Sat1176

Use no Willpower to Cause Your Mantra to Come
One more time, Swamiji and I were walking quietly along the Ganga by the ashram. Once again, there was no conversation going on, when suddenly one of his gems was dropped at my feet. He said, “Use no willpower to cause your mantra to come.” I replied, “Hmmm?” Once again he repeated, “Use no willpower to cause your mantra to come.” This time I said, “Hmmm,” acknowledging not that I understood, but only that I had heard the words. I always appreciated the fact that whenever I would question “Hmmm?” he would always repeat his comment word- for-word. He would not say, “What I meant to say was....” He would literally say the same exact words, which allow me to hear it again, clearly. After his instruction about mantra sunk in, I asked, “What if it never comes?” Swamiji said, “Eventually it will come.”
Later I remembered that he had written an instruction in one of his books that one should allow the mantra to arise and repeat itself. I started to remember the concept in the field of advertising that if a catchy tune was created about a product, after some time people would have internalized that song, and the company would now have free advertising. The product jingle would just go on, inside the minds of their target market, and that this would not cost them any more money. The advertising would be on a sort of free autopilot. I came to see that this is what is referred to as ajapa japa, the automatic remembering of the mantra.
He was right, as usual. For a while it was very difficult to break the habit of speaking the mantra in my mind (using the karmendriya of speech). As he had predicted, the mantra eventually started to come on its own, without me intentionally talking internally. Then, finally, I was truly able to start to follow the mantra into the silence where it was trying to lead me. These empowered mantras that are given to us by the tradition really are tremendous gifts, if only we are willing to learn to follow them instead of just jabbering inside our heads. 

Some of you will find this entertaining.  Interview was from last November, but The Sikh Review printed it in the Sept 2015 issue.  I don't care if my real name is in it (previous and new one both) I don't have anything to hide.
However, I am praying that there won't be any personal attacks either through the Sangat here in person etc...as a result of my posting this. Please keep your negative comments / attacks to here only. 
 

That's good.............but Sat, it's actually a little more than that.
You see the mantra itself helps to wake up and manifest the powers of the MIND.
Our limited buddhi doesn't even realise the powers that are hidden and tucked away in this Jyot Saroop Mann.
Thus, Mantra is a 'tool' that is specific in knocking and waking that mind.
NOTE ...man-tra is man=Mind and tra= Tool.

Guruma stated that to gain mantra siddhi one must do (1 lakh = 100,000 ) repetitions per syllable of the mantra.
So for example Wa-He-Gu-Ru would need to be done 4 x 100,000 = 400,000 times
Mool mantar up to GurPrasaad is 25 x 100,000 = 2,500,000
Up to Nanak hosi bhi sach is 40 x 100,000 = 4,000,000
 
 

Guruma stated that to gain mantra siddhi one must do (1 lakh = 100,000 ) repetitions per syllable of the mantra.
So for example Wa-He-Gu-Ru would need to be done 4 x 100,000 = 400,000 times
Mool mantar up to GurPrasaad is 25 x 100,000 = 2,500,000
Up to Nanak hosi bhi sach is 40 x 100,000 = 4,000,000
 
 

I was reading Discourse on the Beyond again by Sant Baba Waryam Singh in which Sant Baba Isher Singh Ji (Rare Wale) mentions a jugti for jaaping Mool Mantar which can be obtained from Sants. Does anyone now any techniques for this? I assume it something along the lines of swas swas simran or chakras. There are loads of techniques out there for Waheguru simran but I have never come across something for the mool mantar.

Any insight from abhiyaasi Sikh's would be much appreciated.

I recently found the following website, its excellent especially the thinking of the author. May be someone is interested: http://www.metaphysicalmusing.com/
 

When people do the whole 'sangat' thing these days, I think it is more a social phenomena than a spiritual one. 
 
At best we need nudges and prods in the right direction from preachers, sants, gianis, mahapurakhs and whatnot. Instead people use other teachers as some sort of pivot to orbit around in a club. We need direction to achieve a cognitive shift in the right direction but instead people start clinging to and idolising the messenger, which doesn't do the messenger any good either because it risks inflating their ego. People need to directly experience things themselves as N30 says but seem to start getting their spiritual experiences via proxies 
 
But I feel sorry for our parcharaks because they are now expected to deal with 21st century problems that usually relate to hitherto unseen social and political changes and negotiate that terrain.  

I think the problem is that very few people actually reach that avasta to experience such a state. We can say it a million times that God is the One and Only and there is no other, but it will hold little value until we personally experience this Truth. Trying to understand this concept from a theoretical perspective will only get you so far. One has to make the deep inner journey within to the ultimate source which very few people are prepared to, or successfully do.
Gurmaa in a recent lecture was saying, "Instead of talking of concepts millions of times, it is better to practice 10 times."
From her recent lectures I also got the vibe that the knowledge is out there but it is not shared in the mainstream. Sadhus generally see gristi folk as being too deeply embroiled in the life full of desires, attachment and vices. They don't feel we normal folk will be able to break free so we are given very low level simple explanations which have become the norm. Deep down they know it will take us numerous lifetimes to break out of the maya of the world and eventually by his Grace we may actually start walking on the path with dedication. They wait for someone with real spiritual thirst to come to their sanctuary and be prepared to work really hard on the spiritual practices leaving all other desires and attachments behind.
There was a reason why the specific words like Sat-sangat and Saadh-sangat were used in Gurbani. Sadly even these terms have been diluted to mean general sangat.
Satsangat :
Satsangat kaisee jaanee-ai.
How is the True Sangat to be known?
jithai Ayko Naam vakhaanee-ai.
Where the One Name of the Lord is Chanted.
ayko naam hukam hai naanak satgur dee-aa bujhaa-ay jee-o.
The One Name is the Lord's Command; O Nanak, the True Guru has given me this understanding.
 
