How do I improve word strength

The mantra book Word Power -Tongewalten Power of Signs From deep vowel breathing to mantra yoga


1 Karl Spiesberger Das Mantra Buch Wortkraft -Tongewalten Power of Signs From deep vowel breathing to Mantra-Yoga Verlag Richard Schikowski Berlin Page 1

2 The Magic Manuals All rights reserved. Reprinting and any reproduction, including extracts, only with the permission of the publisher. Copyright 1977 by Verlag Richard Schikowski Complete production: IDES-Druck GmbH, Bremen Page 2

3 page 3

4 Introductory Foreword Mantra Yoga, a neglected branch in the occident of yoga. Usually one looks in vain in the yoga disciplines we practice. We know quite a few words, sayings, and formulas that come from mantra yoga, but compared to the other yoga branches, little has come to us about its actual technique. A shortcoming that a wise man from distant Asia is currently trying to get rid of in his own way by whispering the top secret mantra in the ear of trustworthy people. For heavy money, of course. That we ourselves had a mantra master seems almost forgotten. In his numerous writings, mainly published between the two world wars, we find an abundance of profound teachings, suggestions and exercises. An impressive selection of German, Eastern, Nordic and other mantras. Peryt Shou, undisputedly the most important mantramist on the German tongue, taught mantra yoga at a time when yoga techniques were not as popular as they are today. It was him, like Dr. Herbert Pritsche expresses himself, who translates the mantra yoga from the Christian Gnostic doctrine of the Logos into German page 4

5 forms of realization and who himself had paranormal abilities and freed many suffering and obsessed people. No one before or after him has given such a comprehensive insight into this area, which is often shaded by mysterious darkness. It is certainly not always easy to follow his line of thought. Not everyone will agree with Peryt Shou's esoteric views on all points. But this is not absolutely necessary for the starting position, for the basic exercises. But it was not Peryt Shou alone who recognized the power of sound and word. Starting from a physiological point of view, B.M. Reader-Lasario with his system of vowel sign breathing provides a solid foundation on which those who are not yet well versed in mantra technique can continue to build. The runic researchers created another essential link. Runic practice has become an important part of mantramism. Many mantra techniques require certain gestures that turn out to be runic poses flawlessly. In body pose, in sound and word, mantra yoga and runic practice show convincing parallels. Hardly noticed by earlier runic practitioners; today, however, e.g. the mantrically used meditation formulas an essential page 5

6 part of the runic work. Be it Peryt Shou, be it Reader Lasario, be it the runic researchers, they have all done pioneering work. Vocal breathing techniques, rune exercises and mantra practices as taught by Peryt Shou lead straight to the mantra yoga of the East. They all lead in their own way to the magic of tone, sound, word and gesture. The practical application requires intensive cooperation, because the true essence of mantra yoga cannot be revealed to anyone without personal experience. Those who know the mantra are teachers here. In order to convey their world of ideas clearly, let them speak wherever possible. It is therefore my job to quote the informants in full as possible. A true Sisyphean task to choose the basics from Peryt Shou's many profound writings. No one knew better than himself that it is not easy to penetrate his works. I can still remember an evening at which the question was put to him about how and where to start studying his writings. He frankly admitted that these were anything but systematic because they came about at different times and at different levels of maturity. What is the wish on page 6

7 concluded that someday someone should write a compendium of his works. I don't dare go that far, of course. It would also go far beyond the scope of this book, since it is primarily about the basis of mantra practice. Strictly speaking, mantra yoga includes all higher development systems. Starting from Hatha Yoga with its well thought-out art of breathing to Raja Yoga, where the highest human values ​​are at stake. How far and how quickly patience, perseverance, diligence, and last but not least, disposition, help further is entirely individual. But no one will regret it, who does not lack honest effort, and he experiences nothing more than the blessings of tone and sound, of word and gesture in his health strengthened body and an ever more harmonizing mind. But whoever is pushed to the high paths of mantra yoga has to leave the rationalist behind, has to make friends with the irrational, has to incorporate mystical teachings and esoteric views into his worldview. Otherwise he would hardly be able to achieve that high goal that the mantra teachings of the most varied directions promise. But before we get to the mantra work in the sense of Peryt Shou on page 7

8 and on mantras of eastern character, the teaching as such should first be carefully considered. At the same time, the aim is to work out everything in the field of vowel breathing and then on that of runic practice that is later of use in mantra techniques. Anyone who has already worked out the fundamentals of yoga practice or has otherwise undergone an elementary training method, such as is given in MAGICAL INITIATION, has created the necessary prerequisites. If this is followed by the knowledge and skills of runic yoga, another necessary step is taken, because the practitioner will soon learn how closely rune practice and mantra technique are intertwined. As for the many mantric motives, it is by no means necessary to practice all of them. Once the budding mantrician has mastered the vowel breathing technique, important parts of the rune exercises and the basic motifs according to Peryt Shou, he intuitively selects the motifs that correspond to his level of development at his own discretion. Inner guidance will help him further here. Berlin, October 1976 page 8

