Certificate in Sound Therapy (C.ST) - Colour of Sound will add to your sleep and bring the energies...

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Certificate in Sound Therapy (C.ST)

Module 10

Mantra therapy – going deeper

CERTIFICATE IN SOUND THERAPY - MODULE 10

© Colour of Sound Institute, 2011

CONTENTS Page Learning outcomes for Module 10 3 Mantra therapy – introduction to going deeper 4 Choice of mantra 4 Deepening your personal mantra practice 5 Japa Yoga 5 Extended seed mantras 8 Additional mantras 9 Additional resources for Module 10 11 Colour of Sound Institute tutor contact details 12



LEARNING OUTCOMES FOR MODULE 10:

To extend your learning of Tibetan and Sanskrit mantras and how to incorporate them into your sound therapy work and meditations

To learn the benefits and techniques of a deeper personal mantra practice

To extend your learning of how to work with friends, family and on yourself for healing and personal development using mantra therapy

To gain firm and secure foundations with which to develop individual skills, experience, understanding and knowledge in order to be a professional, proficient and positive sound therapy practitioner, if that is your desired outcome



MANTRA THERAPY - INTRODUCTION TO GOING DEEPER

This is a unique arm of sound therapy and because of its expansive nature this aspect of the course could be a whole course in itself. As mantra is such a vast subject it is helpful for you to do your own research and add to the mantras you already know and have worked with in order to build a collection of mantras that you understand and which can be recommended to your clients or chanted to your clients throughout their sound therapy. This section on mantra in this course is by no means the end of your mantra teaching as there are literally thousands of mantras available for use. Working personally with a mantra practise is the best way in which to discover its true value in terms of spiritual advancement, healing and transformation. In this Module we expand upon the mantra knowledge and information given in Module 6. We also look at new mantras and how, where and who these mantras can be offered to and worked with.

CHOICE OF MANTRA Before you decide which mantra to choose, think about what it is that you are looking for in the mantra, what is it you wish to achieve and why. Careful consideration of this will ensure the correct mantra is chosen for your practice. When you decide upon a mantra to use in your sound healing sessions then you must also do the same and decide which mantra, why and how it will help your client. If you are giving a mantra as a recommendation to a client then you must discuss with the client what you and they feel is appropriate to the situation. You should come to a mutual agreement as to which mantra the client should work with and for how long. Finding the right mantra for either you or your client is extremely important and therefore careful consideration is required. This means that you will be working in harmony with the mantra thus allowing sympathetic resonance via the mantra to be fully manifested. We must recognise also that each person is energetically unique and therefore each mantra is unique to the person so the finding of the right mantra is most important. Therefore finding the mantra which is right for you and or your client may come in many and varied ways including:

It may be that there is a mantra which when heard or chanted feels completely comfortable, familiar or just right for you or your client.

A mantra may be given by your guru/master, please use discernment as to whether they are your true guru/master before accepting a mantra from them.

You may also come across a mantra, say in a book, and know immediately it is right.

You may decide upon the mantra because of the deity it is associated with or the meaning behind the words, because you are aligned to it or have a connection with the deity or meaning.

You may intuit or find a mantra in your dream work. However you find the right mantra for you or your client it will be unique according to your situation, inner thoughts and feelings.



DEEPENING YOUR PERSONAL MANTRA PRACTICE Once you have chosen your mantra it is important to stay with that mantra until at least you find some positive effect has taken place. Don’t be tempted as soon as the effect happens to think that that you have achieved what you set out to, although this may be true, there is so much more that is possible with continuation of the mantra. Please refer to Module 6 for details of the 40 day and daily mantra practice etc. As you begin to chant your mantra, and throughout, it is important to be aware of the mind. Do not let the thoughts and feelings, which pass through your mind to affect your mantra discipline. If you feel you are getting bored and want to give up or feel guilty about taking the time to do your mantra then this may be a sign that the mind is playing tricks. This can also be an indication that something very positive is about to take place and by persisting with the mantra this will happen. It is important to discern between true guidance to stop a mantra discipline and the mind tricking you into believing it is in your best interest to stop when it is not. Mantras in themselves cannot do any real harm, so it is more than likely that it is the mind which is creating the resistance. As mantra is a tool for liberating the mind it is likely that the chanting of mantra will at some point manifest certain illusions. There are many ways in which to partake in mantra but below details the recommended discipline as part of this course and sound therapy system.

