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within the one reciting the mantra, that gives can become our panacea for everyday living:
these words their enormous power: “Because you must be able to use them in all
cases, when an accident is about to happen, for
“What counts is the sincerity of the aspiration, example. It has to spring up without thinking.
the exactness of the expression and the power; that Like a reflex, exactly like a reflex. Then the
is, the power that comes from the mantra being mantra has its full force (5).”
accepted. This is something very interesting: the
mantra has been ACCEPTED by the Supreme Used in this context, the mantra becomes so
Power as an effective tool, and so it automatically adaptable and versatile: we find ourselves
contains a certain force and power (4).” able to point it in whatever direction the
aspiration faces. With the words constantly
Armed with this Force, the mantra seamlessly on our lips it can spring like a reflex to
will preside over every activity of our day. For immediately address any situation that is
all action and work it is particularly helpful. The at hand.
mantra provides effective protection against
mishaps and accidents. It helps coordinate Japa
the senses and quietens any surface agitation.
We can do our work in a more single-pointed So this brings us to japa. It is quite extraordinary
way. With physical labour particularly, it how much help practice affords. In a complete
helps keep our focus and attention on what sense, it has become my ballast. Whenever
is at hand. It places our poise firmly present things go awry, I return to it and normalcy
in time and space. For more mental work returns. It has become the glue that holds
however it is more challenging as the cerebral me altogether. Japa can be recited out loud
activity will attempt to blot out whatever it (vaacika); distinctly pronounced but low, with
perceives as distractions. If we are not very only the lips moving upaamssu or without any
vigilant it will easily succeed! There is so movement of the vocal organs or lips (acala-
much interchange and prioritisation in this jihvaa) (6). Above all, it is what keeps my
domain. The brain is not used to surrendering body aligned and fortifies it with the faith
in what it considers to be its own backyard. and conviction that it can and must carry on.
Sri Aurobindo has given me the framework
That is why I find it better to keep the mantra from which to proceed:
short and simple. It is not easy to integrate the
mantra into office activity. At the beginning of “As a rule the only mantra used in this sadhana
our work, it is fruitful to enlist the Mother’s help is that of the Mother or of my name and the
to keep the continuity intact. Otherwise the Mother’s. The concentration in the heart and
consciousness gets crowded with deadlines the concentration in the head can both be used
and clutter. We have to trust and give priority to — each has its own result. The first opens up
our mantra. The Mother herself recommends the psychic being and brings bhakti, love and
a short mantra, “one or two words, three at union with the Mother, her presence within the
most”. The calling becomes more numerous heart and the action of her Force in the nature.
and spontaneous. There are so many different The other opens up the mind to self-realisation,
situations where the mantra can be used; it to the consciousness of what is above mind, to

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