Can non-Buddhists recite mantras
Source: Bludragon dragontn.blog.pl
What is mantra
The word mantra comes from Sanskrit and means "cleanse the mind" - so mantra is the sound, the vibration-cleansing mind, and one can also translate the word mantra as "sound of consciousness", "protection of the mind", "melody." of the spirit "and meet others, but literally It means that manas - spirit and tra - oczyszcać. According to the tradition of Tibetan Buddhism, mantras are divided into three types, they are "magic" mantras, root mantras and special mantras, which are divided into many types.
The so-called "magic mantras" are primarily sutra mantras, and they are mantras that do not have to be repeated in order to achieve the mantra effect.
Of course, because mantra is solid and not a word to repeat, you need to know its sound, and with that there can be a nuisance, because various weird transliterations of mantras are nightmarish and reading them is no way even close Wording of a specific mantra with Turn around because these mantras are derived from the Indian Tibetans, have problems with their pronunciation, so they are often distorted. Although mantras are sounds and not words, they have a certain meaning, although not always known, but not their meaning, but about functions.
When we talk about the mantra feature, we mean the effect we have on our mind in keeping our sound in mind. In the Tibetan Buddhist tradition, it is believed that mantras have only relative functions and of course their repetition does not lead to enlightenment, but it can have certain relative benefits and you can find all collections of mantras with a description of which benefit can. Repeat a specific mantra. Of course, it is always emphasized that, in order for the mantra to generate its effect and benefit, it must be pronounced very precisely and correctly, on the other hand, the number of repeated mantras is emphasized, which are common in practice, at least with us. It is often impossible for the mantra repetition to repeat itself exactly and correctly.
I have put the word of the utterance in quotation marks, the mantra as the sound of the mind reverberates in the mind so that it is not necessarily pronounced aloud, and many mantras are not allowed to speak out loud - the mantra should therefore primarily be in our mind and not necessarily in the throat
In other traditions of Buddhism we can also find the collections of mantras (in relation to the mantras of the sutras are of course the same) and it also explains the functions of the different mantras in their different aspects, and there we can find out that a particular mantra Certain health problems can help us, and in another deeper aspect we can find out which mantra will help us to develop a certain positive quality of mind or to overcome a certain problem, but it will not be about that as in the Tibetan tradition Amount of mantras, but about the time it takes to produce a particular function - of course, to create a function that you need to repeat correctly
On the other hand, in the Hindu tradition we find many stories about how negative effects can be brought about by incorrect repetition of mantras - you can find that when you recite certain mantras by reciting their helpers with work, you can find special mantras that aim to protect against the disastrous consequences of improper recitation of these mantras
In order to find out what the effects of reciting a particular mantra really are, it would be necessary to ask someone who created these functions. Someone who practices Tibetan Buddhism, but usually when we ask someone else we will hear or quote from the texts that explain the function of a certain mantra, or what a master said about it, or cloudy bizarre storiesights that are difficult to meet with anyone. Who will say something meaningful and credible on the subject based on actual experience, but sometimes you can meet someone and find out interesting meaningful things instead of the hazy detached from the reality of speakingIt's easier to speak to meet someone in other traditions where there will be no quantity, and there you can actually find out how to create a certain function of the mantra - what's more, we can find out that creating a certain function of the Mantra isn't as difficult as it wouldn't take long, and you can also find out what mistakes shouldn't be made and what the specific effects of those mistakes may be. In any case, each mantra has different functions, so it is not possible to talk about mantras in general just to speak of a specific mantra. So you can say that a certain mantra can e.g. B. Help with specific health problems, although this is not the main mantra function. A certain mantra can be said to induce certain experiences or to allow a certain quality to be developed, but to make it possible to meet a number of conditions that are often closely related to that particular mantra. We can have all kinds of very specific problems with this being a very specific matter.
In general, one can say that in order to be able to generate a mantra and benefit from it, it is necessary to repeat the mantras precisely for an appropriate time and, on the one hand, not to overdose on the mantras and not to confuse their function with others. Several things are better in practiceto devote his specific time and not count the amount of mantras just to focus on his essential function. To make it clearer, use a specific example.
