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CHAPTER NINE
T
HERE are several aspects of magical procedure in cere-
monial work which it is necessary to consider. That
sound, for instance, has a creative or formative power has
long been recognized and known to most of mankind. The Hindu
mantram and its effects uDon both brain and the nervous ramifications
of the body has beeithe repeated subject of no inconsiderable
amount of scientific and lay experiment. A rational theory concerriing
the sacred mantram is that its action in the brain may be
likened to that of a swiftly revolving wheel through the spolies of
which no object can pass.
It is held that when the mantram is
firmly established, and the brain has automatically taken up its
licluid accents, all thoughts even that of the mantram are hurled
off, and in the mind emptied of all content the mystical experience
may ensue. There is another theory held by other occult schools
which claims that the vibration set up by a mantram has a purifying
effect on the whole constitution of man ; that by its vibratory action
the coarser elements in the body are gradually expelled, a refining
process taking place which affects not only the body of flesh and
blood and brain and nerve, but including both the Body of Light
and the entire mental structure within the scope of its action.
In the admirable biography of Milarepa the Buddhist Yogi published
by the Oxford University Press there is the following
footnote : " According to the hlantrayana school, there is associated
with each object and element of nature . . . a particular rate of
vibration. If this be known and formulated in a Mantra and used
expertly by a perfected Yogi, such as Milarepa was, it is held to be
capable of impelling the lesser deities and elementals to appear,
and the superior deities to emit telepathically their divine influence
in rays of grace."
It is held in Magic that the vibration of certain god or divinenames
conduces to the production of its psychological and spiritual
phenomena. " Why " asks Blavatsky in her Secret Doctrine.