“Inhale slowly, do bhramari kumbhaka and exhale slowly. This creates the sound of a buzzing bee.

Listening to this sound, place manas in the center of the sound. This is how samadhi comes, the knowledge of So Ham (I am He) grows and great happiness comes. "

Gheranda Samhita (7.10-7.11)

We sit down in sukhasana or siddhasana, set the position of the hands, as in sahita-kumbhaka, slowly inhaling through one nostril, exhaling through the other, trying to make the throat buzz like a bee. We listen to this buzzing until the mind merges with sound in samadhi and dissolution (laya) occurs.

“Breathe in the air quickly with a loud buzz-like sound, and exhale slowly, producing a quieter buzzing bee sound. By doing this practice, the sadhak becomes the master of the yogis, and his mind dissolves in bliss. "

Swatmarama, Hatha Yoga Pradipika (2.6

This is "bhramari" (pranayama of the "buzzing bee"), it is so called because the sound that the yogi makes during breathing is similar to the sound of the buzzing of a bee.

Option I

Sit in the correct posture, siddhasana or sukhasana, with the spine straight, the body steady and completely relaxed. Keep your eyes closed.
Cover your ears with your index or middle fingers. Inhale slowly and deeply through your nose, listening to the sounds of the breath.
When exhaling, a soft, low-pitched sound similar to the buzzing of a bee should be heard.
Throughout the entire exhalation, keep your attention on this sound.
Take a deep breath again and then exhale as described above.
This is one cycle. Perform 10 to 20 of these breaths.

In a more difficult version, after exhalation, holding the breath, jalandhara and mula bandha are performed.

Several breaths can be taken between cycles to restore the natural breathing rhythm.

At the end of the practice of pranayama, remain in meditation for some time, listening to the sounds arising inside.

Option II (with shanmukhi mudra)

This option differs from the previous one in that after inhalation, the breath is held, mula bandha and shanmukhi (yoni) -mudra, that is, the ears are closed with thumbs, eyes - with index fingers, nostrils - with middle fingers and mouth - with ring fingers and little fingers.

Hold your breath as far as it is comfortable for you.

Behold the subtle sounds or visions of light that may appear before your eyes, that is, without following them, remain in awareness. You should not judge sounds, think about them, or try to get a better look at them. Combine sounds and presence of awareness.

When the breath-hold comes to an end, loosen your middle fingers and exhale smoothly, making a whirring sound, as described in the first option.

Perform 10 to 20 cycles.

This pranayama is recommended to be performed after the practices of the Shakti-yantra section, since the depth of the manifested sounds depends on the strength of the ascending energy flow in the body. The best hours of the day for contemplating the sounds of Nada are early morning or late evening.

The sound of bhramari induces heightened awareness, whereby the winds enter the central channel.

The mantra OM is a mystical sound, pranava, the fundamental principle of the entire manifested world. The unmanifest Absolute begins to manifest itself as the visible universe through the mantra OM. Therefore, it is also called Shabda-brahman, the Absolute, manifested in the form of sound.

For this practice (japa) we sit in front of the altar (if there is one) in the correct posture: legs crossed, spine straight. In our hands we hold a rosary of 108 beads from the sacred rudraksha tree. You need to keep them in such a way that they do not touch the floor, or you can use a special bag.

In the right hand, the rosary is thrown over the middle finger so that the index finger does not participate in the movement of the beads (it is believed that negative energy passes through it).

We concentrate on the level of the chest or between the eyebrows of the saint or our teacher, or the symbol of OM placed on the altar, and we begin to whisper the OM mantra, each time moving one bead with the thumb of our right hand. When we reach a large bead called "Mount Meru", we do not cross it, but unfold the rosary and begin to move the beads in the opposite direction.

Each read circle can be recorded on a special counter for one unit. To perform the practice with the OM mantra in the Laya Yoga tradition, it is necessary to read about 10 thousand circles, that is, to say the OM mantra 1 million times.

The counter can be made from a small wooden stick, on which hang five threads with ten beads on each, except for the last one, which has only one bead. The threads mean the categories: units, tens, hundreds, thousands, and on the last thread there is only one large bead - ten thousand. After reciting one circle of the mantra, we lower one bead down on the first thread (number of units). Etc. Then, having read ten circles, we lower one bead on the second string (tenth rank). Etc. The counting principle is the same as for ordinary office accounts.

The mantra OM can be recited aloud or in a whisper. However, with frequent distraction of the mind to an outsider, the repetition of the mantra by ear is more auspicious.

Usually, the length of the sound is related to the goal that we pursue when reciting OM. If our goal is the result in the manifested world, the emphasis is on "A", if the goal is the astral world, the emphasis is on "U", and accordingly its length is greater. The activation of the "Y" energy strengthens the connection with the subtle body, for example, it gives the experiences of lucid dreams.
The activation of "M" strengthens the connection with the causal body, giving a touch to the experience of emptiness "I".

While repeating the OM mantra, it is recommended to concentrate on the spoken (inner) sound of the OM mantra and the sensations when moving the beads.

In the Laya-ylga tradition, we focus on all three sounds, trying to unite all three states in a single taste (samarasya) of contemplation. All three syllables are present evenly, passing one into the other, and it just sounds like OM.

When performing the practice, special attention is paid to the inner mood (bhava), maintaining divine pride and greatness from contact with the Absolute in the form of the original sound "OM".

The goal of the practice is to develop mindfulness and one-pointedness of consciousness when reciting a mantra.

There are three deviations to be avoided when reciting a mantra:

1. when, while reciting a mantra, the mind wanders, being captured by thoughts, images, experiences (agitation);

2. when the mind is lethargic, passive or drowsy (blurring);

3. when the mantra is recited monotonously, without inspiration, spiritual uplift that arises when reading it.

In the absence of the opportunity to practice the OM mantra in front of the altar, a student of Laya Yoga can recite the OM mantra in motion, paying special attention to maintaining continuous awareness.

In the tradition of Laya Yoga, there is also sadhana using the mantra OM, which is called Guru Yoga based on OM.

