{"id":1681,"date":"2013-07-13T01:36:30","date_gmt":"2013-07-13T01:36:30","guid":{"rendered":"http:\/\/localhost\/?p=1681"},"modified":"2013-07-13T01:36:30","modified_gmt":"2013-07-13T01:36:30","slug":"62-on-mantras-vol-35-letters-on-himself-and-the-ashram","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/35-letters-on-himself-and-the-ashram\/62-on-mantras-vol-35-letters-on-himself-and-the-ashram","title":{"rendered":"-62_On Mantras.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\tPart Five<\/font><\/b><\/span><\/p>\n

\n\t\t\t 
\n<\/font><\/b>
\n\t\t\t<\/span> <\/p>\n

\nMantras and Messages<\/font><\/b><\/span><\/p>\n

 <\/p>\n

\n

 <\/p>\n

\n\t\t\tSection One<\/font><\/b><\/span><\/p>\n

\n\t\t\t 
\n<\/font><\/b>
\n\t\t\t<\/span> <\/p>\n

\nMantras<\/font><\/b><\/span><\/p>\n

 <\/p>\n

\n

\nOn Mantras<\/font><\/b><\/span><\/p>\n

\n\t\t\t 
\n<\/b>
\n\t\t\t<\/span> <\/p>\n

\nMantras in the Integral Yoga<\/b><\/span><\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThe idea of your friend that it is necessary to receive a mantra from here and for that he must come is altogether wrong. There
\nis no mantra given in this Yoga. It is the opening of the consciousness to the Mother from within that is the true initiation and
\nthat can only come by aspiration and rejection of restlessness in the mind and vital. To come here is not the way to get it. Many
\ncome and get nothing or get their difficulties raised or even fall away from the Yoga. It is no use coming before one is ready,
\nand he does not seem to be ready. Strong desire is not a proof of readiness. When he is inwardly ready, then there will be no
\ndifficulty about his coming. <\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tAs a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. The concentration in
\nthe heart and the concentration in the head can both be used \u2014  each has its own result. The first opens up the psychic being
\nand brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The
\nother opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of
\nthe body and the descent of the higher consciousness into the body. <\/span> <\/p>\n

\n
\n13 October 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tOM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for
\nthe realisation of what the mantra symbolises and is supposed   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>825<\/font><\/span><\/p>\n

\n

\n

indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and
\nfeeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane
\nabove now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. The last is usually
\nthe main preoccupation with those who use the mantra.
\n<\/span> <\/p>\n

\nIn this Yoga there is no fixed mantra, no stress is laid on
\nmantras, although sadhaks can use one if they find it helpful or so long as they find it helpful. The stress is rather on an aspiration
\nin the consciousness and a concentration of the mind, heart, will, all the being. If a mantra is found helpful for that, one uses it.
\nOM if rightly used (not mechanically) might very well help the opening upwards and outwards (cosmic consciousness) as well
\nas the descent. <\/span> <\/p>\n

\n
\n16 October 1935
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tI humbly request Sri Aurobindo and you to send me some
\n\t\t\tmūla-mantra <\/i>which I can repeat in meditation and concentration and as
\n\t\t\tnāma-smarana<\/i>. Coming from the Mother and Sri
\n Aurobindo, it will have a potency to lead me quickly on the
\npath. <\/span> <\/p>\n

\n\t\t\t 
\n <\/span> <\/p>\n

\n\tWe do not usually give any mantra. Those who repeat something
\nin meditation call on the Mother. <\/span> <\/p>\n

\n
\n27 June 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tIs there any difference between the Force that helps when I call
\nthe Mother in sleep and the Force that comes when I repeat “Sri Aurobindo \u00ad Mira”?
\n\t\t\t<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThere is not necessarily any difference of Force. Usually the Mother’s name has the full power in it; but in certain states of
\nconsciousness the double Name may have a special effect. <\/span> <\/p>\n

\n
\n29 August 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tI find no harm if I repeat the name of Sri Krishna, whose very
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>826<\/font><\/span><\/p>\n

