Maximising the effectiveness of mantra japa

 Hari Aum.

This post has been inspired by some of the messages that I have recently received from readers regarding their frustration at the lack of spiritual progress (a common concern, and one that I can also certainly relate to!).

Much has been written about mantra japa both here and on various other sites. In my view, based upon my experiences of spiritual life till date, I would say that the effectiveness of mantra japa requires the following:

1. Regular spiritual practice -- one needs to practice every day. Ideally, for the same amount of time (same number of malas of japa), in the same place, and the same mantra. And it helps to keep a diary to record the daily practice.

2. Yogic diet-- healthy, fresh food. Fruits, vegetables, lentils/pulses, wheat/rice. The Gurus advise that these foods help meditation (as they are sattvic) and help us maintain good health (needed to meditate). 

They also advise avoiding foods that disturb the mind (by creating rajas/tamas), namely, meat and alcohol (these should be completely avoided according to the Gurus). Other foods such as onion and garlic are also to be avoided or minimised as far as possible as these are also unhelpful. 

3. Ethics-- it goes without saying that mantra japa cannot yield good results without a commitment to practice the yogic ethics as far as possible. The chief amongst these are ahimsa (non-violence/ kindness/ compassion) and truthfulness. One should also try to gently control the senses. 

Life will create situations that test the seeker's ability to practice these ethics but one will have to keep trying to the best of one's ability. There is simply no other way. The grace of God is vital here, which brings me to the next point.

4. Devotion-- this is the key. One has to develop this, somehow or the other. Japa, prayers, kirtan, diet, charity, voluntary work etc help in the cultivation of devotion.

5. Work- some sort of service to society is essential and helps the mantra to manifest its effects more. Whether it is our regular, paid work, or voluntary work, it needs to be done with the attitude of worship of God. As the Gurus say, work is worship. Work and mantra japa go together.

So, these are some of the key practices that I feel have helped my mantra sadhana over the years, and which I continue to work upon to keep progressing in spiritual life. 

There are also certain things that the Gurus advise avoiding, particularly on the path of mantra japa as these hinder the spiritual progress of the seeker. 

Sivananda and other Gurus call them the 'offenses' or 'sins' against the mantra or name of God. These are described in Sivananda's book, 'Japa Yoga'. There are ten that he mentions and I will describe them briefly here  (in the order mentioned in the book):

Ten things that prevent us from benefitting fully from our mantra japa and thus slow our spiritual progress (according to Sivananda):

1. "Vilification of saints and devotees": one should avoid speaking/thinking ill about the devotion of others, particularly the saints (of one's own and other spiritual traditions).

2. "Differentiation amongst Divine names": one should avoid feeling that one name or mantra of God is superior or inferior to any other of His/Her names or mantras.

Japa yogis are permitted to feel a greater love for their chosen mantra or form of God above all others. This is even helpful and recommended on the path of devotion/bhakti. 

But this should not mean that the yogi feels that their chosen mantra/form of God is superior to those chosen by other devotees. The Gurus advise us to recognise that all names and forms of God are equal and to revere all (needless to say, therefore, any form of conflict between the followers of various religions, or between the various sects within a religion, goes completely against this principle. Those who fight in the name of God cannot expect to receive His grace based upon this advice of the Gurus).  

3. Irreverence towards the Guru (spiritual teacher): not revering the Guru includes a variety of behaviours, ranging from being actively disrespectful, to being neglectful and careless when it comes to following their teachings.

One chooses the Guru oneself (no true Guru ever forces him/herself on to a seeker). Having chosen the Guru oneself, the seeker is then expected to adhere sincerely to the teachings of the Guru to benefit from their guidance and from spiritual practices such as mantra japa.

For example, Sivananda has provided '20 important spiritual instructions' for his students, and has said that 'obedience is better than reverence'. Therefore, he would naturally expect his students to attempt to sincerely follow these instructions throughout their lives; based upon his writings, this would be regarded by him as true reverence (not merely praising him and then ignoring his advice).

4. "Speaking lightly of the scriptures": the scriptures are said to originate from God Him/Herself either directly via an avatar (such as Krishna who gave humanity the Bhagavad Gita) or via saints/Gurus (such as the seers/rishis of the Upanishads).

If one takes the scriptures lightly, one is unlikely to read them or truly benefit from them (even if one does read them). The scriptures of every religion contain spiritual teachings that help us live according to divine laws. Ignoring divine laws (such as the law of karma, the principles of dharma and so on), inevitably takes us away from the path of ethics and thus deprives us of the grace of God.

5. "Treating the glory of the name as nothing but exaggerated praise": the yogis clearly state that God and His/Her names and mantras are one. Refusing to heed them, treating their experience of this truth with doubt and disbelief, shows a lack of faith and devotion both in the saints and in the name/mantra of God. 

Nobody expects perfect, unwavering faith and devotion at all times from spiritual beginners like us (if we had that, we would be saints/enlightened beings already). But, we are expected to regularly and consciously remind ourselves of the power and glory of the name or mantra of God that we chant and have appropriate reverence for this. 

6. "Commission of sins under cover of the name": The yogis say that a single recitation of the name or mantra of God destroys the negative karma associated with countless sins and strengthens the dharmic/divine qualities within us.

The knowledge of this may tempt the seeker to compensate for a lack of ethics by chanting the name as a cover (in the hope that this will save them from the negative consequences of their actions). 

Unknowingly committing a sin or lapse in practice of dharma is one thing, but knowingly doing this is another. Accidental slip-ups by the spiritual seeker, followed by sincere remorse and attempts to atone, including with mantra japa, will draw the grace and forgiveness of God according to the Gurus. However, deliberately breaking the code of dharma, will not be pardoned according to them. 

Sincerity is the key they say.

7. "Ranking the Name with other virtues and practising fasting, charity, sacrifices, etc., thinking that the Name by itself is insufficient.":

The name or mantra is supreme, according to the yogis. There is no other spiritual practice equal to it. 

This is not to say that one should not practice other techniques; many Gurus very much do recommend fasting, charity, selfless service etc as valuable and essential aids to mantra japa. 

