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The chanting of the name of God, spiritual songs, or a saint’s name brings peace of mind. The many disturbances of life, the various parpañcas, can agitate us. To restore concentration, peace, and release stress, we turn to the chanting of mantras. This chanting creates a resonance that spreads through the environment, purifying it. We have experienced how such chanting positively affects the body, mind, and heart, bringing peace. As explained regarding nāda—sound and resonance—we return to the techniques of how to practice. First, there is your own mantra, your Guru Mantra. This is the best and final mantra for every individual, one that has a profound spiritual effect on the body, mind, intellect, and consciousness. For this chanting, we have five different techniques. The first is likhit—writing your mantra. Mantras are not secret. If your mantra is positive, holy, spiritual, and good for your whole family, then it is not a secret. Only mantras used for magic or other purposes are kept secret, but we do not need those. We need mantras and chantings that are good for the whole world, for all trees and waters. Today, water is a major problem; we have polluted it so much that we now seek techniques to purify it. Water is a question, and soon oxygen will be too, due to our pollution. But what can be done? It is said one drop fills the pot. If we all act and inspire others to reduce pollution—buying only what we need, not for greed—we can make a difference. As Gandhijī said, "The Mother Earth has enough for our need, but not for our greed." We have polluted air, soil, and water, creating a hard life for all beings. We must not leave such a world for our children. One way to help purify is through mantra chanting. This is called Akṣar Brahma. Akṣar means the alphabet. Akshar Brahma is the supreme, not Brahmā the deity. As I said, it is Nāda Rūpa Parabrahma, but the Akṣar becomes the symbol, the subject. This alphabet inspires and leads us to the Supreme. The alphabets we use have a very positive effect, though they can also be misused. Therefore, the first practice is the likhit mantra: write your mantra daily in a book. There is no negativity; if someone sees it, it is okay. Using that mantra will help others too. But the mantra that leads us to the Brahmaloka is the Guru Mantra. A piece of paper can have anything written on it, but it needs an official stamp to have value. Similarly, the master from whom you receive the mantra provides the stamp of blessing, and a blessing remains a blessing. We need blessings, not curses. The first step is writing the mantra. The second is chanting. These alphabets, from Sanskrit Devanāgarī—Deva meaning god and Nāgarīk meaning citizen, thus "citizen of god"—appeared in form and resonance. Sanskrit has 52 alphabets. In our eight chakras, each petal holds one alphabet. The Mūlādhāra has four petals, so four alphabets, plus the Bīja Mantra "Laṁ." Then Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, etc. These alphabets resonate throughout our body because the chakras are within us. They are like soldiers guarding a border; each alphabet in the chakras protects you through its resonance, preventing negative energy from entering. We do not hear this resonance, but in modern terms, it is like remote control or ultrasound. We spread vibration with our energy through practices like Kriyā Anuṣṭhāna sādhanā and other yoga techniques. Each alphabet represents a power, a devatā or goddess. If you prefer, see it as that energy or power; it is the same. So, first is the alphabet and writing your mantra. Second is the resonance. Throughout the spinal column, you have this resonance. Every cell in the body has a different resonance. If we imagine our entire being, it is like the globe itself. From this, our awakening energy merges with the whole universe. What is in the universe is in this body, and what is in this body is in the universe. This occurs when we work positively, without fanaticism or greed. Do not long for powers like levitation; I could show you levitation tomorrow by hiring a helicopter, but what is the point? Modern technology can simulate it. The second technique is chanting. When we chant, it influences our Iḍā, Piṅgalā, and Suṣumnā—the three nāḍīs. Their resonance awakens in these nerves. At that time, the Indra, the Vajranāḍī energy, expands and guards. Then you turn inward. Previously, you were extroverted, looking for visions. This stage of the alphabet is Akshar Brahma. Then comes the sound, Nāda Rūpa—the chanting. Then we turn back inside ourselves. This is the third technique: Upāṁśukha. The tongue and lips move slightly, indicating you are entering your inner world. But the inner world becomes one with the outer world. Do not become introverted to the point of depression. Always remain aware. Otherwise, you might fall asleep. We must be awakened. Be alert, as if a train is coming: be prepared, take your luggage, and board. The train will not wait if you forget your camera. This is a beautiful bhajan; I will write the text one day. At this stage, we are at the door, looking both inside and outside our house. This is Upāṁśa. Then comes the fourth: mānasik—mental repetition. Repeat the mantra entirely in your mind. At this time, your inner jyoti awakens. Jyoti is the flame of knowledge, the light of knowledge. It is not physical fire or electric light; it is another light, very difficult to reach. It opens your universe; otherwise, we remain on the surface. Then we come to the fourth and fifth techniques: Ajapa. Japa means repeating your mantra; Ajapa means you need not repeat it, as the process has become automatic, like our breath. Whether you are aware or not—diving, swimming, biking, running, sleeping, dancing, even drinking alcohol—you do not forget to breathe; it happens automatically. Your heart beats regardless. Did you ever tell your heart, "My dear heart, today you have a holiday"? The heart would say, "That is not in my protocol. I cannot rest due to my limitations. One day I will stop, and the whole game will be finished." So the heart is always aware and alert. Thus comes ajapa. As Mahāprabhujī said in a poem: "Ajāpa jiskā kyā japā?" Ajāpa means you need not repeat. Neither your lips nor your tongue moves. Without any effort, your mantra repeats constantly. When you use a mālā, your tongue moves. Try now: sit straight, close your eyes, and with or without a mālā, repeat your personal mantra. Notice if your tongue moves. One minute is not enough. Concentrate, repeat your mantra, and be relaxed so there is no movement even in your vocal cords. To summarize: First, Likhit mantra (writing). Second, Vekrī (chanting aloud). Third, upāṃśu (whispering, with slight lip and tongue movement). Fourth, mānasik (mental repetition, with no physical movement). Fifth, ajapa (automatic repetition, where you do nothing physically or mentally, yet the energy continues 24 hours, even in sleep). This is a very high level of mantra. This is why we chant and sing. When you sing or play an instrument—flute, harmonium, piano—people from all countries and languages understand and enjoy. The resonance needs no translation. This is the language of God. A disciple of Mahāprabhujī, Brahmanandjī, sang a beautiful bhajan. Another, Śiva Nañjī from Chottikathu, said in a song that when people asked about his relatives and friends, he replied they are those who understand his language—not this spoken language, but that inner language. You have forgotten. I gave you work and techniques, but you lost them. I told you to meditate, concentrate, and repeat your mantra without moving your tongue or lips, to come to Ajapā. I am speaking now so that our brothers and sisters worldwide will not think the technique has stopped or there is no sound. The whole subject is chanting and why we chant before satsaṅg. In India, speakers addressing thousands will first chant mantras. Even in pūjā ceremonies, mantras create a powerful energy and atmosphere, awakening vidyā (knowledge) within us. You did not follow; you did not chant inwardly. It is not easy, but it will come one day. Do not worry; I will bring you there, but you must try every day. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Now you can speak. I have opened Mauna. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Śrīmān Nārāyaṇa, Śrīmān Dīp. Satya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Satya Nārāyaṇa, Deep Nārāyaṇa Bhagavān Kī. Alak Purījī Mahādevakī Satguru Swāmī Madhavānandjī Bhagavānakī Devādideva Deveśvara Mahādevakī.