Photo by Rohan Reddy via Unsplash.

OM is a letter and a word. It is also a sound or resonance. There are three sounds in OM, known as “matra” (vowel diacritics): ‘a,’ ‘u,’ and ‘m.’ When ‘a’ and ‘u’ merge, they form ‘o,’ and when ‘m’ is placed alongside ‘o,’ it forms OM. Thus, all sounds of all languages, whether vowels or consonants, are contained within OM. That is why OM is a uniquely universal sound.

According to the Mandukya Upanishad, the entire world of the waking state is expressed by ‘a,’ the first matra of OM. The entire dream world is expressed by ‘u,’ and the experience of deep sleep is expressed by ‘m.’ However, the waking, dreaming, and deep sleep states together form the entire universe, and the symbols for these states are ‘a,’ ‘u,’ and ‘m.’ Therefore, OM itself is an incredibly wonderful symbol of God.

OM is also the symbol of the attributes of God. According to the Mandukya Upanishad, the three states—waking, sleeping, and deep sleep—are created from Brahman or Atman and later merge back into It. Similarly, OM, consisting of the three states, is created from the silence or absence of sound and later merges back into it. That’s why the silence between the utterances of OM, which is called ‘amatra’ (Infinite knowledge), is the symbol of the attributes of Brahman or Atman.

During the utterance of OM, ‘a’ matra merges into ‘u,’ ‘u’ merges into ‘m,’ and ‘m’ merges into silence. In the same way, during worship while uttering OM as a support, a spiritual aspirant merges the gross waking world into the subtle world, and the subtle world into the causal world. Progressing further, they transcend that too and abide in the silence, attaining attributes of peaceful and non-dual Self. This is the ultimate state in OM worship.

OM indicates everything that exists and that which is the basis of the entire existence, as well as that which is beyond all. OM is also called ‘pranava’ (controller of life force), which means that through it, God is glorified.

The question arises: why do we chant OM at the beginning of all mantras and Vedic prayers? It is said that God started creating the universe after uttering OM and atha (auspicious particle). It is believed that before beginning any difficult task, the sound created by uttering OM is auspicious. That’s why most mantras and Vedic prayers begin with OM.

OM is also used as a greeting in daily life, like “Hari OM.” Therefore, OM signifies everything—the aim in life and the means to achieve that aim, the universe and the Truth as its substratum.

OM is the bow, the individual Self is the arrow, and the eternal imperishable Brahman is the target.
That target should be pierced very carefully, and after piercing it with an undistracted mind,
the Atman becomes one with Brahman, as the arrow with the target.  ~ Mandukya Upanishad 2.2.4

About the Author:

Shweta Goyal is a teacher and a motivational speaker in Australia. Her journey with spirituality started when she faced certain difficulties in her personal life, the answers for which she was unable to find in the scientific world. Having inherited the values of Vedas from her parents, she started reading Vedic history and her perspective toward the same problems that had been bothering her changed, providing her the much-needed peace of mind. Then she realized that the path of spirituality starts where modern science stops giving answers. She decided to go in-depth into the Indian scriptures and it was the Bhagavad Gita that showed her the way to lead her life.

The post OM: The Universal Vibration of Spiritual Harmony appeared first on Integral Yoga® Magazine.

Photo by Rohan Reddy on Unsplash

In any Sanskrit mantra, one of the letters will be a sound that is considered a “seed” sound or a bija. The various bijas each have a different effect on our bodies and minds, and even on plant life. Mantra Shastra, is the science of sound. In Yoga, we have the practice known as Japa Yoga, the Yoga of the repetition of bijas and mantras. There are scientific principles behind sound. The well- known biblical phrase, “In the beginning, there was the Word” means that in the beginning there was sound. The first manifestation of the Unmanifested One, or God, is sound. The Hindus call it Pranava, or OM.

OM is an expression of the bija sound, hum. The Cosmic Vibration is like a generator—when it is static, just sitting quietly, you don’t hear anything. When it begins to rotate you hear the hum. When there is a hum, the energy is being produced. Each one of us is a dynamo, a generator of energy. We constantly hum, but often we don’t hear our own hum. This is because we are so interested in hearing all the other hums around us that we don’t take the time to be silent and listen to the hum that is always within us. That hum is the inner voice, the voice of antaratma, or the “I Am”—it is the real you, the expression of your True Self.

The hum means Self, in the Hindi language. Hum stands for the individual; it’s a derivation of the Sanskrit aham. We all vibrate and this hum is nothing less than a part of the cosmic hum or cosmic sound. If we could recognize that hum within and communicate with everything and everybody in the same way, we would experience everything in this world as beautiful.

Everything is sound. Everything was created with sound, but when the sound gets disturbed by our own restless mind, it is no longer a beautiful sound, thus we cannot see a peaceful world, or a sound world. So, we should bring that sound back to its natural rhythm. This is one way of approaching Yoga through Mantra Shastra. Every word has its form, its color, and has its effect on the universe. By regulating our thoughts, we can regulate our inner sound, and then we can communicate with the Cosmic Sound.

When we talk about Yoga, we are talking about tuning ourselves to the Cosmic Sound or the Cosmic Consciousness. There are so many different terms for having the experience of the realization of who we really are. But a simple term, that everyone can relate to is happiness. Is there anyone in this entire world who doesn’t want happiness? Happiness—unconditional and permanent happiness—is our common goal. We should never fall into dividing people based upon their approach to this ultimate goal and the ultimate Truth.

Once I was talking to a Cardinal at the Vatican in Rome. He was asking me about the idea of “Truth is One, Paths are Many.” He couldn’t understand this and said that we seem to be mixing  everything up. I asked him, “How many roads are there leading up to this city?” He said, “Oh there are very many.” I replied, “Yes, there are many and do they not all lead to Rome?” He chuckled and said that now he understood.

So whatever mantra or bija or prayer appeals to you, remember: Tastes, temperaments, and capacities will naturally differ. Experiencing your True Self can be approached through any mantra, through any holy name, and any divine form. The essential point is to communicate with the Cosmic Sound, the Cosmic Consciousness, and recognize this as your own True Nature.

By Sri Swami Satchidananda

The post The Science of Sound appeared first on Integral Yoga® Magazine.

(Photo: Swami Satchidananda leads kirtan in Zinal, Switzerland during a Yoga conference, mid-1980s.)

In 1976, Swami Satchidananda was giving this talk (below) on Yoga in Denver, Colorado. Yoga was something that wasn’t widely practiced, or understood, in its broader and deepest sense at that time—and in large part, still isn’t today. And, the use of mantras in meditation, chanting and kirtan was even less known in the 1970s. So, when he was asked to give a talk on this subject, he approached it from various angles to help those in the audience understand not only the science behind the practice, but the deep spiritual impact of mantras on the energy body.

