Mantra ~ Jump Technique
Mantra Yoga?
Is there such a thing?
In meditation, mantra usage must be carefully observed so that the yogi does not develop wishy washy methods which indulge the self but which do not yield results.
Recently (March, 2016) Srila Yogeshwarananda gave me a procedure which I am currently testing to see its value and its limits. Each kriya if it is valid even, has limits. The teacher should give a kriya if he tested it and knows the extent of its benefits. It is not sufficient to give techniques merely because they were in recognized books or because a guru said that he knows it is valid.
Only teach about a system if you have done it and know what you derived from it. The interesting thing about this procedure which Srila Yogesh gave is that he did not give a mantra with it but nonchalantly said that I should use the mantra I used already. His concern was not the mantra but what was done with it. I used a Puranic mantra which was given to me by Sri Lahiri Mahashaya. It is not a special mantra but since he assigned it, his assignment of it makes it special in that his assignment energy is mixed in when the mantra is used. Thus even though that mantra is one of the common mantras used by anybody and everybody in India, still his assignment energy ups the ante for it.
A ten dollar bill is worth ten dollars only, but if I have such a bill which is signed by the Secretary of the Treasury, it may be worth thousands, merely because of the signature. Remove the signature and we are back to it being worth a mere ten bucks.
Srila Yogesh’s procedure is to jump the mantra from its sound aspect to a single or dual location every time the mantra is said. This works even if there is no mantra which proves that the mantra is not the essential part of this but is merely a prop for those of us who must use mantras or who are superstitious about them.
The primal location here is the default location of the core-self but there it has to be up in arms against the buddhi analytical orb to cause that orb not to operate with ideas and images. The core-self is the commander in this case with the analytical orb cowering in fear of the core-self. That is the reverse of the convention, which is that the core-self cowers in fear of the buddhi and its magical displays.
The mantra is said or it is said with the help of a feeler. This feeler can be prayer beads, one’s fingers or anything else which the person is accustomed to. Since the mind is by nature superstitious, the feeler should be something which the mind is accustomed to and which the mind feels is holy, sacred or magical. It does not matter if this feeler is actually magical. The point is that the mind should feel that it is.
Using the feeler or even without the feeler, the person should say the mantra repeatedly and each time it is said with attention, not whimsically or carelessly, the energy release during its recitation should be referred to the core-self’s location. As soon as this energy hits the core-self location, the meditator should do a split second check to be sure that the outward-going energy of the core-self is looped back to the core-self so that this energy does not become focused on the analytical orb.
This should be done repeatedly during any spare time the yogi has. This causes more rapid integration of the core-self into itself as the central focus of its energies.
