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people as forms of Ram (God), and of accepting every happening as coming
from the will of God. In a short time the Mantra disappeared from his lips and
entered his heart. He beheld a small circular light in the spot between his
eyebrows, which yielded him thrills of delight. Then the dazzling light permeated
and absorbed him. Lost in this inexpressible bliss he would sit for hours. The
world appeared to him as a dim shadow. A stage was soon reached when this
dwelling in the spirit became a permanent and unvarying experience.
42
His teaching was extremely simple:
''Repeat the one name Ram at all times of the day and at nights when you are
awake. You may be sure that you will not feel lonely or miserable as long as you
are uttering that glorious name. Where this name is sounded, or meditated upon,
there resides no sorrow, no anxiety nay, not even death.''
''Utter Rama's name (Om Sri Ram Jai Ram Jai Jai Ram) any time, amid all of
life's distractions, whenever there is a momentary return of your consciousness
to Self-awareness. When this happens you feel the ensuing joy and you
concentrate on it as long as possible (while repeating your Prayer.) In this way
you perfect your surrender to God. This is to be practiced when facing every
event, every day, and in every circumstance. At Night, when free from worldly
duties, you devote yourself to intense practice of Japa.
Swami Ramdas stuck to that practice and was actually rolling in a sea of
indescribable happiness. He attained Mahasamadhi in 1963.
Helped by a mala (rosary beads), I started to practice reciting Japa aloud 108
times (the number of beads in a mala) during a walk, and mentally during the
remaining of the walk. Even though the oriental traditions recommend doing
Japa mentally, I knew for certain that it should be done aloud at least for about
a hundred times.
The sound of that Mantra, which I had already heard in different
recordings, was very pleasant. I loved to prolong its vibration, make it vibrate in
my chest and invest it with my heart's aspiration. My attitude was not that of a
supplicating and sobbing devotee, but that of a man who rejoices, being one step
away from his goal. Since I observed while doing it an irresistible impulse to put
everything in order, I thought that the Mantra could work in a similar way by
cleaning out my mental stuff and putting my "psychological furniture" in order.
Therefore, even though sometimes I felt a bit dazed, I never discarded this
practice.
I will now describe how after an intense practice of Japa, I experienced the
breathless state. At the end of my Kriya session, while relaxing with mental
Pranayama (placing my awareness in each Chakra for 10-20 seconds each), I
distinctly perceived a fresh energy sustaining my body from inside. I realized
that my cells were breathing pure energy which didn't originate from the inhaled
air. The more I relaxed, the more I simultaneously became aware both of the
Chakras and of the body as a whole. The breath, which in the meantime had
become very short, eventually reached immobility, like a pendulum gently
reaching the equilibrium point. My mind settled down. This condition lasted a
few minutes without any feeling of uneasiness; there was neither the least quiver
of surprise nor the thought, "Finally I have it!" The event was enjoyable beyond
words: in a blue-painted profundity, I was mercilessly crushed by the beauty of
nature and, at the same time, situated above the whole world. All was incredibly
beautiful, beyond imagination! I was not breathing and I did not feel the need to.
43
In the following days the same event happened again during mental
Pranayama. Before starting my Kriya practice, I looked at the surrounding
panorama and wondered if I would again experience that divine state. I did! I
was astonished; it seemed impossible that Japa, one of the simplest techniques in
the world, could produce infallibly such a valuable result! Compared to the
breathless state, my past experiences during Kriya practice seemed vanishing,
elusive, like luminous reflections on water. It was ''solidity'' itself. Where my
best intentions had failed, Japa had produced the miracle! There was a perfect
association between the practice of Japa and the attainment of the breathless
state. Every day I experienced it for myself.
This reliable result created a moral strength in me that turned into a calm
euphoria permeating my entire day. While talking to others I remained
effortlessly centered on the feeling of unchangeable calmness, without being
involved in the images arising from the words. This new way of living was like
walking out of a dark stuffy room into sunlight and fresh air. The magic of this
bright, dazzling Prayer which spread into each facet of my life confirmed in me
the belief that Japa was the only tool capable of extracting "something perfect
and sublime" from my life.
I plunged with enthusiasm into Mantra and Prayer literature in different
mystical paths. The intrinsic value of this practice lies in the fact that it
annihilates the mental background noise. We can put it in this way: at the end of
our Kriya practice, we can enjoy a state of calmness where almost all the
activities of the mind have subsided. Unfortunately a diffuse persistent
background noise makes it impossible to enter the authentic Mental Silence.
Now, if we practice a certain amount of Japa during the day (not immediately
before starting our meditation routine) that noise gives place to immobility and
transparency: the experience is fantastic, unexpected.
Many books introducing the practice of Japa (Prayer) do not explain this
precious concept but insist only upon a heap of banalities. When I read in
oriental books that the mala (rosary) for Japa should be made of this or of that
material, or that it should not be seen by others, or that the Sumeru bead [an extra
bead as the extension to the row, which is the point at which one round of
counting around the mala begins and ends] should never be passed [if you do the
mala twice, you should turn it and make the last bead become the first bead of
the second round] ... I knew that these are first-class idiocies. Swami Ramdas'
simple autobiography is worth a thousand times more than those useless essays
deprived of any intelligence or passion.
Likewise when I read western books that insist on the fact that the power
of the Japa (Prayer) lies not in your effort but in the ''Divine Grace'' that comes
only when you use a particular formula canonized by a traditional pattern of
worship, I knew that this is another falsehood.
