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What is Mantra
The word mantra comes from Sanskrit and means "purify the mind" – mantra is thus the sound, the vibration-purifying mind, and you can also meet with the translation of the word mantra as "the Sound of Consciousness", "protection of the Mind", "Melody of the Mind" and others, but literally It means Manas – mind and Tra – oczyszcać. According to the tradition of Tibetan Buddhism, mantras are divided into three types, they are "magical" mantras, root mantras, and special mantras, which are divided into many types.
The so-called "magical Mantras" are primarily sutra mantras, and they are mantras that do not need to be reiterated to achieve the mantra effect.
Of course, because mantra is sound and not a word to be able to repeat it you need to know its sound, and with that there may be a hassle because various strange transliterations of mantras are nightmarish and reading them is not a way of guessing even roughly the wording of a certain mantra
with Turn 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, though not always known, but not their meaning, but about functions.
Talking about the mantra feature, we mean the effect that we have on our minds to keep our sound in mind. In the Tibetan Buddhist tradition it is considered that mantras have only relative functions, and of course their repetition does not lead to enlightenment, but it can bring about certain relative benefits and you can find all the collections of mantras with a description of what benefit can bring Repeat a specific mantra. Of course, it is always emphasized that in order for the mantra to generate its action and benefit has to be "pronounced" very accurately and correctly, on the other hand, there is an emphasis on the number of repeated mantras, which in practice at least with us Often excludes any accurate and correct mantra repetition
The word of pronouncing I took in quotation marks, the mantra as the sound of mind is reverberate in the mind, so it is not necessarily pronounced aloud, and many mantras are not allowed to speak aloud – the mantra should therefore reverberate primarily in our minds and Not necessarily in the throat
In other traditions of Buddhism we can also find the collections of mantras (in terms of the mantras of the sutras are of course the same) and there also explains the functions of the various mantras in their various aspects, and there we can find out that a certain mantra can help us to Certain health problems, and in another deeper aspect we can find out what mantra will help us to develop a certain positive property of mind or overcome a specific problem, but it is not spoken as in the Tibetan tradition about the amount of Mantras, but about the time they are repetition needed to produce a particular function – of course, to create a function you need to repeat it properly
On the other hand, in the Hindu tradition, we can find many stories of how negative effects can bring wrong repetition of mantras – you may find that when reciting certain mantras by brahminsing their helpers recite special mantras aiming To protect against the disastrous consequences of the improper recitation of these mantras
To find out what the effects of the recitation of a particular mantra really are, so it would be necessary to ask someone who has created these functions. Someone who is practicing Tibetan Buddhism, but usually if we ask somebody else, we will hear or quote from the texts explaining the function of a particular mantra, or what a master said about it, or cloudy bizarre stories hard to encounter someone Who say on this topic something meaningful and credible, resulting from his actual experience, but sometimes you can meet someone and find out interesting meaningful things, instead of the cloudy detached from the reality of talking easier To meet someone in other traditions where it is not going to be a quantity, and there you can actually find out how to create a certain function of the mantra – what is more there we can find out that the creation of a particular function of mantra is not as difficult as It would not take a long time, and you can also find out what mistakes should not be made, and what may be the specific effects of these errors. In any case, each mantra has different functions, so it is not possible to speak in general about mantras just to speak of a particular mantra. So you can say that a particular mantra can, eg. Help with specific health problems although this is not the most important mantra function. It can be said that a particular mantra evokes certain experiences or allows to develop a particular property, but to make it possible to meet a number of conditions, often linked closely to this particular mantra otherwise We can have all sorts of very specific problems with this related
In general, it is possible to say that in order to be able to create a mantra and to benefit from this it is necessary to repeat the mantras precisely in a precise manner for an appropriate time, and to observe carefully, on the one hand, not to overdose the mantras and not to confuse its function with other Different things in practice are better to devote to its specific time and do not count the amount of mantras just to focus on its essential function. To make it more clearly, use a specific example.
