Accentuation of personality traits. The concept of character accentuation: definition, essence and severity

Number of hours: 3.

Knowledge, skills, skills: comparative sound-letter analysis of om-mo syllables.

Dictionary: syllable (part) of a word.

Work on direct and reverse syllables.

Interdisciplinary connections (integration in the lesson): working with a mosaic, laying out the syllables om-mo.

Social connections (connection with life;: finding the syllables om-mo on the table.

Equipment: split alphabet, large mosaic, primer.

Topic 9. Exercise in composing and reading syllables am-ma, um-mu, om-mo

Number of hours: 3.

Knowledge, skills, abilities:

1. Sound-letter analysis of the syllables am-ma, um-mu, om-mo.

2. Compilation of the word ma-ma and sentences with this word.

Types of work on the development of oral speech:

1. Activation of visual and auditory perception.

2. Compiling a sentence with the word "mother".

Interdisciplinary connections (integration in the lesson): laying out the words “mother” from the letters of the split alphabet.

Equipment: split alphabet, syllables, primer.

Topic 10. Sound and the letter "s"

Number of hours: 10.

Knowledge, skills, abilities:

Identification of the "s" sound.

Introduction to the letter "s".

Words that start with "s"

Reading the letter "s".

Dictionary: owl, nightingale, bullfinch.

Types of work on the development of oral speech:

1. Activation of the dictionary.

2. Naming words according to the subject picture.

3. Drawing up proposals on issues.

Interdisciplinary connections (integration in the lesson):

1. Modeling the letter "c".

2. Pattern hatching.

Social ties (connection with life): name foods (salt, sugar, soup). Select the "g" sound.

Equipment: the letter "s", a split alphabet, subject pictures of birds, riddles about food.

Topic 11. Syllables and words with sound and letter

Number of hours: 4.

Knowledge, skills, abilities:

1. Compilation and reading of reverse syllables ac, os, mustache.

2. Direct open sa, so, su.

3. Comparative sound-letter analysis of the syllables as-sa, os-so, us-su.

Types of work on the development of oral speech:

1. Development of auditory and visual perception.

2. Exercise in syllable reading.

Interdisciplinary connections (integration in the lesson): laying out words from a mosaic.

Social connections (connection with life): the game "Pump".

Equipment: mosaic, syllables, table, primer.

Topic 12. Sound and the letter "X"

Number of hours: 10.

Knowledge, skills, abilities:

1. Isolation of the sound "y".

2. Acquaintance with the letter "x".

3. Syllables, words with the letter "x".

4. Comparative sound-letter analysis of direct and reverse syllables ah-ha, oh-ho.

Dictionary: bread, halva.

Types of work for the development of oral speech:

2. Composing and reading the syllables ah-ha, oh-ho.

Interdisciplinary connections (integration in the lesson): laying out the letters “, t” and syllables from sticks.

Social connections (connection with life): an excursion to the bakery, confectionery.

Equipment: letter<а», слоги, мозаика, букварь, загадки о хлебе, халве.

Topic 13. Composing and reading words with sound and the letter "l". Making sentences with these words

Number of hours: 2.

Knowledge, skills, abilities:

1. Oral compilation of the words "choir", "tail".

2. Work on making sentences with these words.

Vocabulary: chorus, tail.

Types of work on the development of oral speech:

1. Activation and enrichment of the dictionary.

Interdisciplinary connections (integration in the lesson): modeling the letter "g" from plasticine on cardboard.

Social connections (connection with life): Zoo game.

Equipment: the letter "x", plasticine, illustration "Whose tail?"

The Vedic sages, the first yogis, discerned subtle sounds in themselves while in meditation. In Sanskrit, they were systematized into words and phrases, called mantras. Om yoga combines asanas with the sacred syllable Om.

The syllable OM is not fictional, it has always existed, being the basis of all mantras, personifying the Highest Brahman. When pronouncing OM, a person conveys and describes the infinity of the World. Yogis call this syllable the universal vibration. According to them, the universe originated from him. It underlies the entire sound spectrum.

In the teachings of Hinduism, sounds and words are of great importance. Mind influences matter.

Mantras have come down to us in an undistorted form. They form a small text with a special sequence of words that carry positive vibrations and a powerful energy charge (sacred words).

In the physical world, there are gross vibrations that are understandable to everyone. In the energy space they are thin, and only a few of them distinguish.

Sacred words help to master all vibrations.

What does the syllable "om" mean?

To answer the question, it is necessary to understand the individual significance of sounds. The correct pronunciation of a syllable begins from the navel zone, with deep and harmonious vibrations. Rising up, a new sound "M" is formed. Comparing with Christian prayers, the syllable OM is compared with the word "amen".

It has four states:

time - space - cause;
past present Future;
birth - development - death;
spirit - mind - matter.

This syllable contains the energy of the Atman force.

In Sanskrit, it is called "pranayama", which in translation is interpreted as "sacred syllable".

Using it in a mantra, the following happens:

clarifies the human mind;
the aura is cleansed;
the center energy flows are charged;
calm.

The mantra Om distributes power everywhere, activating other mantras. It consists of the sounds "A", "U", "M". They are decoded like this:

A- human Creation and the whole Universe.
U - subconsciousness and intermediate Possessions.
M - non-manifestation, unconsciousness.

Three wonderful sounds include the expression of the Higher Cosmic Mind. The universe has endowed everything with its own vibration, frequency, mantra. But the vibration of frequencies occurs in the rhythmic consonance of the syllable.

The effect of the mantra on a person

Yogis attach great importance to meditation for the purpose of a peaceful state of consciousness. Meditation with the pronunciation of mantras is the most effective method. By pronouncing them, a person protects the mind from negative thoughts, emotions, accelerating the spiritual level of development.

Today, science is studying the impact of the sound range on a person. But a few millennia ago, yogis understood how sounds affect a person's chakras. The sounds of Sanskrit had a special effect as they they activate spiritual energy and transmit subtle chakras. A person is in a state of all-encompassing love, serenity. Focusing on the OM mantra removes obstacles to spiritual development, calms the mind. This gives rise to communication with the Higher Mind.

The collective pronunciation of sacred words enhances its impact.

How to pronounce the mantra

The syllable OM can be spoken in a voice, in a whisper, or in thought. Speaking aloud, he affects the physical reality, whispering - the center energy flows are activated. But pronunciation in thoughts is more effective, because. affects the higher dimensions and the thought form of the practitioner.

Before reciting the mantra, it is important to do the following:

Choose a quiet place, light a candle or aroma lamp.
Sit in a comfortable position. If possible, apply a yogic posture (Lotus, Corpse Pose, etc.)
Inhale and exhale deeply several times, imagining how you inhale light, joy, love.
Having identified with your desire, say the mantra.

According to yogic principles, repeat 108 times (sacred number) for 21 days. The number of repetitions must be a multiple of three.

Systematic is important. At what time and in what place to do this is a personal matter. You can apply mantras anytime and anywhere: in transport, on a walk, during work. They clean up the space very well. You can listen to the recording.

How to pronounce mantras correctly is shown in the video:

Om mantras

Each mantra has its own significance and affects a specific area of activity. Next, the most effective sacred sound combinations will be offered.

OM TRIAMBAKAM YAJAMAHE SUGANDHIM PUSHI VARDHANAM URVARUKAMIVA BANDHANAN MRITIYOR MUKHIYA MAMRITAT is a multifaceted mantra in yoga that protects against diseases and accidents. Uplifting, useful for those who are looking for a couple. To cope with the disease, it is advisable to start the practice on the flawed moon.

OM SRI MAHALAKSMIYAY NAMAH - helps to succeed in the material and spiritual dimensions, harmonizes family relationships. Gives success, wisdom, self-knowledge, humanity.

OM LAKSHMI VIGAN SHRI KAMALA DHARIGAN SVAHA - attracts material well-being, a happy life that fulfills a desire. It is recommended to pronounce three times with the sunrise, 30 days in a row.

Om Shrim Hrim Saraswattey Namaha - helps to concentrate.

AUM NAMO DHANADAYE SVAHA is a wonderful sound combination for the purpose of fulfilling a wish.

OM TRAYAMBAKAM - giving life. Prevents accidents, has a therapeutic effect during illness. It is useful to pronounce it before a trip. Say it many times, especially on your birthday for health, prosperity. Repeat 3-9-27 or 108 times.

OM MANI PADME HUM

The most popular mantra in Buddhism. In translation, "OM MANI PADME HUM" means "O pearl in the lotus flower." It is multi-meaning, unites six sacred syllables. OM MANI PADME HUM is called happiness, well-being, combining prudence with compassion.

The Dalai Lama explains that the sacred phrase OM MANI PADME HUM means the personification of the perfection of the body, speech, mind. In translation:

OM is the original reality.
MANI - a jewel, the achievement of bliss.
PADME - wisdom, lotus.
HUM - translated as the integrity of wisdom and practice.

Regular recitation of OM MANI PADME HUM cleanses karma from negativity, activates all levels of the subconscious, helps to reveal invisible abilities, and develops sympathy. Listen to the mantra OM MANI PADME HUM:

Ganesh mantras

Powerful syllable combinations that attract well-being, money. The name Ganesha is the Indian god responsible for prosperity, wisdom. With its help, difficulties in the path of the practitioner are effectively eliminated.

His mantras are read not only in order to attract money, but also before starting a business, so that success accompanies.
Genesha is described as the god of love, sincerity, strength.
A person who practices mantras has a positive effect on others, gaining wealth and prosperity, and controls monetary energy.
When pronouncing or singing sacred words, it is important to concentrate. In order to be more effective, chant 108 times at dawn.

Several Ganesh mantras are proposed, including the phrase OM SHRIM Hrim Klim with the strongest energy. It is translated as a greeting to a person who eliminates obstacles in life:

OM SHrim Hrim Klim GLAUM GAM GANAPATAYE VARA-VARADA SARVA-JANAM ME VASHAMANAYA SVAHAA (3 r) OM EKDANTAI.

VIDMAHI VAOM SHrim Hrim Klim GLAUM GAM GANAPATAYE VARA-VARADA SARVA-JANAM ME VASHAMANAYA SVAHA (3 r) OM EKDANTAY.

VIDMHI VAKRUTANDAYA DHIMAHI TAN NO DANTHI PRACODAYA.

OM SHANTI SHANTI SHANTIOM Shrim Khrim Klim Glaum Gam Ganapataye Vara-Varada Sarva-Jana Me Vashamanaya Svaha.

OM SHRIM HRIM KLIM GLAUM GAM GANAPATHAYE VARA-VARADA SARVA-JANAM ME VASHAMANAYA SVAHA. (3 times).

