Use of Mantra
· chanting mantra aloud
· chanting mantra
internally
more external
(gross)
more internal
(subtle)
· parrot-like repetition
· repetition with feeling
more external
(gross)
more internal
(subtle)
· repeating mantra with
conscious willpower
· allowing mantra to arise
and repeat itself
more external
(gross)
more internal
(subtle)
· intentionally repeating
mantra fast
· allowing mantra to come
at its own speed
more external
(gross)
more internal
(subtle)
· with mala (using the
active senses)
· without mala (not using
the active senses)
more external
(gross)
more internal
(subtle)
· counting mantras
· not counting mantras
more external
(gross)
more internal
(subtle)
· mantra as word/meaning
· mantra as a feeling
· mantra as constant
awareness
· mantra as soundless
sound, silence
more external
(gross)
more internal
(subtle)
· not allowing mantra to
"lead" you to silence
· allowing mantra to "lead"
you to silence
more external
(gross)
more internal
(subtle)
· internally "speaking" or
"reciting" the mantra
· internally "listening to" or
"remembering" the
mantra
more external
(gross)
more internal
(subtle)
· pushing away thoughts
with mantra
· allowing thoughts to go
through the mind before
remembering the mantra
more external
(gross)
more internal
(subtle)
· approach that "japa"
means reciting mantra
· approach that "japa"
means listening to mantra
more external
(gross)
more internal
(subtle)
· approach that "ajapa"
japa means automatic
repetition of mantra
· approach that "ajapa"
japa means constant
awareness of mantra
more external
(gross)
more internal
(subtle)
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The subtle aspects of mantra
A mantra has four bodies or koshas (sheaths). First, as a word, it has a
meaning; another
more subtle form is its feeling; still more subtle is a deep, intense and
constant awareness or
presence, and the fourth or most subtle level of the mantra is soundless sound.
Many students
continue repeating or muttering their mantra throughout life, but they never
attain a state of ajapa
japathe state of constant awareness without any effort. Such a student
strengthens his
awareness, but meditates on the gross level only.
The Art of Joyful Living, p. 231
Mantra should be repeated with meaning and feeling; parrot-like repetition is
not of much
use. Repeating mantra merely with the rosary [mala] and tongue is a very
inferior sadhana. It
won't do merely to complete a given count
Book of Wisdom, p. 33
To go to the subtler aspect of mantra, then you, like the sages, must go to the
silence. You
go to the silence, you go to the silence, you go to the silence.
Path of Fire and Light, Vol. II, pp. 140, 164
My way of using the mantra is different from yours, because I do not want to
fool around
with the process. I sit down, and I observe my whole being listening to the
mantra. I do not
remember the mantra or repeat the mantra mentally, because then the mind
repeats many things.
Instead I make my whole being an ear to hear the mantra, and the mantra is
coming from
everywhere. This will not happen to you immediately in meditation, but when you
have attained or
accomplished something, then this will happen to you.
The Art of Joyful Living, pp. 127-128
Clearing the clouded mind
The mind usually remains clouded, confused, and undisciplined in the external
world,
where everything seems to move and change. Because the mind itself is confused,
even learning
how to collect data correctly, or accurately perceive the external world, is a
serious problem. For
meditators, it becomes possible to collect the data and impressions exactly as
they are. Such a
person sees things clearly, while in contrast, the clouded mind remains
distorted and dissipated.
Meditation and Its Practice, pp. 91-92
When the senses are untrained, they will give you distorted input and that
creates constant
confusion within. If you have accepted that there is confusion in your mind,
and if you understand
that, then nothing will lead you astray. But if you don't have that
understanding, and if you enjoy
that confusion, then your mind will create chaos within. That confuses you even
more, and there
will be no end to your confusion.
The Art of Joyful Living, p. 163
Purifying buddhi is the most important task
Saucha means cleanliness and purity, both of the body and the mind. Purity of
the body is
easily practiced, but purity of the mind needs a sincere, honest, and constant
effort. And once
purity of mind is attained, then one is fully prepared for the inner voyage. To
achieve this state,
one should cultivate constant awareness by being mindful all the time. To
purify the buddhi, or the
faculty of discrimination is the most important task.