JAPA YOGA In Japa Yoga a counting device called a mala is used when chanting the mantra in order to track the number of times a mantra has been chanted. A traditional mala has 108 beads upon it. The number of beads is there for a reason and has a great deal of symbolism hidden within it including: 1: The one signifies the line or connection to the oneness or interconnected of everything that exists, including us. The one is symbolic of the masculine energies as represented with the wand symbols discussed in the foundation course. The one also represents the archetypal masculine nature and thus the balancing of this aspect within. 0: The zero represents the circle, which is symbolic of creation and the archetypal feminine principle. This represents our connection to and balancing of the feminine principle within. This is like the bowl or chalice as discussed in the foundation course. 8: The eight represents infinity and the continuation of all cycles. The eight is the coming together of both the male and female archetypal principles through the chanting of the mantra. Eight is symbolic of the ebb and flow of eternity and cosmic equilibrium. It is a number representing renewal, rebirth, abundance and the receiving through going with the flow. The way in which the chanting of the mantra works is to concentrate the mind and allow the physical, mental and emotional bodies to be calmed. Therefore mantra is not only a system of spiritual development it is a system that can bring peace, calm and healing to all aspects of the being. The mantra also works on a vibrational level through the link discussed in Module 6 of the Sanskrit alphabet and the petals on the chakras in the Hindu based philosophy of chakras and energy bodies. Our minds, emotions and bodies are constantly moving and creating cause and effect which is based on past and future possibilities; these aspects are rarely focused in the now. The chatter

Working personally with

a mantra practise is the

best way in which to

discover its true value in

terms of spiritual

advancement, healing

and transformation.



or monkey mind fills our minds with thoughts regarding things, which have been, and things, which might be, and avoid looking at the now. Mantra can be a focusing system to allow the mind to slow down and become still. The mind is a bit like the television which is left on in the background as you go about your day, it is there constantly giving out information or thoughts, feelings and emotions about events of the past also potential scenarios of future events. The mind has a constant stream of thoughts, which are like a chain that binds us to a physical existence. The mala is representative of the mind’s constant chatter and is seen as a device to appease the mind and liberate the true nature. The mala has a point at where the 108 has been completed. This is a bead which signifies the completion of one round of a mantra discipline. This bead is called the Meru bead and it is symbolic of the sacred mountain, which is seen as the above of highly realised spiritual beings. When this point is reached and you wish to continue with the discipline you should turn your mala and count with the mala the other way. Reaching the point of Meru connects us to this highly spiritual abode and therefore our true nature called in Buddhism as pure light mind. The mala should be held at the heart centre, which shows the love and devotion, which we are bringing to the mantra and allowing the mantra to come from a state altruistic compassion. The holding of the mantra over the heart also signifies our intention to move away from the lower chakras and the energies associated with them. So this positioning is symbolic of transcending these lower actions and the intention of working with the higher chakras. The use of the mala also offers the mind some action with which to be attached to whilst the mantra is being chanted and can therefore appease the mind to a degree. Each bead on the mala represents the saying of the mantra and the beads are moved between the ring finger and the thumb. It is through the saying of the mantra over a period of time that the mala takes on energetically some of the mantra and the person chanting the mantra and the mala becomes more and more spiritualised. The mala can be worn around the neck or wrist with the Meru bead to the front. It is through the wearing of the mala that aligns us with the energy of the mantra and the spiritual side of our being. The energies contained within the mala from the mantra add to all that we do as we wear it. You can also place it under your pillow at night while you are sleeping and the mala will add to your sleep and bring the energies of the mantra to your dreams. To benefit either your client or yourself it is important to decide a minimum length of time in which to do the mantra and ensure that you stick to it. It is also helpful to write down in a special notebook or diary what you have agreed upon and make notes in the book as to experiences, which have occurred throughout. Try not to over or underestimate your commitment or capabilities in selecting the time for mantra discipline. A forty-day mantra discipline as discussed in Module 6 can be a good starting point. It is important that you give yourself enough time to chant the mantra each day for the effect to take place. The best and most positive times in which to partake in the mantra are at dawn and dusk. It is at these times that the veils between the worlds are most thin and also a time in which most humans are asleep and therefore the energies are most beneficial. Remember not to do the



