Religious mystics in the majority of spiritual traditions usually paint a picture of a ray of light flowing from celestial, cosmic, spiritual realms. This light flows into us through the head, it fills our heart (the thymus and solar plexus area), and then it radiates from us. This bright, diamond-like light, pure as a crystal, may flow from the Heart/Mind of our Guru, Spiritual Master, or from the Hearts of All Saints (called the Spirit of Leadership, or the Heart of the Hierarchy), or directly from God - who is the Infinite

Sea of Light. In this way we can feel, contemplate and imagine the energy of baptism, communion, or preferably, confirmation (spiritual baptism) in the Christian tradition, or a proper Initiation - Alliance in a particular mystical and spiritual tradition, which we in fact represent as those who actively practise. Let us have a closer look at and feel what in fact Alliance (Initiation, Transmission) is for us and what the energy of spiritual light flowing from the Source of Transmission brings us. Usually, when we are distrustful of the path or its Teachers, a crisis of disbelief in a given Path arises. We have doubts about the right direction, as lack of trust means doubtfulness, which is like a cloud that darkens the sun in the clear sky. The more clouds appear, the more difficult it is for at least a tiny ray of sun to break through; it is even difficult to figure out where the sun is. This means that the Goal, towards which we

could turn our eyes, is invisible. Then the ardour (S. TAPAH) fades away and our vehicle runs out of fuel on the Grand Celestial Way. We abandon the practice, feeling that the car, which will not run any more, is of no use. The problem is that it should not be blamed on the car. We ought to refill it with fuel. Indecisiveness and hesitations are a force that prevents you from acting. Then, others take advantage of our opportunities. Lack of trust is, in other words, lack of faith. And the very faith, trustfulness (S. ŒHRADDHA, Per. YAQUIN) is the first condition of being blessed with God's Grace, the Charisma (Arab. KARAMAT). Mystics as well as those of the Sufi tradition, use the term JAQUIN, which means Holy Trust, trustfulness, and, to put it in different words, faith. For mystics, saints and truly spiritual people faith has never meant believing, i.e. dogmas (rituals), instead, it has always meant trust. Sufis teach that

trust is holy. Jesus taught and called for total faith. Lord Buddha taught trust in the Three Jewels. There is no School of Esotericism or Mysticism, which would teach differently. Consequently, developing our Yaquin (faith, trustfulness) is a factor that annihilates the cloud which darkens our vision of the Goal and the Light of Alliance. One ancient prophet mentioned that, for a man who lacks trust, even a clear sky seems to be covered with countless clouds. The very distrust and lack of faith are the biggest cloud which obscures the Sun - the symbolic source of divine Light. A principle according to which Initiation works is that the Brighter Torch burns for the smaller Torch and the flame burns for a sparkle. In this way older souls (Selves) brighten the path for younger souls, similarly to older brothers and sisters who help their younger siblings. Therefore, they say that the Spiritual Hierarchy is in its essence

Fraternity and Sorority, whose central quintessence or core is God, the Brightest Luminescence, which is a Parent, similarly to who Father or Mother are for their offspring. Now it becomes clear that it is not important which of the Lights or Torches are bigger and which are smaller. What is more important is following this Light with trust, pursuing it with faith. Both Sufis and Yogis will not argue about which torch is brighter or more significant, which Saint or Master is greater or more inspirational. Instead, they follow the ray of cosmic light, which comes together with the Initiation. The Alliance, Initiation, i. e. Transmission exist in order to be used to a certain degree as an automatic pilot that will always unmistakably guide one in the right direction and along the right route. An automatic pilot always works when we don't disturb it with our doubtfulness and distrust. Holy Scriptures indicate that only those who are

capable of trusting fully will never lose their way. Trust and passionate pursuit of the Goal are the most essential aspects of any spiritual advancement on the path to God. Even if you change your religion or spiritual tradition, your disbelief will chase you. Disciples of Jesus used to pray with these words: "Lord, multiply our faith." This is a perfect, practical prayer for all those who practise. What we should do is practise with determination on the Energy of Alliance with God, which Initiation in fact is. It is worth mentioning the fact that Alliances with God last eternally. They never lose their validity. Jews are known for their custom of constant renewing of their Alliance with God, when distrust of God, Prophets and Teachers obscured it. The path is simple and clear, and travelling along it is joyful and rewarding. HOW TO DEVELOP THE CONNECTION WITH GURU, KNOWLEDGE AND GOD Let us now have a look at the

aspects of the relationship of man with God. The first aspect is connection with GURU, with the One who leads us out of the darkness. The second aspect is DHARMA, i. e. Spiritual Science, PRE-KNOWLEDGE. The third aspect is GOD (S. BRAHMA), who is recognisable inside the human Heart as the Highest and the Most Sublime Ideal (S. ISHVARA). The entire spirituality of the East rests on these three pillars. In the Buddhist Tibetan tradition we have such concepts as, respectively, LAMA, DHARMA and BUDDHA, whereas in the Christian tradition we have three values known as: JESUS, THE HOLY SPIRIT and GOD THE FATHER. Priests are sort of Jesus' successors on Earth, which consequently makes them counterparts of Gurus or Lamas. The three Jewels are ceaselessly worshipped in all religions and spiritual traditions. Guru essentially is the embodiment of Teachings, Dharma and a representative, or rather a messenger from God. The Sufi tradition

interprets it in a similar manner. The more we approach God, the more perfect image of Him we become, and, consequently, we reflect God to a greater extent, and, what follows, we also manifest His Teachings, until the moment our words become a Living Word of the divine message. As a result we become a Guru, Lama, Magi (Per. Mobed), or a Saint, depending on the spiritual tradition. Guru is a Teacher, someone who passes on to us knowledge concerning our true Nature, Something that IS! We may have a lot of Teachers, although each of them is in fact an emanation of One Teacher - God. All our teachers have a connection with spiritual knowledge (Wisdom) and its Source, which is God. In actual fact, there is only One Teacher, who is God. Each Guru is like a ray of Light from this Only Teacher. When we follow this ray we approach our Goal. The entire Spiritual Hierarchy is an enlightened Heart of the whole human family. In terms of quality,

there is no difference between spiritual Teachers. Each of them manifests the same quality of God and is the same Light. Guru is the Light of God. Quantitative difference arises from the need. A larger group needs a bigger Torch, a smaller group needs a smaller torch, while the Light remains the same. In the Christian tradition there is common priesthood of all believers, which is priesthood in the Spirit of Melchizedek. This means that Jesus inherits the Spirit (Light) from Melchizedek (in the transmission line) and he passes it successively to His Disciples. If this is true, John the Baptist, Jesus' Guru, must have belonged to the Essen Confraternity of Melchizedek. Sacraments initiate this connection, which is the Holiest of all. It is said that Jesus, Son of God is the one who speaks through Holy Spirit using the mouth of his believers. In fact, Jesus may be an ideal in which all our Christian Teachers unite. In the Buddhist

tradition, in Tibet, Guru Padmasambhava is understood as the unification of all Gurus (Lamas). His character appears as the symbol of unification of all our Masters and Teachers. There are many Esoteric Schools in Tibet; however, Padmasambhava is the Master that unifies all traditions and transmissions so that they form a Whole. All the Teachers, although they belong to various traditions, are ultimately disciples of Guru (Lama) Padmasambhava, who is a reflection of the Ideal of Buddha (Buddeshvara). The Sufi transmission line refers to the Spirit of Leadership, also known as the Spirit of Prophets, or, simply, Spirit of God, in which we discover the unification of all Spiritual Traditions, Teachings, and Teachers. We discover the Unity of Goal and Direction. The discovery of such a union makes us feel utter openness to all Teachers and Holy Teachings. This means that we practically make use of all transmissions that we have received from

