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Interreligious dialogue : Spiritual Practice > Dhikr, Nembutsu, Mantra & Jesus Prayer

Onelittleangel > Spiritual Practice > Dhikr, Nembutsu, Mantra & Jesus Prayer
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I n the cool, dew-drenched night are shining the stars:
At this hour are awake the devotees, lovers of God,
meditating each day on the Name--
Their hearts meditating on the lotus feet of God,
whom they forsake not for an instant.





Sikhism 4382 | 
Asa Chhant, M.5, p. 459 







W ill extol thee, my God and my King,
and bless thy name for ever and ever.
Every day I will bless thee,
and praise thy name for ever and ever.
Great is the Lord, and greatly to be praised,
and his greatness is unsearchable.





Judaism 4379 | 
145.1-3 







O M! This syllable is this whole world. Its further explanation is: the
past, the present, the future--everything is just the word OM. And what-
ever else that transcends threefold time--that, too, is just the word OM.

For truly everything here is Brahman; this Self (Atman) is Brahman. This
same Self has four fourths: the waking state, outwardly cognitive... the
dreaming state, inwardly cognitive... the deep sleep state, unified, a
cognition-mass...and the state of being one with the Self, the cessation
of phenomena, tranquil....

This is the Self with regard to the word OM, with regard to its elements.
The elements are the fourths, the elements: the letter A, the letter U,
the letter M.

The waking state, the common-to-all-men, is the letter A... the sleeping
state, the Brilliant, is the letter U... the deep-sleep state, the Cog-
nitional, is the letter M... The fourth is without an element, with which
there can be no dealing, the cessation of phenomena, benign, without a
second. This AUM is the Self indeed.





Hinduism 4378 | 
Mandukya Upanishad 







C ontemplate the Name yourself; inspire it to others;
By attending to it, discoursing of it, living by it,
obtain liberation.
The true essence, eternal is the Lord's Name:
By spontaneous devotion, says Nanak, chant the Lord's praise.





Sikhism 4377 | 
Gauri Sukhmani 19, M.5, p. 289 







C ontemplate solely the Name of God--
Fruitless are all other rituals.





Sikhism 4376 | 
Suhi, M.1, p. 728 







S o remember the name of thy Lord and devote thyself with complete devotion.




Islam 4370 | 
Qur'an 73.8 







T he Creator has many and diverse names:
Choose the name that comes to mind; thus do all the saints practice remembrance.
The Lord who endowed us with soul and body-worship Him in your heart ;
Worship Him by that name which best suits the moment.





Others Beliefs 3865 | 
Psalm 181; Orr, 1947, p. 140 







W onderful is the Name; it holds the truth of the three worlds.
Considering this, 0 heart, repeat it night and day.
Wonderful is the Name; let the heart never forget Hari.
Let his image dwell in the heart; cherish it with every breath.
When you cherish Him with every breath, one day He will come to meet you.
... Abandon all other means of approach, and devote yourself to the Name of Rama.





Others Beliefs 3864 | 
Psalm 181; Orr, 1947, p. 141 







W hile the mind is unstable, there can be no union;
When the mind becomes stable, He will be found with ease.
How can the mind remain firm without some resting place?
It merely keeps wandering here and there.
It will become stable only when you settle It on the remembrance of God.
Where you hold fast to His Name with a steadfast mindthere, says Dadu, is Rama.
Delight in the remembrance of Hari; then will the mind become steadfast.
When it has tasted the fellowship of love, it will not move away a single step.
When it is fixed on the One within, it finds no joy in other attractions;
Fixed firmly there, it does not wander anywhere else.
Like a gull, perched on a boat's mast in mid-ocean, the mind,
After it has grown weary of flying here and there, has found its resting-place.
Then only does my soul find peace and happiness, when my mind has become stable,
Steadfastly fixed on Rama. if only one could learn this secret!
The pure mind is stable; its joy is in the name of Rama.
in this way, you too shall find the vision of Him who is supreme and perfect Bliss.





Others Beliefs 3863 | 
Psalm 181; Orr, 1947, p. 170-171 







T he sun rising over the earth creates the daylight; and the venerable and holy name of the Lord Jesus, shining continually in the mind, gives birth to countless intellections radiant as the sun.




Christianity / Orthodoxy 3405 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 197, text 196) 







A brother named John came from the coast to Father Philimon and, clasping his feet, said to him: "What shall I do to be saved? For my intellect vacillates to and fro and strays after all the wrong things." After a pause, the father replied: "This is one of the outer passions and it stays with you because you still have not acquired a perfect longing for God. The warmth of this longing and of the knowledge of God has not yet come to you." The brother said to him: "What shall I do, father?" Abba Philimon replied: "Meditate inwardly for a while, deep in your heart; for this can cleanse your intellect of these things." The brother, not understanding what was said, asked the Elder: "What is inward meditation, father?" The Elder replied: "Keep watch in your heart; and with watchfulness say in your mind with awe and trembling: Lord Jesus Christ, have mercy upon me. For this is the advice which the blessed Diadochos gave to beginners."