OM EKDANTAYA VIDMAHI VAKRUTHANDAYA DHIMAHI TAN NO DANTHI PRACHODAYAT OM SHANTI SHANTI SHANTI.

Practice effectiveness

Singing or pronouncing the sound OM, a person strives to develop his own consciousness to infinity. He wants to feel the ecstasy of enlightenment and unification with the Higher powers. All sacred scriptures, confessors, interpret this. This sacred sound helps to bring the human mind beyond its borders and reveal its true essence. Repeating it regularly with faith and diligence will surely give a result. Ordinary Om meditation will also be effective. During the pronunciation of the mantra, the person calms down, the body is healed at the physical level, all energy channels come into activity. Blocks and clamps are removed from the practitioner.

Chapter Six
Garland of words about the mantra Om

Chandogya Upanishad
Gha Om, the Udgithu, should be meditated, for the chanting begins with the syllable Om. Here is an explanation for this:
Earth is the essence of all these beings, water is the essence of earth, plants are water, man is the essence of plants, speech is man. Rich is the essence of speech, saman richa, and udgitha saman.
The essence of essences is the udgitha, it is the supreme, the excellent, the eighth.

What is a rich? What is adobe? What is Udgitha? Consider this:
Rich is speech, Saman is life breath, Om is Udgitha. Verily, speech and breath—rich and sama—form a pair.

Just as a couple, when united, mutually satisfies their desires, so this pair unites in the syllable Om.
Indeed, only he fulfills desires who, knowing this, meditates on this syllable as Udgitha.
Truly, this is a syllable of agreement. Whenever we agree on anything, we say Om; hence it is a delight. Knowing this, one who worships the Udgitha becomes a desire gratifier.

From his greatness begins the triple knowledge: Om is repeated, prescribed with Om, Om is sung. All this is for the worship of Om.

Knowing and ignorant alike perform actions due to this syllable. However, knowledge and ignorance are different. What is accomplished through knowledge, believe meditation is more effective. Indeed, this is the explanation of the syllable.
(1.1.1-10)

This syllable Om is worth meditating on because the chant begins with Om. It is explained like this:

Fearing death, the devas accepted the triple knowledge of the Vedas. They defended themselves with metrical hymns.
But, just as one sees fish in water, death saw the devas in the Hymns of the Rigveda, Samaveda and Yajurveda. Having learned this, the Davas rose from the Vedas and entered the refuge of the voice - Swara (Om).

When the verses of the Rigveda are repeated, Om is pronounced loudly; the same with Yajurveda and Samaveda. Therefore, this exclamation (Svara), the syllable Om is immortal and fearless. By accepting his help, the Davas became immortal and protected.

Whoever, knowing this, pronounces the syllable Om, enters the syllable Om - immortal and fearless, and, having received this, becomes immortal, like davas.
(1.4.1-4)

Verily, what is Udgitha is Pranava (Om), and what is Pranava is Udgitha. Aditya (Sun) is Udgitha and also Pranava because it moves forward singing Om.

"Truly, I sang to the glory of the Sun," Kaushitaki said to his son, "that's why you are alone with me. Meditate on its rays, and you will receive many sons." This is about the gods.

Now - about the body. One must truly meditate on the Udgitha, the breath of the mouth, for it produces the sound Om.
"Verily, I sang for the glory of breath. Chant the breath as many, praying for a multitude of sons," said Kaushitaki to his son.

Verily, one who knows that Udgitha is Pranava and Pranava is Udgitha corrects the faults of the Udgitha with hotri rituals - truly corrects the faults of the Udgitha.
(1.5.1-5)

The division of duties is threefold: sacrifice, recitation of the Vedas and mercy constitute the first; asceticism is the second, and the third is the life of the disciple exclusively in the house of the guru. All those (who act in this way) achieve the worlds of virtue, but only firm faith in Brahman makes it possible to achieve Immortality.

Prajapati pondered over these words; from them came this knowledge. He meditated on it, and from the meditating arose bhuh (earth), bhuvah (lower sky) and svah (higher sky).

He meditated on them, and from them came the sound of Om. As all leaves are attached to stems, so is speech associated with the syllable Om. Verily, Om is all this; verily, all this is Om.
(2.23.1-3)

Katka Upanishad
Yama said: “The syllable that all the Vedas proclaim and that all ascetics pronounce; striving for which the lives of brahmacharis (disciples) lead - that syllable I will briefly tell you. This is Om.
Verily, this word is Brahman; verily, this word is the highest. Verily, he who knows this word attains whatever he desires.

This is the best stronghold. This is the highest help. He who knows this stronghold is revered in the world of Brahman."
(1.2.15-17)

prashna upanishad
Then Satyakama, the son of Shibi, asked him (Pippalada): "Oh, Bhagavan! If someone Fedi of people meditates here for the rest of his life on the syllable Om, what world will he reach with this?"

He replied: “Oh, Satyakama! Verily, the syllable Om is both the highest and the lowest Brahman. Therefore, one who knows this achieves one or the other with its help.

If he meditates on the matra (part) a, then enlightened by it, he quickly comes to earth. The verses of the Rigveda lead him to the world of men, and endowed there with asceticism, celibacy and faith, he enjoys greatness.

But if he meditates only on the second matra, he becomes one with the mind. By the verses of the Yajurveda he is raised to the sky, the world of the moon. Having enjoyed the greatness there, he returns again.

But if he meditates on the Supreme Purusha by means of this syllable Om of the three matras, he unites with the supreme sun. Just as a snake is freed from its skin, so is he freed from sins. He is elevated by the verses of the Samaveda to the world of Brahma (Hiranyagarbha), and from him, full of life, he learns to see the all-filling. Supreme Being. There are two such verses:

"Three matras, which, pronounced separately, are mortal, but (when they are) connected one with the other, they are unmistakably pronounced. When they are correctly applied to all internal, external and middle functions, the knower does not hesitate.

With the verses of the Rigveda he reaches this world, with the verses of the Yajurveda the sky, with the verses of the Samaveda he reaches what the seers know (Brahmaloka, the world of Brahma). He achieves this through the syllable Om: the wise one achieves that which is calm, inseparable, immortal, fearless and above all."
(5.1-7)

Brikadaranyaka Upanishad
Yum is ether, Om is Brahman. The ether has existed since ancient times, the ether is the source of the wind "- so said the son of Kauravyayani. This Om is the Veda, so the Brahmins know. Through him they know everything that should be known.
(5.1.1)

Mundaka Upanishad
Taking the bow of the Upanishads, the great weapon, and putting into it an arrow sharpened by relentless meditation; pulling (string) with the mind focused on Brahman, hit, dear, in that goal - in the immortal Brahman.

Pranava Om is the bow, atman is the arrow, Brahman is called the goal. She is amazed by the concentrated man. As an arrow becomes one with its target, so it will become one with Brahman.
As it becomes multiple, it moves to the heart, where the nerves converge, like the spokes in the hub of a wheel. Meditate on Om as "I". Good luck in crossing to the other side, which is beyond darkness.
(2.2.3,4,6)

Taittirpya Upanishad
May He, the Lord, exalted in the Vedas (in the form of Om), bless me with wisdom, more immortal than the immortal Vedas. May I be adorned with the knowledge of Brahman, which leads to immortality. May my body become stronger and stronger (for meditation on Brahman through the mantra Om). May my tongue always pronounce sweet words. May I hear with my own ears. You (Om) are the storehouse of Brahman hidden by the mind. May You protect all that I have heard.

Oh Lord! Let me enter into You (Om), the storehouse of Brahman. Matchmaker! May You enter into me, O Lord. Matchmaker! I will be cleansed, O Lord, by Your thousand branches. Matchmaker!
(1.4.1,3)

Shvetashvatara Upanishad
Just as the nature of fire, hidden in its first cause (in the wood), is again and again obtained (by friction) and its subtle body is not destroyed, so the soul permeates the whole body through the sacred word Om.
Having made your body the lower piece of wood and the sacred Pranava Om the upper one, one should, by practicing meditation as friction, realize God, just as friction makes hidden fire visible.

(1.13,14)
Keeping the upper part of the body evenly, and the other parts motionless, enclosing feelings and mind in the heart, one needs to cross all the terrible (worldly) streams on the raft of Brahman (Om).
(2.2.8)

Sandilya Upanishad

Dhyanabindu Upanishad
All who aspire to liberation should consider one Akshara (the syllable Om) as Brahman. Prithvi (earth goddess), Agni (fire), Rigveda, bhuh (earthly world) and Brahma are all (absorbed) when akara (letter a), the first part of Pranava Om, becomes absorbed. Antariksha (middle world), Yajurveda, Vayu (air), Bhuvah and Vishnu (Janardana) are all (absorbed) when ukara (letter y), the second part of Pranava, becomes absorbed. Dyuh (sky), Sun, Samaveda, Suvah and Maheshvara (Shiva) are all (absorbed) when makara (letter m), the third part of Pranava, becomes absorbed. Akara is yellow in color and is said to be composed of rajo-guna; ukara--white, from sattva-guna; makara - dark in color, from tamo-guna. One who does not know Omkara as having eight parts, four legs, three bases and five controlling deities is not Brahman. Pranava is the bow, atman is the arrow, and Brahman is said to be the goal. One must aim at Him with strong concentration; thus, like an arrow, they become one with Him.

When this Highest is cognized, all karma leaves (from it, i.e. does not affect it). Cause of Ved-Omka-ra. The cause of swara (sounds) is Omkara. Omkara is the cause of the three worlds with (everything) that moves and is stationary in them. A short one (the sound of Om) burns all sins, and a long one is imperishable and brings prosperity.

Manu smriti

(2.74)

O to realize God, just as friction makes hidden fire visible.
(1.13,14)

Keeping the upper part of the body evenly, and the other parts motionless, enclosing feelings and mind in the heart, one needs to cross all the terrible (worldly) streams on the raft of Brahman (Om).
(2.2.8)

Sandilya Upanishad
You should meditate on that syllable - the only, the highest. Pranava is the fundamental principle or source of these three letters: i, u, m.

By uniting with the ardhamatra, Pranava bestows salvation. That expert in the Vedas who knows that the completion of Pranava (ardhamatra) should be worshiped (chanting Om) continuously, like a continuous stream of oil and a long sound of a bell. One must contemplate Omkara as Ishwara, as a flickering light, as the lotus of the heart. Inhaling air through the left nostril and feeling how it enters, one should consider Omkara as being in the middle of the body, surrounded by a ring of flame. It is said that Brahma is the breath; Vishnu - retention (of breath) and Rudra - exhalation. These are the Devatas (Deities) of Pranayama. Having made the atman (lower) arani (a piece of wood for kindling the sacrificial fire) and Pranava the upper arani, one should secretly contemplate God through "churning", which is dhyana (meditation). One should hold the breath as far as possible with the sound of Omkara (constantly saying it), until it stops completely.

