MOUNI SADHU MEDITATION PDF

An effort at preservation and precipitation Mouni Sadhu was the mystical name taken by this noted Occultist and devout Mystic of the first half of the Twentieth Century. The word "mouni" means "silent" and "sadhu" refers to a wandering holy man. If you are reading this, then chances are you have discovered for yourself the intricate and enlightening writings of Mouni Sadhu. This site represents an effort to catalog and preserve his writings, discover some of his biographical information, offer you glimpses of his life and act as a resource for your further studies. Mouni Sadhu sought respect for the teachings over the teacher therefore details about his life are rare.

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No part of the book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. New York, Harper cl zap. Includea bibliography.

Y6S32 Library of C! The extensive literature on these subjects provides plenty of commandments as to what should and should not be done and when to develop control of the mind. But it is not easy to find the most important and essential advice which concerns the practical answers to the unavoidable questions How? More than half a century ago a gifted and experienced AmericanWilliam Walker Atkinson, writing under the pen name of Yogi Ramacharaka, published a series of very useful books on Eastern philosophy and Yoga, which were wisely and purposefully based on his Eclectic Method.

These are perhaps the best of their kind and are unique, filled with practical advice. He selected the best material he could IInd from the various 9 10 Preface known scriptures of his day, without any corresponding effort on the part of other contemporary occultists.

In the second half of this century, great advances have already been made in psychology in general as well as in occult psychology, and today we know far more about the human mind and its workings than did our forefathers. Today, details may alter in the methods of dealing with man s main motive power-his mind; but the fulcrum of this present study remains unchanged. The writer has impartially tried to collect in this book the best and most tested methods and exercises, plus all necessary explanations, which later may give the student a basis for his own deliberations, by revealing previously unperceived horizons.

In particular, it is hoped that the exercises in Part III will serve this purpose. This work may prove useful for two types of readers: 1. The near agnostic who wants to rule his mental powers for the improvement. He has no need to go beyond the seven double exercises-Nos. The seeker of things deeper than his own temporary physical appearance, who will find it necessary to study the book as a whole with special attention to the explanatory chapters in Parts I and II, and the culminating ones in Part IV treating the final conclusions of supermental achievement.

This is guided intuitional knowledge, also called the wisdom of the Self, which is the ultimate aim of concentration. In the beginning, no particular creed is required of either type of student.

The ability to reason soundly is the foremost condition for success. Such an ability will be developed into a higher power of cognition by using, as a base, its sharpened tool-the perfectly controlled mind, which will then begin I Foreword and Definitions The Latin origin of the English word concentration has a clear and definite meaning.

It refers to that which has a common center, or is moving toward a center, and is best expressed by the term one-pointedness, which, etymologically, is not far from the literal sense of the Latin: In this study I will try to show, in a purely practical way, how the human mind can be concentrated in order to gain the ability of one-pointedness.

The necessary psychological and technical explanations will be kept to the minimum essential to enable the student to start his exercises with a reasonably clear understanding of what he is doing and why. Why, When and How should a study of concentration be undertaken? Imagine that you have an unsharpened pencil or a small stick. If you have to use either of them to pierce a piece of cardboard, you will fG.

Even considerable pressure exerted on an unsharpened pencil will not produce a neat hole. Because a simple physical law is at work. Your power has been dissipated over the whole, comparatively large surface of the blunt instrument, thus providing 15 16 Concentration insufhcient force to separate and remove the particles of cardboard and form a clean hole. Similarly, a blunt knife or saw does not cut well and the result is unsatisfactory since the effort is wasted by being spread over too large an area and too many points.

It is not concentrated. But sharpen your tools and there will be no difficulty in piercing a hole or cutting a straight line. Where then lies the secret, if any? Merely in the fact that force applied through a single point acts more effectively and seems far greater than the same force simultaneously exerted on many points. This elementary law should be clearly and strongly established in the mind of anyone studying concentration.

It is the justification for all the exercises that follow in Part III of this book. Here we are not seeking to perfect a physical tool. The proper employment of the mind is our first aim-the mysterious power and attainment which can be gained only by use of a well-sharpened, one-pointed tool.

With regard to the human mind we may call this the thinking principle. At this point I would like to quote from the sayings of the most recent of the great Indian rishis or sages -Sri Ramana Maharshi, who was an authority on occult psychology and all questions pertaining to the human mind: An average man s mind is Clled with countless thoughts, and therefore each individual one is extremely weak.

When, in place of these many useless thoughts, there appears only one, it is a power in itself and has a wide influence. We know that many great scientists and inventors, whose ideas are now serving humanity, often ascribed their unique discoveries to just this capacity for strong, concentrated thinking. This was the case with Isaac Newton, Thomas Alva Edison, J20uis Pasteur and many others, all of whom were conscious of and able to use their extraordinary powers of Foreword and Definitions 17 concentration, i.

In Latin America, people who are unable to control their minds and forever wander from one thought to another are jokingly, but very appropriately, referred to as having quinhentos pensamentos -- five hundred thoughts -at one time. The idea of sharpening or concentrating our minds is neither new nor illogical, but rather scientific, since it has definite means and aims which can be thoroughly investigated, applied and reached.

II The Method Any secondhand treatment of this subject will be of little use to students who really want to get positive results from their efforts. So, in this book, I have systematically gathered together a number of practical exercises, all of which have been used and tested as regards their effectiveness.

Some of them may already be familiar to occultists who have long been engaged in the study of concentration. Some have been developed by the writer himself, while others were taken years ago from sources now no longer available, as the authors are long since dead and their books have disappeared.