But they say that the name or mantra, being equal to God Him/Herself, still stands above the rest. In fact, they say, this practice purifies the consciousness over time and enables us to perform other practices with greater devotion and sincerity.

8.  "Recommending the practice of Name to irreverent and ungodly persons who are not prepared to hear such advice."

When we walk the spiritual path, and begin to feel some of its benefits (both materially and spiritually), it can be natural to want to share this with others, particularly those we love, such as within our close circles of family and friends. Naturally, if we feel the benefit, we may feel our loved ones should be allowed to feel this too.

However, this is not necessarily true, say the yogis. Not everybody is interested in spiritual life. And, of those who are, not everyone is drawn to the path of mantra japa (they may prefer other paths, in accordance with the will of God).

A love for the mantra or name of God is a great blessing according to the yogis. If one has this love, one should certainly make the most of it by oneself practicing mantra japa as much as one can. If one member of a family practices, the whole family, society and even world at large, benefit. So say the yogis and Gurus.

But, the yogi is advised to avoid forcing, pressuring or urging those who are disinclined, disinterested or downright disrespectful to take up this practice.

The yogi is expected to respect the right of others to live as they please. 

In medicine, we say that unwise decisions by a patient regarding whether or not they wish to accept medical advice from doctors do not indicate that they lack the capacity to make decisions. Patients ultimately have the right to make their own decisions (and accept the consequences) regardless of the opinion of their doctors. This very much applies in spiritual life too.

The yogi may feel it is unwise to live without the blessings and protection that come from daily contact with the name or mantra of God. But, they cannot compel their loved ones or others to take up this practice. 

It is up to each soul to progress at their own pace in accordance with the will of God. The yogi is expected to respect the will of God in this and all matters.

9. "Want of love for the Name even after hearing its glory": 

The yogi who walks the path of devotion is expected to practice the name of God with love and trust/faith. 

The Gurus say that spiritual obstacles such as a loss of love or faith can and will occur periodically in the life of a seeker after God, but, at times like that, perseverance is key. 

The perseverance becomes the mark of devotion in these situations. One cannot stop on the spiritual path; one needs to keep going until the spiritual goal of God/Self-realisation is reached.

10. "Emphasis of 'I' and 'mine' and attachment to objects of enjoyment":

This pertains to excessive egoism, to excessive selfish desires, and putting one's needs constantly above those of others. One is expected to take the approach 'Do as you would be done by'.

Equally, the modern saying related to safety on aeroplanes, 'Put on your own oxygen mask before putting on those of others' also applies here. One cannot help others if one is low on oxygen oneself, if one does not care at all for one's own wellbeing. 

On this note, many people say that they find it difficult to look after their own needs. In these situations, it can help to consider what advice one would give to a good friend who is in the same position as oneself. Many of us find it easier to give other people sensible advice than to take our own!

 A great deal of common sense is therefore required on the spiritual path (and one needs to find a healthy balance between one's own reasonable needs and those of others).

  

So, that, in summary, is a description of some of the key things to do and avoid doing when embarking upon the path of devotion, and mantra japa in particular.

Sivananda adds, in his book, that if one sometimes fails to practice any of the above, the remedy is to repeat the name or mantra of God with sincere remorse, and to resolve to try one's best to improve in the future. 

The practice of sincerity and honesty as much as possible is the very heart and soul of spiritual life and of spiritual success-- so say the Gurus and yogis.

I hope this is helpful for the readers of this blog who are considering taking up, or who have already taken up, mantra japa.

May God bless us all with the ability to practice the above tenets and progress well in our spiritual lives.

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S. 

Just to add, some of the messages that I have recently received also pertain to concerns about dealing with bad karma, struggling with negative energies/entities and so on. 

The Gurus tell us that bad karma/negative energies etc are an inevitable part of the challenges of spiritual life. They say that, when these occur, we just need to stick to our daily spiritual practice, come hell or high water. These issues will then eventually resolve with time by the grace of God. Of this, we can be certain they say.

Before I conclude, I also want to apologise for the delay in replying to your posts and messages. I am working through these steadily; it is currently taking me around 4-6 weeks to reply due to my other commitments (thank you for your patience). 

Om Namo Narayanaya.

A play: conversation between the higher and lower mind

 Hari Aum.

The inner battle within the spiritual seeker is a lifelong journey which only ends when one attains God-realisation, i.e. recognises one's true eternal nature as one with God.

Until then, there is a constant struggle between the two aspects of human nature-- the divine and the undivine. The divine thoughts within us are our inner 'devas' (demi-gods). The undivine are the inner asuras (demons). The cosmic battle between the devas and asuras that the Puranas (spiritual scriptures) describe occurs within the human mind too. This battle occurs everywhere in the material universe, on a micro level (within people's minds, hearts and homes) and on a macro level (between countries).

As one walks the spiritual path, this battle only intensifies. As the higher mind grows stronger by developing a connection with God and Guru, the lower mind grows more rebellious; it wants to resist this submission to God.

I thought I would write a short play on this battle, as a conversation between the higher and lower mind. It may seem a bit light-hearted, but at its core, there is a serious message. This battle is very real. It is taking place, on some level, in every one of us, in every spiritual seeker.

When it goes wrong, when the higher mind gives up, and the lower mind wins, the spiritual seeker loses much, and suffers greatly. When the higher mind wins, the seeker experiences true joy, peace and bliss, which comes from closeness to God. But as we will see, the higher mind can only work by also taking into account the existence of the lower mind. We need to accept all aspects of our being as we walk the spiritual path.

So, let us begin. Let us imagine a conversation between the higher and lower mind.

Higher mind: sitting quietly doing some mantra recitation.

Lower mind: (bored, aimlessly wandering about). Looks at the higher mind. Gets frustrated with it and then says "Hey, we need to talk."

Higher mind: "Ok, but not just now. I'm doing some mantra recitation/japa. I need to finish another 20 minutes and then we can talk".

Lower mind: "No! It needs to be right now! 20 minutes is too long!".

Higher mind: "Ok. Let me just finish this mala. I need another 5 minutes."

Lower mind (rolls eyes): "Ok then. Hurry up".

Higher mind: completes the mantra recitation and then says "Ok, what's up?"