Those who look at Om as the form of Hamsa, who is in everything, shining like millions of suns, the only one, as Gama-Agama (always leaving and coming), which is still motionless, they are freed from sins. That Manas (mind), which gives rise to deeds - the creation, maintenance and destruction of the three worlds - (later) is absorbed (in the Higher Self). This is the highest state of Vishnu.

Manu smriti
The syllable Om must be pronounced at the beginning at the end of the study of the Vedas; if Om is not pronounced at the beginning and at the end, the teaching is easy to forget.
(2.74)

The Yoga Sutras of Patanjali
The sacred Om points to Him (Ishvara).
One should chant it (Om), meditate (on it) and realize (its meaning).
Thus comes self-realization, as well as the elimination of all obstacles.
(1.27-29)

Srimad Bhagavad Gita
I am the syllable Om in all the Vedas.
(7.8)

I will briefly tell you about that state, which the experts of the Vedas call the Eternal (syllable Om) and which includes the ascetics who are free from attachments; (about that state), striving for which they observe chastity.

Having closed all the gates [of the body], concentrating the mind in the heart, concentrating the "breath of life" in the head, being in yogic concentration, pronouncing the one-syllable Om (personifying) the Supreme, thinking of Me, a person, leaving the body, reaches the highest goal.
(8. 11-13)

Chapter Seven
MANDUKYA UPANISHADA

om bhadram karnebhih srinuyama devah
bhadram pashyemakshabhiryajatrah |
sthirairangaystushtuvamsa stanubhir vyagiema devakhitam yadayyuh ||
svasti na indro vriddhashravah
swasti nah pushah vishvavedah |
svasti shstarkshyo arishtanemih svasti no brihaspatirdadhatu ||
om ishntih shantih shantih
Ohm. O God, may we hear auspicious things with our ears! O He who is worshiped, may we see the auspicious! May we enjoy the life that the gods have given us, offering prayers, with strong members of the body. May Indra send us prosperity - mighty, glorious from ancient times. May he who nourishes everything, who possesses all wealth, give us what is good for us. May the swift moving Lord bless us. May the protector of the great ones also protect us. Ohm. Peace, peace, peace.

1. harih om | omityotad aksharam idam sarva tasopavyakh-
yanam bhutam bhwad bhavishyad iti sarvam omkara eva |
yachchanyat trikalatitam tad apyomkara eva ||

om - Om; iti—thus; etat - this; aksara—word; idam - this; sarva—everything; tasya--him; upavyakhyanam--explanation; bhutam—in the past; bhavat—present; bhavisyat - that which will be; iti—thus; sarvam - everything; omkara - Om; eva - of course; yat - which; ca—and; anyat - from another; trikalatitam--transcending the threefold time; that one; api—also; omkara - Om; eva of course.

1. Ohm! This word is everything. Here is his explanation: Undoubtedly, Om is everything that was, is and will be. That which is beyond the triple perception of time is, of course, Om.

In this Upanishad, Varuna (the god of the water element), who has taken the form of a frog (manduka), glorifies Om. Thus, this Upanishad was spoken by Varuna, and one who aspires to liberation is able to study it.
Om (Pranava, Omkara) is the only symbol of Brahman, the Absolute. "This is Om"; "Om - the basis"; Yum is Brahman"; "Om-akshara (imperishable)"; "Om is Atman"; "Om is Chaitanya (consciousness)"; "The word Om is everything"; "One should concentrate the mind with a pure heart on Atman through the syllable Om, which is the Atman" - all these quotations from the Upanishads testify that Om, Brahman, Atman are one and the same.

Guru Nanak's famous mantra begins with Cam Nam Ek Omkar (True name is one Om). Om is everything. This clearly indicates that Brahman (the higher Self), symbolized by Om, is everything: what was, what is, and what will be.

Each object has a name, a name. The name and the object named by it are identical. All objects are indistinguishable from their names. There is an inextricable link between shabda (sound) and artha (object). The name is inextricably linked with the form. The name is a sound symbol. Thoughts cannot be separated from forms and symbols. When Brahma wished "May I become many!", the creation of the world began with a vibration. This primordial vibration, its sound symbol, is the syllable Om. Ohm is the most universal, all-encompassing sound. All names are indistinguishable from Om, since Om is the basis, the matrix of all sounds, words and names. Therefore, it would be more correct to say that Om contains all of them. Om is the true symbol of Brahman and only through the mantra Om can one reach Him. Just as fire and its heat, a flower and its fragrance are inseparable, so are Om and Brahman.

The syllable Om is for the realization of Brahman. Om is the only means for realizing the Immortal Self. If you know Om, you also know Brahman. Therefore, it is very necessary to have a complete understanding of the mantra Om. In this regard, the clear and detailed explanation of its meaning, which is contained in this Upanishad, is of great value. This outstanding Upanishad, which describes the way to attain Brahman through the sacred word Om, is a summary of all one hundred and eight Upanishads. Further explanations can be found in the Karikas of Sri Gaudapadacharya (the ancient commentator on Ishvarakrishna's Sankhya Karika).

As the name of an object carries knowledge about it, so with the help of Om one can cognize Brahman, the Higher Self.

The one who pronounces the words "mango tree" knows about its leaves, flowers, fruits, their usefulness, etc. As all knowledge about the mango is contained in the word "mango", so with the help of the syllable Om one can know everything about Brahman.
The sacred syllable Om denotes the all-pervading, immortal, indivisible, self-luminous, unchanging Brahman.

Akshara: This word is translated as "permanent", "immortal" and also "letter". In the Gita (10.33) Krishna says: Aksharanam akarosmi ("Of the letters I am the letter "a"). This word also denotes the one-syllable ekakshara - Om (10.25). The word akshara indicates the syllable Om, and not the immortal Brahman.
Tasyg. By "him" is meant Om.

Upavakyanam: Detailed explanation.
Everything related to the triple time (past, present and future) is Om, Brahman. And everything that is outside the influence of time (Avyakta, unmanifested) is also not separated from the sound of Om. Since the syllable Om denotes the Brahman standing above time (tricalatita), Om is also timeless. Literally, om means that which permeates everything (otam). Brahman is permeated with the syllable Om, like a fabric with a thread. Om is in everything.

As in the case of the rope being mistaken for a snake, the rope is the reality, so the real Om is the basis of everything illusory in speech. Everything is just a play on words. Thoughts, ideas are transmitted only through words. Experience is expressed only in words. The entire fabric of the world is held together by the thread of the word. The world cannot exist without a word, a name. Therefore, we can say that "everything is a word."

Names cannot exist apart from the word Om, which is Brahman. Brahman is one with Om. Atman is one with Om.

This ancient text explains the meaning of the word (akshara) Om, which has the nature of both the higher attributeless Brahman and the lower attribute-endowed Brahman.

sarvam hietad brahmayam atma brahma so'yam atma chatush-pat ||
sarvam - everything; hi - certainly; etat - this; brahma—Brahman; ayam -- this; atma - Atman (Higher "I"); brahma—Brahman; sah -- he; ayam -- this; atma - Atman; chatushpat - four-part (four-legged, four-aspect).
2. For all this is Brahman. This Atman is Brahman. This Brahman has four parts.

The Sanskrit word pada literally means "leg", "foot". In the first verse it says that Om is everything, but here it says: "All this is Brahman." Thus Om is Brahman. By "everything" is meant both the manifested and the unmanifested world. All that Om consists of is Brahman. In the previous verse it was said that the entire world of objects is a form of the syllable Om, Brahman. Now it is asserted that Brahman is not only the visible, manifested world, but also the innermost "I", Atman.

"This Atman is Brahman." Brahman cannot be shown, but some empirical facts point to its existence. For example - the existence of each person "I". Everyone is aware of the existence of his "I", no one thinks: "I am not." And the "I" of everything that exists is Brahman. And about that Brahman, the existence of which is indirectly indicated by empirical facts, about which one can read in the Upanishads, it is said here: Ayam atma brahma (soul, "I" is Brahman). That is, it can be directly perceived.

So here it is talking about direct realization of Brahman. The author touches his chest with his index finger and says: "This Atman is Brahman." It is generally believed that the soul resides in the region of the heart. The word "this" refers to something nearby. He really sees who through self-realization (atma-sakshatkara) has gained a direct intuitive perception of Brahman. And he can confidently say: "Egot Atman - Brahman."

In the Upanishads there are four (one for each Veda) maha-vakyas ("great statements"), and the fourth is from the Atharva Veda Mandukya Upanishad: Ayam atma brahma. This is anubhava-bodha-vakya - the great saying about the inner intuitive experience of aparosha-anubhuti (direct perception in meditation of the essence of "I"). This Mahavakya proclaims the unity of the individual soul and the Supreme Soul (Brahman). The three other mahavakyas are:

1. Prajnam brahma - "Consciousness is Brahman." This svarupa bodha vakya (the great saying explaining the nature of Brahman) is found in the Aitreya Upanishad of the Rig Veda.

2. Aham brahma "smi - "I am Brahman." This anusandana-vakya is taken from the Brihadaranyaka Upanishad of the Yajurveda.

3. Tat shvam asi - "You are That." This is upadesha-wakyanz
Chandogya Upanishads of Samaveda. The teacher tells the student: "Child, you are That, You are Brahman. Realize this and be free."

Chatushpad: "four-legged", "four-part". Pada is translated as "foot" or "instrument". Vishva (jagrat-avtastha, wakefulness), Taijasa (svapna-avastha, dreaming sleep), Prajna (sushupti-avastha, deep sleep) and Turiya (superconsciousness, identical with Brahman, Atman) are the four legs or states of the Atman.

As 25 kopecks are contained in a fifty-kopeck piece, and that one is in a ruble, so Taijasa includes Vishva, Prajna - Taijasa, and in the end Turiya absorbs Prajna. The fourth state is achieved through the successive absorption of the lower states by the higher ones. Pada is the "instrument" that helps to reach the turiyas.

Vishva is an individual soul, aware of gross objects in the waking state, reflective consciousness (chaitanya, chidabhasa). Taijasa is the reflective chaitanya (soul) that perceives subtle objects in dreams. Prajna is the soul experiencing the bliss of the state of deep sleep. Vishva, taijasa and prajna are one. The experience of Prajna in deep sleep is expressed by waking Vishva.