The path of Jyoti Yoga practice is a purely secret practice, which is described in the Mandala of Brahman Upanishad by the brahmana Yajnavalkya and in the Advaya Taraka Upanishad. The practice is to meditate on space and light in a special way. When we do Shambhavi Mudra and are in a deep state of contemplative presence, visions begin to develop through integration in a special way with the sun's rays.

The great Tamil saint of the 19th century, Ramalinga Swamigal, who attained an immortal Light body and left this world, leaving no remains behind, dissolving in a flash of violet glow, recommended his disciples to meditate on the light of an oil lamp, claiming that in this way all the fullness of realization would be achieved up to before the absorption of body elements.

Through skillful ways of meditating on light, visions begin to develop. These visions are neither internal nor external. There are four stages of the appearance of these visions: “beginning” (arambha), “state of the vessel” (ghata), “growth” (paricaya) and “exhaustion” (nishpatti).

At the fourth stage of the realization of visions (nishpatti), the yogi is liberated through saruba samadhi and attains the immortal radiant rainbow body, like the great saints Appar, Gorakshnath, Tukaram, Tirujnan Sambandar, Tirumular and Ramalinga Swami. During life or at the moment of death, he completely transforms his physical body into a divine radiant light body of Glory, in which all, even the smallest traces of residual karma are exhausted and enjoys an indescribable freedom beyond space and time.

Traditionally, the practice of Jyothi Yoga is given only to a small number of students who are well prepared for it. It is believed that these students must complete all preliminary practices and learn how to control the pranas and channels.

They should also perfectly master the principle of meditation and contemplation, be able to maintain contemplation, without being distracted, throughout the day, signs or prophecies should point to them. Only disciples who have such a solid foundation are allowed to initiate into the liberating practice of Jyothi Yoga, otherwise it will be of no use.

First, the yogi performs special asanas, trying to bring pranas into the central channel. Working with channels and winds and taking special asanas, the yogi achieves the introduction of prana into the central channel. Then he performs contemplation, fixing his gaze into space. By combining the contemplation of space, being in a state of presence and the experience of energy in the central channel, the yogi enters into deep contemplation.

While in such contemplation, the yogi practices five types of tantric gaze: rolling his eyes upward, practicing incinerating gaze to cut off various illusions; looking to the sides, to the right and to the left, which allows the development of pure visions; looking down when the eyes are looking down, which allows contemplation, mind and energy to be combined and looking straight ahead.

By performing unification in this way, the yogi comprehends the unity of internal and external space, and the two spaces begin to mix. Thanks to the filigree control of the pranas and contemplation, at the moment of mixing the inner and outer space, visions of thin fibers of light appear, which spread into the distance to infinity, permeating the entire Universe.

The filaments spread out like thin rays of light that can be seen by looking at a light source in the dark. Through the skillful practice of Shambhavi Mudra, the threads are drawn into the consciousness of the yogi and are held from within. In addition to threads, the yogi can also begin to perceive various luminescences, like a peacock feather, halos, round and straight rainbows, spheres of light, luminescence like patterns of carpets and brocade, transparent streams of light, various images, patterns.

These visions flicker and flutter before the eyes of the yogi, they are all manifestations of the primordial energy of awareness (Adya-shakti). In addition to threads, various spheres of light arise, small balls of various lights, which can shine with five colors of the rainbow or contain images of deities. Chains of other spheres may also appear within these spheres.

During this time, the yogi also practices a special type of breathing, due to which his mind stops and the pranas are gently controlled. The breath becomes subtle and elusive, and the pranas and mind meet in a channel in the heart.

Since the mind is calm, no hesitation arises, the yogi enters deeply into a state of thoughtlessness (unmani) and his consciousness is absorbed into the natural state. While meditating, integrating with the space of the sky, such a yogi sees a radiance of a dark blue color, from which rays of various configurations emanate, the colors of five types of light, which resemble a colored pattern on brocade. This is how the visions that exist inside the yogi's heart appear.

The same color is performed by the practice of contemplating the edge of the mountains where the sky and the mountains converge. Various kinds of Clear Light arise in the heart. It seems that these visions arise in the space of the sky, however, the outer sky does not serve as the basis for the development of visions, as visions begin to develop from within. In fact, the outer sky is just an expression of the inner space. Contemplating in this way, the yogi achieves an understanding of the unity of external and internal space.

When the yogi continues his practice in this way, he sees black or white threads of light, the different five kinds of light. Straight from the Void, he experiences the appearance of various visions.

At the level of "arambha" there are two types of signs of light: internal and external.

“If a yogi, practicing Taraka yoga, looks into space with a non-fixed gaze, then rays of light first appear in his field of vision. These visions indicate the correctness of contemplation. Deepening contemplation, the yogi sees with peripheral vision at the edges or below the rays of light, similar to cast gold. When this level of vision is attained, the yogi attains immortality. "

Advaya Taraka Upanishad

So, at the first stage, there are two types of radiance of light: internal and external, they are called external sign and internal sign. The inner sign is called antar laksya darshana, and the outer sign is called bahya laksya darshana.

The external sign is said as follows:

"It is experienced as the luminescence of a space of radiant yellow light, which sometimes becomes blood red, sometimes has a dark blue or blue hue, at a distance of four, six, eight, ten and twelve fingers in front of the nose."

Advaya Taraka Upanishad

So, at the initial stage, when we just start to practice, we feel as if the light comes from within. In the first stage, you can also see spheres of light the size of a coin or more, which emit a bright glow. Sometimes they form whole threads or chains between themselves. We see rainbows, spheres, at first there are many of them, sometimes they are located on top of each other, like beads, sometimes they constantly move, sometimes they are clear, and sometimes not very much.

The source of the visions is our own primordial nature, which radiates in this way, and although we did not recognize it as light before, we can now see it as some kind of visible light. Visions are perceived, but not by ordinary vision, but by the vision that exists when we look with a non-fixed gaze.

They are like our reflection in the mirror of primordial awareness, and we cannot say whether these visions are internal or external. If we begin to consider these visions as something external, and we ourselves perceive ourselves as an observer (subject), this means that we have not understood the principle of contemplation in Jyothi Yoga. If we are skilled in the practice of shambhavi mudra, then visions begin to appear in the form of small spheres.