Lower mind: "What's up?! Are you kidding me? Everything is so difficult and you are saying 'What's up?'. There needs to be some serious change around here. I'm not happy."

Higher mind: "What's the trouble?"

Lower mind: "What's the trouble?! I'll tell you what's the trouble! The trouble is, there's too much discipline around here. Not enough fun. What the world regards fun, I mean. Not your 'fun'-- your japa and kirtan. That is so boring".

Higher mind: "I'm sorry you don't find japa and kirtan fun. It is actually quite nice once you really get into it".

Lower mind: "Yes, well, it's not my style, ok? I need to have more normal fun. I'm talking about that phrase your Guru disapproves of; you know, the 'eat, drink and be merry' lifestyle. That's what I want. I'm tired of all this self-control and discipline business. It's getting us nowhere. You said there would be bliss and peace on this path. Well, where is it? Nowhere, that's where. All we are getting is trouble-- illness, meeting difficult people, that's it. I've had enough, I tell you!"

Higher mind: "Well, this is just part of the process. Before spiritual bliss can be experienced, there needs to be a thorough cleansing of the mind and purgation of past negative karmas. All this difficult stuff we are going through is part of the spiritual journey; every spiritual seeker has to go through this." 

Lower mind: "All I can say is that I'm really fed up. We've been on this path for nearly twenty years-- that's when you first started talking about this spiritual nonsense and dabbling in meditation and suchlike. It's been a long time and I've put up with it so far. But I think the time has come for a change of scene. We need to be more normal, live a regular life. Eat what we like, drink what we like, have fun the way everybody else does. Stop thinking about spirituality and God all the time. That is really tedious."

Higher mind: "True peace and happiness are found only in God. You know that. You can see the world around you. The suffering, the challenges. As Sivananda says, one portion of joy is mixed with several portions of sorrow in this world. Nothing lasts here. Everything fades away. Death takes away everything here. There is an immortal realm though, the place where we truly belong. We are on our way there. It's a state of consicousness that can be achieved through the practice of spiritual disciplines and yogic ethics."

Lower mind: (frustrated) "Why are you always so gloomy and depressing? Why do you always talk about disease and death? What is the matter with you! Cheer up, for heaven's sake! Sure, death exists. We've all got to die one day. So what? Let's just enjoy the pleasures of life while we can. Forget all this talk of death and immortality-- it is all nonsense. Not worth thinking about."

Higher mind: "It's the only thing worth thinking about in truth. As I said, everything fades away. If we don't pay attention and live well, we will leave here with huge feelings of regret, that we did not make the most of life."

Lower mind: "There you go again! What a killjoy you are. No fun whatsoever. You and your Guru are seriously over-the-top. Constantly talking about the problems in life. Why can't you just enjoy the good stuff around here? On that note, I want to suggest some major changes in our mode of living."

Higher mind: (uneasily) "Really? What changes do you want to see?"

Lower mind: "I want to see a lot of changes. Basically, I want to be normal. I want to stop living according to these yogic ethics for a start. Ahimsa, Satya and Brahmacharya! What the heck is that about? Complete waste of time. I want to lose my temper when I feel like and show people who's boss. I'm tired of trying to be polite and forgiving all the time. I don't want to be that way anymore!"

"Also, I'm seriously sick of this Satya (truthfulness) nonsense. What's wrong with a few white lies occasionally? What's wrong with telling a few bigger lies on occasion too? Lies can be really useful you know!"

"And this 'brahmacharya' or self-control stuff is really rubbish too. I want to have fun-- eat whatever I please, drink whatever I please and hang out with whoever I please. I want to start eating meat again. We've been vegetarian for nearly two decades. Waaaay too long! Time for a change. I want fish for dinner--I miss fish, used to find it really tasty."

Higher mind: (quietly) "You know we can't give up the yogic vows. They form the very basis of happiness, here and hereafter. They are in accordance with the law of karma, the law of God. They are based on dharma or righteousness-- and without dharma, there is no happiness. That is the divine law. We have to live by the laws of God, of the universe, we cannot make up our own laws and expect to be happy. That just won't work".

Lower mind: (dismissively) "Karma, sharma, what nonsense. What God, where God? Where is God? Look at all the misery around us! He made this world, it's His fault it's such a mess. Don't talk to me about God!"

Higher mind: "I'm really sorry. We just cannot give up those vows. They are absolutely essential. We'll be destroyed without them. I'm willing to compromise on some other stuff though. How about you eat some more sweets? We've been a bit tough on that lately."

Lower mind: (angrily) "Sweets! You think you can bribe me with a few sweets! I'm not that stupid. I'm not going to be fooled so easily. Sweets is just a part of it, I want all the changes I just mentioned. I want a complete revolution, a massive change in lifestyle. Do you get it?"

Higher mind: (calmly) "No. That is not going to happen."

Lower mind: (furiously) "No? No? Who do you think are? You act like you're the boss around here, the way you think you can call all the shots. Well, let me tell you, you're not my boss, and I'm not having it anymore. I want to eat fish and other types of meat-- I don't care if animals suffer. I want to eat and drink what I like-- I'm not interested in the effects of diet on meditation, that's nothing to do with me. And most of all, I don't care about your God and Gurus and their laws of karma and dharma. All that means nothing to me. Nothing! I want to live life on my terms, not theirs!"

Higher mind: (breathing deeply and trying to stay calm) "Listen, I know this is hard. Living a human life on this planet today can feel really hard. There's a lot to deal with. I get that. Everyone including us has their own troubles. Dealing with our issues and the issues of people around us can be tough. It's hard work. I know none of this is easy."

Lower mind: (bursting into tears) "Yes, it's not easy. Not easy at all." 

(Sniffling and dabbing nose) "You think you're so wise. You say you're after God. And in the process, you act as if I'm the enemy, and you neglect me, you behave as if you want to destroy me. But what right do you have? Who said you're allowed to do that?"

"Do you not know what your precious Puranas say about me? They say that the God you worship is the origin of everything-- everything including me. If you read the description of the Virat Purusha (cosmic form) of Narayana (in the Bhagavatam), you will find all aspects of me included-- desire, anger, pride and all. That's right, I come from God too, just like you and everything else does. You have no business to crush me. God created me just like He created you. It is up to Him alone as to what happens with me. If you try to crush me, I will destroy you."