The practice of chanting, which is found in many faiths, is one way to calm the mind and draw attention inward. Yogis often repeat “Hari Om” when chanting. This sound is not limited to any one particular faith. Even though it is expressed through the Sanskrit language, the vibration of the sound is universal in its nature. Most people feel very comfortable with the sound, ”Om” because it is more familiar today. But what about this “Hari” business?

Some Hindus limit the meaning of this beautiful mantra, or sound syllable, to the name of a particular deity. But in its literal and true sense, according to its sound vibration, it is universal and it has a specific purpose. It is not necessarily the name of a particular deity. If you say “flower,” it only denotes a flower, not a fruit. Hari and Om are mantras that are aspects of the Cosmic sound vibration.

Most people feel very comfortable with the sound, ”Om” because it is more familiar today. But what about this “Hari” business? Some Hindus limit the meaning of this beautiful mantra, or sound syllable, to the name of a particular deity. But in its literal and true sense, according to its sound vibration, it is universal and it has a specific purpose. It is not necessarily the name of a particular deity. If you say “flower,” it only denotes a flower, not a fruit. Hari and Om are mantras  which are aspects of the Cosmic sound vibration.

Mantra literally means a tool to calm the mind. By repeating the mantras Hari and Om you are, in a way, tuning your own sound system to the similar vibrations that exist in the universe. When you chant, it’s as if you are a radio and you are tuning the radio to receive a similar cosmic vibration. That is the purpose behind the repetition of any mantra. Japa Yoga, or Mantra Yoga, is based on this principal. It’s scientific in its approach.

The Western scriptures also speak of sound. They say that the first expression of the unmanifested God was sound. The Bible expresses this as, “In the beginning, there was the Word and the Word was with God.” That means, God must have existed before the Word, but we couldn’t understand God, until God manifested Itself. You might be curious as to why I say “Itself. Even, thousands of years ago, some thought that it was not right to attach a gender to God. They felt that God was beyond the limitation of any individual so they called God “That.” They used the phrase “Tat Tvam Asi, Thou art That.

But the very first expression of the unmanifest God is sound. Hindus refer to God as “Nada Brahman.” Nada means sound, Brahman means the absolute God. Even the modern scientists have come to the same conclusion—that everything is essentially sound. Sound gives rise to form and because of the differing velocities and combinations, you hear various sounds and then see various forms. If at any time all the forms cease to be, there will be nothing but a mass of sound vibration. That is what the entire universe is based upon.

There are different aspects of sounds. For example, certain sounds can perform particular actions. Based on this knowledge, every scripture has given spiritual seekers sound formulas. We call these mantras. And Hari Om is a combination of two mantras. When you say “Ha” you automatically give a gentle contraction of the area at the naval, or the solar plexus. This is the very pivot, or very center of the human physical mechanism. That’s why it’s called the solar plexus. At the center is the sun.

When you repeat Ha you more or less kindle up the dormant energy that is stored there. And then by continuing with Ri you bring it up the central channel of the subtle nervous system. It comes almost to the throat with Ri. Then the minute you start O you feel the sound rising further up to vibrate the entire head. And as you close the lips to produce “Mmm” and you can feel vibration trying to escape through the crown of the head. So you are literally lifting up your energy—up to the head and then further up, it goes out through the subtle body antennas.

There has been a lot of talking about opening the third eye. That’s only a part of it, but the real opening is at the crown of your head. That doesn’t mean you break the head to create an opening! It is in the energy body or system, not in the physical body. Everyone has had that opening. It was open when you were born and then it got closed. If you have any doubt, gently put your finger on a little baby’s head and you can feel something. Don’t press it too much. There is a nice beautiful opening, an indentation covered with soft skin. That means that their crown chakra is opened, and that is why they can communicate with the higher realms. When a baby smiles for no reason, you just think that it’s a little crazy. But the baby is still communicating with the higher Consciousness because the opening is still there. It hasn’t gotten closed up.

Some of you might know that even in certain orders of Catholic clergy, men shave a nice round opening on the top of the head. Of course, it’s not just by shaving the head that you become spiritually evolved, but it is symbolic. That means that it should eventually become re-opened. But again, we are not speaking about the physical level. By your practice, you open on the energy-body level. And mantra practices help a lot for that.

The Hindu scriptures say that when a Self-Realized person leaves the body, the life force leaves through this opening at the crown. That means they are in communication with the higher realms. The mantra chanting helps in many ways to achieve that. And even if you don’t get to that point right away, the very vibration that you build in your system purifies the entire body, physically and mentally.

Sound vibrations do have purifying effects. We know this through modern science. They have developed ultrasonic cleaning machines. Jewels and watches are cleaned with sound vibration. And, in our own bodies, cleaning means realignment. It brings a harmony to the system. Illness is disharmony in the body and mind. When you bring back that harmony the body and mind become healthy again. Try realigning an end of your car. When you realign the front end the entire body of the car is realigned. The same thing happens with your body and mind. These are all some of the effects that you can notice within yourself as a result of your regular practices of mantra chanting.

Mantra is different from our prayers. Our prayers are spoken sentences. They have meaning; they have purpose. You try to convey something to God or the higher Consciousness. But mantras normally don’t have a meaning. They have purpose. This is how mantras are different from prayers. That doesn’t mean that the prayer is in anyway secondary or inferior. No. But right now I am just talking about mantras, so I am telling the importance of them. And these kinds of sound vibrations are found in almost every faith. For example, you can see plenty of sound vibrations in Hebrew, Arabic, in Latin and so on. They are specially formulated for the purpose of creating harmony. You can’t just translate them into some other language and there is no need for translation because the sound itself carries the meaning, the purpose. If your car horn honks, you can’t translate it into an Italian language and say this is Italian horn or this is an American horn. A honk is a honk, that’s all! The purpose itself is the meaning. When you honk your horn, the person in front will not get down from their car and ask, “What do you mean by this?” They just know.

So try to incorporate a little chanting of Hari Om, or any other mantra, into your daily practice. Any time of day is fine, but you might like to try chanting a little just before your meditation practice. It sort of prepares the mind to be able to concentrate a little more.

SPECIAL NOTE: Chant Hari Om, and other mantras, with Swami Satchidananda on the Sacred Mantra series, available for digital download in the store on this website.

By Sri Swami Satchidananda

The post How Mantras Work appeared first on Integral Yoga® Magazine.

So, next time when you come across a mantra-sceptic, you can treat them with a magic bullet of these mantra hard facts and chant away!

The Nervous System: Stress & Anxiety
Neuroscientists from the University of California found that even 10 minutes of mantra chanting blocks the release of the stress hormones adrenaline and cortisol. This soothing effect lasts for up to 48 hours after each mantra session. We become calmer during mantra practice, but also more resilient to new potential stressors we encounter later, or even the next day. Scientists used an MRI machine to observe which parts of the brain activated and de-activated during chanting and there was no doubt that mantra practice relaxed the parts of the brain associated with anxiety and stress. The same study concluded that regular mantra chanting helps reduce symptoms of social anxiety—something that many of us may struggle with in the pandemic, when returning to closer social interactions and larger gatherings.

