Japa Review

Hari OM

Application - that is what 'Workings-days' are about!

This week you are requested to do a japa review. Click that link to go back to the introductory post on this focus technique. Follow it up with part two.

If you have already set a practice up, use this as a refresher. Check yourself on aasana, praana and so on. Let not technique become an obsession, however. The aim to release focus on the external!

If you have not previously read about this meditative aid, then you can continue reading using the japa label at the bottom of the posts or in the sidebar.

All the theory in the world is only worth something when it is put into practice!!!

Shine On

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Finally let us understand just a little more.

The mantra as it stands obviously invokes the Lord Sun and pleads to Him to illumine the intellect of the seeker. Clearly, the actual sun cannot do this; we must understand that in our inner life, the sun represents the illuminator of all experiences, the Aatman. This pure consciousness in us, around which the matter envelopments function - just as the solar system operates around the sun - is being invoked to shine ever brighter within our intellect.

If the sun were not there, all life would be impossible. Without the Aatman, all matter envelopments would be but inert and dead.

When this inner sun-of-life is appealed to for illumining the intellect, it can read as an absurd paradox. The infinite light of wisdom is never contaminated in its eternal effulgence. It is ever the same. It's intensity cannot increase or decrease.

All that is meant, then, when the devotee makes this call, is… 'may my intellect be steady without agitations; may it be clean without the dirt of passions. May the light of consciousness come to shine forth a brilliant beam of its radiance through my intellect.' In this way, our perception of the world will be clear, our discrimination subtle, judgements correct and quick and our comprehension of situations and beings precise and wise.

Contemplate thus upon the meaning and intent, the depth and breadth of the Gayatri Mantra.

This brings us to the end of this phase of study, this guidance on tuning the mind with japa and the best of mantras to use in that japa.

Over the next two weeks, you will find images of a text which Gurudev tells us is very ancient. He had been fortunate to find the original text, upon which were direct annotations by Shankaraachaarya himself. This will add another dimension to your contemplation.

Away now and commit to a daily saadhana which includes Gayatri japa!

All-Inclusive

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

In India, the Gayatri is initiated at a very early age; it is done during a ritual called 'upanayana'. In the Vedas we read of 'gayatri-diikshaa' - the discipline of gayatri. Diikshaa indicates the level of practice one must undergo in order that one may become fit for taking part in any ritual service. In strict terms, there are regulations about who can obtain this upanayana (drawing near) and when; a brahmana at five years, a kshatriya at six years and a vaishya at eight years, but no older than 16, 22 and 24 respectively. So important is this ceremony, it is considered almost as a second birth and thus those who have undergone upanayana are said to be 'dvija' - twice born.

At this time, each will also be initiated into the fourth line of the mantra - it is never a public thing. The line is for upanayana only and asserts an intimate subjective experience for the devotee, emboldening identity with the source in the 'that is this' level.  This line has been always preserved as sacred and secret and is only available to full-time seekers and self-dedicated sannyaasins (renunciates).

You may have gathered there is a hint here that the mantra has become reserved for men and that too, within certain social groupings. However, it used to be that the mantra was freely chanted among all - including women. Women also had the upanayana and learned the Vedas, taught the scriptures and the mantras. It is society (as in male-driven culture) which withdrew that privilege. Nowadays, in advaita vedanta, no distinction is made between gender or societal standing.  Indeed, there are writings within Sanskrit literature which indicate that there can be greater benefits from women chanting the mantra; men doing this japa benefit themselves, however, women performing this japa benefit all they Love, so their families and the wider community also. All who take up saadhana in jaana marg may take up this mantra japa also.

Worth noting, too, that the more people chanting this japa, the wider the net of Love which spreads. Get into it!

Check In

Hari Om

Monday is AUM-day; in search of meditation

Today, check in with your saadhana; review aasana, praana...

Move to Mantra

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The instruction on the practice of japa is complete, for now. Indeed, any further words which might be given could only ever be variations on the theme and designed to encourage the setting of discipline. As with anything, it is only in the doing that you can gain experience; it is only with trying out the things NOT to do that you will come to understand why the things given as DO dos make sense. Any student of literature cannot automatically make a published and popular author, they must spend long hours in learning the craft of writing, which cannot be given out by the words of another. The student of any of the sciences must recreate the experiments of their subject in order to understand what the originators of the science understood. No amount of reading the words in texts can replace that direct experience.

Be it pure meditation, or the use of japa as a platform towards it, only you yourself can take you through the stages of improvement and gain.

There is no getting away from the fact, however, that as human beings, we require constant intellectual stimulus in order to fund the desire for those gains and improvements. This is why we have teachers and Professors; aachaaryas and Gurus. Indeed, it’s the very fact of our being human beings that we even have abstract curiosity and seek a spiritual dimension to our existence.

Along the way we need tools and supports. Japa is one such. Japa, though, is nothing without something to chant. Twirling the beads is not japa - it's merely bead fidgeting! The beads (or coins or flowers etc.) are simply an instrument of keeping count. The japa itself is the words which are used for devotional focus. Repetition of sacred words is called 'maantra' (as this word is well-known even in the West, it will be written from now in standard 'mantra', but be fully aware the first 'a' is extended as in 'Man').