(Looking dangerous) "Many spiritual seekers have fallen down, very very low, due to the power of the lower mind. You know that don't you? You've seen and heard about this. People falling off the spiritual path, giving up all spiritual practices. Swamis breaking vows of sannyasa (renunciation) and mistreating disciples, householders neglecting their duties and performing undivine actions-- all this is due to the power of us lower minds. I too can do all this and much more. I have my own power-- given by God, given by His aspect called 'Maya'. I know what I am, I too have been created by God for a purpose. If you do not respect my right to exist, I can become very nasty indeed. You won't like that, believe me!".

Higher mind: (swallowing nervously) "Listen, I hear you. Don't get extreme. I'm sorry if I've been harsh on you. I was just trying to do the best for us both. As you rightly say, God is the origin of both of us. I was just trying to get us both back to our origin as I know that is where we will find lasting happiness. I know we both have the same goal-- to be happy".

Lower mind: "Yes, but you've been too extreme. I don't get to do enough of the stuff that I like, and this has been getting worse with time. I want to have a more regular life-- watch some regular, non-spiritual movies, listen to regular music (not kirtan/bhajan all the time!), have a more fun diet (stop policing me constantly!). If you let me have more fun, I'll let you do your dull stuff that you claim will bring us lasting happiness....mantra japa, kirtan, whatever. But your stuff needs to be in moderation too, just like my fun!"

Higher mind: (feeling some relief) "Ok, I'm sorry if I've been extreme. I really am. You're not my enemy, and I'm not your enemy. We're friends. We both want happiness. And happiness is God. I'll do the work to get us there, all you need to do is let me do it. And you're right, you do deserve to have your version of fun sometimes. How about we go for a 'regular' non-spiritual movie sometime? And ok, you can have some more sweets, I'll try not to police you so much."

Lower mind: (dabbing nose, and looking at higher mind out of the corner of the eye) "How about some fish for dinner? Oily fish is good for the heart you know, that's what science says!"

Higher mind: "Now don't push your luck too far-- no fish! Ahimsa is vital, we cannot support the killing of other living beings, that is not an option. There's no compromise on the commitment to yogic ethics, we won't get any happiness without them. I've agreed to some more sweets, and a movie. That's it for now. We can do more stuff as we go along. And I'm being really moderate with the mantra japa now-- doing a very modest amount, along with a little kirtan now and then. I hope that is ok?"

Lower mind: (sighing) "I guess so. This spiritual business is really very dull. Such a long boring road. But it's true that this world is no piece of cake either. Look at it-- pandemics, economic crises, wars, lunatic politicians. No fun at all. I suppose you're right to look for more lasting happiness elsewhere, in God or wherever."

Higher mind: (smiling) "I'm glad you agree with me that this world is no piece of cake. And yes, we will find happiness in the One who made us both. Thank you for agreeing to let me continue the mantra japa and spiritual practices-- I really appreciate it. It will be worth it, I promise".

Lower mind: (rolling eyes again) "Yes, whatever. Finish your mantra japa quickly, I can't wait to get hold of some of those chocolate biscuits sitting in the kitchen!"

Higher mind: (also rolling eyes) "Ok, ok. Just be quiet for a bit and I'll get it done! Sheesh."

Lower mind: (smiling, thinking about the chocolate) "Ok, I'll be quiet for a little while!" 

End of play!

As we walk the spiritual path, it is important to take along all parts of our being-- the higher and the lower. It is common for spiritual practitioners to see the lower mind as the enemy, to try to crush it. This has unfortunate results. After being crushed for a long time, it recoils like a snake and can bite one viciously. Over the years, I have met people who have walked the spiritual path for a while and then broken important vows that they took as they could not bear it any more. It is necessary to be patient and gentle with ourselves as we go through the many experiences and challenges of life, including spiritual life.

The spiritual journey is a long one with many surprises, both 'good' and 'bad'. It takes tremendous patience to keep walking this path, and we need the help of all aspects of our being, both the higher and the lower mind, to whatever extent possible. And, as long as we do the mantra practice every single day, come hell or highwater, we will make steady progress on the spiritual path, as we will remain in touch with God, the One who is the origin of all aspects of our existence.

Om Namo Narayanaya.

Hari Aum Tat Sat.

Purascharanas-- experiences and reflections

 Hari Aum.

I was reflecting recently upon my experience of doing mantra japa and purascharanas (particularly the current one).

I started off with my first purascharana in January 2012 filled with enthusiasm and complete uncertainty as to where the mantra would lead me. Would I see any spiritual results? Would I be able to experience anything that previous mantra yogis had experienced? Or would it all be a waste of time, a mere delusion? Was it worth the effort? Would God really listen, was He truly accessible through the mantra? All these and more questions were present in my mind as I set off on my mantra journey-- filled with hope and optimism and with very little experience of this subject. 

It has been over ten years since I began, and as I look back at this journey, I would like to share some of my experiences of doing this practice.

The first thing to say is that I have discovered that the mantra clearly works. And yes, it grants experiences (will come to this again later). It is absolutely one with God, it definitely draws the grace of God upon the reciter. It undoubtedly transforms the inner nature. All that the yogis have said about mantras is spot on, they are completely right. That has been my experience so far (I have a lot more to learn regarding this subject but what I have learned so far fits with what I have read and heard of the experiences of mantra yogis of the past and present).

Speaking of spiritual experiences, these can be categorised into those that are joyful and pleasing and those which are painful and upsetting. Both types are essential for the development of the soul. Indeed, the second category of painful spiritual experiences are regarded by many as particularly important.

When a yogi signs up for spiritual life, one signs up for both types of spiritual experiences. Some of these are ordinary, some of these will be unusual or extraordinary. Something or the other will definitely happen if one repeats a mantra regularly for an extended time-- of this there is absolutely no doubt.

So, coming back to the purascharanas, let me summarise the effects or results that I have experienced below:

Purascharana 1: Beginning the spiritual journey

2012-2013

This purascharana involved my first serious commitment to spiritual practice, the spiritual journey (although I had been dabbling in spirituality and started the practice of meditation in the year 2000 aged 17, my spiritual practice had been relatively sporadic until this stage. This was the first time that I decided to commit to an extended spiritual practice such as purascharana that involved daily, regular meditation). 