A friend of mine who was a monk in Taiwan attended the several weeks long ceremony of reciting the Buddha Amiatby mantra. Not very orientował about what is going on because he was a guest there, so he did what everyone, and suddenly after a while at the end of the ceremony began to experience being in the pure land of Buddha Amitaby. He completely did not understand the experience, but it was wonderful and I described it as an extraordinary experience. Similar experiences have been described by several people with less or more understanding of this immensely positive experience resulting from both individual intense practice and a group of monastic practices resulting from the creation of the essential function of this mantra - the creation of it Function was a matter of weeks to several months of practice. Of course, if later Przestawali to practice this mantra, the experience gradually bladło and zanikało, until there is just a nice memory of this ErfEating was a function of this particular practice mantrycznej and it could be properly understood to be very fruitful, but through many positive changes whether and how to understand it and what results are achieved, it depends on a specific approach that works with both the School as well as other learning practices. If we do not receive the appropriate explanations and instructions, it can only become a fond memory, it can lead to certain achievements, and it can become a positive transformation of our experience. It is similar with other mantras and their functions. By practicing it, we can relatively quickly develop the related experience that can become the starting point for developing our understanding and positive transformation, but when we are not prepared and we do not know what to do. That'll just be an interesting memory
Another example. When I started working with my first mantra, the experience with it was very quick - of course I knew almost nothing about it, so this great experience made me trust the mantra. Some time later I met my first teacher who explained a few things and, most importantly, gave me precise instructions on how to work with the mantra to develop the experience. After following these detailed guidelines, we quickly had another great experience that I received very positively, but still didn't get it. I started working with a few other mantras and quickly developed related experiences too, I thought; "Mantras are great because thanks to them you can have a wonderful experience develop ". In fact, despite these very concrete experiences, I still understand little about it. Only after a few years of practice did I begin to understand something little. With these methods, practicing alone and with others quickly grew a wonderful experience of mantras, though the understanding of these experiences was small. As time went on, with the development of these experiences began to develop an increasing understanding, but I really didn't understand what the real meaning of these experiences, or how to work with them later on understand
Already in the early Hindu texts we can read that the practice of purifying mantras of the mind leads to the experience of a contemplative vision that is related to the meaning of the mantra - an analogous explanation can be found in the tantras of Tibetan Buddhism. You can read that proper practice of a particular mantra evokes a particular type of vision and explains the general meaning of that type of vision, and that the emergence of that type of vision is a sign of the fulfillment of that particular practice of the mantra. However, these explanations are an abstraction that can only lead to intellectual fantasies if they have not experienced that type of vision and have not developed experience with the practice of a particular mantra. Understandable, although a deeper understanding of these experiences is a different matter.
When I encountered Tibetan Buddhism and the Multitude Mantras there, I asked to practice about these experiences until I was finally surprised that almost no one did not know about this topic, there is no specific experience that was very much surprised and it was incomprehensible to me. Little was learned about it only later from the masters and exceptional practitioners, and incidentally, it was recognized that for most of our practitioners it is a total abstraction and absolutely nothing to understand. I could not understand how the people who repeat some mantras can not develop a specific experience with it, I began to understand it a little, only when zaangażowałem deeper into the practices related to Tibetan Buddhism.
When my first teacher explained to me exactly how to work with the mantra and taught and explained the three cornerstones around which they focused the instructions, the focus, relaxation, and accurate maintenance of the sound of mantras were integrated with these two points. Of course, the masters of Tibetan Buddhism also emphasize that the mantra must be "chanted" precisely and precisely, but in Tibetan Buddhism there is a dangerous fixation on the point of the amount of repeated mantras, which results in almost none of our practitioners repeating not exactly the mantras just Spinae himself and Bełkocze to do so many repetitions
Of course it's not about concentration or relaxation, there is pure distraction and tension, so of course there is no question of having a real experience, prayonen the masters of Tibetan Buddhism that when we repeat a mantra in one state. Not only is tension or distraction, there is no talk of developing a real experience, but the fruit of this type of repetition of mantras will increase confusion, tension and all the worst but the fixationung the amount of mantras that almost no one returns to this attention and no one is interested in developing experience, just accumulating the appropriate number of repetitions
In addition to many bizarre superstitions and blind beliefs in strange things, there are also sensational stories of mantras
One of the types of these stories are true stories of practitioners who repeat a certain mantra and fall into the madness of Kwitowane saying that that particular mantra or type of mantra is dangerous in the reality, not these mantras they are dangerous, just the wrong way of practicing the mantra is sometimes unsafe. Yes, some mantras stimulate very strong experiences that can be difficult for us to deal with, and when we use this type of mantra we have to be very attentive, and if spostrzegamy disturbing symptoms, we do not advise if there is an increase Better to consider whether it makes sense to continue this particular practice and to follow common sense.
