Funken, in english Cintillae, or Sparks, is a valuable little work, published in 1922, in the Talisverlag, in Leipzig, in-12º of 31 pages, with a second edition in 1924, and latter joined with another booklet Mantra-Praxis (published 1928), to become the actual Funken Mantra-Praxis, with XXII mantras or concentrated verse prayers in german language created by Bô Yin Râ, a master of the living and magic word: Poems - prayers which, by resonant reading and feeling, meditation and realisation, are suitable for uplifting those pursuing the higher spiritual path, particularly the one he taught. A few months after the publication, an expressionist and spiritual artist, friend of Bô Yin Râ and lover of Jacob Böehme, Fritz Neumann-Hegenberg (1884-1924), published a transcription of the mantras in the magazine Magische Blätter, with some contextualisation and comments, personal and artistics, and shared the comments in a nice booklet.
https://pedroteixeiradamota.blogspot.com/2020/12/uma-abobada-de-cristal-envolvendo-nos.html
The book Funken contains XXII mantras, and I shall give a small condensation-comment of them, but surely pointing to the value and need of reading them in the book, already on-line. The I mantra is an invocation of the spiritual and divine reality, in order that it envelops the speaker and allows him to affirm as an experience that he is a sanctuary of the divine spirit, and that the divine spirit is also his sanctuary.
There is no clear distinction as to who is worshipped, whether the Spirit, the Divinity or the living God, but only the affirmation: - I am your temple, sanctuary or tabernacle (schrein). It is the first mantra to be presented and leaves the destinatary open or not expressly declared: whether the spirit or the Divinity.
The II mantra helps us to fortify our being as a temple, as it invokes a crystal wall that is built all around the person praying or meditating, and which protects her and includes her within itself. The person praying asks to be transformed in the Light, and for nothing but the Light to be within her.
It's an exercise in magical protection that we find in other traditions, and Bô Yin Râ created it in German with a few rhymed verses with very valuable sounds and it is wonderful for those who can feel these words resonate.
The III mantra is very short and places us in front of a closed portal, which is jumped through and allows the complementary or simultaneous sensation of being outside and inside. Perhaps one of its functions is to mentalise us so that in the invisible worlds we don't remain stagnant or stuck in front of barriers and closed doors, if we deserve to enter through them.
There is no clear distinction as to who is worshipped, whether the Spirit, the Divinity or the living God, but only the affirmation: - I am your temple, sanctuary or tabernacle (schrein). It is the first mantra to be presented and leaves the destinatary open or not expressly declared: whether the spirit or the Divinity.
The II mantra helps us to fortify our being as a temple, as it invokes a crystal wall that is built all around the person praying or meditating, and which protects her and includes her within itself. The person praying asks to be transformed in the Light, and for nothing but the Light to be within her.
It's an exercise in magical protection that we find in other traditions, and Bô Yin Râ created it in German with a few rhymed verses with very valuable sounds and it is wonderful for those who can feel these words resonate.
The III mantra is very short and places us in front of a closed portal, which is jumped through and allows the complementary or simultaneous sensation of being outside and inside. Perhaps one of its functions is to mentalise us so that in the invisible worlds we don't remain stagnant or stuck in front of barriers and closed doors, if we deserve to enter through them.
The IV mantra has very effective rhymes and once again we are projected into the subtle spiritual worlds where, between high mountains and the depths of the Path, we realise that each of us is a step on the Path.
The V mantra is perhaps the most flamboyant and easiest to memorise and meditate, because it is a simple invocation of the fire in us, in others, in everyone and in itself, in order that we become more ablase in the Fire. It falls within the typical line of spiritual fire, so developed by Bô Yin Râ and many initiates and mystics, like, for example, the russians St. Seraphim Sarov and Nicholai Roerich, and basically calls for us to radiate more the spark of Cosmic Fire that we carry and have communion with that subtle omnipresent energy, saying: "Fire in me... Fire in All... Fire in Fire... My self, I!! --- Fire!"
The VI mantra is an invocation adressed to the spirit, expressly named, so that it can hover, fly and entwine us, in order that we can see it in our innermost depths as well in the outer, and be it. It's a call to meditation and to the possible experience of the spiritual unity of beings and things.
The V mantra is perhaps the most flamboyant and easiest to memorise and meditate, because it is a simple invocation of the fire in us, in others, in everyone and in itself, in order that we become more ablase in the Fire. It falls within the typical line of spiritual fire, so developed by Bô Yin Râ and many initiates and mystics, like, for example, the russians St. Seraphim Sarov and Nicholai Roerich, and basically calls for us to radiate more the spark of Cosmic Fire that we carry and have communion with that subtle omnipresent energy, saying: "Fire in me... Fire in All... Fire in Fire... My self, I!! --- Fire!"
The VI mantra is an invocation adressed to the spirit, expressly named, so that it can hover, fly and entwine us, in order that we can see it in our innermost depths as well in the outer, and be it. It's a call to meditation and to the possible experience of the spiritual unity of beings and things.