various Teachers. All the transmissions quintessentially form One transmission given to us by God, although it came to us via different Teachers, as, the more we purify our Hearts, the wider we open ourselves to more teaching, practising and working. We should not be afraid that, if we bring together Teachers representing different Schools and Traditions, a conflict might arise. It is not the alignment that causes the conflict; instead, our fear is the source of a possible conflict. There will not be any conflict, as long as we follow the instructions given honestly, sincerely and trustfully. Spiritual practice in yoga (S. ABHYASA) ought to be developed in communion with all the Teachers whom we met in our lives, and with full gratitude. All authentic Sufis introduce a similar value. If the situation is other than that, this is a sign that the Teacher is not enlightened, although he may be advanced in the literal studies on teachings

of a particular tradition and engaged in performing practices belonging to a given tradition. There are plenty of such "teachers"; yet, they don't understand the core of Spiritual Wisdom. Nevertheless, many people also need such a Teacher. Not all people long to drink from the Source of Living Water. And the journey in the Spiritual Direction must have a starting point somewhere. When we strive to develop the spiritual communion with God, we cannot forget that the foundation of such a communion is the relationship with not only our Teacher, but also with the Oneness of all our Gurus whom we have met in our lives, both in person and inside our consciousness. In the Laya tradition we refer to this as the practice of GURU YOGA, while in the Sufi tradition it is called SILSILII. Cultivating Guru Yoga is like reinforcing the Abhyasa Vehicle, i. e. the element conveyed by the second basic thread of initiation practice, representing the

transmission line. Teachers agree that practising Guru Yoga, developing the special relationship with our Master who is a symbolic reconciliation of all Teachers inside us, is a means of practising, which lets us establish the bond with the Enlightened Being, with the Essence of all Gurus. It means that we become closer to the Hierarchy. It may be understood as the Great Refuge in the Light of God. The way in which we build profound foundations for realising God has been discussed here. We can conclude from the instructions on how to practise the relationship with Guru and the Teachings (S. DHARMA) that it is a mistake to choose a Teacher, Master, Saint for oneself and put Him in opposition to, or separate Him from all the others. Thanks to the efforts of previous Teachers we grew up to choose the One we have now. Therefore, our previous Teachers are part of the present Teacher. In this way we pursue the Path leading to a factual

meeting with God, who is a source of each Guru. Consequently, we unify all knowledge and transmission lines representing diverse traditions. The way to Initiation is the Way of Synthesis. When we practise we ought not to remain at a limited level, as many people do, I mean those who call someone "their" Teacher, who discuss "their" tradition, who claim that the other tradition is not true, etc. Attitudes that negate other Esoteric Schools are inappropriate. It always leads to promoting fanaticism, sectarianism, and finally, to proliferation of sufferings and misery of our fellowmen. There is also another issue. Choosing that which is necessary and rejecting that which is false and distressing. Each spiritual tradition differentiates between Light and Darkness. Yet, it does not mean that all spiritual traditions other than ours, the one that we cling on to, are dark. Neither does it mean that religions other than ours arise from the

powers of darkness. We should rather recognise the Forces of Darkness in our own ways of thinking, emotional reactions, actions, or general attitudes, which do not correspond with the teachings. The unification of all our Gurus and practising in the Initiation Energy with full trust let us solve these dilemmas with Darkness and Light in an unambiguous way. We develop an intuitive, spiritual ability to choose that that is right on our Path, without condemning or resenting that which is inappropriate. Sectarianism and fanaticism generate pain and suffering on our beautiful planet. If we have the capacity to truly comprehend, then sectarian limitations cease to exist. Our Teachers are Enlightened Beings. For this reason, they are neither limited nor conditioned by any tradition. Divisions stem from the lack of inner light. The terms "my" Teacher and "my" tradition result from egoistic greed. Proving the alleged "superiority" or "primacy"

of one's own tradition also originates from an inferiority complex of a potential practitioner. Therefore, we should get rid of egoism, cure ourselves of our inferiority complex and then the level of our enlightenment will rise. This process of eradicating egoism is called Purification and is an absolutely preliminary work that one has to do. Getting dirty and darkening the reality is absolutely inadvisable if w ever wish to see the Light of Enlightenment. Any problems arising between denominations stem mainly from our own limitations and our lack of understanding. Enlightenment means not only a destruction of problems, concerns, worries or divisions, but it is also something that removes the causes of all problems. Guru Yoga is the practice for attaining unification with God through our spiritual Ideal (IDAM), i. e. through the Supreme Being - God, as ISHVARA is often called. The way to this unification is the unity of all our

Teachers in One Ideal. God is truly magnificent, as such great Gurus as Shiva, Ihnaton, Krishna, Rama, Buddha Gautama, Parvati, Radha, Moses, Abraham, Sara, Noah, Jesus, Mohammad, Mary, Shankara. . . and many, many others, become united in him. We must overcome conflicts that arise from the limitations of our reasoning. Otherwise, Teachings will not have the effect that they are potentially able to exert. In the Trinity of the Jewels the priority is Guru, and then Dharma (Teachings, Address). We should not generate conflicts between schools and traditions. The purpose of Teachings (Address) is ultimate elimination of such problems; therefore we practice Guru Yoga, in which we unite all our Gurus in one form. The Principle of Not Mixing Practices The principle of NOT MIXING PRACTICES is a completely different issue, which nevertheless is relevant to the topic discussed here. Each Teacher will tell us not to mix

practices. This means that we should perform spiritual exercises according to the instruction of use. If you want to go fishing, it is impossible to fly a plane at the same time. So, you can apply only one set of spiritual exercises at a time. Then you take a break, and after the break you can practise other spiritual exercises. Instructions of use for the practice vehicle are very precise. Blessing is bestowed together with the set of spiritual exercises. We should not simplify the matter by choosing arbitrary exercises from different sets recommended by different Teachers. In this way we would create our own set of spiritual exercises. We allow ourselves to practise it, so we must also bless ourselves on our own. In such a situation the protective power of transmissions that we originally received loses its force. Not mixing paths is essentially not mixing the originally received sets of spiritual exercises. We may draw a totally correct

conclusion that we can perform spiritual exercises given to us by various Teachers, but in an ordinary way - in the right sequence. In this way we may eat many dishes and retain the taste of a good cuisine! We also ought to remember that more practising has the effect of driving a faster vehicle, which we can feel thanks to an increased speed of changes that take place in our life. Disciples who are beginners on the path are advised to begin spiritual practising with fifteen minutes or half an hour daily. Later we prolong the time, gradually reaching the period of one hour (Muhurta, 48 minutes). On receiving initiations and instructions in over ten schools or traditions, we need a minimum of a few hours daily for the preliminary practice. This is not always easy to achieve. Usually the first Teacher is the foundation, and the practice that we receive from Him is a reinforcement for the fundamentals of our path. The first Guru reflects

our relationship with our Mother and He is like Mother on our spiritual Path! We purify our bond with our mother in order to be together with our Guru. Guru Hierophant Generally, it would be good to understand that the Guru who transmits the practices and initiations to us is always more important and more significant than even the greatest spiritual beings, with whom we have never had direct contact. We attain basic comprehension through eye-to-eye contact, thanks to which we establish a connection with great beings that are spiritual ideals. If we were embodiments of such ideals, we would not have to realise them. Whether we aspire to Buddha, or to Christ, Krishna, or Lord Shiva, the contact and relationship with the physically existing Teacher is a foundation. And, as we all know, without foundations there can be no house. We can say, for example, that only Jesus is the most precious being for us, but those Teachers who

introduced us into the Awareness of Jesus through Initiation, Teachings and Practice, are far more precious. Guru Yoga is a union of all our Teachers, with whom we have established some contact by receiving a transmission of teachings and practices from them. The union of Teachers with whom we have had direct contact, is a foundation, which reflects the union of all Gurus, the entire Spiritual Hierarchy, and the latter is a foundation on which a true unification in God takes place. These are the development stages in Guru Yoga. However, the construction must rest on a solid basis. An essential meaning of building up the relationship with God and reconciliation with God is a pure bond with Our Direct Gurus, a bond based on respect, gratitude, and, what is most important, on Holy Trust, which is also called FAITH. According to mystics, such Faith is a Cornerstone and Bedrock, on which the Temple of Living God is built. In other