This involved:

-developing a discipline of repeating the mantra daily

-making a firm commitment to practice yogic ethics as far as possible

-combining mantra japa with karma yoga (as a doctor; I still follow this formula) which felt cleansing for the mind and heart. 

-training the mind to remember that God exists in all. 

-practicing the presence of God.

-doing some puja, homam and spiritual reading along with the mantra japa and karma yoga.

This was a difficult purascharana (due to doing it along with medical training, exams and working unsocial hours) but still doable. It was satisfying to complete this. It created an appetite for more.

There were spiritual experiences in the sense of feeling the presence of God in my life, developing a connection with God. 

Purascharana 2: Continuing the journey

2014-2015

This one built upon the previous one and involved broadly the same experiences. There were some significant challenges in terms of temporary health issues and family issues. However the purascharana continued. I got married during this time and then went on a pilgrimage to India. The pilgrimage was a wonderful experience.

I also started doing manasik puja along with mantra japa during this purascharana (started during Navaratri in 2014 and then just continued). This helped create better concentration upon the deity during japa.

Purascharana 3: Becoming more self-aware (particularly of thoughts, and inner flaws)

2016-2017

In this purascharana, the practices and experiences included those of the previous two. There was an ongoing building of a connection with the deity; an ongoing attempt to continue with japa and other spiritual disciplines. 

However, one additional factor is that I felt I was more aware of my thoughts, I could 'see them' as they arose, more objectively, as a witness. I became more aware of undesirable thoughts when they arose, such as anger, pride etc. I felt more able to consciously reject such thoughts and replace them with the opposite positive ones. I became more aware of the inner battle between the higher and lower mind and positive and negative thoughts.

Purascharana 4: A turning point, specific spiritual experiences

2017-2020

This purascharana was a turning point in many ways. For the first time, I had direct experience of the effects of the mantra that were out of what is regarded as ordinary. I began to have some dream experiences of future events, and also received some guidance from my Guru in dream. I also began to dream more vividly of God (some of these have been described in previous posts). 

I felt encouraged by these experiences, I felt the mantra had created some significant inner transformation (though there was clearly still a long way to go).

I also had my first experience of major spiritual obstacles during this purascharana. Along with the encouraging dreams and positive experiences, came some challenges. The first serious challenge was the spiritual depression in late 2018-early 2019. This was completely out-of-the-blue. I wondered how I went from someone who really enjoyed spiritual practices and mantra japa to somebody who had no taste for these things at all. I wondered if this had to do with pregnancy hormones (I was in my first trimester then and had a bad time with the nausea which did not help my mood). This situation gradually improved but not entirely. 

I also started reading about the life of Lord Krishna (from beginning to end in the Bhagavatam; had read condensed versions previously) in 2017 and felt a strong urge to write about Him too. I ended up writing a series of four books about His life as described in the Srimad Bhagavatam (I did not want to leave out any part of His Lila so it ended up being four books though it is still a condensed version in the sense of leaving out some repetitions found in the original!). I had no plans to write any spiritual books so the strong urge to write this was a bit of a surprise for me but I felt I had no option but to do it-- it felt like an important sadhana for me, an offering to Krishna (my favourite form of Narayana, the deity I worship).

Purascharana 5: Increasing spiritual experiences and very significant spiritual challenges

2020- ongoing (due to finish this year, God willing)

This purascharana has been the most rewarding and by far, the most difficult. It is still ongoing (will hopefully be completed by the end of the year at the latest).

Rewarding because it has shown me that God is very much there for me as He/She is for every one of us. I feel I can reach out to Him for help, any time, anywhere and that He responds. 

There have been ongoing encouraging dreams of Guru and God. (I have written about these in previous posts.) In good times and bad, I feel they are watching over me, that they are protecting me. I am extremely grateful for this blessing.

My connection with my Guru Swami Sivananda feels stronger than ever before. My connection with God, as Mother and Father, feels more alive than ever before. I feel that I wish to be their instrument more than ever before. I am more willing to give up personal desires and wants, and more accepting of the Will of God (though this process of self-surrender is still very much an ongoing process).

And yet, despite all this, the challenges have kept coming (mainly from within me, but from outside too). And they have been pretty terrible.

It would not be an exaggeration to say that the suffering during this purascharana has been unbelievable. I know we have all been through the pandemic and that was horrendous. However, that has merely provided a backdrop for the other challenges in my life. Every aspect of my existence has been disturbed during this purascharana-- health, personal life, professional life, spiritual life. Nothing has been spared. It is my karma no doubt (based on Vedic astrology), but it feels like this is something  beyond that. It feels like an extremely intense spiritual test.

The worst part of this purascharana has been an immensely painful and still ongoing battle between the higher and lower mind. 

The mystic, Paul Brunton's words in his article 'The Dark Night of the Soul' again come to mind (please see below for the link, and also the quotation at the end of this post). He describes a stage where the lower mind wakes up and puts up a terrible fight. The lower mind demonstrates a refusal to submit before the Will of God, a refusal to continue with spiritual life, a powerful insistence on continuing with a mundane sensual existence. This experience comes at some stage to every spiritual seeker.

https://paulbrunton.org/notebooks/23/3

One has to experience this suffering to really understand what it is. Day-in-day-out, week-in-week-out, month-in-month-out, even year-in-year-out, every second, day and night, there is this inner battle within the mind. It is unbelievably exhausting. One just wants to throw in the towel and give up, but one cannot, because one knows that that will lead to self-destruction. One has to continue the fight despite it all. 

At this stage, there arises a feeling of incredible helplessness. One realises that one is completely at the mercy of God. That the lower mind is so powerful in its full manifestation that nothing and nobody except God Himself can vanquish it. 

It feels like every negative samskara (thought impression stored within the deeper subconscious layers of one's mind) from current and past lives is re-surfacing, one after the other and sometimes together. At times, the will can feel very very weak. One feels like one is hanging on to spiritual life by a mere thread; that thread is the grace of God. Like a very small infant, one only feels capable of calling for protection from the Divine Parent, one feels completely incapable of defending oneself against the onslaught of the lower mind.