It is Vishwa who says, "I slept wonderfully last night. I don't remember anything."

jagaritasthano bahishprajnyah saptanga jonavimsa-timukhah sthulabhug vaisvanarah prathamah padah ||
jagaritasthanah--the realm of wakefulness; bahih praj-nyah--one whose consciousness is externally directed; saptangah--sevenfold; ekonavimsatimukhah--one with twenty mouths minus one; sthulabhuk--enjoyer of gross objects; vaisvanarah--Vaishvanara; prathamah—first; padah--foot, part.
3. The first part is Vaishvanara, whose realm is wakefulness, who knows external objects, who has seven body parts and nineteen mouths, who enjoys gross objects.

The text now begins to explain what parts make up Om. Under the influence of avidya (ignorance), Vishva, the soul in the waking state, enjoys the gross objects of the external, visible world.
The seven parts of the body are:

1. Heaven is the head of Vaishvanara (Vishva).
2. The sun and moon are His eyes.
3. Air is His breath.
4. Fire (ahavanya - one of the three fires in the agnihotra sacrifice) - His mouth.
5. The space between heaven and earth is His torso.
6. Water - His kidneys or bladder.
7. Earth - His feet.

Nineteen mouths:
1. Five jnana-indriyas (perceiving senses): ears, skin, eyes, tongue and nose.
2. Five karma-indriyas (organs of action): mouth (as the organ of speech), hands, feet, organs of excretion and reproduction.
3. Five pranas: prana, alana, samana, vyana and udana.
4. Antahkarana, consisting of manas (mind), buddhi (mind), chips (subconscious mind, cognitive ability) and ahamkara (ego).

These nineteen are called mouths, because with them the jivatma (soul) “tastes” the gross objects of the Universe. They are the ways in which knowledge and experience come. The text here describes Vaishvanara or Vishva, not Virata.

Virata is the universal, macrocosmic aspect of Ishvara, while Vishva is the individual aspect, the microcosm. The sum of all Vishvas is Virata. The whole world is the body of the Virat Purusha (Universal Man). The human body is the universe in miniature. The astral body (linga deha, sukshma deha) of the jiva is part of the astral body of Hiranyagarbha. And the total sum of all causal bodies is Ishvara.

Vaishvanara: Para means "to lead"; he leads all Vishwas to enjoy gross external objects. Or pair may be the collective name for all beings of the objective plane. Jagrat is the state in which the individual soul enjoys gross sense objects through the nineteen organs. Jagrat Avastha (wakefulness) is the last stage in the evolution of the Universe, but the first in the order of involution. This is followed by dreaming and deep sleep. Such is the sequence of experience, the reverse of the process of creation of the Universe. It is only when we are awake that we know about sleep.
First, the nature of gross objects is known. Then one can gradually move on to the subtle and causal nature of things. To do this, you need to sharpen the mind through meditation and self-discipline.

On the physical plane Vaishvanara is one with Virat, on the astral plane Taijasa is one with Hiranyagarbha, on the causal plane Ishvara is one with Prajna. When the illusion of duality dissipates, you will see the unity of Atman and Brahman. Sarvam khalvidam brah-ma - everything is Brahman. There are no differences. Then you will fully understand the meaning of the Upanishadic sayings "Atman is one in all", "All is one" and "I" supports all. This unity is also described in the Madhu Brahmana of the Brihadaranyaka Upa Nishada. The Tejomaya Purusha (radiant being) in the Earth and the Amritamaya Purusha in your body are one and the same.

By order of Ishvara, Virat enters the microcosm of the body on the chariot of the mind and reaches the state of Vishva. He is also called Vijnanatma, Chidabhasa, Vyavaharika Jiva.

svapnasthano"ntah prajnah saptanga ekonavimshatimuk-hah praviviktabhuk taijaso dwitiyah padah
svapnasthanah--the realm of dreaming; antah prajnyah--one whose consciousness is inward; saptangah--sevenfold; ekonavimsatimukhah--one with 19 mouths; praviviktabhuk--enjoyer of subtle objects; taija-sah--taijasa; dvitiyah--the second; padah -- part.

4. The second part is Taijasa, whose domain is dreaming, whose consciousness is directed towards internal objects, who has seven body parts and nineteen mouths, who enjoys subtle objects.
From the impressions received in the waking state, the mind creates different kinds of objects in the dream. Under the influence of avidya (ignorance), kama (desire) and karma (activity), the mind projects the entire conscious life onto sleep. In sleep, the mind, without the help of external tools, creates strange images consisting of intricately intertwined parts. You may dream that your still living father has died or that you are flying in your sleep. In a dream, you can see a lion with an elephant's head, a cow with a dog's head. Desires not satisfied during the day are satisfied in a dream. Sleep is a mysterious phenomenon. It is more interesting than being awake.

Dream sleep is that state in which the Atman (Taijasa) perceives, with the mind associated with the waking vasanas, sounds and other objects that are (at the moment) absent from the physical plane. In the state of swapna avastha, the senses rest, and the one who knows, as well as that which is known, and the vasanas, the impressions of things that one has enjoyed in wakefulness, appear. In this state, Vishva, whose waking activity is suspended, reaches the state of Taijasa ("tejasic", associated with fieryness), which moves within the nadis ("subtle" channels of the body), illuminating with its light the diversity of the subtle world of dreams, and enjoys in according to desires.

Sutratma, or Hiranyagarbha, by order of Ishvara, enters the microcosm of the subtle body on the chariot of the mind and reaches the state of Taijasa. It is also called Pratibhasika and Svapna-kalpita.

A dream creates its own world. The mind in this state operates without limitation. Feelings enter the mind and rest. Just as a person, having closed windows and doors, rests from the outside world and does something in the room, so the mind withdraws from the outside world and acts in the dream world full of vasanas and samskaras, enjoying objects created from desires. Out of itself, on the basis of impressions received in the waking state, the mind produces and enjoys all kinds of subtle objects. In this state there is a very subtle experience of Taijasa - only in the form of vasanas, while the experience of Vishva in wakefulness is gross.

In the Brihadaranyaka Upanishad (4.3.9) we read: "He sleeps full of impressions caused by various waking and dream experiences. He takes with him the impressions of the world received in wakefulness, destroys and creates them again and sees dreams thanks to his light" . Atharvaveda says:

"They are all in the mind. They are known by Taijasa." The knower of the state of dreams is called Taijasa (Radiant), because he is made of light.

All impressions received in the waking state are imprinted in the mind, like a painting on a canvas. Although the picture is located in the plane of the canvas, it seems that it has depth. Similarly, one who sees dreams that come only from the mind experiences both the external and the internal. In sleep, the world of dreams seems to be the only real one.

Pravivikta: pra - "different", vivikta - from the objects of the waking state. Objects perceived while awake are an external reality common to all beings, while those perceived in a dream are real only to the dreamer.

Antahprajna: inner consciousness; experience gained only in the world of dreams; subtle, that is, manifesting itself in dreams, on the basis of impressions received in wakefulness. The state of consciousness in which these subtle objects are perceived is called antahprajna, internal perception. Regardless of the feelings in a dream, the impressions stored in the mind from wakefulness are perceived. The mind is directed inward more than the senses, hence the term "inner consciousness".

The microcosmic aspect of the Atman in the subtle (mental) state is called Taijasa, and its macrocosmic aspect is called Hiranyagarbha. As Virat is one with Vishva in the waking state, so Taijasa is one with Hiranyagarbha in the dream state.

yatra supto na kamchana kaman kamayate na kamchana swapnam pashyati tat sushuptam |
sushuptasthana ekibhutah prajnanaghana eva "nandamayo hyanandabhuk chetomukhah prajnas tritiyah padah ||

yatra—where; suptah--sleeping; on - not; kamchana—any; kaman - desire: kamayate - desire; on - not; kamchana—any; swapnam-sleep with dreams; pasyati - sees; tat—that; sushuptam--deep sleep; sushuptasthanah--the region of deep sleep; ekibhutah--become one; prajnanaghanah--cloud of consciousness; eva - only; anandamayah--full of bliss; hi - certainly; anandabhuk--tasting bliss; cetomukhah--whose face is consciousness; prajnyah--Prajna, tritiyah-the third; padah -- part.

5. That state is deep sleep, in which the sleeper has no desire, sees no dream. The third part is Prajna, whose realm is deep sleep, in which all experience becomes one, who is only a cloud of consciousness, full of bliss, tasting bliss, leading to knowledge (of the other two states).

The Jivatma is in deep sleep when, due to the stoppage of the functions of all nineteen organs, he does not perceive sounds and other sense objects. The functions of the mind do not manifest themselves in this state. The ego is also missing. But the veil of ignorance remains - avidya.

By order of Ishvara, one who is associated with Avyakta, on the chariot of Maya, enters the microcosm of the body of the Karana. It is called Prajna, Avichchinna, Paramarthika and Sushupti Abhima-ni. As a bird weary of flight flies to its resting place, so the jiva, tired of waking and dreaming activities, enters ajnana and enjoys bliss.

Ekibhutah: "become one." As in darkness all things merge into solid darkness, so Vishva and Taijasa, the knowledge of wakefulness and dreaming, enter into a state of unity of deep sleep. The experience of the two previous states, as it were, dissolves, melts in it. This experience is not destroyed, but remains in a potential state, like the seeds of a tree; it becomes a formless mass of consciousness - prajnanaghana.

Prajna - "all-knowing", one who knows both the past and the future; according to Sri Shankara - sarvavisaya-jnatritvam asya eva iti prajna ("one who knows all objects").

In deep sleep, the mind goes into its cause, mula ajnana, avidya. Between individual souls and Brahman is a veil of ignorance. Therefore the jiva cannot recognize Brahman. The bliss of deep sleep is avidya avrita suk-hoi - bliss shrouded in ignorance.

You can only remember what you have experienced. In the waking state, there is a memory of the bliss of deep sleep. When you wake up, you say: "I had a wonderful sleep, I don't remember anything." Although you have rested in Brahman, you have not gained any knowledge of it because of its veil. The memory of the bliss of deep sleep indicates that there is a sakshi (witness) of the three states (waking, dreaming and deep sleep). This sakshi is Brahman, the Supreme Self.

Anandamaya: "full of bliss." This bliss is not absolute. It is not the Infinite Bliss of the Atman. This is not the positive supreme bliss of Brahman that is experienced in nir-vikalpa samadhi. It's just that the mind is free from sankalpa-vikalyta (acceptance-rejection), from thoughts and doubts. It is a negative state of happiness, freedom from unhappiness.

