Advaita Atma Yoga - The double approach - Atman Nityananda

  A.A.Y.A. / Advaita Atma Yoga Academy

                                                Advaita Atma Yoga - The double approach

Advaita Atma Yoga is an integral approach based on the principles of Advaita Vedanta and the main paths of yoga* but represents these ancient teachings in a way more digestible and comprehensible for the people of this modern age. In this integral yoga it is recommended a sattvic way of living and is provided all necessary knowledge, practices and methods to facilitate the transformation of our lower nature and the realization of our true nature.

Advaita Atma Yoga takes account of the eight step process of Raga Yoga* as well as the sadhana Chatustaya of Jnana Yoga* but approaches these models with a new way which I call, ‘The double approach’.

 Advaita Atma Yoga it is called ‘The double approach’ because from the beginning of the spiritual journey works on two directions:  the exploration, transformation and development of the lower self and the inquiry,  recognition and connection with higher or true Self. From the beginning we apply techniques and methods for the exploration, purification, transformation and development of the lower self (body, prana, mind, intellect) and methods and techniques to rediscover, recognize and live aware of our essence or true Self. 

Although the final goal of every path of yoga is Self-realization, Advaita Atma Yoga suggests ‘The double approach’ as a more balanced and  integral way. It considers as very important both: the holistic, harmonious and balanced development of all levels of our existence: physical, vital, emotional, mental and intellectual level, and at the same time, the rediscovery, recognition and awakening to our true nature (Atman, Consciousness, Awareness).  As a bird needs two wings to fly, similarly we need both, the harmonious development of our lower nature and a conscious living from our essence.

The work related to our lower self

In relation with the lower self the goal is to know and understand how function the body, the senses, the prana (vital energy), the emotions and feelings (heart), the thinking mind, and the intellect, to purify them from the egoic energies and tendencies, to create balance at all levels, to transform our energies and develop the higher capacities of prana, heart, mind and intellect.

Αll levels of human existence are interrelated and interact between each other; thus the work we do with each one of them has also impact to all others. The purification of the body and vital energy for example facilitate the purification of the emotions and mind and the opposite. The development of one capacity or virtue facilitates the development of all others. Only our true Self (Awareness) is unaffected by the other levels of our existence but it is the One that influence all others and facilitate decisively their purification, equilibration and development.  

This process of purification and self-transformation is done by various methods and techniques which are related with all aspects of our existence, physical, vital, emotional, mental, intellectual and causal.

Some of the important practices are: Self-enquiry, discriminative detached observation, investigation, observation, control of senses, feeding mind and senses with proper (sattvic) impressions, proper diet, sattvic living, study, pranayama, hatha yoga asanas, Hrany yoga, reflection, meditation, auto-analysis, introspection, Japa nama, prayer, kirtan, devotion, study, transformation of sexual energy. By these practices the mind is purified, and the higher capacities of heart and mind are developed.

Three levels of purification and equilibration

The whole process of yoga is a preparation of the internal instrument - named Antahkarana - {which is fourfold: manas (mind), buddhi (intellect), ahamkara (ego) and chitta (subconscious mind)}, in order to be able practice effectively Self-enquiry, meditation and samadhi. Only a pure, sattvic, dispassionate, discriminating, detached, introverted, one-pointed, serene mind can be awakened and reflect clearly the Divine Consciousness as well as express the divine qualities in the world, (peace, love, harmony, wisdom, creativity and beauty). 

Since the most difficult part of the spiritual process is the purification of the lower self and since body, prana, sexual, energy, mind, heart and intellect are interconnected and interrelated between each other, (the one is affected by the function of the others), Advaita Atma Yoga considers "the three level purification", as the most effective way or method of their purification and equilibration.

This is an holistic process to purify our Antahkarana that is working 'simultaneously' from three levels. 

