There are quite a few rituals in vogue for worship of God. Devotees subscribing to a variety of faiths have devised specific methods for paying obeisance to the Supreme Being. The vast mass of believers go on pilgrimage to holy places, offer prayers, read scriptures, perform prescribed rituals, carry out circumambulations, decorate holy places, make offerings as a token of faith, meditate and participate in mass prayers. Apart from the masses, there is a minuscule minority of genuine seekers of Truth for whom outward rituals are not of primary importance and who seek the presence of their Indwelling Divinity through inner means of concentration, contemplation and meditation.
The inner practice of spirituality consists essentially of two components, namely (1) Jap or repeated chanting of some scriptural text, Divine name or Mantra and (2) Dhyan or meditation. Spiritual practices throughout the world have evolved around these two aspects of worship in some form or the other. Variants of Jap and Dhyan, find place in all spiritual traditions. In advanced stages of spiritual practice, there does not remain any necessity for either physical or conscious mental action. The final state of meditation – known as “Samadhi” or “Turiyavastha”, is experienced exclusively by intuitive perception (Anubhuti), (Samvedana), emotional fervour (Bhavana) and force of will (Sankalpa). This state is naturally reached by Sadhana. This is the state in which the devotee attains heavenly bliss or the ultimate lasting happiness. This is the state which could also be considered as the ultimate state of realization of the “Absolute Truth” or communion with God. On attaining this state, an individual reaches the ultimate goal of life. This attainment is possible only in human form through self-effort coupled with Divine grace.
However, to realize this ultimate goal of life, one requires a persistent endeavour for refinement in thoughts, words and deeds. It is attained at an appropriate moment in life depending on the degree of emotional fervour, determination, persistence of endeavour and spiritual growth of the soul made in course of past lives. Attempts to hasten this process result only in retrogression. Aspirations like attempting to establish communion with God, reach the state of Samadhi, activate the dormant paranormal powers of Kundalini or acquiring supernormal powers by the grace of a realized saint (Shaktipat) instantaneously; are only indicative of childish immaturity.
In the course of successive cycles of reincarnations, the human soul progressively advances towards evolution of Sookshma Sharir (Subtle mental-vital body) and thereafter the Karan Sharir (Causal body). Research in para-psychology has established that whereas the physical mortal body perishes on death, the above two bodies are carried forward in successive births. Different temperaments of individuals born and brought up in the same environment confirm this hypothesis.
The endeavour for spiritual evolution and consequent attainment of paranormal capabilities is possible for each and every human being. By keeping one’s body, mind and heart engaged in altruistic activities, the soul can be made sufficiently refined so as to acquire paranormal experiences and capabilities (Siddhis) which accrue on evolution of the astral body (Karan Sharir). In course of time, the seeker receives constant guidance from evolved souls (in physical or astral bodies). There are many such enlightened souls who are ever eager to help a deserving devotee. We are only required to concentrate on refining our raw, beastly behaviour of animal-like existence, utilizing the potentialities of our partially active super-conscious mind. In fact, all efforts of spiritual seeking are focused on development of the physical and mental components of our existence. When this has been accomplished by personal endeavour, one can rest assured of direct paranormal guidance from the omnipresent psychic energy field of God. As a missile launched with sufficient force goes beyond the gravitational field of earth in a self-propelled orbit; with a strong will and persistence, the individual breaks free from the bonds of worldly pulls and proceeds on a natural course of spiritual evolution without any assistance from a living individual on this earth. The principles required to be learnt or taught for evolution of inner-self are integrally associated with refinement of intelligence and idealism of action. In the realm of spirituality, these are indispensable. Nothing worthwhile can be achieved merely by following rituals of worship. Specific procedures prescribed for moral upliftment through ritualistic worship are comparable to the entertaining educational gadgets used for effectively casting an impression on the underdeveloped mind of a child during the kindergarten stage. A wrestler aspiring for success takes the help of muscle-building equipment. For climbing up on a hill one takes support of a walking stick and for reaching a place quickly, an automobile is needed. Such accessories for help are certainly useful and indispensable, but it is to be kept in mind that they themselves do not have any independent miraculous power to take us to our ultimate goal. They serve only as means for increasing the efficiency of a healthy body. The various rituals employed for worshipping God serve the same purpose.
