Raja Yoga (Sanskrit: Rāja Yogah, Raaja Yogah), literally “royal union,” “the royal art of yoga”, is an ancient lineage of spiritual teaching initiated in deep antiquity by Chohan Śiva Yogeśvara. Raja Yoga is considered the yoga of kings and princes, the spiritual path of rulers, sage-kings known as rishis and maharishis. The foundation of Royal Yoga practice is good, strong, and prolonged concentration and focus. Initially, Raja Yoga was called Uro Yoga, the Path of the Light of the Golden Radiance of Enlightenment through Love and Wisdom, the Yoga of Light, Luminous Union, or Reconciliation with Light. Raja (Uro) Yoga was widely cultivated during the Golden Age (Satya Yuga) of humanity’s existence. The solar Sage-Kings of Ayodha adopted it as the fundamental tradition of spiritual development and has since been known as the Royal Art, Raja Yoga, a school based on Love, Wisdom, and Peace of Spirit.
The syllable “Ra”, the core of the term “Raja”, signifies the element of light, fervent love, the ardour of affection, and passionate feelings of a solar nature. The name Ra (Re) was, in antiquity, from India to Egypt, also the name of the soul of the Sun, the greatest fire we see daily in the sky. Practices associated with fire, light, and the Sun undoubtedly belong to the fundamental elements of Hermetics and esotericism embodied in ancient Raja Yoga. The syllable “Ra” symbolizes love, the fervour of emotion that burns away all weaknesses, flaws, and impurities of human nature, the fire that eliminates the causes of pain and suffering, and the fire of love that burns karma—the set of conditions and attachments that become a prison for human. Based on the knowledge and practice of Royal Yoga, many different schools and spiritual traditions have emerged, referring to themselves as the Royal Art. Uro Yoga is one of the 12 lines of initiatory transmission of Yoga that Lord Śiva established for humanity to serve as paths elevating souls back to Salvation, to the Enlightened dimensions of existence. From the name itself, we can infer that the key and main practices of Uro Yoga, the Yoga of Light, will be all meditative practices involving Light!
Nowadays, only a very few Yoga practitioners have anything to do with Raja Yoga, although many claim a connection to it. The Theosophical concept of Raja Yoga, described as the practice of Yama and Niyama, Asana and Pranayama, Pratyahara and Dharana, as well as Samadhi, has no connection whatsoever with authentic Raja Yoga and is derived from the stages of traditional sevenfold Hatha Yoga, also an initiatory union of spiritual transmission. The authentic transmission line of Raja Yoga is a 12-degree initiatory school of spiritual Realization. In addition to its 12 fundamental degrees, it contains 6 higher degrees of the Uro Yoga Order (Uro Yoga Mahaa Sangha or Kalkina Sangha).
The Seal of Initiation
Initiation is the seal of the heart and the seal of the soul (Purusha). The process of initiation or consecration seals the heart so that the soul can grow and develop in its material manifestation. As a spiritual centre in the teachings of yogis, the heart is likened to a rose flower with twelve petals, each symbolizing a subsequent degree of initiation into the spiritual mystery. Initiation, called diksha in Raja Yoga, signifies transmission, consecration, and, above all, blessing. Each subsequent petal of the heart flower is activated through consecutive initiation. The initiation process is the most important and initial phase of study and spiritual practice on this path. Diksha means initiation, and the adept is expected to commit their will, time, and all necessary resources to continue the work and complete it under the guidance of teachers. Fulfilment of the work of a given initiation comes through patient practice and study of the teachings of Eternal Wisdom, and when the work is completed, the next higher initiation is granted. All this is part of the process of inner spiritual transformation.
What is imparted is a transmission that must be realized and fulfilled; otherwise, the initiation will not be completed or consummated. One’s work is essential if deeper benefits from the received initiation are to be gained. Only the dedication and commitment of the initiated individual can bring full benefit from the initiation received. One might say it is a prelude to the work.
It is worth mentioning that there is no such thing as a spiritual path without initiation or any self-initiation. When the student is ready to receive the next initiation, a Teacher capable of giving the initiation will appear. No one is or will be overlooked. At most, overly proud and arrogant students may feel they deserve further initiation and may sometimes remain disappointed. Readiness signifies trust and patience in waiting. It also signifies growing trust in Teachers and Guides and greater openness to the path and its teachings. The Path of Discipleship is a path of discipline in practice and trust—faith without doubt. Yoga Masters and Teachers affirm that finding a student qualified for the royal spiritual path is not easy. For this reason, the highest form of the path is neither easily accessible nor widespread.
The general direction of development on the royal path is śraddha in the terms of yogis and yaqin in the terms of Sufis. Both concepts point simultaneously to trust and faith. In addition to practising discipline, trust is the most essential matter. It is the qualification that makes a person adept on the given path. Discipleship is revealed in trust toward the Teacher, the path, and the teachings conveyed by the path. Deepening trust and sacred faith allows for the transmission of increasingly higher levels of initiation. Trust and loyalty constitute the proper nourishment for the soul, enabling it to advance on the spiritual path. Thus, we should cultivate the jewel of trust in all possible ways. Trust heals the heart and soul of all doubt, all fears, all worries, and anxieties. Strengthening faith is a necessary remedy for the heart and soul on the spiritual path. Faith destroys fear, the fundamental obstacle to the spiritual development of the heart. When trust arises, the flower of the soul can bloom.
A human being who traverses this path to its end becomes a Liberated Soul, known in yoga terminology as Jivanmukta. This can be understood as the Fifth Great Initiation. The same ideal is offered by great religions, such as Christianity, which speaks of salvation or liberation as soteros. Liberation or freedom also constitutes the spiritual ideal of the Sufis, which is of fundamental significance and is called najat.