words, we begin to develop the trust in God by developing trust in our fellowmen, especially represented by the person of each of our Venerable Gurus. This is a traditional notion that introduces us into Guru Yoga. Let this practice prove very beneficial for you. THE INITIATION AS THE EUCHARIST The initiation is another aspect of these simple and short words, which also signify Alliance, Initiation, Blessing, and Transmission. Both the Persian BAJAT and the Sansk. DIKSHAN convey all these meanings, which seem to be a vast commentary on an ongoing process. There exist other meanings of these words, such as e.g. "introduction," or "joining in." When we discover the profundity of the Initiation (Alliance), let us try to discover the quadruple blessing concealed within it. We generally feel it as a subtle Energy of Initiation. The transmission received from HIEROPHANT (Our Spiritual Guide, Guru) is also our joining in this

quadruple blessing. It becomes our shelter and guide. When we accept the Initiation from the hands of a representative of any spiritual tradition, we become submerged in a stream of blessings from four subsequent aspects of the transmission line: 1) When we accept the Initiation from the hands of a representative of any spiritual tradition, we become submerged in a stream of blessings from four subsequent aspects of the transmission line; 2) Master of the School, i.e. Mahaguru, who guards the transmission line and who is an embodiment of all the Teachers of the School, as well as an embodiment of the transmission line (Per. PIR means the Old One, Father, and Sansk. BABA means The Old One, Father); 3) The Heart of Humanity, the entire Spiritual Hierarchy of all Enlightened Masters, Saints and Prophets (Shigatse); 4) GOD, who is the very hub, the Essential Core, in which we all shall eventually unite.Initiation is like

planting a seed in the ground. The seed and the seedling that sprouts must be watered and looked after. Systematic spiritual effort put into practice makes the seedling grow until it finally bears fruit. Each development phase is like a further Initiation, which ensues from the first one. Proper development takes place when the good seed encounters properly prepared soil and is suitably fostered and cultivated until the goal is achieved and the fruit is born. Teacher is the one who watches over the process of spiritual development. The time of flourishing is the time of enlightenment; the time of fruition is the time of manifesting the power (S. SIDDHI). The process of maturing and growth is the longest stage of the journey. Preparing the soil in order to make it most suitable is the most fundamental work. The whole life on our planet teaches us deep mystical knowledge concerning the Way to the Destination and its fulfilment.

In the Sufi tradition people perform work in a special Lodge called ZIRÂT (a Persian word meaning BRIDGE, Sans. Wirât), which attaches great importance to the recognition of Eternal Wisdom amongst the mysteries of Nature. Birth, maturity, advanced age and death: these are four grand phases in the life of each creature. They express the mystical meaning of the only way of evolution of life on our planet, which is the Initiation Path. Let us try to participate for a while in the Mystery of the Christian Eucharist. We participate in the Christ's, Messiah's, God's Body, and Blood. The body is both form and shape. Blood is a symbol of life and soul. When we take part in this Mystery we establish bond with both Body (form, shape) and Essence (life, soul). A Partial Eucharist is not possible. First, there is the Bread Communion (that of body and form), and then there is the Wine Communion, (i.e. that of life and soul). The Communion is a

unification, reconciliation, joining in). The body of Christ is an external form of the Ideal of God. Blood is the inner essence of the Divine Being. In the Bread (body) Communion we unify with the form, i.e. with the transmission line, with Spiritual Teachers, with the teachings and practice offered. Initiations of the Bread Communion signify external initiations - something that is called the Path of the Hierarchy Initiations. Usually, twelve such initiations are necessary in order to fully revitalize the Heart (the Twelve-petal Lotus) and to manifest one's True Self, Soul, Primordial Nature (S. PURUSHA). Gurus who exist in their physical bodies grant these Initiations to the disciples who seek their guidance. Inner Initiations, which are sometimes called Planetary Ones, are associated with the Symbol of Wine (Blood). This is a Path of Grace and Charisma (Arab. KARAMAT), unlike the previous Path, which is called the Path of

Self-realisation. The process of receiving the First Four Blood (Planetary) Initiations overlaps with the process of revitalising the Heart and the Initiation of the Bread Communion. Four Classes of Yoga discussed in detail in Yogasutras contain teachings and practices that constitute a necessary preparation for the subsequent First Four Inner Initiations. The Bread Communion is realised through Initiations received from the Hierophant and the Master - the heads of the School. The Four Great Initiations - the Wine Communion, are realised by the Spiritual Hierarchy and God Himself through Guru yoga. As a rule, External Initiations are the Path that prepares the candidate for Inner Initiations. Both Jesus, Buddha, Krishna and Shiva transmitted the Initiation Path and they emphasised the significance of the Stamp of Initiation. Both in the Bread and Wine Communion we prepare ourselves through all CONSECRATIONS for joining in the Great

White Confraternity. This Initiation of Affiliation is the Fifth Great Initiation - the Supreme Goal of Spiritual Achievement on Planet Earth. At this point we attain ultimate and everlasting union with God. At this point we can say: I and the Father Are One, and then dissolve in the Rainbow Body and Ascend Heaven. OM YAH HUM!Today we are going to deal with the First Great Initiation. Preparation for this initiation is contained in the series of practices belonging to the First Class of Yoga. Brief Mystical Clues on this work are included in the first chapter of Patanjali's textbook known under the title "Yogasutra". Consequently, it describes what we usually do, i.e. SAMADHI-PADAH. The First Great Initiation is a moment in which man ceases to be an ordinary man. He becomes a Saint, an Enlightened One, a Redeemed One. He is a Lord's Pilgrim (sansk. PARIVRADJAKA). In this process one becomes part of the Communion of

Saints, of the Great White Fraternity. This is not a reason to be proud, this is a reason to continue work, which consequently becomes more intense. That's why a lot of Masters call their initiated disciples "workers" or "servants'. Actions which are in accord with the laws of Nature are a sign of their activity, whereas showing the Destination, Direction and Means are kind of the Mission of Their Lives. First of all, the purification process bleaches the robes of the disciple's consciousness. Joining the Circle of the Initiated Ones is preceded by a trial period. Numerous spiritual, prayer-focused or consciousness-focused courses serve this aim. This is the Trial Path that is also called the Preparatory Path. Initiation is a turning point in the development of one's potential to Be God's Image. One must be a good image of one's Source so that Initiation may flow from This Source. It confers on one the Power to bestow a blessing. It

is a magnificent charisma, a miraculous gift. Many practices and activities bring us closer to ascending the higher Circle of Life. According to Laya transmission, there are nine Circles of Life that are possible to describe. Ordinary mankind occupies the fourth Circle of Life. It is a Circle of Heart Initiations. The three preceding Circles occupy, respectively, the Mineral Kingdom, the Plant Kingdom and the Animal Kingdom. The one above ours, one occupied by people aspiring to approach God is the Fifth Circle: the Star Circle. Everyone who makes the necessary spiritual effort to develop oneself: one's psyche and body, will undergo an Initiation so as to enter the current, the stream of the Fifth Circle of Life. The Initiation School of Divine Life conducted by the Radiant Fraternity starts with the First Initiation. Further development includes subsequent Initiations, ending with the Fifth One. Four Great Initiations are a