An example of this type of experience could be two stories the abbot told me. He successfully performed a certain mantryczną practice and everything turned out perfectly, but he heard from advanced practitioners that another practice of mantryczna had special power, so he decided to give it a try. When he started practicing this new practice, he convinced himself that he had a special power, but after a while he noticed that he had an excess of energy, which he enjoyed at first, but people began to approach him see to it that it got irritating, authoritarian, and escalating. Arrogant. At first they ignored this, but as he watched himself, he noticed that it essentially became nervous and began to create conflict, so he interrupted this practice and returned to the previous one, and after a while everything wyprostowało. He said that he was unable to cope with the excess of energy associated with this practice. He also told me a story about his good friend who, how he focused on this particular practice, however, unlike him, did not stop it when there were bothersome symptoms resulting in serious mental health problems. That does not mean that this particular practice is very dangerous, just enough that it does not need to be reported to everyone and that it is necessary to maintain moderation.
Another example relates to my first teacher. In a certain period of time we started to practice a certain mantryczną practice. I started it a little earlier and did it for a while and got enough positive effects that my teacher decided to get me involved too. Of course, he had more experience and knowledge in this type of practice, and it also occurred more intensely. After a few weeks he gave up this practice because of the onset of very troubling symptoms, which surprised me because it doesn't work for meGave a fake teacher who explained to me that this practice serves because I am who I am and it harmonizes with me while he is different and in his This practice works differently.
Such examples can be multiplied, but they all speak of one whom one can serve in certain mantrycznych practices while they may not be of benefit to others at their stage of practice. Of course, in people who practice properly and do not go to some extremes, it is not a serious problem, simply through mutual observation, they even notice slight disturbing symptoms that distinguish them from other experiences and judge whether they can handle it at any time and whether it will be of some benefit to them, and if not then just give up that particular practice. For people who are nieuważni, they have no experience of the practice and they are guided by strange concepts that can be a serious problem.
It is also worth noting that the practice of Mantryczna (apparently done correctly) has many stages, and each of them experiences a bit changed, each stage also making its own demands on the practitioner. At an early stage in the practice, if it's correct, it is usually possible to quickly develop certain positive experiences, but they don't have to be profound. If we are attentive and keep practicing, we can develop them and incorporate them into our lives with relative ease, and then we will not run into particular problems. We can create problems by creating dissonances between the experiences of practice and what we do in the periods between practice, but also by clinging to the experience. The only meaning is to do the practice of mantrycznej, if we try to integrate its positive experiences into our life, then such practice will indeed change us positively and develop harmoniously. In the next phase of practice, the experience may seem less intense, but at the same time it may have a deeper, more subtle character, although the same principles apply in general and as we deepen the integration the practice also develops without any problems - this level of practice is in the Usually longer and we can come into contact with the so-called syndromes. "Destroy". However, if we maintain and realize mindfulness, it is not a particular problem and the practice is growing rapidly.
The next step makes the experience extremely intense again, and integrating it requires a great deal of dedication and can be difficult, but when they do, even partially, we can gain tremendous benefits - and these phases can be cycled and you have to look at it from a broader perspective, if it is to bring us real benefits, otherwise it can only be fond memories usually depends in der usually much of the intensity of the practice - it cannot be too little intense because then the experience will not be clear, but it cannot be too intense because then we will not be able to integrate the experience and our practice will collapse. To be useful, it has to be adapted to our circumstances.
As for the experience of mantryczną practice, there are many types of them, some of which are increasingly important, each type relating to a specific aspect of the practice. As for the integration of these experiences into our daily life, it depends on a certain mantra, and in this context we find the corresponding explanations - and it is worth recognizing that theoretical explanations and real experiences are two different. Things. For example, we can have. The notion that a certain quality associated with a certain mantra is necessary or even very desirable, but in reality it is only our intellectual concept and theoretical idea, and when actually influenced by practice it begins to manifest itself That particular desirable quality associated with a particular mantra is that we are not very able to deal with it because it requires a specific change in us that we don't have to be ready and we don't have tor like the mantra is not magic wand that makes us beautiful, rich, etc. We have to work with you here, otherwise the gifts you receive may be a nuisance and we may not be able to accept them and then we will have problems :-)
Usually people say they want a property that they lack, but in fact it is easier to develop what we already have than to incorporate something that we practically didn't have or have been suppressed within us. Similarly, in practice, when developing a property, we have more easily integrated into another property that we lack. In addition, there are many different mantras associated with certain traits, or rather, you can say with different aspects of certain traits, and if we just follow descriptions and intellectual concepts we cannot develop what we imagine and not in As we wish, it is therefore necessary to pay special attention in this practice, if we decide to do so, because if we censor blindly on this matter, then nothing good must arise for us, then nothing good must arise for us .