mantra for a least one hour after you have eaten and it is most beneficial when doing the morning chant to not eat breakfast before you chant. When you rise in the morning it is beneficial to take a bath or shower and wear your clothes which are used for your spiritual work. It is good idea to chant the mantra in a place that is used only for spiritual practise, and you may like to light some candles and incenses to increase the potency of the mantra. Before you begin to chant the mantra, take some deep breaths and let go of anything that will not benefit your practise. Bring to your mind the intention behind the mantra and what you wish to be made manifest from the chanting of the mantra. It can be beneficial to face east or north and ensure your spine is straight. You can either sit on a chair or on the floor possibly using a cushion. The sitting on a deer or tiger skin is traditional for mantra practice, but for ethical and conservation reasons pure wool or silk cloths to sit on is much more acceptable and appropriate. This ensures the energies are conserved and that the earth energies cannot penetrate or interfere with your practise. The sitting on an animal skin or animal wool/silk rug can also represent the taming of the animal nature or the lower chakras. Transformation of animal instincts including our thoughts, words, actions and emotions brings us closer to our higher spiritual nature. A modern and ethical way to still do this practice is a rug or cloth with a tiger for example printed on it. A pure wool or silk cloth or rug can be wrapped around the body to once again allow the earth energies to be freed and allow the magnetic pull to be changed in order that a greater or higher connection can be made. It can be beneficial to sit cross-legged on the floor and if possible with the left leg over the right or sit in any of the other traditional yogic asanas. The spine should be as straight as possible so that a clear line of connection is made and allow the prana to circulate freely up and down the spine. Relax the muscles in the body and allow yourself to be comfortable before you begin. As you chant allow the abdominal muscles to be pulled in, which means that the air is forced from the lungs and the chest will widen and the shoulders lift. Place your whole being into the chanting of the mantra and breathe through your nose and gradually the perfect breath will come naturally. Sitting motionless throughout the discipline is most beneficial, but this can be built up over a period of time. At both the start and end of the mantra it is an excellent idea to say a prayer of thanks to; the deity the mantra is associated with; your master/guru if they gave you the mantra; to all those great ones who have, for thousands of years, chanted the mantra; that the mantra may benefit all sentient beings. This ensures that you attract to your mantra positive energies and those who have found benefits in the chanting of mantras over hundreds if not thousands of years. Allow any thoughts or feelings or situations in the mind to be addressed and dealt with before you begin the mantra. The rhythm and sound of the mantra as you chant it should stay the same and the correct pronunciation should be adhered to. If you are unsure then it is the intention that is important. When you are chanting put your whole being into it, don’t just do it in a parrot-like fashion or with contempt or boredom, enthusiasm and respect are extremely important.