Chetomukha: Deep sleep opens the door to the experience of the waking and dream states. He precedes them.

In deep sleep, brahmajnana (knowledge of "I") is not acquired, Man wakes up just as ignorant, he sees the world fragmented, and external objects influence him, while the one who has come out of samadhi has full knowledge of "I" and sees unity everywhere. It is not affected by mundane objects. This is the difference between deep sleep and samadhi.

esa sarveshvara esa sarvajna esho "ntariyamyesa yonih sar-vasya prabhavapyayau hi bhutanam
esah--that; sarvesvarah--the master of everything; esah -- that; sarvad-jnah--all-knowing; esah -- that; antaryami--cause; esah -- that; yonih - source; sarvasya - of everything; prabhavap-yayo--arising and disappearing; hi - certainly; bhutanam - beings

6. It is the Lord of all, it is the omniscient, it is the inner Ruler, it is the cause of everything, and it is the beginning and the end of all beings.

Sarveshvara: "Lord of all," of the entire physical and super-physical universe. All mental and physical worlds come from Ishvara. Since He is omnipotent and governs everything, He is called the Lord of all. Ishvara is not something separate from the world. Shri Shankara refuted the theory of the Naiyaikas, who recognize a supra-cosmic creator. Prajna is seen as equal to Ishvara. Just as the whole world comes from Ishvara, so wakefulness and dreams come from deep sleep. Therefore, in the previous verse it is said that the state of deep sleep leads to wakefulness and dreams.

Prajna knows everything because He resides in all beings. and all states. That is why he is called the All-Knowing. He is the antaryami (inner ruler) of all beings. He is the source of everything. All the diversity of the world came from him. Therefore, he is both the source and the place of dissolution of all beings. All beings eventually disappear into Him.

Unlike a potter who makes clay pots with tools, Ishvara doesn't need any of that. He is omnipotent. He willed and everything came into existence. As the inner ruler, he resides in all beings and controls everything. He is a substantial as well as an instrumental cause. As the lotus opens and closes, as the tortoise extends its limbs and draws them into its shell, so He manifests the world and absorbs it into Himself.

nantah prajnam na bahishprajnam nobhayatah prajnam na prajnanaghanam ca prajnam naprajnam |
adrishtam avyavaharyam agrahyam alakshanam acintyam avyapadeshyam ekatma pratyaasaram prapanchopasamam blackmail sivam advaitam caturtha manyante sa atma sa vijneyah ||

on - not; antah prajnam--inner consciousness; on - not; bahih prajnam--outer consciousness; on - not; ubhayatah prajnam--one with both types of consciousness; on - not; prajnanaghanam--cloud of consciousness; ca—and; prajnam--ordinary consciousness; on - not; aprajnam—unconsciousness; adṛṣṭam—unseeing:

avyavaharyam--having no connection (to anything); agrahyam -- inconceivable; alaksanam -- indefinable; acintyam -- unthinkable; avyapadeshyam--indescribable; ekatmapratyaasaram--one essence of soul consciousness; prapanchopasamam - without traces of the conditioned world (literally - stopping worldly vanity); santam--peaceful; śivam—all-good; advaitam—non-dual; caturtha--the fourth; manyante—is considered; sah -- he; atma - Atman; sah -- he; vijneyah--that which should be realized.

7. The wise believe that the fourth (turiya) - that which is not aware of either the inner (subjective) world, or the outer, or both, is neither a cloud of consciousness, nor ordinary consciousness, nor unconsciousness.

It is invisible, connected to nothing, incomprehensible, indefinable, inconceivable, indescribable; is the essence of the consciousness of "I", does not even have traces of the conditioned world, peaceful, all-blissful, non-dual. This is the Atman ("I"), this must be realized.

The fourth part, turiya, cannot be described in words. This is the transcendental state to be sought after through meditation. Therefore, it is described in negative terms. The Atman is incomprehensible because it is inaccessible to the senses. It is indefinable because it has no qualities, no form, no color, no sound, no taste, no smell. Of course, the reader may have doubts about the reality of the existence of such an Atman. Therefore, it is said that the Atman is the essence of the consciousness of "I", the Absolute Being, the Soul of everything, the personification of peace and bliss, one without a second, indivisible, Akhanda-akshara.

Antah-prajna: knowledge of dream impressions.
Bahih prajna: awareness of external objects.
It is alakshana, and therefore it is unthinkable.

The fourth state, turiya, differs from the waking consciousness, the dormant consciousness, from the state intermediate between sleep and wakefulness, and from deep sleep. This is pure Consciousness. Turiya is different from Isvara. Turiyas (Brahman) have no connection with the world, while Ishvara rules the world. Brahman is nirupadhika (free from upadhi - maya), while Ishvara is saupadhika (associated with maya). Brahman is the supra-cosmic consciousness, and Ishvara is the cosmic.

Strictly speaking, turiya is not a state. Turiya, Brahman is the embodiment of peace and bliss. It is the essence of all other states: waking, dreaming and deep sleep. This is Absolute Being-Knowledge-Bliss.

so'yamatma'dhyaksharam omkaro'dhimatram pada matra mat-rash ca pada akaraukaro makara iti ||
sah-on; ayam—this; atma-atman; adhyaksharam—pertaining to the akshara (mantra Om); omkara - Om; adhimatram -- pertaining to the parts; padah--quarters; matra—part; mat-rah—parts; ca; gada-quarters; akara - the letter I; ukara - the letter y, makara - the letter m; iti - so.

8. Even by sounds (words Om) is Atman; this is Omtra with her nastyas. Quarters are parts and parts are quarters. Parts of Om are: a, a lot.

In the previous verses, the Atman has been described in terms of the states of wakefulness, dreaming, deep sleep, turiyas. Atman is now considered in connection with the sound Om. This will help you meditate on this mantra. The sounds a, y, m that make up Om are analyzed, which are identified with the three states of consciousness.

jagaritasthano vaishvanaro "karah prathama matra" pter adimttvad va "pnoti ha vai sarvan kaman adish ca bhavati ya evam veda ||

jagaritasthanah--the realm of wakefulness; vaisvanarah--Vaishvanara; akaraḥ—the letter I; prathama—first; matra—part; apteh—comprehensive; adimttvat—because of primacy; va—or; apnoti—reaches; ha vai - of course; sarvan - everything; kaman—desired; adiḥ—the first; ca—and; bhavati - becomes; yah - who; evam—thus; veda - knows.

9. The first part, the sound a, is Vaishvanara, whose realm is wakefulness, because he is all-encompassing and first. Verily, he who knows this obtains everything he desires and becomes the first.
As the word Om denotes the Atman, so the matras of the sound Om represent different manifestations of the Atman. The letter I indicates Vaishvanara (the first state of consciousness). While meditating on Vaishwana-ra, keep the letter I in front of you. Just as in the alphabet the letter I precedes all letters, so Vaishvanara precedes all things in the universe. As in the word Aum the first letter is I, so Vaishvanara is the first state of the Atman.

The shruti says: "The letter I is all speech." It pervades all sounds. In the Bhagavad-gita (10.33) we read: Aksharanam akarosmi ("From the letters I am the letter "a"). In shruti it is said that "the radiant heavens are the head of Vaishvanara." Therefore, Vaishvanara pervades the entire universe.

As I am the first letter in the alphabet and the syllable Aum, so wakefulness is the first of the three states of consciousness. Knowledge about other states can be derived from the waking state. Everything perceived in the Universe consists of the perception of the three states of consciousness. Therefore, wakefulness permeates the entire universe. Western scientists and philosophers deal only with the waking state, so their data and conclusions are wrong.

svapnasthanastaijasa ukaro dvitiya matrotkarshad ub-hayatvad votkarshati hi vai jnanasamtatim samanash cha bhavati nasyabrahmavit kulo bhavati ya evam veda ||

svapnasthanah--the realm of dreaming; taijasah--taijasa; ukaraḥ—the letter, dvitiya—the second; matra—part; utkarshad—from elevation; ubhayatvat—from betweenness; va—or; utkarshati--surpasses; hi wai-of course; jnanasamtatim - the stream of consciousness (literally - "continuing knowledge"); samanah--equal; ca—and; bhavati - becomes; on - not; asya - of this; abrahmavit - one who does not know Brahman; kule—in the family; bhavati - is born; yah—who; evam—thus; veda - knows.

10. Because of its superiority, and its middle position, Taijas, whose realm is dream sleep, is represented by the letter y, the second letter of the mantra Om. He who knows this becomes great in knowledge and equal to everything. No one will be born in his family who does not know Brahman.

The letter y is above the letter i. Taijasa is also higher than Vishva, as she enjoys the objects of the subtle world. His enjoyment is very subtle. Just as u is in the middle, so Taijasa is located between Vishva and Prajna. One who knows this attains the highest knowledge. He can match everything. He treats friends and enemies equally. And in his family there will be no one who does not know Brahman.

sushuptasthanah prajno makaras tritiya matra miter apiter va minoti ha va idam sarvam apitish ca bhavati ya evam veda ||

sushuptasthanah--the region of deep sleep (without dreams); prajnyah--Prajna; makaraḥ—letter m; tritiya - the third; matra—part; miteh--because of measurement; apīteḥ—because of absorption; va—or; minoti - measures; ha va - of course; idam is; sarvam - everything; apitih - one who absorbs (everything into himself); ca—and; bhavati - becomes; yah - who; evam—thus; veda - knows.

11. Being the measure and that in which everything becomes one, Prajna, whose region is deep sleep, is the letter m, the third part of the syllable Om. He who knows this can measure everything and contain everything.

Just as a pile of rice is measured by prasgha (a measure of capacity), so during pralaya (involution) and utpatti (evolution), Vishva and Taijasa are measured by prajna. During sleep, Vishva and Taijasa plunge into Prajna and then come out of it, that is, as if they are measured by it.

During the repetition of Om, a and y sink into m, and then reappear. Similarly, the waking and dreaming states fall into deep sleep (Prajna) and then come out of it. Prajna is like a large vessel in which two smaller containers are placed - Vishva and Taijasa. In Prajna all things merge into one. Therefore Prajna is associated with the letter m.

He who knows this is able to measure everything. He can know the true nature of the world, penetrate the essence of all things. He can contain everything, that is, be the cause of everything. He is aware of his identity with the universe, Ishvara.

amatrash chaturtho "vyavaharyah prapanchopasamam shi-wo" dvaita evam omkara atmaiva samviishtyatmana "tmanam ya evam veda ya evam veda

amatrah -- having no parts; caturthah--the fourth; av-yavaharyah - not connected with anything; prapanchopasamah--one who is beyond the phenomenal world; śivaḥ—all-good; advaitaḥ—non-dual; evam—thus; omkarah--Om; atma - Atma; eva - only; samvisati--enters; atmana--by oneself; atma-nam--himself; yah - who; evam—thus; veda - knows; yah - who; evam—thus; veda - knows.