When one remains always aware of one's thoughts and learns to discriminate
between pure
and impure thoughts, helpful and disturbing thoughts, he develops the sense of
determination and
strengthens his will, and thus does not allow the seeds of impure thoughts to
grow within. When the
faculty of discrimination is sharpened and a student knows that impure thoughts
lead to greater
bondage and create obstacles, he then strengthens the pure thoughts.
Choosing a Path, p. 125
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Scriptures, sages, and self-study
Svadhyaya is a study leading to the knowledge of Self-realization. This study
is conducted
on two dimensions and not simply by studying the sayings of the great sages, or
the scriptures. The
sayings of the great sages do inspire and support the student in the pursuit of
his practices. But
studying one's own thoughts, emotions, deeds, and actions is the real study.
The scriptures and
other books of spiritual value help the student, for many great sages and yogis
who have trodden
the path of enlightenment have imparted their direct experience, and such
knowledge is very
helpful, especially when the student faces obstacles on the path. Mere study of
the scriptures is the
sort of information that is really not knowledge, but only a part of knowing.
We intellectually know
many things, yet our ignorance is not dispelled.
By self-study, or studying within and without, we experience directly that
which dispels the
darkness of avidya, or ignorance. The great sages, the yogis, impart their
practical experience, and
this rational acceptance of spiritual truths leads the student to the higher
state, the source of
intuition. The finest source of all knowledge opens itself and then the true
understanding of life and
its purpose is understood. Only when one has carefully learned the study of his
own internal states
will the true knowledge of the Self begin to dawn.
Choosing a Path, pp. 127-128
Advancing in Meditation
A time comes when meditation stirs the unconscious mind and brings forward
hidden
impressions. It quickens the method of analyzing, understanding, and surveying
the unconscious.
Enlightenment Without God, p. 92)
If you are emotional, use anahata chakra, the center between the two breasts.
If you are
intellectual, or think much, use ajna chakra, the breath chakra, between the
two eyebrows. In no
way, at this point, should you meditate on the crown chakra, or any lower
chakra. If you meditate
on the crown, on sahasrara chakra, you might hallucinate.
There is a tiny circle on the space between the two eyebrows. In the center of
the circle,
there is an unflinching, milky white flame steadily burning. Sound and light
come from within.
Either you should strengthen visualization or you should engage your mind in
listening to the sound
coming from within. Those who listen to the sound within begin to hear the
anahata nada, the inner
sound. When an aspirant is able to make his whole being into an ear, he hears
the sound of anahata
nada. Finally, you'll hear the sound like OM; your whole being vibrates from
within, though your
body is still. Your mind is being led by the mantra, toward the silence. When
your mind is not
following the subtle sound of the mantra, then it becomes aware of the
illumination of ajna chakra.
Suddenly your mind enters into something like a tunnel, that leads you to the
gateway of
sahasrara chakra, the thousand-petaled lotus.
First Step Toward Advanced Meditation (audio tape)
When the consciousness of the mantra is deepened, the mantra is able to guide
the mind in
the inner world. The student is then taught to be aware of the inner light that
already burns without
flickering. The light which is within us is the finest and best form upon which
to meditate. The
mind then begins to see clearly; it is no longer clouded. Then the light of
consciousness and mantra
become one, because at that stage the mantra is not actually remembered, but
its meaning and
feeling are revealed. When one develops the feeling of constant awareness of
the mantra, it unites
with the mainstream of consciousness where light and sound are inseparably
mingled. In a higher
stage sound and light are united, and in the highest state pure Consciousness
alone exists.
Perennial Psychology of the Bhagavad Gita, p. 246
Bindu means a point or a dot, and in bindu-bhedana the bindu is visualized at
the ajna
chakra as a tiny transparent pearl until the vision is clear. Then the
visualized pearl-like bindu is
moved to the sahasrara chakra. In this practice the bindu is regarded as the
essence of the mind,
and the mind is enriched by direct contact with the resulting superconscious