Digestion, Immune System
When we chant out loud, we stimulate the vagus nerve. This cranial nerve runs from our brain, alongside both sides of the neck, to the heart and then all the way down to the colon. When stimulated, the vagus nerve activates the parasympathetic nervous system—our rest-and-digest response. In the rest-and-digest response mode, the brain sends the signals to the stomach (via the vagus nerve) that it is now safe to focus on digestion. The heart pumps more blood from the brain down towards the digestive tract, providing our gut with more oxygen and nutrients. The acidity in our stomach reaches an optimal level to promote healthy digestion and speed up our metabolism. When the vagus nerve is stimulated, it also suppresses inflammation in the body and increases our immunity, helping us fight off infection and speed up healing and recovery after injuries.

Weight Loss
Research also shows a clear correlation between regular mantra practice and weight loss. This is because when we practice mantra chanting, we become much calmer and more rooted in the present moment. This lowers our tendency for stress-induced, impulsive, or emotional eating.

We also tend to be more mindful about the food choices we make after a mantra session. Feeling good after the practice, our brain is more inclined to choose healthy snacks and nutritional meals to extend that blissful feeling. It’s a double whammy: we find junk food less appealing and healthy snacks more attractive as a result of regular chanting. Moreover, mantra meditation practice thickens our prefrontal cortex—the part of the brain responsible for our self-discipline, making it easier to stick to our commitments. Our willpower is a finite resource, and it runs out throughout the day as we use it. That’s why even when we’ve been eating mindfully all day, it’s so hard to resist that late evening snack. Luckily, regular evening mantra chanting can give us that much-needed boost of self-control, making it easier to stay away from the cookie jar!

Better Sleep, Memory & Focus
Another study was conducted in 2018 on medical staff in a Dublin hospital. The participants were nurses, doctors and first responders in an emergency department, so people consistently under severe stress because of the nature of their job. All participants found it easier to fall and stay asleep as a result of daily mantra chanting. Their quality of sleep throughout the night also improved, allowing them to get proper rest and make fewer human errors the following day.

They also reported improved memory and longer attention span. In the digital age of distraction, focusing on solely one task—mantra chanting—can be a wonderfully enjoyable way to strengthen our attention muscle.

Emotional Health
Other neuroscientific studies concluded that mantra practice increases our self-awareness and self-compassion and infuses us with a greater sense of calm. We begin to perceive ourselves, and others, more positively and become more solution-orientated. This is particularly effective when we know the meaning of the mantras we chant and keep up our practice for at least eight weeks. Mantra practice strengthens the connection of the prefrontal cortex with other parts of the brain (like the amygdala), helping us regulate our emotions better. This means that we are more in touch with our emotions and choose an appropriate response. So, for instance, rather than losing our temper, we catch ourselves earlier and decide to take a walk to cool off.

Heart & Lung Health
Research conducted at Imperial College London revealed that mantra practice decreases our heart rate to the lowest point in the day. It also lowers our blood pressure and cholesterol levels, making it a wonderful remedy for high blood pressure. Regular mantra practice can even contribute to reversing heart disease. While chanting, we activate our diaphragm and breathe fully, rather than just into the top of the chest. This means that with every breath we provide the brain with more oxygen and glucose, helping us stay focused. This deep diaphragmatic breathing also allows our muscles to recover faster after strenuous exercise. Other studies showed that participants who practiced mantras for six weeks or more expanded their lung capacity and breath retention. This was true both for healthy participants, and for those with symptoms of asthma or bronchitis. So, even if you are reluctant to chant because of asthma, or another respiratory condition, it might be just what you need!

About the Author:

Natalia Mańk has an M.A. in Indian Languages & Philosophy. She is a lead teacher on Yoga teacher trainings, mantra expert and mindset coach. Her Empowered Life Through Healing Mantras course helps Yoga students, teachers and coaches strengthen their spiritual practice so that they can support others without burnout. (Reprinted from Om Yoga & Lifestyle magazine)

The post The Power of Mantra and the Science Behind It appeared first on Integral Yoga® Magazine.

When you repeat “Ha,” you feel it in the abdomen and when you repeat the second syllable spelled “ri” but pronounced, “re,” the sound comes up to your throat. Then the moment you begin repeating the “O” sound of Om, the entire head vibrates above the throat. And when you close the lips to repeat “mmmmm,” the vibration rises up into the crown of the head and even above the head. You are literally lifting yourself up and above to have communication from above. This is a very simple, but efficient practice to have communication with a higher vibration.

Whoever keeps a constant communication with the higher sources, is called a holy or divine individual and is a yogi. At one point in the Bible it states “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19:14). That is because they still have communication with the higher source, which we call God. That’s why there is a small, open, soft spot on the head of a baby that is just covered with a thin layer of skin. Babies are still open and not yet closed up but as we grow that spot becomes closed and hard just as we become closed up. After some time we are called “hard nuts.” We have to soften ourselves again so that we can have that communication with the higher source once again. Chanting helps to soften us.

Please don’t feel shy about repeating these sounds. Every day we make lots sounds and are not at all shy. This is another kind of sound and there is no need to feel shy about it. Do it in a meditative way. Try to listen to your own sound. (Listen to “Hari Om” and chant with Swami Satchidananda here.)

Did you feel something nice? It’s a very simple method that anybody can use and you can try it when you are a little disturbed, tired, or when you are not in good shape either physically or mentally. This Hari Om sound heals your body and mind and opens up your own potential and capabilities. It is an ancient but very scientific method and in this age, the scientists are recognizing the great importance of sound and its uses. They are even making machines that can produce sound that can be used to do many things. Many of you might know that delicate jewelry and watches are being cleaned with sound vibration. Some doctors are using an ultrasonic boom to locate certain cells in the body.

I read an article some years ago about a bathtub without water. You sit in a chamber that is similar to a steam bath unit, turn on the switch, and it sends an ultrasonic boom all around the body. Within a few minutes you are totally cleaned, as if you had taken a water bath. It was interesting to learn that such things are possible with the help of sound. In the East, people charm snakes with sound and in the West they have found that cows produce more milk when soft music is played. In South India, music has been used to make the crops grow better. Many of you may have had the experience of talking sweetly to the flowers in your gardens. You will find that the plants will grow very well in response because they feel and listen to your loving words. These are examples of how everything in nature responds to sounds. That is why thousands of years ago, yogis realized the importance of sound and used it for many purposes. They called these sounds mantras. You can make or break things with sounds. The sounds may not always be holy. Unfortunately, sound can also be used for bad purposes such as voodoo and black magic. That is why we only use these beautiful chants to elevate our inner potentials. It’s very simple and is for everyone. This is why almost every faith incorporates sound repetition. You select one sound and repeat it constantly to develop certain elevating and cleansing vibrations in your system. In Sanskrit this is called japa.