In Nada Yoga, Shanmukhi Mudra is used as a self-sufficient practice for revealing the inner sounds of nada.

"A yogi, sitting in muktasana and concentrating in shambhavi mudra, should listen to the sound (nada) heard in the right ear."

"If you close your ears, eyes, nose and mouth, you will hear a clear sound in the purified sushumna channel."

Swatmarama, Hatha Yoga Pradipika (4.67, 4.6

Usually shanmukhi mudra is performed in an asana when the yogi sits on a rigid pillow, like riding a horse, so that pressure is exerted on the perineum. The elbows are in the knees and the index fingers are inserted into the ears. The pose should be sufficiently stable and motionless so that no extraneous noise is created when contemplating the sounds of Nada.

Thinking must be completely stopped. We listen attentively to sounds arising in the head or heart. If the sound is not immediately heard, bhramari pranayama should be performed. At the beginning, a certain background is perceived, in which quiet, subtle sounds appear. You need to concentrate on them and keep mindfulness as long as possible.

Thanks to such concentration, after a while this sound will intensify and another more subtle sound will appear, arising from the general background. Now you should direct your consciousness to this more subtle sound.

Thus, our consciousness begins to refine, and we can get the experience of savikalpa samadhi - the exit of the subtle body and travel to other worlds of the Universe, using the sounds of nada as a means of movement.

Practice Description

Sit in siddhasana, sukhasana, or as described above.

Take a deep, slow breath and hold your breath.

Perform shanmukhi mudra, covering your ears with your big fingers, your eyes with your index fingers, your nostrils with your middle fingers, and your mouth with your ring and little fingers.

While holding your breath, concentrate on the inner sounds of nada. Try to contemplate the sounds coming from your right ear.

Combine the presence in the natural state with the sounds of nada. Work with the unity of sound and emptiness.

After holding your breath, loosen your fingers and exhale softly and smoothly.
This is one cycle, repeat from 5 to 10 such cycles.

In a more complex version, naumukhi mudra is performed, that is, mula bandha, vajroli and khechari mudra are added to the shanmukhi mudra.

You can also use other variations of this practice by doing breath-hold and bhramari pranayama while exhaling. Or, you can only plug your ears, performing shambhavi mudra - contemplation of the inner space.

However, one should not get too carried away with the variety of methods. It is more correct to choose one or two that are most suitable for you and pay full attention to them.

Mystical sounds: buzzing, bells, etc. often describe various saints and people who come into contact with other realities or beings of other worlds. As a rule, such sounds precede contacts with deities and beings of other dimensions. They indicate that channels are opening in our body responsible for such contacts. In fact, contact occurs through contact with deeper parts of our consciousness. Our consciousness in its essence resembles the endless open space of the cloudless sky. It is an unrestricted space made of light. When we do the sadhana of Nada Yoga, sound leads our mind to this space of light. In essence, sound (Nada) is not different from light (Jyoti). Light is the more subtle part, the source of sound.

The energy of sound acts in our subtle body, which has a form (sukshma-sarira), it is also called the astral, mental or psychic body, which acts in a dream with dreams (swapna).

Light acts in our causal body (karana sarira), which we can be aware of in dreamless sleep (sushupti). The causal body contains all the karmas that force us to incarnate in samsara, accepting gross bodies.

Moving from sound to light, we refine our consciousness and develop awareness in more subtle bodies, up to reaching the fourth state of consciousness (turya) beyond the three (jagrat, svapna, sushupti).

In the terminology of Laya Yoga, we are talking about four bodies: a purified gross body (Shuddha-deham), a subtle, radiant body operating in the subtle world of forms among the Siddhas (Pranava-deham), unlimited awareness, similar to empty space (Jnana-deham) and the body of the true "I", in which all differences between the manifested and the unmanifest are overcome (Deva-deham). Thus, Nada Yoga transforms into Jyoti Yoga, sound dissolves into light.

“Close your ears with your thumbs, your eyes with your index fingers, your nostrils with your middle fingers, and your lips with the rest. The yogi who has thus trapped the air sees his soul in the form of light.

He who sees this light, even for a moment, is free from sin.

The yogi who practices this constantly forgets his physical, subtle and causal body and becomes one with this soul.

Whoever practices it in secret is absorbed in the Atman, and sins do not interfere with him anymore.

This is the right path to Nirvana. Keep it a secret. This is my favorite yoga. Through this practice, the yogi begins to hear the sounds of Nada. "

Shiva Samhita (5.22-5.26)

“Dive into the center of a sound like the continuous sound of a waterfall. Or, covering your ears with your fingers, listen to the sound of sounds.

Vigyana Bhairava Tantra (14)

A special method of Nada Yoga used by the siddhas is meditation on the all-pervading sound, which allows you to discover the unconditioned nature of Mind beyond duality. This method is deeply esoteric and, in fact, relates more to the sadhanas of "self-recognition" of Laya Yoga and requires a direct transmission from the Master.

"When listening to stringed instruments, hear their central sound: thus omnipresence is achieved."

Vigyana Bhairava Tantra (17)

It was in this way, in combination with other yoga sadhanas, that he reached the highest stage of realization of the siddhis of Vinapa. In ancient times, masters of Nada Yoga were known - siddhi musicians who, by playing stringed instruments, were able to awaken Kundalini in their disciples, introduce them into samadhi or immobilize them, cause the change of day and night, or control the elements.

“Covering your ears with your fingers, focus on the sound until you reach your goal.

As you practice, the sound of Nada gradually begins to drown out all external sounds. So a yogi can achieve bliss in fifteen days. "

Swatmarama, Hatha Yoga Pradipika (4.81, 4.82)

At the beginning of the practice, on the first day, after three hours of concentration, the sounds of Nada begin to appear as a very subtle background noise heard from within. Then, on the second day, separate sounds begin to be guessed in this noise. Approximately on the third or fifth day, in the course of concentration on them, these sounds amplify and become polyphonic, you literally plunge into the world of mystical sounds. This immersion itself tears off consciousness from material objects and unfolds the mind into an indescribable inner reality, giving an incomprehensible charge of faith and enthusiasm in practice.