Spiritual Teacher
To delve into Yoga, one must seek not only God or His Primordial Spirit, the Creator of All Things, but also His great Messengers, Prophets, referred to in India as Avatars—Descents from Heaven! People who believe only in God as a Person, in the Presence of the Universal Spirit, or the Heavenly Messenger are still far from what truly brings one closer to Heaven, which is called Spiritual Guidance or Leadership. Those who believe in and experience the One God, the Primordial Spirit, form the first Circle of people on the Path of Trials, who approach us; for them, the first general Teachings and Practices are intended. The second Circle comprises devotees of the great and ancient Avatars, Prophets, and Messengers of Heaven, among whom are Abraham and the Prophet Rāma, Zarathustra and Lao Tzu, Siddhartha Gautama, as well as Noah, Moses, Lord Kṛṣṇa, or Jesus Christ, and from more recent times, both Muhammad and the Prophet Śaṅkaradeva, as well as Pir Moinuddin and the Great Morya-Akbar! The greatest 24 Prophets of the past sit on the Thrones of Heaven and are mentioned in numerous Books of Revelation! The disciples of Kṛṣṇa, Lao Tzu, Moses, Rāma, Zarathustra, Jesus, or Muhammad are all indeed in the Second Circle of the true Divine Path. Among the living, an even higher spiritual practice and a closer connection to God is the discovery of a Saint, the finding of even one of the 144,000 Swāmis, and faithfully following them within their Holy Brotherhood, which serves as the Gate to the Paradise of Heaven. Spiritual Guidance by a Living Guru is the Third Circle, the Path of Direct contact with God’s Representative who lives on Earth. It is thus worth knowing, for Yogis, how many Gurus exist, how to find an authentic Guide, and what the Path of Discipleship—the only true Path to Heaven—really looks like, as many in the West are self-taught, teaching only erroneous ideas born of their lost egos and minds confused by misguided ideologies and personal fantasies, being fallen and erroneous stars that, in God’s eyes, have long since burned out.
Initial Stages of Raja Yoga
The remnant spiritual practices found in various religions, which are the remains of authentic Raja Yoga, are three classical auxiliary yogas commonly practised and recommended today by various Spiritual Teachers, usually individually and separately, rather than as one integrated system of spiritual development. These are known respectively as Karma Yoga, Bhakti Yoga, and Jñāna Yoga. We have listed them in the order in which they represent the initial stages of the First Great Circle of the teachings and practices of ancient Raja Yoga. The First Great Circle of Raja Yoga is called Brahma Vićāra, which suggests penetrating and merging into God! Adepts at these initial stages learn to feel and experience the Presence of God as the all-pervading luminous Universal Spirit, Brahman, and learn to merge their consciousness into the Consciousness of God, or rather, into the all-pervading Holy Spirit (Universal Spirit).
Bhakti Yoga is vividly present in practically every religion, as it is simply fervent prayerfulness and adoration of God through spiritual songs (Bhajan), thanksgiving, supplication, or worship prayers (Brahmaćintani). Unfortunately, practising Bhakti Yoga without a solid foundation in the Path represented by Karma Yoga does not yield good results or significant spiritual progress. Karma Yoga means unifying all our actions and life pursuits into one cohesive and harmonious stream of life and offering one’s own Work to God. The Karma Yogi works as if they were working only for God, and whatever they do, they perform their Divine Service diligently, honestly, and solidly. Honest and diligent work offered to God is the life posture of the Karma Yogi, which is their spiritual practice. A person must learn to accept, like, value, and respect their work and all life activities. Only with such an attitude and life practice is the adept properly prepared to undertake the second stage of the Path of the Golden Flame, which is the stage of Adoration and Worship of God!
Jñāna Yoga, the third stage, represents a period of acquiring deep and comprehensive knowledge directly heard and coming out of the mouth of the Guru, who is a Divine Sage, a Rshi. At this stage, the adept is imparted extensive spiritual and religious knowledge on all fundamental mystical topics, such as Prāṇāpāna (Breathing), Yantra Jñāna (Knowledge of Symbolism), Metaphysics (Knowledge of elements, transformation processes, and synchronization with God), Ethics (Principles of Conduct), and many others. The Karma Yoga stage must result in the development of Faith in God and Trust in God (Śraddhā) and the Guru. Bhakti Yoga must culminate in successfully overcoming trials and tests that arise before the adept. The third stage must manifest through patient meditation on all spiritual teachings, intelligent assimilation of knowledge, personal understanding, and insight. Permeation (Vićāra) of God (Brahman) is directly proportional to the awakened and developed Faith and Trust level. However, at the third stage, the student’s Faith transforms into a form of recognition where the student Knows God exists and knows God through personal experience! The first stage of practice signifies enhancing life abilities, efficiency, and spiritual development through positive engagement in life and work and achieving goals in the material world. The Karma Yogi is adept in the Village of Questions, a listener who asks increasingly profound questions. The Bhakti Yogi resides in the Village of Love, actively engaged in cultivating love for the Creator, igniting and sustaining the flame of Divine Love through fervent prayer (Brahmaćintani). The adept at the third stage is immersed in the Village of Knowledge, diligently studying religious and spiritual knowledge and seeking what is common across all religious systems. Mere studying Divine Knowledge without the foundation of Karma and Bhakti Yoga is fruitless and will not lead to spiritual growth; it may even have adverse effects, as shown by the example of Viroćana (Lucifer), a disciple of Lord Brahmā (God the Creator). Viroćana studied spiritual knowledge while entirely neglecting Bhakti to God, his Guru. He fell into pride and arrogance, abandoned his Guru, and descended into a demonic downfall in the lowest hells, becoming the ruler of evil spirits.
The foundational stage of Karma Yogi practice must also become sensitized and open to the subtle energies at work in Nature (Rudram), known as the Elements (Tattva). Hence, in the very introduction to Raja Yoga, considerable emphasis is placed on simple contemplations of the Elements of Nature, such as rocks, earth, and mountains; water, such as rivers, lakes, seas, and rain; burning fire and the sun; wind in open spaces; and finally, the all-encompassing energy of the Divine Spirit, Ether, which permeates the four primary elements forming the material plane. Familiarizing oneself with the energies of earth, water, fire, wind, and space (ether, sky) must bring a deeper sensitivity to what happens in Nature and its elemental energies. Deeper and more intense practices with the elements and interdependence with Nature (Prakṛti Asraya) are undertaken by the adept of Uro Yoga in the fifth stage of their practice, but to achieve this, one must develop strong Concentration and Detachment. Karma Yoga allows for the purification and harmonization of the physical and energetic body (Liṅgaśarira); fervent and worshipful Bhakti Yoga enables deeper cleansing and harmonization of the astral-mental sheath, or Kāma-Manas. Jñana Yoga, if we receive proper, spiritual, useful, and supportive knowledge, allows us to achieve synchronization with the plane of the spiritual, causal Mind (Sutramanas), from which we draw spiritual inspiration, enlightenment, and all forms of support. In the sixth stage of the initiatory practice of the Path of Raja Yoga, the object of Concentration is our profound inner dependence on God the Creator (Brahman) and His messenger (Avatara). This dependence is more deeply realized, which is known as the process of Brahma Asraya (Divine Connection).
