The Yoga of Incantation, Part 1
Author: Satguru Bodhinatha Veylanswami
Description: Description: Japa of the Pañchākshara Mantra, Aum Namaḥ Śivāya, links Siddhānta with Vedānta. Initiations and the basic Hindu philosophical and cultural foundation is necessary for ultimate success in japa. A good character expressed day by day within the individual who is freed from anger and from contentious mental arguments is a central foundation for the practice of yoga. Sivathondu, karma yoga, service to Śiva, is the platform for japa yoga. Japa opens up the inner mind and focuses the energies of certain chakras. The effect of japa will be more potent and powerful once you have dīkshā, having studied and purified yourself through the purificatory process of sādhana. Ultimately, the jīva becomes Śiva. For the uninitiated it is better to chant Aum Śaravaṇabhava invoking Lord Murugan to bring the guru forth in your life who will initiate you. Aum is the mantra of Lord Gaṇeśa and can be chanted by anyone. Patanjali in his "Yoga Sutras" introduces verses concerning the relationship of Aum and Īśvara. "Master Course Trilogy", "Merging with Siva" Lessons 155. 156, 157 (first half); Patanjali's "Yoga Sutras", Chapter One.
Transcription:
Good morning everyone. This morning we're starting a new chapter in "Merging with Siva" Chapter 23 entitled:
"The Yoga of Incantation" from 1990.
Lesson 155
"The Magic Of Japa
"Japa is the prelude to rāja yoga. Japa links Siddhānta with Vedānta through the repetition of the mantra Aum Namaḥ Śivāya—or Aum Śaravaṇabhava for the uninitiated. Those who are initiated into the sacred Pañchākshara, Aum Namaḥ Śivāya, have the advantage, because the repetition of this mantra will make them eventually see directly Śiva’s perfect universe, and they in themselves will become a blend of Vedānta and Siddhānta. The uninitiated are in preparation, using the mantra Aum Śaravaṇabhava Aum, thus quieting their minds, realizing the all-pervasiveness of Śiva and seeing that the natural state of the mind—when all karmas are temporarily suspended—is Satchidānanda, is peace, is bliss. Therefore, japa yoga is the prelude to rāja yoga and all other forms of sādhana. If one who practices japa is a divine person, he will realize that Divinity.
"Japa is very widespread in Hinduism, more so than meditation. Japa yoga is easy to practice. The inexperienced can take it up immediately. It does produce certain results until they forget the mantra, which can happen! This may seem strange, but I have met devotees of gurus who had actually forgotten their mantra, even after paying a goodly sum to receive it. The innocent Americans and Europeans are the orphans and adopted children of Indian gurus.
"Some of these teachers, unaware of the critical differences of religion and culture of their new-found and eager devotees, respond by bringing them immediately into japa and rāja yoga, avoiding the known initiations and the basic philosophical and cultural foundations necessary for ultimate success.
"In the case of Indian devotees, these cultural and philosophical foundations would have been acquired within the family home. This foundation is necessary, as it directs the subconscious mind, which is the inner motor of a person, preventing him from opposing, inhibiting and invalidating the realizations that naturally occur when one practices yoga. So, first we learn the philosophy, then through japa and more advanced yogas we realize it. Whereas in performing japa and rāja yoga before you know the philosophy, what you previously learned may conflict with what you now realize. This can be very disconcerting.
"When the philosophy is properly understood, we possess right thought, right speech and right action, which is proper behavior. This is culture. Hindu culture is very different from the European cultures, which are based largely on Abrahamic beliefs. Humility and obedience before elders and those who are wiser is a very big part of Hindu culture, as is the regard for knowledge and wisdom and the deeper philosophies. Therefore, a good character expressed day by day within the individual who is freed from anger and from contentious mental arguments is a central foundation for the practice of yoga.
"One without such purity should not practice japa yoga lest he awaken the knowledge of his imperfections which are better to keep veiled. For knowing such could send him into states of remorse, early repentance—which means being penitent before one has the ability to take on the reaction of such a momentous discovery and undertaking. To meditate, one must be free from anger, jealousy and contention. Karma yoga should be practiced by the devotee prior to this to smooth out all character flaws. Sivathondu—which is another word for karma yoga—service to Śiva, is the platform for japa yoga.
"Those who are victims to episodes of anger, to pangs of jealousy or to periods of fear should not meditate and should not perform japa. They should perform Sivathondu, attend group meditations and group prāṇāyāma sessions. This is because they must first be lifted up into the mūlādhāra chakra and above. They are living below it and must raise their consciousness in order to proceed deeply into themselves. It is the group itself in this case that will lift the individual who cannot easily lift himself. This process should be guided by a strong-minded, compassionate moderator."