“Mercury under the influence of sulfur becomes solid and devoid of its fluid nature. So by the action of Nada, the thought becomes stable and reaches Niralambha (state without support). "

Swatmarama, Hatha Yoga Pradipika (4.95)

Simultaneously with hearing sounds, a transformation of consciousness occurs. The former external reality, which seemed so attractive, is felt as something rough, at this time we can feel endless loneliness, endless delight and amazement in front of the abyss of our inner universe.

Eternity itself begins to knock from within, and we hear its knocking as incomprehensible sounds. Sadhana of Nada Yoga invades our inner reality as something incomprehensible, irrational.

We do not just hear sounds, we actually hear the sound of eternity. We are aware of our position as a small conditioned being thrown into this world by the winds of karma. Suddenly, this creature begins to realize its infinite nature and the infinite mystery of the universe. It realizes that his life is just an unsuccessful attempt to unravel this endless mystery. There is no chance for a conditioned being to figure it out. It must die and be reborn again, becoming part of this endless mystery. Having realized this, it begins to experience a deep existential sadness. At this time, you are completely alone, there is no one who could penetrate your inner reality and do it with you. You and Eternity. The past must be abandoned, and this requires courage and boundless faith. That illusory world that we have built to feel safe suddenly appears as a dream from a predawn dream. We feel naked, sensitive, as if a shell had been removed from us. Something very deep awakens in our consciousness when we hear the sounds of Nada, and we can no longer remain the same, realizing that we have only one way out - to follow these sounds to the end ...

This is how the deepening of clarity and the cutting off of hope, fear and selfish clinging is experienced in the sadhana of Nada Yoga. We enter into a deep mystical contact with those parts of our universal Mind, the existence of which we never suspected.

I. Bhramari Pranayama
(sound like bee buzzing)
“Inhale slowly, do bhramari-kumbhaka and exhale slowly. This creates the sound of a buzzing bee.

Listening to this sound, place manas in the center of the sound. This is how samadhi comes, the knowledge of So Ham (I am He) grows and great happiness comes. "

Gheranda Samhita (7.10-7.11)

We sit down in sukhasana or siddhasana, set the position of the hands, as in sahita-kumbhaka, slowly inhaling through one nostril, exhaling through the other, trying to make the throat buzz like a bee. We listen to this buzzing until the mind merges with sound in samadhi and dissolution (laya) occurs.

“Breathe in the air quickly with a loud buzz-like sound, and exhale slowly, producing a quieter buzzing bee sound. By doing this practice, the sadhak becomes the master of the yogis, and his mind dissolves in bliss. "

Swatmarama, Hatha Yoga Pradipika (2.6

This is "bhramari" (pranayama of the "buzzing bee"), it is called so because the sound that the yogi makes during breathing is similar to the sound of the buzzing of a bee.

Option I
Sit in the correct posture, siddhasana or sukhasana, with the spine straight, the body steady and completely relaxed. Keep your eyes closed.
Cover your ears with your index or middle fingers. Inhale slowly and deeply through your nose, listening to the sounds of the breath.
When exhaling, a soft, low-pitched sound similar to the buzzing of a bee should be heard.
During the entire exhalation, keep your attention on this sound.
Take a deep breath again and then exhale as described above.
This is one cycle. Perform 10 to 20 of these breaths.

In a more difficult version, after exhalation, holding the breath, jalandhara and mula bandha are performed.

Several breaths can be taken between cycles to restore the natural breathing rhythm.

At the end of the practice of pranayama, remain for some time in meditation, listening to the sounds arising inside.

Option II
This option differs from the previous one in that after inhalation, the breath is held, mula bandha and shanmukhi (yoni) -mudra, that is, the ears are closed with thumbs, eyes - with index fingers, nostrils - with middle fingers and mouth - with ring fingers and little fingers.

Hold your breath as far as it is comfortable for you.

Behold the subtle sounds or visions of light that may appear before your eyes, that is, without following them, remain in awareness. You should not judge sounds, think about them, or try to get a better look at them. Combine sounds and presence of awareness.

When the breath-hold comes to an end, loosen your middle fingers and exhale smoothly, making a whirring sound, as described in the first option.

Perform 10 to 20 cycles.

This pranayama is recommended to be performed after the practices of the Shakti-yantra section, since the depth of the manifested sounds depends on the strength of the ascending energy flow in the body. The best hours of the day for contemplating the sounds of Nada are early morning or late evening.

The bhramari sound induces heightened awareness, whereby the winds enter the central channel.

II. Shanmukhi (yoni) -mudra
In Nada Yoga, Shanmukhi Mudra is used as a self-sufficient practice for revealing the inner sounds of nada.

"A yogi, sitting in muktasana and concentrating in shambhavi mudra, should listen to the sound (nada) heard in the right ear."

"If you close your ears, eyes, nose and mouth, you will hear a clear sound in the purified sushumna channel."

Swatmarama, Hatha Yoga Pradipika (4.67, 4.6

Usually shanmukhi mudra is performed in an asana when the yogi sits on a rigid pillow, like riding a horse, so that pressure is exerted on the perineum. The elbows are in the knees and the index fingers are inserted into the ears.

The pose should be sufficiently stable and motionless so that no extraneous noise is created when contemplating the sounds of Nada.

Thinking must be completely stopped. We listen attentively to sounds arising in the head or heart. If the sound is not immediately heard, bhramari pranayama should be performed. At the beginning, a certain background is perceived, in which quiet, subtle sounds appear. You need to focus on them and maintain your mindfulness as long as possible.

Thanks to such concentration, after a while this sound will intensify and another more subtle sound will appear, arising from the general background. Now you should direct your consciousness to this more subtle sound.

Thus, our consciousness begins to refine, and we can get the experience of savikalpa samadhi - the exit of the subtle body and travel to other worlds of the Universe, using the sounds of nada as a means of movement.

Practice Description

Sit in siddhasana, sukhasana, or as described above.

Take a deep, slow breath and hold your breath.

Perform shanmukhi mudra, covering your ears with your big fingers, your eyes with your index fingers, your nostrils with your middle fingers, and your mouth with your ring and little fingers.