The Role of Jap in Spiritual Seeking
While performing Jap (repetitive chanting of Mantra or Name of God) in course of practice of spirituality, we try to remember That Supreme Being of whom one otherwise hardly ever thinks while involved in worldly pursuits. Why should man feel insecure when his Creator is omnipotent? Like a small child separated from his mother in a crowd, having lost contact with God, we are crouched in a corner terrified by the uncertainties of life – feeling unprotected and vulnerable. It appears as though we have lost our most intimate Friend. The “Call of Jap” is meant to look for that lost Refuge. When a kitten sneaks into some odd corner, the mother cat wanders around mewing to search it. The mother is always within the reach of the kitten. As soon as the kitten mews back, the mother rushes forth to help it. In order to locate a lost child in a carnival the public address system announces its name again and again. The guardian is not far away, but the child must respond to get reunited with him/her. Repetition of God’s name and prayers serve the same purpose. He is omnipresent, always within our reach. The devotee must call Him ardently and sincerely, forgetting everything else. Moral integrity is the foremost requirement for interaction with the Creator.
Scriptures highlight the state of moral degradation of man with beautiful parables. There is the story of an elephant bathing in a river, whom a crocodile tried to drag in the deep waters by catching hold of one of its legs. The ensuing tug-of-war between the two, which was a matter of life and death for the pachyderm, made the latter extremely miserable. It is mentioned, that at that moment of crisis, it (the elephant) desperately called God one thousand times and He responded by coming to its rescue, when it had totally given up hope of saving itself by personal endeavour. Similarly, He came to protect queen Draupadi, when she ardently called up His name to protect her from being disrobed in the royal court of the Kurus. It is said that He did so only after she totally surrendered herself to Him by letting go her hold on the sari she was wearing. The scriptural story of the elephant and the crocodile is symbolic as well as educational. It shows that even the most powerful individual needs the help of God in extreme distress. The human being groping in the darkness of illusions and confusions in this world is in a much worse condition than the elephant of the above story. Whereas the latter had only one of its legs in the grip of the enemy, man is totally overpowered by four vices of lust, anger, egoism and jealousy. His natural, noble higher-self is overshadowed by beastly instincts.
In the second instance, while being disrobed, Draupadi had the honour of her body at stake, whereas now, the very soul of man is losing its garments of nobility. Consequently, his ugly nudity is being exposed, both extremely in his improper thoughts, speech and actions, as well as internally in lack of compassion for fellow beings. In order to escape this degradation it is just appropriate for the mind (symbolized as elephant) and the soul (symbolized as Draupadi) to call upon God for protection. The repeated chanting of Lord’s name in course of ‘Jap’ is for seeking divine help for upliftment from the abyss of moral degradation. Disconnection from the cosmic consciousness of Divinity reduces man to the lowly status of a humanoid animal or a humanoid insect. Thus, in spite of having a human body, he thinks, acts and behaves like an animal or an insect. The physical body of all living beings is naturally programmed to act by two basic instincts – hunger and sex. An average man belongs to the lower rungs of animal kingdom. He is ever engaged in base urges of anger, lust, greed, attachment…etc. Man is blindly busy in acquiring one thing or the other (Trishna). Neither does he ever think of noble ideals becoming of a human being nor does he make any attempt to act accordingly. Like the ugly worms squirming in filth, man too wastes his superb capabilities of human existence weeping and wailing in a self-chosen environment of hatred, jealousy, grief and distress. In spite of the delusions of the world, the soul of man secretly and mutely yearns for enlightenment and freedom. In spiritual parlance, addressing Him repeatedly by name or through prayer is known as ‘Jap’.
Prayer Is Not Flattery
One should not be under the false impression that God is so immature as to be influenced by flattery by way of prayers. For Him it is irrelevant whether someone remembers Him or not. The Supreme is only concerned with the compliance with the eternal laws, which He has laid for the human beings. All He expects from man is observance of self- discipline and duties conforming to human dignity and this are His only yardstick for reward and punishment. His disapproval or loving approval is comparable to the reactions from usage of the power of electricity. We derive many benefits from it: Light through the lamp, air through a fan, audio-visual images through television is results of its proper use. On the other hand, callous and careless meddling with a live wire results in painful reactions as shock or even death by electrocution. One of the aliases of God in Sanskrit language is ‘Rudra’- ‘The Terror’. He is also merciless in punishing the individual who acts unethically. It is ridiculous to think that the Divine Grace which one deservingly gets by righteous living could be obtained by flattering God through prayers and by mechanically performing rituals of worship. Let us not consider that the Supreme is so naïve as to consider a person a true devotee and shower blessings simply because the latter calls His name repeatedly without true inner aspiration.