Saadh Sangat:
Saadhsangat parsaad santan kai so-i-o man jaagi-o.
By the Grace of the Saints, my sleeping mind has been awakened.
mil saadhsangat bhaj kayval naam.
Joining the Saadh Sangat, the Company of the Holy, vibrate and meditate on the Naam, the Name of the Lord.
 
Regrettably most Saadhu,Sants are more interested in getting everyone involved in worldly Seva rather than spirtual seva of the True Guru. Very few will say:
ahinis naam santokhee-aa sayvaa sach saa-ee.
Day and night, remain content with the Naam, the Name of the Lord; that is the True Service.
 
Satgur kee sayvaa ootam hai bhaa-ee raam naam chit laa-ay.
Service to the True Guru is sublime, O Siblings of Destiny; through it, one`s consciousness is attached to the Lord`s Name.
 
tayray jan Dhi-aavahi ik man ik chit, tay saadhoo sukh paavahi jap har har naam niDhaan.
Your humble servants focus their consciousness and meditate on You with one-pointed mind; those Holy beings find peace, chanting the Name of the Lord, Har, Har, the Treasure of Bliss.
ustat karahi parabh tayree-aa mil saadhoo saadh janaa gur satguroo bhagvaan.  
They sing Your Praises, God, meeting with the Holy, the Holy people, and the Guru, the True Guru, O Lord God.
 
I am curious to know if the Sants out there have reached the state of realisation and now dedicate the rest of their lives in services to man kind through buildings or education establishments.
 
naam kee mahimaa sant rid vasai.
The Glory of the Naam abides in the hearts of His Saints.
sant partaap durat sabh nasai.
By the Saints' kind intervention, all guilt is dispelled.
sant kaa sang vadbhaagee paa-ee-ai.
The Society of the Saints is obtained by great good fortune.
sant kee sayvaa naam Dhi-aa-ee-ai.
Service of the Saints is to mediate on the Naam.
Naam tul Kach avar na ho-ay.
There is nothing equal to the Naam.
 

I think the problem is that very few people actually reach that avasta to experience such a state. We can say it a million times that God is the One and Only and there is no other, but it will hold little value until we personally experience this Truth. Trying to understand this concept from a theoretical perspective will only get you so far. One has to make the deep inner journey within to the ultimate source which very few people are prepared to, or successfully do.
Gurmaa in a recent lecture was saying, "Instead of talking of concepts millions of times, it is better to practice 10 times."
From her recent lectures I also got the vibe that the knowledge is out there but it is not shared in the mainstream. Sadhus generally see gristi folk as being too deeply embroiled in the life full of desires, attachment and vices. They don't feel we normal folk will be able to break free so we are given very low level simple explanations which have become the norm. Deep down they know it will take us numerous lifetimes to break out of the maya of the world and eventually by his Grace we may actually start walking on the path with dedication. They wait for someone with real spiritual thirst to come to their sanctuary and be prepared to work really hard on the spiritual practices leaving all other desires and attachments behind.
There was a reason why the specific words like Sat-sangat and Saadh-sangat were used in Gurbani. Sadly even these terms have been diluted to mean general sangat.
Satsangat :
Satsangat kaisee jaanee-ai.
How is the True Sangat to be known?
jithai Ayko Naam vakhaanee-ai.
Where the One Name of the Lord is Chanted.
ayko naam hukam hai naanak satgur dee-aa bujhaa-ay jee-o.
The One Name is the Lord's Command; O Nanak, the True Guru has given me this understanding.
 
Saadh Sangat:
Saadhsangat parsaad santan kai so-i-o man jaagi-o.
By the Grace of the Saints, my sleeping mind has been awakened.
mil saadhsangat bhaj kayval naam.
Joining the Saadh Sangat, the Company of the Holy, vibrate and meditate on the Naam, the Name of the Lord.
 
Regrettably most Saadhu,Sants are more interested in getting everyone involved in worldly Seva rather than spirtual seva of the True Guru. Very few will say:
ahinis naam santokhee-aa sayvaa sach saa-ee.
Day and night, remain content with the Naam, the Name of the Lord; that is the True Service.
 
Satgur kee sayvaa ootam hai bhaa-ee raam naam chit laa-ay.
Service to the True Guru is sublime, O Siblings of Destiny; through it, one`s consciousness is attached to the Lord`s Name.
 
tayray jan Dhi-aavahi ik man ik chit, tay saadhoo sukh paavahi jap har har naam niDhaan.
Your humble servants focus their consciousness and meditate on You with one-pointed mind; those Holy beings find peace, chanting the Name of the Lord, Har, Har, the Treasure of Bliss.
ustat karahi parabh tayree-aa mil saadhoo saadh janaa gur satguroo bhagvaan.  
They sing Your Praises, God, meeting with the Holy, the Holy people, and the Guru, the True Guru, O Lord God.
 