A friend of mine, being a monk in Taiwan, took part in the multi-week ceremony of the recitation of the Buddha Amiatby mantra. Not very orientował about what's 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 totally did not understand this experience, but it was miraculous and I described them as an extraordinary experience. Similar experiences have been described by several people with less or greater understanding of this immensely positive experience stemming from both individual intensive practice and a group of monastic practice resulting from Creation of the essential function of this mantra – the creation of this function was a matter of weeks to several months of practice. Of course, when later Przestawali To practice this mantra, the experience gradually bladło and zanikało until it was only a nice memory of this experience was a function of this particular practice mantrycznej and it could be understood properly to be very fruitful, By making a lot of positive changes, however, whether and how you understand them and what results depends on a specific approach related to the school as well as other learning practices. If we do not receive the appropriate explanations and instructions, it can only become a nice memory, it can give rise to certain achievements, and it can become a positive transformation to our experience. It is similar with other mantras and their functions. By practicing them, we can develop relatively quickly the associated experience, which can become the starting point for developing our understanding and positive transformation, but if we have no preparation and we do not know what to do This will remain just an interesting memory
Another example. When I started working with my first mantra, the experience with this related was very fast – of course I knew almost nothing about it, so this great experience made my trust in the mantra. Some time later, I met my first teacher who explained some things and, above all, gave me precise instructions on how to work with the mantra to develop the experience. Following these detailed guidelines, we quickly came up with another great experience, which I received very positively, but I still did not understand. I started working with several other mantras and also quickly developed related experiences so I thought; "Mantras are great, because thanks to them you can develop a wonderful experience," but in fact, despite these very specific experiences, I still understand little of it. It was only after a few years of practice that I started to understand something little. Using these methods, practicing alone and with others quickly grown a wonderful experience of mantras, although the understanding of these experiences was small. Over time, with the development of these experiences began to develop an increasing understanding, however, I really did not understand what the actual significance of these experiences, or how to work with it-a little bit of it started to understand later
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 related to the meaning of the mantra – analogous explanation can be found in the tantras of Tibetan Buddhism. They can read that the proper practice of a particular mantra evokes a certain type of vision, and the general meaning of this type of vision is explained, and that the emergence of this type of vision is a sign of the fulfillment of that particular practice of mantra. These explanations, unless they have experienced this type of vision and have not developed experience with the practice of a particular mantra, are, however, an abstraction that can only result in intellectual fantasies, but if we develop these experiences it becomes more Understandably, although a deeper understanding of these experiences is a different matter.
When encountereded with Tibetan Buddhism and multitude mantras there, I asked practicing about these experiences until I finally got surprised that almost no one on this topic does not know, there is no specific experience, which very much Surprised and it was incomprehensible to me. Only later from the Masters and exceptional practitioners learned something little about it, and by the way realized that for most of our practitioners it is a total abstraction and absolutely nothing to understand. I could not comprehend how the people who reiterate some mantras may not develop any specific experience with this, I began to understand it a bit 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 instructed and explained the three key points around which they focused on the instructions were the focus, relaxation and precise maintenance of the sound of mantras Integrated with these two points. Of course, Masters of Tibetan Buddhism also emphasize that the mantra must be "chanted" precisely and precisely, however, in Tibetan Buddhism there is a dangerous fixation on the point of the amount of repeated mantras, which results in the fact that almost none of our Practitioners do not repeat exactly the mantras just spinae themselves and Bełkocze to do as many reps
Of course there is no question of concentration or relaxation, there is pure dispersion and tension so there is no question of developing any real experience of course, Masters of Tibetan Buddhism emphasize that if we repeat a mantra in a state Tension or distraction not only is there no question of evolved any real experience, but the fruit of this type of repetition of mantras will increase confusion, tension and all the worst, however, fixation the amount of mantras that makes almost no one returns to This attention and no one is interested in developing experiences only compiling the appropriate number of repetitions
Among our practicing Tibetan Buddhism in addition to many bizarre superstitions and blind faith in strange things, there are also sensational tales of mantras
One of the types of these stories are true stories of practitioners who repeated a specific mantra and fall in the madness of Kwitowane saying that this particular mantra or type of mantra is dangerous in reality, not those mantras They are dangerous, only the wrong way of practicing the mantra is sometimes unsafe. Yes, some mantras stimulate very strong experiences, which may be difficult for us to deal with and if we use this type of mantra we need to be very attentive, and if spostrzegamy disturbing symptoms with which we do not advise when there is an increase Better carefully 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 that the abbot told me. He performed a certain mantryczną practice successfully and everything developed perfectly, but he heard from advanced practitioners that another practice of Mantryczna has a particular power so he decided to try. When he began to perform this new practice, he convinced himself that he had a particular power, but after some time he noticed that he had an excess of energy which he initially enjoyed, but people began to pay attention to him that it became irritable, authoritarian and increasingly More overbearing. Initially, they ignored this, but with time observing themselves he noticed that it was essentially getting nervous and began to create conflicts so he interrupted this practice and returned to the previous one and after some time everything wyprostowało. He said that he was not able to cope with the excess of energy associated with this practice. He also told me a story about his good friend, who, as he focused on that particular practice, however, unlike him, did not stop her when there were disturbing symptoms, resulting in serious psychological problems. This does not mean that this particular practice is very dangerous, and only so much that it is not for everyone to be indicated and that it is necessary to maintain moderation.