His grace is possible only through refinement of character and by following the basic moral codes of living. The body is covered everyday by layers of dirt and to clean it a daily bath is needed. Clothes are required to be washed daily to remove the dirt. Cleaning the apartment, brushing the teeth, combing the hair are chores of daily necessity. Similarly, the human mind, which becomes dirty each day by pollutants of ideological environment, absorbed through the senses, is required to be cleaned daily. Remembering God (Who is absolute purity) is the principal part of worship. A name introduces us to and reminds us of the Divine. In order to create an impression of God on our memory, we take the help of His name.
Psychology recognizes four levels of input of information for efficient functioning of mind. The first, primary step is ‘Learning’ or acquiring an introduction to a piece of information. At the kindergarten level, children are exposed to this level for educating the mind. They are introduced to various fields of information which is required to be repeated or “crammed”. The entire curriculum of school is based on this process of “Repetition”. In one way or the other, students of all fields of learning have to go through this drill of repetition. This is the only way “to open a file” on a subject and enter the input in the memory disc.
Certain things are retained in memory for a fairly long period, whereas there are others, which are more or less erased on discontinuation of practice (i.e. repetition). In this way many subjects of school curriculum, unless made use of in course of higher education, are totally erased from memory after sometime. For this very reason soldiers are required to take part in a daily drill. The sports persons maintain the desired level of fitness by carrying out regular exercise. Daily practice becomes a necessity for the musician. Even when there is a temporary break in practice the movement of fingers of the instrumentalist becomes erratic and the singer loses track of notations.
At the “Learning stage” therefore “Repetition” is an absolute necessity. Now let us see the working of this principle in the field of spiritual seeking. Human mind is raw and ever engaged in thinking about material affairs. It is unused to think about receiving enlightenment from God. “Jap” is the repetitive process to make the light of divine wisdom reach the deepest levels of human psyche, for achieving the state of Recognition of relationship of man with God. While drawing water from a well in a rocky area, the repeated friction of the rope leaves a mark on the rim of the well. Repetition of God’s name or a prayer serves a similar purpose. Human mind is generally not easily impressionable. Presented with logic, the mind may accept a concept temporarily but in order to make it acceptable to the human psyche without any reservations, it is required to be impressed again and again by repetition.
One can see the working of this principle in case of drug-addiction. Beginning from the state of introduction (learning) to the drug, the user ultimately becomes an addict through ‘repetition’ and is unable to discard the habit on reaching the state of ‘Recognition’ when this habit becomes impervious to all sense of reasoning.
After Repetition is needed the capacity of recall. Unless and until information is firmly retained in the memory by Repetition, Recalling that information does not become feasible. The reason for illusions and delusions; confusions and misery in this world is that man neither remembers nor is fully convinced that he, as a soul, is primordially related to that Super Being who is omnipotent and omniscient. When the string held in the hand of a person flying a kite is let off, it begins to hover aimlessly hither and thither. Is it possible for the lifeless puppets to give a performance on their own? The electrical appliances cease to work when the wire transmitting the power supply is broken. The being (as Soul) is eternally a part of the omnipresent God, but it’s deep involvement in Maya, the universal hypnotic power of the Divine under whose-spell the basically unreal and transitory objects (names and shapes) of the world appear to be real and permanent, and which makes man ego-centric and separates him from his true identity – oneness with the Divine. “Recall” is an attempt to re-establish this forgotten identity. Jap (repetitive prayer) serves this purpose. Perseverance in Upasana ultimately leads to the fourth and final state of “Recognition” i.e. awakening of the inner-self in which the soul is even aware of its true relationship with the creator. It is well known that one does not recognize a person, place, thing or event till one has interacted with the former a number of times, which is a process of acquiring recognition. On reaching the state of Recognition after performing Jap repeatedly over a specific length of time, the Sadhna acquires maturity and the soul recognizes its true relationship with God. In the state of “Recognition” a concept becomes ingrained in the innermost supra-conscious depths of the psyche (Chitta), which is impervious to the conscious working of intellect. This is the state of absolute faith which does not waver. The faith of an addict in the drug is a case in point. Having reached the state of ‘Recognition’ after repetitive consumption of drug, the addict is unable to become free from the habit in spite of knowing the consequences. On reaching the state of ‘recognition’ the devotee is no longer deluded by Maya. In parlance of Vedanta, at this stage, the soul recognizes its true identity as ‘Ayamatama Brahma – Tatvamasi’, ‘Soham’, ‘Chidanandoham’; ‘Shivoham’. These are not mere verbal expressions but states of “Recognition of the Self” reaching which, the personal traits (Gun), actions (Karma), temperament (Swabhawa), perspectives (Dristikona) and interactions acquire a level comparable to that of Divinity itself. People coming in contact with such a person see and feel in him the presence of an awakened and elevated soul (Mahatma), an angel (Devatma), a prophet or an incarnation of God.