The Rsis were the 'seers' of the mantras, men of wisdom who perceived the deeper significance of sound and tone, as well as meaning, within words and how they are put together. Without wishing to appear too dramatic, it may be considered that mantras are a form of 'spell'. Certainly there is a ritualistic aspect. Just as spells, to the uninitiated and disinterested can lie dormant and are a mere collection of words, to those who have taken up their purpose and know how to focus appropriately and treat the words with respect will find, over repeated use, that some benefits begin to show. Unlike spells, this is not about material gain or to work on the external world. No. This is a full 'magic of the interior'! Mantras are for those who know how to fund faith and who have a strong sense of focus. Each mantra will have an associated deity to which we can turn that focus. Deity does not necessarily mean a human-like form; it can be the form of flame, or OM. These hold deity for spiritual practice.

Whichever mantra we make use of, it is likely to have a dhyaana shloka - meditation verse - preceding it which describes that deity.

There are those in orthodox Hindu practice who will say that japa does not sit alone and that one must extend other practices from it as laid out in the upaasanaa (approach to Higher) sections of the Vedas. Things like homa (fire ceremony), tarpana (offering libations of milk and ghee), bhiksha (offering food to sadhus and numbers of others) are considered essential as part of japa yoga. Certainly these things allow for humility and charity to be funded, but they are not actually useful in the practice of japa itself. For that what is required is a pure sincerity and faith, a clean heart and mind and, indeed, a freedom from ritualistic adjuncts. It is seen that such rituals can become their own hurdles as people fall into competition and jealousies over who has done most homa, given most or best food and such like. This happens within the Christian church also. Do we not all know those who are so identified with 'doing good' or 'getting it right' that they lose sight of the spiritual need? By all means make offerings and provide charity, but do so without attachment or expectation. Know also that such acts cannot of themselves assist in prayer or japa. Those depend solely on your own intention and level of surrender.

SAADHANA

Continue with your daily japa practice as it has been developing. Keep checking your intention and focus. As this is a busy time of year for festivals, by all means observe them, but see them in context of the greater spiritual purpose and do your best to not fall into the material and physical aspects to the extent that your saadhana is compromised. Seek to keep the spiritual front and centre.

Saadhana Booster

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Last week we read about surrender. We must allow the process of japa and mantra to wash over us and permit purification. Make this week a saadhana 'booster' week. Lengthen the daily practice and enforce the discipline. It is Diwali, the time of setting new projects in place, so an ideal time to commit to saadhana!

For this week, regardless of any other mantra you may have been using till now, use only OM.

OM is the symbol of that Infinite Self, thus every prayer, every mantra, even every new endeavour ought to begin with chanting of that and that alone. All else which follows it then reverberates with the essence of OM, including the name of the Lord which we choose and also the prostrations we offer. Japa, properly undertaken, is not only a preparatory measure for meditation, it is itself a vehicle to the Higher and helps to ease our pains, reduce our imperfections and clear the path to the Infinite.

Next week we shall go again into study of the Gayatri Mantra. Till then, read over the japa notes once more. Practice, practice, practice - and may you at last begin to feel the pull and lift of japa yoga.

On Surrender

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Regularity and sincerity are the secrets to success, whether that be in spiritual pursuits or occupational. In our careers, we get nowhere by simply 'treading water' or looking for others to do the work for us.

Watch that monkey mind does not steal off with your focus; strengthen the mind against all pointless distraction, excessive desires, selfishness and passions. Become aware of how easily the mind would bind itself to these things; also to happenings of others and circumstances in which it need not involve itself. No matter how many times we are told of this, the mind is a thief and a spy and readily attaches to the world. Thus, during japa, we have to be ever alert to the unintelligent wanderings this little monkey!

Gather the best of yourself and offer it to the japa, as if in worship of this act of worship itself. This will invoke all the best out of the japa and bring its blessings upon the japist. When graced in this way, meditation comes also, as if by second nature.

It is the case, then, that effectiveness of japa saadhana is as much dependent upon the intention and surrender within the seeker as upon the physical act of rolling the beads and reciting a mantra. Indeed, it could be said of much in life, that intention is everything. When surrender is mentioned, don't think either that this has to be some kind of over-emotive, sentimental bowing and scraping or such. Spiritual surrender is not dramatic in the least, but a simple slipping from the sense of 'me' to a sense of 'we' as it becomes clear that we must join with the Higher Essence in order to heal. Prostration, though, is difficult for some, even a foreign concept to many - partly because it has been misused over history in terms of servitude and slavery. Lose all notion of this in regard to spiritual pursuit, however. Know that surrender here, is no sacrifice at all, but is in fact one of the most freeing things you can ever do.

Take, for example, a typical Iishta-mantra; Om Sri Rama NamaH, or Om Namo Naaraayana, let's say. The namo or namah here means 'my prostrations'. Hence, To the Glory of Rama I prostrate, or In Glory, my prostrations to Naaraayana. In Sanskrit culture and modern Indian society also, it is standard to bow to one's elders and to priests and before the images of the Higher in the multifarious forms - hence the usage in the mantras. However, it is not simply about keeping the head lower than those considered socially higher, it is also about making the heart humble and the intellect supple. Prostration at the mental level is about discovering the deeper, greater part of ourselves, identifying with our better nature. Through this form of surrender we tune ourselves with nobler intention and higher values.