result of sufficient preparation. The following four chapters of Patanjali's Yogasutras are a brief preamble to the aspects of work leading to the attainment of the Grace of these Holy Initiations. The Spiritual Brothership, the Assembly of the Hierarchy wield the sceptre of Initiation and possess the Power to bestow this Magnificent Blessing. Great Initiations depend on the extent of deep spiritual union with Lord and God existing inside your Heart, who, as you remember, is called Ishvara. Guruyoga practice proves very helpful here. Five Great Initiations come via the inner Higher Self, the Divine Spirit – Purusha. Purusha, also referred to as the Jewel of the Dawn, is precisely Your own Higher Self, Your Primordial Nature in its own form. Ishvara is the ideal of God, who represents the human line of evolution until the moment he reaches his own primordial shape. Purusha is that which receives the Great Initiation. The

substance of body and mind (psyche) is that which goes through the experience of being honoured with this incredible grace. There are two Circles of Life (two waves of holy existence) that exist directly above ordinary, average mankind. They are inhabited by Beings who are closer to the destination of the journey than all the others. The Light Blue Circle is, in other words, the Sixth Circle of Life, also called the Circle of Masters of Wisdom. The Sixth Circle is also called the Light Blue Lodge and it is formed by all those who have completed their journey within the Light Blue Circle. The Third Great Initiation commences the Circle of Masters of Wisdom. It corresponds to the fruit in the Third Class of Yoga (Vibuthi-padah), on condition it has been completed duly. The seventh Circle of Life is also called the White Lodge. It is inhabited by Beings who have completed their education, as well as the White Circle (the Light Blue

Lodge) practice. The Fifth Great Initiation, in which God and Lord together with the Hierarchy grant Purusha, introduces one into the White Lodge. The White Lodge is called the Circle of the Evolution of Divine Beings. One who wishes to enter the stream of spiritual life must transcend the highest peak of the Human Circle. Realisation of a truly Human Life, and, eventually, its transcending, is a necessary prerequisite. At this point man becomes a Pilgrim, Lord's Itinerant. Esoteric Rituals which lead one onto the Eternal Path are Treasures of each spiritual tradition. Everyone must cross the Purification Circle as the Trial (Preparation) Path which is also called the Apprenticeship, prior to the first Great Initiation. Normally, the term True Disciple is used with reference to those who received the Stamp of Initiation, and the term Candidate (Aspiring One, Trial Disciple) is used to describe those who are still preparing

themselves for this moment. A helping hand of older Brothers and Sisters of the Hierarchy is constantly held out to humanity, to You. God keeps waiting for you and calling: "Come here". Everything that is unexplored is a Mystery. If you ask questions, you receive answers. Only those who ask questions receive answers. Only those who seek, find the way and its destination. Those who followed the Way, became the Way. Buddha is not different from the Way. Jesus is not different from the Way, Rama is not different from the Way. The enlightened ones hold the torch of Radiance above, thus brightening the Expanse of Darkness for those who seek. Each Luminescent Soul may give an account of how they accomplished their Goal. This is how Holy Scriptures were created. The Heart Lotus (sanskr. Anahata Padma) experiences each of the Initiations most powerfully. The Trial Path (the Purification Circle) is work on three outside petals of the Heart

Flower. The three petals, i.e. types of energy are: 1.) golden and yellow 2.) reddish and pink, 3.) blue and light blue. The Opening of the Heart, until Three Petals fully flourish, means preparation, purification for the Initiation. The vibration of prañava, the holy sound, the word AUM, stimulates the heart to grow in the right direction. Ordinary, deep and unhurried breathing which consists of inhaling and exhaling, efficiently discards burdens inside the heart, so that it can flourish. Each religion and each spiritual tradition refers to the Heart in this way or another and prepares the Heart for the Grace of Initiation. Lack of sensitivity inside the Heart makes it difficult to develop the Lotus Flower and impossible to accept the energy of Inititation. The first aspect of the Purification Circle is Learning (The Right Outlook), the second aspect is Practice (Proper Meditation) and the third aspect is Synthesis (Proper

Actions). Afterward we receive the Fruit of Grace, known in yoga as Shiva Siddhis. The first aspect reveals itself in search, the second aspect reveals itself in eagerness to fulfil, and the third aspect glows with universalism and perceiving the entirety. Man is a fruit of work with energies in three kingdoms: that of minerals, plants and animals. It is analogous to the Heart. The First Initiation signifies that one ceases to be human. The Heart comprises a repeated cycle of the evolutionary progress of the entire Nature. However, the sequence is reversed here. In the evolutionary cycle, at first we have the elementary work of minerals, and the animal consciousness emerges at the end, whereas in the heart everything starts with the mind, which developed as a result of natural evolution. Inside the Heart everything grows thanks to energy received from the transformation of the thinking mind. In the first phase man is

interested in the animal kingdom. He frees himself from beastly emotions such as aggression, animosity, fear, selfishness, i.e, radically egoistical attitude orientated to oneself, or jealousy. The initial phase of the Purification Circle binds the Heart with the solar plexus and stomach, as a result of which man tends to become a vegetarian. Love for animals is an ideal motif of spiritual development. In the second phase you will approach the plant kingdom, the awareness of trees, grass and flowers. Those who practice within the second aspect, often escape to natural environment, where they can live in harmony with the plant world and the water world at the same time. The world of plants is related to the world of the water element. In the evolution of plants one discovers one's own path leading towards the goal. The symbol of a flower is a symbol of metamorphosis of the realm of emotions and feelings. The transformation of the whole

emotional realm of human experiences takes place in this very phase. Beauty may be a key factor in opening the second petal of the heart. In the third phase man become closer to the world of minerals, precious stones and crystals. An ordinary rock or stone may reveal a lot about what used to be Primordial consciousness. Crystal Pure Consciousness may be the leading theme of a practice. Discovering universal laws and relationships will be a sign of being active. Great activity will be a sign of power and the energy of earth accumulated in its own, crystal-like, pure quality of the Heart, and Your own Heart will shine like a diamond. Only man develops self-knowledge. You may reach the completeness of I AM consciousness. This is God's Name revealed to Moses (Hebrew: EHIEH). This is the Highest Name of God (Elohim) worshipped in the Jewish tradition. Muslims adore the I AM in exactly the same meaning. God is one that Exists (Arabic:

ALLAH al- Qajjum). Jesus speaks of Himself I AM, emphasising the rank and importance of I AM in Christianity. The completeness of the consciousness of existence is also highlighted in Vedic and Hindu teachings (OM AHAM in Sanskrit). You are the picture of Completeness. God (Brahman) is Omnipresent. There is no place in which He is absent. All matters of this world are familiar to God. The same laws are binding throughout the universe. Rita is the eternal law and the ultimate principle of all phenomena. Commandments ensue from the first principle. The oneness of all the laws is consistent with the first principle of all phenomena. You are the picture of the Entirety. Each Entirety has its Centre, its headquarters. If the brain is Your Centre, then the Sun is the brain of the solar system. The Universe as a Whole also has its brain. The discovery of the Centre of the entire Universe will be interesting for science. And where is

the brain of the being called God, Brahma? By transforming yourself you may also change your surroundings. If there are no changes in your surroundings (environment), this means that You have not changed as a person. Any alteration within You finds an immediate reflection in your environment. This is the law of the mirror. The stronger the change inside you, the clearer reflection it finds in your surroundings. The feedback law is the same as the principle of the mirror. Simple work with oneself may transform the world. If you seek Peace, calm down. If you seek Love – Love. Action provokes counter-action. The resistance of your surroundings results from the principle of Action and Reaction. It indicates that you strive for something and you use force. You haven't reached it yet. This is normal. If You change something, then the process of transformation will end. You will cease to apply force and the counter-reaction