While holding your breath, concentrate on the inner sounds of nada. Try to contemplate the sounds coming from your right ear.

Combine the presence in the natural state with the sounds of nada. Work with the unity of sound and emptiness.

After holding your breath, loosen your fingers and exhale gently and smoothly.
This is one cycle, repeat from 5 to 10 such cycles.

In a more complex version, naumukhi mudra is performed, that is, mula bandha, vajroli and khechari mudra are added to the shanmukhi mudra.

You can also use other variations of this practice by doing breath-hold and bhramari pranayama while exhaling. Or, you can only plug your ears, performing shambhavi mudra - contemplation of the inner space.

However, one should not get too carried away with the variety of methods. It is more correct to choose one or two that are most suitable for you and pay full attention to them.

Mystical sounds: buzzing, bells, etc. often describe various saints and people who come into contact with other realities or beings of other worlds. As a rule, such sounds precede contacts with deities and beings of other dimensions.

They indicate that channels are opening in our body responsible for such contacts. In fact, contact occurs through contact with deeper parts of our consciousness. Our consciousness in its essence resembles the endless open space of the cloudless sky.

It is an unrestricted space made of light. When we do the sadhana of Nada Yoga, sound leads our mind to this space of light. In essence, sound (Nada) is not different from light (Jyoti). Light is the more subtle part, the source of sound.

The energy of sound acts in our subtle body, which has a form (sukshma-sarira), it is also called the astral, mental or psychic body, which acts in a dream with dreams (swapna).

Light acts in our causal body (karana sarira), which we can be aware of in dreamless sleep (sushupti). The causal body contains all the karmas that force us to incarnate in samsara, accepting gross bodies.

Moving from sound to light, we refine our consciousness and develop awareness in more subtle bodies, up to reaching the fourth state of consciousness (turya) beyond the three (jagrat, svapna, sushupti).

In the terminology of Laya Yoga, we are talking about four bodies: a purified gross body (Shuddha-deham), a subtle, radiant body operating in the subtle world of forms among the Siddhas (Pranava-deham), unlimited awareness, similar to empty space (Jnana-deham) and the body of the true "I", in which all differences between the manifested and the unmanifest are overcome (Deva-deham). Thus, Nada Yoga turns into Jyothi Yoga, sound dissolves into light.

“Cover your ears with your thumbs, your eyes with your index fingers, your nostrils with your middle fingers, and your lips with the rest. The yogi who has thus trapped the air sees his soul in the form of light.

He who sees this light even for a moment is free from sin.

The yogi who practices this constantly forgets his physical, subtle and causal body and becomes one with this soul.

Whoever practices it in secret is absorbed in the Atman, and sins do not interfere with him anymore.

This is the right path to Nirvana. Keep it a secret. This is my favorite yoga. Through this practice, the yogi begins to hear the sounds of Nada. "

Shiva Samhita (5.22-5.26)

“Dive into the center of a sound like the continuous sound of a waterfall. Or, covering your ears with your fingers, listen to the sound of sounds.

Vigyana Bhairava Tantra (14)

A special method of Nada Yoga used by the siddhas is meditation on the all-pervading sound, which allows you to discover the unconditioned nature of Mind beyond duality. This method is deeply esoteric and, in fact, relates more to the sadhanas of "self-recognition" of Laya Yoga and requires a direct transmission from the Master.

"When listening to stringed instruments, hear their central sound: thus omnipresence is achieved."

Vigyana Bhairava Tantra (17)

It was in this way, in combination with other yoga sadhanas, that he reached the highest stage of realization of the siddhis of Vinapa. In ancient times, masters of Nada Yoga were known - siddhi musicians who, by playing stringed instruments, were able to awaken Kundalini in their disciples, introduce them into samadhi or immobilize them, cause the change of day and night, or control the elements.

“Covering your ears with your fingers, focus on the sound until you reach your goal.

As you practice, the sound of Nada gradually begins to drown out all external sounds. So a yogi can achieve bliss in fifteen days. "

Swatmarama, Hatha Yoga Pradipika (4.81, 4.82)

At the beginning of the practice, on the first day, after three hours of concentration, the sounds of Nada begin to appear as a very subtle background noise heard from within. Then, on the second day, separate sounds begin to be guessed in this noise.

Approximately on the third or fifth day, in the course of concentration on them, these sounds intensify and become polyphonic, you literally plunge into the world of mystical sounds. This immersion itself tears off consciousness from material objects and unfolds the mind into an indescribable inner reality, giving an incomprehensible charge of faith and enthusiasm in practice.

“Mercury under the influence of sulfur becomes solid and devoid of its fluid nature. So by the action of Nada, the thought becomes It swings steady and attains Niralambha (state without support). "

Swatmarama, Hatha Yoga Pradipika (4.95)

Simultaneously with hearing sounds, a transformation of consciousness occurs. The former external reality, which seemed so attractive, is felt as something rough, at this time we can feel endless loneliness, endless delight and amazement in front of the abyss of our inner universe.

Eternity itself begins to knock from within, and we hear its knocking as incomprehensible sounds. Sadhana of Nada Yoga invades our inner reality as something incomprehensible, irrational.

We don't just hear sounds, we actually hear the beat of eternity. We are aware of our position as a small conditioned being thrown into this world by the winds of karma. Suddenly, this creature becomes aware of its infinite nature and the infinite mystery of the universe.

It realizes that his life is just an unsuccessful attempt to unravel this endless mystery. There is no chance for a conditioned being to figure it out. It must die and be reborn again, becoming part of this endless mystery. Having realized this, it begins to experience a deep existential sadness. At this time, you remain completely alone, there is no one who could penetrate your inner reality and do it with you. You and Eternity.

The past must be abandoned, and this requires courage and boundless faith. That illusory world that we have built in order to feel safe is suddenly seen as dreams from pre-dawn dreams.

We feel naked, sensitive, as if a shell had been removed from us. Something very deep awakens in our consciousness when we hear the sounds of Nada, and we can no longer remain the same, realizing that we have only one way out - to follow these sounds to the end ...