The very nature of prostration says that there has to be a sense of lower and higher. We all of us identify with our ego personality and it is this which baulks at the concept of surrender, for the ego never permits us to think of ourselves as being 'lower'. What must be understood, however, is that within us there is also the Higher Essence, obscured by the presence of the ego. The only way to see H.E. is to drop the 'me'!

This is the purpose of the japist; to overcome the lower, ego-self, in order to unveil the Higher Essence, the supreme Divine Self. The mantra is but a formula which not only tells of the devotion to the Higher, but tells how to reach to that Essence - through surrender.

SAADHANA

Continue to practice aasana, breathwork and beadwork. Do not let up on daily practice. Make japa a part of life such that it is sorely missed when not there.

Swerving Obstacles

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

How is your saadhana coming along? Sitting here at "AV-central", one can only view the reader numbers and guess that some form of practice is taking place - or at least the intention of it. Were this a 'live study' group, each would be talking about the experience, the frustrations, the issues which arise and each would be helping and encouraging the other when resolve weakens or vaasanas come to trip us up. Remember that you can use the contacts box over here if you wish to gain personal insight on a doubt or question you have - or write a comment and share it with all the other readers here… because experience shows that if one person is having a problem with, say, holding the mala, almost certainly there will be two or three others with the same issue. Sharing spreads the burden and the responses are optimised. Whilst saadhana must be done alone, do not feel alone in your saadhana!

Let us continue looking at some of the stuff which can cause hurdles.

A key difficulty for japists - and it would be fair to say that virtually every meditator has experienced this at least once in their practice! - is sleep. It arrives by stealth, mainly to those who are successfully pacifying the mind. Particularly in early stages of this discipline this will happen, because the pacified brain, till now, has understood that if not being employed then it is supposed to switch off altogether! The learner driver initially has no problem because there is so much involved in remembering all the things required to be a fully licensed car operator. Once the driving becomes more instinctive, more 'automated' and the limbs appear to do the driving unbidden, it has been known for attention to switch away from the road, or switch off into a kind of numbness. Such complacency, particularly in the inexperienced, can result in accidents or certainly incidents of concern. Later, if we are skilled, we can do the driving safely and efficiently, but still enjoy the ride, taking in the view and observing things previously unnoticed. Similarly, japa requires mechanical attention at first, then we can lapse into a false sense of security that we have the rhythm and flow and the mind may wander onto the ironing awaiting us after… or switch off. Spiritual 'accident'! Be disciplined. Just as you would never drive a car (would you?) under the influence of any substance or at a time when most fatigued, so it is that one ought to take up japa only when ready and fresh.

Another thing which can occur, more after than during japa, is poor temper. It can arise from within the japa if the mind is not coming to attention and is, instead, wandering off to the daily worries and chores awaiting. The japist can become very self-critical and frustrated and unless good at self-monitoring, the frustration will come out as sour words or throwing of things later in the day. Similarly, as mentioned above, fatigue means we let go of self-control.  Discipline requires energy and when we are at low energy, we can slip. Old angers and jealousies will rise to the surface, either during practice, or later in the day and perhaps causing hurt to others. Come to recognise these are vaasanas bubbling up, watch them, let them flow past and then pull on the reins of self-discipline once more.

Every 'work' has its own level of energy and stamina and spiritual practices are no different. Spiritual engagement is such a subtle thing that, despite all these guidances, cannot truly be 'taught'… just as an appreciation of a work of art cannot be fully provided. Pointers can be given, general observations made which would be common to all viewers - but then the fullest meaning to each individual can only rest with those individuals. The experience can only ever be their own. Thus it is with any yoga-marg. There are common things and then there are the subtleties only the practitioner can find for themselves, through diligent adherence to what can be taught.

A japist's attemp is always to fix the mind on one thing - the Divine, the Higher Beingness. Ability to do this will vary according to various factors, but dedication is key. Such dedication will be rewarded with an easy ability to meditate, just as the driver can become experienced and drive in any vehicle and all conditions. Meditation becomes natural, second nature, and the mind is tamed. Japa, then, is a healthy and effective tool for meditation when taken up with serious intent.

Get Going

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

By now, if you are reading this, it is hoped you are already starting practice. It may be worth mentioning that another way to count is to have 108 beads loose in a bowl and another bowl to the side. A bead may be picked up and rolled as the mantra is recited then dropped into the other bowl. They would ideally be placed on the altar at waist to chest height. This method, though, is better for use in pujas and can be a tad distracting when working towards meditation. It is a place to start though.

Now then… mantras. A mantra can be considered as a verbal symbol. It may consist of a single word (AUM) or several words/syllables. You will have gathered by now that Sanskrit is, apart from much else, a very tonal language, therefore it sits well in rhythms and pitches. In many ways it is closer to things like plain chant in the Western tradition that it is to straight prayers, which are generally only spoken and do not have any requirement of voice pitch or beat. In the Western focus, there is a tendency to perceive God as 'other' to which we must make supplication for boons, whilst in the East it is that the 'me' who is chanting or praying has become separated and is seeking to unify with the Divine once more. When praying or chanting in the West, the words are all from individuals and, although reference may be made to scripture, rarely contain actual scripture within them. In the Sanskrit tradition, all chants/prayers which are classified as 'mantra' arise directly from shaastra. Nothing of the individual using them is permitted to taint the word-symbols.

