Thursday, August 30, 2007

Tract on Mantra

All mantras as well as gods are formulations of Consciousness. These are meant for getting restored exclusively to self-consciousness.

Mantroccara means an upward movement or articulation and conveys different meanings according to the yogin’s level of practice.

At the krIyopaya or individual level, it is the recitation of mantra in harmony with the movement of the breath and its height, it is the upward moving current of vitality through susumana.

At the jnanopaya, it is the persistent force of awareness that impels individual consciousness and merges it with the universal consciousness.

While at the icchopaya, it is the exertion that impels the cycles of creation and destruction.

Basically mantras are resonance of prana-sakti, the spanda, pulse of consciousness, which is portrayed as the strength inherent in one’s own nature that empowers the senses and mantras with integral consciousness.

Yogin experiences mantric energy through the rise of kundalini which is stimulated by the power, bala inherent in consciousness.

The yogin repeats his mantra mentally in conjunction with the breath. Unless it is in harmony with the breath movement, it can bear no fruit.

Therefore, he should seek to fix his attention on the centre between the two breaths where they, along with the mantra, arise and fall away.

In this way the two breaths work against each other like two fire-sticks made of consciousness and bliss.

This process generates the fire of consciousness which rises as the ascending breath in the central nadi, susumna that leads upwards to the supramental plane, unmana of the universal vibration of consciousness.

The lunar current of the descending breath, corresponds to the object-centred awareness and is fixed in one place by uniting it with the ascending solar breath, representing awareness centred on the means of knowledge.

This in its turn is united with the subjective consciousness as the upward moving breath rises.

The ascent of this breath is in harmony with the unfolding of the centre at the individualised level of consciousness and takes place by virtue of the power of the atmasakti.

The vibration of its movement is the true arising of mantra known as uccara.

It is the spontaneous recitation of mantra which occurs in contemplation through the union of the upward moving breath and the resonance or silent nada of consciousness that marks the merger of the vital breath with the consciousness.

As individual consciousness is the union of consciousness and awareness, this rising unites the three aspects of mantra, namely, consciousness, speech and breath.

Mantras recited without the conjunction the consciousness; speech and breath are ineffective and mere articulated sounds.

Success in mantra is achieved through self-effort, which is the greatest possible aid to attain the goal.

It is heralded by the cessation of the diversified awareness as subject, object and means of knowledge.

A yogin applies his awareness to catch hold of the initial moment in which he is intent on contemplating mantra. The initial unfolding of his thought, charged with the power of mantra, is the point where he achieves oneness with the deity it symbolises.

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