This is how the deepening of clarity and the cutting off of hope, fear and selfish clinging is experienced during the sadhana of Nada Yoga. We enter into a deep mystical contact with those parts of our universal Mind, the existence of which was never suspected.

While holding your breath, concentrate on the inner sounds of nada. Try to contemplate the sounds coming from your right ear.

ANGANYASA
Touching the thumb with the index finger __________ Om saccidekam brahma namah

Touching the index finger __________ Om sachchidekam brahma matchmaker

Touching the middle with the thumb _______________ Om saccidekam brahma vashat

Touching the ring with the thumb ___________ Om saccidekam brahma hum

Touching the little finger with the thumb _______________ Om saccidekam brahma vaushat

Touching the palm with the back of the hand __________ Om saccidekam brahma phat

QUARANYASA
Touching the right palm of the chest ___________________ Om saccidekam brahma namah

Touching the crown of the head with the right palm ________________ Om saccidekam brahma matchmaker

Touching the crest with the right palm _________________ Om sachchidekam brahma vashat

Palms touching shoulders

(right hand over left) _______________________ Om saccidekam brahma hum

Touching with the palms of the eyelids and between the eyebrows ________________ Om saccidekam brahma vaushat

Circling his right hand around his head in

clockwise, hit with the back of your hand

right hand on the left palm ______________________ Om saccidekam brahma phat

Pranayama
8: 32: 16 (Mantra OM or BRAHMA-Mantra)

Inhale through the right nostril - hold - exhale through the right nostril

Inhale through the left nostril - hold - exhale through the left nostril

CONTEMPLATION
Contemplating with concentration in the center of the chest, we say mentally:
In the lotus of my heart, I contemplate the Divine Mind,

Brahman for whom there is no difference.

He is known through Brahma, Vishnu and Shiva

He is the One to whom yogis turn in contemplation,

He who destroys the fear of birth and death

Who is being, reason, the root of all three worlds.

Having pronounced, we contemplate the Infinite Reality in the center of the chest (1 - 2 min)
THOUGHT SUPPORT
Having seen the Supreme Brahman, we make a mental sacrifice in order to unite with Him. As incense, we offer the Element of earth to the Supreme Soul, as flowers - ether, instead of the smoke of incense - the element of air, instead of fire - the light of the Universe, instead of food - the element of world water. Mentally uttering the great mantra (Brahma), we offer its fruit to the Supreme Brahman. Then, meditating with closed eyes about the eternal Brahman, we offer the Almighty everything that we have: incense, flowers, clothes, jewelry, food and drink, previously purifying them with the following prayer (mentally):

The offering vessel is Brahman, as are the ghee in the vessel.

Brahman is both the sacrificial fire and the one who performs the sacrifice.

He who concentrates his mind on Brahman by performing rituals leading to Brahman will attain Brahman.

Brahma mantra
Following this, the worshiper should open his eyes and, with full zeal repeating to himself the root mantra (mula-mantra), offer it (japa) to Brahman. (32 times)

Om saccidekam brahma
THE ETERNAL MIND IS ONE
ANTHEM
Ohm! I bow to You, Immortal Protector of all.

I bow to You, Pure Reason manifested in the Universe.

I bow down to You, one in essence, giving liberation.

I bow down to You, Great One, Omnipresent, Qualitative One.

You are the only refuge and the only object of worship.

The entire Universe is Your manifestation, You are its root cause.

You are the only Creator, Keeper and Destroyer of the world.

You alone are the unchanging Almighty, without qualities;

You are the most formidable, the most terrible

Refuge for all beings, the best Purifier.

You alone rule the most powerful.

The highest of the highest, Protector of the defenders.

The Almighty, who contains everything and is hidden in everything.

Inaccessible to the senses and at the same time absolutely true.

Incomprehensible, Immortal, the hidden Essence of everything.

Lord and Light of the Universe! Protect us.

We only contemplate Him, our mind is concentrated on Him alone.

He alone, the witness of everything that happens in the Universe, we worship.

We seek protection from the One who is our only Eternal Patron,

Self-existent Master, Vessel of security in the ocean of being.

This is a hymn to the Supreme Soul composed of five jewels.

He who repeats it with a pure mind and body unites with Brahman.
SECURITY MANTRA (KAWACHA)
May the Supreme Soul keep its head,

May the Supreme Lord protect the heart,

May the Protector of the World keep his throat,

May the Omnipresent and All-Seeing face protect,

May the World Soul keep my hands, May the Receptacle of Reason keep the legs,

May the Eternal Supreme Brahman protect all parts of my body at all times.

Greetings from the supreme brahman
Ohm.
I bow to the Supreme Brahman.
I bow to the Supreme Soul.
I bow to the One who is above all qualities.
I bow down to the Eternal again and again.

GAYATRI
Parameswaraya vidmahe
Paratattvaya dhimahi
tanno Brahma prachodayat.

May we know Paramesvara.
We will contemplate the Supreme Being,
And may Brahman guide us.
(108 times)

When the Swan of Mindfulness

                                     absorbed in Sound,

then the fourth state

                                                 comes.

The unspoken mantra (ajapa-gayatri)

                         leads to a lack of thoughts.

So everything is Paramahamsa

                         subject to,

since the swan

                         makes the mind expand.

By repeating the mantra a million times

                         this Sound comes true.

So everything is subject to Paramhamsa,

                         and Sound of ten kinds appears:

the first is ting,

              the second is ting-ting,

the third is the sound of a bell,

                         fourth - shells,

fifth -

              the sound of a stringed instrument

sixth - cotton

              seventh - flutes,

                         eighth - mrdanga,

the ninth - a big battle drum,

                                     the tenth is the sound of thunder.

Rejecting the first nine,

                         let the tenth study.

At the first - ting-ting -

                                     the torso sounds,

at the second -

              the torso interferes

at the third -

                         tiredness goes away

at the fourth -

              my head is trembling,

with the fifth -

              nectar oozes from the palate,

at the sixth -

                         enjoy amrita,

at the seventh -

                         the knowledge of the secret appears,

at the eighth -

                         sublime speech,

with the ninth - an invisible body,

                                     pure divine eyes.