I am curious to know if the Sants out there have reached the state of realisation and now dedicate the rest of their lives in services to man kind through buildings or education establishments.
 
naam kee mahimaa sant rid vasai.
The Glory of the Naam abides in the hearts of His Saints.
sant partaap durat sabh nasai.
By the Saints' kind intervention, all guilt is dispelled.
sant kaa sang vadbhaagee paa-ee-ai.
The Society of the Saints is obtained by great good fortune.
sant kee sayvaa naam Dhi-aa-ee-ai.
Service of the Saints is to mediate on the Naam.
Naam tul Kach avar na ho-ay.
There is nothing equal to the Naam.
 

Am just reading a book and came to an interesting point. thought I'd share.
There was a paragraph which explained that the mind was in the habit of always having a thought in it. All we had to do is to think of only one thought, and then allow ourselves to forget that one thought. I do not know the name of the book or the name of the author. 
That evening I sat quietly and tried to imagine what “one thought” I would think of. Lacking guidance or any other suggestion, I thought of an internal image of a number “1,” like a big candle that goes on a birthday cake. I imagined this in my field of inner vision, only that number “1.” After a while there was a tingling in my fingers and toes. For a while I was able to ignore this and be only aware of the “1.” But, then, somewhere along the way I became aware of this tingling and the fact that I was aware of it; immediately the whole practice stopped. The tingling was gone, along with the awareness of the “1.”
The next night I went home from work and ran the same experiment again. The tingling returned, and this time started moving up my arms and legs. For a while I naturally ignored this, and remained only aware of the “1.” As happened the night before, once I became fully aware of this, the whole thing went away, both the tingling and the “1,” and I was just sitting there, aware of my external surroundings again.
A third night came and the same thing happened again. This time the tingling rose up my arms to my shoulders, and up my legs to around my lower abdomen. I noticed that the distance from the feet to the abdomen was a little further than up the hands to the shoulders, but that the movement took the same amount of time, not knowing if that was significant. As I once again lost awareness of all of this, I wondered where this was going. It seemed to be moving upward and I wondered what would happen if it entered into my head.
On the fourth or fifth night of these experiments the tingling moved all the way up my arms and legs, to the neck, and into the head. There was a flash of sorts and the whole thing disappeared, both the tingling and the “1.” I was not conscious in the waking state sense for four hours or more. I did not know where I went, if “went” was even the right word. I did not understand what had happened, and it was nearly twenty years later before I started to learn about these states of consciousness. I was left with a sense of fear and backed off for a considerable length of time. I meditated from time to time, but did not have this kind of experience again. Years later, my impression was that this was a gift of the tradition in the sense that, “When the student is ready, the teacher will appear.” My impression of this is that when we are hungry, very hungry, and sincere, help will come in one form or another, even if it is in the form of guiding one to the library. 

Following on from my earlier post of the pangtis of Bhagat Kabir Ji bani in SGGS.

I found the following with reference to the western gate.


THE GATEWAY OF LIBERATION
The saints tell that God is within our body and also tell us the way to find Him. The seat of mind and soul is behind the eyes, between the eyebrows, from where the consciousness spreads throughout the body. This point has been called by early Indian sages 'the third eye' and 'the divine eye'. Kabir also describes the eye center as 'the door to the west', 'east' being the world visible to physical eyes. By 'west' Kabir refers to the
regions opposite to the physical world, which are behind the eyes :
"Above the western gate stands a heavy rock ;
in that rock is a window and above the window is the tenth door.
O Kabir, endless and boundless is what one sees there." (55)

Besides describing the eyes center as 'the tenth door', Kabir also calls it, 'the mole', 'the mole within the mole' and 'the star between the two moles';
Between the two eyes is the Master,The messenger of the Lord, Between the black and the white moles,Is the shining star,And within the star dwells
The unknown and unseen Lord.

The inner eye is equipped with the capacity to see the supreme being and the
everlasting abode of Truth. Kabir says, "That which is visible is perishable ;
contemplate on Him who is invisible. When you turn the key to the tenth door, then
you will have the darshn of the Merciful One". (57)

To open the inner gate is not easy. Mind and soul are fully engrossed in the outer
world. The soul, tied to the mind, is a captive in the cage of the physical body. It is
unaware of its origin, its home and the abiding bliss that awaits it within. The most
important step in spiritual practice, then is to control the mind and consciousness, which are running through the nine portals into the outer world. Kabir says : "On the ninth day control the nine doors, put a dam across the flowing currents of the mind, become oblivious to all objects of attachments and avarice; thus live beyond ages and eons and taste the fruit of immortality.

Apologies NEO if I have taken this topic off it's intended purpose. Feel free to move it to another thread if deemed appropriate.

N3O,

Any views you have on it would be most appreciated.

I wish mahapursh were open about bhagti in general. Personally I think they know most people have an allergic reaction if chakras or any kind of breathing technique is mentioned. That’s why we don’t hear about it on stages of gurdwaras in general. Very few mahapursh can be bothered with people of today because people just want to debate or have justification for everything and not do the practical.
Bro, I'm not getting into the whole Sargun/Nirgun thing because I feel it’s going to lead me down a path where we have to research what is nirgun and what is sargun exactly. I get the gist of it and that is enough for me at this stage. Which one is higher or lower is of no relevance to me at this stage of my spiritual life because I’m a beginner. Too much knowledge can also become a hindrance and not enough can be a downfall. Where is that right balance I don’t know. To me nirgun or sargun roop are one and the same. I have firm faith waheguru knows my simran is for him.