Mantra purifies the mind, produces specific experiences and is a very powerful tool, but only if we use it in the right way, in the right dose and in the right context and with great mindfulness, otherwise any effective healing can harm us, so if we want to use it first we should learn how to do it exactly, then try to learn this by carefully observing your practice and then get some experience on this matter and only then can we try to work with it effectively . Of course, it is best to do this under the guidance of an experienced teacher, so much so that in practice it is very difficult for such a teacher to have constant and unrestricted contact, unless we live in a monastery - so in practice we must be based on introspection and, unfortunately, often learn about its mistakes, what a long and drawn-out science can mean. But it is definitely better to learn from mistakes than to take
Because we all live in a mixed samsara-conditioned state of what we do, we do so in a confused, relative manner, taking our iluzoryczną karmic vision for reality.
The Sanskrit word "mantra" derives from the words Manas - mind and tra - raise, protect, purify. So the mantra is the sound (not the word) that cleanses, protects, uplifts the mind. This sound represents the specific spiritual energy that we remember by repeating a mantra to calm us down, to purify the mind. Mantras are only used in Hindu spiritual practices and systems derived from them, such as Buddhism.
In Budyńmie, Tybetańkim divides the mantras into different types, these are the sutra mantras that have nothing to do with tantryzmem called tongue - these are "magic" mantras, thanks to the power of repeating them, you can eliminate the karmic causes of many lives . Zung Ngaga's "Magic Mantras" can be found mainly in the sutra teachings, but also in yoga and Kriyas Tantra. These are the manifestations of enlightened beings associated with different circumstances.
Rig-Ngag "mantras of the family" - it sounds from someone who has realized some kind of power. Such a person can transmit this power with the help of sounds. Whoever repeats these tones can generate this power again. By rejecting them often, they recognize their function. They can be used to control forces or energies related to various diseases. All basic forces are connected to different "families". These are not only the mantras used in many diseases, but also other external problems.
At the end there are tantric mantras, "indigenous", "mantras of action". And in the highest tantra mantras of "The Sound of the Nature of Existence"
At the "global" level, in order to remove the various samsaric internal and external obstacles, "magic" mantras and "family" mantras are primarily used, so the latter work is necessary to get the sound of these mantras from the person who Urzeczywistniła their power.
It is believed that repeating a particular mantra of this type can be cured of the disease, remove certain obstacles, or achieve many other global benefits. How effective these types of treatments are in practice, however, takes into account that, in addition to the mantras derived from this type of practice, they do not bring spiritual and only the global benefits of animation specific energies, which do not necessarily have to be positives. In general, this type of practice is not only viewed as Buddhist "shamanic" that results from selfish motivation. Nor can they be viewed as "mantras" in the original sense of the word, or as the sounds of purification and protection of the mind.
As far as the "magical" Buddhist mantras are concerned, they are mainly used to purify and protect the mind and are mainly used after positive Buddhist motivation to benefit all sentient beings by purifying the mind with poisons. Negative emotions. They are used in all Buddhist schools.
The sound of a mantra creates a certain positive emotional state in a practicing way, the purification of negative emotional states as a result, allowing calming and relaxation of the mind, the growth of a positive attitude and positive motivation to overcome and purify negative states of mind and Trends with the resulting negative motivation and the resulting actions. For this reason, the Buddhist mantras are a very helpful tool in cultivating the right actions, language and thinking as the cornerstones of the Buddhist path.
In order to produce the effect of the mantra, you need to recite it in the right way and with the right strong motivation, otherwise the benefits of its recitation can be difficult and cause various problems.