For spiritual evolution of the soul, one is required to ‘plough’ the ‘field of mind’ where thoughts germinate. Only then can one expect a useful cultivation. In order to increase the fertility of soil, the field is required to be ploughed again and again. Remembering God through ‘Jap’ may also be compared to a type of ‘ploughing’. There is a story in the scriptures about a staunch child devotee named Prahalad, who only kept on writing the name of God throughout his education in the school. With the conviction that in His name lies His omniscience, he ultimately acquired wisdom. A similar episode is narrated from the childhood of Yudhishthir. Yudhishthir is a character in the epic Mahabharata who never spoke a lie in his life. In his first lesson in school, he was asked to learn the expression “Satyamvad” – i.e. ‘Speak the Truth’. While his classmates became advanced in the lessons, Yudhishthir continued to write and practice this expression on the plea that the next lesson was to be learned only after the first one was perfected in thought and practice. He continued to repeat this initial lesson till it reached the level of “Recognition” and became a part of his instinctive behaviour in life. In this way he demonstrated the principle that mind is required to be repeatedly ploughed by memory of God till an unshakeable faith is established in Him – so much as to reflect in behaviour. Since God is “an embodiment of virtues”, the thoughts, speech and actions of a true devotee must become virtuous.
The procedure adopted by Prahalad and Yudhishthir shows the efficacy of repetition of Mantra by way of Jap. Jap is to be continued as a daily routine for incorporating divinity (virtues) in life and for remaining in contact with God. Disciplines of Upasana (rituals of worship) may be seen as the curriculum in a school established by the soul to teach eleven pupils – the mind and ten sensory organs of the body. God’s name is to be repeated till these pupils thoroughly imbibe divinity. As mentioned earlier, ritualistic worship is the primary process of learning by repetition in the kindergarten stage.
Upasana Means Seeking Proximity of God
In order to put an indelible dye on a piece of cloth, it is required to be soaked for a long time in the solution. The proximity of sandalwood tree makes other shrubs in the neighbourhood also fragrant. The soil on which petals of rose fall acquires a sweet rosy smell. The benefits of a good company are well-known. Every day one comes across consequences of good and bad company. The process of Upasana (literally meaning sitting close by) involves seeking proximity of God who is quintessence of absolute ideals and virtues…. It is bound to produce salutary results.
In the realm of Indian spiritual literature, the well-known and most efficacious Mantra for Jap is the Gayatri Mantra. It has been designated as the ‘Guru Mantra’. The Jap of Gayatri Mantra is extremely efficacious in refining the inner-self. It has earned the distinction of being the essence of the most ancient scriptures – the Vedas. In its words lie the seeds of celestial wisdom and science contained in the Vedas.
Apart from helping in spiritual evolution, Gayatri Jap is also significant for material well-being. Around and behind the gross human body there are quite a few subtle energy centers known as Chakras, Granthis, having para-normal capabilities (such as telepathy, psychokinetic’s, clairvoyance… etc.). By activating these nuclei of energy, man can develop extra-sensory control over forces of nature. The ultimate product of the process of Sadhana (the exercise for controlling faculties of mind) is acquition of Siddhi (paranormal capabilities). Amongst the yogic exercises of Sadhana which fructify as extraordinary talents in physical activities and enlightenment of soul, Gayatri Jap has been given a pre-eminent place.
Human Mouth – The Extraordinary Powerhouse of Energy
Mouth, in spiritual parlance, is known as ‘Agni Chakra’ (Agni = Fire of energy, Chakra = wheel or dynamo). Broadly speaking, amongst various types of energies operating in the human body, ‘Jatharagni’ is the one working in the digestive system. (Modern science has been able to record only a few of these energies as E.C.G., E.E.G etc.) This energy manifests in various forms as ‘Mandagni’, ‘Tivragni’ etc. and their intensity is responsible for activity or inactivity of the ‘Granthis’ (subtle clusters of nerves) in the extensive complex of digestive system, extending from mouth to stomach, intestines and other parts of the system. The process of grinding the food takes place in the mouth and primary action of digestion is completed in the stomach. Later, digestion and assimilation takes many forms in other parts of the digestive canal. In this way ‘Jatharagni’ is one of the energies produced in the mouth, operating the mechanics of digestion. Nevertheless, like the Yagna Kunda, which produces subtle energy forms besides physically purifying the environment, the human mouth too generates the power of eloquence apart from the energy for digestion. The energy produced in the ‘Agni Chakra’ of mouth works in three ways. Physically (‘Sthul roop’) it works the digestive system, and in subtle forms (Sukshma and Karan) it provides the tongue the capacity for pronunciation of speech. Higher levels of the latter are seen in eloquence of the orator, talent of the singer and instrumentalist, which captivate the listeners in large numbers for long durations. Each of the above three functions of the ‘Agni Chakra’ are of crucial importance. People are rarely aware of the invisible celestial transmissions of energy flowing along with the words produced by mouth. The science of Jap Yoga is basically related to the mysterious effects of these energies produced in the mouth.