Another example is related to my first teacher. In a certain period we started to exercise a certain mantryczną practice. I started it a bit earlier and I did it for a while, reaching enough positive effects that my teacher also decided to engage in it. Of course, he had more experience and proficiency in this type of practice, and it also performed more intensely. After a few weeks he abandoned this practice because of the onset of very disturbing symptoms, which surprised me because for me there was no wrong teacher explained to me that this practice serves because I am what I am and it harmonizes with me, while he is different and in his This particular practice works differently.
These types of examples can be multiplied, but they all talk about one that, in the case of certain mantrycznych practices one can serve, while for others they may not be beneficial at their stage of practice. Of course, in the case of people practicing properly and not falling into some extremes, it is not a serious problem, simply by observing each other, they notice even slight disturbing symptoms distinguishing them from other experiences and assess whether they are Can deal with it at any given moment and whether it will bring them some benefit, and if not then they simply abandon that particular practice. However, for people who are nieuważni, they have no experience with practice, and they are guided by strange concepts that can be a serious problem.
It is also worth noting that the practice of Mantryczna (obviously properly performed) has many stages, and each of them experiences a bit changing, each stage also poses the appropriate requirements for the practitioner. At an early stage of practice, if it is correct, it is usually possible to develop certain positive experiences quickly, but they do not need to be profound. If we are attentive and continue practicing, we can develop them relatively easily and integrate into our lives, and then we will not encounter special problems. We can create problems if we produce dissonance between the experiences of practice and what we do during the periods between practicing, but also by attaching to experience. The meaning is only to exercise the practice of mantrycznej, when we try to integrate its positive experiences into our lives, then in fact such a practice changes us positively and can develop harmoniously. At the next stage of the practice, experience may seem less intense but at the same time have a deeper, more subtle character, although the same principles generally apply and if we deepen integration, practice also develops without problems – this The practice stage is usually longer and we can come into contact with the so-called syndromes. "Destressing". However, if we keep mindfulness and recognize it, this is not a special problem and practice is growing rapidly.
In the next step, the experience is once again becoming extremely intense, and integrating them requires a lot of engagement and can be difficult, but if they do, even partially, we can achieve tremendous benefits – and these stages can be repeated cyclically and you have to Look at it from a broader perspective, if it is to bring us real benefits, otherwise they may be just nice memories generally depend much on the intensity of the practice – it may not 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 beneficial it must be adapted to our realities.