As I mentioned earlier, the mantra creates some unified positive emotional state, but we also have a number of negative, habitual emotional states that we maintain and we nurture and strengthen ourselves on various occasions. So when we recite a mantra that creates a positive emotional state on the one hand and hold and produce negative emotional states on the other, tension and nervousness appear. Therefore, masters say that before we begin to repeat the mantra first, to relax, free from tension, because if będiemy recite mantras in tension and absent-minded recitation of the mantra, our nervousness and confusion will increase. That is why mantra recitation is preceded by relaxation and breathing exercises wyciszającymiing the mind and the relaxations and the stimulation of the correct positive, orientation, mental attitude.
When, as a result of mantra recitation, a certain positive emotional state is strengthened in us, it displaces our negative states of mind, allowing them to manifest quickly in our consciousness - this process becomes the process of purification or cladding - but you should be able to to properly recognize and follow this process - that is, to recognize that those emotional states, thoughts and memories that are manifesting are the process of purifying the mind so that you shouldn't stop them, follow them, block them, simply let go. Otherwise, this process can be difficult, lengthy, painful, and cause many complications.
An example of this can be the experience that arises during the intensive practice of Wadżrasatwy meditation. In this practice, in addition to recitation, we maintain a specific visualization designed to help us painlessly go through the purification process that is the result of reciting the Wadżrasatwy mantra. We visualize a stream of pure nectar that flows through our body wymywając all the tension, negative emotions and everything that appears - which has the right attitude to negative states, emotional, memories and content in the process of cleaning manifests itself in our minds.
During the recitation there are negative memories, thoughts and emotional states, but we do not stop them, we do not follow them, we not only strengthen ourselves when we see it that we relax by letting them take the flow of nectar, so that we let go of them in order to no longer manifestowały in the stream of our thoughts.
During the purification process we can experience various negative emotional states, sadness, fear, anger, frustration, but we cannot stop them by thinking about them, following them or just relaxing by going on mantra until then and dissolving. If we hadn't done that, just the focus on this state started to follow it, as we start to develop this negative state, creating tension that would be very painful for us and it could be long unieszczęśliwiając pulling us. Guru Rinpoche said, "Until you relax, you will not find happiness."
When we practice intensely on personal solitude, it is usually easy to identify negative states, and it is relatively easy to relax by letting them go and resolving them. But when we practice with others it is much more difficult because we tend to project the negative states of our mind outwards and to blame for not other people - hence often to the group recitations in which many mantras are recited by people. They act strangely and explode a lot of conflicts.
Usually the same thing happens when we intensely practice the recitation of mantras in everyday life, when negative states of mind arise, we do not recognize them as states of purification of the mind and follow them by designing them on others, creating ourselves and what Worse on many problems, instead of developing positive states of mind, we follow the negative development of negative habits, and our practice follows in the opposite direction. Therefore, one should always remember the words of Guru Rinpoche:
"Regardless of whether one meditates with emptiness or anything else, a meditative practice that is not an effective means of disturbing emotions and habits becomes a misunderstanding. Something that does not fight against disturbing emotions and habits is that Cause of the fall of samsaryczna existence
If we still do not remember and observe our emotions to recognize the process of purification and just recite the meaningless mantra, we will be increasingly undermined by going into negative mental states such as depression, irritability, hostility, to eventually shear in Your madness is the exact opposite of spiritual practice, which is supposed to lead to the development of positive emotions in relation to others, peace, openness and inner joy. This is a dangerous trap that most practitioners will be trapped into for short or long term unless they practice in direct contact with the teacher they trust and who will properly guide the first symptoms. Practice.Therefore, by practicing a mantra, we should constantly and carefully maintain an appropriate attitude toward others, based on compassion and gentleness in thoughts, speech, and actions, in order to see hostility or other negative states in our mind stream as soon as soon. We will see our practice as intensely as it would not have become as if Guru Rinpoche was saying a misunderstanding.
In buddy-mie, it is believed that the recitation of mantras will benefit not only recytującemu them, but the entire environment in which the mantras are recited. In Tibetan budy-mie (though not only) it is believed that one of the most powerful mantras besides the mantra of Vajra Guru, which all have special benefits, is the mantra of great compassion, hence both past and present organized the great recitation this mantra in case of a certain danger to remove obstacles, Odegnania negative forces and restore prosperity and security. It is believed to be one of the most powerful protective and cleansing mantras for achieving the unmeasured benefits.
Anyone fortunate enough to participate in the recitation of this mantra could see that their recitation actually creates states of compassion, positive attitudes, and openness towards others.