Raja Yoga – The 12 Steps Toward God
The royal path of initiation comprises twelve steps. These steps are grouped into four Great Circles of Initiation. Each circle represents a great class or sphere of teachings and practices, with its own guiding ideas and work methods. There are three individual initiations within each of the four Great Circles of Initiation. Sometimes, very great spiritual beings utilize only the four major levels of initiation mentioned above. However, this approach is seen as an abbreviated path and is used only in special, exceptional cases. The sequence of initiations corresponds to the order in which the petals of the heart centre unfold. The flower, or more precisely, the bud of the heart, is arranged so that three petals form one circle of petals. In the same way, subsequent transmissions of teachings and practices in the yoga of kings are given.
Let us now explore the general characteristics of the four great Initiation Circles, which can be called the shortened path of initiation. We can remember that this is an attempt to see the whole path as if from the side and understand how this highest yoga works. The twelve steps of the path leading to God have certain references to Vedic astrology and the transitions of souls through successive incarnations according to the zodiac signs, which Western esotericism recognizes as the Twelve Labors of Hercules.
I. BRAHMA-VIĆARA
This concept literally means as much as “Message of God”, because Brahma means God in the sense of the absolute which revives everything through his divine breath, and the vichara indicates the transmission or message, the living science. Sufis use the term Gatha here, which means “giving yourself to the Book.” This is indeed Sutrayana – the vehicle of the Book. Both the Teacher is the Book and Nature is the Book, the holy manuscript that we learn to read by listening to the words of spiritual teachings. Initiated adepts study the seven aspects of the Vedas (gnosis) by listening to the teachings of the seven esoteric objects: symbolism, metaphysics, breathing, intuition and insight, customs and beliefs, everyday life (art of life) and morality (ego abrasion). The First Circle of Initiations contains three kinds of yoga practices that have been said a lot about: karma yoga, bhakti yoga and jnana yoga, which sufi call kedmat, ashika and hikma respectively.
The seven types of teachings used sometimes for seven smaller initiations (which in total gives sixteen, not twelve) allow the aspirants of this path to pass through three stages of initiation called the three pillars of royal yoga, respectively defined as work, devotion, wisdom. In fact, these three words give the meaning of terms karma, bhakti and jnana respectively. The awakening of understanding and comprehension is the central note of spiritual achievement and realization in this type of yoga. We say that the awakened person does not judge you but understands you. You can also call this understanding the awakening of the intuitive nature of loving wisdom. The heart becomes the Book of perfect wisdom full of compassion and mercy (Prajńa paramita hridaya sutra).
The goblet of the Wisdom of Divine Knowledge is the proper work of the First Great Circle. Spiritual studies can also be called “breathing the cup of knowledge”. The first and general initiation is the foundation here. Kedat for sufis or karma yoga for rishis means acceptance for spiritual work. Whoever does not want to work on himself, who does not want to work for teachers, who does not want to work for the path, will never achieve anything. The first price of progress is your own work input. The meaning of karma yoga is to work over, to remove all obstacles that appear on the path, obstacles in contact with teachers, path and teachings. Cleansing on many levels is the result of work. The basic motto of kedmat in sufi and of karma yoga is “spiritual work not for yourself”. When the loving and understanding wisdom, the divine knowledge are awakened, then we are ready to enter the Second Circle of Initiations.
II. BRAHMA-DHARANA
It is focusing on God, consolidating the attention on the animating divine breath of soul. Literally, it means “Concentrated God”. Sometimes yoga uses the term ‘Upasana’, which means all meditations and reflections regarding divinity and the very essence of God. Sufis use the term Murakhaba, which simply means a properly focused state of mind and psyche. It is the consolidation of attention and making it attached to the object we want. The Sufi tradition calls the entire Second Great Circle of Initiations using the term GITHA, which means “Devotion to Song.” The awakening song of the soul, called the “Song of Return” by the mystics, begins to be heard or felt as a great longing (Ishq).
The next levels of initiation reveal the path and purpose of life first by studying the concentration and its application for the spiritual achievement of the human individual, later to discover dependence on nature and to realize the laws of nature (cosmos) and through this stage to discover own dependence on God . Studies on dependence on God / the Absolute reveal an inner relationship with the Supreme Being and show the entire interdependence of the human being in all levels of its existence. This last level of Sufi studies and practices are called tawwakkul, and yoga calls it brahmasraya. The entirety of studies and practices of the Second Great Circle leads to the full spiritual initiation. It is only the sixth level of initiation that is properly called Initiation. The five previous blessings are completed in one large wholeness only with the sixth initiation. And only such a person can say about himself that he or she is Initiated in an esoteric spiritual school of raja yoga or in the Sufi order. Previously, there is usually a requirement to keep silent on those matters that are related to initiations and levels or grades.
Brahma – Dharana is also called the Circle of Advanced Teachings or the Circle of Devotees. The Sufis call it the path of Ashiqa – Devotion. It is not so much ordinary devotion as it is true and real surrender and dedication to the path, the teachers, and the teachings. The soul of devotees of this circle responds to all kinds of beauty in music, poetry, and art, as well as in the circumstances of life. Resonance with phenomena of a subtle nature, ecstatic admiration combined with deep tolerance and a tendency to forgive, as well as humble acceptance, are the main directions of spiritual progress for the aspirant of this Advanced Circle.
It is said that the horse of the ego goes where the reins of the spirit direct it. The quality called suchness is also visible. Acceptance of what we like as much as what we do not like testifies precisely to suchness and the steadfastness of the spirit. In this way, we achieve a certain readiness to enter the next space of initiation.
III. BRAHMA-DHYANA
Here is the Circle of “Flowing to God” or “Swimming in the existence of God.” Of course, it contains three consecutive initiation steps: the seventh, eighth and ninth levels. Sufis call this sangatha, which indicates the Higher Book or the Higher Circle of Teachings and Practice. Dhyana points to the ongoing contemplation of God in all possible ways. It is a circle in which one is practicing successively the loss of his own little self in the self of the living Teacher and Hierophant, then in essence of the Messiah, prophet or avatar who started the path (Rasul), and then in the very essence of God. In the end, it brings total purification, enlightenment and insight into the truth. Sufis define these three stages of dissolution of the self by the term fana (meltdown). This shows the actual sense of the concept of dhyana in yoga.