As for the experience of mantryczną practice, there are many types of them, some of which are less and more important, with each type referring to a particular aspect of practice. As for the integration of these experiences into our daily life, it depends on a specific mantra, and in this connection we can find the appropriate explanations – and it is worth realizing that theoretical explanations and real experiences are two different Things. We can have eg. The idea that a specific property associated with a particular 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 begins To manifest itself, this particular desirable property associated with a particular mantra may be that we are not very able to deal with it, because it requires a specific change in us, which we do not need to be ready and we can no longer like the mantra is not Magic wand that will make us beautiful, rich, etc. We need to work with you here, otherwise the gifts you receive may be troublesome and we may not be able to accept them, and then we will have trouble:-)
Usually people say that they want a property that they lack, but in fact it is easier to develop what we already have, than to integrate something that we had practically no, or was suppressed in us. Similarly, in practice, when we develop a property we have more easily integrated into another property that we lack. Moreover, there are many different mantras associated with certain properties, or rather you can say with different aspects of specific properties and if we follow only descriptions and intellectual concepts we can develop not what we imagine and not in The way we want it to be, therefore, it is necessary to take special mindfulness in this practice if we decide to do so, because if we are dull censer blind faith in this matter, then nothing good for us then needs to arise
Mantra purifies the mind, produces specific experiences and is a very effective 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 as any effective A cure can harm us if, therefore, we want to use it first we should learn how to do it exactly, then try to learn this by attentive observation of your practice and then gain some experience on this issue and only Then we can try to work with it effectively. Of course, it is best to do it under the guidance of an experienced teacher, so much so that, in practice, it is very difficult for such a teacher to have a permanent and unrestricted contact, unless we live in a monastery – so in practice we must To be based on self-observation and sadly to learn often on their mistakes, which can mean a long and tedious science. But it's definitely better to learn from mistakes than to take
Because we all live in a mixed samsara conditioned state of whatever we do, we do this in a confused, relative way of taking our iluzoryczną karmic vision, for reality.
The word Sanskrit "mantra" derives from the words Manas – mind and tra – raise, protect, purify. The mantra, then, is the sound (not the word) that purifies, protects, rises the mind. This sound represents the specific spiritual energy that we recall by repeating a mantra in order to calm down, purify the mind. Mantras are used only in Hindu spiritual practices and systems derived from it, such as Buddhism.
In Budyźmie Tybetańkim divides the mantras into different types, these are the Sutra mantras, having nothing to do with Tantryzmem called Zung – these are "magical" mantras, thanks to the power of repeating them, you can eliminate the karmic causes of many lives. Zung Ngagas "Magic Mantras" can be found mainly in the sutra teachings, as well as in yoga and Kriyas Tantra. These are the manifestations of enlightened beings associated with different circumstances.
Rig-Ngag "Mantras of family"-it sounds from someone who realised a type of power. Such a person can pass this power with the help of sounds. Those who repeat these sounds, in turn, can produce this power. By refusing them many times, they realize their function. They can be used to control forces or energies associated with various diseases. All the basic forces are associated with different "families". These are not only the mantras used for many types of diseases, but also other external problems.
In the end, Tantric mantras, "indigenous", "mantras of action". And in the highest tantra mantras of "The sound of the nature of existence"
At the "global" level to remove the various samsaric internal and external obstacles are used primarily "magical" mantras and "family" mantras, so that the latter work is necessary to convey the sound of these mantras from the person who Urzeczywistniła their power.
It is believed that repeating a certain 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, it is considered 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 need to be Positive. Generally, this type of practice is considered not Buddhist only "shamanic" resulting from mixed selfish motivation. Nor can they be regarded as "mantras" in the original sense of the word or the sounds of cleansing and protecting the mind.
As for the "magical" Buddhist mantras, they are essentially used to purify and protect the mind and, above all, use them according to Buddhist positive 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, purifying negative emotional states as a consequence, leading to sedation and relaxation of the mind, the growth of a positive attitude and a positive motivation allowing Overcome and purify negative states of mind and tendencies with the resulting negative motivation and the actions that flow from it. For this reason, the Buddhist mantras are a very helpful tool to help cultivate the right actions, speech and thinking as the cornerstone of the Buddhist path.
In order to produce the action of the mantra you must recite it in the right way and with proper strong motivation otherwise, the benefits of its recitation can be difficult and can create various problems.