The books rarely hint at the main obstacle: often a delusion arises in us in [ Pobierz całość w formacie PDF ]
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people as forms of Ram (God), and of accepting every happening as coming
from the will of God. In a short time the Mantra disappeared from his lips and
entered his heart. He beheld a small circular light in the spot between his
eyebrows, which yielded him thrills of delight. Then the dazzling light permeated
and absorbed him. Lost in this inexpressible bliss he would sit for hours. The
world appeared to him as a dim shadow. A stage was soon reached when this
dwelling in the spirit became a permanent and unvarying experience.
42
His teaching was extremely simple:
''Repeat the one name Ram at all times of the day and at nights when you are
awake. You may be sure that you will not feel lonely or miserable as long as you
are uttering that glorious name. Where this name is sounded, or meditated upon,
there resides no sorrow, no anxiety nay, not even death.''
''Utter Rama's name (Om Sri Ram Jai Ram Jai Jai Ram) any time, amid all of
life's distractions, whenever there is a momentary return of your consciousness
to Self-awareness. When this happens you feel the ensuing joy and you
concentrate on it as long as possible (while repeating your Prayer.) In this way
you perfect your surrender to God. This is to be practiced when facing every
event, every day, and in every circumstance. At Night, when free from worldly
duties, you devote yourself to intense practice of Japa.
Swami Ramdas stuck to that practice and was actually rolling in a sea of
indescribable happiness. He attained Mahasamadhi in 1963.
Helped by a mala (rosary beads), I started to practice reciting Japa aloud 108
times (the number of beads in a mala) during a walk, and mentally during the
remaining of the walk. Even though the oriental traditions recommend doing
Japa mentally, I knew for certain that it should be done aloud at least for about
a hundred times.
The sound of that Mantra, which I had already heard in different
recordings, was very pleasant. I loved to prolong its vibration, make it vibrate in
my chest and invest it with my heart's aspiration. My attitude was not that of a
supplicating and sobbing devotee, but that of a man who rejoices, being one step
away from his goal. Since I observed while doing it an irresistible impulse to put
everything in order, I thought that the Mantra could work in a similar way by
cleaning out my mental stuff and putting my "psychological furniture" in order.
Therefore, even though sometimes I felt a bit dazed, I never discarded this
practice.
I will now describe how after an intense practice of Japa, I experienced the
breathless state. At the end of my Kriya session, while relaxing with mental
Pranayama (placing my awareness in each Chakra for 10-20 seconds each), I
distinctly perceived a fresh energy sustaining my body from inside. I realized
that my cells were breathing pure energy which didn't originate from the inhaled
air. The more I relaxed, the more I simultaneously became aware both of the
Chakras and of the body as a whole. The breath, which in the meantime had
become very short, eventually reached immobility, like a pendulum gently
reaching the equilibrium point. My mind settled down. This condition lasted a
few minutes without any feeling of uneasiness; there was neither the least quiver
of surprise nor the thought, "Finally I have it!" The event was enjoyable beyond
words: in a blue-painted profundity, I was mercilessly crushed by the beauty of
nature and, at the same time, situated above the whole world. All was incredibly
beautiful, beyond imagination! I was not breathing and I did not feel the need to.
43
In the following days the same event happened again during mental
Pranayama. Before starting my Kriya practice, I looked at the surrounding
panorama and wondered if I would again experience that divine state. I did! I
was astonished; it seemed impossible that Japa, one of the simplest techniques in
the world, could produce infallibly such a valuable result! Compared to the
breathless state, my past experiences during Kriya practice seemed vanishing,
elusive, like luminous reflections on water. It was ''solidity'' itself. Where my
best intentions had failed, Japa had produced the miracle! There was a perfect
association between the practice of Japa and the attainment of the breathless
state. Every day I experienced it for myself.
This reliable result created a moral strength in me that turned into a calm
euphoria permeating my entire day. While talking to others I remained
effortlessly centered on the feeling of unchangeable calmness, without being
involved in the images arising from the words. This new way of living was like
walking out of a dark stuffy room into sunlight and fresh air. The magic of this
bright, dazzling Prayer which spread into each facet of my life confirmed in me
the belief that Japa was the only tool capable of extracting "something perfect
and sublime" from my life.
I plunged with enthusiasm into Mantra and Prayer literature in different
mystical paths. The intrinsic value of this practice lies in the fact that it
annihilates the mental background noise. We can put it in this way: at the end of
our Kriya practice, we can enjoy a state of calmness where almost all the
activities of the mind have subsided. Unfortunately a diffuse persistent
background noise makes it impossible to enter the authentic Mental Silence.
Now, if we practice a certain amount of Japa during the day (not immediately
before starting our meditation routine) that noise gives place to immobility and
transparency: the experience is fantastic, unexpected.
Many books introducing the practice of Japa (Prayer) do not explain this
precious concept but insist only upon a heap of banalities. When I read in
oriental books that the mala (rosary) for Japa should be made of this or of that
material, or that it should not be seen by others, or that the Sumeru bead [an extra
bead as the extension to the row, which is the point at which one round of
counting around the mala begins and ends] should never be passed [if you do the
mala twice, you should turn it and make the last bead become the first bead of
the second round] ... I knew that these are first-class idiocies. Swami Ramdas'
simple autobiography is worth a thousand times more than those useless essays
deprived of any intelligence or passion.
Likewise when I read western books that insist on the fact that the power
of the Japa (Prayer) lies not in your effort but in the ''Divine Grace'' that comes
only when you use a particular formula canonized by a traditional pattern of
worship, I knew that this is another falsehood.
The books rarely hint at the main obstacle: often a delusion arises in us in [ Pobierz całość w formacie PDF ]