Introduction

"Diligently perform the basic practices
to lay a foundation for your future realization.”

What must be done by a beginner
during the first few months:

1. Recite the mantra "Om" one hundred thousand times (about nine hundred and twenty-six rounds on Rudraksha beads).

2. Complete ten thousand full prostrations with invocation of blessings of the Tree of Refuge, with chanting of the Refuge mantra and visualization of the Refuge Tree above the head (an exception for the weak, elderly, or sick: prostrations can be done seated).

3. Concentrate on a:

– point;

– candle flame;

– visualized image (symbol “Om” or a deity’s image).

Duration: six months (start with five minutes during the first week, increase to an hour within the next three months).

4. Meditation on the four infinite states of Brahma (Brahma Viharas): at least fifteen minutes daily for six months.

5. Analytical meditation “The Four Awarenesses” (thirty 15-minute sessions on each awareness):

– meditation on impermanence due to old age, illness, and death;

– reflection on the threats of Samsara and the suffering of beings in Samsara who are bound by karma;

– reflection on the Law of Karma, the cycle of birth and death, and the causes and effects;

– reflection on the preciousness of the human birth and the purpose of existence in the human body.

6. Additional analytical meditations (thirty 15-minute sessions on each of the following meditations):

– analytical meditation on the Creed (here, the instructions on meditation practice should be used),

– reflection on the greatness of the path of Liberation and the fruit of spiritual practice, based on the study of the sacred texts "Yoga Vasishtha", "Tripura Rahasya", "Viveka Chudamani";

– a meditation on the greatness of the Refuge and the protection from and blessings of the saints of the Tree of Refuge, with visualization of the Tree of Refuge;

– a meditation on the importance of surrendering oneself to a Spiritual Master and on the principles of samaya and Guru Yoga, with visualization of the Chosen Deity above the top of the head;

– a meditation on the importance of following the path of the saints and becoming a sadhu; on sadhu’s ethics and culture (based on the "Sadhu's Catechesis").

Recommended duration of these practices: 6-12 months following Creed acceptance.

After that, one takes the Candidate's Refuge, and then the Disciple's Refuge.

Task 1

Recite the mantra "Om" one hundred thousand times (about nine hundred and twenty-six rounds on Rudraksha beads)

The Om mantra as the name of Brahman

"Om is everything. This clearly indicates that Brahman (the Supreme Self), symbolized by Om, is everything: He is what has been until now, He is what is now, He is what will be.

Every object has a description, a name. The name and the object named by the name are one and the same. All objects are indistinguishable from their names. There is an unbroken connection between the sound (Shabda) and the object (Artha). The name is inseparable from the form. The name is a sound symbol. Thoughts cannot be separated from forms and symbols. When Brahma wished, "May I become many!”, the creation of the world started with a vibration.

The syllable Om is this original vibration, the sound symbol of the vibration."

Swami Sivananda
"Japa Yoga. Meditation on Om.”

Brahman is the highest of all. OM is Its name. So OM is to be adored.

Om is everything. OM is the name or symbol of God, Ishwara, or Brahman. Om is your real name. Om covers all the three-fold experience of man. Om stands for all the phenomenal words. From Om, all this sensed universe has been projected. The world exists in Om and dissolves in Om. Om is formed by adding thr letters A, U, M.

‘A’ represents the physical plane, ‘U’ represents the mental and astral planes, the world of spirits, all heavens, and ‘M’ represents the deep sleep state and all that is unknown and beyond reach of the intellect even in your waking.

Om represents all therefore. Om is the basis of your life, thought, and intelligence. All words that denote objects are centered in Om. Hence, the whole world has come from Om, rests in Om, and dissolves in Om. As soon as you sit in meditation, chant Om loudly three or six or twelve times. This will drive away all worldly thoughts and remove the restlessness of the mind. Then take to the mental repetition of Om.

The life of all words is vowels. A vowel is that which shines by itself. It can be pronounced by itself. A consonant is that which cannot be pronounced without the help of a vowel placed either before or after it. A consonant can be sounded with the aid of a vowel. Just as the body depends for its very existence on the soul or the Atman, the consonants also depend on the very pronunciation of the vowels. ‘A’ and ‘U’ are the parents of all the other vowels in Sanskrit. Sanskrit possesses a large number of vowels compared to any other language in the world. All the letters of the alphabets of all languages are contained in this mysterious, sacred monosyllable Om (Aum). Therefore, it is quite proper to regard Om as the symbol or name of Brahman.