1. On the body-vital energy level (the physical prana and the psychic prana)

2. On the mind -intellect level

3. On the awareness level which is at the center of all practices.

To succeed in this purificatory process, it is suggested a variety of techniques and methods that make this process very effective and accelerating. Of course the most important factor in the spiritual journey is the aspirant not the method or the techniques. Νo practice by itself can give significant results; it is the aspiration, the motivation, the intention, the faith and self-confidence, the attitude, the sincere constant and intense practice of the practitioner, with patience, tenacity and perseverance that brings great results. 

The Divine Mother or Shakti

 

All spiritual process, (the purification, transformation and the development of higher capacities) is a work of the intelligent-power of the Divine Shakti, even though we may not know this, or we are not conscious of it. All purificatory and transformative practices as well as all the practices that are related to our true nature (Consciousness or Atman), are possible thanks to the Divine Mother or Shakti, the intelligent power of the universe. 

Since the Divine Shakti is the intelligence, the energy and the power behind our transformation it is suggested to connect with the Divine Shakti and invoke Her help us purify and transform our lower nature and illuminate our mind and intellect.

There is a variety of practices related to the Divine Mother by which we can purify and transform our lower nature as well as activate the higher capacities of our prana, mind, intellect and the centers of consciousness (chakras). 

The main practices with the Divine Mother are: prayers, recitation of mantras, recitation of stotras, recitation of Her divine names, singing Shakti-kirtans, the fire ceremony (Yagna), the Suria yoga or Sun gazing, transformation of sexual energy through special practices that include mantra and pranayama.

Our devotion to the Divine Mother should be accompanied by faith and trust to Her power, guidance and protection until the ultimate step of the final release.

 

The work related to our Higher Self (Consciousness, Atman)

In relation to our true Self the goal is to recognize our essential or Divine nature, to live as much as possible connected with our essence, to facilitate the awakening and finally be established on our true Self (Atman). 

In order to succeed in this endeavor, are suggested various methods and techniques, like the study of literature about the nature of our true Self, reflection, contemplation, detachment or disidentifation from the mind, discriminating observation in order to discern (between the Self and the non-self), Self-enquiry and meditation. All these help us to recognize our essence or Self (Atman), to develop self-awareness and finally wake up and rest as awareness. 

  The development of Self-awareness, from the beginning of the journey is considered as a crucial part of our sadhana not only because we live aware and aligned with our true nature, but also because enables us to disidentify from the emotional and thinking mind and develop detached self-observation which is a necessary step in the process of the discover and the dissolution of the egoic tendencies, desires and the ego itself. 

Considering health as an important factor of well being and spiritual growth are indicated also ayurvedic principles and applications as well as methods of natural healing, aiming the maintenance of good physical health and vitality and the reestablishment of psychological harmony and balance. Good health and psychological harmony are the foundations for the individual and social well being as well as for Sel-realization.

Glossary

Advaita: Not two. This idea indicates the non-dual nature of our true Self (Atman), and its identity with the universal Self (Brahman). Does not exist two Beings or Selves, the Universal Self and the individual Self. There is only one Self undivided and universal and appears to be individual due to its conjunction with the human mind and the veil of ignorance that covers his true nature.

Atman: Atman is called our true Self which is identical with the Universal Self which is named Brahman. ‘Ayam Atma Brahma’, (The individual Self-Atman is one and the same with the absolute –Brahman), is one of the great mahavaykas of Upanishads that establish the identity of Atman with Brahman.

Yoga: Means union with the true Self or God. We call Yoga the realization that we are one with God but we call also yoga the process to achieve this realization of unity or identity with God. The main paths of Yoga are: Karma, Raja, Bhakti and Jnana Yoga.

Sat-chit-ananda:

Sat is the Truth Existence absolute, Exist in eternity, never ceases to be.

Chit is Consciousness or Awareness absolute. Atman is self-luminous therefore does not any other factor to know Itself.

Ananda is Bliss Absolute. The very nature of Atman is Bliss without limits.