What should we visualize if anything? From what I’m hearing and reading using visualisation of guru’s pictures accurate or not or ik ongkar or the actual spelling of waheguru are all tools you help you still your mind and build one pointed concentration and stop it wondering. There was one pangti I read where it said keep the guru’s charan embedded in the heart/mind. Here is a similar one:


What does that mean? Visualise a pair of feet and pretend they are Waheguru’s. One nanaksar mahapursh said focus on the padam you see drawn on the sole of Guru Nanak’s Dev Ji's feet in their famous painting of Guru Nanak Dev Ji. If that helps you achieve mind focus and makes your feel as if your simran stronger and more directional then why not.

I was listening to another mahapursh the other day where he simply stated make your mind one pointed like a compass needle. Like the needle always returns to the north position keep bringing your mind back if it begins to wonder and keep your nishana on waheguru. I liked that analogy. Easier said than done though! Personally speaking I’m shocked at the stuff that comes to the surface when I try and do simran. However at least I’m becoming aware when this begins to happen and you can try and stop it, either by coming back to bhakri bani or temporarily opening you eyes so as to try and drown out your incoming thoughts.

It’s a very personal decision what feels right for the individual to help them achieve this. But eventually there will come a time when we have to rise above this all. Guru ji says the light of divine is within us all and the journey we have to make is internal. I’m sure he knows that at the end of the day our bhagti is directed at him. He is Guru Nanak and he is everyone else. There is nothing but Him….TuHi TuHi Tui Hi.

The jaap of “waheguru” mantar in the literal sense will stop when you know your thoughts/mind are dead. That is what I believe guru ji means when he says be dead while yet alive which I am reading again and again in SGGS.
But that line is very close to point when we enter a sleep state. At that point we are to listen only with our inner ears for a anhad shabad or it might simply manifest itself. Its never been described or is indescribable except saying its like sounds like a particular instrument and we will love it when we hear it.

I’ll be honest and open here, sometimes when I sit down and its quiet I can hear this buzzing/ringing in my ears which is very faint. Is this the anhad shabad or simply the noise of my own inner being or air flowing through my body/brain. Am I supposed to focus on this or not? I know for a fact my thoughts are still coming so I don’t believe this is what I’m searching for. Yet when I do put all my attention on listening to it when I’m thoughtless even if it is for a few seconds I do feel my meditative state is going deeper within.

Think I’ve gone off track so back to your question. From what I’m learning and which agrees with my own interpretation of what SGGS might be trying to convey is that we need to focus on the gurmantar/shabad. The Sound! Sitting down at the trikuti to my understanding doesn’t mean straining your eyes or applying pressure to try and pierce through or bursting open some doors so some light magically appears. It means take all your surti to that place where the 3 nadi’s meet. With your surti there keep on reciting “Waheguru”, as if you are siting outside a door and waheguru is on the otherside, and listerning to the gurmantar with full concentration. We must keep on "kooking" at Waheguru’s door which is at that point. I hope that door will eventually open for us too and he welcomes us in. I don’t believe it’s a door in the literal sense either but a doorway through which we must walk through to take us deeper within.

I still think there are many more things which I’m yet to discover and if and when I find out anything more I’m happy to share. Even though everyone likes to keep it gupt or provide what ever justification to themselves which makes them feel more special than someone else. I can’t honestly believe if we talk about it our bhagti it will lesson or be lost. I personally don't have any kammyee so what could I possibly loose. Yes I do understand that talking about it can lead to inflation of ones ego, or thinking I’m better or higher or know it all. I hope my post doesn’t come across that way because that it is not what they are intended for. To be honest I don’t even know why I’m writing all this. Is it to solidify where my understanding is taking me or is it because there might be someone else out there with the same views as me who is lost who might be searching for those little gems that might make a difference to them, who when reading this appreciates it and says I wish someone had told me that. Bit of both I guess.

The way I understand it is that we need to make it our end goal is to get to Waheguru before our breaths run out, not after we die. Otherwise we are going to be back here again or wherever he chooses to send us because we didn’t make it. That is made quite clear in Sri Guru Granth sahib.

gur parasaadhee man vasai naamae rehai samaae ||
By Guru's Grace, He dwells in the mind, and one remains immersed in His Name.

gur sabadhee har paaeeai bin sabadhai bharam bhulaae ||1||
Through the Word of the Guru's Shabad, the Lord is found; without the Shabad, people wander, deceived by doubt. ||1||

man rae nij ghar vaasaa hoe ||
O mind, dwell in the balanced state of your own inner being.

raam naam saalaahi thoo fir aavan jaan n hoe ||1|| rehaao ||
Praise the Lord's Name, and you shall no longer come and go in reincarnation. ||1||Pause||

har eiko dhaathaa varathadhaa dhoojaa avar n koe ||
The One Lord alone is the Giver, pervading everywhere. There is no other at all.

sabadh saalaahee man vasai sehajae hee sukh hoe ||
Praise the Word of the Shabad, and He shall come to dwell in your mind; you shall be blessed with intuitive peace and poise.
Guru Amar Das Ji, ang 36


Waheguru.