9 THE TEACHING Force of Sound Sound is strength, power, force of nature. Singing and music, the sound of human voices and instrumental forces with demonic compulsion tear them away, make them happy or sad, devout or frivolous; unleash passions through to criminal activity. Songs, national anthems, war marches and battle songs attest to this. Tones inspire, inflame to the highest, tones fanatical, tear down to the lowest, most reprehensible. It is because of this that we encounter the power of sound. Sound penetrates the material and makes it vibrate. The song Heil Dir, o Ferdinand, played by a band, sung by a crowd moving in time, brought the bridge on which it was located to collapse. A bridge construction that normally defied nine times the load. Fifty people died wet on December 6, 1825. Two hundred and thirty-six soldiers also drowned in a bridge collapse on April 16, 1850. The marching steps of the battalion, marching in lockstep, had caused the Angers suspension bridge to vibrate more and more violently until the tethers and chains broke. Page 9

10 Because of the danger of collapse, the two-kilometer-long Brooklyn Bridge had to be closed to the railway in 1924. The rhythmic impulses, the swaying, the Schiefer's vibrations caused by the trains thundering overhead, tore the tethers. Caution is advised when striking the church sound of the organ, which makes the vault tremble menacingly. Who wouldn't think of the walls of Jericho? Did their walls fall victim to a rhythmic murderous magic? Ton, writes H.P. Blavatzky, is a terrible occult power, convinced that clay of this kind can be produced to lift the pyramid of Cheops into the air. On the way there seems to have been at the turn of the century John Worell Keely from Philadelphia with his controversial engine named after him. It is said that Keely succeeded not only in propelling his machine at twenty-five horsepower, but also in lifting the machine body; simply by stroking a fiddle bow over a tuning fork. Similarly, in New York a violinist fiddled a mirror pane and an Amsterdam innkeeper broke glasses with his voice by the use of a certain tone. Page 10

As has been handed down, the holy women of the Germanic peoples possessed 11 powers of magic. With their magic spells they unleashed earth forces on the Idisenfelde. What should have helped an almost lost battle to a victorious end. Esotericists do not doubt that the ancients knew magic words. Pythagaros taught: Everything in creation has its own tone, its keynote. Sun and planets have it, every being, every thing. Accordingly also churches, concert halls, bridges. Even a man of science, Dr. Schmitt, is of the opinion that the magic formulas of that time were based on the vowel at a certain pitch, duration and symbolic power. In the Roman Catholic The church still echoes this today as prayers of salvation, help, complaint and incantation. Vibration is cosmically equal to sound. Which was certainly no stranger to the old people. The power of sound over the vibrations of body and life from their unity of body, spirit and soul was a matter of course for them. (Dr. Schmitt) Incredible, but experienced in our time, sounds like the report of a magazine for life reform. Unexpectedly, a mantramist found himself in the midst of a large swarm of mosquitoes after the incarnation of a high, whirring I-tone. Previously not the slightest trace of mosquitoes. Had he hit her tone? Did he magically drive her to him from afar? Page 11

12 A few key sentences from the perspective of the Secret Doctrine: FOHAT builder of the builders the guiding spirit, which there is the ONE LIFE, also called the spirit of electricity, comes from or emanates from the ONE SOURCE OF ENERGY. He is the cause of every emanation, be it light, warmth, sound, etc .; all of them are based on the ether of the Akascha principle. H.P. Blavatzky speaks here of the real ether, not of the controversial one in natural science. Without the Akascha ether there would be no sound; for this absolute ether is the oscillating switchboard in nature in all its differences. Ether (Akascha), whose characteristic property and basis is the sound, the word, (In the beginning there was the word!) Exists alone and fills the whole emptiness of space. Sound is the characteristic of Akascha (ether), it creates air, the quality of which is touch; which creates color and light through friction. In the Purans it is said: The ether produced the sound. VACH and KWAN-YIN express the magical power of the occult tone in nature and in the ether. Science, of course, says that sound is the effect of vibrations in the air. But the force of the ether also acts on the air molecules; better formulated: air is simply differentiated ether. Blavatzky, based on Eastern teachings, sees the physical page 12

13 and chemical forces and phenomena also in clay a ladder, the lowest rungs of which belong to physics and whose higher rungs are traced back to a living, invisible power, which as a rule is the indifferent, but exceptionally the conscious cause of the sensory-born phenomenon, which as this or that law of nature are called. Page 13