At the tenth -

              the Highest Good will appear,

                         Atman will merge with Brahman.

In that state

                         the mind dissolves into the mind,

aspiration-hesitation is burned,

                                     virtue-sin,

is the Eternal Shiva,

              Omnipresent by Force

                                     and by the Atman Himself,

self-luminous, pure,

                         always calm, calm.

1. Bhajan-mandala is a special kind of collective sadhana of contemplation, when we unite with sounds (bhajan), images of deities (murtis) and immerse ourselves in the mysticism of space (mandala).

2. Bhajan-mandala is outwardly a sadhana, reminiscent of the practice of worship and offerings (puja) from the Kriya and Charya Tantras, however, there is a completely different, special meaning inherent only in Anuttara Tantra, namely:
   ~ in the sadhana of the bhajan-mandala, worship is not performed, as in puja, but contemplation, that is, being in the presence of nonduality is not a ritual of worship, but a sadhana in which we take not passive but direct subtle participation.
   ~ deities, the altar are considered as aspects of the pure mind, inseparable from contemplation, and not as separate beings who are invoked. In fact, compared to the presence, it doesn’t matter what kind of images of deities or saints are on the altar, they all integrate into a state of non-duality - this is how contemplation in Laya Yoga takes place.

Om is all. Om is the name or symbol of God, Ishvara, Brahman. Om is your true name. Om covers all three parts of human experience. Behind all perceived words is OM. The whole world perceived by the senses arose from the sound of Om. The world exists in it, and dissolves in it. The mantra Om includes the letters a, y, m.

And it represents the physical plane, Y - the mental and astral planes, the world of spirits, all the heavens, M - the state of deep sleep and all the unknowns that lie beyond the reach of the waking mind.

Thus, the mantra Om or the symbol OM denotes everything. Om is the foundation of your life, thought and mind. All the words that designate objects are concentrated in the sound of Om. Thus, the whole world came from him, which rests in him and dissolves in him. When you begin meditation, recite the Om mantra aloud three, six, or twelve times. This will drive all worldly thoughts out of your mind and remove the wikshepa (mind-throwing). Then repeat Om in the mind.
The life of all words is in vowels. The vowel sound shines on its own. It can be pronounced on its own, while a consonant cannot be pronounced without the help of a vowel located before or after it. A consonant can only be pronounced using a vowel. As the life of the body depends entirely on the soul or Atman, so the pronunciation of consonants depends on the vowels. And u gives birth to all the other vowels, which are more in Sanskrit than in any other language on Earth. All letters of the alphabets of all languages ​​are contained in this incomprehensible, sacred syllable - Om (Aum). Thus, it is completely natural to consider Om a symbol or name of Brahman.

Om is the all-pervasive sound that comes from God. The sound of Om is the beginning of creativity. Om emerged from cosmic vibration. Om is everything in everything. Om is a mystical "word of power." Om is the magic word of incomprehensible power. Ohm is the comforter and support of everything.
Om symbolizes the voice of all the names of God, because Om is the substrate, the matrix, the basis of all sounds and names. In the syllable Om all names, sounds, words are enclosed. Om is the master of all sounds and words. Om is the ocean into which all rivers of sounds, names and words flow.
Om is the foundation of all sounds. Ohm - cosmic sound. Om is the main sound of the universe.
Om, the true Atman, is the substrate for all sounds, languages, body, mind, prana, feelings, karana sarira, the five shells of the soul and the universe. Just as a substrate (sublayer) is under a stratum (layer), a layer, and is a fundamental element, a substance in which qualities reside, so Om is the basis, or basis, of reality, in which, like waves in the ocean, all objects appear.

The word Om consists of one syllable and of the nature of the Atman. Since Pranava alone contains all the words, Om describes Brahman. Om is the taraka mantra - a mantra that helps a person cross the ocean of samsara of earthly existence. Only Brahman is taraka (savior). Only Taraka, the syllable of Om, needs to be worshiped.
Om is the symbol and true name of Brahman. The chanting of Om (japa), singing of Om and meditation on Om cleanse the mind, rid the mind of throwing, break the veil of ignorance and help immerse yourself in Brahman. All mantras begin with Ohm. All Upanishads begin with Om. All religious ideas are concentrated in the syllable Om. The breath always sings Om - a song of infinity and immortality. The thought of the Om mantra will exalt everyone's mind.

Listen to the OM Mantra

Om mantra chant
Starting meditation, repeat Ohm for about five minutes loudly. This will eliminate wikshepa (throwing the mind), eliminate all worldly thoughts, replacing them with sublime and refined ones. This will bring the five koshas (shells) into harmony and keep your mood on the Infinite. Then continue the japa of the Om mantra in the mind, silently.
Repeat the Om mantra with feelings, from the very depths of your heart. When you repeat Om, you realize its omniscience and omnipresence, you feel that Om flows a powerful bright stream from every nerve, every vein, every cell, every atom, every molecule, every electron, from every blood corpuscle of your body. Pour Om vibrations into the world with great energy, speed, strength and power. Get ready to change.

After sitting down for meditation, repeat Om rhythmically for five minutes, with bhava and understanding. Learn its meanings. Sound should come from the navel and end at the crown of the head. The magic of vibrations that are caused by the repetition of Om will make the mind one-pointed, give rise to harmony in annamaya, pranamaya and manomaya koshas (food, vital and mental shells), and set the mind to Infinity.

Manage evil thoughts by repeating Ohms. Gain inspiration, strength and power by singing the Om mantra. Reach your mind with the japa of the Om mantra. Dissolve the mind in Brahman by meditating on Om and rest in your sat-chit-ananda svarupa. Let Om guide you, protect, raise, lead to the goal and free from the cycle of birth and death.

Whenever you are depressed, when you have a little headache, take a walk, repeating Ohm. While you speak Om, you feel that everything inside is filled with divine energy. Saying Ohm can easily strengthen the body in any disease. Om is a panacea and a great cure for all ailments. Try it yourself and you will feel the miraculous effect of this divine medicine. So, as you take medicine twice or thrice a day, refer to the repetition of the Ohm mantra two or three times a day. Brahman, Atman are one with this sound. To repeat Ohm is like gaining access to an inexhaustible cosmic source. When you say Om, feel: "I am completely healthy." All disorders and diseases caused by microbes are destroyed, burned by vibrations of the Ohm mantra. To maintain your health and improve it, you can repeat Om while sitting in any comfortable asana in your room.