In the Western tradition the focus tends to be an attempt to bring God to ourselves; in the Eastern, it is that we seek to rise to God.

This is why the mantras are often personalised for the shishya by the Guru. There are many mantras which do not require 'permission' to use, though; given mantras are for advanced and fully-focused saadhakas. The key thing is, there is a method of reaching to the Higher for everyone, for every temperament and for every walk of life. For those who struggle with focus, the use of murti, cross or crescent form is useful, until such time as practice permits the seeker to at last meditate upon the formless.

All mantras are available to be seen within the shaastras, but it is when we change the usage (as we do in japa for example), the emphasis and pertinence of the words takes on a different 'chemistry', as it were. Much is made, in some circles, about 'Guru initiation' - this is fine in its place, but do not be put off japa or meditation practice simply because you are not yet in the presence of a true mahatma! Begin now! Delay not! Be the flower attempting to reach out to the sun in order for your petals to open… when truly available, the 'pollinator' will arrive to ensure your progress. There are plenty of mantras which can be taken up by the novice. This has been written about before (click here for post). ...indeed japa and mantras, including Gaayatri have been discussed prior; with each text and review of the procedures and techniques, however, we can either correct our current practice, or find that we learn something new. Never fall into the trap of thinking 'oh I know all this…'! Repetition and review is the essential part of learning.

Till now, also, many of you who are starting this strange new spiritual technique will have been focusing on the act itself, less than the connection it can afford with the Higher. This is perfectly normal. Important to remember, though, as you progress with practice, that the aasana, the beads, the Iishta devata even the japa itself are but 'levers'. They are tools to aid the process of tuning the mind to the Divine. Let not the actions become the only thing happening in japa meditation. Be warned, it is all too easy to fall into habit and 'lip service'. Chanting can become automatic whilst monkey mind is off playing elsewhere!!!

Japa must be an all-out, full and intense exercise in focus on one thing and one thing only. Brahman/Yeshu/Om. Pour your whole being into the exercise. Permit no distraction within. The ironing and washing up must not become the excuse for failure in focus.

SAADHANA

Take aasana, settle praana, lift the mala and call upon the Divine. If you have not already done so, select a mantra with which you are comfortable (see that link above) and get started! Remember, rather do little and often, than make big attempts only when you think you have time. One mala done daily will have more benefit long-term. Set yourself that goal this week - rise fifteen minutes earlier, bathe, sit and roll one mala with fully dedicated focus on the chosen mantra. Don't forget to log your own progress and observations in the little note book.

Furthermore, do not forget to review all previous writings on the subject; use the labels host on sidebar for 'mantra', 'japa' and so on; some posts will be available in more than one label, but some will be dedicated. Build your memory and the wider picture. Review, review, review - do, do, do!

Rolling The Beads

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Be sure to review last week's post. Is there now a dedicated saadhana space in your home? Have you practiced aasana? The breathing and settling? Of course, it is not impossible to proceed exactly as you wish to and ignore all the evidence and guidance of the teacher, and there will still be some benefit in terms of karmic 'points' and sense of well-being. However, it is the simple case that as much as you put in, only so much you can get out. The closer you get to the discipline advised, the more likely you are to gain fullest benefit, and that too sooner rather than later.

Let us pick up the instruction. It was left at the sitting in preparation and doing the settling and regulating the breathing. Clear all mental clutter and distraction...

This having been done to your satisfaction, it is time to begin chanting your chosen Iishta-mantra as indicated last week also. Do this slowly and steadily and fill it with intent and all the Love you can muster. In this way you are invoking the bhakti element of the practice. As the rhythm builds, pick up the mala. Remember that Meru is the head bead and represents God/Brahman/Om, so it is not used as such in the japa. It serves as a marker as the mala is turned - but also can be thought of as the whole from which we move away in our incarnation and then return to through right action and experience. Thus we select the first immediate bead next to Meru. Note that the right hand alone is to be used for japa. Whilst in current times we have strong hygienic practices and the notion of a 'toilet' hand is not so much necessary now, it is still a matter of respect to observe the tradition.

Settle the mala first bead on the first joint of the middle finger, keeping the forefinger ('ego') pointed away. It is held in place with the thumb and Meru lies just below the thumb as we begin. The thumb will roll the bead as the mantra is repeated and then pull the bead down and thumb moves immediately to next bead where again the mantra is recited. This is continued until Meru appears, showing that 108 chants have occurred. If doing more than one mala, do not cross Meru, but instead, bring the thumb and middle finger together to form a loop, shake the mala onto the thumb, bring middle in under the mala and slip it back onto that finger, the thumb reaching for the first bead after Meru once more. The mala has thus been reversed and at no time do we cross the Meru. There are those who prefer to use the ring finger, keeping the thumb closed to it in loop and using the middle as the rotator. Same method is used for switching past Meru. Practice a little of both for a while and find which is most natural for yourself.

The forefinger (or 'index') is considered the 'ego' representative because it is the most used in language; it tends to come out when we want our point of view to be taken seriously, it gets shaken if we are irate, it gets pointed if we are being critical or accusative. In short, it emphasises our self-identity as well as enforcing the fact that we perceive 'other'. The aim of japa is to find unity and not exaggerate duality. Therefore be sure to keep forefinger away from mala. Remember also that the mala ought not to touch the floor. Ideally you will have adopted the 'heart centre' method, keeping the elbow bent hand level with the upper chest - if your aasana is fully balanced, this will not be difficult at all.