Flowing through the nature to God yoga virt, and the Sufi speak here zirt (as-sirt). Contact with nature and discovering it as the body of God is a great mystical achievement. The next step is to discover God as the Iśvara (sufi: Rasul), which the yoga of channels and energy serves, and above all the vehicle of mantras and wasifs which in fact describe selected aspects of divinity. The last step is to reach the state of Parambrahman, which Sufi call Allah. All this serves to touch the ultimate truth, which is God Himself, to attain only what really exists.
The adept of the eighth level of initiation is called the real disciple, the one who realized the true eightfold path and discipleship. This means having all the necessary spiritual qualifications in quantities and qualities that are sufficient. A real student is a Student. Raja Yoga calls him Chela, and Sufis call him Murid. How soon after reaching the Initiation, we become true Disciples of God.
The adept of the path is the person realizing the work of Brahma-Dhyana called in the terms of yoga Vivekam Jńanam, or intuitive knowledge born of the consciousness of the ultimate reality. The term Tarakam Jńanam also shows the realization of the adepts of this spiritual class. The wisdom of a higher, cosmic self has the power to free oneself from birth and death, it has the power to free every being from pain and suffering.
IV. BRAHMA-SAMADHI
We have come to the last of the four Great Circles of Initiation. All adepts of the previous vehicle are called Sufi. Now the “Light of God’s Ecstasy” is achieved through the practice. Samadhi in raja yoga is realized in three consecutive steps: sabikalpa, nirbikalpa and mahasamadhi. The last is the great liberation of the true being and the ultimate victory of the soul. Nirbikalpa itself is immutable and timeless, but the true grandeur, glory and majesty of the spiritual being appear at the end of the path.
This Circle can be called the practice of “Becoming God” in all its glory. Here is realized what can be expressed in the words: “My Father and I are one”. Sufi sheikh or khalif is a sabikalpa practitioner, which means the development of the power of the spoken Word. Accordingly, they are the inspired source of the teachings and guards of the path, as they have gone through it until the soul (purusha) has become completely purified. Maszeikh and Murshid are the truest Teachers, absorbed in nirbikalpa and free from the material conditions of the world. This whole Circle is the embodiment of the true Guru, whom is God himself. You can call this whole Initiation Circle the Inner One, or sangitha, as the great Sufis do. The human being becomes an adept of raja yoga with the title of Baba or Pir (-ul-Mulkh), which means the Patriarch, the Soul of the soul, authentic Spiritual Leader of the flock.
The Temple of Śigatse (Shigatse)
Here is how the Masters of Raja Yoga speak about this beautiful temple:
“The Temple of Śigatse is a sanctuary of the Fullness of Wisdom, where the initiated souls of arhats reside, working for God on the second ray of evolution, called the ray of love-wisdom. This ray fully expresses itself through the Single Eye Full of Light and Compassion. Only a pure soul can fully experience the spiritual energy of the ray of evolution. It can be said that Śigatse is the temple of Divine Wisdom on our planet, a sanctuary of the golden aura of understanding hearts, a mystical abode of sages born of Love. It may be understood as the Heaven of Vishnu, the Heaven of Maitreya, Kalkin, the Heaven of Christ.
The spiritual leader of the sanctuary of the Śigatse Brotherhood is the master and guide of all souls engaged in helping other beings attain liberation from the troubles and sufferings of the temporal world of humans, animals, and demons.
Understanding the fundamental truth of the unity of the source from which all religions of the East and West originate and understanding the essential unity of all religious teachings is the first threshold of enlightenment on the ray of Divine Loving Wisdom. This is the cornerstone of the path to the Temple of Śigatse. The truth that all seemingly diverse and different religions are, in essence, one and the same religion revealed to the world by the blessed Teacher of the World through the prophets sent to the world is that narrow and straight gate through which a few chosen ones have passed, as through the doors of the First Spiritual Initiation. This knowledge has accompanied generations of believers of all faiths in a certain sense that there is only one and only true religion. It is the Divine religion of loving Wisdom.”
The Brotherhood of the Golden Robe
The Brotherhood of the Golden Robe (Order of the Golden Robe, the Brothers and Sisters of the Golden Robe) is a Brotherhood for the spiritual enlightenment of the human race. The sages (Rishis, Sufis) forming the Brotherhood of the Golden Robe constitute the Ashram (Temple) of Jagadguru—the Teacher of the World, also called Kalkin, that is, the Saviour. The Brotherhood of the Golden Robe consists of servants (Sevaka)—souls devoted to missionary work to benefit all sentient beings. Those who meditate and actively work for the Good perform the work of the Teacher of the World and the Saviour and participate in Him. Few are chosen to wear the Golden Robe. The Golden Robe of Śigatse is a charismatic gift of Divine Loving Wisdom, the pure Wisdom of God flowing from above, a gift of the Teacher of humans and angels.
The Golden Flame of Śigatse
♥
O Thou Holy Flame of the Temple of Gold
Ignite everywhere as we proclaim the Word;
Thou open the gates of the Souls’ Brotherhood,
May Your Fire cleanse eyes and ears from falsehood!
May Heart and Eye are uplifted by the flames,
And defilement of lives many – quickly burns
Transformed your body becomes by this great Blaze
Spreads Golden Radiance in circle great to amaze!
Fiery Lights blaze through the darkness of night,
Disciples await the fruits of Knowledge light;
From above the Wisdom pours into the Soul
Which follows its Guru wherever He goes!
♥♥
Not looking at hardships, obstacles in life
In mystical waters so boldly he dives
With seven flames lit this Disciple flaming
No doubt or deviations can ever maim him!
By ‘OM’ thou bless day your tomorrow’s every
With the Golden Flame burn yesterday’s readily;
Worship God with heart, body, and soul your whole,
Reject the side paths that tempt you in dark hole!
Always march forward, Disciple of Heaven,
And remark to God what need you may having;
Your meditation hours are such great joy
And bliss immense is ‘Proclamation Day’ Yours!
♥♥♥
Join your Lives many with the path of Guru
Strive in a journey to the Land of Uru;
Weave your Life with the Way of Master of Light,
To River’s shore other thou sail on this raft!
