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The following is a translation of "Practical Course of Advanced Yoga and elements of medical diagnostics and healing" published in 1991 in Russian in Vestnik magazine (www.vestnik.com). This course is based on methods and lectures of V.I.Orlov. In addition, this course draws on the experience and the publications of V.Antonov, G.Statsenko, Ya.Koltunov, S.Mitrofanov, B.Sakharov, V.R.B. and author's own experience.
Among different paths in Yoga one especially stands out - Mantra-Yoga. It may also be called prayer technique. In one form or another such technique is present in all religions and psychological exercises. Its essence is in reiterative pronouncement of usually short words or phrases. Such pronouncement must be accompanied by a certain emotional background - Bhava. The pronouncement can be either voiced or silent. Mantras are used for development of Chakras, spiritual purification; they represent a comparatively safe way for reaching Samadhi (religious ecstasy). There is a straightforward correspondence between Chakras and Chakra Mantras. Sahasrara - Aum, Ajna - Om, Vishuddha - Ham, Anahata - Yam, Manipura - Ram, Swadhisthana - Vam, Muladhara - Lam. Melodics of articulation of a Mantra and its Bhava are quite complex and can not be explained here, they must be heard and received from the teacher. The teacher has to chant and artistically demonstrate, possibly telepathically communicate the feeling - Bhava, which ought to be experienced. We will offer two simple Mantras here, one - from the Hindu tradition (Vaishnava), another - from the Jewish tradition.
Vaishnava tradition:
Hare Krishna, Hare Krishna,
Krishna, Krishna, Hare, Hare.
Hare Rama, Hare Rama,
Rama, Rama, Hare, Hare.
The meaning of this Mantra is very simple: all lines translate approximately as "Glory to God". Its Bhava is a certain feeling of giving oneself to the Almighty.
The Jewish tradition:
Hine ma tov uma naim
Shevet ahim gam yahad.
Which can be translated from Hebrew as:
How good and how pleasant
for the brothers to be together.
Its Bhava: the feeling of unity with the close ones... with one's people.
As I said before, the melodics of articulation and the Bhava can not be described here in detail.
Mantra must be repeated non-stop for quite a long time: 15 minutes to half an hour in the beginning extending with time to an hour and a half - three hour periods. Canonically the Mantra must be repeated for 8 hours - which is understandably quite difficult to combine with a work for a wage. Nevertheless, the Mantra repetition should not cause fatigue, it should be joyous, refreshing. A slightest discomfort during Mantra repetition points to an improper technique in doing the Mantra or to an inappropriately long period of Mantra repetition for your current stage. Both Mantras are very good to sing aloud or silently in the circle of disciples (3 to 12 people).
The second Mantra is noticeably stronger, more effective and deeper. I particularly recommend using this Mantra, under the guidance of the teacher.
Q: In the book I've read the fifth principle of Yama is the principle of forgiveness. You didn't mention this principle.
A: Evidently we are talking about the principles Asteya-Aparigraha, mentioned in the first lecture under numbers 3 and 4. Every school interprets the principles (of Yama/Niyama) individually, with consideration of what is important for the given historical period in the given country. In the so called Russian school, which I follow, the principles (of Yama/Niyama) are not something dogmatically rigid, and these two principles are formulated as lack of attachment to something not earned by the sweat of one's brow or to something which is not absolutely necessary.
Here is a classical list of principles of Yama in the traditional order: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-thievery), Brahmacharya (abstinence) and Aparigraha (non-hoarding).
All the rest are the interpretations of different teachers of various schools.
The most profound teacher of the Russian school V.I. Orlov, for example, used to say: "... the non-attachment and non-harmfulness - these two concepts, on the face of it, practically exhaust [all] Yama. But if one looks deeper, a non-attachment may turn out to be a sin, and non-harmfulness may happen to be a crime. So, one has to teach not by the principles and the laws, but by the precedents..."
Q: What if following the Yoga principles (not fanatically of course) will lead to undermining the person's material well-being. And I don't mean the luxury items..., but the very basics: paying for modest shelter, food etc. What to do in such an instance, taking into consideration the responsibilities... in the family, society?
A: This is a typical question. V.I. Orlov used to answer it like this: "Why, when people study philosophy, or learn to draw, or write poetry, and these [activities], as you understand, are also fraught with unsuccessful career, resentment by the authorities, unsettled family life, nobody asks these childishly helpless questions, because to have a calling for something - that's destiny, you can't run away from it. But if you sense it's possible to leave, even though it feels a little tempting [to stay], then this is not your destiny, leave without hesitation..."
I will soften Orlov's characteristic somewhat stark opinion. Any hobby, if you wholly surrender yourself to it, recklessly, can interfere with your job and family life. Just know your limits and stay within them. Many of American Yogis are wealthy, resourceful people with happy families. Yoga is a world outlook, that, on the simplified level, doesn't contradict the material worldly happiness, but rather one that allows to preserve one's identity in the face of any adversities or, conversely, successes.
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