Christianity / Orthodoxy 3399 | 
("Philokalia (Vol. 2)", p. 347) 







I f you really wish to cover your evil thoughts with shame, to be still and calm, and to watch over your heart without hindrance, let the Jesus Prayer cleave to your breath, and in a few days you will find that this is possible.




Christianity / Orthodoxy 3398 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", pp. 194-195, text 182) 







A ttentiveness is the heart's stillness, unbroken by any thought. In this stillness the heart breathes and invokes, endlessly and without ceasing, only Jesus Christ who is the Son of God and Himself God. It confesses Him who alone has power to forgive our sins, and with His aid it courageously faces its enemies…




Christianity / Orthodoxy 3397 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 163, text 5) 







T he soul's true peace lies in the gentle name of Jesus and in its emptying itself of impassioned thoughts.




Christianity / Orthodoxy 3396 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 183, text 122) 







T he name of Jesus should be repeated over and over in the heart as flashes of lightning are repeated over and over in the sky before rain…




Christianity / Orthodoxy 3395 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 180, text 105) 







F or the complete fulfilment of its purpose we should give it nothing but the prayer "Lord Jesus". No one, it is written, can say 'Lord Jesus' except in the Holy Spirit (1 Cor 12:3). Let the intellect continually concentrate on these words within its inner shrine with such intensity that it is not turned aside to any mental images. Those who meditate unceasingly upon this glorious and holy name in the depths of their hearts can sometimes see the light of their own intellect. For when the mind is closely concentrated upon this name, then we grow fully conscious that the name is burning up all the filth which covers the surface of the soul; for it is written: Our God is a consuming fire (Deut. 4:24). Then the Lord awakens in the soul a great love for His glory; for when the intellect with fervour of heart maintains persistently its remembrance of the precious name, then that name implants in us a constant love for its goodness, since there is nothing now that stands in the way. This is the pearl of great price which a man can acquire by selling all that he has, and so experience the inexpressible joy of making it his own (cf. Matt. 13:45-46).




Christianity / Orthodoxy 3394 | 
On Spiritual Knowledge: ("Philokalia (Vol. 1)", pp. 370-371, text 59) 







A man who merely practises the remembrance of God from time to time, loses through lack of continuity what he hopes to gain through his prayer. It is a mark of one who truly loves holiness that he continually burns up what is worldly in his heart through practising the remembrance of God, so that little by little evil is consumed in the fire of this remembrance and his soul completely recovers its natural brilliance with still greater glory.




Christianity / Orthodoxy 3388 | 
On Spiritual Knowledge: ("Philokalia (Vol. 1)", p. 294, text 97) 







T o human beings it seems hard and difficult to still the mind so that it rests from all thoughts. Indeed, to enclose what is bodiless within the limits of the body does demand toil and struggle, not only from the uninitiated but also from those experienced in inner immaterial warfare. But he who through unceasing prayer holds the Lord Jesus within his breast will not tire in following Him, as the Prophet says (cf. Jer. 17:16.LXX). Because of Jesus' beauty and sweetness he will not desire what is merely mortal…




Christianity / Orthodoxy 3380 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 188, text 148) 







W e should strive to preserve the precious gifts which preserve us from all evil… These gifts are the guarding of the intellect with the invocation of Jesus Christ, continuous insight into the heart's depths, stillness of mind unbroken even by thoughts which appear to be good, and the capacity to be empty of all thought.




Christianity / Orthodoxy 3378 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 180, text 103) 







T he true monk should have prayer and psalmody continually in his heart.




Christianity 3349 | 
Epiphanius, Bishop of Cyprus: The sayings of the Desert Fathers : the alphabetical collection. Trans. Benedicta Ward, SLG. Kalamazoo, Michigan: Cistercian Publications Inc., 1984, 1975, p. 57, Epiphanus 3 







E ven if you do not reach His Essence, yet His remembrance has numerous effects upon you. You actualize tremendous benefits by invoking Him.




Islam / Sufism 3321 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 158, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







H is Name is the Spirit of spirits, His invocation the ruby of the mines. His love is in the soul, He is both our refuge and our hope. When I mention His Name, good fortune arrives; then the Name becomes the Named -- without duality, without hesitation.




Islam / Sufism 3320 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 159, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







W hosoever perseveres in the invocation will find that lights come to him constantly and that the veils of invisible things are lifted from him.




Islam / Sufism 3289 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 







W hen the invocation descends into the heart, if there is darkenss within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.