Om is the all-pervading sound that has come out of God. The Om sound is the beginning of creation. Om has emanated from the cosmic vibration. Om is all in all. Om is the mystic word of power. Om is the magic word of marvelous potency. Om is the comforter and prop of all.

Om represents all God's names because Om is the substratum, matrix, or basis of all sounds or names. In Om, all names, sounds, and words are included. Om is the greatest of all sounds or words. Om is the ocean into which all rivers of sounds, names, and words flow.

Om is the basis of all sounds. Om is the cosmic sound. Om is the primal sound of the Universe.

Om, the real Atman, is the substratum for all the sounds, languages, body, mind, prana, senses, the karana-sharira (subtle causal body) and the five sheaths (bodies), and this Universe. Just as the substratum is an under-stratum or layer, a fundamental element, the substance in which qualities exist, so also Om is the substratum or the underlying reality in which all objects appear as waves in the ocean (of existence).

Om is a single syllable and of the nature of the Atman. All words are simplified (reduced or distilled) into the one Pranava, the Om, to describe Brahman. OM is Taraka Mantra — the mantra that helps the human to cross the ocean of samsara, the mundane existence. Taraka (the Savior) is Brahman alone. Taraka or Om alone should be worshipped.

Om is the real name of Brahman. Om is the symbolic representation of Brahman. Chanting of Om, japa of Om, singing of Om and meditation on Om, purifies the mind, removes the tossing of the mind, destroys the veil of ignorance and helps the aspirant to merge in Brahman. All mantras begin with Om. All Upanishads begin with Om. All religious ideas are centered in OM. The breath always sings Om, the song of infinity and immortality. Thought of the Om mantra elevates the minds of all.

Chanting of Om

When starting meditation, chant Om loudly for about five minutes. This will stop the mind's tossing (Vikshepa) and dismiss all worldly thoughts, replacing them with high-minded and subtle ones. This will bring the five sheaths (Koshas) into harmony and keep you attuned to the Infinite.

Chant Om from the very bottom of your heart with a profound feeling. When chanting Om, knowing its omniscience, omnipotence and omnipresence, feel that Om gushes forth with its true color, from every nerve, every vein, every cell, every atom, every molecule, every electron and the very corpuscle of your body. Pour forth Om vibrations into the world with mighty vigor, speed, force, and strength. Get ready now for recharging.

Chant Om for five minutes rhythmically with bhava and understanding as soon as you sit for meditation. Learn its meaning. The sound should start from the navel and end at the crown of the head. The mysterious vibrations produced by the chanting of Om will produce one-pointedness of mind and harmony in the Annamaya, Pranamaya, and Mannomaya koshas (food sheath, vital sheath, and mental sheath) and make the mind in tune with the Infinite.

Control evil thoughts by chanting Om. Draw inspiration, power, and strength by singing Om. Get one-pointedness of mind by doing japa of Om. Melt the mind in Brahman by meditating on Om and rest in your own sat-chid-ananda svarupa. Let Om guide you, protect you, elevate you, take you to the goal and free you from the round of births and deaths.

Whenever you feel depressed, whenever you get a little headache, take a brisk walk and chant Om while walking. While chanting Om, feel that your entire being is filled with divine energy. Chanting of Om is a potent, easily available tonic that is good for all diseases. Om is a panacea or sovereign remedy for all ailments. Try this prescription yourself and feel the miraculous effects of this divine medicine. Just as you take medicine twice or thrice, take recourse of chanting of Om twice or thrice. Brahman, Atman are one with Om. Chanting of Om means going near the source and tapping the inexhaustible cosmic energy. When you chant Om, feel ‘All health I am’. All pathogenic or disease causing germs are destroyed or burnt by the vibrations of Om. Chant Om while sitting on any comfortable asana in your room for the purpose of regaining, maintaining or improving your health.

Repeat Om mentally with feeling and meaning. Make the ears hear the sound so that they do not run outside to hear other sounds. Have the picture of Om in front of you in your meditation room. Concentrate on this picture. Do tratak with open eyes. Steady gazing without winking makes tears flow profusely. Associate the ideas of infinity, eternity, immortality etc. when you think of Om. This is meditation with and without attributes. Keep a picture of Om always before your mind and do worship.

Meditation on Om with feeling and meaning leads to the realization of the Self. This is a Vedantic Sadhana. This is Jnana Yoga.

Meditation is the continuous flow of one idea of Brahman in the mind, like oil flowing from one vessel to another.