At the end of the discipline take some time for silence allowing the mantra and you to become totally integrated. Come out of the mantra practice quietly and slowly allowing your body to adjust and be grounded. Take some time to reflect upon the mantra and write down any thoughts or feelings or experiences. Throughout the mantra emotional responses may occur and relate to situations which are from the recent or deep past and some which you may feel or think that you have dealt with. Mantra allows layers of the samkaras to be peeled away, and getting to the core or centre of true nature being their final destination. Allow any emotions to take place without being attached to them, do not worry if tears come to your eyes or if you feel tears of joy or elation, continue regardless and don’t indulge yourself in your tears. The use of a deity which is associated with the mantra can be extremely beneficial as it gives the mind something which to focus on. Place a picture or statue of the represented deity before you to show your love and devotion and to connect with through the saying of the mantra. This is called Bakti Yoga the yoga of love and devotion. So it may be that you always chant a Rama healing mantra before your client arrives or for your client as part of the treatment process, then the use of a picture or statue of Rama can add a significant benefit to your practice through the embodiment of deity. The use of a deity brings a personal connection to our relationship with that which we are connecting with and through. This can also be connected with in the mind’s eye where a connection is made through the visualisation of the associated deity. Surrendering to the deity and to the mantra allows grace to flow to and from you. The mantra can be chanted out loud or within the head. You may find it easier to begin with to chant it out loud and the mind does not get in the way so much in this discipline. When doing the mantra in your head the mind can very easily get in the way. It is said that the chanting of the mantra in one’s head is the most beneficial, yet the most difficult. Therefore it is important to begin slowly, simply and realistically and this also applies when you are giving recommendations to your clients.

EXTENDED SEED MANTRAS

Lakshmi – Abundance:

Om shrim Maha Lakshmiya Swaha (OM Shreem Mah-Ha Lak-Shmee-ay Swah-ha)

OM and salutations to the feminine principle of abundance. Kali – Remover of negative Ego:

Om Krim Kalikayei Namaha (Om Kreem Kali-Ka-Ay Nah-Mah-Ha)

Om and salutations to the primordial feminine principle of creation and destruction

Om Klim Kalikayei Namaha (Om Kleem Kali-Ka-Ay Nah-Mah-Ha)

Om and salutations to attract the feminine principle of Kali. Durga – Protection:

Om Dum Durgayei Namaha (Om Doom Dur-gi-ay Nah-Mah-Ha)

Om and salutations to the feminine principle of protection.



Ganesha – Removing obstacles:

Om Gum Ganapatayei Namaha (Om Gum Guh-Nuh-Puh-Tuh-Yei-Nah-Mah-ha)

Om and salutations to Ganesha he who has the power to remove obstacles

Saraswati – Communication and education:

Om Eim Saraswatyei Swaha (Om I’m Sara-Swar-Te-ay Swah-Ha)

OM and salutations to the feminine principle of divine speech and education. Shiva – Transcending consciousness:

Om Nama Shivaya (Om Nah-Mah-Shee-Vi-Ya) Om and salutations to the masculine principle, which spiritualises.

ADDITIONAL MANTRAS

To bring an advanced spiritual child into the world and also to connect with the Divine spark within in order to be liberated from the cycles of rebirth:

Om Namo Bagavate Vasudevaya (Om Na-Mo Baga-Var-Tay Vas-oo-Day- Vie-a)

Brings a blessing to the child dwelling within (including the inner child) and connects to the divine spark within. Hanuman: The monkey warrior who vitalizes prana and promotes health and strength both of a material and spiritual nature:

Om Hum Hanumate Vijayam (Om Hum Han-oo-mat-ay Vee-ji-am)

Om and salutations to the rising pranic energy Krishna – Avatar of Vishnu the preserver of all and to manifest Divine love:

Om Sri Krishnaya Namaha (Om Shree Kris-Ni-Ay Nah-Mah-Hah)

Om and salutations to divine love in the form of Krishna. To attract the energies of Divine love through Krishna:

Om Klim Krishnaya Namaha (Om Kleem Kris-Ni-Ay Nah-Mah-Hah)

Om. May I attract to me Krishna avatar of Vishnu and preserver of divine love. Buddha – Perfection of wisdom:

Gate Gate Paragate Parasamgate Bodhi Svaha (Gar-Tay Gar-Tay Para-Gar-Tay Para-Sam-Gar-Tay Bod-He Svah-Hah)

Gone, gone, gone beyond, gone beyond beyond, hail the goer.