I am foolish and ignorant; I seek Your Sanctuary. Please be Merciful and unite me with the Lord.
ham moorakh mugaDh sarnaagatee kar kirpaa maylay har so-ay.

Crying happens automatically as the mind is purified and happens to most mediators. Read this passage from another person.
Six months of crying
I was beginning to develop real discipline in meditation. I made a commitment to myself that I would sit for an hour every day. This was beyond my capacity at the time, but I didn’t really know that. I was just doing what I thought I should be doing. It wasn’t a pleasant experience initially; it was a painful period as yucky old emotions surfaced and moved through. I was working on a master’s degree in transpersonal psychology during that period, so I had a context in which to see it as a purifying practice. I purchased a cooking timer to help me discipline myself, setting it for one hour each day. I promised myself that I would not move during that hour, so there I sat with tears streaming down my face. Mostly, there were no particular memories coming; rather, it was like formless old pains coming forward and washing away. A hand would almost move to wipe away the tears, but I would say inside to myself, “No, let them go.” Sometimes the tears would run down my side all the way to my hips as I sat bare chested on hot summer days without air conditioning. It was a beautiful experience, and very important as I look back on it.

Crying happens automatically as the mind is purified and happens to most mediators. Read this passage from another person.
Six months of crying
I was beginning to develop real discipline in meditation. I made a commitment to myself that I would sit for an hour every day. This was beyond my capacity at the time, but I didn’t really know that. I was just doing what I thought I should be doing. It wasn’t a pleasant experience initially; it was a painful period as yucky old emotions surfaced and moved through. I was working on a master’s degree in transpersonal psychology during that period, so I had a context in which to see it as a purifying practice. I purchased a cooking timer to help me discipline myself, setting it for one hour each day. I promised myself that I would not move during that hour, so there I sat with tears streaming down my face. Mostly, there were no particular memories coming; rather, it was like formless old pains coming forward and washing away. A hand would almost move to wipe away the tears, but I would say inside to myself, “No, let them go.” Sometimes the tears would run down my side all the way to my hips as I sat bare chested on hot summer days without air conditioning. It was a beautiful experience, and very important as I look back on it.

Crying happens automatically as the mind is purified and happens to most mediators. Read this passage from another person.
Six months of crying
I was beginning to develop real discipline in meditation. I made a commitment to myself that I would sit for an hour every day. This was beyond my capacity at the time, but I didn’t really know that. I was just doing what I thought I should be doing. It wasn’t a pleasant experience initially; it was a painful period as yucky old emotions surfaced and moved through. I was working on a master’s degree in transpersonal psychology during that period, so I had a context in which to see it as a purifying practice. I purchased a cooking timer to help me discipline myself, setting it for one hour each day. I promised myself that I would not move during that hour, so there I sat with tears streaming down my face. Mostly, there were no particular memories coming; rather, it was like formless old pains coming forward and washing away. A hand would almost move to wipe away the tears, but I would say inside to myself, “No, let them go.” Sometimes the tears would run down my side all the way to my hips as I sat bare chested on hot summer days without air conditioning. It was a beautiful experience, and very important as I look back on it.

Meditation means different things to different people. To some, it suggests periods of quiet self-observation. To others, it means breath awareness or thinking reflectively. In the yoga tradition, a key element of meditation is the repetition of a sound or a prayer—a mantra—which focuses the mind and becomes a source of inner balance and well-being.

The process of mentally repeating a mantra is called japa, which literally means “muttering” in Sanskrit. With practice, japa becomes well rooted in the mind, and the sound of the mantra flows continuously from moment to moment. It may flow slowly, linked to the breath. Or it may flow at a moderate pace, disengaged from the rhythm of breathing. After considerable practice, the mantra may pulse very rapidly—its syllables no longer carefully articulated. In this case, meditation with the mantra flows without exertion. This phase of practice is called ajapa japa, or effortless repetition.
The mantra becomes audible without mental exertion, and the inner space of the mind is filled with its sound.

Adepts sometimes refer to this phase of meditation as “listening to the mantra.” The mantra becomes audible without mental exertion, and the inner space of the mind is filled with its sound. The resulting practice is effortless and delightful—but it occurs only after considerable experience with a mantra. How can you cultivate ajapa japa? And what is happening in the mind when your mantra sweeps along in perpetual motion? Let’s have a look.

Mantra Practice
If you have never practiced mantra meditation before, the process of reciting a mantra may appear rather mechanical. But the repetition of a mantra is anything but robotic. With regular practice you will find that japa practice will lead you to a much deeper understanding of yourself as you encounter new layers of your mind. Wants and hopes, duties and obligations, ideals and aspirations surface in your awareness. From meditation to meditation, life unfolds under your inner gaze, asking you to witness it in its entirety.

A mantra serves as a kind of centering device during this process. It offers a resting place for the everyday mind. It collects distracting energies. It brings spiritual insights forward, so that you can integrate them into daily life. Just as great music transforms a listener, a mantra gradually lifts and transforms your mind.