As I mentioned, the mantra produces a certain uniform positive emotional state, but we also have a number of negative, habitual emotional states that we hold and we cultivate and strengthen on various occasions. So when we recite a mantra on the one hand that produces positive emotional condition, and on the other hand we are holding and producing negative emotional states, tension and nervousness appear. Therefore, Masters say that before we begin to repeat the mantra first to relax, free from tensions because if będiemy to recite mantras in tension and dispersal recitation of mantra will strengthen our nervousness and confusion. This is why mantra recitation is preceded by relaxation and breathing exercises wyciszającymiing the mind and releasing us from tension and stimulating the proper 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 as a result of which they can rapidly manifest themselves in our consciousness – this process is called the process of purification or Destressing – However, you should be able to recognize and follow this process properly – that is, to recognize that these emotional states, thoughts and memories that are manifesting themselves are the process of purifying the mind, so you should not stop them, follow them, block, just let them go. Otherwise, this process can be difficult, long and painful, creating a lot of complications.
An example of this may be the experience that arises during the intensive practice of Wadżrasatwy meditation. In this practice, in addition to recitation, we maintain a specific visualization, which is intended to help us to painlessly undergo the purification process that is the result of the recitation of Wadżrasatwy mantra. We visualize a stream of pure nectar that flows through our body wymywając all tensions, negative emotions and everything that appears – representing the right attitude to negative states, emotional, memories and content in the process The purifications manifest themselves 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 do not strengthen only as we see it we relax by letting it take them the stream of nectar so that we release From them to be no longer manifestowały in the stream of our minds.
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 analysing only relax by focusing on Mantra until gone and dissolve. If we had not done so, only the focus on this state began to follow him musing we start to develop this negative state and created tension which would be very painful for us and it could be long to pull unieszczęśliwiając us. As Guru Rinpoche said, "Until unwind mind, you will not find happiness."
When we are practicing intensely on a personal seclusion, it is usually easy to identify negative states and it is relatively easy to relax by letting them go and dissolve. But when we practice with others it is much more difficult because we tend to design the negative states of our minds outside and blame for not other people – hence often on the group retreats where many mantras recites people They behave strangely and explode many conflicts.
Usually, the same happens when we are intensely practicing the recitation of mantras in everyday life, when negative states of mind emerge we do not recognize them as states of purification of mind and follow them by designing them on others, creating ourselves and what Worse all around a lot of problems, instead of developing positive states of mind we follow negatively developing negative habits and our practice follows in the opposite direction to the intended. That's why you should always watch yourself remembering the words of Guru Rinpoche:
"Regardless of whether you meditate to voidness or anything else, a meditative practice that is not an effective means for disturbing emotions and habits will become a misunderstanding. Something that is not opposed to disturbinging emotions and habits is the cause of the fall in Samsaryczna existence. "
When we still do not remember and do not observe our emotions to recognize the process of purification and only recite the mindless mantra, we become increasingly inferiored by falling into negative states of mind such as depression, irritability, hostility to finally shell out in Your madness is the exact opposite of spiritual practice, which is to lead to the development of positive emotions in relation to others, peace, openness and inner joy. This is a dangerous trap in which most practitioners are caught in the short or long run as long as they do not practice in direct contact with the teacher to whom they have confidence and who sees the first symptoms properly directs them Practice. Therefore, by practicing a mantra, we should continually and carefully cultivate a proper attitude toward others based on compassion and meekness in thoughts, speech, and action to see hostility or other negative states in our mind-stream as soon We will see our practice as intense as it would not have become like Guru Rinpoche said a misunderstanding.
In Buddyźmie, it is believed that the recitation of mantras benefits not only recytującemu them, but the entire environment in which the mantras are recited. In Tibetan Budyźmie (although not only) is believed to be one of the most powerful mantras next to the mantra of Vajra Guru which brings all the special benefit is the mantra of the great compassionate, therefore both in the past and currently organized The great recitation of this mantra in the event of some danger, to remove obstacles, Odegnania negative forces and restore prosperity and security. It is believed to be one of the most powerful protective and purifying mantras to yield the unmeasured benefits.
Anyone who was lucky enough to participate in the recitations of this mantra could see that, in fact, its recitation creates states of compassion, positive attitude and openness to others.