\n

\nbeing has taken the form of our Lord Sri Aurobindo and his Parashakti, the Mother.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThere is no harm in that; it is not incompatible or inconsistent with this Yoga.
\n\t<\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nTraditional Mantra Japa <\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\tIn the Upanishads (Mandukya chiefly) the upasana of  ॐ
\n\t\t\t(OM)
\nis recommended. It is said in the Pranava Upasana that the pranava deha <\/i>
\n\u2014  or the
\nmantra deha <\/i>of Pran<\/font>ava deva <\/i>\u2014  comes
\n\t\t\tsuccessively into the sthula<\/i>, sūksma <\/i>and kārana deha <\/i>of the
\nsadhaka. It projects itself into the sadhaka first, then it engulfs him. It creates a divine rhythm and harmony and at last
\n\t\t\tbecomes one with every particle of his triple body (sthula<\/i>,
\nsūksma<\/i>, kārana<\/i>). Does this process include the transformation of the physical consciousness which Sri Aurobindo’s yoga
\naspires to achieve? Or if it is different, in what way does it differ?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tI do not believe a mantra can change the physical consciousness. What it does, if it is effective, is to open the consciousness and
\nto bring into it the power of that which the Mantra represents. <\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tIt is said that Mantra Japa leads to a certain mechanisation of the sadhana, as the sadhaka becomes dependent on Nature to
\nthe extent that he has to awaken the Mantra in order to touch and identify himself with the Divinity. Is this charge against
\nJapa true? <\/span> <\/p>\n

\n\t\t\t 
\n <\/span> <\/p>\n

\n\tIt depends on the way in which the japa is done.
\n<\/span> <\/p>\n

\nIf rightly done, the mantra is a means of opening to the light and knowledge etc. from above and it ceases as soon as that is
\ndone. <\/span> <\/p>\n

\n\t <\/p>\n

\n\t\t\t*<\/span><\/p>\n

\n\t\t\t  <\/span> <\/p>\n

\n\t\t\tIt is very good news that you got rid of the attack and it was the japa that helped you to do it. This and past experience also
\nshows that if you can overcome the old association of the japa   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>827<\/font><\/span><\/p>\n

\n

\n

with sterility and sorrow, it can do its natural function of creating the right consciousness
\n\u2014  for that is what the japa is intended
\nto do. It first changes the vibrations of the consciousness, brings into it the right state and the right responses and then brings in
\nthe power or the presence of the Deity. Several times before you wrote to me that by doing japa you got rid of the old impulse
\nand recovered calm and the right turn of the consciousness and now it has helped you to get rid of the invasion of sorrow and
\ndespondency. Let us hope that this last will also soon lose its strength like the impulse and calm and serenity begin to establish
\nitself in the whole nature. <\/span> <\/p>\n

\n
\n8 October 1936
\n<\/font>
\n<\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nUse of a Mantra in Special Circumstances <\/b> <\/span> <\/p>\n

\n\t\t\t 
\n <\/span> <\/p>\n

\n\tThis is not a case of ordinary madness, but, as your brother
\nhimself feels, an attack of evil forces. When the light descended into him, there was something in his brain that was not prepared
\nor able to bear the descent and this gave the opportunity for the attack and the overthrow of the equilibrium.
\n\t<\/span> <\/p>\n

\nIt may be possible to set matters right without any personal contact. He should repeat as a
\nmantram <\/i>the words contained
\nin the enclosed paper (which he should not reveal to others) after concentrating on the sign above it. He should repeat three
\ntimes a day (the three Sandhyas), twelve times in all, and also whenever attacked.
\n<\/span> <\/p>\n

\nInformation should be sent from time to time about his condition.
\n  
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>828<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Part Five   Mantras and Messages     Section One   Mantras   On Mantras   Mantras in the Integral Yoga   The idea of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-1681","post","type-post","status-publish","format-standard","hentry","category-35-letters-on-himself-and-the-ashram","wpcat-37-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1681","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1681"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1681\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1681"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1681"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1681"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}