Three Steps to Ajapa Japa
You can use a variety of mantras for meditation. Some meditators are given a personal mantra by their teacher. Others choose to use one of the great Vedic mantras such as the Gayatri mantra (“May my mind be guided by divine light”) or the Maha Mrityunjaya mantra (“May the Lord lead me to freedom from fears and attachments”). You may also recite a prayer such as the Christian invocation Kyrie eleison (“Lord have mercy”) or the Buddhist mantra Om mani padme hum (“May the blessed union of practice and wisdom awaken”). No matter the mantra, its sacred sound can help you progress through both the japa and ajapa japa phases of practice.

Generally speaking, you can progress through three phases of japa practice by doing the following. First, link the mantra sound (or a portion of it) with the flow of your breath. The fusion of breath and mantra makes your concentration stable, reducing the mind’s tendency to wander. Linking the mantra with your breath also slows the pace of mental repetitions, giving you time to patiently witness your concentration process.

Next, let go of the breath and focus your attention on the sound of the mantra alone. Once you disconnect the mantra from the breath, the mantra will begin to pulse at its own moderate pace. Breathing continues to flow smoothly, but awareness settles in the mantra. This shift results in a more refined concentration process. Your mind rests within itself, without the support of an external object (the breath).

Finally, as the mind becomes familiar with the sound of the mantra, it will naturally begin to pulse more quickly and effortlessly. This phase of practice becomes increasingly subtle, turning into ajapa japa as the mantra gains momentum. When the mantra is reverberating very rapidly, you may sense it more as a pulsation of energy than as the articulation of syllables. Nonetheless, the mantra is present, and you remain centered in it.

Overcoming Obstacles
Unfortunately, the mind has an uncanny knack for losing its focus during periods of japa, letting the mantra slip out of awareness and leaving a tangle of distractions in its place. Using a mala can be very helpful in enhancing concentration at this stage. A mala is a string of 108 beads used to count the repetitions of your mantra during meditation. One round of the mala equals 100 repetitions of the mantra (8 of the mala’s 108 beads are “given away” as a sign of humility and a recognition that your mind likely wandered from its concentration several times). Depending on the practice, your daily meditation session might include two, three, or more rounds of a mala.
To further refine your concentration during japa, weave the sound of one mantra repetition into the next. As one repetition of the mantra ends, let the next one arise. If the space between repetitions is eliminated, then fewer thoughts emerge from the unconscious to distract the mind and carry it away. But don’t force the effort to link one mantra repetition to another. Instead, make smooth transitions from one mantra repetition to the next, so that the chain of sound in your mind flows naturally, easily, and without pause.

Over time, your focus on a mantra will imbed its sacred sound in you more securely.
Despite your best intentions, your efforts to reduce mental distractions could become woefully tiresome to you were it not for the fact that, even in the earliest stages of practice, concentration results in a peaceful and pleasant mind. Over time, your focus on a mantra will imbed its sacred sound in you more securely. When you meditate, it will return to your awareness with greater ease and increased energy.

Signs of Progress
The unbroken flow of sound created by weaving one mantra repetition into the next is a prelude to ajapa japa. With regular practice, the pace of repetitions will increase. Concentration will deepen. Repetition of the mantra will occur with an effortless momentum in your mind. The mantra will reverberate more rapidly than usual and will seem to continue in the background, even when other distractions occupy your mind. During this phase of practice the mantra whispers incessantly.
The mantra arises, stays for a time, and then moves on, much like a passing encounter with a friend on the street.

Another sign that you’re progressing toward ajapa japa is when your mantra begins to surface in your mind at unexpected times. The mantra may come to you while you are washing the dishes or driving. It happens without any real effort. The mantra arises, stays for a time, and then moves on, much like a passing encounter with a friend on the street.

Eventually, a time comes when you can hear the mantra sound whenever you like, simply by closing your eyes and relaxing. Ajapa japa becomes a deep source of peace and calmness—a center of well-being.

The Flow of Ajapa Japa
As delightful as ajapa japa sounds, be aware that the mind will still become distracted during its practice. (In fact, if the mind is not well grounded, distractions will arise with almost the same ease as the mantra!) How can you anchor your concentration at a deeper level? How can you train your awareness to truly rest in its focus? The key is to learn how to center your mind in ajapa japa, using the same skills that you practiced in earlier stages of meditation:
Rest your attention in the mantra, allowing other energies to pass through your mind without engaging in them. Continue to smoothly weave one repetition of the mantra into the next. Use a mala to deepen your concentration. Relax into the flow and speed of the mantra, whether its pulse is slow, medium, or fast. Center your heart, your devotional self, as well as your intellect in the mantra. If distracting thoughts dislodge your attention, slow your japa down until you can refocus with more stability. As you follow these steps, japa will evolve into ajapa japa. A moment will come when you will naturally set your mala down and let your mantra emerge as an effortless pulsing of sound. Relaxing in this spontaneous flow, your mantra will cradle your mind in its embrace, a deep center of awareness.

This is not a sudden process. If you are looking for instant enlightenment, you won’t find it here (or, most likely, anywhere else!). But cultivate ajapa japa and your mind will become deeply focused and relaxed. Along the way you will uncover a natural source of happiness and well-being within. In the end, your mantra will become something more than a sound. Its presence will hold you, lift you, and comfort you—the embodiment of Spirit, made audible in you.