The Guru’s Radiance leads straight to God’s embrace,
Without devotion, the Path can’t be traversed;
On the Path of Knowledge an alpine ascent
The Fire’s Power drives away the dark fiend!
The karma is burnt, liberated soul free,
Completely fulfilled by the Wisdom’s bright glee;
Pure, subtle, glowing with brilliant golden beams,
Valiant in action, will take no disgrace grim!
♥♥♥♥
Three Paths of Śigatse to the world reveals,
Wherever amongst the people She appears;
The souls’ Missionary, blessed Wisdom’s Queen
Of Love, Knowledge, Action – Ark Holy and Clean!
The Path of Devotion, one of Kings and Priests,
The soul already longs for meadows and fields;
For it’s time to demonstrate Abraham’s Faith,
Because to the Heaven it’s the highest Gate!
A soul that is melted by the golden flame,
By the Royal Eye, by vision’s clear proclaim;
Is elder sister, brother in race of man
And directing the treadwheel of life’s Karman!
The Art of Meditation in Yoga
Many people in the modern world wonder what MEDITATION is and what processes underlie the Art of Meditation, praised and propagated by the Sages and Saints of all ages. Some fear meditative exercises and practices, yet Jesus Christ and Gautama Buddha were known for engaging in long and intense Meditations interwoven with Holy Prayers, Psalms, and Hymns.
The word ‘meditation’ comes from Latin, and the equivalent Old Polish words are contemplation, reflection, or reverie—immersion in a recalled thought, image, or feeling. If you think deeply about something, it is Meditation on that subject. All Spiritual Teachers recommend many diverse exercises, which are essentially meditative processes. It is said that Meditation is thinking combined with feeling, deep thinking engaged with the Heart and Intuition.
The first level of Meditation involves attempts to focus and concentrate on something and efforts to keep thoughts under control so that the mind remains focused on the chosen subject or object. Focusing on an object, person, thing, or topic for Reflection is a very important step because people with chaotic, scattered minds dislike reflection or meditation and often criticise Meditation despite it being a sacred, Divine Art. Two categories of people typically gravitate toward meditative work: one includes Good people, and the other comprises those burdened with numerous troubles and problems. Both groups derive great, immeasurable benefits from a deeper understanding and mastery of the Art of Meditation, organising the chaotic stream of thoughts, ideas, and emotional responses. Those who reach the point where they can always think what they want and sustain focus on their chosen subject for any length of time are in the final phase of the first stage of the Art of Meditation: Mastery and Perfection of the Mind.
A chaotic mind, unable to focus, lazy, losing threads of thought, filled with fear, depression, sadness, or regret, is severely ill. At this preliminary preschool stage, the Art of Meditation is more of a Therapy, a Healing process for the sick mind—and often for a heart burdened with pain and the entire being. Chaos and the random stream of various thoughts and associations are the root of all mental and psychosomatic suffering. Humans were created to be Masters and Rulers of Thought, a Thinking Self, so chaos, fears, sorrows, and weak thinking must be cleansed and eliminated. This is the preschool stage of work everyone should quickly master. Practice focusing on a chosen thought, feeling, image, or experience for increasingly longer periods until fully absorbed in the matter without deviating from the set course. For some, maintaining the image of a flame for even a minute is difficult, but humans should be able to do so for long hours. It is highly recommended to focus on the image of a fire’s flame or the sun, a source of natural Light, as such imagery helps dispel heavy depressive, sad, or fearful thoughts and reactions, ultimately developing a deeper capacity for Concentration and Meditation.
In the second stage of the Art of Meditation, thinking, repeating words or phrases, and visualising objects, people, ideals, deities, angels, symbols, or scenes is deepened by feeling and sensing what one thinks about. This is called deep Meditation or Feeling-Thought, revealing the inner realm of Intuition, sensory experience, anticipation, sensitivity, and precognition. The Mind and Self become vibrant and flexible, easily adapting to situations, conditions, and circumstances, avoiding rigidity and schematism. This facilitates deep creative work, innovation, invention, and improvement. At this stage, signs of artistry or scientific genius may emerge, along with intuitive accuracy that enables punctuality, fulfilling obligations, and finding one’s way to opportunities and necessities for self-realisation.
While in the first stage, one relies more on knowledge and memorised information, in the second stage, one becomes adaptable, highly creative, and inventive. Through feeling and focus, people who have faced significant hardships can quickly and effectively recover and rebuild their lives in entirely new forms, and often in new places. There is no longer difficulty choosing the right path, fulfilling commitments, or utilising necessary opportunities arising from one’s choices. In this second stage, after organising thought processes and calming chaotic thoughts, imagery, and experiences, individuals stop accumulating problems and confusion. Instead, creative and sometimes surprising solutions to situations emerge, supported by an inner depth that those who cannot focus for an hour or two lack.
During meditation sessions, one should not lose track of the subject or thread but always maintain clear Awareness and remain fully engaged in the exercise or practice underway. Being, thinking, and feeling what is happening at the moment is crucial and helpful, as calming down and dispelling unpredictable mental reactions, especially discouragement, impatience, and irritability, is the starting point. Focusing on a read or heard Meditation instruction and maintaining thinking, imagination, or memory processes is indeed the beginning. Delving into and exploring the subject or object of focus is the essence of meditating, contemplating until immersed, reflecting, and deeply feeling what one thinks or imagines. Of course, Awareness must not be lost, and exiting meditation or ending a session should always be quick and efficient when needed, without losing connection to time, place, and surroundings. Déjà vu, mental flights, and detachment from reality are not Meditation but early signs of schizophrenia-like mental illness and should be treated, just as one should address irrelevant or off-topic musings during lessons and exercises.
Meditation is a path to mastering the mind and self, a path of development for thinking, feeling, and Conscious being toward Perfection. The third, higher stage allows continuous experiencing of Bliss, Ecstasy, Delight, and Joy from within, regardless of what happens in life’s external scenes. Experiencing Bliss (Ānanda, as it is called in the East) does not mean detachment from daily activities but rather overcoming life’s challenges with a sense of inner Joy and Ecstasy, free from narcissism, suffering, or discouragement, but also reasonably and wisely, with a deep ability to analyse and synthesise situations, circumstances, and events.
The fourth stage is even more magical and is called the phase of Becoming and Being. It signifies the rapid realisation of every thought as the full potential of the creative power of thought awakens. What one thinks becomes a reality, enabling one to shape the world and surroundings as desired—though not yet in every minute detail. The ability to remain focused and in continuous Bliss, Contentment, Joy, or Ecstasy forms the foundation for developing the Power of Becoming and Being, the Supersensory Power!