Pronunciation of words does not merely give information but along with it are transmitted emotions, expressions, empathies, motivations and other powers capable of influencing the listener. That is why words have the power to make friends and foes. In absence of any charge of energy words would not have succeeded in encouraging or discouraging people. An abusive language makes one angry, speechless or stupefied. On hearing a bad news man suddenly loses interest in food and is unable to sleep. News of death of a dear one makes one benumbed. Flow of words filled with logic, facts and enthusiasm instantly changes opinions of an audience and persons hypnotized by a fiery speech surge forward to follow the powerful orator. There is an instance in Mahabharata that a few sarcastic and insulting words uttered by Draupadi for Duryodhana hurt him so much that it resulted in the dreadful great battle of Mahabharata, during which huge armies were wiped out. (She had insulted Duryodhana by saying that he was a blind son of a blind father.) It is thus evident that speech is not meant merely to convey information. The flow of words also carries the charge of energy, which, wherever it strikes, creates beneficial or baneful waves depending on the quality of the speech in the psyche of the listener. Modern science identifies sound only as a physical wave-motion with its wavelengths and frequencies but it is unable to define its power of empathic reactions in the listener. The latter part is the domain of para-psychology or spiritual Sadhana.
Jap Yoga and Mantra Shakti
Jap-yoga makes use of concentration of spiritual influence of word power. The action of Jap on human psyche can be explained by the following examples. After extracting juice, the peelings of the fruit are discarded. Buttermilk is set aside after butter has been separated from milk. In course of Jap Yoga, a similar reaction takes place. The ‘churning’ by Jap produces such a vital force (Chetan Shakti), which, besides producing specific vibrations in the deeper levels of human mind, expands and fans out in the infinite space around the meditator, influencing persons, objects, places, – in fact the entire environment related to the devotee. The phenomena is extra-sensory and beyond the reach of material sciences.
The syntax of words in the Mantras is based on laws of subtle sound-energy. Their meanings are irrelevant. The literal meaning of Gayatri Mantra is not so esoteric but its powers are unbelievably extraordinary. Literally, Gayatri Mantra is a prayer for acquiring superior wisdom and enlightenment from God. There are thousands of Mantras in the scriptures expressing the same intention. Literature of the world is full of poetry in various languages beseeching God for wisdom. Then in what way is Gayatri Mantra different from these compositions and why is their recitation not as fruitful? As a matter of fact, the composers of the Mantras had laid emphasis on their syntax. There are quite a few powerful Mantras like Hrin, Klin, Ain, Hun, Yan, Phat…. which literally have no meaning whatsoever. Hence it is futile to seek the significance of apparent meaning in a Mantra. While composing a Mantra, the only factors kept in view were the levels of efficacy of energy vibrations produced, the degree of influence on the pronounce, external environment and the desired objective.
Jap is carried out in one of the following three ways. Verbally (Vachik), mentally (Mansik) or partially mental partially physical i.e. by moving lips without producing sound (Upanshu). Mantras are traditionally enunciated according to specified musical notations. In the musical scale of pronunciation of a Mantra, the notes (high, low or middle ascending or descending) are made according to the letter of the Mantra being pronounced.
The Jap of a Mantra has twofold reactions: external and internal, local and non-local. When fire is ignited, it heats the place where it burns as well as the atmosphere around it by radiating warmth. Same is true about the subtle wave-fronts of the sound waves created during the Jap. Besides increasing the physical and mental efficiency of the person they travel deep inside the psyche of the devotee, like the sub-oceanic currents and for long distances around the person akin to lasers covering astronomical distances in cosmos. Internally, within the body of the reciter, the subtle nerve-clusters and muscles (‘Chakras’ and ‘Upatyikas’) become charged with increased vitality. Continuous, rhythmic stimulation during Jap creates a mysterious effect on these subtle centers of body. Rhythmic sound waves have tremendous potentialities. Soldiers are forbidden from marching in-step on a bridge, lest the rhythmic vibrations of footsteps damage the structure.
