The Technique

PART 2

Half of the time which a meditator sets aside for meditation is allocated to Part I, the other half for Part II. It does not matter whether one part is a little longer or shorter than the other.
In the second part of the meditation the person endeavours to make his/her mind free of any content, completely calm and clear. One’s consciousness in the second part of the meditation needs to be like that of a mirror. Any object placed in front of a mirror, it reflects perfectly; though it, itself isn’t changed in the least. In the same way during this second part of the meditation, the person’s consciousness registers different sensory impulses that come from within (breathing, blood circulation, working of the digestive organs, thoughts, etc.), yet remains completely clear and unchanged - like a mirror. For as long as such impulses continue in front of this mirror of consciousness, it continues to reflect them. As soon as the impulses cease, consciousness is again completely clear, i.e. the person will not, as people usually do, think about these impulses that have come from his/her surroundings (though he/she will register them).
Therefore, in the second part, awareness, alertness, presence of mind and the absence of any mental or emotional activity are called for. The meditator should be like a cat or a snake that is sunbathing. It is completely relaxed. One would say, “it is asleep(X)" or maybe even "it is dead." Yet, if somebody tries to approach it, it will react as quickly as lightning. Thus, the meditator needs to be in a state whereby from the deepest meditation, either by choice or necessity, he/she could jump up instantaneously and run 100-200 metres without any harmful effects. If a person were to do this after being asleep, or from the usual state of passive relaxation, or from any of the classical types of meditation, he/she could become seriously sick, even suffer a stroke. But if one practises "active" relaxation (like that of a cat or a snake) then he/she won't suffer any disorder. It is in this way that this technique is different from all others described in books on meditation throughout the world up to now. Not only in that it reveals a person’s inner being to him or herself, but also in that it puts him/her at his/her maximum capacity to respond quickly and appropriately to every life situation, even the most unexpected. Of course, a certain amount of time and effort are necessary to achieve this. It also greatly depends on the natural predisposition with which a person begins his/her work of self-development and self-refinement.

In the second part of the meditation one also uses a personal mantra (a combination of sounds that help accelerate
spiritual awakening), which the teacher gave during initiation. A mantra is used in the following three cases:

When one feels sleepy during the meditation,
When one feels exhausted or one drops into a depressive mood,
When one can’t stop one’s thoughts and emotions through simple willpower.

The mantra awakens, brings life energy and stills one’s thoughts and feelings. All well known meditation techniques in the world, in which a mantra is used, are so-called "monotonous" techniques, i.e. a mantra is repeated monotonously, uniformly, without any significant engagement of emotion and will. Thus, the technique explained here is essentially different from all other familiar techniques. In this technique, the human being merges with the mantra. The whole soul is poured into the sound, transformed into music. It is repeated in a rhythm that comes spontaneously, in a melody that emerges by itself from the depth of one's being. In this way, the technique’s effectiveness in relieving stress is multiplied - as long as it is done properly. Sometimes it is pleasant to repeat the mantra only once or twice in ten minutes, and other times, one will repeat it maybe tens of times. The repetition needs to be spontaneous - not with the head but with the heart. It can even be sung (internally).

One uses a mantra only during the second part of the meditation. It is especially advised never to tell anyone the mantra (except one’s teacher) even if one ceases meditating altogether.