Raja Yoga or Astangha Yoga*: The eight steps of Raja Yoga are: (Yama, Niyama, Asana, Pranayama, Pratyahara, concentration, meditation, Samadhi. (Read more about RAJA YOGA ).

The Sadhana Chatustaya of Jnana Yoga*: Sadhana Chatushtaya or the fourfold means for salvation or the four kinds of spiritual practices, is a pre-requisite to the aspirant in the path of Jnana Yoga (Vedanta), or, for that matter, in any system of evolution towards Godhead. The four means are:

1. Viveka-discrimination between Sat (real) and Asat (unreal).
2. Vairagya-dispassion or indifference to sensual enjoyments herein and hereafter.
3. Shad Sampat (6 virtues):
(a) Sama-peace of mind through eradication of Vasanas.
(b) Dana-control of sense organs.
(c) Uparati-satiety, renunciation of all works (Sannyasa).
(d) Titiksha - forbearance.
(e) Sraddha-faith in scriptures and the Guru's words.
(f) Samadhana-concentration of mind, balance of mind.
 

 4. Mumukshutva-Intense longing for liberation.

The aspirant (of Jnana yoga) who is endowed with all these four qualifications continues under the guidance of a realized sage with Sravana , Manana and, Nididhyasana

(Read more about Jnana Yoga sadhana and Sadhana Chatustaya : The pre-requisites of the aspirants in the path of Jnana Yoga (Advaita Vedanta)

 

 A.A.Y.A. / Advaita Atma Yoga Academy

Method of purification and elimination of egoic tendencies - Atman Nityananda

 

Method of purification and elimination of egoic tendencies

You can use this method for all kinds of egoic tendencies, i.e., desires, passions, emotions, impulses, habits such as gluttony, fear, anger, greed, lust, pride, guilt, jealousy, addiction to chocolate, smoking etc.  

You can use this method for weak expressions of egoic tendencies, however, it is especially appropriate and powerful means to eliminate egoic tendencies, habits, impulses, passions, negative emotions that recur often or strongly and we cannot deal with it effectively and constantly urge us to give in and express them. By this method, which we can apply it at home or wherever we can, we achieve a deeper cleansing and greater weakening of the egoic tendencies (in whatever form) than doing the simple prayer I have mentioned. ////

This method which is a prayer-request similar to the short prayer for the elimination of egoic tendencies but much richer and more complete and goes deeper into the process of purification and cleansing of the mind, heart, subconscious mind, vital-emotional energy and the body.

Comment

This method came to me as an inspiration to deal with the egoic tendencies that I have difficulty in handling and to free myself from the pressure they exert on me. It is a method based on the prayer of the spiritual code but adapted according to my own inspiration, understanding and experience in eliminating egoic tendencies. It is also similar to the method of eliminating the ego on the 49 subconscious levels, which is not included in this book.

Before applying this method, I recommend that you first do some investigation about the egoic tendency that you want to weaken and eradicate from your psyche. However, you can also use this method without first doing this investigation in case you do not have time or are not in a position to do it at that moment. 

As I have said, you can use the method to eliminate the tendency even without first making an investigation of it. However, to achieve this effectively it is very important that through self-observation you have become sufficiently aware of the egoic tendency you want to eliminate.

In other words, it is important that you have a clear insight and awareness of the tendency that manifests itself in you, rather than having a vague or undefined picture of it.

It is important and indispensable that you acquire a clearer knowledge and awareness of the tendency you wish to eliminate through careful observation of it whenever it manifests in you. Therefore, even if you have not understood it in-depth, if you have a clear perception of this tendency, you can apply this method to weaken it. 