14 Mantras Tone is the most powerful and effective agent and the first key that opens the gate of communication with mortals and immortals, teaches H.P. Blavatzky. The vowels in particular contain the most occult and terrible powers. There is an infinitely great and wonderful power underlying the tone, confirms her follower C.W. Leadbeater. Even today certain words, spoken or sung, hold great powers that reach far beyond the sphere of influence of our visible world. The power of the primal impulse before the beginning of time, that: God spoke the creative word is still alive. The profound: In the beginning the word is still valid today as it used to be. All things are created by the power of the creative WORD and continue to arise in endless succession, in the macrocosm as well as in the microcosm. According to the tantric view, the universe emerged from the five matrika-loues, in which the idea of ​​all formation rests. Forms appear when the basic matrika sounds are subject to change in the process of evolution. Whatever one perceives in the form of a sound is Sakti, comments the Hathayogapradipika. Which brings us to the main topic, the mantra. It is about the mastery of the Mantra-Shakti, which has the power Page 14

15 and power of letters, language and music. One of the great yoga powers, like Krijaschakti, the universal power of thought, Kundalinischakti, the snake power slumbering within us, Inanaschakti, the power of intellect, reason, true wisdom and knowing. According to the teaching of the mantra-shastra, each of these secret forces is the emanation of a living being from the hierarchy of the Dyan Chohan, by whom they are guided. Tantric texts delve deeply into the science of sound. All mantras are a modification of an original, underlying vibration that supports the entire energy pattern of the world and in which the original principle can be recognized again. Everything on earth and in the cosmos, idea as well as matter, is a concentrated sound of a very specific specific vibration density, manifestation of the sound that vibrates as sabda against itself before the sound, anahata-dhvani. It is he who produces the sound energy, who creates the sound energy that unfolds in the form. Sound is the reflex of form and form is the product of sound. Every form has its sound norm as a corollary of its energy. (Philip S. Rawson) Mantras create vibrations of particular resonance in space, in the realm of subtle voices or vibration, called nada. And further the tantric Philip S. Rawson: Da cosmic page 15

16 energies in the world of sound are reflected by means of syllabic mantras, it means a continuation of this train of thought when the root syllables from which the words for all things and properties and modes of action in this world are made, i.e. the alphabet, become a prototype of the cosmos . All letters are therefore assigned mantra identity. Especially the alphabet of St. Sanskrit is worshiped by the tantrics. Every letter of such a different tantric is at the same time an expression of Kundalini, is the seed of all things in motion. Its primal manifestation is the fifty Sanskrit letters, the Ma tri shakti, from A to ks. In the Eastern mantra, St., closely related to the primordial vibration, takes up a lot of space. Syllable OM, which we will deal with in more detail. The real mantram so Peryt Shou has a deep, transforming power. There is hardly a better method for developing mental powers than the mantram. Applied correctly, the LOGOS reveals itself in its highest form, the WORD in its inner world-creative being and unites the individual will with the primordial will. To use mantras means to return to the golden tablets of primeval existence, to the sound fields of the divine human being. Page 16

17 What is a mantra? Applied mantramics, generally speaking, is the phonetic use of sounds, syllables, words, sentences, up to meditation sayings, prayers, formulas and invocations. A broad framework. Peryt Shou assures that mantra practice is an excellent school for thinking, according to the Indian meaning of man: think, and mantr-. speak. This is how mantras are thought formulas for training the mental and willpower. The shorter, the more succinctly worded, the better. Shorter than the runic sound is hardly conceivable. Govinda and Heinrich Zimmer are of the same opinion. They equate one (= think) with the Latin mens and the Greek menus. Combined with the syllable tra, which forms tool words, a mantram is therefore a tool for thinking, a thing that brings about a thought picture. The mind cannot escape the power of a mantra. Heinrich Zimmer expresses it clearly: What is said in the mantra is like that, is there, is happening. Here, when words are deeds somewhere, reality has an immediate effect. And how does the author of the important yoga work say about Kundalini: THE SNAKE POWER? The mantra is an impartial power (mantrashakti) that can be used for any purpose. A person could be hurt by mantra page 17

18 or even killed; according to some, the mantra is supposed to enter into a kind of union of the physical Shakti; In the so-called Vedhadiksha of an initiation there is such a tremendous power transmission from the guru to the disciple through the mantra that the disciple is supposed to faint when his strength breaks down; through mantra one could and if ideal conditions are given one should light the Homa-Fire; man is redeemed through mantra, etc. In short, mantra is power (shakti); a force in sound form. Tantrics believe that through persistent repetition of mantras in a state of mental concentration, one can fundamentally influence body, soul and spirit, and much more besides.The energies forced together by mantras can be directed towards specific magical purposes. As examples, Philip S. Rawson cites healings, the annihilation of enemies, the favorable growth of grain, and the conquest of a woman. He tells of a man who hurled a certain mantra at a woman, whereupon she immediately had the feeling of physical union. According to the Vishnu Purana, there is willpower generation. In the oldest Pali texts there are protective mantras paritta which are supposed to help in almost all cases of daily life. It doesn’t matter whether it is a question of defending against evil influences and dangers of this world or the other, whether it’s about it, page 18

