Until we have learned to continuously remain in the initial state of contemplation of the absolute Source, when everything is spontaneous, pure and perfect, and all emotions, thoughts and feelings are self-released, just as drops of water that fall on a hot stove instantly evaporate, the yogi should maintain awareness in your behavior with the application of effort.
The principle of applying mindfulness to everything is the main principle in behavior. If awareness is not applied, then any actions that we would take fall out of the general pattern of our practice and become samsaric actions that generate karmic reactions.
Types of yogic behavior were described by the holy Mahasiddha Avadhuta Dattatreya, who told them in the Uddhava Gita to King Janaka, conveying how he learned various practices from his twenty-four Teachers.
"An intelligent person should comprehend the essence from all sources, from the scriptures, both small in volume and grand, like a bee collecting nectar in different colors." Avadhuta Dattatreya, Uddhava Gita (chap. 3)
The first type is the behavior of the "bee." Just as a bee flies, collecting nectar from all flowers, in the same way a yogi must collect the nectar of various Teachings, visiting various Masters, studying various texts, therefore the behavior of the “bee” corresponds to learning, this is the action of a beginning yogi.
“A sannyasin who wanders through the woods should never listen to music that appeals to the senses, having learned this lesson from the example of a deer13 who was caught being fascinated by the hunter's music.” Avadhuta Dattatreya, Uddhava Gita (chap. 3)
The behavior of the “deer” is performed during a secluded retreat practice. Just as a deer, hiding from people or other animals, goes to a secluded place, in the same way, having accumulated knowledge and having received enough initiations, a yogi is removed to a secluded place in a monastery, in a retreat house, in the mountains, in the forest and practices, observing silence, programmed meditation in order to get a meditative experience.
The behavior of “dumb” occurs when a person penetrates into the most essential part of practice, approaching samadhi. This means that the yogi at this time should completely abandon attachment to conceptual thinking and stop distinguishing words and meaning, stop all thinking and plunge into inexpressible awareness outside of duality and concepts.
The next behavior is the behavior of the “madman”, the stage when the yogi realized non-duality and holds it, ignoring external circumstances. It can be said that this is a manifestation of personal implementation experience. If such behavior is practiced by one who has gained only partial experience, he will make a mistake, since they have not yet realized the highest meaning.
The behavior of the “lion” means that the experience of Awakening is fixed. The lion here expresses the direct free nature of our realization, which spreads confidently without any obstacles and manifests itself with great force. The behavior of the “lion” should be performed when the understanding of the view of nonduality is fully awakened, but if it is done during training or before attaining Awakening, such a yogi makes a mistake, and his actions will be a mistake.
Finally, the behavior of the “pig dog” is carried out during special initiations or to fix the highest stages of realization, if they are not done on time, it will be difficult to achieve success in implementation due to the intervention of superhuman beings or obstacles that may arise from others people. Such behavior is associated with supernatural powers and the ability to manifest such powers.
In order to avoid deviations, the yogi must understand when what behavior should be applied and not confuse them. However, despite the classification of various types of behavior, the main principle is to maintain the present awareness up to its full realization in everyday life so that the dual vision of the yogi does not bind, but, on the contrary, helps him get out of the network of samsara representations and duality. Wood tar, hardening down the wood, hardens and becomes as hard as wood. In the same way, the initially free energy of living beings hardens under the influence of ignorance and actions caused by causes and effects, samskaras and vasanas, hardens and turns into a material reality, which we perceive as really existing. However, the conscious behavior of the yogi melts, unties the knots of causes and effects at the same moment when such causes arise, similar to how the resin melts if you heat it, turning into a liquid.
The subtlest layer of the mind of every living being called the causal body (karana sarira) contains subtle seeds of karma (biji), these are the original karmic causes, positive or negative. These seeds can sprout and turn into a tree or plant corresponding to the karma that has been accumulated previously. Since, just as for seeds, various conditions are necessary ovia, temperature, sunlight, moisture, so that they can germinate and germinate, in the same way, bijas that remained due to perfect actions in past incarnations can develop only under the condition of secondary factors so that they produce viable fruits.
If the yogi is in a continuous contemplative presence, then he can use various factors, i.e. various karmic circumstances that occur on his way in everyday life so that the negative bijas in the stream of his consciousness no longer sprout and bear fruit. At the same time, he is cultivating positive seeds, trying to grow favorable fruits from them. Finally, when his awareness reaches a climax, he transcends both positive and negative karmic causes and is freed from the bonds of any dual state.
The behavior of a yogi who is in a natural state implies immediately accepting a position outside of a conditioned dual vision, which is usually divided into right and wrong, good and evil, pure and unclean. Even if this vision is not fully realized, the yogi tries to apply in his everyday life such a state of “one taste” (somaras) in order to eliminate the remaining ignorance and accelerate his spiritual improvement.
Therefore, at advanced spiritual levels, such a yogi can carry out various practices related to behavior that goes beyond ordinary perception. What is important here is to stay in a true contemplative presence, therefore, we can say that there are no rules on the path of Laya Yoga or there is one rule: to stay, without being distracted, in presence and awareness. This does not mean that for the sake of harmony or convenience, the yogi cannot follow any rules, for example, compliance with food restrictions, principles, etc. However, even if they are fulfilled, they are not primary, but are secondary or auxiliary, and act in a certain context and in any particular period of time, for example, during apprenticeship.
The main rule is the principle of awareness beyond duality. The rules associated with staying in society, moral or related to maintaining harmony in the monastic community, are the result of such awareness, their conscious acceptance and making a choice for them is the result of maintaining attentiveness to the first, basic rule - the principle of awareness.
Since the Teaching leads us to complete freedom without any conditioning, this is how we should understand the behavior in Laya Yoga. Without restricting ourselves to anything, we focus on the principle of mindfulness, and based on the principle of mindfulness, we make our own free will, accept any discipline rules and follow some guidelines or not. This is different from the conditional adoption of any pattern of social or spiritual behavior, when awareness is absent, but there is a blind following of something or imitation.