I also once was fortunate to take part in a short retreat dedicated to the recitation of this mantra. After completing the retreat, I noticed that whenever I go back to the place where it fills me with a joyful, calm mood as I entered into the space of pure energy of compassion. I have experienced similar impressions in some places of practice in which someone has reiterated intensely a mantra. This is confirmed by the Buddhist conviction that the place where the mantra is recited becomes a sacred place and by visiting it you can receive a blessing.
By visiting the holy places I could also convince you that what is written in different Buddhist texts about the effects of such places on people is also true.
In such places, much owocniej meditating and all related processes in this process of mental purification are strengthened. It is very beneficial for meditator in the right way as well as for those positively oriented, while people in negative states of mind, with negative attitude may react completely differently to this type of space-the process follows Analogous to the purification process described earlier-these persons holding negative attitudes and patterns of thought can experience in such places a sense of discomfort, restlessness, agitation and aggravation of negative states of mind. Because they are tied to them and they cannot let go of them, there may be problems associated with them. The energy of some holy place is stronger, so these interactions are stronger and thus the emotional states and the ensuing behavior more violent. That is why Tibetan guides to sacred places explaining how to behave in certain places have profound meaning.
Similarly, people who perform an intensive practice of mantras, or induce positive states of mind as well as brought into play process of purifying the mind with negative emotions, can interact with others. How this affects the people you are contacting depends on the state of mind and the attitude of these people. If people in contact with such practitioners have positive attitudes, they are strengthened and in case of a negative mindset, the purification process may cause problems hence the Tibetan explanation of the relationship and behaviour towards Practitioners also have a profound and very specific sense, resulting from centuries of experience.
There are methods of purification and healing which use this mechanism in which the person holding the power of mantras reciting it and healing performs appropriate meditation necessary for the process to take place 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 may occur with some mantras. When mantras spread with Buddhism to other countries, these rules have been reduced and disappeared. This was due to linguistic differences, e.g. Most Tibetan Buddhist mantras come from Sanskrit and related language Odijany-Tibetans are not able to pronounce them properly due to the different Tibetan language. Today, although in Tibet it is still emphasized that the impact of mantras depends on their thorough pronouncing in the state of mentality and relaxation, and there are instructions explaining how/nplease to chant certain mantras believe that the strength of their influence Depends primarily on the number of repetitions of the mantra. But there are other explanations that say not so much about the number of repetitions, but the quality of recitation or the time period of the recitation. In these explanations, it is said that in order to achieve the intended effect, eg. Repeat the mantra from sunrise to sunset while maintaining the appropriate rules, or for a certain number of days, eg. Three days, seven days, twenty-one, one hundred, etc. Or, you should recite the right amount of mantras within a certain time, or require specific rules to deal with mantra recitation – as evidenced by the practice 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 significance of the term has been extended to any person with a mystical power, ascetics, mystics or practitioners who, after He just wyrecytowali a traditionally demanded amount of mantras, believing that it was the power of mantras. In fact, you can meet yogis possessing a real, concrete power associated with the mantras practised by them and able to apply it effectively as well as practitioners who, despite wyrecytowania a large number of mantras can not do it and do not Here you can see a clear correlation between the number of recitations performed and the actual power. Also in the biographies of the masters you can find explanations that some practitioners are able to realize the power of mantras by not doing too much recitation and others despite many recitations have problems with it. All indications are that in the realization of the power of the mantra is not the mere amount of recitation, but the proper way of recitation and observance of certain principles.
is the intensive practice of mantras always leading to madness?
The answer to this question is affirmative – always, without exception, intensive practice of mantras leads to insanity.
When someone intensely practises a mantra manifesting negative emotional states that master the mind of a practitioner, determine his way of thinking, responding, perceiving reality as a result of which the practitioner falls into madness. This process is sometimes referred to as odstresowywania or purification of mind, however it is not entirely correct. The State of madness, which is the result of intensive practice of mantra, can be described as odstresowywania or purification of mind only when practitioners perfectly realize their state of madness and can use appropriate methods to This state of transition and regain emotional balance which in practice happens very rarely. Usually the state of madness takes the cyclic form then perpetuates itself and begins to deepen. Some practitioners seek psychiatric help by treating themselves or taking a variety of medications themselves but treatment is ineffective since it only suppresses the symptoms. Unless a practitioner is able to return to equilibrium in the first phase of the madness it becomes extremely difficult because it loses discernment and is no longer able to realize its problem, and the more its causes, the mechanism and the way To restore mental balance.