19 Health, prosperity, as well as achieving earthly happiness in general, but also a blessing rebirth. In the Rattana Suttra, each verse ends with the formula: May this wisdom say that I am lucky. It is true that mantras do not cancel out existing karma, but those who know how to concentrate properly and, above all, do not lack knowledge and devotion, are given the prospect of the highest goal, liberation. Whoever masters the right mantra works wonders. However, it is expressly warned that a mantra must never assume a theurgic character. No coercion should be exercised on the divine. In response, something destructive could happen. Mantra yoga counts equally to word and sound meditation, we are taught. A mantra can be of a psycho-dynamic nature, can have a magical or mystical character, and can serve good and bad purposes. Less is a mantra just spoken; it is mostly intoned in the sense of vowel breathing: hummed, sung softly or loudly, depending on what is intended. Most of the time in India the mantras are chanted. But also in the mind mantras are pronounced with the greatest concentration, with the greatest devotion; completely on the syllable, the word, the page 19

20 sentence or term directed. A mantra can also apply to an image or symbol, for example the sun symbol, a mandala, a rune, no less to a divine power, Buddha, Christ or some other high being. The thoughts must revolve around this idea like a wheel. A mantra shouldn't be too fluid. It is too easy for the mind to wander. The result: a prayer wheel-like jelly that I remember well from childhood. In church, at funerals, at processions, how one droned down prayers without any sense or understanding. Certainly, the mantram can and should be prayer, filled with the feeling of closeness to God. As such, it has decidedly more power and effect than the multitude of thoughtlessly babbled lip prayers. Tantrics differentiate between basic mantras and complex mantras. The former usually consist of single syllables, mostly ending with a nasal M; Complex mantras are made up of a number of basic syllables (basic mantras), which may be the abstraction of a statement whose meaning is assumed to be known. The initial syllable of a devata also serves as a mantram, supplemented with any ending, mostly with the nasal M. Many M also ask Peryt Shou for the great mantram. Mantras with predominantly elongated, open vowels becomes page 20

21 ascribed a favorable effect, on the other hand those of a raging character, often consisting of short vowels and consonants, such as in the Indian Hrim, Schirim, Kshrang, phut a sometimes very questionable one, because they are too easily misused as a curse and curse in hateful anger. In black magic rites, as we find them in the voodow cult, obeah ceremonies and other highly reprehensible cult acts, mantric powers are grossly desecrated. Mantras promote good as well as bad. Therefore, they should never be heard in the presence of lowly minded people. More than two thousand years ago and centuries later in China, the members of the world-famous school of the Tathagata the sweet-voiced mastered the art of chanting the mantras with magical force. On what basis is the effect of the mantras based? C.W. Leadbeater, connoisseur of Hindu yoga, refers to five possible effects, encompassing the term mantra in the broadest sense. 1. Based on Faith; 2. through thought connection; 3. based on an alliance; Page 21

22 4. by virtue of their importance; 5. based on the sound, with no other meaning. From which the following points of view emerge: 1. Effect of belief The prerequisite here, however, is belief in success. No doubts, whether conscious or hidden, should irritate the mantricist in his plan. This group includes very primitive formulas, often without any discernible meaning; Magic formulas from the highly controversial area of ​​sympathy magic. For example, to stop blood, prevent burns, relieve pain and other arts. The words are mostly mumbled, sometimes in conjunction with characters. As a rule, such sayings lack the euphony, otherwise indispensable for real mantras aimed at harmony. The Fama reports of an Indian prince that he instantly healed a man who had been stung by a scorpion by simply drawing a pentagram over the wound and speaking a sharply accented Sanskrit word. Persuasiveness and willpower determine success or failure. Judged from the magical standpoint, from the mana power inherent in the mantricist. Parapsychologists like from page 22

23 of the psi-power. *) It is apparently thanks to the enormous mana power of Eastern magicians that a spoken mantra kindles fire. Such incomprehensible phenomena are said to occur in the tantric Kusdantika homa ceremony. The mantric syllable RAM is considered to be the fire seed in India. *) About Mana: Karl Spiesberger Magnets des Glücks, page 23

24 Is there anything new under the sun at all? Such arts were not unknown even in ancient times. In the temples of the Lydian cities of Hypepa and Hierocaesarea, the dry wood on the altar was magically set on fire by the priests, if only Agrippa's informant Pausanius is to be believed. They sang a hymn in the local language and some Barabarian words taken from a book, and soon afterwards the flames blazed brightly. Even in our time, in our latitudes, there still seem to be such magical experts. In a friend's apartment, reports Willy Schrödter, a person lit fuel with a mere mantram (fire seed, the syllable RAM) without fire or match. 2. Through thought connections Certain words are accompanied by certain thoughts and are able to change the direction of our thoughts and feelings, says Leadbeater. He refers to such suggestions in word and tone as we have already encountered at the beginning: national anthem, field shouts, Marseillaise, chorals, songs. And political slogans of all shades should be added. What flat phrases, hammered in ad nauseam, are enough to manipulate and mislead the thinking, feeling and doing of the indifferent crowd, Gustave has on page 24