Continuity and rhythm are essential ingredients of Jap. The effect of frequencies thus generated can be easily understood by the following example. If a cork weighing only five grams repeatedly strikes a freely suspended one-ton iron girder, in course of time it would begin to vibrate. This is the miracle of power produced by rhythmic impacts. A systematically carried out Jap has the same effect: the subtle nerve-clusters and muscles become charged with high frequency energy because of repeated stimulation by Jap.
In spiritual parlance, this phenomenon is known as ‘Granthi Bhedan’ and ‘Chakra Jagran’, benefits of which accrue to the person performing the Jap. The celestial attributes of the person, which otherwise lie dormant in the inner recesses of human psyche (Chitta) become reactivated and infuse a new vitality (Atm-bal) in the soul of the devotee, as a consequence of which he/she feels invigorated with a special spirit of energy. Benefits of this new achievement are reflected in enhanced physical and mental efficiency.
An Analogy with the Typewriter
The effect of Jap on a person is comparable to the working of a typewriter, in which the keys are pressed by fingers and the typefaces fall on the paper to produce a printout. Here organs producing speech in the mouth are like keys of the typewriter. While pronouncing the Mantra, we press the keys and the energy generated thereby flows through the ‘spokes of the nervous system’ to the subtle ‘Chakras’ and ‘Granthis’ (the type faces at the ends of the spokes), producing the paranormal capabilities (Siddhis) in the Sadhak as the printout. It is a time-tested fact that Jap Yoga performed according to prescribed procedure does result in activation of paranormal capabilities.
Jap Creates Psychic Friction/ Stimulation
The exercise of Jap acts as a type of stimulation. Rubbing palms together produces heat and an electrostatic charge. The continuous chanting of Mantra during Jap too produces a type of subtle stimulation. A soft rope rubbing repeatedly against a hard rocky surface leaves a mark on latter because of friction. The friction of respiration and flow of blood in the arteries too, on which life depends, create the temperature of body. Like a body that gets heated and activated on running the friction produced by Jap stimulates the mental faculties (Sookshma Sharir) and the energy produced churns up the dormant intelligence of the inner self. This, however, is not merely a process of stirring up for physical activation, but it also opens up possibilities of activation of paranormal faculties.
The Supersonics of Jap Yoga
It is well known that there are many frequencies of sound (subsonic and supersonic) which are not audible to human ears. Supersonics (ultrasonic) and their effects are now measurable with the help of sophisticated scientific instruments. The diaphragm of human ears is capable of recording audio frequencies in a limited range. Nature has produced human ears to record sound waves pertaining to necessities of human life only. The cosmos is, however an immense ocean of energies. Like the ebb and flow in an ocean, there are numerous vibrations of subsonic and ultrasonic frequencies of sound around us which can hardly be detected by modern sophisticated scientific instruments. It is the grace of God that man is not able to hear all of them. Otherwise, it would have been impossible to live in that commotion of sound.
Mechanics of Energy Propagation in Jap
It is well known that velocity of sound is much less than the velocity of light. That is why the bang of artillery fire is heard after the smoke and the flash have been seen. Wherever there is an audio-visual action, the visual image is seen before the sound is heard. It is the miracle of electromagnetic waves, which makes the sound travel at one lac eighty six thousand miles per second. Supreme positions of sound over the electromagnetic waves make them so powerful, that they are able to travel around the world in a fraction of a second. This property of electromagnetism is utilized in controlling the orbits of artificial satellites, sending signals and carrying out repairs in space. The lasers are so powerful that they can easily drill a hole through a meter thick sheet of iron or perform precise surgery on one hundred thousandth fraction of iris to the desired dimensions. Lasers are now being used for treatment of cancer, intestinal treatments and treatment of schematic heart diseases.
In the process of Jap, supersonic frequencies are produced and coordinated with mental attributes of the practitioner. The words of Mantra being pronounced during the Jap when coordinated with total confidence (Atma Nistha) and strong faith and determination (Sankalpa Shakti) of the devotee, become very powerful and amplified and as ultrasonic transmissions develop the capacity to travel around the world instantaneously. One more significant aspect of Jap is that it instantaneously influences the global environment as well as personality of the devotee which becomes extraordinarily magnetic and powerful.
Generally the impact of energy is hardly seen on the equipment or station producing and transmitting it. Equipment’s generating lasers and ‘X’-rays are themselves not affected by these rays. Reaction is seen only on the object on which the impact is created. Jap, on the other hand, is a unique energy-generating process, far superior to any equipment produced by modern science. The energy produced during the Jap shows its reactions both on the equipment- the performer, and external environment. The subtle thought waves establish a telepathic communication with everyone related to the Sadhak.