When you chant or sing Om, melt the mind in the Immortal Self and feel that you are the Light of lights, the Lord of lords, Emperor of emperors, King of kings, the Soul of souls, the Self of all selves, the Eye of all eyes, the Ear of all ears, the Prana of all Pranas, the Director or Governor of this world, the lmmortal Brahman of the Upanishads.

Deny the body. Deny the world. Assert “Aham Brahma Asmi.” Be established on the one idea “Ahamatma” - l am the Self“, “Aham Chaitanya” - “l am Consciousness”. Do not think “l am the body”, “l am so and so”, “l am Mr. Peter, John, David, or Prasad”. Dehypnotise yourself now. You are the real Supreme Self, Sat-chit-ananda, Atman.

Para-vairagya is Antaranga Sadhana (the shortest way) for entering into Nirvikalpa Samadhi. All the objects appear as Atyanta Mithya (like a mirage in the sand). When this type of highest Vairagya has been developed, all desires, even subtle ones, will entirely vanish.

When you attain the Nirvikalpa Samadhi, the meditation will be dropped. The meditator and meditated upon become identical. The thinker and the thought become one. He who meditates on Om becomes a source of spiritual energy. He radiates joy, peace, and power on those who come in contact with him. He fills the world with spiritual vibrations. He becomes a channel for the inflow of spiritual force, divine energy. He knows the relationship between the universe and man, between man and man, between man and Brahman. He beholds the Self in all beings and all beings in the Self. The whole mystery of creation and the riddle of this universe are revealed to him like an Amalaka fruit in his hand.

The goal can only be attained through meditation (dhyana) on this mystic symbol Om. Meditation kills all pains, sufferings, and sorrows. Meditation destroys all causes of sorrow. Meditation gives vision of unity.

Reciting Om in the practical Siddha Advaita tradition

Om, the mystical sound, or Pranava, forms the original basis of the whole manifested world. The unmanifest Absolute starts to reveal itself as the visible Universe through the agency of Om. Therefore, Om is also called Shabda Brahman, or the Absolute materialized in the form of sound.

To perform the Japa practice, sit in front of the altar (if available) and assume the correct posture (legs crossed, spine straight). Take a Japa Mala made of 108 beads of the sacred rudraksha tree. Hold it so that it does not touch the floor, or use a special bag.

Use the long (second) finger of the right hand to move the beads. Do not apply the index finger as it is thought that negative energy passes through it.

Concentrate on a murti of your Guru or a saint that is placed on the altar. Keep your focus at the level of the murti’s chest or interbrow. (It can also be a picture with the Om symbol). Start chanting Om in a whisper. With each chant, move a bead with the right thumb. As soon as the big bead is reached (which is called "Mount Meru"), do not pass it the same way as the small beads, but turn the mala around and start moving the beads in the opposite direction.

A special counter can be used to count mala rounds. The Om reciting practice of the practical Advaita in the Siddha tradition requires about 10000 mala rounds, which is saying Om a million times.

A counter can be made of a small wooden stick with five threads hanging from it There are ten beads on each thread, except for the last one with only one bead. The threads represent decimal digits: ones, tens, hundreds, thousands, and ten thousands on the last thread, where there is only one big bead. Having finished one round of the mantra, lower down a bead on the first thread (the units digit). Continue in the same way. Having finished ten rounds, lower down a bead on the second thread (the tens digit). Continue in the same way. It resembles counting with wooden scores.

Om can be chanted both aloud and in a whisper. However, the loud option is better for the easily distracted mind.

The length of the sound is usually related to the purpose we have in mind when chanting Om. If one aims at a result in the material world, then “A” should be longer. If the goal is in the astral world, one places the emphasis on "U". Activation of the energy of the U sound strengthens the connection with the subtle body – for example, provides experiences of lucid dreams.

Activation of "M" strengthens the connection with the causal body, enables touching with the experience of emptiness of the "I".

When chanting Om, concentrate on the unpronounceable (inner) sound of the mantra and the sensations experienced when moving the beads.

In the practical Advaita of the Siddha tradition, all the three sounds are stressed, thus seeking to unify all the three states in a single taste (Samarasya) of contemplation. All the three syllables are equally present, changing one into another. On the whole, it is simply heard as Om.

When performing the practice, special attention should be paid to the inner mood (Bhava) and to maintaining divine pride and elevation from contact with the Absolute in the form of the primordial sound "Om".

The purpose of the practice is to develop mindfulness and unidirectional awareness while chanting the mantra.