Trataka per om
The neophytes on the path of Jnana Yoga at the beginning (about three months) should do trataka (long gaze) at Om with open eyes. Next, they should visualize Ohm by closing their eyes. The visualization of Om is a call with closed eyes to a pure mental image of Om.

Om should be repeated in the mind with feeling and awareness. You also need to imagine the sound of the Om mantra so as not to be distracted by external sounds. Let the image of Ohms hang in your meditation room. Concentrate on this picture. Make a trataka with your eyes open. Look without interruption, without blinking, until tears flow. Thinking of Om, think of infinity, eternity, immortality, etc. This is meditation with and without attributes. Always keep in your imagination the image of Om and worship it.

Om meditation

Om meditation with feeling and understanding leads to self-awareness. This is the Vedantic sadhana. This is jnana yoga.
Meditation makes the thought of Brahman continuous, like a stream of oil being poured from one vessel to another.
When you utter or sing Om, dissolve the mind in the Immortal "I" and feel that you are the Light of lights, God of the gods, Lord of lords, King of kings, Soul of souls, "I" of all "I", Eye of all eyes, Ear of all ears , Prana of all pranas, the Head and Ruler of this world, the Immortal Brahman Upanishad.
Reject the body. Renounce the world. Proclaim: Aham Brahmasmi ("I Am the Spirit"). Focus on one idea: Aham Atma ("I am the soul"), Ahamchaitanya ("I am the consciousness"). Do not think that “I am the body”, “I am this and that,” “I am Peter, John, David, Pantulu or Prasad.” Hypnotize yourself right now. In reality, you are the Higher Self, the Sat-Chit-Ananda Atman.
Para-vairagya (highest renunciation) is the antaranga sadhana (the shortest method) for entering the nirvikalpa samadhi. All objects appear as an ayantha Mithya, as a mirage in the desert. When this type of higher vairagya develops, all, even subtle, desires disappear.
After attaining nirvikalpa samadhi, meditation stops. The meditator and what one meditates on become identical. The thinker and thought become one. One who meditates on Om becomes a source of spiritual energy. He pours joy, peace and strength on those who come in contact with him. He perceives the spiritual vibrations of the world. It becomes a channel for the descent of spiritual power, divine energy. He knows the connections between the world and man, between man and man, between man and Brahman. He recognizes the "I" in all beings and sees that all beings abide in the "I". The whole mystery of the universe and all the mysteries of this world lie before him, like an amalak in the palm of his hand.

The goal can be achieved through dhyana (meditation) on this mystical symbol of Om. Meditation eliminates pain, suffering and sorrow. Meditation destroys all causes of sadness. Meditation gives a feeling of unity.

According to the Tantric teachings, the vhota stupa (the doctrine of vibration or sound), the whole Universe is nothing but the unfolding of various vibrations of different levels.

These include the subtlest vibrations associated with awareness, the vibrations of thinking, emotions related to subtle bioenergies, which are mainly engaged in shamans and psychics.

There are subtle vibrations associated with awareness, presence, bhava, which monks of contemplation and meditators are engaged in, these are the most subtle energies.

There are vibrations associated with physics, radio waves, with quantum physics or radiophysics - coarser, external material vibrations, electromagnetic radiation and so on.

Finally, vibrations associated with gross material objects, that is, with what we can touch, are well known. All these are different types of vibrations.

Depending on karma, living beings unite with their kindred vibrations, namely they are in that world that corresponds to the frequency of their vibrations. Such vibrations are referred to in the Tantric teachings of spotting.

Shota vada (Shota-vada) is knowledge, the teaching of vibration. For example, when we work, practicing with sankalpas, Divine Pride, we try to be specialists in a certain spectrum of frequencies, that is, tune in to a certain frequency of vibrations. When such a setting occurs, they say that a person has found bhava, has gained contemplation.

When we practice the doctrine of presence, Advaita’s view, we try to meditate on the highest vibrations that are superior to the vibrations of electromagnetic radiation, material objects, radiophysics, the vibrations that shamans, psychics are engaged in.

We are trying to tune in to absolute vibrations or to absolute frequency. We can say that these are vibrations of the absolute Void, the absolute Nothing, Which is at the same time absolute fullness.

This is the ultimate vibration, which has the greatest power, the creative force from which everything emanates.
In fact, to reveal the ultimate vibration and to achieve enlightenment is one and the same thing from the point of view of the teaching of spotting wada.

Gradually, as the practice progresses, the process of purification takes place: the low vibrations that are emitted by our body and the energies transmute, go to a higher frequency of vibrations. Our goal is to block low vibrations and then sublimate them and find the highest vibration frequency.

We can say that a sublime person, spiritually pure or holy, is affirmed on the highest vibrations.

A low person, vicious, unconscious, primitive, is at a low vibration frequency.

If you have experience of the subtle body or the sensation of pranas in the channels, for you this is a purely physiological question, you specifically feel it with your subtle body and consciousness. Therefore, contemplation can be explained from the point of view of the teaching of the spot of wada.

To contemplate is to always be exalted. And more specifically, it means the spirit to always stay at a high frequency of vibrations.

When a mantra is considered from the point of view of this teaching, the mantra is also a certain vibration. When you read mantras, you generate vibration. Vibration is the sound body of the mantra. Then the mantra has a vibrational effect on your energetic subtle body. Depending on the depth of reading the mantra and on how long you read it, these vibrations, eroding, gradually propagate through your subtle energy body, thus purifying it.

An example is given. If there is wine or any other string instrument, and in the presence of it there is another string instrument, if you start sorting through the strings, then the neighboring instrument will begin to vibrate and also make some sounds. This is an example of how a mantra works.

The initiation of the Bhajan Mandala is also an example of vibration, which, through contemplation, through integration with it, cleanses the subtle body.