Shambhu – Giver of happiness, including health. An emanation of Shiva:

These mantras imbue one’s consciousness with compassion and kindness, which reflects the non-judgemental nature of Shiva. Being kind, compassionate and non-judgemental can bring about immense healing and transformation:

Om Shankaraya Namaha (Om Shan-Kar-Rah-Yay Nah-Mah-Hah)

Om and salutations to Shiva who brings happiness.

Om Shambhu Devaya Namaha (Om Sham-Boo Dev-Ay-Ah Nah-Mah-Hah)

Om and salutations to Shambhu, aspect of Shiva, who brings happiness to this earth plane. Dhanvantre – The celestial physician:

Om Sri Dhanvantre Namaha (Om Shree Dan-Van-Tray Nah-Mah-Hah)

Om and salutations to Dhanvantre, he who holds the power of celestial physician. Tara – the embodiment of active compassion

Om Tare Tuttare Ture Soha (Om Tah-Ray Two-Tah-Ray Two-Ray So-Hah)

(This is the Tibetan form: in Sanskrit soha is written and pronounced svaha. You can use either form, it doesn’t matter which one you choose.)

Om and salutations to Tara, she who embodies active compassion

The full meaning of the mantra is: Salutations to you who embodies the essence of awakened body, speech and mind, quickly and with boldness, clear away all fear, distress and suffering of all beings, win complete victory of truth over all negativity, and accomplish this all.

RECOMMENDING MANTRAS TO CLIENTS

When you are giving mantras to clients as part of their healing/transformation process it is important to give the client full information. You should go through fully with the client what mantra is, how it works and how it might assist them in their journey. You might like to type up a general information sheet about mantras and how, when and where to work with mantra. This should include how to chant the mantra and other relevant information that you feel is appropriate and which has been included in this course. When you give the mantra to the client it is helpful for the client or you to write or record the mantra, including its correct pronunciation. This then ensures the client knows exactly why, when and how to chant the mantra. The client’s own mantra work, alongside their treatments, will greatly benefit their healing and spiritual work. When the client chants the mantra this ensures they are actively taking part in their own healing process. This then empowers the client, which creates an extremely potent and powerful combination of possibilities.



Encourage your clients to create a spiritual journal in which they should write down any and all of the experiences they have with their mantra. They can also include in their journal experiences from their treatments with sound therapy, other recommendations, and spiritual work they do on themselves. The sound journal is a wonderful log to look upon and see how far they have come. The journal is a record of their advancement and achievements and it, in itself, can also be extremely empowering to the client.



ADDITIONAL RESOURCES FOR MODULE 10

BOOKS AND CDs

AUTHOR

Healing with the Voice Creating harmony through the power of sound

James D’Angelo

The Divine Name (with CD) The sound that can change the world

Jonathan Goldman

Chanting Discovering spirit in sound

Robert Gass with Kathleen Brehony

Mantras Words of Power

Swami Sivananda Radha

The Power of Mantra & the Mystery of Initiation

Pandit Rajmani Tigunait

Healing Mantras

Thomas Ashley-Farrand

Mantras (CD) Sacred Words of Power

Thomas Ashley-Farrand



COLOUR OF SOUND INSTITUTE: CONTACT DETAILS

Course Director: Tony Nec Contact address: Colour of Sound Institute 12 Polscoe Lostwithiel Cornwall PL22 0HS United Kingdom Contact telephone number: +44 (0) 1208 873 974 E-mail address: [email protected] Website address: www.colourofsound.org

mailto:[email protected]

http://www.colourofsound.org/

Certificate in Sound Therapy (C.ST) - Colour of Sound will add to your sleep and bring the energies...

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