The Kundalini Concept by Mary Scott

Author:Mary Scott
Language: eng
Format: epub
Publisher: Jain Publishing Company
Published: 2006-12-15T00:00:00+00:00

Chapter 10

Kundalini As Shabdabrahman

To understand the science of Mantra we must first be clear about what Mantra in fact means. The general impression is that a Mantra is a kind of prayer with or without words. The best known is the OM or AUM. It is thought that if this single syllable is intoned in a sustained way, it is a form of invocation and a source of power. If asked, most Westerners would say that a science of Mantra would be concerned with the vocalization of sounds in a ritual way to bring about spiritual changes in meditators or to mediate help to others. Mantras, in other words, are sounds which in some mysterious way have evocative powers. Sound would be understood in the ordinary sense or orally produced spoken or sung syllables which can be carried over the air and heard by others.

This is not at all what yogis understand by Mantra nor would a Hindu think of Shabda as sound in the generally accepted sense. Mantra is derived from the root word ‘man’ which means to think. The same root word gives its name to Manas. Knowledge of Mantra, Mantra Vidya, is therefore about thought as a force—Mantra-Shakti. To use Mantra properly it is first necessary to be able to manipulate thought. Mantra Vidya is the science of thought power, its range and possible applications. As such it is a science that is morally neutral. Its use in religion is only one way in which it can be applied. For example, black magic is so called because it is the use of Mantra to achieve evil ends. In parapsychology experiments in telepathy and telekinesis would involve the exercise of Mantra. Spontaneous thought transference is an involuntary Mantric phenomenon. In other words, an effective Mantra is a dynamic process whereby a thought-form or mental energy pattern is projected either with or without intent. It can be accompanied by uttered sounds but these are aids to concentration and the direction of thought. They are not essential. If a thought is well formed and properly directed it can be projected just as effectively in silence.

What constitutes a proper state of mind in the meditator is an interesting question to which one can sometimes receive surprising answers. I spoke earlier of being switched off and of my youthful discovery that conventional ways of meditating did not seem open to me. As I was not similarly switched off where other spiritual activities were concerned, I never understood what, if anything, went on in me in lieu of meditation until many years later.

A friend of mine was a keen member of an occult group which took meditation and healing very seriously. Its members held meetings at which they ‘Sent out the Light’ regularly to parts of the world where there was war, famine or great distress of any kind. They also held a very beautiful carol service every year to which my friend once invited me. It was when it was time to

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