"disappears". When you gather the fruit, it is both inside and outside of you. Accept that things are the way you wish them to be. Accept the fruit instead of fighting for it. Your environment is a mirror reflection of Your inner world. When you see people and occurrences you may find out a lot about yourself. The purification of the three heart petals means the purification of your own life, own environment. Therefore, when you redeem yourself, you redeem your entire world. The path of self-liberation is the same as the path of liberation that you pave for other people. The Purification Circle (The Trial Path) may consist of three preliminary initiations that are granted by Your direct Teacher, as a preparation for the Great Initiation. Opening one's heart for others, and, what is more important, keeping one's heart open is an indicator of work performed. One who doesn't want to open his heart and pull down all the walls that

separate him from other hearts, will not find anything of interest on spiritual paths. Eliminating feeling of resentment, aversion, hostility, touchiness, vindictiveness and malice is a portion of work performed, particularly in the second phase. The initial phase focuses on freeing oneself from the bondage of mental and intellectual habituation and concepts. This leads to the conversion of the mental realm (psyche) from illusion to real knowledge. Silencing the chaos of constantly appearing reminiscences and mental projections is a very fundamental practice. In terms of yoga we say that the only thing left inside one's consciousness is cultivating PRAMANA (the Right Outlook). The first aspect of the Purification Circle may be called Mind Transformation, and the second may be called Transformation of Emotions. The third aspect reaches as far as to deep, primordial instincts, which accompany the material world since the

beginning of the stage of mineral evolution. Transformation of primordial instincts is the work within the third aspect of the Purification Circle. Liberation from the conditioning determined by instinct is the final pillar that has to be erected before receiving Initiation. One's work will focus on transforming activities such as speaking, eating, sex, sleeping and all other derivative activities. Usually, the third part is the longest one: Pure Primordial Instinct is finally perceived as God's Will. Not until then does full, spiritual devotion (sanskr. Ishvarapranidhana) become complete. Initiation introduces one into the Consciousness of Guru, of the Divine Hierarchy, into God's consciousness and into Oneness with HIM. One completes the First Class (sanskr. ANGA). There are many signs, fruit of completion and stamps of Initiation. It is easy for the Initiated Ones to recognize each other. Great Initiations are great, as they mean more

work, more service, more devotion and more knowledge which is indispensable for the former. Any tips on effective work within this Purification Circle are contained in Samadhi-padah, including the necessary knowledge and exercises. Purification means Sanctification. Initiation is God's Grace. If one follows the instructions, one practices the knowledge. One who proves to be faithful in small matters, will be entrusted with more important ones. Transformation of the mind is a birth, transformation of emotions is a baptism, transformation of instincts is a communion. This is the way in which we experience the Spiritual Birth, the Stamp of the Enlightened Ones. This is a truly spiritual sense of the initiaton of Confirmation, initiation into the Power of the Holy Spirit. May each soul attain its eternal Goal in the task within the self-fulfilling Universal Mystery of Creation that it has been assigned. OM YAH HUM!What is

the essence of the process of giving and receiving the initiation? What profundity is hidden in it? Undoubtedly it is a blessing, one that appears in four inter-related, or blended forms. Initiation is a blessing given by a spiritual leader (Hierophant), it is a blessing bestowed by the Spiritual Leader of the School, i. e. The Teacher of the World: Mahadguru (Pir-o-Murshid). What is more, it is a blessing from the Entire Spiritual Hierarchy, i.e. from all the Masters, Saints and Prophets (from the Entire White Confraternity). Last but not least, it is a blessing given by God: one flowing from the Highest Being. Its first form is audible and palpable: you receive it when you hear and feel Your Hierophant. This is kind of a conclusion of a whole line of transmission. The remaining three are less visible, but essential and the fourth form, God's blessing is the most significant one. I always strive to experience all the blessings that

flow from God and His Saints. Initiation is a transmission of individual practices as well as a holy sacrament, or a reconciliation with the Highest Being. In all spiritual traditions initiations are regarded as something holy. Esoteric schools aim at one main thing when conveying these blessings: to prepare one for receptive, intuitive stream of Grace, Bliss and Charisma. The Path of Grace and Receiving the Gift is in its essence a path of spiritual initiation. It is a mystical way in which God endows a soul with Light and Love. Pondering and meditating on the mystery of sacrament may bring fruit in the form of profound comprehension of the initiation process. Basically, the word initiation alone means introduction, inauguration, reception, revealing something to somebody. The Persian word BAYAT means Reconcilliation with the Source, with the Utmost Unity, as well as the process of internal TRANSFORMATION. It means a manner of

changing oneself, transformation. So, if we want to alter ourselves, this means that we are ready for initiation. Consequently, it is worth mentioning the fact of initiation alone and submission to changes that take place. A change means our transformation into increasingly cosmic beings. Our consciousness expands and we experience God to a higher extent. With subsequent initiations we also receive a certain sacramentalisation, that is sanctification of our life. Sanctity means purity and integrity, taintless intentions, and their expression is a foundation of the path of spiritual transformation. Dikshan (Bayat) is Your reconcilliation with God, which is the essence of a blessing, which brings energy, a sanctifying vibration that purifies the mind, emotions, intentions, desires, endeavours, tendencies, which purifies the whole so-called karma, i. e. the lifelong harvesting of the crop from the seeds we planted. Our life starts

to refine itself and grow towards higher and deeper levels of feeling and understanding. Man's nature is full of desires, which sometimes lead his away from God and at times bring him closer to God. A perfect example of this is the history of the Jewish nation, which has constantly renewed and dissolved the Alliance with God. God is merciful, forgiving and loving. You can always resume the relationship with Him if you have neglected it. The essence of the very Unity is reconcillation. I keep recallling the moment when I received the blessing, so that the protective robe of God's Light and Love could spread itself and let me approach the Holy Unity. Initiation as a Holy Alliance develops the personal relationship, or the connection with the Hierarchy, with God. It provides assistance in your perfecting the communion with God's Saints, Masters and Prophets. Enlightened Beings form one big Collective Spiritual Confraternity. While

passing gradually through subsequent levels of initiation, and in Esoteric Schools there are usually from seven to twelve, you become a part of this Great Confraternity of Enlightened Beings submerged in God. The initiation path is a history of man turning into a divine (angelic) being. The first initiation comes at the request of a person who would like to receive it and usually, almost always, it is granted within a short time of submitting such a request. One can say that Initiation is a revival of subsequent energies of the soul and the self. Twelve heart petals revived by the respective twelve Initiations mean that the Heart-Soul has fully flourished , i. e. this is the way of the full manifestation of the true, higher Self. Sufis call the divine Self the Soul, and refer to its energy as the Spirit: this is a divine vibration, light. Seven Laya initiations are a revival of the seven circles or energy levels in the heart lotos, as

well as seven chakras (fiery consciousness centres) in the soul. The first initiation is granted to heighten consciousness, understanding and comprehension. Therefore, it leads to the revival of WISDOM ENERGY. It brings about an increase in the ability to understand life and draw proper conclusions. Studies in the School of Life become more effective and very creative. One's ability to cope with the problems of everyday life improves. In theory, this can be developed to an infinite degree. This is kind of the first vehicle guiding one towards Enlightenment. God's energy is orientated to this aspect and it develops you. When you meet the fundamental condition of the initiation, i. e. you systematically perform your everyday exercises recommended to you by the Hierophant who has initiated you, it becomes a very efficient process. The first initiation energy doubtlessly purifies your mind so that it can become an adequate vessel

for WISDOM ENERGY. How easy it is to flow in the stream of life! Your freedom from life's hardships and sufferings increases, and you find that you are faster and faster in finding miraculous solutions to your problems. Day-to-day, morning practice lasting 15 to 40 minutes, recommended by Spiritual Schools, is a marvellous tool which helps realise this aspect of manifesting the divine Life, the higher Self, the Soul. In general, blessings are poured out on those practices that have been permitted. Great Teachers have always warned and they keep warning against individual choice of practices. Ego forces like to choose something that does not always serve the purpose of spiritual development and, on the contrary, it helps blow up false, external ego. Its vanity and pride become strong and hardly noticeable. Therefore, we firmly insist that one should keep to the pratices that have been recommended. Another reason for that is that in such a