12. That which has no parts is the fourth, beyond, free from the phenomenal world, all-blissful and non-dual. Verily, this is Omkara. One who knows this merges his "I" with the Higher "I".

That which has no parts is called amatra (immeasurable). Amatra Omkara is the fourth part, pure Atman. The one who has realized the Atman, through the "I" enters the Higher "I". He gains immortality and is not born again. It becomes transcendent, as the Atman, inaccessible to the senses and intellect. Vishva is absorbed by Taijasa, Taijasa by Prajna, and Prajna dissolves into Turiya-Atman - Brahman.

To achieve Self-realization, or full awareness of Brahman, meditation on Om will help. Just as a rope mistaken for a snake becomes a rope after the illusion is dissipated, so the Om Brahman which is the sound is realized when the illusion of duality, avidya, disappears through self-realization.

Thus ends the Mandukya Upanishad

Applications

1. Nama-aparadhi ("insults" of the divine name)
It is true that the pronunciation of the divine Name brings forth two hard-to-obtain fruits: the atonement for all sins and the attainment of salvation or love of God. However, this is possible only when the Name is pronounced with faith and reverence, and the practice is free from the following flaws:

1. Reviling saints or believers.
2. Distinguish between (divine) Names.
3. Be disrespectful to the mentor (guru).
4. Treat the Scriptures lightly.
5. Consider the power of the Name exaggerated.
6. Commit sins, hoping to atone for them in the Name.

7. Consider that the Name is similar to other virtues and practices: fasting, charity, sacrifice, etc. To think that the Name itself is not enough.
8. To advise repeating the Name to an irreverent, unspiritual person who is not ready for such instructions.

9. Not to love the Name even after hearing about its greatness.
10. Hold on to your ego and attachments to objects of pleasure.
If, through inattention, you have committed one of these ten sins, the only way to atone for it is to repent of the mistake and repeat the Name again.

The Name itself is the best expiation for sins against the Name. Through constant kirtana or japa of the Name, one can realize all desires and eventually achieve moksha (liberation).

2. Questions and answers
Question: What is the difference between japa (chanting a mantra) and dhyana (meditation)?
Answer: Japa is the repetition of the mantra of the Devata.

Dhyana is meditation on His (Her) appearance and attributes, prolonged concentration on the idea of God.
Question What is japa sahita dhyana and japa rahita dhyana?

Answer: When a meditator on his Ishta Devata chants a mantra at the same time (for example, a Krishna bhakt chants the mantra Om Namo Bhagavate Vasudevaya and at the same time visualizes the image of Lord Krishna) - this is japa-sahita-dhyana. In japa-rahita-dhyana, the bhakt meditates and continues his japa until it falls off by itself. Then he is completely immersed in meditation.
Question: Can japa by itself give moksha?

Answer: Yes. Such is the mystical power of the mantra (mantra-shakti), which leads to meditation and samadhi, brings the bhakta before the face of the Lord.
Question: Should an advanced student use a rosary?

Answer: For an experienced student, this is not necessary. But he may resort to them when he is attacked by drowsiness or when his mind is tired of japa.

Question What does repeated repetition of a mantra give? Answer: It gives strength. It enhances spiritual samskaras. Question: Can I chant two or three mantras?

Answer: It is better to stop at one. If you are a devotee of Krishna, try to see Him also in Rama, Shiva, Durga, Gayatri, etc. They are all forms of the one God, Ishvara. Undoubtedly, the worship of Krishna is the worship of both Rama and Devi.

Question: How to use the rosary?
Answer: You cannot hold the rosary with your index finger. You should use large and medium. After passing one "circle", unfold the rosary and continue to touch them in the opposite direction. Do not cross the Measure (large dividing bead). Cover your fingers with a cloth so that the mala is not visible.
Question: Is it possible to practice japa while walking?

Answer: Yes; you can repeat the mantra in your mind. If japa is done with nishkama bhava (only for the sake of God-realization), there are no restrictions in it.
Question: What should be the bhava while chanting the mantra?

Answer: You should perceive your Ishta Devata as a master, father guru, friend or lover. You should have the bhava that best suits you.
Question After how many purascharanas can I realize God?

Answer: It's not about the number of repetitions of the mantra, but about purity, concentration, bhava, feeling, one-pointedness of the mind. One should not chant the mantra in a hurry, like a pieceworker contracting to do a certain job. It should be chanted with bhava, purity, one-pointedness of mind and undivided devotion.

Question How does japa burn away the old vicious samskaras?
Answer: Just as fire tends to burn, so the name of God has the inherent property of burning sins and old vicious samskaras.

Question: Is it possible to control the senses through japa?
Answer: Yes. Japa fills the mind with sattva. It destroys rajas and impulses from the mind and the indriyas (senses). Gradually the indriya can be brought under control.

Question: Can a grhastha (householder) practice Shudha-pranava japa (Om mantra).
Answer: Yes. If he has sadhana-catusthaya (four "means of salvation"), if he is free from mala (defilements of the mind) and vikshepa (tossing of the mind), if he has a serious inclination towards jnana-yoga-sadhana, he can repeat Om.

Questioner: Is it meant that by constantly repeating the mantra Om, I will merge with this sound?
Answer: Saying Om or repeating this syllable in the mind, one should feel: "I am omnipresent, pure, Sat-chit-ananda Atman." You have to merge with the sound. It requires you to realize: "I am Brahman."
Question: What is the meaning of the mantra "Om namo Bhagavate Vasudevaya"?

Answer: It means: "I prostrate myself before Lord Krishna." Vasudeva also means "All-pervading mind."

Question: How to contemplate the form of Lord Krishna and His divine qualities?
Answer: First, practice trataka (gazing) at the picture. Sit in front of her. Then close your eyes and visualize the image. Then meditate on the attributes of the Lord such as omnipotence, omniscience, omnipresence, purity, perfection, etc.

Question: I cannot repeat the mantra in my mind. I purse my lips. Mental repetition takes me longer and not all sounds are repeated. What should I do? Accompanying japa meditation, I cannot fix my mind on the Lord. And if I succeed, I stop repeating the mantra. When I again begin to sort out the rosary, the concentration on the Lord is lost.

Answer: Start by chanting the mantra loudly and then move on to upamsu japa (whispering, murmuring). Only after such a three-month practice will you be able to repeat the mantra mentally. Mental japa is more complex. It succeeds only if the mind is free from extraneous thoughts.

One cannot do both mental japa and visualization of the form of the Lord at the same time. One should look at the picture of the Lord and mentally chant japa. For beginners to fix the mind on God, the rosary helps, they bring you back to japa. During mental japa there is no need for a rosary. When you touch the rosary, you can look at the picture with the image of the Lord. At this time, there is no need to visualize his appearance mentally.

Mental japa prepares the mind for meditation on the Lord. If you are able to meditate on the form of the Lord without fear that your meditation will be interrupted by other thoughts, you can do it as much as you like. But if worldly thoughts appear in the mind, start mental japa again. Meditation comes only as a result of many years of practice. Do not be discouraged if you have not learned to meditate in a couple of days.

Question: If japa is done without understanding its meaning or hastily, will it have negative consequences for the chanter?

Answer: There will be no negative effects, but if the mantra is repeated somehow, without bhava, then spiritual progress will slow down. But there is no doubt that in this case the effect will be beneficial. It is like a flame that burns combustible objects that come into contact with it.
Question: How to determine that the mantra really benefited the sadhaka?

Answer: A sadhaka who practices mantra yoga feels the presence of God all the time. He feels the divine ecstasy and the sacred thrill of the heart. He will acquire all divine qualities. He will have a pure mind and a pure heart. His skin will "goosebumps" and he will shed tears of prema (pure love of God). He will be completely united with the Lord.

Question: Is mental japa stronger than repeating a mantra aloud?
Answer: Mental japa is of course more powerful. If it is carried out correctly, all worldly thoughts quickly leave the mind. In vaikhari (loudness) and upamsu japa (whispering) there are loopholes for the mind. The tongue may repeat a mantra, but the mind may be occupied with other thoughts. Mental japa blocks extraneous thoughts from entering the mind. In other words, when one begins to chant the mantra, the entrance gate of the mind factory closes. The mind is filled with the power of the mantra. But you have to be vigilant and see that the calm mind does not fall asleep. Desires, sleep and thoughts about sense objects prevent successful mental japa. Regular practice, sincere effort, vigilance and sensitivity will lead to complete success in mental japa.

Question: Do I have sufficient abilities necessary for enlightenment through a mantra?
Answer: Yes. You have to trust that the mantra will do it. The mantra is full of countless divine powers. Repeat it constantly. You will gain abilities, inner spiritual strength and willpower. Constant repetition will awaken the mantra-chaitanya. And you will gain enlightenment.

Question: What should be the bhava (feeling) while chanting the mantra?
Answer: When chanting a mantra, one should be either in dasya-bhava (feeling like a servant of God), or in shishya-bhava (feeling like a disciple), or in putra-bhava (feeling like a son). You can also treat the Lord as a friend or lover.

During japa, one should also feel the presence of God in one's heart, feel that sattva (purity) comes from Him, that the Mantra purifies the heart, destroys sins, desires and vicious thoughts.

3. PRAYER TO THE SUN

12. Om bhaskarayanamah I bow down to the Giver of brilliance.
Chant these mantras at sunrise. Those who repeat them early in the morning will receive wonderful health, vigor and vitality. He will be cured of all kinds of eye diseases. He will have excellent eyesight. Pray to the Sun before it rises: "O Lord, Suryanarayana, eye of the world, eye of Virat-puru-shi! Grant me health, strength, vigor and vitality." While reciting these mantras, bow to the Sun.

4. MANTRAS FOR ACHIEVING PRIVATE GOALS
Mantra for Success

Om Krishna Krishna mahayogin bhaktanamabhayamkara | govinda paramananda sarva me vashmanaya ||
O Krishna! O Krishna! O Great Yogi! O Fearless Bhakgam! Oh Govinda! O Supreme Bliss! May I manage everything.

