Changes

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https://www.youtube.com/watch?v=xkQ3rsuxY-4

It's an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the body's cells—it takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness—it fills the body with consciousness. <ref>http://incarnateword.in/agenda/01/september-20-1960#p22</ref>

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Naturally, if there’s also an awareness of the idea behind it, if one does japa as a very active CONSCIOUS invocation, then its effects are greatly multiplied. But the basis is the magic of sound. This is a fact of experience, and it’s absolutely true. The sound OM, for instance, awakens very special vibrations (there are other such sounds as well, but of course that one is the most powerful of all).

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But this body feels so strongly that it exists ONLY because the divine Power is in it. And constantly, for the least thing, it has only one remedy (it doesn't think of resting, of not doing this or that, of taking medicine), its sole remedy is to call and call the Supreme—it goes on repeating its mantra. And as soon as it quietly repeats its mantra, it is perfectly content. Perfectly content. <ref>http://incarnateword.in/agenda/02/february-11-1961#p28</ref>

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This is the main reason for my japa. There's a power in the sound itself, and by forcing the body to repeat the sound, you force it to receive the vibration at the same time. But I've noticed that if something in the body's working gets disturbed (a pain or disorder, the onset of some illness) and I repeat my mantra in a certain way—still the same words, the same mantra, but said with a certain purpose and above all in a movement of ''surrender'', surrender of the pain, the disorder, and a call, like an opening—it has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while everything is put back in order. And simultaneously, of course, the precise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts directly upon the pain itself. <ref>http://incarnateword.in/agenda/01/june-4-1960#p4</ref>

...the prayer must well up from the heart on a crest of emotion or aspiration, the Japa or meditation come in a live push carrying the joy or the light of the thing in it. If done mechanically and merely as a thing that ought to be done (stern grim duty!), it must tend towards want of interest and dryness and so be ineffective. ….. <ref>https://incarnateword.in/cwsa/29/combining-work-meditation-and-bhakti#p43</ref>

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Japa, thinking of the Divine is all right, but it must be on this basis and in company with work and mental activity, for then the instrument is in a healthy condition. But if you become restlessly eager to do nothing but japa and think of nothing but the Divine and of the "progress" you have or have not made (Ramana Maharshi says you should never think of "progress", it is according to him a movement of the ego), then all the fat is in the fire—because the system is not yet ready for a Herculean effort and it begins to get upset and think it is unfit and will never be fit. So be a good cheerful worker and offer your bhakti to the Divine in all ways you can but rely on him to work out things in you.<ref>https://incarnateword.in/cwsa/31/depression-and-despondency#p60</ref>

===Surrender of the Cells (Mother’s Experience)===

Most of the time, it's a sort of laziness, something unwilling to make an effort, to make a resolve: it prefers to leave the responsibility to others. In English I would call it the remnant, the residue of the Inconscient. It's a sort of spinelessness (''gesture of groveling'') which accepts a general, impersonal law: you paddle about in illness. And in response to that, there is inside, every minute, the sense of the true attitude, which in the cells is expressed with great simplicity: "There is the Lord, who is the all-powerful Master." Something like that. "It depends entirely on Him. If a surrender is to be made, it's to Him." I make sentences, but for the cells it's not sentences. It's a tiny little movement that expresses itself by repeating the mantra; then the mantra is full—full of force—and there is instantly the surrender: "May Your Will be done," and a tranquillity—a luminous tranquillity. And one sees that there was absolutely no imperative need to be ill or for the disequilibrium to occur. <ref>http://incarnateword.in/agenda/09/june-15-1968#p17</ref>

The constant call which might find a material expression in saying the mantra, but it's not even that: it's the SENSE, the sense of the call, of the aspiration—it's above all a call. A call. You know, when the mind wants to make sentences, it says, "Lord, take possession of Your kingdom." For certain things, I remember, when there are certain disorders, something wrong (and with the perception of a consciousness that has become very sharp, you can see when that disorder is the natural origin of an illness, for example, or of something very serious), with the call, the concentration and the response ... [the disorder is dissolved]. It's almost a surrender, because it's an uncalculating self-giving: the damaged spot opens to the Influence, not with an idea of getting cured, but like this (''gesture like a flower opening out''), simply like this, unconditionally—that is the most potent gesture. <ref>http://incarnateword.in/agenda/08/december-20-1967#p25</ref>