Types of Jap
Usually Jap is performed according to ‘Upanshu’ procedure with Gayatri Mantra. However, there is yet another significant method prescribed by the spiritual masters as ‘Soham Sadhana’, in which no Mantra is directly used. In this variety of Jap, the science of ‘Prana’ (vital force) is made use of (Prana is the omnipresent life force being acquired by all living beings through respiration . Death occurs when one is unable to draw in the ‘Prana’).
Soham Sadhana is also known as ‘Ajapa Jap’ (Involuntary Jap) or ‘Pran Gayatri’. This technique of Jap makes use of the natural sound involuntarily produced during respiration. Breathing in the air entering the nostrils makes a very faint ‘S s s s….’ sound. The short interval, when the breath is retained a sound like “ S o o o is produced. While exhaling it sounds like ‘Hum m m m ….’ The acoustics are very faint and are discernible only by the subtle auditory nerves after deep continuous meditation on breath for a long time. It is not possible to hear this sound through the orifices of the ears.
In yet another type of meditation called ‘Nad Yoga’, through the subtle auditory nerves one can hear celestial sounds, cascading waterfalls or playing on harps (Vina). The Hansa Yoga technique of meditation, on the other hand, provides double benefits of utilizing the combination of subtle auditory and olfactory nerves.
Ahat and Anahat Sounds
Research in spirituality has identified two types of sounds namely ‘Ahat Shabda’ (sound audible to ears) and ‘Anahat Shabda’ (subtle frequencies of sound detectable by auditary nervous system during meditation). ‘Soham’ described above belongs to the second category. The Ahat Shabdas are created by virtue of an impact by physical action whereas Anahat Shabdas are natural extra-sensory vibrations. There are two hypotheses: Sound is created by interaction between the five primordial elements of which the cosmos is composed and their qualitative attributes (Sat, Raj, Tam) in the infinitude of cosmos. According to the other hypothesis in course of Nad Yog, one hears the various sounds produced by the incessant involuntary movements taking place within the body as circulation of blood, contraction and expansion of muscles, exhalation and inhalation of air; and these sounds fall in the category of Ahat Shabdas. However, in spite of being referred to as Anahat, the sounds heard during Nad Yog are generally considered as Ahat.
The words produced by mouth, including those during the Jap are also Ahat Shabda since they are produced because of impacts of muscles of lips, tongue, larynx, palate etc. In spiritual exercises, Anahat sounds are considered more powerful than the Ahat ones. The Anahat sounds are products of cosmic vibrations determined by the Creator whereas physical movements in the material world produce the Ahat. In this way one belongs to the Creator and the other to His creation. Hence, their relative significance.
Soham – I Am That
Research in spirituality shows that in the innermost levels of the human psyche the being is always conscious of its true identity with the omnipresent Creator (Atmabodh Pragya) and this supra-consciousness (Self-awareness) of primordial identity- Atmabodh), induces the involuntary Jap (Ajapa Jap) as Soham. In Sanskrit language, Soham is a combination of two words So + Ham. However, notwithstanding the complexities of grammer, which are irrelevant for the eternally present sounds; let us consider only the concept behind this nomenclature of Soham. ‘So’ means ‘That’ and ‘Ham’ means I. Spirituality regards ‘I’ the basic identity of the living being as soul. Thus, taken as one word Soham implies ‘I am That’ i.e. ‘I’ the individual, is one with That Cosmic Presence (Omnipresent God). In this way this concept supports the theory of ‘Advaita’ the indivisibility of God and creation. In other words, each individual soul is part and parcel of Whole, the Supreme Soul i.e. God. The omnipresence of God is a concept common to all faiths of the world. In India spirituality uses a plethora of expressions like ‘Tatvamasi’, ‘Aymatma Brahma ‘Shivoham’ ‘ Buddhosi Niranjanosi’ to derive home this Vision. They advocate the elemental oneness of the Creator (Brahma) and the Creation (individual).