The safe passage of this period of insanity 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 Copracticers holding specific rules. This is usually the case for communities living according to specific hard rules, involving people who have effectively passed this stage and understand it well and are endowed with the trust of the person passing the process. The second is the one in which practitioners themselves hold a strict set of rules, maintains a strong awareness of the process, knows exactly how to deal with it and has the right determination to effectively apply the correct methods and bring everything to The successful end. You can usually minimize everything when you are practicing intensely maintaining the right direction in a strict seclusion. Any help to the person who falls into madness is very difficult and can only come from a person who is very respectable and trusts. During the madness, practitioners are experiencing conditions, anxiety, depressive, becoming very irritable and aggressive in relation to the environment. Typically, aggression is primarily verbal in nature, periodically becoming more active, behaviors take on very often the nature of maniacal in rare cases practicing completely loses contact with the environment by falling into a murderous frenzy or Other extremely dangerous forms of less aggressive aggression. Usually, tantrums are of a short-lived nature however other symptoms can be long lasting. Extreme cases are rather rare, however, are known cases when practitioners had to be forcibly obezwładniani in the attacks of the murderous frenzy-this applies primarily to practitioners of menacing mantras.
Usually, however, the process of falling into madness is gradual and "gentle", which is why most practitioners ignore or fail to realize the first symptoms even when the environment draws attention to them. Since this madness has a cyclical course after a while everything seems to return to normal However, subsequent cycles are deeper and longer, and periods of equilibrium are getting shorter until the mental imbalance becomes practically permanent.
To guard the falling of the chronic madness it is necessary to fanatical, literal adherence to the principles of Eightfold Path, and fervent development in Bodhiczity 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 to be entrenched in the view of the Sunjaty which enables distancing and not to cling to the affected negative emotional states. There is also a regular intensive practice of shine, and attentive observing ourselves to be aware of developing processes and be able to recognize them when they arise.
When an intensive practice begins, the mantryczną basis is to avoid distraction and to carefully pronounce the mantra with the observance of 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 in the right time and thus to act with them properly avoiding the unconscious falling in madness.
The development of the proper practice of mantrycznej can be distinguished by several phases:
The stage of implementation of the practice of being accustomed to the sound of mantras requires a certain discipline until the correct 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 blunt and rhythm. At this stage, practice becomes pleasant, relaxed and effortless. The pure sound of the mantra introduces us into a state of comfort psychophysical and we begin to experience a strong field of emotional mantra. After each recitation session we feel filled positive energy, the joy of our mind is clear and refreshed, we feel positively to the world, we try to maintain it and develop it after a session of recitation. In this way every daily recitation of mnatry should also be carried out.
The duration of this stage depends on the intensity and correctness of our practice, it can take a long time if our practice is careful and relaxed – the longer it lasts, the more gentle we can see and cope with the next stage. Their practice becomes more intense, the faster we go to the next step. We can also remain at this stage if our practice is not too intense, but Zwrownoważona and the best way to do so.
The phase of negative states of mind usually occurs when the practice becomes more intense. We feel intensely in the emotional field of the mantra and begin to emerge our negative emotional states, memories, tensions by obscuring our field in a while, we cannot keep it mentally and distract ourselves once and again. In such a case, we should not stop recitation until we have attained 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 responses become stronger, so it is not necessary to adhere strictly to the letters eightfold the path. If we finish the session before we return to clarity all this becomes more intense and harder to recognize and master. At this stage, negative emotional states manifest themselves all the time both during the recitation sessions and between sessions, they also manifest themselves in dreams. Helping them to master can only intensive, regular meditation with one point shine and it is best to put the greatest emphasis at this stage. The best practice then is to retreat, then you can quickly restore the balance by purifying ourselves from negative emotional states or bring them to low enough levels that we can deal with them without major problems.