==Persistence==

...you receive your japa along with the power to do it—but you have to learn how to do it, right? For a long while you don't fully succeed; all sorts of things happen—you forget it right in the middle or fall asleep or grow tired, get a headache, all sorts of things; or even outer circumstances interfere and disturb you. Well, here it's the same: you tell yourself, "I'll do it," and you will do it, even if.... You have to go at it just like a mule: everything blocks the way but you keep going. You said you'd do it and you will do it. There are no results—I don't care. Everything is against me—I don't care. I said I'd do it and I will... I said I'd do it and I will. And you keep on going like that. <ref>http://incarnateword.in/agenda/03/september-5-1962#p82</ref>

Any method sincerely and persistently followed can end by bringing the opening...the method of prayer and japa ...does prepare something in the consciousness and, if done with persistent faith and bhakti, it can open all the doors. … But whatever method is used will not bring its effect at once; it must be done persistently, simply, directly till it succeeds. If it is done with a mind of doubt or watching it as an experiment to see if it succeeds or if it is continually crossed by a spirit of hasty despondency saying constantly, "You see it is all useless," then it ought to be obvious that the opening will be very difficult, because there is that clogging it every time there is a pressure or a push to open.<ref>https://incarnateword.in/cwsa/31/time-and-change-of-the-nature#p10</ref>

==Helpful Methods==

Japa shouldn't become so exclusive that it's done twenty-four hours out of twenty-four, because then it's equivalent to asceticism—but there should be a good dose of it. <ref>http://incarnateword.in/agenda/03/february-3-1962#p77</ref>

...everything depends upon what you want to do with them [mantras]. I am in favor of a short mantra, especially if you want to make both numerous and spontaneous repetitions—one or two words, three at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without calling: it should issue forth from the being spontaneously, like a reflex, exactly like a reflex. Then the mantra has its full force. <ref>http://incarnateword.in/agenda/01/september-16-1958#p65</ref>

===Pranayama in Conjunction with Mantra===

…Put less symbolically, in more philosophical though perhaps less profound language, this means that the real energy of our being is lying asleep and inconscient in the depths of our vital system, and is awakened by the practice of Pranayama. In its expansion it opens up all the centres of our psychological being in which reside the powers and the consciousness of what would now be called perhaps our subliminal self; therefore as each centre of power and consciousness is opened up, we get access to successive psychological planes and are able to put ourselves in communication with the worlds or cosmic states of being which correspond to them; all the psychic powers abnormal to physical man, but natural to the soul develop in us. Finally, at the summit of the ascension, this arising and expanding energy meets with the superconscient self which sits concealed behind and above our physical and mental existence; this meeting leads to a profound samadhi of union in which our waking consciousness loses itself in the superconscient. Thus by the thorough and unremitting practice of Pranayama the Hathayogin attains in his own way the psychic and spiritual results which are pursued through more directly psychical and spiritual methods in other Yogas. The one mental aid which he conjoins with it, is the use of the mantra, sacred syllable, name or mystic formula which is of so much importance in the Indian systems of Yoga and common to them all. This secret of the power of the mantra, the six chakras and the Kundalini Shakti is one of the central truths of all that complex psycho-physical science and practice of which the Tantric philosophy claims to give us a rationale and the most complete compendium of methods. All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices. <ref>http://incarnateword.in/cwsa/23/rajayoga#p4</ref>

Any Yogi who knows something about pranayama or japa can tell you that the running of the name in the breath is not a small phenomenon but of great importance in these practices and, if it comes naturally, a sign that something in the inner being has done that kind of sadhana in the past. <ref>https://incarnateword.in/cwsa/30/the-value-of-experiences#p10</ref>