Islam / Sufism 3288 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 69 







I nvoking removes darkness and brings forth radiant lights.




Islam / Sufism 3287 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 77 







T he reality of the invocation is when the Invoked takes possession of the heart, and He is One. Separation and multiplicity exist before that for as long as the invoker is in the station of invoking with the tongue or with the heart.




Islam / Sufism 3285 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 117 







I nvoking the letters of God's Name without presence of mind is invocation of the tongue; invoking with presence of mind is invocation of the heart; and invoking with an absence of self-awareness because of absorption in the Invoked is the invocation of the Self -- this is the hidden invocation!




Islam / Sufism 3284 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p 51 







T he sign of the invocation's reaching the innermost Self is the absence of the invoker from both the invocation and the Invoked. The invocation of the Self is ecstacy and drowning in it. Amongst its signs is that when you quit the invocation, it does not quit you. That is the exaltation of the invocation in you that rouses you from absence of mind to presence of mind. It's spiritual lights never disappear…




Islam / Sufism 3283 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, pp. 47-48, 50 







W hen delusions are absent, the mind is the land of buddhas. When delusions are present, the mind is hell. Mortals create delusions. And by using the mind to give birth to mind they always find themselves in hell. Bodhisattvas see through delusions. And by not using the mind to give birth to mind they always find themselves in the land of buddhas. If you don't use your mind to create mind, every state of mind is empty and every thought is still. You go from one buddha-land to another. If you use your mind to create mind, every state of mind is disturbed and every thought is in motion. You go from one hell to the next.




Buddhism / Mahayana / Zen (Chan) 3251 | 
The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987. The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987, p. 61 







W hen the whole mantram … goes on reverberating in the mind, One is freed from fear, awake or asleep… Established in this cosmic vibration, the sage goes beyond fear, decay, and death to enter into infinite peace.




Hinduism 3221 | 
Prashna Up. Question 5, 6-7, p. 166 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 







D evotee:
How can I develop love for God"
Ramakrishna:
Repeat His name, and sins will disappear. Thus you will destroy lust, anger, the desire for creature comforts, and so on.
Devotee:
How can I take delight in God's name?
Ramakrishna:
Pray to God with a yearning heart that you may take delight in His name. He will certainly fulfil your heart's desire.





Hinduism 3190 | 
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 246 







T o control the mind the best and easiest method is to repeat constantly God's Name. Concentration is attained by fixing the attention on the sound of the Name. As the mind is concentrated, there must follow meditation upon the glorious attributes of God. Continuous practice of utterance of the Name and meditation stops the restlessness of the mind and merges it into the blissful, eternal and universal Self. God remembrance is not possible unless you have an intense longing to realize Him. This intense desire is called bbakti [devotion]. This longing must so seize your mind that you should feel a sensation of acute pain when you forget God on account of selfish desires. Your actions should also go to purify your mind, I.e., they should be done in a spirit of nisbkama [desirelessness]. Purity of mind means freedom from lust, wrath and greed. For a pure mind alone can see God. Concentration itself is purity. Forget not that the God that you seek is within yourself.




Hinduism 3161 | 
In the Vision of God, Volume 1, by Swami Ramdas, pp 209-210 







T he only way to control the mind and free it from the evils you mention is always to take the Name of God, meditate upon His great attributes and surrender all your actions to Him




Hinduism 3157 | 
In the Vision of God, Volume 1, by Swami Ramdas, pp 171-172 







H e who utters the Name of God while walking gets the merit of a sacrifice at every step.
His body becomes a place of pilgrimage.
He who repeats God's Name while working always finds perfect peace.
He who utters the Name of God while eating gets the merit of a fast even though he has taken his meals.

Even if one were to give in charity the whole earth encircled by the seas it would not equal the merit of repeating the Name.
By the power of the Name one will know what cannot be known,
One will see what cannot be seen,
One will speak what cannot be spoken,
One will meet what cannot be met.
Tuka says, Incalculable is the gain that conies from repeating the Name of God.





Hinduism 3108 | 
Ranade, R. D. Mysticism in India. Albany, NY. SUMY Press, 1983, pp. 303, 312, 320, 339, 349. 







W ho is free from sin?
One who chants the name of God.





Hinduism 3103 | 
Prabhavananda, Swami, and isherwood, Christopher, trans. Shankara's Crest-Jewel of Discrimination. New York: New American Library, 194 7, pp. 119-127. 







T he prayer of my heart gave me such consolation that I felt there was no happier person on earth than I, and I doubted if there could be greater and fuller happiness in the kingdom of Heaven. Not only did I feel this in my own soul, but the whole outside world also seemed to me full of charm and delight. Everything drew me to love and thank God: people, trees, plants, animals. I saw them all as my kinsfolk, I found in all of them the magic of the Name of Jesus.