The post The Healing Power of Mantra: Hari Om appeared first on Integral Yoga® Magazine.

After some time, even the mantra will be gone and only a sound will be there—a humming sound. If you do bhramari pranayama, you get the humming sound. Without doing anything, just sit and listen to that sound. It’s called Nada Yoga or listening to the sound within you. The sound can vary according to one’s caliber and development. There are ten types of sound. That is why in the Hindu form of worship in a temple there are many sounds that are used—drum, bells, pipes, and others. But whatever happens inside the temple, should also happen inside you. Sometimes you may hear a drum beating, sometimes a pipe playing, or bells ringing; it doesn’t matter. Whatever comes, keep on listening to that and then slowly it will change.

Some people see internal lights instead of sounds. That’s why arati worship is done with different kinds of lights. There could be five, ten or even twenty lights that are being offered and swung around. At the end of the ceremony, only one light remains. You will also be able to see all those lights within you. There may be different colors that come also, according to the mental condition. If you don’t see lights or hear sounds, it doesn’t matter, it will come to you later. Whatever kind of sound or color of light that comes from within, just watch. You don’t have to do anything. Simply sit and watch.

Meditation is not something that you do; you don’t have to do anything. Simply sit and watch. All of that will also change. There may be different tones, different pitches, but whatever it is, watch as though you are watching a movie within you. But remember, you are the watchperson. Whatever happens is not you—something is happening in you and you are just watching it. You differentiate yourself from what is happening in you and you become an observer. It is called the witness bhavana. It will all come naturally if you meditate regularly. So don’t worry about anything. If you hear somebody telling you, “Oh, do it my way because I am I am getting this or that.” Do it your way, because ultimately all will have the same experience.

By Sri Swami Satchidananda

The post The Divine Sound Within appeared first on Integral Yoga® Magazine.

Rev. Jaganath, Integral Yoga Minister and Raja Yoga master teacher, has spent a lifetime delving into the deepest layers of meaning in Patanjali’s words within the

Sutra 1.27:  tasya vācakaḥ praṇavaḥ

The word expressive of Ishvara is the mystic sound OM [OM is God’s name as well as form.] (Swami Satchidananda translation). Ishvara expresses as the primordial sound OM, also known as pranava (Rev. Jaganath translation).

tasya = that – (refers to Ishvara)

vācakaḥ = expresses; speaking, saying, telling anything, speaking of, treating of, declaring, expressive of, expressing, signifying, expressed by words, a significant sound or word, a messenger
from vac = to speak

praṇavaḥ = OM
from pra = to give, offer, bestow, before, forward + nava, from nu = sound, shout, exult
from av = to support or protect

OM is a word of solemn affirmation and respectful agreement, sometimes translated as yes, verily, or so be it. In this sense, it can be compared with Amen. It is placed at the beginning of most Hindu works. Traditionally, it may be quietly repeated at the beginning and end of a reading of the Vedas or to begin any prayer. OM is also used as part of an auspicious salutation (Hail!).

In the Upanishads, OM appears as a powerful mantra that is the object of profound meditation. OM represents the entire Veda and since the Veda is considered one with Brahman, OM is regarded as the equivalent of Brahman.

OM is comprised of three letters in Sanskrit: a, u, m. In later Hinduism, it embodies the powers of the Hindu triad of gods, representing the union of the three gods, a = Brahma, the creator, u = Vishnu, the sustainer and m = Siva, the dissolver.

Sutra 1.28: taj japaḥ tad artha-bhāvanam

To repeat it with reflection upon its meaning is an aid (to samadhi) (Swami Satchidananda translation). Repeat it with focus, devotion, and right understanding and the purpose of this practice is revealed (Rev. Jaganath translation).

OM stands for the Supreme Reality. It is a symbol for what was, what is, and what will be. OM represents also what lies beyond past, present and future.
~Mandukya Upanishad

taj = that (refers to OM)

japa = to repeat; muttering, whispering, to repeat in a murmuring tone, passages from scriptures, mantras, or names of a deity

The word jap is quite common in the Brahmanas. It refers to the priest’s low muttering of mantras and sacred texts during ritual sacrifice. Japa is considered a form of tapas in the Dharma Sutras. The Bhagavad Gita lists japa as the greatest sacrifice.

Japa, then, is the interiorization of ritual sacrifice, a significant development toward the mystical or contemplative practices found in many faith traditions. Tradition teaches that silent japa is one thousand times more powerful than outward sacrifice.

Svadhaya (study) and japa (repetition) are closely related. This emphasizes that study is more than collecting information. It is about the transformation of the individual. Old habits have to be transcended and new ones created, hence, the importance of repetition.

tat = (refers to the purpose of the practice) that

artha = purpose; meaning, aim, cause, motive, reason, advantage, use, utility, wish, relating to a thing or object, material, means of life, true sense, occurrence (event), profit, object of desire, advantage, utility, and reason

Artha is difficult to reduce to a single English word. Its meanings vary widely and sometimes seem contradictory. Artha may best be described as the pursuit of any activity and the use of any means to create a peaceful, joyous life, foster harmony, without causing harm to anyone.

It is also described as the attitude and capacity necessary to make a living, remain alive, and thrive. Artha includes attaining prosperity, security, and health—the necessities of life.

Of particular interest in the context of the Sutras, is artha as true sense, occurrence (event), profit, object of desire, advantage, utility, and reason. The practice of japa reveals the true nature of OM, its spiritual utility, its benefits, and cultivates realization of the object of desire: realizing our connection with Ishvara and attaining the wisdom pointed to by Vedic scripture.

Some ancient Indian texts suggest that artha is anything that enables the satisfaction of desires, protecting what is already acquired, and increasing what is valuable. At the same time, it is required that, in acquiring possessions,none of the principles of dharma should be violated.

bhāvanam = focus, devotion, right understanding
reflection, feeling of devotion, faith in, right conception or notion, thought, emotional intent, causing to be, manifesting, mind development, producing, displaying, promoting or affecting one’s welfare, mental discipline, imagining, fancying, teaching, forming in the mind, conception, apprehension, supposition, meditation, direct one’s thought to, (in logic) that cause of memory which arises from direct perception, furthering, nature, essence

from bhāv = becoming, being, existing, occurring, appearance, transition into, continuance, continuity of existence through successive births, state, condition, rank, state of being anything, true condition or state, truth, reality, manner of being, nature, temperament, character,   manner of acting, conduct, behavior, any state of mind or body, way of thinking or feeling, sentiment, opinion, disposition, intention, passion, emotion, conjecture, supposition, meaning, love, affection, attachment, the seat of feelings, heart, soul, mind, any living creature, the world, universe, the Supreme Being, advice, instruction, contemplation, meditation.

from bhū = to become, exist, causing to be, affecting, producing, manifesting, displaying, contemplation, condition, inherent qualities of mind, feeling (in Bhakti Yoga) + ana = the act of doing and the vehicle for doing it.