25 Le Bon in his famous, unfortunately too little-noticed work: Psychology of the masses adequately illuminated. With the individual as well as on a large scale it shows how extraordinary the danger of a negative influence is. Words and sounds of this kind cloud the mind, penetrate the subconscious, arouse ideas that are seldom beneficial. Exceptions are, selflessly used, hymns, sayings, mantras of an esoteric character. These trigger a corresponding force from above. Angels of a certain type of ray to which the mantras used belong give their blessings according to the nature of the mantra. Strictly speaking, the intervention of beings of a higher kind counts towards point three. Perhaps in most cases it is sufficient to put in us what is no less helpful instead of helpful angelic beings: the superconscious. 3. Alliance cooperation with higher beings Clearly, Leadbeater invokes the cooperation of extrasensory beings. The great ever present power of the LOGO responds to mantric invocations. It manifests through angelic powers. Going beyond their vibrational effect on the body, there are some mantras with certain transcendent powers on page 25

26 relationship. GAYATRI and TI-SERANA with angels of different characters; Angels in yellow robes are present chanting the Buddhist Tiserana. These happiest beings in the world spread wonderful peace and joy. Other angels, on the other hand, are present at religious invocations and rites of a sacred character, where the word comes into its own. When the priest speaks the words: Hoc est Corpus Meum This is my body, the host lights up, as clairvoyants have observed, in the form of a living line of light. The angels of a particular type regard these words as an invocation and immediately rush to take their part in the ceremony that is being performed. It is said of the mantras used to invoke a certain deity: the practitioner simply chants them a mysterious cause from which immediate effects arise. (H.P. Blavatzky) According to Govinda, a recent mystic, tradition says: every mantra in the world is given by a sage, a rishi, and a deity gives it special power. For those who know how to use mantras, they bring about evocative compulsion, for him they are magical means to work the immediate reality of the appearance of the gods, the play of forces. Peryt Shou mentions an intercosmic spiritual brotherhood, p. 26

27 who answer the initiate to the call waves of the Naut = (emergency) rune. 4. The effect is based on meaning and as a result of repetition. Persistent repetition of certain mantric words, paired with firm trust, is imprinted on the brain in the gross and on the mental body in the subtle. Such mantras are aimed at the subconscious, for example to strengthen the will, the power of persuasion, to achieve desirable properties, to avoid annoying habits. A further scope opens up here for psychodynamic practice in connection with mantras, as we also find them in the area of ​​runic yoga. As an example: I am a shining willpower field. My will dominates in connection with the rune IS; I want and I can do what I want with the runes IS and KA; The strength in me wins! with the rune SIG. The daily exercise, if possible at the same hour, is important for success. Meditating regularly is a matter of course in India and in many occult circles. In India a mantra, mostly sung, is often repeated up to three thousand times in a row. This constant repetition creates vibrations. This creates special parts in the astral and mental bodies

28 influenced by vibrations. Persistent repetition of a mantra is also worthwhile in other respects. The subtle in us is brought into harmony with a certain chain of ideas. We can just as well say that we open ourselves internally to the influx of ideas. Short, strong formulas with targeted repetition are best. For example: I am strong, strong, strong, strong. Coue already proceeded in a similar way with his auto-suggestive formula I feel better and better every day in every respect. - Alester Crovdey, the controversial, often blasphemed Master Therion, dictates that a mantra 1. be spoken ten times as loudly and slowly as possible; 2. ten times less loud and slow; 3. subsequently become quieter and faster at the same time; up to 4. in the end only the lips move and finally become immobile. 5. Continue speaking the mantra in the mind as quickly as possible. (It should, so to speak, race in the head) 6. Then reverse the process until the mantra is sung again as loudly and as slowly as at the beginning. Beyond the subconscious, mantras connect with the superconscious. A meditation turning to the domain of the Overself is the saying often practiced in theosophical circles: Page 28

29 The self, the spirit in my heart, is brighter than the sun, purer than the snow, finer than the ether. I am the self, the self I am. Repeated often and devotedly, mantrically intoned or just thought, the exercise is definitely useful. The mantras that address the superconscious also include those of runic yoga. Two examples: With the Man rune: Holy Man, Spirit rune you, the unifying primal light substance, man unites himself with God. With the Gibor rune: Coming from the source, for Gibor I return to you. Point four (meaning and repetition, at the same time belonging to the realm of the supersensible) also includes wishes and blessings of every kind; given by individuals to the crowd (for example the priest) or given from person to person: the blessing of the father, mother or other well-meaning. The blessing is said to create a thought form that connects with the person who is blessing. Only the honesty of the wish and the amount of spiritual power, the mana power of the blessing decides. It depends on the power of realization of the thoughts, on the strength of the psi power. The priest's blessing (it is based on the meaning of the wish, therefore counts among the mantras of the third and fourth categories) is particularly beneficial because the power to page 29

