Posted: Sun Jul 04, 2010 2:03 pm Post subject: Radionics with mantras
Has anyone ever tried to use mantras with the audio plugins of radionic machines? I am currently playing "Om Mani Padme Hum" in loop on my Pulsar and the atmosphere in the house is very pleasant, looks like people living with me is having a good time too!
Seems like the effect is similar to chanting the mantra by myself.
The applications of this are almost endless... from manifestation to healing and spiritual evolution.
What are your experiences with radionics and mantras?
Mantra Shakti is the energy produced by repeating a mantra. Even just playing a mantra in a place is supposed to enhance the energy of that place. Combining it with radionics sounds like a more intense version of the traditional method. _________________
Mantra Shakti is the energy produced by repeating a mantra. Even just playing a mantra in a place is supposed to enhance the energy of that place. Combining it with radionics sounds like a more intense version of the traditional method.
Right, probably it is even more powerful this way!
It is a lot harder for a machine to lose concentration when repeating a mantra.
What I can't figure out is why you chose "Om Mani Padme Hum". Was it the only mantra you have access to in MP3 format? I just don't like the Dalai Lama very much and I wish he'd get out of the way and let someone who wants to lead his people do the job. Traditionally he is an embodiment of the Bodhisattva Avalokitesvara, so it is technically his mantra, too.
Guru Rimpoche's (Padmasambhava) mantra "Om Ah Hum Vajra Guru Padma Siddhi Hum" or Shiva's "Om Nama Shivaya" would both me more to my liking. Even the Davantrayi mantra, for the universal physician, seems better to me. _________________
I choose Om Mani Padme Hum beacuse it connects to one of the Highest energies, so it is very cleansing and has helped me many times... This is a description of it by Ascended Master Hilarion.
Now I am experimenting with 136.1 hz frequency which someone relates to Nada Brahma or Aum. It's said that is able to restore a "balanced wholeness". It is the frequency Earth makes while orbiting around the Sun, equal to C#. More here: http://www.starseedmusic.net/harmony.html
Try to listen to it with speakers while meditating...
What about incorporating 'binaural beats' into the mantra/radionic combination?
It could be possible to use the binaural beats to help maintain concentration of physically chanting the mantra yourself? Or incorporating an old tape-based recorder set to loop whatever sound is input into it?
A 4-track could possibly used to incorporate 1 .your voice,2. binaural beats, 3. atmosphere(room ambience), 4. sounds IN the radionic box - all into one conglomeration of sound?
The mantra for Green Tara is for Buddhahood, but it is supposed to grant all "lesser" accomplishments, too. I think the idea is about the same as when that guy Jesus said to "seek ye first the kingdom of heaven" because you would be also rewarded by having "all other things added unto you". Personally I prefer Green Tara, but it is nice to have unrelated sources. On the other hand, even that Jesus guy is a better pick than Nichiren. Much of the big talent in Buddhism can seem crazy and out of control, but for crazy Nichiren is the real deal. _________________
Bön is a respectable religion, and a form of Shamanism. It still exists, but just as Buddhism was highly influenced by Bön, Bön was also highly influenced by Buddhism. Actually, Bön was nearly absorbed entirely into Buddhism. Dzogchen was taught alongside both as a nonsectarian school and was primarily taught in secret at night. Practitioners of Buddhism and Bön would learn Dzogchen secretly and openly they practiced their more public religion. Buddhists sent people to India to acquire texts and translate them into Tibetan. Marpa the Translator was famous for this. They brought back Sanskrit mantra as well. The problem was that it was difficult to transition the mantras to the Tibetan language and a considerable amount of breakdown resulted. The intent behind the mantra became more important than the exact pronunciation. Actually, there was a branch of Tibetan Buddhism that developed in Japan. I didn't bother learning about it. Most of the time I just pretend it doesn't exist. Zen came to Japan through China (Cha'an) which came from India (Dhyana). As far as I am concerned, Japanese Buddhism is Zen. Nichiren said he was going to find the original Buddhism and he learned Chinese. Someone forgot to tell him that Buddha was from a part of India that became Nepal. Nichiren screwed up before he even got on the boat. He didn't find what he was looking for, and he ended up making up his own Buddhism entirely and for a source he cited visions from Buddha. He went around saying that anyone who disagreed with him was wrong, and he pissed off people in authority. They were going to hang him but the execution kept going wrong. He said that the Dharma Protectors were saving him, and the executioners were superstitious enough that they just exiled him instead. The end. It should have been, anyway. _________________
Buddhist tantra and mantras is a very interesting topic. How much of this was "revealed" and how much evolved from Hindu/Bon/Taoist systems is again interesting to study. Theravadins and even some Mahayanists totally disagree that Buddha taught any mantras or mystical practices. Most Buddhist tantras also note that Buddha taught tantra on astral planes and not earth which means mystical practices in Buddhism are possibly not associated with the historical Buddha.