It becomes clear that all spiritual practices, all spiritual thoughts and experiences, everything, is due to the grace of God alone. One realises that one is not capable of anything without God. That all spiritual practices have happened because of Him, not due to one's efforts. 

It becomes clear that He alone is one's support, one's shelter, one's refuge. It is He alone who protects one's ethics, one's dharma, one's karma, one's material life, one's spiritual life, one's everything.

This purascharana has taught me to let go (the other side of the coin of surrendering to the Will of God). That I cannot insist on anything going the way I want in my life, whether material or spiritual, before God. I have been forced to recognise that it is not in my hands. 

In a very real, tangible way, I have learned that I have no option but to say to God "Thy Will be done". It is clear that nothing in my life is going according to 'my will be done'. I realise, more than ever, that 'man proposes and God disposes'. That the Will of God is higher, wiser and better for us that any of our little wills. That the Will of God is both wonderful and also terrible at times (due to the resistance from the lower self, the inability to let go). 

Ultimately, there is a sense that God alone exists and this entire world and we are a part of His very, very mysterious Divine Play or Lila. One merely says "Please allow me to perform my part well in this Divine Play". That is all.

That is where I am currently in terms of my spiritual life, in terms of my existence. Happy in a way, knowing that God and Guru are there for me, protecting me and protecting all. And yet, terrified because of the ongoing inner battle that seems to have no end in sight, terrified of a spiritual downfall, and sometimes confusion as to what dharma (righteousness, truthfulness) involves in my specific circumstances. 

I always come back to one thing though-- the mantra (the ashtakshara mantra or my Guru mantra of which I have been doing the purascharanas). I mentioned in my previous post on the 'Dark Night of the Soul' from 2019, that the mantra is my light even in the midst of dense darkness. And that is how I feel today. 

Despite all the challenges, all the suffering, all the numerous and never-ending problems and confusions that arise in this experience called human life, I feel the mantra of God is the light. It shows the way. As long as we hang on to this, we will be safe, no matter what (this applies to all mantras and names of God from all spiritual traditions). This will guide us, this will protect us. The name and mantra of God is none other than God Him/Herself.

I will conclude on that hopeful note. 'Onward and Godward' as the yogis say. 

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S. This is a quotation from Paul Brunton (from the article/link mentioned above) that relates to some of the points that I have discussed in this post:

"During the "dark night of the soul," as it is called by Spanish mystics, the abrupt yet brief joy of the first awakening to existence of a diviner life is succeeded and thrown into vivid contrast by the long melancholy years of its loss. There will come to him terrible periods when the quest will seem to have been lost, when his personal shortcomings will magnify themselves formidably before his eyes, and when meditation will be dry sterile and even distasteful."

"Not only will it seem that the Divine is saddeningly remote, but also that it is impossible of access. Let him know this and be forewarned, know that even its seeming loss is actually a part of the quest's usual course. Hope must sustain him during such dark periods, and time will show it to be neither a groundless nor an unfulfilled feeling. Those years may be bitter indeed for the ego, may even seem wasted ones, but they have their meaning. First, they bring up to the surface and into kinetic activity all hidden faults, all potential weaknesses, all latent evil, so that they may be exposed for what they are and got rid of--often after their resultant sufferings."

"All the aspirant's latent wickedness (as well as virtue) is actualized by degrees; all of his dormant tempting passions are aroused in turn; all of his animal propensities are brought into play against his worthier ideals; all his insincerities and greeds, untruthfulnesses and vanities sprout quickly from the seed stage into full-grown plants."

"The good qualities show themselves too at the same time, so that there is a terrible struggle within him, a struggle which the laws of the quest ordain he shall endure and complete alone. He becomes a dual personality. No master and no God may interfere with this momentous testing of a human soul at this critical stage of its evolution when the relation between the lower and higher selves is sought to be entirely changed. For it may not pass over into the new and higher life forever unless and until it is really ready for such life. All this happens through events and circumstances both ordinary and extraordinary by a natural law which governs all efforts to rend the mystic veil."

P.P.S This fifth purascharana was to have been completed at the end of last year (usually takes  me around two years to complete one). However, I had to reduce the number of malas to around 7 a day about a year ago due to health and other issues. 

As a result, I will hopefully be able to finish it in the next month or two (health and life permitting!). Frankly, at this stage in my life, I am just grateful to God that I have a daily japa practice and can complete a purascharana at all! 

Om Namo Narayanaya.

The 'right hand' and 'left hand' spiritual paths

 Hari Aum.

There are many spiritual paths in the world, both within the world of yoga (Sanathana dharma or Hinduism) and other religions. Externally, they may look quite different. The techniques used may appear different. Some paths may emphasise physical exercises and breathing exercises (yoga asanas and pranayana), others may place greater importance on contemplation of spiritual truths (jnana yoga), while yet others may extol the greatness of developing devotion through meditation on God (bhakti yoga). 

Freedom is given to every spiritual seeker to discover which path (or blend of paths) suits them best. The type of path one chooses depends upon one's own temperament, practices one may have already performed in previous lifetimes, family and social environment and so on. All of these paths, when practiced sincerely, can lead one Godward. So say the yoga masters of the past and present.

However, the masters tells us, that all of these paths are rooted, they grow in the soil, of yogic ethics. There is no compromise here. An absolute commitment is demanded from every spiritual seeker. The discipline of ethics is needed for the development of the spiritual heart, the spiritual mind. Without this development, all paths will lead only to failure. Ethics provide the firm and strong foundation of the building of yoga. Without this foundation, the building will crumble and turn to dust.

There can therefore be freedom in the selection and performance of spiritual practices. But no freedom is granted when it comes to the practice of the core yogic ethics. These are an absolute must on the spiritual path. They have to be practiced. There is no compromise. This is because ethics lead one Godward, while a lack of ethics leads one downwards, away from God.

The yoga masters, including my Guru Sivananda, have talked about two broad approaches in terms of yogic techniques. Both require an absolute commitment to yogic ethics (the most important of these being ahimsa/non-violence/compassion, satya/truthfulness and brahmacharya/self-control).