Source : https://yogainternational.com/article/view/advanced-stages-of-mantra-meditation

Use no Willpower to Cause Your Mantra to Come
One more time, Swamiji and I were walking quietly along the Ganga by the ashram. Once again, there was no conversation going on, when suddenly one of his gems was dropped at my feet. He said, “Use no willpower to cause your mantra to come.” I replied, “Hmmm?” Once again he repeated, “Use no willpower to cause your mantra to come.” This time I said, “Hmmm,” acknowledging not that I understood, but only that I had heard the words. I always appreciated the fact that whenever I would question “Hmmm?” he would always repeat his comment word- for-word. He would not say, “What I meant to say was....” He would literally say the same exact words, which allow me to hear it again, clearly. After his instruction about mantra sunk in, I asked, “What if it never comes?” Swamiji said, “Eventually it will come.”
Later I remembered that he had written an instruction in one of his books that one should allow the mantra to arise and repeat itself. I started to remember the concept in the field of advertising that if a catchy tune was created about a product, after some time people would have internalized that song, and the company would now have free advertising. The product jingle would just go on, inside the minds of their target market, and that this would not cost them any more money. The advertising would be on a sort of free autopilot. I came to see that this is what is referred to as ajapa japa, the automatic remembering of the mantra.
He was right, as usual. For a while it was very difficult to break the habit of speaking the mantra in my mind (using the karmendriya of speech). As he had predicted, the mantra eventually started to come on its own, without me intentionally talking internally. Then, finally, I was truly able to start to follow the mantra into the silence where it was trying to lead me. These empowered mantras that are given to us by the tradition really are tremendous gifts, if only we are willing to learn to follow them instead of just jabbering inside our heads. 

Ramana was a young boy of 17 who was, one day, suddenly assailed by the fear of death. Being of an intellectual disposition, he decided to find out what the experience of death was like. He lay down, and stiffened his body to simulate the rigor mortis of death. He realised that he was still breathing, and held his breath. This made him aware of the thoughts passing through his mind, and being ripe for the experience, he was able to still his mind. Becoming aware of the ‘I’ thought, he sought its source, and immediately transcended the ego and realised the Self. All of this happened in a matter of few seconds, and the Self-knowledge he gained remained with him permanently.
Ramana was then divinely guided to the temple town of Tiruvannamalai, abode of Arunachala, the firey hill, considered to be Shiva himself, manifest on earth. Ramana took up residence in an underground vault in the temple, and was totally indrawn and unmindful of the insects and vermin feeding upon his young body. Passers by force fed him, and he was subsequently taken out of the vault to nearby shrines and orchards, and looked after by pilgrims who were impressed by the saintly young man who was steeped in meditation, totally unaware of his body. He remained in silence for a few years, and then slowly began to respond to questions with written answers, sometimes scrawled upon the sand. He gradually returned to normal body awareness. Soon disciples gathered around him, inspired by his direct and profound answers to their spiritual questions, as well as by the deep peace and joy they experienced in his company. His direct teaching, born of his own experience, was that if one were to seek the source of the ‘I’, one would, in time transend the ego and become established in the Self.
Ramana took up residence in the various caves on the holy hill, finally settling down at the base of the hill, where his disciples established and ashram. Ramana lived in this ashram, until he dropped his body in 1950, having spent a total of 54 years in the small town of Tiruvannamalai, to which he was divinely guided after his experience of the Self. Through Ramana never left Tiruvannamalai, spiritual seekers from all over the world come to him. Many of them settled down in the ashram for the rest of their lives, being drawn to Ramana as iron fillings to a magnet.
On one occasion Ramana has assisted his mother’s absorption into the Self, by placing his right hand upon her heart and his left hand on her head, during the last two hours of her life. Ramana accelerated the ripening of her karmas, having her experience in consciousness, all her future life experiences, thus eliminating the need for rebirth. Her face indicated the pains and pleasures that she was experiencing, during this period of accelerated experience.

This is mostly when the prana energy is balancing and aligning. The distribution of the prana/chi is very irregular in us manmukhs because of so many blocked energy channels.
When these type of complete involuntary movements come then you should try to overcome them by continuing and being persistent in my opinion....I say this because anytime I have experienced these--->>>usually results in moving to a higher next stage.
However, if you pull back, then you may start stepping down a level or two.
Yoga and postural asanas are VERY useful in helping minimize blocked energy flows and helping one's progress. and I gave personally found sitting upright, back straight, completely centered help me dramatically..... and this should also help if one goes towards very deep stages of sunn samadhi
 
This is slightly different and not so "involuntary"....since it's the "emotions" that help induce such a state. Nevertheless, it is one of "jor" and power that can help the strong discipline minded...... Good on you man...this is the same spiritual strength required in ghatka and martial arts to bring out hidden physical strengths and energies.
It is still 'meditative' because you are focusing inner emotions and energies directly into strength.......this is exactly what real kung-fu meditation is about.
 

Anyone feel strong bolts of energy building internally after some time during meditation? It's like these energy balls want to shoot out of the body. Very intense feeling. Sometimes they are so strong they lead to sudden involuntary movements. 

Had an unusual experience last night whilst I was just being still with eyes closed. All of sudden I was seeing flashes of fluid red and yellow but this didn't feel like I was looking with the physical eyes when I saw green many moons ago. It felt more like I was looking with dream eyes, or eyes of the mind so to speak. It made me feel very dizzy but intense never the less. Could only maintain that state for a few minutes before I had to withdraw and open my eyes.
In the past I have been told to avoid looking at colours but did find this captivating.