Nonetheless, you can do the investigation of the egoic tendency at another time. I emphasize that it is important to do this research to understand it as broadly as possible and to realize some important things for its elimination. I recommend that you investigate the egoic tendency for some time in several sessions so that you become more and more aware of it, disidentify yourself from it as much as possible, deepen your understanding of it and realize that it does not benefit you, that it is something that is acting within you against your Will, that you are not it, that it is making you unhappy, that it is preventing you from living in peace, love and happiness. In this way, the Will to be free of this tendency will naturally strengthen in you. The more we become aware of the above and disassociate ourselves from the egoic tendency, the more our Will to eliminate it will be strengthened and the more willing we will be to do anything to eliminate it from our psyche. 

 The application of the method

Adopt a relaxed, comfortable and stable position. Then you can follow a process similar to the preparation you do for meditation aiming to get in touch with the silent presence in the centre of your being, the deepest part of yourself. Next, make a prayer to Divine Mother or God as you may perceive Him to help you in this process of eliminating the egoic tendency. 

Divine Mother is the aspect of God that has the power to cleanse and purify our minds and hearts of egoic tendencies.

Then you recall the event that manifested the tendency so that to provoke it manifest and consciously and attentively feel it. You experience it with full attention maintaining as deep a contact as possible with the inner silence of your Being so that avoid identifying with it. From this state, you say the following prayer from your heart.

In case this tendency (passion, emotion or whatever) when remembering the event is expressed quite strongly and drives you to identify with it, you can apply before the prayer some of the methods I present in UNITY IV to deconstruct it and appease it significantly and connect more deeply with the inner silence. Then, being aware of the silence and the tendency (let’s say that you have examined an issue related to anger), you do the following prayer.

While saying the prayer we can place our hands where we feel the egoic energy and also make a few passes of the hands close to the body, from the head to the abdomen.

I also re-emphasize the importance of saying the prayer with concentration and heart and in contact with inner silence.

My Divine Mother, Divine Mother of the Universe, Supreme light of power, love and healing energy,
I beg you with all my heart to fill me with divine light, power and healing energy and

• purify and cleanse my mind and heart from anger energy (or lust, jealousy, etc.),
• Divine light, power and healing energy fill my whole being and
• purify and cleanse my mind and heart from anger energy 
• purify and cleanse all (49) subconscious levels from all images, memories and impressions related to anger
• purify and cleanse the vital energy from all anger energies and blockages,
• purify and cleanse all cellular memories of neurons and brain related to anger,
• purify and cleanse all levels (bodies) of my existence from all elements related to anger, and
• restore purity, light, health and harmony to my mind and heart, life energy and all bodies.

While saying the prayer we can also place our hands on the area where we feel the egoic energy (5 cm from the body) and also make some passes of the hands around this area and also some passes from the head to the abdomen to help the elimination of the energy.

Repeat the prayer as many times as you feel to do it at that moment, ideally until you feel that the energy has completely appeased. There is no limit to the number of times we can do the prayer, but the minimum is to do it at least three times.

After doing this prayer for a few times, we remain in silence for a while and then we can assess how much we have reduced the power of the egoic tendency (passion, defect, desire, emotion or whatever) we have been working on. We do this by recalling again the event in which the tendency had manifested itself. The less strongly the tendency is expressed as we recall the event, it means that the more its power has diminished. If we see that the tendency persists in manifesting itself strongly, we repeat the prayer a few more times. Then we re-evaluate the results.

After the prayer, we can continue with positive affirmations and visualizations. If we have examined, for example, an incident of anger, we first do the prayer and then visualize ourselves and others imbued with light, expressing love to them by repeating affirmations such as

 ‘I love you’, ‘You are peace, love and light’, ‘I wish you peace, love and light’. ‘Peace I am, Love I am, light I am, Om peace, Om love, Om light, Om, Om, Om,’.

Next, we can, repeat some affirmations of peace and serenity such as:

• ·       My mind remains calm and quiet even when I am spoken to harshly or rudely.
• ·       My mind remains calm and serene even if things don't turn out as I expected.
• ·       In all circumstances, my mind remains calm, serene and peaceful.
• ·       Nothing can disturb the serenity and peace of my mind.