The 'right hand' path (known as the 'Dakshina marga' in Sanskrit) refers to the most commonly practiced, mainstream paths of yoga (as described above). It involves worship of the impersonal and personal aspects of God. It includes worship of God as Father and as Mother. 

God as Mother, in all Her aspects including as Kali, is worshipped among practitioners of the 'right hand' path of yoga. Traditional methods including mantra japa, puja, homam and so on are performed here while following yogic ethics.

There is another much less well-known, and much less commonly practiced, spiritual path known as the 'left hand' path (or 'Vama marga' in Sanskrit). This includes the path of 'Tantra'. This is a genuine path but unfortunately, very few genuine Gurus exist in this tradition. This path tends to be viewed as one which is filled with 'secretive' practices, regarded as 'forbidden' in society. It is said to involve practices which can appear sensual and even degraded (such as 'tantrik sex' which seems to have created much interest in the West today. The version taught in the West is not really 'tantrik' at all, and has nothing to do with genuine spirituality or even real Tantra. It is an invention by some people, that is all). 

As the yogis say, we currently live in the age of materialism, an age in which human consciousness and character are already significantly degraded compared to that of people in previous 'yugas' (long periods of time).

The degraded human consciousness with many flaws in character (including the tendency towards sensual indulgences, anger, greed, jealousy, pride and delusion) is already at risk of spiritual downfall. Such a consciousness can be repaired by a firm commitment to practicing yogic ethics while engaging in 'clean' spiritual practices such as meditation, mantras, selfless service, study of spiritual books and the like.

If the degraded human consciousness is exposed to degraded actions, involving sensual indulgences and unclean practices, it is at very serious risk of becoming even more degraded. The 'left hand path' is said to aim to use that which is forbidden or regarded as 'unclean' to reach God, by learning to see and experience God through such methods (as God is of course everywhere). 

This includes using materials traditionally regarded as impure for the purpose of worship e.g. blood. Also worshipping in unclean places such as cremation grounds. There is no doubt that meditation in a cremation ground may produce a feeling of 'vairagya' or detachment from the world; but this type of 'exotic' practice is not essential for that. One can contemplate death and develop detachment perfectly well even while living a regular life. Some practitioners of the left hand path also attempt to invoke and control negative energies or spirits with the aim of material gains. All this is spiritually unhelpful.

As the saints say, yes God is everywhere, yet we cannot eat mud, we can only eat food. God exists in mud as well as in rice, but we cannot eat both-- only the latter. Common sense is needed.

If human beings had an extremely pure, spotless consciousness and were filled with virtues, then both the right and left hand paths of spirituality could be used. However, the majority of us do not possess a spotless clean character. We all have two sides-- the light and the dark. These are ever in battle within us. The whole purpose of spiritual life is to strengthen the inner light and remove the inner darkness.

The 'right hand' path provides sure, tried-and-tested, traditional ways of strengthening the inner light and removing this inner darkness.

The 'left hand' path involves attempting to embrace the inner darkness, and trying to reach the light by going through the darkness. Unfortunately, this path is completely unsuitable for the majority of us as we simply do not have the character required to safely walk this path.

This is the reason why the majority of Gurus, including Sivananda, Vivekananda and others, practiced only spiritual methods related to the 'right hand' path. And the reason why they taught only this, and strongly advised their students to avoid the 'left hand' path completely.

It may seem cool and brave to try and embrace the inner darkness, but as we know, it is easy to get lost in the dark. One needs a true Guru to show the light. And true Gurus are rarely found on the 'left hand' path. Therefore, it is all too easy to fall into the trap of false 'gurus' teaching false practices that lead one spiritually downwards, deeper and deeper into darkness, until the inner light is virtually unseen. 

This is the 'spiritual underworld' we may say. Just as the 'underworld' in regular society in inhabited by people of dubious character who are willing to commit various crimes including robbery, rape and murder, the 'spiritual underworld' also has these. 

The 'spiritual underworld' consists of shady characters and shady practices. Things that invariably involve self-gratification of desires for wealth, pleasure and power. Seeking after wealth and pleasure, rather than self-realisation or spiritual liberation, these people perform various practices in secret that completely deviate from yogic ethics or any form of ethics. They perform the most degraded practices and encourage gullible members of society to do the same.

And unfortunately, many of the false 'left hand' path practitioners, have an obsession with the Divine Mother. They target Her as the object of their worship, their degraded practices. They seek to win from Her things such as name and fame, pleasure and power and even spiritual powers (called 'siddhis'). They dream of being rich and famous and of having the power to control people around them for their own benefit. True devotion is completely absent in them.

In contrast, the theme in their worship is the ego-- it is all about oneself, one's material needs, fulfilling selfish personal desires, even at the expense of the welfare of others. This worship of the ego that dominates the majority of people practicing the 'left hand' path techniques masquerades as worship of the Divine Mother. 

They tarnish the fair  name of the Divine Mother by claiming that She is propitiated by their undivine, unethical practices. She never will be though. Because ethics form the heart of God, the heart of dharma/righteousness which is the heart of God according to true yogis and saints everywhere.

Some of these people, who are present all over India, call themselves 'tantriks'. True 'Tantra' is a genuine spiritual path, as I've already said, true 'tantriks' (or Gurus of the Tantra) are extraordinarily rare. Therefore, the majority of self-styled 'tantriks' are not tantriks at all, but people of dubious character who deludedly indulge in degraded practices causing their own downfall and that of the foolish people who follow them.

This brings me to the subject of Mother Kali. As the scriptures (such as the Devi Bhagavatam, the book of the Goddess) describe, Kali is the Goddess of Justice, of Divine anger against evil. She is produced from the Being of Mother Durga to fight demons, and symbolises our Higher Self which daily does battle against our lower nature. 

As the external appearance of Kali is ferocious, many false 'tantriks' seeking to propitiate Her for their own lowly ends, perform violent and even murderous acts, foolishly thinking that this is the best way to please Her. As I mentioned in my previous post, killing birds and animals to seek Her favour is the norm for them. Even worse, even more nightmarish, vile and diabolical, is the tendency of a few of them to arrange for kidnap and murder in the name of 'human sacrifice'. 