===Consecration Of Thoughts===

=Dealing With Obstacles In Japa=

Now, I think that doing japa with the will and the idea of getting something out of it spoils it a little. You spoil it. I don't much like it when somebody says, "Do this and you will get that." It's true—it's true, but it's a bit like baiting a fish. I don't much like it. <ref>http://incarnateword.in/agenda/03/february-3-1962#p69</ref>

=Mantra In Sri Aurobindo’s Yoga=

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As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. The concentration in the heart and the concentration in the head can both be used—each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body. <ref>https://incarnateword.in/cwsa/29/mantra-and-japa#p21</ref>

There is the famous rule of concentrating between the eyebrows—the centre of the inner mind, of occult vision, of the will is there. What you do is to think firmly from there on whatever you make the object of your concentration or else try to see the image of it from there. If you succeed in this, then after a time you feel that your whole consciousness is centred there in that place—of course for the time being. After doing it for some time and often, it becomes easy and normal.

...Well, in this Yoga, you do the same, not necessarily at that particular spot between the eyebrows, but anywhere in the head or at the centre of the chest where the physiologists have fixed the cardiac centre. Instead of concentrating on an object, you concentrate in the head in a will, a call for the descent of the peace from above or, as some do, an opening of the unseen lid and an ascent of the consciousness above. In the heart-centre one concentrates in an aspiration, for an opening, for the presence or living image of the Divine there or whatever else is the object. There may be japa of a name but, if so, there must also be a concentration on it and the name must repeat itself there in the heart-centre. <ref>https://incarnateword.in/cwsa/29/concentration-and-meditation#p46</ref>

In this Yoga there is no fixed mantra, no stress is laid on mantras, although sadhaks can use one if they find it helpful or so long as they find it helpful. The stress is rather on an aspiration in the consciousness and a concentration of the mind, heart, will, all the being. If a mantra is found helpful for that, one uses it. OM if rightly used (not mechanically) might very well help the opening upwards and outwards (cosmic consciousness) as well as the descent. <ref>https://incarnateword.in/cwsa/29/mantra-and-japa#p11</ref>

=More on Mantra=

The Divine's voice is heard as a melodious chant in the stillness of the night. <ref>http://incarnateword.in/cwm/14/the-divine-is-with-you#p43</ref>

In truth, I believe only in the Grace. My mantra and all the rest seem to me only little tricks to try to win over your Grace. <ref>http://incarnateword.in/agenda/01/december-24-1958#p6</ref>

You see, in science you have chemical formulas for combining certain elements and producing others from them; even if you do not have any mental or vital or even physical power, if you just follow to the letter the formula you have, you obtain the required result—it is enough simply to have a memory. Well, the same thing has been tried in occultism, making combinations of sounds, letters, numbers, words, which, by their inherent qualities, have the power to obtain a certain result. In this way, any fool, if he learns this and does exactly what he is told, obtains—or believes he will obtain—the result he wants. While… let us take the mantra, for instance, which is a form of occultism; unless the mantra is given by a guru and the guru transmits his occult or spiritual power to you with the mantra, you may repeat your mantra thousands of times, it will have no effect. <ref>https://incarnateword.in/cwm/09/10-september-1958#p6</ref>

... the Upanishads speak of jyotir brahma, the Light that is Brahman. Very often the sadhak feels a flow of Light upon him or around him or a flow of Light invading his centres or even his whole being and body, penetrating and illumining every cell and in that Light there grows the spiritual consciousness and one becomes open to all or many of its workings and realisations. Appositely I have a review of a book of Ramdas (of the Vision) before me in which is described such an experience got by the repetition of the Rama mantra, but, if I understand rightly, after a long and rigorous self-discipline. "The mantra having stopped automatically, he beheld a small circular light before his mental vision. This yielded him thrills of delight. This experience having continued for some days, he felt a dazzling light like lightning, flashing before his eyes, which ultimately permeated and absorbed him. Now an inexpressible transport of bliss filled every pore of his physical frame." It does not always come like that—very often it comes by stages or at long intervals, at first, working on the consciousness till it is ready. <ref>https://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p48</ref>