Three deviations must be avoided while reciting the mantra:

1. When the mind wanders, being caught up in thoughts, images, and experiences (“agitated mind”).

2. When the mind is sluggish, passive, or drowsy (“blurred mind”).

3. When the mantra is recited droningly, without enthusiasm or spiritual uplift arising from its chanting.

Where it is impossible to perform the Om practice in front of the altar, the Siddha Advaita practitioner can chant Om in motion, paying special attention to maintaining continuous awareness.

In the practical Siddha Advaita, there is another sadhana with Om, which is called “Om-based Guru Yoga”.

Om-based Guru Yoga

The Om-based Guru Yoga is the best way to maintain the purity of Samaya properly, to constantly reconnect with the saints, and to purify our mind by discovering our true nature.

It is common practice to make commitments whenever a transmission is received (which are called Teaching’s samayas). What do we make them for? First of all, we make them to benefit from the teaching.

When a practitioner receives a transmission into a deity or a ritual practice of the lower tantras, he has to make some sort of commitment – like chanting of the deity’s mantra at least seven times a day, or performing a certain practice. This is to ensure that the transmission is not disremembered, that it works, so that the disciple will ultimately benefit from it.

The study of the practical Siddha Advaita requires, first of all, commitment to observation of the Single Samaya of Contemplation, which is believed to include all the other samayas and commitments. All the other practices are subordinate to it and, in different circumstances, serve to deepen it. Since Guru Yoga is associated with the single samaya of contemplation, it can be said to be the essence of the practical Siddha Advaita.

Simplified version of Guru Yoga

"Chant AUM. Slowly, as the sound enters into full sound, do likewise.”

Vijnana Bhairava Tantra (15)

Loudly, or half-voiced, one or three times, recite Om, listening into the sound. Do not separate A, U, M. When the consciousness has united with the sound, dive into awareness, trying to remain in that state, that is, noticing contemplation and entering into it through Om.

If it is impossible to say Om aloud, visualize a white, shining Om in the center of the chest and unite with it during the visualization, remaining in the state of awareness.

Om is perceived as communion of all the saints of the lineage, communion with the Guru, and as one's original nature. Here, we do not just contemplate. We also work with the energy, with the image or sound, integrating with them. This distinguishes Guru Yoga with Om from the lower tantra practices, where importance is attached to visualization without integration with it. On the other hand, we integrate with visualization, having already reached the state of awareness.

Guru Yoga – short version

“Concentrate on the sound of AUM without separate A's or M's”.

Vijnana Bhairava Tantra (65)

Om is a symbol of the natural state. While chanting Om, visualize it in the center of the body and enter into contemplation through visualization. Stay in the state of realizing Om as the unity of all saints and masters.

Remain in this state for three to five seconds or, if you have time, up to two minutes.

Visualization details: a transparent radiant-white Om is visualized in the center of the chest. It is surrounded by a glow of five circles of rainbow colors. At this time, we listen to the sound and meditate on the light of Om and on the five pure elements of the forces of nature (tattvas) – the rainbow halo – imagining that this is our original nature, our original manifestation.

The Om sound is a symbol of Pranava – the primal cosmic sound emanated from the womb of the universe, the primal vibration that gives birth to the universe. The white shining light symbolizes the luminosity of the Basic Principle; the five-colored circles represent the essence of the five elements from which the entire material universe comes. These three manifestations – the sound, the light, and the colors of the primary elements (nada, bindu, and kala) - are our true state. In our tradition, we speak of manifestation (spanda) or vibration as the essence of the Absolute, which is not only the conscious Void. The Absolute manifests itself in energy qualities and dimensions, such as sound, light, and colors of the primal elements.

While abiding in deep contemplation, we unite with these three manifestations and stay in the cognition of the three energies, as if connecting to a transmission from the Guru and Siddhas. This is the awareness that manifests itself in the sound, luminosity, and the five colors. These all are perceived as the essence of the teaching, the Siddhas, the Guru, and the transmissions that include all the instructions of the saints and all the blessings. We fuse with them, then relax, and remain in that state. When done correctly, this practice allows to perceive the depth of this dimension of light, sound, and the emanating colors. This is a very subtle and profound state.

When a sadhana with Om is performed, one should listen to the sound-induced vibration. This sound-induced vibration is threefold. The initial syllable "A" indicates creation, the "U” syllable signifies sustenance, "M" indicates dissolution, or destruction. And some time of silence and thoughtlessness, that follows "M", is indicative of the unmanifested. These three syllables stand for the three states of consciousness - wakeful, subconscious, and superconscious, with the fourth state indicating Turya. When Om is recited as prescribed by the practical Siddha Advaita and Anuttara-tantra, one should learn not to separate the three sounds and listen into the overall sound as the unity of all the three sounds. Listen to the sound and try not just to concentrate on it, as is done in the usual Raja Yoga practice, but rather to integrate with it, i.e. to unify your contemplation with the sound.