Mantra for well-being

Om ayurdehi dhanam dehi vigham dehi maheshwari | samastamakhilam dehi dehi me parameshwari ||
Grant me long life; grant me wealth; Grant me knowledge, O Maheshwari! Grant me everything O Parameshwari! Give everything in abundance.
MANTRA FOR THE BIRTH OF A SON
(santanagopala mantra)

Om devakisuta govinda vasudeva jagatpate |dehi me tanayam Krishna svamaham sharanam gatah ||
(Women should pronounce the last word as gati.) O son of Devaki! Oh Govinda! O Vasudeva! O Lord of the Universe! O Krishna! Send me a son; I surrender to You.

Repeat this mantra 32 lakshana times, or at least one lakshana. Chant the mantra in the morning after bathing. After repeating it the proper number of times, consult a pandit (a learned brahmin) and perform a havana (fire sacrifice). Feed the brahmins, sadhus and the poor according to your ability, distribute clothes and give them donations.

MANTRA THAT BRINGS RELIEF FOR A SCORPION BITE

Om devadanavayudhde tu mathyamate mahodadhau |
jato"si pristcharajastvam svagriham gachnha mahavisa ||

In the battle between the devas (gods) and danavas (demons), when the great ocean was churning, O Vrishchikaraja (king of the scorpions), you appeared. O Multipoisonous! Retire to your home.

Bandage the bite with a cloth in the place where it hurts the most. Repeat the mantra several times. Untie the cloth and shake it against the wind (this is supposed to take away the pain). Do this 8-10 times. One who repeats this mantra at least 108 times a day (or one who has already received the siddhis of this mantra) will gain the gift of healing.

Glossary

Avarana - cover.
Avidya is ignorance.
Advaita nishtha - non-dual position.
Adishesha is a thousand-headed serpent that serves as the bed of Vishnu.
Ajnana is ignorance.
Adharma - unbelief, lawlessness.
Akasha - ether.
Akara - form; the letter a".
Akhandaikarasa (akhanda-eka-rasa) - an indivisible single emotion, bliss.
Akshara - that which is imperishable.
Antahkarana - "internal instrument": mind, intelligence, "false ego".
Ardhamatra is the inaudible sound.
Asana - the position of the body; hatha yoga exercise.
Atma (n) ("self") - the soul; Oversoul.
Ahamkara - "false ego", the material "I", oblivion of one's spiritual nature and identification with the position temporarily occupied in the material world.
Brahma-bhavana - the feeling of Brahman.
Brahmakara-vritti - spiritual vibrations.
Brahman - the Supreme Spirit; "knowing Brahman" - priest, teacher.
The Brahma Sutra (Vedanta Sutra) is one of the fundamental sources of Vedantism, which summarizes the essence of the Upanishads.
Bhava is faith.
Bhakti yoga is the path of love and devotion to God.
Vasana - subconscious, hidden desire.
The Vedas ("Knowledge") are the most ancient scriptures, as well as texts adjacent to them.
Vedanta (completion of the Vedas) is a philosophical doctrine expounded in the Upanishads and summarized in the Vedanta Sutra.
A Vedantist is a follower of Vedanta. Vikshepa - throwing the mind. Virat is the material universe. Vichara - research. Vishaya are the objects of sense gratification. Vritti - vibrations, fluctuations.
Gayatri is the mantra chanted by the Brahmins; Vedic meter.
The gunas are qualitatively different types of influence of material energy on living beings: satgva (goodness, virtue, purity), rajas (passion, activity, movement) and tamas (ignorance, darkness, inertia).
Lady - self-control.
Devas are divine beings.
Jagrat Avastha is the state of wakefulness.
Jiva is the individual soul.
Jivatma is the individual soul.
Jivanmukta - a person who, even in this life, got out of the power of the laws of the material world.
Jnana yoga is the path of knowledge.
Dharma - duty, religion, righteousness.
Karana-ajnana - root ignorance.
Karana-sharira - the body of causality.
Kirtan is the congregational chanting of mantras.
Kundalini is the cosmic energy at the base
human spine. Mala - pollution.
Manana is meditation.
Matra - measure, measurement.
Mahavakya is a great saying (from the Upanishads).
Moksha is liberation from the chains of the material world.
Mula avidya is root ignorance.
Nididhyasana - meditation.
Nirakara - that which is outside the sphere of activity; shapeless.
Nirguna - unqualified.
Omkara is the syllable Om.
Pandit is a learned brahmin.
Para-Brahman - Beyond Spiritual.
Paramatma is the Supreme Soul.
Param dhama is the highest abode.
Parvati is the wife of Shiva.
Prajapati - progenitor of mankind; Brahma.
Pralaya - "night of Brahma", the destruction of the universe.
Prana - "air of life"; one of its streams moving upwards in the body.
Pranava is the mantra Om.
Pranayama is a yoga breathing exercise.
Purusha is a person; spirit.
Raga is Indian monodic music.
Rajas - energy, passion, activity.
Rishi is a sage.
Sadhana is a spiritual practice.
Sadhaka - one who is engaged in sadhana.
Sadhana chatushtaya - four "means of salvation": viveka (distinguishing between the real and the unreal), vairagya (detachment), shadsampat (six positive qualities of character), mumukshutva (desire for liberation).
Saguna - that which has qualities.
Sakara is what works.
Samaveda - Veda of sacred chants.
Samskaras are imprints of past actions stored in the subconscious.
Samsara - the material world; cycle of birth and death. Saraswati is the goddess of learning. Sannyasi(n) is a monk. Sattva - purity, goodness, virtue. Svapna Avastha - dreaming sleep. Svarupa is the true nature of man. Surya is the sun god.
Sushupti Avastha - deep sleep (no dreams). Tamas - ignorance, inertia. Taraka is the savior.
Trataka is a long gaze at an object. Turiya - superconsciousness. The Udgitha is part of the Samana, a ritual chant from the Samaveda.
The Upanishads are the texts that make up the final cycle of the canonical code of the Vedas.
Hamsa is a swan.
Hiranyagarbha - the Universe; subtle plan of the Universe;
Brahma is the creator of the universe. Shanti - peace, tranquility. Shravana - listening. Shruti ("heard") - the sacred scriptures of the Hindus.

Accentuations- excessively pronounced character traits. Depending on the level of expression, two degrees of character accentuation are distinguished: explicit and hidden. Explicit accentuation refers to the extreme variants of the norm, it is distinguished by the constancy of the features of a certain type of character. With hidden accentuation, the features of a certain type of character are weakly expressed or do not appear at all, but they can be clearly manifested under the influence of specific situations.

Character accentuations can contribute to the development of psychogenic disorders, situationally caused pathological behavioral disorders, neuroses, psychoses. However, it should be noted that character accentuation should by no means be identified with the concept of mental pathology. A rigid boundary between conditionally normal, "average" people and accentuated personalities does not exist.

Identification of accentuated personalities in a team is necessary to develop an individual approach to them, for professional orientation, to assign a certain range of duties to them, with which they are able to cope better than others (due to their psychological predisposition).

The main types of accentuation of characters and their combinations:

hysterical or demonstrative type, its main features are egocentrism, extreme selfishness, an insatiable thirst for attention, a need for veneration, approval and recognition of actions and personal abilities.
Hyperthymic type - a high degree of sociability, noisiness, mobility, excessive independence, a tendency to mischief.
Asthenoneurotic- increased fatigue during communication, irritability, a tendency to anxious fears for one's fate.
psychosthenic- indecisiveness, a tendency to endless reasoning, love of introspection, suspiciousness.
Schizoid- isolation, secrecy, detachment from what is happening around, inability to establish deep contacts with others, lack of sociability.
sensitive- shyness, shyness, resentment, excessive sensitivity, impressionability, a sense of inferiority.
epileptoid (excitable)- a tendency to recurring periods of dreary-angry mood with accumulating irritation and the search for an object on which to vent anger. Thoroughness, low speed of thinking, emotional inertness, pedantry and scrupulousness in personal life, conservatism.
Emotionally labile- an extremely changeable mood, fluctuating too sharply and often from insignificant reasons.
Infantile dependent- people who constantly play the role of an "eternal child", avoiding taking responsibility for their actions and preferring to delegate it to others.
Unstable type- a constant craving for entertainment, pleasure, idleness, idleness, lack of will in study, work and the performance of one's duties, weakness and cowardice.

Accentuations (from Latin accentus - stress, underline) - extreme variants of the norm, in which individual character traits are hypertrophied and manifest themselves in the form of "weak points" in the individual's psyche - its selective vulnerability to certain influences with good and even increased stability to other influences.

The types of accentuated personalities have not yet been definitively determined. They are described by K. Leonhard and A. E. Lichko. However, these authors give an overly fractional classification of accentuations.

Fig.1.

We distinguish only four types of accentuated personalities: excitable, affective, unstable, anxious.

Unlike psychopathy, character accentuations do not cause a general social maladjustment of the personality.

Intensively manifesting in adolescence, character accentuations can be compensated over time, and under adverse conditions, develop and transform into "marginal" psychopathy.

Types of character accentuations

The main types of character accentuation include:

excitable;

· affective;

· unstable;

· anxious;

Sometimes accentuation borders on various types of psychopathy, therefore, in its characterization, typology, psychopathological schemes and terms are used. Psychodiagnostics of the types and severity of accentuations is carried out using the “Pathocharacteristic Diagnostic Questionnaire” (developed by A. E. Lichko and N. Ya. Ivanov) and the MMPI personality questionnaire (the scales of which include zones of accentuated and pathological manifestations of character).

Character accentuation is the extreme version of the norm as a result of strengthening individual features. Accentuation of character under very unfavorable circumstances can lead to pathological disorders and changes in personality behavior, to psychopathy, but it is wrong to identify it with pathology. Character properties are determined not by biological laws (hereditary factors), but by social (social factors).

The physiological basis of character is an alloy of traits such as higher nervous activity and complex stable systems of temporary connections developed as a result of individual life experience. In this alloy, the systems of temporary connections play a more important role, since the type of the nervous system can form all the social qualities of the personality. But, firstly, the systems of connections are formed differently in representatives of different types of the nervous system and, secondly, these systems of connections manifest themselves in a peculiar way depending on the types. For example, decisiveness of character can be brought up both in a representative of a strong, excitable type of nervous system, and in a representative of a weak type. But it will be brought up and manifested differently depending on the type.

Attempts to construct a typology of characters have been repeatedly made throughout the history of psychology.

All typologies of human characters have proceeded and proceed from a number of general ideas.

The main ones are the following:

§ the character of a person is formed quite early in ontogeny and during the rest of his life manifests himself as more or less stable;

§ those combinations of personality traits that are part of a person's character are not random. They form clearly distinguishable types that make it possible to identify and build a typology of characters.

Most of the people in accordance with this typology can be divided into groups.

One of the curious character classifications belongs to the famous Russian scientist A.E. Lichko. This classification is based on observations of adolescents.