As we repeat the affirmations about love, peace, calmness and tranquillity, it is important to enter as much as possible into that state. We can evoke this state by recalling moments of peace, love and serenity or by remembering something that helps us enter this state.

We finish the process by expressing gratitude to the Divine Mother, and without losing contact with the inner silence and repeating the name of God, we continue our activities.

I remind you also that the work of eliminating this particular tendency, as well as all others, continues throughout the day moment by moment using the methods I have proposed in this book.

Combining the prayer with EFT

We can combine the prayer of dissolution with EFT which is a very simple, practical and a direct and effective method of cleansing the egoic energies. We can do for example three times the prayer and then three times the EFT process. Afterwards we can evaluate the result of the process as I have mentioned above.

Using prayer without first doing the investigation

We can also use prayer for the dissolution of the tendency and all other means (visualizations, etc.) without first making the inquiry recommended above in case we do not have time or are not in a position to do it at that moment. However, to do this effectively it is necessary to have become sufficiently aware of the egoic tendency to be eliminated. 

It is important to know the tendency well by observing it every time it manifests itself in you. In other words, it is important that we have a clear vision and awareness of the tendency manifesting in us, rather than having a vague or undefined image of it.

Certainly, when we have worked for a long time with a tendency, when we have investigated it deeply for a long time and have reached a deep awareness, knowledge and understanding of it, then it is not necessary to first inquire into it to apply prayer for its dissolution but we can, after remembering the situation and activating the tendency and becoming fully aware of it proceed directly to its dissolution with prayer and also use visualizations, affirmations and other methods such as EFT.

Finally, I remind you that there are no fixed or rigid ways to apply the methods we learn. After some time of experience, or even after a few attempts (whenever possible), we can make adjustments and changes and apply the methods in the way we find most convenient, practical and effective.

Om! Walking meditation ~ Atman NItyananda

Walking meditation

Walking is one of the best activities, we can use it as meditative practice. The ancient Greek philosophers, called this, Περιπατητικός διαλογισμός – Peripatitikos dialogismos, (walking meditation.

You can do every day a walk, during which, you can concentrate on every step, repeating with each step a syllabus of the mantra (a mantra with a name of God or any other mantra you like) and at the same time, being aware of the inner silence. You can also do this, in every opportunity, every time you walk; for example, when you go for shopping to the supermarket or anywhere else. 

Instead of being lost in daydreaming, being distracted by external stimulus, or looking here and there aimsly, you can use walking, to develop a new positive habit, related to the mantra and self-awareness. This habit will help you greatly, to remember repeat the mantra and the inner silence, which in its turn, it will help you, have quicker progress in your inner development and transformation.

If you do this every day, purposely, with interest and attention, in a few months (between 8 months and 12 months, or above, depending on the quality of your effort and the time you will devote to this practice) you will be create a positive habit. In this habit, it is created a link between the movement of the legs, the repetition of the mantra and the remembrance of inner silence as well. So, every time you begin to do your first one two steps (if you have already forgotten to repeat the mantra and be aware of the inner silence) you will immediately remember, to repeat the mantra and return in self-awareness (to be aware of the silent presence within).  After about a year, of systematic practice, you will have create, another positive habit, a very a powerful tool, that will help you greatly, to remember to repeat the mantra and to remain aware of the silent presence within, as well as, to develop concentration, control of senses and mind, self-awareness, dispassion, detachment and mental purity. All these are fundamental factors that accelerate your inner development and transformation.

By creating many small, positive habits, that help us to remain more time and more steadily, alert, focused and aware of the inner silent presence, we will become more and more skillful and capable, not to identify with the external objects and situations, the mind (egoic tendencies, thoughts, emotions, impulses, desires, etc.), and to eliminate as well, little by little the egoic patterns and energies; thus, our mind and heart, they will become gradually more and more pure, transparent, serene and sattvic and we will experience more and more, harmony, peace, unity, freedom and happiness, in conscious communion with our true nature (Consciousness, Atman).