The stage of transparency arises when we actually free ourselves from the negative states of mind from the previous stage then we begin to function at a higher level of consciousness remaining calm and equanimity, full of energy and our minds gain Unprecedented transparency – TM is said to have reached the cosmic state of consciousness. Achieving this condition with intensive practice is possible within three to six months of practice, but usually takes more time in the first cycle of practice. When we achieve this stage, we think that whether meditate or not, whether we attach or not everything is perfectly, and we can come to the conclusion that in principle we have achieved the goal and nothing we need to do, we can abandon the meditation and even we can indulge in And so do not lose the fruit of our practice. In fact, if we abandon the practice and we begin to indulge in everything, after a while, we will gradually lose this condition until we finally fall into the ordinary jumbled state of mind and then the return to this state proves to be very difficult. In fact, we have not achieved the purpose of practice and only a stage where we should try to solidify.
All of these steps may be more or less intense, and when we maintain an intense and correct practice at all times, they begin to recur in specific cycles, although usually the first cycle is the hardest and The easiest way to fall into madness is what happens the majority of practitioners, and so im already 
This process occurs in most meditation practices, particularly intensely manifested in the case of certain special breathing practices and occurs as a result of Zen meditation where it is known under the name "Makyo". Adepts Zen, however, does not usually have any problem with the positive transition of this stage due to the fact that wyciszającej meditation and the intensity is established in practice, and the view maintained in relation to the Zen practice. This process is also well described in the context of transcendental meditation, but the above considerations relate primarily to the practice of mantrycznej primarily related to Tibetan Buddhism.
Personally, I first experienced this process at the beginning of an intensive practice in which the second stage took me about three months and was very traumatic. Then I met an experienced teacher, which quickly returned to the balance and under his eye began to implement in intense shine practice, continuing to work with the mantra to experience a second passage within the next few months. Through all stages of practice. Under his guidance I went through two such full cycles, and I experienced no pre-known state of deep permanent equilibrium that persisted for two years, when I continued my practice vigorously. After two years I managed to go through another cycle, and after two more years the next. These last two cycles have not been so traumatic owocowały, but increasingly deeper stabilisation states.
These experiences also described to me friends and acquaintances taking a traditional three-year retreat, some of whom I had the opportunity to observe at various stages of practice, so I learned to clearly see the symptoms of this process. I also know two people who have experienced this positive disintegration, integrating at a higher level through ordinary daily practice. Unfortunately, I also know a lot of people who are stuck in the stage of madness, not recognizing what it is, despite the clear and obvious symptoms of the years in it, can not in any way to deal with it without a chance to go out, several of them for years unsuccessfully healed Psychiatric.
On this occasion it is worth emphasizing that the problem is not the process itself, which is actually something natural, the problem is not to recognize it at home and the inability to deal with him to end it positively.
Usually the people in whom this process begins going into the second traumatic stage are experiencing nervousness, strong emotional states, losing their clarity of mind and stating that "practice does not go" so they restrict it, move away from it or They change their practice – which is the worst possible error in the situation. Others cling rigidly, sometimes even fanatically formal practice "which is not going", not understanding that at the stage where they have found the mere adherence to form and formal practice is not absolutely what they should do. At this stage, it is necessary to understand the substance of the practice which is to be carried out and deepen it above all beyond the form because if you do not do it it is not possible to pass the stage of negative states of mind, and the longer you are in this state the harder it is to snatch . The mistake of most practitioners lies in the fact that they do not try to understand the substance of the practice, and even when they receive the appropriate explanations they do not attempt to implement them in a practice constrained by a mechanical emotional practice based on Cloudy Mrzonkach and shallow concepts ignoring completely the explanations of the real, practical practice, of its real purpose in its specific dimension. Indeed, the basis for the practice is to understand it, which should be continually deepened and not mindless, egzaltowaneed by the practice. If there is no practical understanding and is blind, egzaltowana uncritical belief in the magic of practice there is no practical possibility of passing the stage of negative states of mind and this must end utknięciem in madness.