It is to be expected that if you have never used any form of mala or rosary before, this will feel strange and even clumsy at first. Keep at it!

SAADHANA

Incorporate the mala into daily practice now. The keyword here is 'practice' in the fullest sense. This is just the beginning - or a renewal after long absence perhaps. Any exercise requires that we build up our stamina within it. Do only one mala each session this week in order to get the body and mind used to the idea. If you find things are going very well, then by all means practice the mala switch and do a second. Do not overdo things though. Japa must never become rote, or so repetitive that it becomes a chore as a result. Japa built well becomes a 'sweet', a little reward to ourselves for getting other things in order.

Develop Dedication

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The setting of thought-image with word was our discussion last week, in order to demonstrate how interlinked the two are.  Thus the intellectual part of japa - the jnaana - is that of focus upon the words of mantra and creating the associated image. What of the devotional - bhakti - aspect?

Well, similarly, it is repetition which sets the seal. Unless we are Realised in Love, we tend as mere mortals to not automatically love something. It takes time to build love. We have to give some thought to love. Clearly, this is made easier by the continued presence of the object to be loved. We can always have our heart open for our immediate family, but the further removed our uncles or cousins are, the less likely we are to sincerely and deeply express love for them. It is not that we don't have it; but out of sight out of mind and, therefore, more tenuous the love. This speaks to the need to spend daily time with japa to make it a saadhana you first love to do and then that it transforms to love for that at which it is aimed. Constantly repeating the names of the Lord, in a dedicated and unselfish manner, we find that the chanting then stays with us even when we are not focused, just as the love and memory of our family do, throughout the day; always in the back of our mind as a motivation for our work.

It is always the repetition of thinking which seals the attachment to anything.

That which is Supreme Reality can only be reached through pure meditation. This has been proven over centuries by all mahatmas who have gone before us. However, the vast majority of us are incapable of the very deep and meaningful separation of our egos which is required to attain that goal. We require 'crutches' to aid our journey up that particular mountainside! Japa is a most valuable tool. Without the training and taming of the mind into a single point of focus, any attempts at meditation will find us wingless, as it were, flying around to all sorts of imagined landing strips. Meditation is keeping the mind hitched to one post and one post alone. Japa is the best training tool we have for this.

How to start?

To coin a phrase… just do it! With anything in life, the only way to accomplish something is to involve oneself in it. Watching videos of swimming, reading about the strokes and breathing techniques, even buying the flotation devices and goggles, will in no way help us until we actually plunge into the water. Only by being in the water, by extending our limbs and flapping them about, albeit most ungainly at first, do we start to learn in the fullest sense of the word. Experience alone is the teacher. Experience only comes by starting on something.

Okay. There are accoutrements, the floats and goggles of japa, to have on hand. What are they? First and foremost, the japa mala. You will recall from earlier posts that this is the 'rosary' of 108 beads. Most commonly available and affordable are those of sandalwood or tulsi. It is possible to make one's own mala, but all beads ought to be of same size and knot placed in between each bead. The Meru (the 'head' bead) must be of larger size. If purchasing a mala (see below), be sure to place it on the 'altar' for a day and dedicate it your heart's work. Be aware also, wrist malas are available (27 beads - one quarter mala), which are useful for ongoing practice in the day, but for purpose of dedicated saadhana, the full mala is much preferable.

Mention of 'altar' was made just now. This is next in 'equipment'; it implies of course that you have a dedicated space - or even if lucky a whole room - in which to sit for daily practice. It ought to be a spot that cannot become overwhelmed by daily living. If you do not have the luxury of that spare room, perhaps a corner of the bedroom which will not be cluttered or receive heavy footfall.

Make the space conducive by having a raised platform or shelf upon which you can place an image for your focus - this is the 'altar'. It can be a murti of your chosen Lord, or it can be an image of the OM symbol - it can be as simple as a large candle with a steady flame. Something to lead the eye to a single focus is what is required. Your aasana (seat) ought to be at eye-level with centre of the focal point - or at the feet of the murti. We have discussed aasana a few times before - review basics here. In aasana, go through the settling of the body, relaxing each part; set the breathing pattern, easy and even; gaze upon the point of your focus. If using a murti, starting at the feet, work your way up the body of your Iishta-devataa, admiring his or her shape, elegance of hands, glory of hair, beauty of face and depth of eye. Gaze into those eyes with only the name of that Iishta in your mind… "Rama, Rama, Rama… Laxmi, Laxmi, Laxmi… Yeshu, Yeshu, Yeshu..." They are your beloved, you are besotted. If you are using OM, trace its curves with your eyes, landing finally on the anu - the point sitting in the chandra (curve). Gaze into it, imagine the space within it and let only AUM be your thought at this time. If using a candle, start from the base and work up to the flame, then gaze at the point between wick and flame. Know that what appears empty is in fact filled with enormous energy. AUM is still the favoured chant for this tool or you may still opt for the name of a favoured Iishta.

The mala may now be taken from the altar. We shall investigate this more next week.