‘Pranayam’ performed in course of ‘Soham Sadhana’ is for this very purpose of re-establishing the interface between the Supreme Soul (God) and the individual soul (Human being). Through Pranayam during Soham Sadhana, the individual is reminded of that eternal relationship with the Creator. Man generally identifies himself as his physical body. All his efforts, and activities are exclusively confined to making arrangements for convenience of this body, its pleasures, comforts, and benefits. He considers only those persons, places and things as his own which are related to his body. His sense of belonging remains confined to this false field of self and everything else is regarded as ‘not-self’. As a consequence, man does not hesitate from harming ‘others’. This is the state of life of common man described by the seers, in which, the infatuated soul aimlessly wanders, deluded by the false perspective of physical, mental and emotional attachments (Maya). Constricted by this illusory relationship the individual becomes involved in selfish, regressive and harmful activities. This narrow outlook is also responsible for numerous physical and mental ailments that result in perpetual situations of suffering grief and distress. It is necessary to avoid and escape from such an unfortunate situation. The Super science of spirituality is devoted to showing the prodigal man the path back to his true Home. Soham Sadhana has been regarded as a means for ‘Awareness of Truth, Fundamental Wisdom’ and Realization of God’, it shows the true relationship of the individual soul with the Super Soul and makes the former realize this relationship. However, this realization is essentially dependent on freedom from illusions of belonging to others i.e. to the temporal, ephemeral relationships with people, places, things and events (i.e. Maya). The wisdom for attaining this realization of identity with the Divine Source cannot be acquired by individuals living a degraded existence of a humanoid worm, humanoid animal or devils disguised as humans. That is to say, if in spite of being in a human body one behaves like a worm, animal or devil one can never establish this relationship with God. Mythology has it, that tyrannical egoists like Ravana, Kans and Hiranyakashyap went to the extent of declaring themselves as God and forced people to acknowledge this deception as fact. In this self-hypnosis, they were even convinced about their omnipotence. But did it yield any positive results? Their egoism ultimately proved to be the reason for their annihilation. The concept of ‘Soham’ (I Am That) does not imply identifying this physical human body composed of the five primordial elements and three qualitative attributes (Gunas), with God. Such a premise would be counterproductive providing man with one more basis for inflating the ego and consequently becoming a cause for his retrogression instead of progressive evolution of the soul. In this autonomous Jap of Soham during breathing is imbibed an indication of the true nature of soul which is factually a part of the omnipresence of God. The concept of indivisibility of the Supreme Being and the individual being actually propounds the universality of the individual entity of soul which, in other words, is same as omnipresence of God. Masters of spirituality have endeavoured to explain this concept in many ways like giving examples of the ocean and its waves, sun and its rays, the indivisibility of the cosmic life (Ghatakash) and its numerous living organisms (Mathakash), the unit of life (Pinda) and the Whole (Brahmand) and the pieces of burning ember in a mass of fire. In this way, they have pointed out that on casting off the veils of illusory identifications with the body and mind becoming devoid of the veils of pollutants of vices, the individual living being (soul) attains oneness with the Supreme Divinity. The only impediment to this unity is lack of true wisdom on the part of man. Disregarding his true relationship with God, the individual considers oneself as an independent being, which results in false sense of an inflated ego – the perception of ‘I and Mine’ in relation to the transitory names and forms. Consequently, because of his indulgence in narrow selfishness, man degrades his own self by his meaningless ideologies and counterproductive actions. Sadhana is meant solely for expelling the pollutants of the mind. The highest endeavor of human life is attempting for communion with God by augmenting purity in all facets of life in thoughts, words and deeds. Performance of Soham Sadhana does just this. The expression ‘because of being a part of God, the individual soul is indestructible’ (Ishwar Ansha Jiva Avinashi) is found in many places in the scriptural literature and is propagated by preachers. Though man is superficially aware of this truth this does not serve the purpose. The idea must penetrate in inner most depths of the psyche. Only when the firm conviction in this concept is converted into an unwavering faith in God, will it become a source of motivation, for the soul to take up in right earnest the cleansing out the dirt and dross of ignorance lying in all nooks and corners of mental, vital and physical parts of the being and thus make them empty and pure receptacles for receiving the divine nectar of self-awareness. Having attained this state, the devotee becomes a medium for expression of the Will of God. It is like the merger of a rivulet in the sacred river Ganga or dissolution of a drop of water in the ocean. In both cases the water losing its erstwhile individual identity, acquires the character of the vaster entity. Similarly, the thoughts and conduct of an enlightened person conform to those of an angel.
Jap is not merely a ritualistic chanting of words of some Mantra. The process must be associated with force of self-motivation through the words (Vak Shakti), contemplation on the objective, bio-energy (through Pranayam) and emotional involvement. With these inputs the Jap becomes live and energized. Adopting this discipline of Upasana one can surely look forward to rapid spiritual growth.
Source: JAP-TAP-DHYAN The Triple Path of Sadhana