Accentuation of character, according to Lichko, is an excessive strengthening of individual character traits (Fig. 6), in which there are deviations in the psychology and behavior of a person that do not go beyond the norm, bordering on pathology. Such accentuations as temporary states of the psyche are most often observed in adolescence and early adolescence. The author of the classification explains this factor as follows: “... under the action of psychogenic factors addressing “the place of least resistance, temporary adaptation disorders, deviations in behavior may occur.” As the child grows up, the features of his character that manifest themselves in childhood remain quite pronounced, lose their sharpness, but with age they can again appear clearly (especially if a disease occurs).

In today's psychology, from 10 to 14 types (typologies) of character are distinguished.

They can be defined as harmonious and disharmonious.

Harmonious character types are characterized by a sufficient development of the main character traits without isolation, isolation, without exaggeration in the development of any one trait.

Disharmonious ones manifest themselves with the identification of different character traits and are called accented or accented.

In 20-50% of people, some character traits are so sharp that a “skew” of character occurs - as a result, interaction with people worsens, difficulties and conflicts appear.

The severity of accentuation can be rachtic: from mild, noticeable only to the immediate environment, to extreme options, when you have to think about whether there is no disease - psychopathy. Psychopathy is a painful deformity of character (while maintaining the intellect of a person), as a result of which relationships with surrounding people are sharply violated. But, unlike psychopathy, character accentuations appear inconsistently, over the years they can completely smooth out, approach the norm. Accentuations of character are most often found in adolescents and young men (50-80%), since it is these periods of life that are most critical for the formation of character, the manifestation of originality, and individuality.

Then accentuations can be smoothed out or, on the contrary, intensified, developing into neuroses or psychopathy.

Figure 2. Scheme of character accentuation according to E. Filatova and A.E. Testicle

We can consider twelve disharmonious (accentuated) character types (according to K. Leonhard's typology) and describe their positive and negative qualities that can affect a person's professional activity - we need this to confirm the foundations of personality differentiation in terms of a person's characterological properties.

Hyperthymic type

It is almost always distinguished by a good mood, high vitality, splashing energy, unstoppable activity. Strives for leadership, adventures. It is necessary to be reserved about his unreasonable optimism and overestimation of his capabilities. Features attractive to interlocutors: energy, thirst for activity, initiative, a sense of the new, optimism.

For the people around him, it is unacceptable: frivolity, a tendency to immoral acts, a frivolous attitude to the duties assigned to him, irritability in the circle of close people.

The conflict is possible with monotonous work, loneliness, in conditions of strict discipline, constant moralizing. This causes the person to become angry. Such a person shows himself well in work related to constant communication. These are organizational activities, household services, sports, theater. It is typical for him to often change professions and jobs.

Dysthymic type

The opposite of the first type: serious. pessimist. Constantly low mood, sadness, isolation, reticence. These people are burdened by noisy societies, they do not closely converge with colleagues. They rarely enter into conflicts, more often they are a passive side in them. They greatly appreciate those people who are friends with them and tend to obey them.

People around like their seriousness, high morality, conscientiousness and justice. But such traits as passivity, pessimism, sadness, slowness of thinking, "separation from the team" repel others from acquaintance and friendship with them.

Conflicts are observed in situations that require violent activity. For these people, a change in their usual way of life has a negative impact. They are good at jobs that do not require a wide range of communication. Under unfavorable conditions, they tend to neurotic depression. This accentuation occurs most often in persons of melancholic temperament.

Cycloid type

The accentuation of character is manifested in cyclically changing periods of ups and downs in mood. During the period of mood rise, they manifest themselves as people with hyperthymic accentuation, during the period of decline with dysthymic. During the recession, they perceive troubles more acutely. These frequent changes in mental state tire a person, make his behavior unpredictable, contradictory, prone to changing profession, place of work, interests.

excitable type

This type of people has increased irritability, a tendency to aggression, intemperance, gloom, boredom, but flattery, helpfulness, a tendency to rudeness and obscene language or silence, slowness in conversation are possible. They actively and often conflict, do not avoid quarrels with superiors, are quarrelsome in a team, are despotic and cruel in a family. Outside of fits of anger, these people are conscientious, accurate and show love for children.

People around do not like their irritability, irascibility, inadequate outbursts of rage and anger with assault, cruelty, weakened control over attraction. These people are well affected by physical labor, athletic sports. They need to develop endurance, self-control. Because of their quarrelsomeness, they often change jobs.

stuck type

People with this type of accentuation "get stuck" on their feelings, thoughts. They cannot forget insults and "settle scores" with their offenders. They have official and domestic intractability, a tendency to protracted squabbles. In the conflict, they are most often the active side and clearly define the circle of friends and enemies for the day. They show dominance.

The interlocutors like their desire to achieve high performance in any business, the manifestation of high demands on themselves, the thirst for justice, adherence to principles, strong, stable views. But at the same time, these people have features that repel others: resentment, suspicion, vindictiveness, arrogance, jealousy, ambition.

A conflict is possible with hurt pride, unfair resentment, an obstacle to achieving ambitious goals.

Pedantic type

These people have a pronounced "tediousness" in the form of experiencing the details, in the service they are able to torture them with formal requirements, exhaust the household with excessive accuracy.

For others, they are attractive conscientiousness, accuracy. seriousness, reliability in deeds and feelings. But such people have a number of repulsive character traits: formalism, "chicanery", "boring", the desire to shift decision-making to others.

Conflicts are possible in a situation of personal responsibility for an important matter, with an underestimation of their merits. They are prone to obsession, psychasthenia.

For these people, professions that are not associated with great responsibility, “paperwork”, are preferred. They are not inclined to change jobs.

alarm type

People of this type of accentuation are characterized by low mood, timidity, timidity, self-doubt. They constantly fear for themselves, their loved ones, experience failure for a long time and doubt the correctness of their actions. They rarely enter into conflicts and play a passive role.

Conflicts are possible in situations of fear, threats, ridicule, unfair accusations.

People around like their friendliness, self-criticism and diligence. But timidity, suspiciousness sometimes serve as a target for jokes.

Such people cannot be leaders, make responsible decisions, as they are characterized by endless experience, weighing.

emotive type

A person of this type of character is overly sensitive, vulnerable and deeply worried about the slightest trouble. He is sensitive to comments, failures, so he most often has a sad mood. He prefers a narrow circle of friends and relatives who would understand him perfectly.

Rarely enters into conflicts and plays a passive role in them. Resentment does not splash out, but prefers to keep them in himself. Those around him like his compassion, pity, expression of joy about other people's successes. He is very executive and has a high sense of duty.

Such a person is usually a good family man. But extreme sensitivity, tearfulness repel others from him.

Conflicts with a loved one, death or illness, he perceives tragically. Injustice, rudeness, being surrounded by rude people are contraindicated for him. He achieves the most significant results in the field of art, medicine, raising children, caring for animals and plants.

Demonstrative type

This person strives to be in the spotlight and achieves his goals at any cost: tears, fainting, scandals, illnesses, boasting, outfits, unusual hobbies, lies. He easily forgets about his unseemly deeds. He has a high adaptability to people.

This person is attractive to others with courtesy, perseverance, focus, acting talent, the ability to captivate others, as well as his originality. He has traits that repel people from him, these traits contribute to conflict: selfishness, unbridled actions, deceit, boastfulness, a tendency to intrigue, shirking from work. A conflict by such a person occurs when his interests are infringed, his merits are underestimated, he is overthrown from the “pedestal”. These situations cause him hysterical reactions.

exalted type

People with this type of accentuation have a very changeable mood, talkativeness, increased distractibility to external events. Their emotions are pronounced and are reflected in amorousness.

Such traits as altruism, artistic taste, artistic talent, brightness of feelings and attachment to friends are liked by interlocutors. But excessive impressionability, pathos, alarmism, susceptibility to despair are not their best features. Failures and sad events are perceived tragically, such people are prone to neurotic depression.

Their environment of existence is the sphere of arts, artistic sports, professions associated with proximity to nature.

introverted type

People of this type of accentuation are characterized by low sociability, isolation. They are aloof from everyone and enter into communication with other people only when necessary, most often immersed in themselves and their thoughts. They are characterized by increased vulnerability, but they do not tell anything about themselves and do not share their experiences. Even to their loved ones, they are cold and reserved. Their behavior and logic are often not understood by others.

These people love solitude and prefer to be alone rather than in noisy company. They rarely enter into conflicts, only when trying to invade their inner world.

They are picky in choosing a spouse and are busy searching for their ideal.

They have a strong emotional coldness and weak attachment to loved ones.

The people around them like them for restraint, sedateness, thoughtfulness of actions, the presence of strong convictions and adherence to principles. But the stubborn upholding of one's unrealistic interests, views and the presence of one's own point of view, which differs sharply from the opinion of the majority, repel people from them.

Such people prefer work that does not require a large circle of communication. They are prone to theoretical sciences, philosophical reflections, collecting, chess, science fiction, music.

Conformal type

People of this type are highly sociable, talkative to the point of talkativeness. Usually they do not have their own opinions and do not strive to stand out from the crowd.

These people are not organized and tend to obey others. In communication with friends and family, they give way to leadership to others. Surrounding in these people like their willingness to listen to another, diligence. But at the same time, these are people "without a king in their heads", subject to someone else's influence. They do not think about their actions and have a great passion for entertainment. Conflicts are possible in a situation of forced loneliness, lack of control.

These people have easy adaptability to a new job and do an excellent job with their job responsibilities when tasks and rules of conduct are clearly defined.

Conclusion on the fourth chapter

Separate accentuated character traits are usually quite compensatory. However, in difficult situations, a person with an accentuated character may experience a violation of behavior. Accentuations of character, his "weak points" can be obvious and hidden, manifested in extreme situations. Persons with personal accentuations are more malleable to the influences of the environment, more prone to mental trauma. And if an unfavorable situation strikes at a “weak spot”, then the entire behavior of such persons changes dramatically - accentuation features begin to dominate.

character personality age psychological

Portal for the student. Self-training

Topic 9. Exercise in composing and reading syllables am-ma, um-mu, om-mo

Topic 10. Sound and the letter "s"

Topic 11. Syllables and words with sound and letter

Topic 12. Sound and the letter "X"

Topic 13. Composing and reading words with sound and the letter "l". Making sentences with these words

What does the syllable "om" mean?

The effect of the mantra on a person

How to pronounce the mantra

Om mantras

OM MANI PADME HUM

Ganesh mantras

Practice effectiveness

Types of character accentuations

Conclusion on the fourth chapter

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