Bhavana is the emotion with which the work is being done, the real motive with which the first move into the activity was made. Bhavana is the most basic factor of all activity.
~ Sri Santananda Saraswati

Bhav, bhava, and bhavana, all different forms of the root, bhu, occur seven times in the Sutras. As you can see above, the meanings of bhavana are vast and varied. That’s because, bhu— existence or becoming—encompasses the essential nature of life: being and becoming, consciousness and matter, thinking and feeling. Bhavana can refer to the act of contemplation as well as the “mental environment” in which thoughts appear.

When we come across this word in the Sutras, or in any Sanskrit text, it would be wise to pause and reflect on what the author might be trying to communicate. It’s not likely that any English word captures the richness of this family of definitions. Yogis can consider that bhavana carries the sense of being absorbed emotionally and mentally in a practice, a practice that is informed with the right knowledge of theory and its goal.

In Buddhism there are two types of bhavana: the development of tranquility and the development of clear perception. The first leads to the second; it refers to development of the mind. For the Jains, the word is used to mean to reject conceptualizations.

The post Patanjali’s Words: OM appeared first on Integral Yoga® Magazine.

Swami Satchidananda: First, you have to constantly and consciously repeat the mantra. Later, the inner consciousness takes over. We do many things like that. For example, when you first begin to play the piano, there is so much to think about. You must have the right fingers on the right keys, and when the mind thinks of the fingers, the legs forget their job. You have to slowly cultivate the habit. Eventually, you no longer need to see the keys or the fingers or even think about the feet. You just notice the people who are appreciating the music. Learning to ride a bicycle involves the same thing. When you think of the pedals you forget the handle bar, and when you think of the handle bar, you forget the brake. But, after some time, you barely touch the handle bar. As you ride, you look around here and there and you fly!

Everything is like that, and these are gross things compared to mantra japa. Mantra japa takes a little longer time to sink into the system. But once it goes in, and the system takes over, you don’t have to think about it. You don’t even know that you are repeating the mantra. Sometimes when you wake up in the middle of the night, you will be surprised that someone is repeating the mantra for you. That’s why one of the Shaiva saints said, “Even if I forget the mantra, my tongue will be repeating it.” Don’t worry, it’s natural to forget it at the beginning. Nothing comes overnight. At least be grateful that sometimes you remember it. And the mantra has power. Once it gets into you, you can never forget it totally.

I sometimes receive letters that say, “I was given a mantra from you and then I never repeated it again; I literally forgot it. All of a sudden, one day, it popped into my mind.” Once you have been given a mantra, it goes within you. So, don’t worry. It will do its job. Strictly speaking, there is no other practice that is necessary for spiritual growth. We often want to do this and that and all sorts of complicated things. We’re not happy with one thing.

Many great sages and saints have done nothing but repeat a mantra. In this age, it is the easiest and the best method to use to control the mind. No matter where you are, or what you are doing, put your total faith in a mantra. That will pull you out of the mud and mire of your life. It will ultimately lead you to the goal. Learn the taste of the mantra. Taste that sweetness, and you won’t even appreciate all the candies and cakes. Develop that kind of spiritual taste.

~Sri Swami Satchidananda

The post Q & A with Swami Satchidananda: Mantra Japa appeared first on Integral Yoga® Magazine.

One way of transcending these limitations is by means of a vehicle called a mantra. A mantra is a sound structure of one or more syllables representing a particular aspect of the Divine. Through concentrated mental repetition of the mantra—called japa—the vibrations of the mantra are produced within the individual’s entire system. This brings certain healthy effects in the body and calms the senses and mind, making them fit to handle any problems. Moreover, it awakens the dormant capabilities in the individual and brings spiritual awareness too. Japa can even influence an atmosphere or a place.

Many teachers give a mantra to their students as a means of meditation because it is such an easy and effective method of concentration. A mantra is not just a word. It’s a sound vibration, mystic in nature, which more or less aligns the whole system and harmonizes it. The entire universe is nothing but sound vibrations. God’s body is a sound body, a body of vibration, a mantra body. Most every scripture says something similar—that God is sound or the Word.

Sages in deep meditation heard these sounds, or mantras, representing particular aspects of the divine vibration, OM. Through generations of spiritual masters they have handed down these mantras as guides to aspirants. Mantras are sounds which may or may not have meaning. By constantly repeating them you are able to produce certain vibrations within you and through all of your physical, emotional, and intellectual self. Prayers and chanting may be soothing to the mind, and for a time bring you into a peaceful state. But mantras have a special value. They are not words coined by people who created languages. They are different vibrations of the same energy functioning in different ways. The one cosmic sound, represented as OM, has different aspects. These different facets of OM are called mantras.

By constant repetition of the mantra you develop that vibration because all the vibrations are within you. Each individual by himself is another microcosm. What you see in the macrocosm you see in the microcosm; you are a universe by your self. Not only you, but each and every one of your cells is a universe. How many solar systems do you have in you, how many atoms? Countless.

Therefore, when you are given a mantra, and constantly repeat it, you develop that aspect of the vibration that is already in you but hidden. You bring it to the surface, make use of it, and get its benefit. As you repeat it, you get the vibration. It kindles the dormant and subtle vibrations in you. It’s not even physically felt. Sound vibrations are more powerful than any physical instrument.

Mantra means anything that makes the mind steady. Whatever vibration makes the mind one-pointed and creates a sort of receptivity is a mantra. Repeat your mantra feeling its purpose. It should harmonize you, and tune you in to receive similar cosmic vibrations. It more or less aligns your whole system. It’s a master key to open all the locks and eliminate all obstacles to enlightenment.

There are many different kinds of mantras. For some to have effect you must know their meaning, or the aspect of God that is being received. But in Yoga the mantras don’t have any particular personal meaning. They are good for anyone and won’t disturb anyone’s personal faith. They are useful even without knowing their meaning. They have a seed letter in them. Just by repeating it, you get the tuning. With a prayer you have to know its meaning and believe in that before you get the effect. But with certain mantras you get the vibration whether you know the seed letter or not. If you want to get your heart and feelings involved, you must know the meaning of the words. But the purpose of the mantra is to steady the mind—all you have to do is repeat it faithfully.

By repeating your mantra you keep it well charged and spread it through your system until its vibration pervades your body and mind. Your entire personality vibrates on that beautiful wavelength and automatically attracts similar vibrations. You become in tune with those who have similar waves, and ultimately in tune with the cosmic wave.