case the protective power of the four-form blessing wave (Tetragramon) is activated. Essentially, Hierophant serves as the mouth and hands of God and His Saints. The understanding that the one who grants the initiation only conveys the power and the will of God is the key to a profoundly meaningful realisation that one has been granted the permission by God Himself, it only happened via another man's lips. Morning practice is like energising morning dew which sprinkles and moistens the whole matter (nature) with spiritual substance (rain). It alters the whole day's energy. Basic spiritual practice (which in yogas is called SADHANA) in its essence includes: a breathing exercise (RAIJU), holy words, i. e. work with sounds (MANTRAM), as well as meditation on light (DJYOTI). Breathing is a fundamental practice in the "Confraternity Brotherhood" and a basis for performing all other esoteric spiritual exercises. We can recognise

three aspects within one whole: BREATH, SOUND AND LIGHT. This sequence is also the most recommended one and, judging by experience, it seems to be the most effective one in the Laya Yoga process as well as other transformative methods. Listening to Silence in peace of mind is the fourth practice in the set of Sadhana. It wholly corresponds with the Earth's Fire, i. e. the element of fire aspect within the heart centre, as well as the root centre at the base of the trunk. Earth's Fire becomes stimulated. Invocation and prayers may be added to this basic practice in an arbitrary way. One can pray by using a rosary: repeating one prayer over ten times. It brings a lot of benefit to the soul and in the East it is referred to as JAPA. One may start the practice with invocation of the "Opening Prayer" and end with other, individually chosen, prayers. Sufis call such a series of esoteric spiritual exercises RYAZAT and claim that it helps

establish one's link with WISDOM ENERGY, until one's life becomes gradually life filled with the light of understanding. Breathing mildly prepares the body and the psyche for work with holy sounds and meditation on Light dissolves negative mental states, the veils and the negative karma. If you understand that Hierophant is only an assistant, a God's servant, and through his mouth God is giving you a tiny task to fulfil on everyday basis, and if you are a devoted disciple, it will surely help you accomplish it. Abhyasa, the second subsequent Initiating Energy, energises the second petal of the heart/soul lotus. It is the energy of love, liking and sympathy. It brings about the retransformation of one's whole emotional nature. A lot of negative passions, aggression and other emotions become dissolved and one's emotions become purer and more beautiful. This is a blessing in the exploration of the light of love and compassion.

So, doubtlessly, the second initiating energy purifies the astral, emotional and passionate nature. A lot of suppressed pain becomes released, the heart becomes light and radiant. Ego declines at this point, together with its whole source of energies that contradict God. Love, faith and submission grow. Sympathy and mercy, friendliness and liking are the main emotions that strike roots in man's heart. The second initiation in Laya Yoga touches the water lotus in the lower belly region, as well as the water element located in the heart, which element is the central principle of the heart. In this manner Abhjam: the Self's Heart becomes founded and revived. The remaining anxieties, fears and phobias (particularly those religious ones) must be subject to purfication and dissolution. Then we set off on a further spiritual journey along the mystical Himavanti Path. Pradjna-sadhana, the third Initiation energy, may be in fact called WILL

or the DISCIPLINE ENERGY. It complements the stmulative cycle of the first Triad of the heart flower petals. Responsibility and discipline are key words necessary for understanding the energy that becomes awakened here. A general key for growth on the initiation path is SHRADDHA (Yaquin), i. e. faith, trust, devotion. We will not be ready for higher initiations without trust put in the four jewels of the transmission line: Hierophant (Acharya, Shaikha), Mahaguru (Pir), the Hierarchy (the Communion of Saints) and God. When we lack trust, otherwise efficient influence of the divine energy, which always flows to us via this Tetragrammon, becomes blocked. Rejection of initiation blessings is a symbolic sin against the Holy Spirit, which is not subject to absolution (so one has to face its consequences). Fear of initiations is particularly felt by egos (egoists), who stick to their sinfulness and wickedness. It reflects fear of God's punishment

and a syndrom of unnecessary guilt felt with respect to God. Initiations into Yoga are a quantum leap, an incomprehensibly powerful leap in the journey towards God. Abandonment of the initiation path equals to downfall, expulsion from the Paradise, and aversion to God's blessing called Initiation is virtually nothing but aversion and animosity towards God Himself. People who sometimes condemn initiation paths are essentially confused souls contaminated with arrogance and disrespect towards God, the Creator of heaven and earth, which is Lucifer's sin (a taint and a fault). Prajna-abhyasa, the fourth Initiation, in Laya Yoga has the significance of entering into a Sage's Mind, into a space of Principles and Laws of Nature. It is a synthesis and an expansion of the three energies mentioned so far. We have to be globally and potentially ready, as it means that the three previously described energies now work in conjuntion and become

mulitplied. The process of sanctifying and transforming life becomes strenghened. Devotion to God and trust in God, love for God are automatically tested through the involvement and devotion shown to Spiritual Teachers, involvement, through trust and respect for them, in their paths and methods. These attempts prepare us subtly for even higher energies of blessing, but they also prove effective in making us realise our egoistic hindrances and restrictions. Blessing always brings bliss, sort of an ecstasy (HAIRA), which is called ANANDA by Yogis. Bliss or happiness mean that we can wonderfully assimilate the presents and gifts given to us by God. Spiritual joy, or bliss, is a state that is neither joyful nor sad. If one is neither joyful nor sad and evrything goes wonderfully, this is exactly what we call Ecstasy, Haira (a Persian term), or Ananda (a Sanskrit term). God's message always contains the same points. Principles of

initiation in all spiritual traditions are the same and the manner of realisation is also similar. Initiation usually means that an obligation has been assumed, an oath has been sworn. Whether you meet these obligations with pleasure or not, is a question of willigness, endeavours and aspiration towards God. It is worth studying the conditions of the alliance entered into by Adam, Noah, Abraham, Moses, Jesus, Mohammad. . . There is a mystery hidden within, a mystery of reconcilliation with God. It is interesting that both Jesus and Muhammad refer mainly to the Abraham's Alliance, i. e. to BELIEF, TRUST, SINCERITY AND DEVOTION. These must really be crucial values in terms of developing the power of sacrament. The alliances of Vamana, Rama, Krishna, Buddha, Shankara are all, without exceptions, based on the highest forms of trust and devotion, on utmost submission to God. There are many signs which let Hierophant deduce that you

are prepared for any of the higher initiations. Of course, one swallow does not make summer – there must be a sufficient number of these "swallows", (i. e. signs). A sign of one's readiness to receive the energies of the third initiation is also eager participation in systematically held group meditations. Willingness to undertake the discipline of group practice in the Esoteric School where one has received initiation is one, a very distinct one, sign. Transient interest in group meditations is one of those fictitious swallows. Transience means temporariness, so in fact it testifies to lack of maturity. Another swallow is eagerness, as well as tendency, to listen to the teachings representing a transmission line and to meditate on them. This is a threshold of the Prajna Sadhaka Circle and a sincere, faithful spiritual disciple. Consequently, constant aspiration and group practice is a test which allows us to separate the grain