Christianity / Orthodoxy 3090 | 
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 







S ometimes by calling upon the name of Jesus I was overwhelmed with bliss, and now I knew the meaning of the words "The kingdom of God is within you."




Christianity / Orthodoxy 3089 | 
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 







A Christian is bound to perform many good works, but before all else what he ought to do is pray, for without prayer no other good work whatever can be accomplished. Without prayer he cannot find the way to the Lord, he cannot understand the truth, he cannot crucify the flesh with its passions and lusts, his heart cannot be enlightened with the light of Christ, he cannot be savingly united to God. None of those things can be effected unless they are preceded by constant prayer.




Christianity / Orthodoxy 3088 | 
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 







T hough I am small and of little account,
I always repeat your Name,
I always remember your Truth,
I always fill myself with your eternal love.
0 Lord, what else can you give?
You have given me the truth of the universe, you have given me my very breath.





Judaism 3028 | 
119 







O Lord, I know that every hardship along the way allows me to grow in your love.
May I find delight in all you offer.
May I comfort all those who turn in my direction.
May my joy be complete and your Name forever on my lips.





Judaism 3026 | 
119 







T he breath that does not repeat the name of God is a wasted breath.




Others Beliefs / Litterature 2993 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.213 







T ruth has been planted in the center of your heart, entrusted to you by God for safekeeping. It becomes manifest with true repentance and with true effort. Its beauty shines on the surface when you remember God and do the dhikr [recitation of Divine Names]. At the first stage you recite the name of God with your tongue; then, when your heart becomes alive, you recite inwardly with the heart.




Islam / Sufism 2982 | 
Abdul Qadir al-Jilani, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.103 







L et your heart be in such a state that the existence or nonexistence of anything is the same. Then sit alone in a quiet place, free of any preoccupation, even the reciting of the Koran or thinking about its meaning. Let nothing besides God enter you mind. Once you are seated in this manner, say, "Allah, Allah," keeping your thought on these words.




Islam / Sufism 2967 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.155 







C ontinuous attention to God [remembrance] produces the gradual transmutation of the attributes of the lower self into the Attributes of God.




Islam / Sufism 2891 | 
Nurbakhsh, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.71 







W hen I prayed with my heart, everything around me seemed delightful and marvelous. The trees, the grass, the birds, the earth, the air, the light seemed to be telling me that they existed for man's sake, that they witnessed to the love of God for man, that everything proved the love of God for man, that all things prayed to God and sang his praise.
Sometimes my understanding, which had been so stupid before, was given so much light that I could easily grasp and dwell upon matters of which up to now I had not been able even to think at all. Sometimes that sense of a warm gladness in my heart spread throughout my whole being and I was deeply moved as the fact of the presence of God everywhere was brought home to me. Sometimes by calling upon the name of Jesus I was overwhelmed with bliss, and now I knew the meaning of the words "The kingdom of God is within you.'
The Prayer of my heart gave me such consolation that I felt there was no happier person on earth than I, and I doubted if there could be greater and fuller happiness in the kingdom of Heaven. Not only did I feel this in my own soul, but the whole outside world also seemed to me full of charm and delight. Everything drew me to love and thank God: people, trees, plants, animals. I saw them all as my kinsfolk, I found in all of them the magic of the Name of Jesus.





Christianity / Orthodoxy 2852 | 
Unknown, from The Way of a Pilgrim, translated by R. M. French (New York: Seabury Press, 1965) 







T ruly blessed is he who cleaves with his thought to the Prayer of Jesus, constantly calling to him in his heart, just as air cleaves to our bodies or the flame to the candle. The sun, passing over the earth, produces daylight; the holy and worshipful Name of Lord Jesus, constantly shining in the mind, produces a measureless number of sun-like thoughts. When the clouds disperse, the air appears pure. When passionate fantasies are dispersed by the Sun of Truth, Jesus Christ, radiant and star-like thoughts are naturally born in the heart, for Jesus illumines the air of the heart with his light. The wise Solomon says: "They that put their trust in him shall understand the truth; and such as be faithful in love shall abide with him" (Wisdom of Solomon 3:9).




Christianity / Orthodoxy 2813 | 
Hesychius of Jerusalem, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 







W hen you thus enter into the place of the heart, as I have shown you, give thanks to God and, praising his mercy, keep always to this doing, and it will teach you things that in no other way you will ever learn. Moreover you should know that when your mind becomes firmly established in the heart, it must not remain there silent and idle, but it should constantly repeat the Jesus prayer: "Lord, Jesus Christ, Son of God, have mercy upon me!" and never cease. For this practice, keeping the mind from dreams, renders it elusive and impenetrable to enemy suggestions and every day leads it more and more to love and longing for God.




Christianity / Orthodoxy 2812 | 
Nicephorus the Solitary, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 





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