I was also once fortunate enough to take part in a short retreat devoted to reciting this mantra. After completing the retreat, I noticed that whenever I return to the place where it fills me with a happy, calm mood, I will step into the room of pure energy of compassion. I have had similar impressions in some places in the practice where someone has intensely repeated a mantra. This is confirmed by the Buddhist belief that the place where the mantra is recited becomes a sacred place and that one visits it can receive a blessing.
By visiting the holy places, I was also able to convince you that what is written in various Buddhist texts about the effects of such places on people is also true.
In such places there will be a lot of owocniej meditating and all the processes involved in this process of spiritual purification will be intensified. It is both in the right way and positive for meditators, while people in negative states of mind with negative attitudes can react completely differently to this type of space - the process follows analogous to the purification process described - these people who have negative attitudes and Thinking patterns have experienced a feeling of discomfort, restlessness, excitement and aggravation of negative mental states in such places. Because they are attached to them and cannot let go of them, there may be problems associated with them. The energy of a sacred place is stronger so these interactions are stronger and thus the emotional states and resulting behavior are more violent. This is why Tibetan holy place guides explaining how to behave in certain places have profound meaning.
Similarly, people who have an intense practice of mantras or evoke positive states of mind, but also induce positive states of mind and bring into play the process of purifying the mind with negative emotions, can interact with others. How this affects the people you contact depends on the state of mind and attitude of those people. When people in contact with such practitioners have a positive attitude, they are strengthened, and in the case of a negative attitude the purification process can cause problems, hence the Tibetan explanation of the relationship and behavior with practitioners also has a deep and very specific one Meaning that arises from centuries of experience.
There are methods of purification and healing that use this mechanism in which the person who has the power of the mantras they are reciting and healing does appropriate meditation that is necessary for the process to go properly.
In India, where mantras come from, there were very precise rules and methods of their recitation - tone, rhythm, melody, intonation, etc., to ensure their effectiveness and to protect against the effects of incorrect recitation methods that can occur with some mantras. As mantras spread to other countries with Buddhism, these rules were reduced and disappeared. This was due to linguistic differences, such as the linguistic differences. Most Tibetan Buddhist mantras come from Sanskrit and related languages. Odijany Tibetans are unable to pronounce them correctly due to the different Tibetan language. Today, although it is still emphasized in Tibet that the effects of mantras depend on their thorough statement in the state of mentality and relaxation, and there are instructions that indicate "and ask to chant certain mantras believe that the strength of yours." Mainly depends on the number of repetitions of the mantra. But there are other explanations that do not say so much about the number of repetitions, but about the quality of the recitation or the length of time it takes to recite. These explanations say, that in order to achieve the intended effect, e.g. repeat the mantra from sunrise to sunset keeping the appropriate rules, or for a certain number of days, e.g. three days, seven days, 21, a hundred, etc Or you should recite the correct number of mantras within a certain amount of time or need special rules to deal with mantra recitation - as practice shows, is a matter of paramount importance.
In Tibetan Buddhism, the person who urzeczywistniła the power of the mantra and is able to use it is called ngagpa with time, but the meaning of the term has been applied to any person with a mystical power, asceticism, or practitioner who after he just wyrecytowali a traditionally required set of mantras, believing that it was the power of the mantras. In fact, you can find yogis with a real, concrete power connected to the mantras they practice and able to use them effectively, as well as practitioners who, despite wyrecytowania, are unable and unable to do a large number of mantras to apply them Here you can see a clear correlation between the number of recitations performed and the actual power. The masters' biographies also explain that some practitioners are able to recognize the power of mantras by not doing too much recitation and that others have problems with it despite many recitations. All the indications are that in realizing the power of the mantra, it is not just the amount of recitation that is involved, but the correct manner of recitation and adherence to certain principles.
Does the intensive practice of mantras lead to madness again and again?
The answer to this question is affirmative - always intensive mantras practice without exception leads to madness.
When one intensely practices a mantra that manifests negative emotional states that dominate a practitioner's mind, determine his way of thinking, reacting, perceiving reality, thereby driving the practitioner insane. This process is sometimes referred to as odstresowywania, or purification of the mind, but it is not entirely correct. The state of madness that is the result of intense mantra practice can only be described as odstresowywania, or purification of the mind, when practitioners can perfectly recognize their state of madness and use appropriate methods to bring this state of transition and emotional balance back which happens very rarely in practice. Usually the state of insanity takes the cyclical form, then perpetuates and begins to deepen. Some practitioners seek psychiatric help by self-medication or by taking a variety of medications, but treatment is ineffective because it only suppresses symptoms. If a practitioner is unable to regain his balance in the first phase of insanity, it becomes extremely difficult because he loses insight and is no longer able to recognize his problem and the more its causes, the mechanism and the way to restore mental equilibrium.