The Sacred Sound AUM
AUM in Sanskrit means “I bow, I agree, I accept.” It signifies accepting one’s immortal destiny, the purpose of existence, the responsibility of being, the components of one’s reality, and the Flame of God within oneself. AUM is pronounced A-U-M, and each letter represents an aspect of Divinity. The past, present, and future form a Trinity. We are what we are as AUM’s past, present, and future realisation. In the East, Hindus understand the Trinity as Brahma, Vishnu, and Śiva; in the West, it is known as the Father, Son, and Holy Spirit. The concept is the same. The letter A represents Alpha—the initiator, creator, the beginning of the spirals of consciousness, the origin of existence. The letter M represents Om of Omega, the ending, unifying and dissolving forms and formlessness. Between A and Om lies all creation. The letter U in the middle represents you, the True Self, the Anointed One, the Christlike Human, the Buddha of Light—you in manifestation. From the Father’s beginning to the Mother’s end, we are encompassed as the expression of their love.
AUM is used to enter the fiery core of one’s being. Each time we chant AUM, we send energy back to the centre from the periphery of creation. Teachers of the Far East have taught this for thousands of years. Meanwhile, in the West, we are taught how to emerge from the centre. The West has been given religion and science to enable the fiery core of being to burst forth, fulfilling the cycle of inhalation and exhalation…
Transmission Meditation
Transmission Meditation is a spiritual service of transmission of light, love, and power to all beings in need. It is also a spiritual service of healing our planet, Mother Earth, along with all her inhabitants. As the energies of Aquarius begin to stimulate our hearts and as we start connecting with our higher aspect, the Soul (Self), we feel a new and hard-to-define impulse. As this impulse grows, it inevitably leads us to people and situations where it can be utilised. This impulse, arising at the Soul level, is called service—selfless social work. It is one of the great teachings that will evolve during the New Age of Aquarius. The service of the New Age (Transmission Meditation) is most powerful when performed in a group. It is a known spiritual fact that a group can transmit far more energy than an individual meditating alone. Transmission Meditation offers a unique opportunity to serve humanity by collaborating with others in your local area.
Transmission Meditation is a specialised form of group practice in which participants offer themselves (their energy centres, or chakras) as instruments for stepping down (transforming) spiritual energies originating from the Spiritual Hierarchy of Masters (these are the elder brothers of the human race, overseeing and guiding our evolution). In this way, they provide our planet with energies that transform our world, making them more accessible and beneficial for humanity and other kingdoms of nature. According to British esotericist and international lecturer Benjamin Creme, Transmission Meditation is the most important work that groups can easily perform today. It is not opposed to any other form of meditation you may practice. In fact, it will enhance your meditation and other activities and services. It is important to note that a transmission group is not a place to seek individual advice, channelling messages, contact with astral planes, or communication with angels, guardians, etc., and such pursuits should be avoided. It is simply the act of dedicating oneself to the service of healing the human world. However, a side effect of this selfless act is the accelerated spiritual development of the participants. What could take twenty years of personal meditation can be achieved within one to three years of regular, consistent, and proper transmission work.
The Masters of Wisdom possess immense spiritual energies. Most of their work involves distributing these energies throughout the world. The goal of the Masters is to fulfil the evolutionary Plan envisioned for our planet. Many of these energies are of cosmic origin, and if directed to Earth without mediation, they would reflect off humans because their frequency is too high. Transmission Meditation Groups (TMG) act as intermediary stations. The Masters and Angels of God send spiritual energies through the chakras of group participants. In this way, these energies are automatically transformed, making them accessible and more useful for humanity’s progress. The Masters then direct them to the places on Earth where they are most needed.
The energies emanating from the Hierarchy, from Master Kalkin-Maitreya and the Masters, are conditioned by certain factors, shaped by the inherent qualities of the energies themselves and the focus of the Masters’ minds as they send them. The Masters know where, in what proportions, and at what intensity these energies are needed to produce the desired effect. For this reason, we should not, at the basic level of Transmission work, attempt to send these energies to any person, group, or country that we believe might benefit from them. Energy transmission at this level is a precise scientific process. Only the Hierarchy possesses the knowledge of its distribution. It is sufficient for us to act as relay stations.
There are thousands of transmission groups worldwide, but only a few hundred are open to beginner souls. Participants gather at a specified time on chosen days, as convenient for the group. This can be done once, twice, or three times a week. During the meeting, participants recite aloud the Great Invocation, which Maitreya, the Savior-Kalkin, gave to humanity in the West in 1945. Through this invocation, he provided humanity with the technique of invoking energies that transform the world for the better and prepare us for his coming:
The Great Invocation
From the point of Light within the Mind of God
Let light stream forth into the minds of men.
Let Light descend on Earth.From the point of Love within the Heart of God
Let love stream forth into the hearts of men.
May Kalkin return to Earth.From the centre where the Will of God is known
Let purpose guide the little wills of men –
The purpose which the Masters know and serve.From the centre which we call the race of men
Let the Plan of Love and Light work out
And may it seal the door where evil dwells.Let Light and Love and Power restore the Plan on Earth.
Through the recitation of this formula and concentration on the ajna chakra (the third eye between the eyebrows), a transmission channel is established between the meditation group and the Hierarchy of Masters. Through this channel, the Masters transmit their energies. These are the spiritual forces currently transforming the face of the world. For example, Maitreya-Christ stimulates the flow of the energy of balance into the world, and suddenly, politicians find themselves able to talk, cooperate, compromise, and reach agreements. Suddenly, leaders of nations long at odds are able to sit at the same table and negotiate peaceful solutions. In this way, the Masters of Wisdom and their transmission groups serve the world. Service (Seva) enables a transition from simple contact with one’s soul to collaboration with the community of souls, the Spiritual Hierarchy of Masters.
The service of the New Age—the Age of Aquarius—is strongest when performed in a group. A Transmission Group can be initiated by any three people practising Yoga. Three is the fundamental group or unit of service. The symbolism of Three as the basic group comes from the vibration of the Triad AUM, which focuses all its power when three individuals gather intending to perform spiritual service to help other sentient beings, particularly humanity. Three symbolises the presence of the Holy Trinity.
