THE POWER OF MANTRAS
HOW TO USE MANTRAS
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Translation: The primordial sacred sound
Why chant it: Om is said to be the first sound heard at the creation of the universe. When each syllable is pronounced fully, you should feel the energy of the sound lifting from your pelvic floor all the way up through the crown of your head.
Pronunciation: a-u-m shanti hee shanti hee shanti hee
Translation: Peace peace peace
Why chant it: Because we could all use more peace in our lives.
Om bhūr bhuvah svah | tat savitur varenyam | bhargo devasya dhīmahi | dhiyo yo nah pracodayāt
Pronunciation: A-u-m bhoor bhoo-va-ha sva-ha | tut sa-vi-toor va-rain-yum | bhar-go day-vas-yah dhee-muh-hee | dhi-yo yo na-ha pra-cho-duh-yat
Translation: Earth, heaven, and all between. The excellent divine power of the sun. May we contemplate the radiance of that God. May this inspire our understanding.
Why chant it: It’s one of the oldest Sanskrit mantras and very sacred in the Hindu tradition. It invokes the light of the sun and helps us to transcend suffering. It should only be chanted at dawn, noon, and sunset.
Om gam ganapataye namah | vakra-tunda mahā-kāya sūrya-koti-samaprabha | nirvighnam kuru me deva sarva-kāryesu sarva-dā
BY Eryn Johnson
There are many different stories about the Hindu goddess Kali Ma, and she is often thought of as something to be afraid of: a goddess of death and violence.
Kali isn’t about death or evil. She is about transformation, and as the counterpart of Shiva the destroyer she brings death to ego and attachment, not physical death or war.
She brings death and transformation that creates enlightenment and freedom. She can also be seen as fierce, divine feminine, warrior energy, a manifestation of Shakti.
She can be scary because she brings change. She’s asking you to up level, to evolve. And your ego never wants to be released. It wants to stay in control and run the show.
She reminds us that everything in life is a cycle: the old must be cleared out for the new to come in. Change brings your evolution. Birth and death are natural cycles of life, and we must allow them to happen.
When you’re stuck in fear and attachment, call on Kali.
When you’re afraid to move out of your comfort zone, to step into the unknown and into mystery, she’s your goddess.
When you’re afraid to stand in your power, call on Kali.
When you’re struggling to release that which you know you need to release, call on Kali.
Om krim kalikayai namah is the Kali mantra, meaning I bow my head to the Goddess Kali. It’s even more powerful if you chant it each day for several days in a row.
You can simply
READ MORE HERE: https://zennedout.com/6-ways-to-connect-with-goddess-kali-ma/
Dear Blog Readers,
Among the most widespread images of Tibetan Buddhism are those showing multi-coloured prayer flags catching the wind, or Tibetans whirling prayer wheels, or monks chanting in temples.
Mantras are the focus of these and other activities in our practice. But what is a mantra, exactly? And why the emphasis on repeating mantras? Like most other subjects in Tibetan Buddhism, these questions can be answered on many different levels. But I hope that the following extract from my book, Buddhism for Pet Lovers, will provide a helpful introduction. The passage talks about the benefits of reciting mantras aloud in the presence of our pets. But I hope it is self evident that we benefit from this same practice ourselves, whether we repeat a mantra out loud, or whispered under breath so that only we can hear it.
To bring you up to speed, the first paragraph of this extract refers to the story of Vasabandhu. In brief, that story tells of how an Indian master, Vasabandhu, used to recite a precious text called the Abhidharmakosha on a daily basis. Every day, he was overhead by a resident pigeon. So powerful were the imprints on the pigeon’s mind caused by hearing this text, that when it died, the pigeon achieved human rebirth. Vasabandhu decided to check up on what had become of the pigeon and, being clairvoyant, found he had been born as a child in a family nearby. Later, this child came under his care as a novice monk and in time became an expert on the Abhidharmakosha – surpassing the understanding of even the great Vasabandhu on this particular text.
Cause and effect, dear reader!
Now, with that under your belt, here’s the extract on mantras!
Mantra recitation is another powerful way we can help imprint the consciousness of our pet with the inner causes for transformation. As the story of Vasabandhu illustrates (see Chapter 3), simply hearing the recitation of sacred words was enough to propel a pigeon not only into a human lifetime, but one as a pre-eminent scholar.
The word ‘mantra’ comes from a Sanskrit term meaning ‘mind protection’. Mantras consist of a number of syllables—usually in Sanskrit, Tibetan or even a combination of languages—which embody a particular truth, meaning or insight. The benefits of repeating them can be understood on different levels.
At the first level, reciting a mantra gives our mind a virtuous object on which to focus. Recollecting the Buddhist definition of meditation—thoroughly familiarising the mind with virtue—when we repeat a mantra, we are doing exactly that. At the very least, we are protecting our own mind from non-virtue for the duration that we recite the mantra. And when we recite mantras aloud to our pets, we are helping familiarise their minds with an object of virtue too. The more we recite a mantra to them, the greater their familiarity.
At a second level, mantras offer a unique way to achieve spiritual insights. The literal meaning of mantras can seem fairly pedestrian. Take one of the most-recited mantras in Tibet, the mantra of Chenrezig, who is the Buddha of Compassion: Om mani padme hum (pronounced Om man-ee pad-me hung). In English this translates as ‘Hail to the jewel of the lotus’. This literal translation is decidedly secondary to the symbolic representation, with each of the six syllables pointing to different levels of meaning, and separate pathways for contemplation. When we combine reciting a mantra with contemplating its meaning, we create the possibility of an ‘aha’ experience, through which our understanding of a particular subject deepens.
Perhaps we can articulate this shift in our perception or understanding, perhaps not. The change may be non-conceptual but no less real—it may be that we have experienced our first taste of chocolate, metaphorically speaking. We use the same words as before to describe the flavours. But we are no longer just being
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