(good) from the chaff (bad). Therefore, the ones who have participated in the same form of group pratices for a number of years, turn out to be ready for the third initiation in one essential aspect. The swallow of the second initiation is a deep involvement in the practice recommended by Hierophant, i. e. in an individual form of meditation. This is a sign of those who search for God in loneliness: Pratyekabuddhas. Willingness to meditate collectively for many years and to listen to teachings is willingness to serve in the group task of transforming the world. This is a swallow of the fourth initiation energy, where one sees the need to attend collective meditations and maintain discipline. Group meditation generates energy which changes the mental atmosphere of a neighbourhood, city, country, and which, in global terms, is a portion of work done by all those who meditate with a view to changing mankind. The energy of group

meditation is more powerful than the total energy of separate meditations by individual persons. Persons who are able to maintain constant discipline to participate in group meetings make others realise and prove that their goal is to transform themselves deeply and intensely. It proves that one aspires to reach God. And this is a swallow! Fleeting interest in group meditation practices as a temporary solution to some problems only shows that one lacks the readiness to follow a spiritual path. Such people keep coming and going. And they do not make any specific steps forward. Apparently they must still be asleep, but one day they will surely reach maturity and show signs of readiness. Yes, initiations are a very vast topic. We have discussed only a few aspects here. I hope that you will find them inspiring and that they will fill you with courage to proceed on the path. We will discuss other aspects of the initiations path on

another occasion. Let God Bless You. I pray every day so that your divine soul searching for Living God may receive Grace... OM YAH HUM!If you carefully study the whole textbook of Patanjali, entitled "Yogasutra", you will notice that the classical collection of teachings on pursuing the path is divided into four parts or series of teachings. It turns out that all traditions and spiritual schools, starting with Egypt and ending with India, divided the entirety of their teachings and practices into four series. When you realise that the beginning is at the beginning and the end is at the end, the classification of stages appearing on the path will reveal itself to you. Together there exist four quarters of the spiral which leads one higher, into the depths, towards Light, Love, Wisdom and Truth. Four Circles, chapters or stages are presented also by Zen Masters, as well as in the Mystery School founded by Jesus: 12

of His closest disciples constituted the most Internal Circle, 72 further disciples formed its Higher Circle, 500 disciples were his Advanced Circle, and all the remaining disciples, and there were thousands of them, were within the Circle of Learning. Four stages included in Patanjali's Yogasutras have the following names: 1. Samadhi-padah, i. e. the Path of Concentration in the Light; The Circle of Learning; 2. Kriya-padah, i. e. the Path of Internal Action, Ritual; 3. Vibuthi-padah, i. e. the Path of Miraculous Power, the Higher Circle; 4. Kaivalya-padah, i. e. the Path of Ultimate Liberation.Critical words such as samadhi, kriya, vibuthi abd kaivalya are the leading themes and at the same time the means (method) and the end of practising within each particular class of yoga.Can you begin the journey already with the third or second class? If you are a person who is properly prepared, who possesses all the traits of a

disciple and who has completed a particular class, then, undoubtedly, there are no contraindications. Yet, I would like to present these vehicles in detail, starting from the very beginning and, even if you discover that you are far ahead of the first class: you will still see the whole Path. I believe that vast analogies between diverse spiritual traditions will to a large degree facilitate opening one's mind and understanding that all people pursue the same Path: the Eternal Way of Divine Wisdom, Love and Righteousness. Ideals such as Purity, Devotion, Justice, Truth, Love, Wisdom, Bliss, all these attributes are Devatas, radiant celestial embodiments, God's Angels whose consciousness we essentially attain when we reach this level of self-development. Harmony with nature, Pure Conscience are probably the first angels that a Pilgrim will encounter on his way. Samadhi is Yoga of the First Initiation Circle. You may recognise that

the first quarter of the circle constitutes a method of practising that is called SAMADHI YOGA. Numerous Spiritual Teachers go as far as to identify yoga with samadhi and they even use these terms interchangeably. Concentration (samadhi) is a certain form of unity, unification (yoga), one may understand it so. The four initial verses of "Yogasutras" basically introduce one into the entirety of teachings and into the essence of what the School of Mystery has been dealing with ever since teaching and practices were begun. Maybe It will be appropriate to quote these verses now in a readable version, adapted to the English alphabet, in order to create the so-called foundation. This is the text in Sanskrit in the English transcription: 1. ATHA YOGANUSH ASNAM 2. YOGASH CHITTA VRYTTI NIRODDHAH 3. TADA DRASHTUH SVARUPE VASTHANAM 4. VRYTTI SVARUPYAM ITARATRAThe simplest translation of these phrases is contained in the following

words: 1. teaching yoga begins with initiation. 2. Yoga means stopping (restraining) all consciousness-related phenomena (activities, creations). 3. when phenomena relating to consciousness become restrained (subject to control), then the Witness (Drashta, Spectator, one who perceives directly, by means of intuition) maintains his own nature. 4. In a different case, i. e. when he does not appear in his own shape, Drashta (Witness, Spectator, the Self) possesses the nature which is identical to consciousness-related phenomena (activities, creations).Unambiguous, or uniform translation of these Sanskrit words is not possible, as this is a very rich and meaningful language. It creates a world of exploration and metaphors for a mystic. Essentially, words can convey only a distant idea of The World of Spirit, and even the World of Psyche. The abundance of meanings and contents which are hidden in simple verses allows people who

represent different stages of Knowledge (Veda, Gnosis) to explore the profundity of the Path. Therefore, it is a mystical text which requires description, clarification, insight and deep intellectual capacity. In this lesson, though, we intend to deal with only four verses. The word ATHA means "I" in the sense of initiating, introducing, the onset of something new. We are introduced into something we are not familiar with. A proper word used by Teachers here is Dikshan, which contains five reputable meanings: initiation (establishment), introduction, acceptance, blessing and transmission. By analogy, Sufis use the Persian word Bayat, which means initiation, introduction, swearing an oath, joining in. The entire Patanjali's work is a collection of aphorisms and sayings for those who teach yoga and who learnt it by means of transmission, i. e. they were taught. Anushasana is interpreted as a transmission of knowledge, teaching,

precisely in the same sense as sermons are preached. Fundamentally, what Jesus or Krishna did, was teaching. This is an assumption of the proper attitude so that the vibration transmitted can flow to us. Patanjali's "Yogasutras" contain exactly clues on how to teach and what to teach to yoga disciples and the main topics of lectures (sermons). You may explore it as a textbook for those who teach yoga, i. e. for a competent person: Acharya - Teacher. Mental short cuts, a lot of contents compressed in few words and in apparently unrelated verses result from the fact that Patanjali addressed his work to people who were familiar with the entire path of yoga, and who learnt it both by way of transmission and from their own experience. And only such people are competent enough to interpret it! As my Guru teaches, the essence of the word ATHA is creation of the mood which is proper for the transmission of initiation. Introduction of such

a sublime and uplifting atmosphere is the key here. Only then a true transmission of yoga: all the paths of teachings and practices, is possible. Internally, at the level of the vibration of a sound archetype, which flows with the words of an ancient language, what is externally understood as teaching is a basis of the name (vibration, sound), where asana means literally "sitting" and nam is a root syllable which means "word, sound, vibration", as well as "name". The root "anush" indicates revelation, inflitration, connection. The NAM syllable, when it is used in the right way, is a purifying and developing vibration which intensifies the function of the so-called Third Eye inside our head. ASANA, i. e. "sitting" is the literal work that you do during yoga activities or at any other authentic school of spiritual development. A proper way to do this preliminary work is to sit with one's legs crossed (sukhasana) or in a kneeling

position (vajrasana). The spine should remain in a vertical position, so, simply speaking, we should be sitting upright. This is not written anywhere, but it may be concluded from the transmission. Guru sits with his legs crossed, or kneeling, or in a similar position. It is ideal when you sit in a position identical to that of your Master and Teacher. When we observe the religions of the East, including Christianity, we notice that everybody practises either in a kneeling position or with their legs crossed. On some other occasion I intend to discuss health-related and spiritual benefits resulting from this position. Nam indicates that teaching originates from word, from sound and from name. Jesus also mentions that "My word, the one that I said to You, purified You". Spoken word that is listened to is a very essential part of the studies, that's why we continue organising Laya Yoga or Sufi seminars and workshops, or other workshops