Mental focus on the word, or even better, the symbol of Pranava (AUM), is always recommended when beginning the Transmission of Loving Light, which cleanses the planet in God’s Name and in accordance with His Will and brings order to the world. Call upon the Teacher of Humans and Angels, the Master Christ-Maitreya, to heal the human organism and the body of life on our planet, Mother Earth. Sitting together, focusing on the centre of the head, immersing oneself in the light, and submitting to the divine vibration flowing through your being to the entire world, to all beings in need of God—this is the essence of this Yoga of Synthesis. Indeed, TM is Integral Yoga serving to build the New Enlightened Order, the Kingdom of Heaven on Earth. This does not work for one or two years; it is service for many generations of Builders of the Kingdom of Spirit on planet Earth.
People often wonder how much influence they can have in any given situation as individuals. Consider the following information: As noted earlier, the basic element of energy transmission work is one triangle composed of three people. Adding one more person to this basic group increases the number of possible triangles to four. If two more individuals join, creating a group of five, ten triangles can be formed. If one of these individuals brings a friend, there will be twenty triangles. Seven people form thirty-five triangles. Eight people form fifty-six triangles; nine people form eighty-four; ten form one hundred twenty! The more people in the group, the greater the difference your presence or absence makes! The unification of souls in the Light of Spirit is the fundamental spiritual practice of the higher Enlightened Humanity. One might say that each absence from the Transmission of Light group is an act of harm to the current humanity as a whole! It is easy to imagine humanity’s immense energetic and spiritual potential if all people focused their efforts on the work of Transmission Meditation Groups!
Raja Yoga of Śigatse
Raja Yoga (Raaja Yoga ) is an ancient lineage of spiritual teaching initiated in deep antiquity by Chohan Śiva Yogeśvara and was more widely practised during the Golden Age (Satya Yuga) of humanity’s existence. Originally, Raja Yoga was known by the term Uro Yoga, which means the Yoga of Light or Luminous Union, or Reconciliation with the Light. The term Raja Yoga became established in the ages following the Golden Age because Uro Yoga was the spiritual practice of ruling Sage-Kings (particularly those of the solar dynasty of Ayodha) and hence, we have the Royal Yoga or, better, the King’s Yoga, signifying Royal Reconciliation. Many different schools and spiritual traditions describing themselves as the Royal Art has emerged based on the knowledge and practice of Royal Yoga. Uro Yoga is one of the 12 lines of initiatory transmission of Yoga that Lord Śiva established for humanity as paths to elevate souls back to Salvation and the Enlightened dimensions of existence. From its very name, we can infer that the key and central practices of Uro Yoga, or Yoga of Light, are all meditative practices involving Light! Today, only a very few Yoga practitioners have anything to do with Raja Yoga, although many claim a connection to it. The Theosophical concept of Raja Yoga, described as the practice of Yama and Niyama, Asana and Pranayama, Pratyahara and Dharana, as well as Samadhi, has nothing to do with authentic Raja Yoga. It originates from the stages of traditional seven-step Hatha Yoga, which is also an initiatory line of spiritual transmission. The authentic transmission line of Raja Yoga is a 12-step initiatory school of spiritual Realisation. In addition to its 12 fundamental steps, it includes six additional steps of the Higher Order of Uro Yoga (Uro Yoga Mahaa Sangha or Kalkina Sangha).
The stages of authentic Raja Yoga lead to the spiritual, heavenly Temple of Śigatse (Śigatse Aśrama), which gathers Souls Enlightened with Divine Wisdom and Omniscience. The higher part of the Śigatse Temple, forming the Brotherhood or Order of the Golden Robe (Robe of Dharmakaya), is known as the Temple of Kalkin (Kalkina Aśram). Kalkin is a spiritual figure who serves as the Spiritual Teacher and Guide of all humankind (Jagadguru). The idea of this spiritual Master is vividly present in all world religions: as Buddha Maitreya in Buddhism, Imam Mahdi in Islam, the Messiah in Judaism, Saoshyant in Zoroastrianism, and the Christ of the Advent in Christianity. To varying extents, all religions refer to this spiritual figure, Jagadguru Kalkin, the spiritual head of all authentic Raja Yogis. The Temple of Kalkin brings together souls at the stages of the Higher Order of Uro Yoga. The path of Raja Yoga was the path of the True Religion of the Golden Age, the original universal religion of humankind, and every religion contains some remnants of the elementary spiritual practices of the initial stages of Raja Yoga. Practitioners of Raja Yoga acknowledge the fundamental spiritual truth that all religions in the world are, in essence, one religion and one path leading to Liberation and Salvation. Therefore, when studying the spiritual teachings of all existing religions, Raja Yogis focus on what all religions teach in common, as this clearly represents the pure teachings of the original primordial religion of humanity—the pure foundational spiritual teachings of Raja Yoga.
The Royal Path (Raja Marga) leads primarily to the Golden Flame of Divine Wisdom, the central altar of the Heavenly Temple of Śigatse, which exists in a dimension above the physical Tibetan town of Śigatse (Shigatse). A probable remnant of the ancient Uro Yoga of the Golden Age is the belief held by various religions that they are the only true path intended for all humanity. This was indeed the case during the Golden Age throughout its duration, which lasted nearly 1.8 million years (1,728,000 years)! Raja Yoga, therefore, is the original, deeply mystical Spiritual Religion of humanity and is suitable for every individual to practice. We can realise that contemplating the radiance of the Golden Light or the Golden Flame is an essential and pivotal spiritual practice. The primary centre of concentration is the Heart Lotus, as its 12 petals symbolise the 12 stages of awakening Consciousness (Middle Self), or Ćittam. Consciousness, or Ćitta, is the energy of the Divine Soul (Jivatman) residing in the heart centre within the chest. Raja Yoga includes numerous spiritual practices related to the heart centre beneath the sternum, called Anahata. Contemplating the cosmic, spiritual energy of the Zodiac Signs corresponding to the petals of Anahata, along with their respective syllables and sounds, starting from the energy of the Capricorn Sign, belongs to the advanced spiritual practices of the ancient Uro Yoga widely practised by humanity during the Golden Age.