30 blessing was bestowed upon him through the sacramental act of priestly ordination. In this way he has become a conduit, a channel for a force streaming in from above; even if he gives the blessing without concentrating, completely thoughtless. Also irrelevant is his moral value, his ethical disposition. Rightly doubted by those who strictly distinguish between the managerial salary of a spirit-awakened priest and a virtuous, domineering priest. How much strength the Blessed One receives depends on his attitude. It is true that someone can be blessed without knowing it, that too is possible, and the blessing bears fruit anyway. Masters of the lodges of the esoteric direction as well as initiates are authorized to bless. A mantram of the Hagal rune in connection with the Hagal rune handle makes it possible to receive blessings from above in a simple way and to pass them on to others: The powers of the universe flow to me. 5. The power of the sound effect The vibrations caused by the sound work on the different bodies of humans and strive to bring them into harmony with themselves. (C.W. Leadbeater) Tones have an effect on certain soul substances that have the causal side 30

31 building people, emphasizes Peryt Shou. The sound not only creates undulating movements in the air; there are also more subtle vibrations, overtones, which no longer excite the air, but all the more so to the etheric matter. The resulting etheric vibrations speak in the chakras, as in general in the etheric body and in the even higher parts of the being. According to Leadbeater, every correctly performed mantra is like an energy-saving machine. We did it just as well with exertion of the will (more on the lower plane of existence, let me say by way of limitation), but mantras just save energy. Above all, rolling, sonorous tones are the case with Indian mantras, where the vowel A predominates, gradually transferring the vibrations to the various bodies, which saves energy. A strong will transmits the vibrations caused by mantras to the immediate environment, sometimes even to a distant person. Concentrated to the utmost, the mantra is directed towards them. The will is the engine that directs the creative word to where its power should develop harmoniously. Otherwise there is a risk of unleashing blind forces which, if left unmastered, destroy rather than build up. The mantra the form of invoking transcendent powers is a page 31

32 Ask for help. The Gayatri or some other holy word releases great theonic power. Swing it gently, spoken or sung. A warning is given to use mantras that vibrate too hard. Not in harmony with the character traits, they trigger disharmonies. Every mantra, good or bad, generates vibrations in the subtle bodies of both the sender and the receiver, which, depending on the intention, result in positive or negative effects. Hence the indispensable requirement again and again: cleaning, refining the character! Because before the creative word can be activated, an inner conversion must precede. Mantras, the effects of which are preferably based on the power of the tone, must be used in their original form. Naturally, translating creates new groupings of tones that do not always correspond to what the mantram is intended for. It is essential to speak to Govinda, the form, because it is the vessel. Mantras cannot be made arbitrarily, they have to grow from the experience and the experience gained. It was different in ancient times, when the seers saw the power dormant in the sound and understood how to magically harmonize the mantric syllables with the tantra texts arranged according to secret laws. Page 32

33 As Rawson explains, in the tantric ritual mantras are formed from the Sanskrit letters, relating to individual body parts and organs, whereby the body with all its gross and subtle functions becomes an instrument of the cosmic power that is revealed. Because Tantra teaches: the individual and the universal are one. What exists in the universe must also be present in the body. In the mantra, the age-gray wisdom statement also proves to be true: As above so below. The power of the sound effect leads us to mantra in the actual and narrower sense.Sound mantras have a great influence on the gross, the physical body. Sound creates nerve vibrations. H.P. Blavatzky compares the nervous system with an aeolian harp, which responds to the impetus of the life force. The various techniques of vowel breathing and the simple rune-lute exercises with the associated body gymnastics already demonstrate what sounds can do. Practice areas, justifiable for skeptics, for rationalists, far removed from any metaphysics. On the other hand, sound mantras work in subtle wave ranges, arouse the finest vibrational states. Sonorous tones, including the holy syllable OM, refine the gross material vibrations of the physique, at the same time activating the subtle parts of the being. Page 33

34 It always depends on the perceptible and also the imperceptible vibrations of the sung note. They generate the various vibrations in the gross as well as in the subtle. This technique of activating the physical vibration zones, which is so important, but unfortunately still not practiced enough, forms the basis of the entire mantra. An area in which the mantra researcher Peryt Shou achieved pioneering work. Certainly, it is not the tone alone that gives a mantra its full effect. As Govinda explains, mantras in the best sense of the word are harmonious in terms of sound, rhythm, idea and concentration on the highest symbols. (Turning to the metacosmic, the divine, the theonic, to Buddha, Christ, the higher self etc.) But a mantra only becomes fully effective through unshakable trust and loving devotion. The above five basic points about the mantra effect can be supplemented by a sixth. 6. The power of various imponderables, up to the power of the Supreme A number of mantras seem to have no meaning. We encounter sequences of sounds without a recognizable logical connection. A particularly blatant example of a completely pointless page 34