The safe passage of this madness time without falling into a permanent mental imbalance is only possible in two cases. The first of these cases is when practitioners have strong support from a group of co-practitioners who obey certain rules. This is usually the case for communities that live by certain harsh rules, with people who have gone through this stage effectively and understand it well and are endowed with the confidence of the person carrying out the process. The second is the one in which practitioners themselves adhere to a strict set of rules, have a strong awareness of the process, know exactly how to deal with it, and have the right determination to use the right methods effectively, and to bring everything to the successful conclusion. You can usually minimize everything if you practice intensely keeping the right direction in a strict seclusion. Any help to the person who goes mad is very difficult and can only come from a person who is very respectable and trusting. During the madness, practitioners experience states, fears, depressed, become very irritable and aggressive in relation to the environment. As a rule, aggression is primarily verbal, at regular intervals more and more active, behaviors very often take on the nature of maniacity in rare cases to completely take off contact with the environment by going into a grueling frenzy or other extremely dangerous forms of less aggressive Aggression. As a rule, tantrum are short-lived in nature, but other symptoms can be long-lasting. Extreme cases, however, are rather rare when practitioners were forcibly obeyed in the attacks of the murderous brotherhood - this applies primarily to practitioners of threatening mantras.
Usually, however, the process of falling into insanity is gradual and "gentle," which is why most practitioners ignore or not to recognize the first symptoms even when the attention is drawn to them. Since this madness becomes cyclical after a while, everything seems to be back to normal. The subsequent cycles get deeper and longer, and the equilibrium times get shorter, until the mental imbalance becomes practically permanent.
To prevent the fall of chronic insanity, it is necessary to fanatical about the principles of the Eightfold Path, and the ardent development in bodhicity during the period of intense practice mantrycznej, which and immediately after its completion. This gives the anchor and determines the right direction of practice to protect against pogrążeniem in negative emotional states. It is also necessary to reject the ethernalizmu and anchor oneself in the view of the sunjaty, which allows distancing and not clinging to the negative emotional states involved. There is also a regular, intensive practice of shine, and we consciously observe ourselves consciously as processes develop and are able to recognize them when they arise.
When an intense practice begins, the mantryczną is the basis to avoid distraction and to pronounce the mantra carefully, paying attention to its rhythm and sound - this applies primarily to the individual practice of the mantra. Only then does the practice of Mantryczna develop properly, and we can recognize all the symptoms at the right time and act properly in order to avoid the unconscious lapse into madness.
The development of the correct practice of mantrycznej can be distinguished by several stages:
The phase of implementing the practice of getting used to the sound of the mantras requires a certain discipline until the right rhythm, relaxing sound of the mantra, is captured.
The stage of pleasant states of mind appears when the sound of the mantra becomes natural with dull and rhythm. In this phase, the practice becomes comfortable, relaxed, and effortless. The pure sound of the mantra leads us into a state of psychophysical comfort and we begin to experience a powerful field of the emotional mantra. After each recitation we feel filled with positive energy, the joy of our mind is clear and refreshed, we feel positive about the world, we try to maintain it and develop it after a recitation. This is how every daily mnatry recitation should be done.
The duration of this phase depends on the intensity and correctness of our practice, it can take a long time whether our practice is cautious and relaxed - the longer it lasts, the more gently we can see and cope with the next stage. Your practice will get more intense the faster we go to the next step. We can stay at this stage even if our practice is not too intense, but Zwrownoważona and the best way to do it.
The negative state of mind usually occurs when the practice becomes more intense. We feel intensely in the emotional field of the mantra and begin to unfold our negative emotional states, memories, tensions by obscuring our field for a while, we cannot hold it mentally and keep distracting ourselves. In such a case, we should not stop the recitation until we have achieved clarity and always end the session in a state of clarity, but even if we do so after a completed session, negative states of mind, tension, dispersal, irritability and our emotional ones Reactions become stronger, so it is not necessary to strictly adhere to the letters that hold the path eightfold. If we end the session before we return to clarity, all of this will become more intense and more difficult to see and master. In this phase, the negative emotional states manifest themselves all the time, both during the recitation sessions and between the sessions, they also manifest in dreams. Helping them master them can only be intense, regular meditation with a point of shine and it is best to put the greatest value at this stage. The best practice, then, is to withdraw, then you can quickly restore balance by cleansing us of negative emotional states or bringing them to low levels that we can handle without major problems with them.