SAADHANA

If you have not till now set out a spot in your home for dedicated spiritual practice, make that an aim for this week. Practice sitting in aasana; remember, the body must never feel strained, but also must never be slouched; held correctly relaxation is automatic yet discipline remains. Obtain a mala and dedicate it. Most outlets which promote yoga will have malas for sale; but for a pure product, this page at CM Publications is recommended.

Why Japa?

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The act of 'meditation', you will by now have understood, is not a mere sitting rigid, eyes squeezed shut, a falling asleep; neither is it a simple sitting and musing over the events of life.

Meditation is a state to be reached after the practice of physical control, relaxed but controlled posture, a drawing inwards from awareness of body, then focusing mind, then intellect and finally releasing all these to move into a space of total awareness which is at once empty yet effulgent. Until that point is reached we are in various states of meditational preparation and rehearsal. First there is the settling in aasana. Next the ignoring of physical stimuli (room temperature, draughts, voices and such). Then we have to wrangle with the mind - the major hurdle. The more success we have in restraining mind the more aware we become of our intellect as a separate, higher component of our mental structure and the "I" voice within us - the ahankaara, the ego state - which also has to be overcome to connect with our 'governing awareness' and then onwards to full Consciousness Connection.

The antaH karana** - the inner makeup of manas (mind), buddhi (intellect), ahankaara and chitta (consciousness) - is where the vast majority of work is required for the meditation student. You may like to review all articles touching upon the antaH karana thus far from the label list in sidebar, but this post is directly related to this point.

Everything moves with such speed internally, that the four components are lumped together under the term 'mind'. This is fine for daily purposes. Here in the seat of contemplation, however, it is important to begin to know which part is taking precedence at any given moment. We can only 'see' ourselves through this very equipment and to be able to overcome them we have to use them. The pole vaulter simply cannot be a pole vaulter without the pole used to make the vault, but the vault itself cannot be made without releasing the instrument used to reach the height aimed for.

There are various stages of saadhana which have been supplied for the student to engineer their 'vault'. One which has been mentioned a few times is that of japa yoga; the path of repeated chanting of mantra. Many who follow the jnaana-marg (knowledge path) would argue that japa falls into bhakti-marg (devotional path). This is an error on their part. Certainly it can seem that there is a ritualistic tendency which may arise from japa yoga… if this is happening however, it simply means the student is failing themselves. A mere twiddling of the beads or rote chanting can be done by anyone. Japa, to be effective requires focused and alert attention. Japa, practiced well, brings the mind and intellect into complete control, a single pointedness which is required for pure meditation. The mind which has been tuned up through japa on a regular basis starts to want the stillness created and will eagerly come under our command.

Japa, in short, is the method of keeping the mind on one thing and one thing only… The Self, Higher Consciousness, Brahman…

Can you, if the word 'pen' is mentioned, avoid immediately having an image of the object mentioned come into your imagination? Here's another word. Try it…

COW…

There - what happened? The word is inextricably associated with an image. This is because, when we were young and impressionable, our parents kept repeating 'cow, cow, cow' and pointing to a picture of said animal. For ever and ever we associate the word and the object thereafter.

You may not have absolutely 'seen' a cow, but the essence of shape and size and appearance entered your awareness on seeing that word, did it not? Yes it did. Try again…

AEROPLANE!

Fun, isn't it? Herein lies the basis of japa yoga and why it is so effective. Another aspect is that the more we hold something dear, the more focus we are likely to give it. The image of a cow may have held more definition for those readers who were brought up on a farm and may have had a favourite cow, for example. We will always feel more for 'pets' than we will for the general herd. In families, we cannot help but have stronger feeling for those we see every day compared to our cousins or aunts who may live distant and are seen but once a year. We will still have fondness, but there is not the same bond at all. Japa, performed daily, in our sacred space, becomes an intimate friend and we can the more readily devote ourselves to it. Japa performed thus never really leaves us, even when we move out of the meditation space, just as we can never really forget our mothers, no matter how removed we are from them in a physical sense. Once bonded, ever remembered. This is the clue that we must make japa a thing of the heart. In doing this we find a tool which not only permits jnaana to enhance, but bhakti to enter. The two wings of spiritual flight!

SAADHANA

During the next week, observe how the mind forms images on hearing descriptive words and nouns. Become aware of which the mind attaches to and which it ignores. Begin this mental awareness, in order to better utilise japa yoga.

**[NB; this is not to be confused with the 'antahkarana' spoken of in various healing practices and other philosophies - whilst they have arisen from this tradition, they have simplified and re-interpreted. Such distillation still serves a purpose in life, but coming to the source - to the 'mother tincture' if you will - will always be more efficacious!]

Make The Path Smooth

Hari OM

Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions.

Another mantra chant for you this week.  "Oh Lord of of the curved trunk, large body and brilliance of million suns, remove all obstacles from my work, now and always." It is the full 108 - the auspicious number of saadhana. Make it your saadhana to learn this japa and chant it daily!

Om Gan Ganapataye NamaH

Hari OM

Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions.

A beautiful modern musical rendition of the japa mantra, by one of India's top vocalists. Gaze upon some wonderful images and chant along with!

Apply Yourself

Hari Om

Monday is AUM-day; in search of meditation.