The remnant spiritual practices found in various religions, which are the remains of authentic Raja Yoga, are three classical auxiliary yogas commonly practised and recommended today by various Spiritual Teachers, usually individually and separately, rather than as one integrated system of spiritual development. These are known respectively as Karma Yoga, Bhakti Yoga, and Jñāna Yoga. We have listed them in the order in which they represent the initial stages of the First Great Circle of the teachings and practices of ancient Raja Yoga. The First Great Circle of Raja Yoga is referred to as Brahma Vićāra, which suggests penetrating and merging into God! Adepts at these initial stages learn to feel and experience the Presence of God as the all-pervading luminous Universal Spirit, Brahman, and learn to merge their consciousness into the Consciousness of God, or rather, into the all-pervading Holy Spirit (Universal Spirit). Bhakti Yoga is vividly present in practically every religion, as it is simply fervent prayerfulness and adoration of God through spiritual songs (Bhajan), thanksgiving, supplication, or worship prayers (Brahmaćintani). Unfortunately, practising Bhakti Yoga without a solid foundation in the Path represented by Karma Yoga does not yield good results or significant spiritual progress. Karma Yoga means unifying all our actions and life pursuits into one cohesive and harmonious stream of life and offering one’s own Work to God. The Karma Yogi works as if they were working only for God, and whatever they do, they perform their Divine Service diligently, honestly, and solidly. Honest and diligent work offered to God is the life posture of the Karma Yogi, which is their spiritual practice. A person must learn to accept, like, value, and respect their work and all life activities. Only with such an attitude and life practice is the adept properly prepared to undertake the second stage of the Path of the Golden Flame, which is the stage of Adoration and Worship of God!
Jñāna Yoga, the third stage, represents a period of acquiring deep and comprehensive knowledge directly heard and coming out of the mouth of the Guru, who is a Divine Sage, a Rshi. At this stage, the adept is imparted extensive spiritual and religious knowledge on all fundamental mystical topics, such as Prāṇāpāna (Breathing), Yantra Jñāna (Knowledge of Symbolism), Metaphysics (Knowledge of elements, transformation processes, and synchronisation with God), Ethics (Principles of Conduct), and many others. The Karma Yoga stage must result in the development of Faith in God and Trust in God (Śraddhā) and the Guru. Bhakti Yoga must culminate in successfully overcoming trials and tests that arise before the adept. The third stage must manifest through patient meditation on all spiritual teachings, intelligent assimilation of knowledge, personal understanding, and insight. Permeation (Vićāra) of God (Brahman) is directly proportional to the level of awakened and developed Faith and Trust. However, at the third stage, the student’s Faith transforms into a form of recognition where the student Knows God exists and knows God through personal experience! The first stage of practice signifies enhancing life abilities, efficiency, and spiritual development through positive engagement in life and work and achieving goals in the material world. The Karma Yogi is adept in the Village of Questions, a listener who asks increasingly profound questions. The Bhakti Yogi resides in the Village of Love, actively engaged in cultivating love for the Creator, igniting and sustaining the flame of Divine Love through fervent prayer (Brahmaćintani). The adept at the third stage is immersed in the Village of Knowledge, diligently studying religious and spiritual knowledge and seeking what is common across all religious systems. Mere studying Divine Knowledge without the foundation of Karma and Bhakti Yoga is fruitless and will not lead to spiritual growth; it may even have adverse effects, as shown by the example of Viroćana (Lucifer), a disciple of Lord Brahmā (God the Creator). Viroćana studied spiritual knowledge while entirely neglecting Bhakti to God, his Guru. He fell into pride and arrogance, abandoned his Guru, and descended into a demonic downfall in the lowest hells, becoming the ruler of evil spirits.
The higher, fourth stage involves the intense practice of Vairagyam, which means detachment from material things and people, as well as desirelessness, combined with intense Concentration exercises (Dharana). This fourth practice circle is often called Dharanaćakram or the Circle of Concentration. The practice focuses on overcoming the illusion of possession and attachment to material objects, things, and people. It especially emphasises intense Upasana, or concentration on the essence of God, often in the form of an Avatara (Descent), a divine human being at the ultimate and mystical stage of spiritual Realisation. All great Prophets, Avatars, founders, and renewers of the Primordial Religion are objects of profound Concentration and Upasana. An essential spiritual exercise introduced at the fourth stage is alternate nostril breathing, known as Vamakrama, which becomes a fundamental practice in authentic Raja Yoga from this level of initiation.
The foundational stage of Karma Yoga requires the practitioner to become sensitive to and open to the subtle energies in Nature (Rudram), known as the Elements (Tattwa). Thus, the introduction to Raja Yoga places considerable emphasis on simple contemplations of Nature’s Elements: rocks, earth, mountains, rivers, lakes, seas, rain, burning fire, the sun, open winds, and the expansive energy of the Divine Spirit—Ether, which permeates the four fundamental elements that compose the material plane. Familiarising oneself with the energies of earth, water, fire, wind, and space (ether, sky) must bring a deeper sensitivity to Nature and its elemental forces. More profound and intensive practices with the elements and interdependence with Nature (Prakṛti Asraya) are undertaken by the adept of Uro Yoga at the fifth stage of practice. However, this requires the development of strong Concentration and Detachment. Karma Yoga purifies and harmonises the physical and energetic body (Liṅgaśarira). Fervent and worshipful Bhakti Yoga enables deeper cleansing and harmonisation of the astral-mental sheath (Kāma Manas). If Jñāna Yoga imparts proper, spiritual, useful, and helpful knowledge, it allows synchronisation with the plane of the spiritual, causal Mind (Sutramanas), from which spiritual inspiration, enlightenment, and support are drawn. At the sixth stage of the initiatory practice of Raja Yoga, the object of Concentration is our profound inner dependence on God the Creator (Brahman) and His messenger (Avatar) and this awareness is realised deeper, what is known as the process of Brahma Asraya (Divine Connection).
This is the introductory outline of the ancient royal Raja Yoga of Śigatse on its six lower, lunar stages! It is worth noting that traditional Indian and Persian Sufi schools are organised as spiritual practices of the Uro Yoga Path, also possessing a 12-step initiatory transmission analogous to the ancient Śivaite Raja Yoga. We have thus outlined the foundations of practice in the Esoteric School of the Sufi Order. Ancient Slavic esoteric initiation cults of Jesse (Yesse) and Bies also shared much in common with Raja Yoga! At the same time, those interested in practising Raja Yoga independently should be aware that only the major and more commonly encountered practices of Raja Yoga school have been discussed here—not the entire program of practices in detail!
The Himalaya Master