This is the comprehensive explanation of Mantra Yoga. Until such time as you receive an initiation from a qualified person, there’s nothing wrong with repeating a mantra. There are some general mantras that all can use. Some simple and very efficacious ones are Hari OM or just OM or OM Shanti. Don’t try long mantras. The smaller the stuff, the greater the power.

Hari OM is a beautiful mantra which can evoke the sound vibration within you. Ha is pronounced as in “hot”; ri as in “repeat.” The ha comes from the solar plexus area. When you say “ri,” the sound comes up. “O” vibrates your entire skull. The minute you say “mmmm,” the vibration goes up further. As the sound goes higher and higher you rise above body and mind.

Understand that this is not connected with any particular religion. You are just working with some sounds. Of course, not everybody will be satisfied with mantras as a focus for concentration. Everyone has a different capacity and different taste. There’s no one thing especially suited to everybody except the process of concentration itself.

Om Shanti Shanti Shanti

~Sri Swami Satchidananda

The post Mantra Yoga appeared first on Integral Yoga® Magazine.

Swami Satchidananda: No. But you have to teach me, how to meditate on nothing. I don’t know who asked this question, but I’d like to learn from that person how to meditate on “nothing.” How would you meditate on nothing? You simply sit there: “I’m meditating on nothing, I’m meditating on nothing.” Is this how such a meditation would go? See? You’re meditating on nothing. Unfortunately, you can’t meditate on nothing. You cannot meditate on nothing, because the mind has to be stuck on at least one thing.

We’re meditating on many things at the same time in our daily lives. That’s why none of this “meditating on nothing” bears good results. Because our concentration is dissipated, the meditation loses its power. If you meditate on one thing, that object of meditation gets all the power of the mind. So, if you meditate on one thing at a time, you can get whatever you want. To quote the ancient South Indian scripture, the Thirukkural, “Whatever you want, you will get if your want is so powerful, so concentrated and with your totality of the mind.” Sure, the mind has that kind of power; it can create anything. It can give you anything. But you have to want whatever it is powerfully, strongly, deeply, collectively and without any dissipation. Then, the next point is that you should decide what you want.

As an example, you can meditate on a monkey. What will you get? You’ll get monkey. As you think, so you become. Think deeply on monkey, you become monkey. Think deeply on hatred, you become hatred. So, if you’re going to practice and think deeply and get what you want, you should know what to think about to make you comfortable and happy. That’s the next point. Therefore, select what you’re going to think about. It’s for this reason that we say to think of a mantra. That mantra has two purposes: one purpose is to make your mind strong, clear and collected; the next one is that when you concentrate on the mantra for a long time, it slowly dissolves and you’re no longer repeating the mantra. Finally, even that goes away, and your mind becomes still.

This means that your mantra, with your mind, is collected to one point, to one thought at the cost of all other thoughts. Your final goal is to make the mind “thoughtless,” but you start with that one mantra, and then the mantra brings you the real benefit: it slowly dissolves. That is to say, the mind becomes thoughtless, free of disturbances. We can call that mantra a catalytic agent, something like soap. Why do you use soap? You use it to get out all the dirt from a cloth, right? What is soap, after all? Soap is also a dirt; it’s good-looking, good-smelling “dirt” that’s been given a good name like “Palmolive, Dial, Ivory” and this and that. You buy that soap like you “buy” your mantra.

Apply the soap to the dirt, and when the soap gets mixed together with all the dirt, how does it get mixed up? All the dirt, when it sees new dirt coming in, in the form of soap, gathers to welcome the new dirt. “Oh! Where are you from? How are you? What’s your name?” The dirt that’s already there receives the new dirt called soap. The laundryman knows the right moment, and he dips the cloth in the water and then takes it out. The cloth comes out of the water free of all the dirt, and the new dirt that we call soap, stays in the water. When you pick up your laundry, do you say, “No, no, no. I paid for this dirt, so it should remain in the cloth.”? No, because it has served its purpose. In the same way, your mantra is soap. Apply that soap well, so that all the dirt gets involved in the mantra; and, then, they all leave you completely free.

That’s why you use a mantra. You cannot meditate on nothing. Even meditating on nothing is a mantra: “Nothing, nothing, nothing, nothing, nothing, nothing.” Anything is a mantra. Mantra need not be only Hari OM, Ram, this and that. Anything can be a mantra. Actually, there were mantras like that.

Once upon a time, a saintly person saw a hunter in the jungle, and he saw him going around and killing animals. The saint felt pity on the hunter, and said to him, “Why are you unnecessarily killing all those animals? God will not forgive you. But if you repeat God’s mantra, the name, it will save you from all these sins.

“I don’t know anything about mantras or anything like that.”

“What kind of sound do you know?” asked the saint.

Just at that time, a pig ran by.

“I can make a sound of the pig. Here: Hrmmm!” cried the hunter.

The saint replied, “Okay, that is your mantra.” This sound became a Hrim mantra.

Another saint, with another hunter, wanted to give him the mantra of “Ram. Rama, Rama, Rama.”

The hunter said, “I don’t know any ‘Rama’“

“Okay, what is that over there?” asked the saint, pointing to a tree.

“Well, that’s a mara.” (Mara means “tree.”)

“Okay, repeat ‘Mara, mara, mara.’”

So, the hunter began repeating “Mara, mara, mara, mara, mara, mara, marama . . . Rama.”

We can use any trick to give one thing as an object to focus on so that the mind will dwell on that alone. Why? Because you can’t meditate on nothing. Stick to one thing, and that will take you to nothing. That’s why, something is better than nothing. Then, ultimately, nothing is better than everything.

Question: What should we do about intruding thoughts and desires during meditation?

Swami Satchidananda: One way is to treat the thoughts as an unwanted visitor. To give you an example, you’re in your room, and you’re doing something intensely. All of a sudden, somebody walks in without any appointment. You look at him through the corner of your eye and realize that this is not the time to see him. How will you deal with him? There are three ways to deal with this intruder. One way is to respond immediately: “Why do you come without an appointment? Get out!” If you do this, he won’t go out happily. Instead, you’ll make an enemy. He might bang the door behind him and even stand outside and shout. You can’t force him out. That would be a terrible thing to do. Likewise, don’t try to force intruding thoughts out of your meditation. You’ll only create tension.

The second way is: you know he’s there and you don’t even look at him. You seem to be very busy, deeply involved in something. Even if he calls to you, your ears don’t hear him. He’ll wait and wait, eventually coming to this realization: “I see that he is very busy; I’ll come again.” Then, he’ll walk out.

On the other hand if he becomes adamant and ends up taxing your patience, then you say, “All right. Yes, sir? What can I do for you?” Here, you use the third method: analysis. Let’s examine the third method within the meditative situation. You’re sitting and meditating and a desire to eat or to go to the cinema comes into your mind. If you can’t ignore or avoid that thought, take it and analyze it: “All right, you want to take me to the cinema? Fine; how many films have you seen all these days? With what benefit? What is going to be different about this one over the others? What will benefit me more, the cinema or this meditation?” Analyze, question the desire, and educate the desire itself.