A tiny minority of self-proclaimed 'tantriks', who are basically criminals disguised as holy men, tell gullible villagers and others in various parts of Asia, that if they steal and murder a child or adult and 'offer' this to the Mother, they will acquire spiritual powers, become millionaires, obtain whatever they like and so on. Every now and again, the Indian papers write about some sad instance where so-called 'tantriks' instigate people with criminal tendencies to commit unspeakable crimes in the name of religion, particularly Kali worship. This is a tragedy.

As Sivananda said, as all Gurus and the scriptures say, Kali is the Mother who destroys evil, She is the Mother as the giver of Justice. Her punishment of people who engage in committing crimes such as the slaughter of innocent living beings in Her name will be terrible indeed. It will, however, be well-deserved. As the yogis say, those who show no mercy or compassion to others on Earth, will find that they do not receive any either when they ask for this from the Divine.

The wise opinion of Sivananda and other Gurus is for all spiritual seekers to stick firmly to the tried-and-tested, highly effective 'right hand' path of spiritual development. To stick to yogic ethics at all costs. Being truthful with oneself and others is essential, being non-violent and compassionate is vital, attempting to have some form of self-control is important. Being good and doing good as much as possible is the key. 

These Gurus advise us to completely avoid the 'left hand' path of attempting to embrace darkness. They also advise completely staying away from self-proclaimed 'tantriks' and their shady, unethical practices.

Glory to the 'right hand' path, the tried-and-tested path that has been followed by yogis and saints all over the world. 

May the Divine Mother Kali bless the world and clear it of Her false, self-styled 'tantrik' worshippers who deludedly perform vile, degraded, cruel and unethical practices in Her holy name. 

May She grant all spiritual seekers sincerity and the strength of character to practice yogic ethics, to develop spiritually and to attain liberation in this lifetime itself.

Om Sri Durgayai Namah.

Om Namo Narayanaya.

Hari Aum Tat Sat.

Yama and Niyama- the ethical foundation for all paths of yoga

Hari Aum.

Yama and niyama are basic ethics needed for anyone who wants happiness, whether material or spiritual. These are based on the law of karma- you get what you give to others. The idea is to give good things to the world, so you receive good in return (rather than the opposite).

These form the basic foundation of all paths of yoga. Without these, the mind will not be purified and spiritual practice will not yield results.

A sadhaka who tries to practice yoga without yama and niyama is like a sieve trying to fill him/herself with water (tapas)- it will all leak out.

A sadhaka who is committed to practicing yama and niyama will gradually develop a pure and strong mind, capable of directly perceiving the Supreme Truth and attaining the spiritual goal of life. So say the Gurus and scriptures.

We may not be perfect in our practice of yama and niyama but we need to at least try our best if we want to experience spiritual Truth or God. The practice of the name or mantra of God will remove inner impurities and help us to walk the path of dharma (goodness) and practice the yamas and niyamas.

So what are the yama? The five well-known yama, outlined by the sage Patanjali, are as follows (these are mostly qualities of mind that need to be developed):

1. Ahimsa- Non-violence. This applies to thought, word and deed. 

2. Satya- Truthfulness, honesty. Sticking to the truth at all times, in thought, speech and action. 

3. Asteya- Non-stealing. Avoiding taking what is not one's own. 

4. Brahmacharya- Control of the senses. This includes celibacy or marital fidelity. 

5. Aparigraha- Non-possessiveness. Not being greedy.

There are said to be five more yama (in addition to those described above) described by rishi Sandaliya, which are as follows. These are linked with the five yama above:

6. Kshama- Forgiveness

7. Dhriti- Patience

8. Daya- Compassion towards all beings

9. Arjava- Sincerity, straightforwardness (avoidance of cunningness, hypocrisy)

10. Mitihara- moderation in eating

What then are the niyama? These are qualities of mind as well as specific actions to be undertaken to progress on the spiritual path.

Patanjali describes five niyama, as follows:

1. Shaucha- cleanliness, purity - this applies to one's external and internal environment, to body and mind.

2. Santosha- contentment, acceptance of one's situation in life 

3. Tapas- Actions to control the senses and the mind (e.g. fasting, silence, mantra, meditation)

4. Svadhyaya- study of spiritual books, scriptures. Sivananda says svadhyaya also includes japa.

5. Ishvarapranidhana- self-surrender to God, which leads to liberation

There are 10 niyama describes by the sage Sandaliya, as follows:

1. Tapas - as above 

2. Saucha- as above

3. Aastikya- firm faith in God, Guru and the scriptures

4. Dana- charity, giving to others, sharing with others, without a sense of egoism/doer-ship

5. Ishwara pujana- worship of God with single-minded devotion

6. Siddhanta vakya shravana- listening to the scriptures and reflecting upon their meaning

7. Hri- the feeling of remorse when one acts unethically 

8. Mati- faith in the paths to God described in the Vedas

9. Japa- recitation of the mantra of God

10. Vrata- making and keeping spiritual resolutions and vows

To summarise the above yama and niyama in simple terms:

1. Do as you would be done by- treat others as you would like to be treated, i.e. with compassion, forgiveness, honesty, generosity and patience. Not with violence, falsehood, greed and hypocrisy.

2. Control the senses e.g. through occasional fasting, mauna (silence) and so on

3. Purify the mind- develop sattvic, good qualities/virtues through mantra japa, various forms of worship, undertaking vows, study of the scriptures

4. Purify the body and keep surroundings clean (as the saying goes, cleanliness is Godliness)

5. Have faith in God, Guru and the scriptures and surrender to the will of God in all things. Develop contentment as a result of this faith.

Here is a link to the description of yama and niyama by my Guru, Swami Sivananda:

http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=836&parent=686&format=html

These yama and niyama form the ethical basis of yoga and practising these is a lifelong commitment, until one attains the state of perfection known as Self/God-realisation. 

Sivananda says that mantra japa helps purify the mind. Practice of mantra along with conscious striving to practice yama and niyama is said to lead to a pure and strong mind, a fit instrument for the attainment of spiritual wisdom, peace and bliss.

Hari Aum Tat Sat