We find 35 seemingly stringing together of letters in more than dark Gnostic texts. For illustrative purposes, such a vowel sequence: eeo e eeo ioo eeo o eeo ioo oee eoe o oee eie o ooe ie ooe; and so on five lines. What do we have in front of us here? An extensive invocation, for the sake of the depressing and bitter and inexorable need, namely names that have never entered mortal nature, that have never been uttered in articulated language by the human tongue. Undoubtedly, this is primarily about sound values. In Blavatzky there is an indication of a connection between cosmic factors planets and zodiacal forces and between number, color and letters; hence, in order to make any particular syllable or even a letter effective, it is necessary to know how the letters in question relate to the factors mentioned. A secret procedure, only known to a few in the East, which aims to have an effect on the various essential parts of the human being, preferably on the Buddhic and the even higher Buddhic-atmic principle. That the whole creation is placed on number and sound, that no sound is accidentally in the word and that every word is an expression of a page 35

36 cosmic law of oscillation, with these revealing thoughts the esoteric poet Hans Sterneder also avows himself in his novel The Strange Path of Klaus Einsiedel to the mantric power slumbering in the letters. In this way we can understand those strange sound structures which have little or no influence through meaning. What works are only the forces inherent in the letters. In Sanskrit as in Hebrew, each letter has a fixed numerical value. The names of God, angels and demons in Kabbalah are based on this assumption; because these names are nothing more than a combination of sounds of numerical values! which in their sum result in a specific total value. In other words, the force and mana fields of the individual letters are combined to form a force reservoir. The knowing Kabbalist operates with it. May be just a hypothesis. However, the fact that the use of names and invocations that are considered to be magical is capable of triggering the paranormal cannot be denied. In any case, Kabbalistic names and the runes, which are perhaps more related to us, have served me excellently in magical table retests. Without these factors, it was impossible to put any pressure on the hands-mocking tables without page 36

37 suitable medium to move. And how did the runes help with lifting attempts! *) Each of the eighteen Futhorkrunen also has a specific number according to its sequence. Regrettably, the number assignment changes in our alphabet. (Perhaps as a result of too many experts.) Of course, this makes the interpretation of the character and fate of the name Kabbalah questionable. Fortunately, this does not play a role in the mantra-arts as we intend to use it. Be it the power of number, be it planetary, zodiacal or tattvic influences or be it other imponderables, wisdom should always be the last word. Lutes are reservoirs for forces of a special nature. In them the different kinds of the clay ether are revealed, modifications of the one great primal force. The subtle in man draws this ether to itself as nourishment. This would explain why the mantric elements do not necessarily have to be expressed in meaningful words, sentences or formulas. *) Detailed information on these interesting experiments: Karl Spiesberger: Magische Praxis, section: The magically animated tables and: The power from Atlantis? Page 37

38 What becomes effective in real mantric sound structures stands above logical comprehension, goes beyond the purely sound-like, beyond the power of physical sound, reaches into the magical-archaic. Mantras seemingly bare of all senses stand for the thingless, for the inexpressible. The assessment of mantric practice in terms of power development and effect is not always uniform. Often we come across contradictions here, apparently, if we want to do justice to the individual points of view. So Govinda turns against the view that the power of a mantra consists in the effect of sound waves or vibrations of the smallest particles of matter. If that were the case, then the same effect would have to be achieved by mechanical reproduction using a gramaphone. Mechanical reproduction is not quite as unmagical as experiments have shown. In attempts at lifting, the riddle of which I have been tracing for years, the rune word Man used by the lifters during the preparatory act proved to be very effective. Apparently the object lost considerable weight or the actors gained considerably in strength. The same result, however, resulted from the fact that the jacks were recorded on tape and played instead of the other preparatory act. Once in a very unusual case, where that from the mouth of man, page 38

39 had failed completely, the tape playback saved the earlier failed attempt. And don't the suggestions made on tape also have an influence on the unconscious? The tantric Ph.S. confirms that the mantric moment can play a role in handling loads (as is the case with lifting attempts). Rawson: Agehananda Bharati has pointed out that some Indians, when confronted with a challenge to their physical strength, will mumble a mantra, e.g. when he lifts the tiller of a heavily laden car. Mantras like Govinda remain ineffective if used by the ignorant, even if their intonation is in every respect the same as that of the master. This opinion is contrary to the view of the letter mystic. Her old master I.B. Kerning that with correct use of the grips, combined with the corresponding vowel concept, the meaning of these mudras becomes unveiled over time by the diligent practitioner, even if they are ignorant. Govinda describes the claim that the meaning of a mantra is important as a superstition, as scientifically characterized dilletantism. He also discards page 39 on the other side