Prof. Alexis Sanderson has done vast research with many published papers on the evolution of Buddhist mantra and tantra system from the Vedic, Bon and other systems. Buddhist tantra today is a mix and match of various traditions.
As far as I know, the Heart Sutra is the only Sutra which contains a mantra. It is from the Perfection of Wisdom series. The rest are Tantra. Buddha does not speak in the Heart Sutra until the closing, when he tells everyone that they did a good job. If I can remember it ....
Tayatha Om Gate Gate Paragate Parasamgate Bodhi Svaha
It is about emptiness of inherent existence, and all its meaning is condensed into the mantra. It includes all the stages from setting out to becoming a Buddha. The Sutra can be recited for protection, and has been used in exorcisms. _________________
In the links I provided above, there are several Sutras, like the Sutra of the Golden light (which my teacher and Prof Sanderson have published papers on), which contain Tantric mantras, and in some cases only mantras and tantra. There are a dozen sutras which have mantras, mandalas, exorcism, subjugation of women and immortals and many other typical tantric applications. Some of these hold an attitude of violence and competition towards the Hindu pantheon from which they borrow mostly. The Buddhists generally like to remain silent on such Sutras and present metaphysical interpretations of these sutras, at the same time accusing Hindu and Taoist canon of being superficial and immersed in myth and ignorance LOL
Many sutras and dharanis get passed as Mahayanic Sutra canon and sometimes as Pali canon too, most of the time associating them with the Buddha Gotama. It is now accepted even by thinking Buddhists that this is hardly true.
This sutra is classified by Edward Conze as belonging to the third of four periods in the development of the Perfection of Wisdom canon, although because it contains a mantra (sometimes called a dharani), it does overlap with the final tantric phase of development according to this scheme, and is included in the tantra section of at least some editions of the Kangyur. Conze estimates the sutra's date of origin to be 350 CE; some others consider it to be two centuries older than that.
The sūtra is in a small class of sūtras not attributed to the Buddha. In some versions of the text, starting with that of Fayue dating to about 735, the Buddha confirms and praises the words of Avalokiteśvara, although this is not included in the preeminent Chinese version translated by Xuanzang.
The Heart Sūtra, it is generally thought, is likely to have been composed in the 1st century CE in Kushan Empire territory, by a Sarvastivadin or ex-Sarvastivadin monk. The earliest record of a copy of the sūtra is a 200-250CE Chinese version attributed to the Yuezhi monk Zhi Qian.
However, based on textual patterns in the Sanskrit and Chinese versions of the Heart Sūtra and the Mahaprajnaparamita Sutra, scholar Jan Nattier has suggested that the earliest (shortest) version of the Heart Sūtra was probably first composed in China in the Chinese language from a mixture of Indian-derived material and new composition, and that this assemblage was later translated into Sanskrit (or back-translated, in the case of most of the sūtra). She argues that the majority of the text was redacted from the Larger Sutra on the Perfection of Wisdom, which had originated with a Sanskrit Indian original, but that the "framing" passages (the introduction and concluding passages) were new compositions in Chinese by a Chinese author, and that the text was intended as a dharani rather than a sūtra. The Chinese version of the core (i.e. the short version) of the Heart Sūtra matches a passage from the Large Sutra almost exactly, character by character; but the corresponding Sanskrit texts, while agreeing in meaning, differ in virtually every word. Furthermore, Nattier argues that there is no evidence (such as a commentary would be) of a Sanskrit version before the 8th century CE, and she dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Wonch'uk, and Dunhuang manuscripts) of Chinese versions to the 7th century CE. She considers attributions to earlier dates "extremely problematic". In any case, the corroborating evidence supports a Chinese version at least a century before a Sanskrit version. This theory has gained support amongst some other prominent scholars of Buddhism.