We have been exploring the writings of Gurudev, through his book 'Meditation & Life'. All the instructive chapters have been rendered and now there follows twelve 'chapters' which are designed for contemplation both before and after each meditation session. Please note that the actual writings of Gurudev are quite lengthy, so only the gist and key points are going to be given here. You are again encouraged to seek out a copy of the book to keep to hand as it is an inspiration and with each reading something more will drop into place.

Ch. 32; Study, Japa and Meditation.

Now we must consider how best to apply meditation in our daily life; too easily worldly infringements and agitations arise to distract us or our internal environment means we succumb to fantasies and emotions of our own making. How to do this thing?

Saadhana - the diligent practice/performance - of the principles from the beginning to the end. ...Are you now asking 'what principles'?! Go back and read again!!! The Rsis left a worthy formula of practice. Saadhana must have an intelligent approach, logical, yet practical, so that the average person can begin the climb to moksha. Such a practice will not be without its challenges and hurdles - all top athletes will tell you 'no pain no gain'. You must become a spiritual athlete. A degree of heroism is required in order to gain results. If you are reading this now without having begun at the first text here at AV-blog, then you may have missed the point that everything begins with study. The Sadhana Panchakam is a text specific to what a seeker may expect as s/he takes up the path of Vedanta. With that short poem of five shlokas, Adi Shankara laid out the forty steps of saadhana. Study is the first and must remain throughout.

Study must be undertaken in a full-hearted and participative way; participation meaning applying the things read into life. A musician, on reading the sheet music, may well know what is going on with the music, but the only way to prove the truth of that is to apply (play) it; then the only way to know how successful was the playing is to play it before an audience, whose feedback and reactions will be valuable for fine-tuning the performance. In daily reading the scriptures, we must inculcate the teachings and permit them to enter our thoughts, words and deeds, so that our 'audience' - the world around us - can give us feedback as to how we are doing. This is first-step saadhana. In studying, however, we must also consider attending groups and sessions where we can hear those with more expertise and more advanced learning, in order to benefit from their experience. The reading and listening attentively is called as shravanam. The inculcation and application, the working over the arguments and sorting out our conclusions till we are satisfied that what we have read or heard is honest and pertinent is the stage of saadhana called as mananam.

Application of such principles as ahimsa (no harm), bhakti (Divine Love), seva (selfless service) is considered as a necessary part of Dharma (correct and dutiful living) and may be referred to as Karma Yoga - the path of action. There are some folk for whom this is their preferred path and they use this alone as their spiritual means. We all may use it as our 'scourer', the method of purifying ourselves of negative influence and ingrained vaasanas. Therefore each action we undertake can be offered up in saadhana. Once we become more active in actual study and daily reading of shaastra and puranas and suchlike, then we are truly participating in spiritual life. Once we begin attending classes and discourses, we can be said to be undertaking %pasn/upaasana (sitting near). Upaasana can also be used in the context of sitting quietly and bringing the image of our ishta devetaa (personal god-image) into our mind thus bringing Him close to ourselves. To deepen this further, dedicated periods of each day may become necessary.

This is where japa comes in. The action of turning the beads narrows our focus whilst the chanting of mantra brings Brahman closer to us. For novices this must be practiced in short bursts. The mind needs to be tamed in the same way an athlete's muscles must be strengthened or a musician learns a new piece. A little at a time till each part is perfected, then adding a bit more  and a bit more, lengthening the time and deepening the focus.

In Yoga Vishista, a text wherein the great sage Vashista advises Shri Rama on matters of spiritual practice, the following is said, "After listening, study, then japa, then practice meditation. After emerging from meditation, engage in listening, study and japa. After japa, meditate. At the end of meditation, pursue japa. One who is thus well trained in japa and meditation is a steady seeker upon whom the Auspiciousness is sure to shower Its grace."

All spiritual practices are training by which the disturbances of the thoughts in our mind are brought to a minimum. In the hush of this relatively quiet space, the practice of meditation takes on an efficiency not previously felt. There comes a sense of expansion and the essence of pure joy spreads in. This state leaves behind for a short time a subjective sense of holiness and contentment; it is the first experience that assures the student of further rewards ahead. With the diligent practice, even this 'base camp of bliss' can seem like an ecstasy; the eager student will never turn away from it now. A warning however - there are those who get lost in this first plateau, where sometimes there can be 'experiences'… the intelligent and attentive sadhaka will understand that these are still further distractions and tests. Continued application and practice is required, as Vashishta's words indicate. Life takes on a new turn now as meditation becomes a driving need in each day and life becomes arranged around it. What is more, the life which must be lived around it takes on improvements, relationships change, all nonsense drops away. As the mind retires from the world of objects, drawing further into the meditative realms, the meditator finds what Gurudev terms 'mystic regions of strange beauty leading to extreme peace.' The ultimate goal is samaadhi, the transcendental existence, which only the most dedicated are likely to achieve - however, there are many joys to be had from meditation along the way!

It is not for no reason that meditation has been embraced all over the global community, whether or not philosophy is provided with it. It may be commented, though, that having the understanding of the proper philosophy of meditation is much more likely to bring success -  simply telling people to 'empty their mind', without any logical basis and proper support for the how and why of it, will rarely bring true benefits.

Our mental power is so readily invested in the external. Learn to bring it inwards and watch it explode! Remember to hasten sincerely, but slowly.

What to Chant?