40 Vibration theory, which is often used to explain the effect of the mantra, since it confuses the effects of mental vibrations with the effects of physical sound waves. Thus every Sanskrit mantra (and all mantric words and syllables have their origin in Sanskrit) would be ineffective in Tibet, because they are not pronounced according to the sound rules of Sanskrit, but Tibetan. The Tibetan Peme stands for the well-known Padma. The sound (sabda) of a mantra is spiritual not physical. Of course, Govinda knows very well how necessary humming and singing are for the body. It always depends on the type of mantra, on what is intended with it. In its highest application form, the spiritual power of the tone undoubtedly dominates. Other mantra techniques, on the other hand, prefer the more coarse tone vibrations, such as the mantra skills taught by Peryt Shou or in rune yoga. Marby emphatically emphasizes in a letter to Willy Schrödter regarding the therapeutic runes singing: Sing runes! Don't just think. We're not hocus-pocus. With all the necessity of a loud reproduction, no one engages in hocus-pocus who utters rune words in his or her mind, which Marby apparently did not understand. Although otherwise he is absolutely page 40

41 is right: runes should be sung, which does not mean anything other than they use mantrically. Nor should the vowel practice, an important preliminary stage of mantramism, be dispensed with. Here the physical tone is significantly involved. The view further expressed by Govinda that the mantra word has no concrete meaning naturally only applies to certain forms of mantra practice, as we also encounter with Peryt Shou. Other mantra groups include the meditation thought. The view that mantras are not magic words that work by themselves, that they only work through the medium of the experiencing spirit, is in a certain sense supported. What basically applies to all magic words, be they primitive sympathy sayings or deeply thought-out words of the Kabbalah or the runes. Indeed, in my attempts to achieve table movements with cabalistic and runic names, it was not a matter of indifference who spoke them mantrically. No matter how correctly the intonation met the requirements, the effect did not materialize. Only used by the right magician, they worked. The fact that an energy emanating from us or from outside decisively determined the experiments was proven by the often astonishing movements of the table on page 41

42 our hands. Shouldn't the Qabalistic and runic words therefore have an inherent power? However, not to give birth to everyone, let me say again. H.P. Blavatzky speaks of Lahgash, the secret language or invocation almost synonymous with Vach, the hidden power of the mantras. And the crown of Mantrashakti is the power of the miraculous ineffable name. So there is a hidden power in sounds and sound structures! What do the tantrics say about it? A mantra is a kind of core or focal point of energy. Without Nada, the sound, there would be neither idea nor thought. Thinking creates the inaudible sound. Connected to the idea that flashes in it, it requires every form. Forms are animated by sound. The power of a real mantra is in the effect of its sound waveform, and not so much in its meaningful meaning. Although this is of course also of great value; only the higher value of such sound aspects lies in activating the invoked divine forms. First and foremost, the mantra is a mental sound, the element underlying creation and triggering. (Rawson) Each mantra is assigned shape and color. Applied properly, its form begins to manifest itself. The type of manifestation depends on how powerfully and on which side 42

43 way it is recited. And Rawson continues: The recitation of a mantra, which, to be precise, requires patient study and effort beforehand, evokes the special power to which the mantra is related from the interwoven structure of man and cosmos. Uninitiated, untrained struggle in vain. Only the trained tantric person knows the meaning and possible uses of the various mantras. He only knows how to activate forces to which they hold the keys. A little encouraging prospect, the newcomer might think. But doesn't the practitioner become a knower over time? Will the mantra not one day reveal the secret to him itself? Kerning answered this question in the affirmative. And he is not alone. If it were otherwise, all effort would be superfluous. Only those who hope for real miracles immediately, who are of the wrong opinion that they can conjure up with the help of mantras, will be disappointed. Govinda's goal-oriented words are fully underlined: The power and effect of a mantra are dependent on the mental attitude, knowledge, responsibility and mental maturity of the individual. A mantram gives power only to those who are conscious of their nature, who are familiar with the methods of their application, and who know that it is a means, the page 43 slumbering in them

44 to awaken forces with which he is able to influence his fate and his surroundings. This view is not shared by Eastern and Western connoisseurs of the mantramism of the painters and poets Schneiderfranken, the well-known mystic Bo Yin Ra. He thinks loud speaking and singing of his mantric sayings given in FUNKEN are dangerous. He even rejects the soft sound that is barely audible to the ear. The lips must remain motionless during the mental speaking of the language. Not that Bo Yin Ra denies the power of physically perceptible sound; like others, he is convinced that this can be very effective. However, it only has an influence on the fluidic centers of the physical organism, but not on the soul. To a certain extent it allows audible litanies, choral prayers and hymns. Strictly, however, he rejects intellectual speaking in connection with language or song. Reason? Concentrated thinking and audible sounds call into question the intended psychological effect and under certain circumstances even damage the subtle nature of our higher nature. Knowing about the practice practiced in the Orient, about the powerful influence of internally spoken words, in both good and bad sense, Bo Yin Ra refers exclusively to silent speaking into oneself, without the slightest involvement on the part of page 44