It is unusual for Avalokiteśvara to play any role, let alone the central one, in a Prajñāpāramitā text. Most early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sūtra, and the Buddha, who is only present in the longer version. This could be considered evidence that the framing text is Chinese in origin.
Donald Lopez goes further to suggest:
The question still remains of the exact function of the gate gate mantra within the sutra, because the sutra provides no such explanation and the sadhanas make only perfunctory references to the mantra.
Jayarava has written some interesting stuff too..
For instance the presence of Avalokiteśvara: this is quite consistent with devotional Buddhism in South West, 7th century China, and his presence is less surprising if the text is a devotional text for chanting rather than the essence of the Prajñāpāramita tradition. The presence of the mantra also marks out the Heart Sūtra as different. Nattier points out that the mantra is present in at least three other Chinese texts, and the epithets of the mantra also exist independently. (p.177). The point being that the presence of a mantra need not rule out a Chinese origin.
I think this is the only place where Nattier misses a trick. Donald Lopez, for instance, has commented on the lack of coherence between the mantra and the text.
"The question still remains of the exact function of the mantra within the sutra, because the sutra provides no such explanation and the sadhanas make only perfunctory references to the mantra". - Lopez. The heart sutra explained. p.120.
The mantra is not of a piece with the sūtra, but appears to have been tacked on. Further Alex Wayman has noted that commentaries on the text lack coherence:
"The [commentators] seemed to be experiencing some difficulty in exposition, as though they were not writing through having inherited a tradition about the scripture going back to its original composition" - Secret of the Heart Sutra p.136
This observations only strengthen the impression of a text appearing suddenly without a history of exegesis to be referred to. But, back to Nattier's article...
Another feature which supports the idea that the frame was written in China relates to phrases such as "satyam amithyavāt" which Conze translates as: "[It is] true. For what could go wrong". This is clearly an awkward phrase both in Sanskrit and in English translation. The Chinese - chen shih pu hsü or "genuine, not vain" - however is "entirely natural in Chinese". As Nattier says:
"The Heart Sūtra thus diverges from anticipated Sanskrit usage, offering instead a precise replication of the word order of the Chinese" (p.178)
The final mystery is the existence of the two versions of the sūtra. The evidence is good that the short version was the one which was most prominent version in China. All of the extant Chinese commentaries are based on the Hsüan-tsang's (or Xuanzang) 'translation' of the short version. If we accept the idea that the sūtra was back-translated into Sanskrit after being composed in China, then the long version makes sense in the face of Indian criteria for authenticity - which include the appropriate opening, the presence of the Buddha, and the audience reaction to the discourse. The long version supplies all these features that are missing from the short version. From the Indian point of view the short version is not a sūtra at all - which fits with the idea that it was not intended to be one.
On purely philological grounds it seems that the Heart Sūtra was composed in China around the verses quoted from the Chinese version of the Pañcaviṃśatisāhasrikā Prajñāpāramita Sūtra. Internal textual evidence supports this conclusion, as do historical considerations. In short everything points in the direction of the 'Heart Sūtra' being a Chinese liturgical text which only became a sūtra on being back translated into Sanskrit, probably in India in the late 7th century. What is more, the most problematic features of the sūtra become comprehensible if we accept this view.
It does not make sense to accept heart sutra as a genuine component of the Sutra yana of the Prajnaparamita school for many other such reasons. Especially with the mantra and tantra parts which even some 8th Century Indian commentators in Sanskrit don't refer to. The definition of a Dharani vs Sutra needs to be examined here as also the deviation from Paninian Sanskrit and Magadhi/Pali adjuncts as against a more developed Tantric Buddhist sanskrit (Apabhramsha or corrupted/incorrect Sanskrit from the perspective of the classical language) to which the mantra confirms to. Some Nyingma and Sakyapas my teacher studied with did not have a high opinion of this mantra for similar reasons and that was reflected in their tradition as well.
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