“Well, I doubt that I’ll get much benefit from the cinema.”

“Okay. Then why can’t you wait? I’ll certainly oblige you later. Let me finish meditating. Tomorrow, we’ll go to the cinema.”

Give in a little. Don’t be adamant. It’s necessary to give in a little, but not always. Treat your mind like a child who is naughty and wants this and that. Use your intelligence. Don’t just give in to everything.

The post Questions & Answers on Mantra and Meditation appeared first on Integral Yoga® Magazine.

Sutra 1.27. The expression of Ishvara is the mystic sound OM.

This sutra introduces us to the mantra OM, which denotes Ishvara. In the Sanskrit, the word “OM” isn’t mentioned. Instead, we find the term, pranava, the humming of prana. OM is the hum of the business of creation: the making, evolving and dissolving of beings and objects. You can hear it in the roar of a fire, the deep rumble of the ocean or the ground-shaking rush of a tornado’s winds. Since the pranava is not something we can easily chant, the name is given as OM. It is always vibrating within us, replaying the drama of creation, evolution and dissolution on many levels. This hum can be heard in deep meditation, when external sound is transcended and internal chatter stilled.

The identity of primordial sound with God as the creative force of the universe is not limited to Raja Yoga. It is a principle found in many spiritual traditions. The Bible declares, “In the beginning was the Word, and the Word was with God and the Word was God” (John 1.1). The Rig Veda, one of the most ancient scriptures in the world, contains a similar passage: “In the beginning was Brahman (God) and with Brahman was shabda (primordial sound) and shabda was truly the Supreme Brahman.”

Since the use of mantras is a central practice in many schools of Yoga, it will be useful to examine them in a little detail.

Mantras

Mantras (literally, to protect the mind) are sound syllables representing aspects of the Divine. They are not just fabricated words used as labels for objects. They are not part of the language as such. They are the subtle vibratory essence of things, presented as sounds that can be repeated. Concentrated repetition of a mantra forms the basis of an entire branch of Yoga: Japa Yoga, the Yoga of Repetition.

Sounds have the ability to soothe or agitate us. Many people shudder when they hear a metal utensil scrape the bottom of a metal pan. At the same time, countless vacationers seek out the shoreline in order to lie back and let the sound of the waves soothe their tattered nerves. Mantras are sounds that calm and strengthen the mind and, for this reason, they are ideally suited to serve as objects of meditation. The vibratory power of the mantra enhances the meditative experience.

Once a mantra has been chosen, practitioners generally make the best progress if they stick to it for life. Students may choose a mantra themselves, based on trial and error or because it is associated with a particular deity with whom they feel a strong connection. For example, OM Namah Sivaya is a mantra connected with Lord Siva. However, since the word Siva represents auspiciousness, the repetition of this mantra is not restricted to devotees of Lord Siva. Mantras transcend these designations. They are sound formulas whose fundamental benefit derives from their vibration, not associated ideas or images.

Some students receive a mantra from a master, or adept, in whom they have faith. In this case, they put their faith in the teacher to choose for them. The student is still making the essential choice in both scenarios. The difference is that, in the former, the student chooses the mantra; in the latter, the student chooses the teacher who selects the mantra.

Japa Yoga is not limited to Sanskrit and Raja Yoga. Repetition of powerful sounds and prayers—Shalom, Maranatha and Ave Maria, for example—is used in many spiritual traditions.

OM

The word used to denote Ishvara needs to be special: it should be free from the limitations of time, circumstance or faith tradition. Not only should this designation be universal, it must also bring the experience of Ishvara to the practitioner. Sri Patanjali states that the name that accomplishes this is OM.

OM is the origin of all sounds. It comprises three letters: A, U, and M (OM rhymes with “home” since the A and U, when combined, become a long O sound). A is the first sound. You simply open your mouth and make a sound. All audible sound begins with this action. It represents creation. The U is formed when the sound rolls forward toward the lips with the help of the tongue and cheeks. This represents evolution. Finally, to make the M sound the lips come together. This last sound represents dissolution. So together A, U, and M signify creation, evolution and dissolution. The entire cycle of life is represented in these three letters.

According to the philosophy of Advaita Vedanta (the philosophical school of nondualism), A is outer consciousness, U is inner consciousness, and M is superconsciousness. The same three letters also signify the waking, dreaming and deep dreamless sleep states. Beyond these three states is a fourth state, the Absolute, the silence that transcends all limitations.

Although there are many mantras, the source of all mantras is OM. Some of the more widely known mantras include OM Shanti, Hari OM, OM Namah Sivaya, and OM Mani Padme Hum. Most but not all mantras used for meditation contain OM.

Considering its symbolism and power, it is understandable why Sri Patanjali identifies OM as the “name” for Ishvara.

Universality of OM

Sri Swami Satchidananda’s commentary on this sutra says:

We should understand that OM was not invented by anybody. Some people didn’t come together, hold nominations, take a vote, and the majority decided, “All right, let God have the name OM.” No. God manifested as OM. Any seeker who really wants to see God face to face will ultimately see God as OM. That is why it transcends all geographical, political or theological limitations. It doesn’t belong to one country or one religion; it belongs to the entire universe.

It is a variation of this OM that we see as the “Amen” or “Ameen,” which the Christians, Muslims and Jews say. That doesn’t mean someone changed it. Truth is always the same. Wherever you sit for meditation, you will ultimately end in experiencing OM or the hum. But when you want to express what you experienced, you may use different words according to your capacity or the language you know.

Sutra 1.28. To repeat it in a meditative way reveals its meaning.

The two key words in this sutra are artha and bhavanam.

• Artha signifies meaning, purpose or aim; from the root, “arth,” to point out.
• Bhavanam’s meanings include meditation, consideration, disposition, feeling and mental discipline. Some branches of Hindu philosophy understand bhavana as a particular disposition of mind—one in which things are constantly practiced or remembered.

Mantra repetition is not the mindless parroting of a sound but an attentive and informed act set against a background of enthusiasm. Steady mental focus and an understanding of the significance of the mantra are needed. In this way the meaning (or purpose) of the mantra will gradually unfold. This understanding is in harmony with one of Raja Yoga’s basic tenets: Focused attention results in deeper and subtler perceptions.

For keen seekers, each and every repetition is a moment of connection with the Self, an affirmation of the Truth of their own spiritual identity, and a reminder of their intentions.

Sutra 1.29. From this practice, the awareness turns inward, and the distracting obstacles vanish.

When the mind “tunes in” to the vibration of OM, it becomes introspective and begins to awaken to Self-knowledge. Meanwhile, the distracting obstacles (see sutra 1.30), which are the product of a scattered mind, naturally dissolve.