for particular branches of the Himavanti Confraternity Brotherhood. Anush indicaes that there is something in the sitting position as well as in the spoken word that penetrates us, something that reveals itself to us. Therefore, this is basically a method which enriches us. We attain enlightenment by entering new realms of comprehension, understanding and feeling, and, last but not least, we embark on a new way of living, the space of normal spiritual life. The entirety, i. e. YOGANUSHASANAM informs us and announces to us the Reconcilliation with the Word that Reveals Itself, and, on the other hand, it announces the Unification of the Sound, Sitting and Understanding. One aspect of Yoga, that which refers to subjugation, as some authors explain, appears when you are thinking about a few hours of sitting during a lecture or a practice. Even sitting is considered by some spiritual schools to be the essence. Needless to mention

zen or sufi, which offer exactly this very method at the very beginning. The first Christians used to sit in a kneeling position (there were no benches or kneelers in those times) during their mystical masses. This is the way to discover the complete Mystery of Himavant. Tonnes of commentaries have been written so far on the significance of Reconcilliation (Communion, Unification), on the significance of Revelation, on the significance of Sitting, and, certainly, on the Name (Word, Sound, Vibration). These short lessons do not suffice to repeat everything that was discussed in Vedaic, Buddhist, or Christian works devoted to those topics. Vital teachings concerning quietening the mind and tranquility are included in the second verse. This verse is translated in the form of a definition of the yoga process: "stopping the thinking mind". That which is perceived and realised (CHITTA), is brought under control (i. e. made quiet).

All VRYTTI (pronounce: vritti), i. e. phenomena or activities which appear in the realm of consciousness (are realised), or are perceived, become restrained. Yoga is defined here as restraining or calming down all the confusion and choaos that attracts our attention, i.e. which appears in all aspects of our psyche, our lower soul, or our subconsciousness. NIRODDHA is a state where nothing "is born", nothing is created. Restraining should be interpreted here as "non-emergence". The consciousness begins to attain the state of BEING, pure Existence. CHITTA is the same consciousness, uncontaminated attention, the state of BEING HERE AND NOW. The observer (Drashta) observes and is the state of observing, he is an observing being that is not conditioned by the fleeting phenomena of this transient world. Yoga is peacefulness among the mundane changes and transformations. Attaining one's own, innate Original Nature is the third topic of

our introduction to Yoga. The Observer's Consciousness, the Faithful Witness (Drashtra) attains his original, innate shape which is called SVARUPA. Becoming Oneself or attaining the Real Self are considered to be principal topics here. AVASTHANAM suggests immobilisation, ascertaining or establishing, something that is eternal- (AVA)- lasting-(STHA). It is a state in which one remains, in which one resides. You must understand that this is a state of restraining, i. e. clearing up all confusion, chaos, the state where all phenomena cease to exist. Interpreters treat this excerpt as an indicator: "Enter the state of timeless, cosmic silence", or "Submerge yourself in the Ocean of Eternal Silence". One may say: Simply Be. Let's practise Being Here and Now. SVARUPA - literally Self's Shape or Self's Form, is a vessel in which the Witness (Drashta), or Observer, The One who Perceives, begins to dwell. This is analogous to the

mystical concept of the House of the Father who is near, which was created in Christian gnosis. One is to enter this house in order to pray or meditate there. Go into your chamber and lock the door! Locked door means that nothing from the external world is allowed to permeate the house indoors. The discovery of the Real Self usually begins when one asks oneself: "WHO AM I?" (Ko Ham?). Who is asking here? The very consciousness of the Witness, the One Who IS, who asks. Who does he ask? If thoughts bring answers in the form of thoughts, then you are not yourself, this is not your true shape. If more bliss and silence flow to you, then the One who Asks and the One who is Asked, are One. You blend with your True Nature of the Light of Consciousness. This is the correct answer. DRASHTA, i. e. the the Spectator, the SELF, in a different case, i. e. when they not appear in their own shape, they indentify themselves with various

transitory phenomena. Then you experience yourself as a phenomenon and you experience changing circumstances as yourself. It is a state of submerging oneself in a fantasy, in an illusion. This is also a part of the yoga process. The spectator goes through everything and experiences everything by assuming the nature of what he experiences, i. e. he becomes it. Then you are your own pain or your own pleasure. This is full confirmation and experience of life, with everything that it brings. This is the message of the fourth verse. The third and the fourth verse already bring two separate directions of self-perfection: 1. separating oneself from the phenomena relating to consciousness and residing within one's depths. Being above the world and its vicissitudes. 2. fully conscious submerging in all the phenomena of life and full experience of what it brings (VRYTTI SVARUPYAM). Generally, two paths of yoga are mentioned here: the so-called

right and left paths. Essentially, thanks to practising, they both lead to the same destination. CHITTA - consciousness flows as a stream of thoughts, emotions and instincts shaped by the matter, the substance (VRYTTI) of the material world of phenomena (including the psychic one). Drashta - the Self, the Spectator is first a small self - one limited by time, space and own conditioning, and later it turns into a Grand True I - in its own shape. But the unawareness of all limitations must vanish, and then the realisation of one's innate potential immediately liberates the Witness from restraints which his true, inborn nature imposed on him. The Spectator is initiated into the crucial element of Exploring Nature on a subtle plane of Pure Consciousness. Here's the introduction if basic truths that are contaied in these mere four verses: 1. ATHA YOGANUSH ASNAM 2. YOGASH CHITTA VRYTTI NIRODDHAH 3. TADA DRASHTUH

SVARUPE VASTHANAM 4. VRYTTI SVARUPYAM ITARATRAStrangely enough, these verses, by way of analogy, are sort of an introduction, or a clue for male and female disciples who intend to prepare themselves for the practice in four subsequent grand Circles of Yoga Teaching, which respectively provide a quadruple vehicle of preparation for the great spiritual journey along the divine, sunny path of spiritual initiations. Practising each of the four subsequent verses is truly a good preparation for the entire path of spiritual and religious mysticism, which yoga is in its essence: Chatur Maha-yoga (Four initiation Circles of the Grand Yoga of Lord Shiva): 1. Samadhi-yoga 2. Kriya-yoga 3. Wibhuti-yoga 4. Kaiwalya-yogaThese are the grand circles of the Vedaic Laya Yoga representing the Himavanti transmission line! OM YAH HUM!Simple singing or recitations!!!"OM NAMAH SHIVAAYA!

MAHESHVARAAYA!""NAMAH SHIVAAYA OM NAMAH SHIVAAYA!""OM HAM-SAH SAU-HAM OM""OM SHIVAAYA NAMAH JAY SIDDHI HUM!""OM SHREE PAARVATYAI NAMAH!""GURURBRAHMA GURURVISHNU GURURDEVO MAHESHVARAHGURUREVA PARAMBRAHMA TASMAI SHREE GURAVE NAMAH!"JAY LALITAA JAY LALITAA JAY LALITAA JAY JAY;JAY MOHANA JAY MOHANA JAY MOHANA JAY JAY!"I LOVE HIMAVANTI I LOVE YOUDIVINE MOTHER I LOVE YOU SHEKHINAH;I LOVE HIMAVANTI I LOVE YOUDIVINE MOTHER I LOVE YOU MENAKAA!"Swami Lalitamohan Babaji----------OUR GROUP SUBJECTS: Enlightment - Soul Liberation - Meditations - Divine!LAYA-YOGA-CHAKRAS-TANTRA-VEDA-AYURVEDA-SHIVA-DEVI-SPIRITUALITY-KALI-DURGA...This is group for those who are interested in Laya Yoga & Tantra andAn Ancient teachings about CHAKRA system for spiritual progres and healing.OM NAMAH ¦HIVAAYA! MAHE¦HVARAAYA! NAMAH OM! Om

Mahaa-Kundalinyai Namah!-----------Remembering!2006y is 5108y of Krishna (Kali Yuga) Kala!!!2006y-December 22 - Sun Entrence into CapricornusAstronomical Uttarayana Samkranti-Esoterical New Year Starts!MAHASHIVARATRI-2006y-Night Bhajans & Prayers-26/27 February--------------------