Hari OM

Monday is AUM-day; in search of meditation.

Meditation & Life, with Sw. Chinmayananda (Gurudev).

We are now exploring the writings of Gurudev on our focus subject of Meditation. The book is a thorough treatment of the subject and extends to over 170 pages of closely printed text. No attempt is intended, here, to present the text in its entirety. However, important paragraphs and quotes will be given, within a summary of each section. You are encouraged to use the links on sidebar to obtain a copy for yourselves from CM publications. Please remember that each of the posts under this title is part of a thought flow and it is important to go back and read the previous post in order to refresh and review the context.

Japa Yoga… Mantras

A mantra is a word-symbol/s expressing a particular view of God and/or the universe. When we first learn writing, our scrawls are undisciplined and wayward until such time as we have practiced sufficiently to control the instrument through which the writing is being expressed (the hand); likewise, we must learn to control the wayward and undisciplined mind until it works according to the bidding of the intellect and makes a much neater job of its proper task - inquiry into The Meaning of Life. As writing cannot happen without pencil or pen as the contact of focus upon the page, mantras are provided as a contact of focus for the mind. There is much made of the power and secrecy of mantras; at very advanced levels there are certainly some powerful 'forumlae'; but just as in physics or chemistry we can learn the basic formulas without fear of any mountains falling or lava boiling. All that can happen is only ever positive when we invoke the Higher power in this manner. For the Western mind, the closest thing is prayer - but the prayer, to become 'japa', must be repeated over and over with full heart and mind focus, intent upon the meaning of the words and with as little expectation as we can manage… allowing room for the unexpected.

Thus, the first clue is given; if you are of the Christian faith, you may wish to use the Lord's Prayer as your mantra. Say it through once for each bead of your mala. If you prefer something shorter, simply call upon the Lord of you're heart, Yeshu Christ, perhaps in "Beloved Jesus, raise me I pray, Amen." The amen is equivalent to OM and also to namaH (prostrations).  If you are of no particular faith but are following meditation for peace and calmness in the turbulent world, something of the order of "May peace flow from me, may peace flow through me."

For those who are prepared to feel the energy provided by use of the Sanskrit tradition some of the following may be worth trying. In these early days of practice, by all means practice with one per week and take note of the effect upon you. When the one which fits best for you arrives - you will know it…

Vedantic Mantras (meditations upon the Formless);

Tat tvamasi - that thou art

Aham Brahmaasmi - I am Brahman

Ayam atmaa brahma - this Self is Brahman

Shivohum, shivohum - I am Shiva (auspiciousness)

Tadeva satyam tat Brahma - That alone is the Truth, That is Brahman

Aanandohum, aanandohum - I and Bliss, I am bliss

HamsaH soham, soham HamsaH - I am He, He am I

Puranic Mantras (meditation upon form);

Om namo Naaraayanaaya

Om Sri Raama, jaya Raama, jaya jaya Raama

Om namaH Shivaaya

Om Sri Sankukhyaaya namaH

Om Sri Raamachandraaya namaH

Om Sri Lakshmyai namaH

CAUTIONS

There must be some. 

• While doing japa that, despite an obvious physical aspect (posture, breath, bead-rolling, diety…), the japa itself is of the mental plane and is to be raised still higher. That action itself is not the japa - japa is the intense focus and a sincere effort to integrate the antaH kaarana.
• This seeming simple yoga must not be over-practiced. Attempting to ski when you can barely walk is likely to land you with broken limbs (disillusionment)! Begin with just one mala per day and keep it at that till you feel there is definite ease of focus. Then go up to two - note that this requires further discipline. Continue to build slowly and steadily. It is not the number x108 like a competition - it is the quality of the practice which will make the progress.
• Beware falling into 'habit' - that is to say complacency in the process, allowing the thoughts to spill forth again as the fingers and the tongue do the work unmonitored! This is not a multi-tasking opportunity.
• Beware being lulled into stupor - again, repetition can be mesmeric and if one is not fully alert, there will be a tendency to let the hand and head loll into slumber.
• Keep one small part of the brain monitoring the body for posture and strain. Even as the japa continues to be focused, it is possible to readjust for correct and easy sitting. Do not break the chant.
• At first, setting up your environment and space,  particularly if living with family or friends, can be a challenge. However, part of this process is to bring others round to understanding that, whilst they may not at all wish to undertake such practice, they ought to permit and respect your time for japa and devotional activity. This may, perhaps, require the usual human technique of negotiation whereby you allow them something, but that is fine and up to the individual.
• Japa is only as effective as the way in which it is practiced; small and regular will beat once a week marathons hands down!
• Release all idea of profit; that is to say, have no expectation of any kind of gain from japa practice. There are those who perform it for kudos among peers, or with hope of Lord giving something material in return and so forth. Have no expectation; expect the unexpected.
• Prostration (touching feet of teachers, elders, respected persons) must not be about what is expected - in Indian society there has been a tendency to misuse pranaams. Rather, this ought to be a spontaneous and genuine genuflection to the object of respect and devotion. It is not merely a physical dropping to the floor; it is a mental dropping of the ego. In order to prostrate we must wholly accept that we are the lesser to that which is receiving our pranaams.
• It is by this sublimation of the ego in order to allow The Other to flood us that we can raise our spiritual selves.