Non-violence - Atman Nityananda

Non-violence

Spiritual teachings and teachers declare emphatically not to harm the world and other beings!

I add, not to harm also ourselves, our body, mind and soul.

If we cannot do any good for the world and humanity at least, let no harm them.

Let's begin with our ourselves, here and now let's stop harming our body, mind and soul.

How can we respect others if we do not respect ourselves? How can we avoid harm others, if we harm ourselves?

Consciousness - Mind - I am - Nisargadatta

Consciousness - Mind - I am (56)

 - Nisargadatta

Nisargadatta: By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life.
Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. 

The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. 

Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. 

God is the totality of consciousness, but awareness is beyond all -- being as well as not-being.

Question: Does consciousness come down from reality or is it an attribute of matter?
Nisargadatta: Consciousness as such is the subtle counterpart of matter. 

Just as inertia (tamas) and energy (rajas) are attributes of matter, so does harmony (sattva) manifest itself as consciousness. 

You may consider it in a way as a form of very subtle energy. Wherever matter organises itself into a stable organism, consciousness appears spontaneously. With the destruction of the organism consciousness disappears.

Question: Please tell us squarely: are you conscious or unconscious?
Nisargadatta: The enlightened (jnani) is neither. But in his enlightenment (jnana) all is contained. Awareness contains every experience. But he who is aware is beyond every experience. He is beyond awareness itself

A.A.Y.A. / Advaita Atma Yoga Academy - Atman Nityananda

 A.A.Y.A. / Advaita Atma Yoga Academy

Self-realization is the main goal of human life; viz. The realization that we are eternal Being and awareness (Atman or Brahman). Our true Self or Atman* is eternal Existence and consciousness or awareness; It is Satchitananda*, nondual (Advaita*) and beyond form, time, space and causality.  

Realizing that we are the Atman our deepest aspirations of freedom, expansion, immortality, wisdom, unconditional love, peace and happiness without limits are fulfilled; we are free from all suffering and we live effortlessly an without a break the peace, bliss and freedom eternal.

Advaita Atma Yoga - The double approach

Advaita Atma Yoga is an integral approach based on the principles of Advaita Vedanta and the main paths of yoga*. It  gives a fresh approach to the traditional spiritual paths, recommends a sattvic way of living and provides all necessary knowledge, practices and methods to facilitate the transformation of our lower nature and the realization of our true nature. 

Advaita Atma Yoga as an integral method also aims to the holistic, harmonious and balanced development of the human being at all levels: physical, vital, emotional, mental, intellectual and spiritual level. 

In the classical yoga there is the eight limb's process of development which is a ladder of eight steps (known as Raja Yoga or Astangha Yoga*). 

The eight limbs or steps are: Yama, Niyama, Asana, Pranayama, Pratyahara, concentration, meditation, Samadhi. This model applies with some differences to all paths of yoga.

Advaita Atma Yoga also takes account of this eight step process but approaches this model with a new fresh way, which I call it  ‘The double approach’, because from the very beginning of the journey we begin to explore and work with both; the lower self and the higher or true Self.

From the beginning we apply both, techniques and methods for the exploration, purification, transformation and development of the lower self (body, prana, mind, intellect) and methods and techniques to rediscover, recognize and live aware of our essence or true Self.

In relation with the lower self the goal is to know and understand how function the body, the energy, the emotions, the thinking mind, the senses and the intellect, to purify them from the egoic energies and tendencies, to create balance at all levels and develop the higher capacities of energy, mind and heart.

In relation with our true Self the goal is to study, reflect, contemplate, observe, discern (between the SELF and the non-self), enquire and meditate in order to recognize our essence or Slef (Atman), to develop self-awareness and finally rest as awareness. The development of Self-awareness from the beginning is a crucial part of our  sadhana because enables us to disidentify from the emotional and thinking mind and develop detached and objective self-observation which together with discrimination enables us to discover and eliminate the egoic tendencies and energies.