Lesson 156
"Japa Opens Many Doors
"One who performs japa properly will realize what he knows. You see, japa opens up the inner mind and focuses the energies of certain chakras, which are consciousness encased within the psychic nerve ganglia of the nāḍī network. Therefore, if he is a divine person, he will realize that Divinity. If he is an angry, selfish person, then he will realize that. We would want him to realize the former but not the latter. Through karma yoga, Sivathondu, the angry, hateful, contentious, competitive person will face himself through a series of small situations in which small realizations will occur. The instinctive nature and habits will be corrected until the individual is able to work smoothly over long periods of time. We would not want to open up his mind to the impurities, lest he become depressed or even morose and suicidal. Therefore, japa yoga obviously is an initiation that should come a little down the road, farther down the path.
"Generally, those who want to practice japa yoga and do have impurities working within them fall away from repetitive mantras very quickly, becoming a little afraid of what might happen if they are successful. Their own soul is watching after them in this early stage. Then there are those who are ardent, fanatical, you might say, who want to get results in a limited period of time and have no sense of the consequences. They work tirelessly to do this.
"The wise guru would discourage much practice of intense mantras or meditating alone, and would instead encourage karma yoga, giving to others, working for work’s sake, serving for service’s sake, not looking for rewards. Group meditations and group chanting are fine at this stage, as is temple worship, until the purification process has had time to work its magic.
"In short, there are two kinds of Hindus—a majority who worship in the temples without a philosophical background and those who do have such a background and take part in their religion, discussion of the higher knowledge and meditation upon it, feeling no need for the Gods or for temple worship. The Pañchākshara Mantra, Aum Namaḥ Śivāya, the center of the Vedas, is the link between the two, between Siddhānta and Vedānta, because it makes the mind realize what it knows. Every Siddhāntin knows a little about Vedānta and disregards it. And every Vedāntin knows a bit about Siddhānta and disregards it. Through chanting Aum Namaḥ Śivāya, finally you will realize what you know, including what you previously disregarded, and that blends the two—makes the whole person. The purusha becomes satisfied living in the physical body. The jīva becomes Śiva.
"Initiation is essential for the ultimate results in chanting Aum Namaḥ Śivāya, though the uninitiated can and do say Aum Namaḥ Śivāya. Within them it won’t have much of an effect, but there will be an effect. This effect will be more potent and powerful once you have dīkshā, having studied and purified yourself through the purificatory process of sādhana.
"It would be so much better to chant Aum Śaravaṇabhava at this time, invoking Lord Murugan to bring the guru forth in your life who will initiate you. Murugan is the first guru, the first swāmī and renunciate. This is the preparatory stage."
Then we get the first part of Lesson 157
"The Value Of Initiation
"Oftentimes japa and chanting are the ardha-Hindu or non-Hindu’s first introduction to Sanātana Dharma. An ardha-Hindu is often one who has been given a Hindu first name. It is our experience over the last fifty years that their japa has little effect unless they make the full commitment to becoming stalwart members of the Hindu religion and join a mature community. Those who are inside a department store handling and purchasing the merchandise and those outside looking through the window at the same merchandise are two different groups. Ardha means half, and ardha-Hindus are those who have come half way to making a full commitment and are still making up their mind. They are still on the outside looking in. Their japa doesn’t have much power until they bring other aspects of their life into line with the Hindu Dharma.
"For the non-Hindu who has not made a commitment, the universal mantra Aum is the most significant and precious of all mantras. This can be chanted by those of all religions, without restriction. The sounds of a city make “Aum.” A child at birth says “Aum.” A mother giving birth says “Aum.” The last breath of a dying person is “Aum.” Even the cows say “Aum.” Aum is the mantra of Lord Gaṇeśa. All are striving for His holy feet. Those who are struggling with the lower nature, those who have not made a commitment to the Sanātana Dharma, a commitment which for the newcomers to the fold could be verified by their Hindu name on their passport, should all chant Aum."
Here we get a commentary, this is from Chapter One of "Yoga Sutras", Patañjali introduce the mantra “Aum” and mentions its relationship to Īśvara.
So we start out with a couple of verses about Īśvara.
"Or, this (referring to samadhi) is gained through devotion to Īśvara.
Īśvara is a special puruṣa, untouched by afflictions, actions, their results, and karmic residue.
In Him is the peerless source of omniscience.
Unbounded by time, He is also the guru of the ancients.
“Aum” is His signifying sound.
Repeat it while contemplating its meaning.
Then follows the attainment of inner consciousness and also the elimination of obstacles.
The obstacles causing distraction to the mind are illness, apathy, doubt, carelessness, laziness, sensual indulgence, misapprehension, non-attainment of the stages, and instability"
Thank you very much, have a wonderful day.
[End of transcript.]