I seriously can't explain it that easily. It's like you have to feel it..  I had just been doing simran for a few hours and was feeling quite elevated and lightweight and then I logged on here and saw this topic, looked at the shabad.........and all I can say is that I felt it immediately.  (Sometimes, the fog in front of our eyes just clears up!)
As Bhai Gurdas ji .."satguru Nanak pargataya, mitti dhundh(fog) jag chanan hoa"
I was chatting with someone the other day, and we both confirmed that bani's depths keep getting more clearer the more abyiaas you do. ..Besides, the message and meaning I put up their above is what it says to ""me"" at this very moment of where I am.  That's what gurbani is about and it speaks to each of us if we listen carefully... Just like the same hukamnaama will have completely different messages and meanings for the whole sangat!
There are always a few meaning on the surface, but there are also more ddeper meanings that go deeper and deeper....and these always move away from directions of dualities and physical/maya properties to sukham/subtle aspects.
 
 
 
 
 

It's talking about Desires.......(that's what I see)
One may be dictating or encouraging a desire(woman)the woman quality within us... and the animal quality(hunter) ..goes hunting outside to satisfy this desire.
Guys...this is deeper than you think. It is the BOTH the woman and man qualities that WE possess.....that Guruji is referring to.
Desires--->Tongue-->taste--->sexual as well...which is why it goes on to discuss modesty, purity and honor.........see below

ਮਃ  ੧  ॥
Mėhlā 1.
First Mehl:
 
ਰੰਨਾ  ਹੋਈਆ  ਬੋਧੀਆ  ਪੁਰਸ  ਹੋਏ  ਸਈਆਦ  ॥
Rannā ho▫ī▫ā boḏẖī▫ā puras ho▫e sa▫ī▫āḏ.
Women have become advisors, and men have become hunters.
 
ਸੀਲੁ  ਸੰਜਮੁ  ਸੁਚ  ਭੰਨੀ  ਖਾਣਾ  ਖਾਜੁ  ਅਹਾਜੁ  ॥
Sīl sanjam sucẖ bẖannī kẖāṇā kẖāj ahāj.
Humility, self-control and purity have run away; people eat the uneatable, forbidden food.
 
ਸਰਮੁ  ਗਇਆ  ਘਰਿ  ਆਪਣੈ  ਪਤਿ  ਉਠਿ  ਚਲੀ  ਨਾਲਿ  ॥
Saram ga▫i▫ā gẖar āpṇai paṯ uṯẖ cẖalī nāl.
Modesty has left her home, and honor has gone away with her.
ਨਾਨਕ  ਸਚਾ  ਏਕੁ  ਹੈ  ਅਉਰੁ  ਨ  ਸਚਾ  ਭਾਲਿ  ॥੨॥
Nānak sacẖā ek hai a▫or na sacẖā bẖāl. ||2||
O Nanak, there is only One True Lord; do not bother to search for any other as true. ||2|| 
 
read it very carefully... The 1st line can easily be read on the surface. BUT think what you are doing when reading as such ???....You are reading in further duality of the duality we already live in.. NOTE-Guru NANAK Ji's shabads very rarely talk in exoteric duality, except when he is praising. They are mostly Esoteric and inwardly directed to each and every one of us and the nutty minds we possess!
Your MIND -->enveloped in the feminine MAYA-->this is the ->she/the woman.
Hunter--->animal instinct---all about getting what you desire, ...you search for satisfaction to  quench thirst of desires..desires of tongue...which also lead to desires of genitalia......so when Guruji has used male/female--->also implies sexual desire and sexual hunger as well as hunger/desire of tongue.
You have to note that the TONGUE and genitalia are the TWO organs that are single, and in the middle of our dualistic bodies..(we have 2 arms,hands,eyes,ears, nostrils..etc..)  But TONGUE is ONE and when one can learn to control carnal desires by using it to JAP the ONE name, then the dishonorable sexual/lower down energies get transformed as well to purer and higher energies..  (it is fact that one who can control cravings of tongue/taste.. chocolate, sweets  etc  also has very little problem controlling carnal desires
 
So what is the last line saying ??
Well, Guruji is saying that your mind, your instincts, will send you around sniffing and biting trying to find that ultimate desire.......we foolishly know that we need something to quench this unknown thirst... It's unknown because whatever we find, consume and enjoy.....we are still NEVER satisfied..... WHY?? because what the Mind is really in search for is the Jyot Saroop, ...the TRUTH ..the Sach itself......and we don't even know it and will waste our whole life consuming everything we think tastes good.
 
ONLY the SACH is what we SHOULD BE HUNTING FOR......Nothing else !
 
my answer-->the tuk is nothing about women being desires or blaming the kalyug age we live in. When you really love and have True prem for Akaal Purakh, then you don't care if the light is from the moon or sun, whether it is dark or day, whether you are born in kalyug age or not,  because you should be thankful you have benn given this ONE chance to come out of lakh chaurasi.
 
 
 
 
 

Pakoras are off limits for a bit. Cholesterol came back bit high. But if you insist I will have 2 instead of 10. :-) Think this topic still has some hot steam still left in it.