Three levels of purification and equilibration

The whole process of yoga is a preparation of the internal instrument - named Antahkarana - which is fourfold: manas (mind), buddhi (intellect), ahamkara (ego) and chitta (subconscious mind), in order to be able practice effectively Self-enquiry, meditation and samadhi. Only a pure sattvic, dispassionate, discriminative, detached, introverted, one-pointed, serene mind,  can be an effective instrument to do meditation, self-enquiry and reflect clearly our true Self or Atman.

Since the most difficult part of the spiritual process is the purification of the lower self, Advaita Atma Yoga considers as the most effective way or method of purification "the three level purification". This is an holistic process to purify our Antahkarana working 'simultaneously' from three levels. 

1. On the body-vital energy level (which includes the physical prana and the psychic prana which is related with the emotions and desire) 

2. On the mind -intellect level

3. On the awareness level which is at the center of all practices.

To succeed in this purificatory process I suggest a variety of techniques and methods that make this process very effective and accelerating. Of course the most important factor in the spiritual journey is the aspirant himself. Νo practice by itself can give significant results. Ιt is the aspiration, the motivation, the intention, the faith and self-confidence, the attitude, the sincere constant and intense practice of the practitioner, with patience, tenacity and perseverance that brings great results.

Αll levels of human existence are interrelated and interact between each other; thus the work we do with each one of them has also impact to all others. The purification of the body and vital energy for example facilitate the purification of the emotions and mind and the opposite. Only awareness is unaffected by the other levels of our existence but is the One that influence all others and facilitate decisively the purification and the development of mind and heart.  

Some of the important practices are: Self-enquiry, discrimination (viveka), detached observation, reflection, meditation, auto-analysis, introspection, Japa nama, prayer, kirtan, devotion, study, transformation of sexual energy. By these practices the mind is purified, and the higher capacities of heart and mind are developed. A purified mind by constant contemplation, discrimination, self-enquiry and meditation can be awakened and realize fully its identity with Atman (Consciousness) as well as can express the divine qualities in the world, (peace, love, harmony, wisdom, creativity and beauty). 

Considering health as an important factor of well being and spiritual growth are indicated also ayurvedic principles and applications as well as methods of natural healing, aiming the maintenance of good physical health and vitality and the reestablishment of psychological harmony and balance. Good health and psychological harmony are the foundations for the individual and social well being as well as for the realization of Truth.

READ MORE ABOUT PPRACTICES:

  SELF REALIZATION IN PRACTICE 

Glossary

Advaita: Not two. This idea indicates the nondual nature of our true Self (Atman), and its identity with the universal Self (Brahman). Does not exist two Beings or Selves, the Universal Self and the individual Self. There is only one Self undivided and universal and appears to be individual due to its conjunction with the human mind and the veil of ignorance that covers his true nature.

Atman: Atman is called our true Self which is identical with the Universal Self which is named Brahman. ‘Ayam Atma Brahma’ , (The individual Self-Atman is one and the same with the absolute –Brahman), is one of the great mahavaykas of Upanishads that establish the identity of Atman with Brahman.

Yoga: Means union with the true Self or God. We call Yoga the realization that we are one with God but we call also yoga the process to achieve this realization of unity or identity with God. The main paths of Yoga are: Karma, Raja, Bhakti and Jnana Yoga.

Sat-chit-ananda:

Sat is the Truth Existence absolute, Exist in eternity, never cesases to be.

Chit is Consciousnesso or Awareness absolute. Atman is self-luminous therefore does not any other factor to know Itself.

Ananda is Bliss Absolute. The very nature of Atman is Bliss without limits.

Raja Yoga or Astangha Yoga*: Read here about RAJA YOGA 

 A.A.Y.A. / Advaita Atma Yoga Academy

Peace, Love, Harmony