These latter exercises are the work of the most authoritative and competent exponents, but nevertheless they have all been chosen according to one standard-tested proof of their usefulness and safety.

The worst that can happen to a student lacking the will power to fulfill exactly all the instructions as prescribed, is nonattainment and no results. This will undoubtedly be the lot of anyone who attempts to reap the fruits of concentration purely for his own egoistic and material aims; for concentration is not the final target. It is only a necessary ability and tool which allows a man a higher 18 20 Concentration your whole inner world, and this is the udy thing which a man can take with him into Eternity, no matter in what forms or worlds he may continue to manifest himself.

It is essential that you curb the excessive curiosity of your mind for at least the short periods when you are working for perennial instead of mortal and ephemeral things.

Do you not agree that these halfhours or so should be free from the slavery in which you are at present held by your uncontrolled and unruly mind? Its conquest will yield you something which, once gamed, may end all the deeper questions of your life. A craftsman feels sure that his hands will obey him and execute the exact movements he requires. Indeed, he does not even think about it and works without worrying whether or not his hands will do just what he wants at a given moment.

Under such conditions hands and other human organs, when working properly, constitute a harmonious unit, capable of functioning in their own particular sphere of action. Imagine now that some part of your body refuses to obey the impulses issued from the control center of your brain. For example, instead of pouring a glass of water when you are thirsty, your hand lights a cigarette or even refuses to move at all.

Surely you will consider that such a hand is of little use. Now look closely at the functions of your mind-brain. Can you affirm with utter certainty that you always think only when and about what you really want to, and that therefore you know from where your thoughts and feelings come into the light of your consciousness? Can you withhold the entry or limit the duration of thoughts in your mind for as long as you wish?

If you are able to analyze your thinking processes, your honest answer will be in the negative. So it would seem that the average man is not a good craftsman, because he cannot control his chief tool-the mind and its thoughts. His life is spent in using and accepting something which originates outside his reach and understanding. The practical study of concentration opens to us the world not only of results, but also of causes, and lifts us beyond the slavery of uncontrolled feelings and thoughts.

An amazing example illustrating the direct influence of concentrated human will power on matter is that of a needle tuming in a glass of water. Blavatsky used this to train The Use of Concentration 23 her disciple, Mrs. Annie Besant, and to test the results of that training in concentration. Place a small needle in a glass of water and to prevent it sinking, cover with a thin layer of grease by smearing your fingers with a little oil or butter and passing the needle between them.

It should then be lowered carefully and slowly onto the surface of the water so that it floats freely in the middle without touching the sides of the glass. Sit facing the glass with your chin cupped in your palms, elbows supporting them and resting on top of a table.

Then when the needle is lying quietly on the surface, gaze at it intently with a strong desire to turn it by the sheer force of your will, concentrating on it as if imaginary beams were issuing from both your eyes. Do not blink. According to every rule of concentration, no other thought should be permitted to enter your mind and all your attention must be focused on compelling the needle to change its position by about 45 to 90 degrees.

Breathe slowly and rhythmically as this may accelerate the result. If your concentration has been strong enough, the needle will gradually start to turn as desired. Later on, the process may become much faster, as your experience grows and with it your will power. In some occult schools, especially those of Tibet, there is much importance attached to this exercise.

However, in this course I wish to speak plainly about things without adding unnecessary trimmings. The exercise has its value because it is relatively easy to understand and perform and is a visible test of acquired ability. If well performed, it may give the student much self-confidence and faith in his powers, apart from incontestable proof of the possibility of influencing matter by the direct concentration of the human will, with all its possible consequences, which the student can investigate and realize for himself.

Man s consciousness is able to merge into and become one with the consciousness of the Whole, i. One person may pray about material advantages, another about the welfare of his closest relatives or for the relief of sickness and so on.

This level corresponds to the more commonly known, but primitive types of meditation in some occult schools and similar organizations. Such meditations have as aims, elevated or ecstatic ideas, visualizations, development of definite virtues, etc.

The thinking process linked with the emotions is the common basis of such prayers and meditations and is just what we may see around us every day. On this level, prayer may have some advantage over the corresponding type of meditation, for in it appears an important factor-a degree of devotion to the Highest Being, which is often lacking in the meditations so beloved by occultists and similar people. There is no power on this level more purifying than devotion. The heart of one capable of feeling it is always nobler than that of those who are considerably more mentally developed, but who lack this vital quality.

In the chronicles diaries and biographies of exceptionally advanced human beings, we usually find that an utterly different kind of prayer was used by these great saints of both the East and West. There were no requests for earthly benefits, no thoughts and, perhaps, no emotions in the everyday meaning; but just this mute, mysterious spiritual prayer so well known to the first Fathers of the Christian faith and to the later great followers of the Teacher Himself, like St.

Francis of Assisi, St. The living consciousnessGod-cannot be subjected to such limitations, and who could impose them? If God is the only possible, and hence self-contained, existence, embracing all and everything, penetrating the wholeness of manifestation like the ether of the ancient philosophers, then His reflections and rays must of necessity participate in Him.

And so the power of prayer coming from His devotees is part of His own illimitable powers.

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Be that as it may, there is a certain amount of biographical information contained within his books that can be relied upon as being authentic and factual. We know, for example, that Mouni Sadhu studied Hermeticism exclusively between , based to a large degree on the lectures of G. Its smooth and logical theories pleased my reason, as did the impeccable style of Mrs. Besant and Mr. For some time I corresponded with both.

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