The process of reciting the mantra in contemplation (rather than in concentration) is a thousand times more efficient, because the true essence of the mantra is revealed when we have already been aware while reciting the mantra. Thus, the mantra recitation practice is a way to make contemplation deeper.

Here, the quality of the practice, i.e., the degree of awareness, is more important than the numbers recited. Try not to chant mechanically. Be aware of yourself. Time after time, return to this awareness. One must understand that this practice is meant to put into place the wandering mind by fixing it on the mantra. It is possible to bring this practice into the daily life, into all activities, by continuously chanting silently without a Japa Mala. Inner recitation should become a habit. Moreover, it should become a part of you.

As for reciting the mantra with a Japa Mala, you can do it both in the everyday sitting meditation (this is especially favorable at the initial stage as it excludes external distractions) and while walking.

Task 2

Ten thousand complete prostrations with invocation of the blessings of the Tree of Refuge, with chanting of the Refuge mantra and visualization of the Refuge Tree above the head (an exception for the weak, elderly, or sick: prostrations can be done seated).

What are prostrations in the Vedic tradition?

It is a sign of veneration and a way of receiving blessings.

The one who feels respect, reverence, and sincere devotion to the object of his faith prostrates at the holy feet of his spiritual teacher or a saint in front of the statue of a deity, thus expressing his spiritual and religious feelings.

While prostrating, the spiritual seeker receives a blessing because it is not a person or a stone he is prostrating in front of. It is the seeker’s Higher Self. It is something that is more precious to the seeker than anything else in the world, something that has the highest importance for him.

Through its outward form of expressing reverence, this practice enables the seeker to become one with the objects of his faith. It makes it possible to experience the state of bliss caused by overflowing feelings of devotion and admiration towards the objects of belief.

Prostration is a foundational practice of any sacred tradition. Prostrations offer one's body, speech, and mind to the saints and gods of the lineage.

Prostrations are a tantric practice. They are the main antidote to false pride, as false pride usually presents a very strong obstacle to prostrations.

The incomplete prostration includes touching the ground by seven points the body: the toes, knees, palms, and forehead.

The full prostration involves stretching forward of the arms, touching of the ground by the palms, and stretching the full length of the body on the ground.

In many countries, where the Vedic culture is adopted, it is considered auspicious to perform a spiritual journey to a holy place by making full prostrations all the way instead of just walking. Such a pilgrimage is believed to be able to purify not only the sins of this life, but also the karma of many previous lives.

The pilgrim measures with his body the whole distance from home to the sacred place, moving on his journey prostration by prostration, each time stretching the body out from toes to fingers.

During such a pilgrimage, the deepest faith and openness are conceived in him.

Prostrating is a spiritual practice that helps free oneself of selfishness, ignorance, and obstacles on the spiritual path.

Performing prostrations

Stand facing the altar. Fold the hands into the Lotus mudra: spread the fingers apart the way that only the little fingers, thumbs, and wrists of both hands touch each other so that they all together resemble a cup. Raising the hands folded this way above the head, repeat the Refuge prayer:

“Om! I am taking refuge in the Three Jewels. I am asking to be led to Liberation and Enlightenment.”

Then, blessings of the Siddhas, saints, Guru Parampara, and the Guru are visualized as a pillar of light that descends from above and fills up our “cup”, turning in it into nectar.

Touch the top of the head, where the Sahasrara chakra is, with this cup. Visualize the nectar entering the head, filling and purifying the Sahasrara chakra. Touch the inter-row (Ajna chakra), visualizing the nectar filling up and purifying it. Now touch the throat (Vishuddha chakra). Visualize the nectar filling and purifying the chakra. Then, touch the chest (Anahata chakra). Visualize the nectar filling and purifying that chakra. Following that, touch the navel (Manipura chakra) with this cup. Imagine how the nectar fills and purifies it.

Being mindful that the impurities of the mind, energy, and body, have been completely cleansed, perform a full prostration by lying down on the floor with stretching forward (towards the altar) the arms that are shaped in the lotus mudra. This signifies that your practice is not of a selfish nature. Having received the blessings of the saints and purified ourselves, address all the merits of the body, speech, and mind to the benefit of living beings, thus spreading the Dharma that liberates from the cycle of births and deaths.

Then, rise and perform another prostration with a prayer.

According to the basic practice rules, one should complete 10000 prostrations. If performed 108 times a day, it usually takes about four months.