By extension, we could claim a similar benefit for the repetition of any mantra and for the practice of meditation in general (see sutra 2.11, “In the active state, they [obstacles] can be destroyed by meditation”).

This sutra introduces a key theme in Raja Yoga: The practices do not directly bring spiritual progress; they simply remove obstacles that prevent it. The evolution of the individual naturally occurs when that which retards its progress is removed. This principle is also found in sutras 2.2, 2.28, and 4.3:

• They [accepting pain as help for purification, study and surrender] help us minimize obstacles and attain samadhi.
• By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.
• Incidental events do not directly cause natural evolution; they just remove the obstacles, as a farmer [removes obstacles in a water course running to his field].

About the Author:

Reverend Jaganath Carrera has shared the joy and wisdom of the Yoga Sutras with thousands of students worldwide. A longtime disciple of Sri Swami Satchidananda, he has taught all facets of Yoga at universities, prisons, Yoga centers and interfaith programs. He established the Integral Yoga Ministry, developed the Integral Yoga Meditation, and Raja Yoga teacher training programs. He is spiritual head of the Yoga Life Society. His book, Inside the Yoga Sutras is widely available.

The post The Mystic OM appeared first on Integral Yoga® Magazine.

Why is mantra japa so effective? To understand this, it’s helpful to explore a little cosmology, the science that explains the origins of the universe. The ancient yogis noted that the universe oscillates through cycles of potentiality and manifestation. When a new cycle is to begin, the first expression is sound. If you think of the physical universe as a grand machine, then this could be understood as the hum of an engine as it starts up.

The yogis refer to this primordial sound as the pranava, the cosmic hum. The Holy Bible declares: “In the beginning was the Word, and the Word was with God, and the Word was God.” The ancient Hindu scripture, the Rig Veda, echoes the same truth: “In the beginning was Brahman, with whom was the Word, and the Word was truly the supreme Brahman.”

As creation proceeded, variations of the original hum began to vibrate on different levels, giving rise to all the multifarious forms. So the entire creation—everyone and everything—is nothing but sound vibrations in different wavelengths. Each one of us has our own unique vibratory signature, which results from all the physical and mental, gross and subtle, activity that is occurring within us.

Even scientists tell us that musical production can be found everywhere in nature. The whole cosmos is like a grand symphony, in which our planet earth lends its own particular hum. Several years back, astronomers detected the deepest note ever observed in the cosmos, a B-flat that is fifty-seven octaves below middle C. They say it has been sounding through space for about two-and-a-half billion years.

Now, if you think of God as a cosmic radio transmitter, mantras represent particular divine frequencies that are being broadcast. We are all like radio receiving sets. If we tune in, we get the music. We experience the Divine, because we are vibrating at that level. All knowledge and power flow through us. On the other hand, if we’re not properly tuned, we may get a lot of static, resulting in confusion and delusion.

Japa, the repetition of a mantra, enables us to do that tuning. Mantras are mystic sound structures that were revealed to sages in deep meditation. They are divine power expressing through sound. Through the concentrated repetition of a mantra over time, we begin to vibrate in a new way, at a higher divine frequency.

Just like we use sound vibrations to clean items like jewels, teeth, or even kidney stones, mantras clean our entire system—physical and mental. Swami Sivananda, who was a physician before becoming a monk, states: “Chronic diseases can be cured by mantras. The chanting of mantras generates potent spiritual waves and divine vibrations. The mantra vibrations penetrate the physical and astral bodies of the patients and remove the cause of their suffering. They fill the cells with pure sattva and divine energy. They destroy microbes and rejuvenate the cells and tissues.” If you think of disease as disharmonious vibrations in cells, tissues, and organs, then mantras can be understood as establishing pure, clean, harmonious vibrations. When everything is vibrating at this new level, health is restored.

Mantras clean, heal, and attune us to the Divine. They can also protect us from danger, which I experienced firsthand years ago at our Connecticut ashram. I was in the habit of taking long walks at dusk. There is a palpable presence of peace at that time. It’s as if the earth, itself, exhales, releasing the tensions of the day, as it heads toward the deep relaxation of night.

Once when I was on such a walk, enjoying the quiet solitude, I noticed on a nearby hillside a very large dog. I recognized him as one that had attacked several of the men at the ashram. Our eyes locked for a moment, and then the dog began charging down the hill in my direction.

It was a deserted area; there was no one in sight. At moments like this, one remembers to pray. So, I clasped my hands, gazed up, and uttered, “God, if it’s Your will for me to be torn to shreds by a wild dog, an opportunity is fast approaching.” Then, I proceeded to repeat my mantra. Within seconds, the dog was before me, repeatedly rushing at me, but somehow, never touching me. He kept opening and closing his jaws around my fingers, but never made contact. I slowly kept walking, and eventually the dog ran off.

I continued my walk for another half-mile and then had to return. The only way back was the way I had come, and once again, I found myself opposite the hillside where the dog was waiting. I folded my hands, uttered the same prayer, and repeated the mantra. Again, our eyes locked, and he came storming my way. The same bizarre dance ensued in which he repeatedly charged and went to bite, but never made contact. Finally, he ran off, and I returned to the ashram.

The next day at work we were playing a tape of Swami Satchidananda in which he was speaking about the power of the mantra. He said if you develop the vibration through repetition, it will form a protective shield around you. In Sanskrit, this is called kavacham, which means armor. He said you could even be in the jungle, and animals might come to attack, but they will never touch you. An invisible mantric shield will protect you from all harm.

You can select a mantra yourself, or request one from your teacher, if you have found your spiritual path. The ceremony in which you receive a mantra is called initiation. At that time, the teacher not only imparts the mantra, but also transmits a little spiritual energy to enliven it within you.

If we make the mantra a constant companion, it will be the greatest friend, a steady anchor at all times. It can heal the body, lift the spirit, open the heart, and expand the mind. A mantra is like soap; it cleanses the body and mind. It is like fire; it burns all the impurities. Repetition of the mantra will make the mind strong, clear, and collected.

As our practice deepens, our minds will become more absorbed in the mantra. Instead of many thoughts, we become established in that one pure thought. At that point, when the mind is really strong, the mantra will dissolve, and the mind will be still. In that stillness, the true Self is revealed. In that state, we realize that we are not the body, not the mind, but the immortal Spirit. With that knowledge, all obstacles disappear. We have attained liberation, freedom from suffering, and will experience supreme peace and bliss.

About the Author:

Swami Karunanandaji is one of Swami Satchidananda’s most senior monastic disciples and an Integral Yoga master teacher. She is a member of the Board of Trustees and chairperson of the Spiritual Life Board of Satchidananda Ashram–Yogaville. She teaches workshops and trains teachers at Yogaville and around the globe.

Source: Awakening: Aspiration to Realization through Integral Yoga 

The post Mantra Japa: One Practice Is All You Need appeared first on Integral Yoga® Magazine.