The level of transparency arises when we actually break free of the negative states of mind from the previous level, then we begin to function at a higher level of consciousness that remains calm and equanimity, full of energy and our minds win. An unprecedented transparency - TM is said to have reached the cosmic state of consciousness. Achieving this state with intensive practice is possible within three to six months after the practice, but usually takes more time in the first practice cycle. When we reach this stage, we think that whether we meditate or not, whether we join or not, we are all perfect, and we can conclude that in principle we have achieved the goal and nothing that we are doing must be able to give up meditation and even we can indulge. And don't lose the fruits of our practice. Indeed, if we give up the practice and start submitting to everything, after a while we will gradually lose this state until we finally fall into the ordinary, confused state of mind, and then returning to that state will prove very difficult . Indeed, we have not reached the purpose of the practice and only a stage at which we should try to solidify.
All of these steps can be more or less intense, and if we maintain an intense and correct practice at all times, they begin to find themselves in certain cycles, although usually the first cycle is the hardest and the easiest path to madness to fall is what happens to the majority of practitioners, and so im already
This process occurs in most meditation practices that manifest themselves particularly intensely in certain special breathing exercises and occur as a result of Zen meditation, where it is known under the name "Makyo". Adepts Zen, however, usually has no problem with the positive transition of this phase due to the fact that wyciszającej meditation and intensity is established in the practice, and the view regarding the Zen practice is maintained. This process is also well described in the context of transcendental meditation, but the above considerations relate primarily to the practice of mantrycznej, which is primarily related to Tibetan Buddhism.
I personally experienced this process for the first time at the beginning of an intensive practice in which the second phase lasted about three months and was very traumatic. Then I met an experienced teacher who quickly regained his balance and under his eye began to put into practice intensive brilliant practice, to continue to work with the mantra in order to experience a second round within the next few months. Through all levels of practice. Under his guidance, I went through two such full cycles, and I did not experience an already known state of deep permanent equilibrium that lasted two years as I vigorously continued my practice. After two years I managed to go through another cycle and after two more years the next. These last two cycles were not so traumatic owocowały, but deeper and deeper states of stabilization.
These experiences were also described by friends and acquaintances who took a traditional three-year retreat, some of which I had the opportunity to observe at different stages of the practice, so that I learned to clearly see the symptoms of this process. I also know two people who have experienced this positive decay by integrating on a higher level through ordinary daily practice. Unfortunately, I also know a lot of people who are stuck in the madness phase, not realizing what it is, despite the clear and obvious symptoms of the years in it, cannot deal with it in any way without a chance to run out several of them Psychiatric healed them unsuccessfully for years.
On this occasion, it should be emphasized that the problem is not the process itself, which is actually something natural, the problem is not at home and the inability to deal with it to end it in a positive way.
Typically, when this process begins to move into the second traumatic phase, people experience nervousness, strong emotional states, lose their clarity of mind, and say that "practice does not work," so limit it, move away from it or you change your practice - which is the worst mistake in the situation. Others cling rigidly, sometimes even fanatically, to formal "no-go" practice and fail to understand that at the stage in which they have found the mere adherence to form and formal practice, they are not necessarily what they should be doing. At this stage it is necessary to understand the substance of the practice that is to be performed and, above all, to deepen it beyond the form, because if one does not do it, it is not possible to go beyond the stage of negative states of mind, and the longer you are in this state, the harder it is to snap. . The mistake of most practitioners is that they do not try to understand the substance of the practice, and even when given the appropriate explanations, they do not try to apply it to a practice that is constrained by a mechanical feeling practice based on the Based on Trübe Mrzonkach and flat concepts that completely ignore the explanations of real, practical practice, its real purpose in its specific dimension. Indeed, the basis of the practice is to understand it, which is constantly immersed and not thoughtlessly, egtaltowaneed through the practice. If there is no practical understanding and is blind, egzaltowana uncritical belief in the magic of practice, there is no practical way to pass the stage of negative states of mind, and this must utknięciem end in madness.
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