The VII mantra raises two of the most frequent questions in the Quest of unveiling or presenting the Spirit: "Where and When?" And the answer is the "Here and Now", the knowledge that we can realise ourselves in being fully in the present. A "Here and Now" visible in many traditions, such as in Portugal from ancient Rome in the Hic et Nunc, or even in É a Hora, "It is the hour", It's a call, a summoning of force or power, of which the saying "to will is to be able" is another perspective of the same reality.
The VIII is one of the mantras in which Bô Yin Râ tries to stimulate the non-locality of consciousness, the overcoming of dualities, trying to make us meditate on the force-ideas contained in the prayer and feel that although each beng is one, we are also all, and both inside and outside.
Admitting or recognising that inwardly we are all, certainly raises some problems, because it is allowing them to be more present in our interior. It remains, whether or not we admit, that they are always within us on the subtle planes, and therefore that the mantra only awakens us to be more aware of this interweaving or entanglement of all minds and souls, and so we should necessarily develop our inner unification with the spirit or spiritual self (jivatman) in order to be able to deal well and calmly with all these possible interactions.
The VIII is one of the mantras in which Bô Yin Râ tries to stimulate the non-locality of consciousness, the overcoming of dualities, trying to make us meditate on the force-ideas contained in the prayer and feel that although each beng is one, we are also all, and both inside and outside.
Admitting or recognising that inwardly we are all, certainly raises some problems, because it is allowing them to be more present in our interior. It remains, whether or not we admit, that they are always within us on the subtle planes, and therefore that the mantra only awakens us to be more aware of this interweaving or entanglement of all minds and souls, and so we should necessarily develop our inner unification with the spirit or spiritual self (jivatman) in order to be able to deal well and calmly with all these possible interactions.
The IX mantra is one of the best known to Westerners in its three vowels, IAO, coming from antiquity, and was particularly used by Gnostic groups because it was considered to be the name of a ruler or Archon of the seven ones who correspond to each planet. Others saw it as a Greek name to evoke certain gods. But it is clearly first and foremost a sound mantra for the divine, perhaps influenced by the Indian AUM.
Bô Yin Râ presents it as the movement of an initial point, which splits space as a line, widens as it is traced as a compass and finally rounds out as a sphere, in which the initial One is in All. It is an operative mantra directly because of its sound. Bô Yin Râ will conclude his book in the XXII mantra with a new exploration of the senses and powers that can be included or unfolded in the meditation on IAO.
The X mantra is another case of affirmation of the universal unity of beings and therefore an exercise in broadening consciousness, by suggesting and trying to make the individuals feel that they are connected to the World, to others, to Humanity, and that all of that each being is.
Bô Yin Râ presents it as the movement of an initial point, which splits space as a line, widens as it is traced as a compass and finally rounds out as a sphere, in which the initial One is in All. It is an operative mantra directly because of its sound. Bô Yin Râ will conclude his book in the XXII mantra with a new exploration of the senses and powers that can be included or unfolded in the meditation on IAO.
The X mantra is another case of affirmation of the universal unity of beings and therefore an exercise in broadening consciousness, by suggesting and trying to make the individuals feel that they are connected to the World, to others, to Humanity, and that all of that each being is.
The XI mantra attempts to present by different perspectives the Original Being who is not founded but who is the unique foundation of everything, pointing out or affirming, as a final conclusion, that the "I am" is Him. It is one of the most complex and profound mantras and, when is spoken in German by someone who has a good command of the feeling of the words used, will have good effects in terms of deepening and widening consciousness...
Mantra XII is one of the simplest but also most valuable, calling us to the reality of the present, with all its potential: not to be trapped or influenced by the past or future, but rather to focus fully on the present, or the in-between being, confident in the new frontiers and horizons that open up from it. It is a reminder of calm in the face of our impatience and apprehensions
Mantra XIII is an appeal to, and also a sowing of the acceptance of life, of loving, of what we have to experience, because even in losing ourselves we can find ourselves and that in both we are, and so we should be peaceful, serene, in face of such dialectical oscillations, about what is lost and what is found, and because such external oscillations or oppositions are often necessary in order to overcome the ego and live more the spirit that is above them.
Mantra XII is one of the simplest but also most valuable, calling us to the reality of the present, with all its potential: not to be trapped or influenced by the past or future, but rather to focus fully on the present, or the in-between being, confident in the new frontiers and horizons that open up from it. It is a reminder of calm in the face of our impatience and apprehensions
Mantra XIII is an appeal to, and also a sowing of the acceptance of life, of loving, of what we have to experience, because even in losing ourselves we can find ourselves and that in both we are, and so we should be peaceful, serene, in face of such dialectical oscillations, about what is lost and what is found, and because such external oscillations or oppositions are often necessary in order to overcome the ego and live more the spirit that is above them.
Mantra XIV appeals to us to feel and go beyond what we know or don't know, because there is a dimension of omniscient wisdom in the reality of Cosmo that we can access through deep felt meditation, and whose identification Bô Yin Râ indicates by concluding the funken-spark-prayer with one of the great affirmations, the mahavakyas, of the Indian tradition, Tat Twam Asi, which originally appears in the Chandogya Upanishad 6. 8.7 when it was transmitted by the guru Uddalaka Aruni ao seu filho e disciple, Svetaketo: "that supreme reality you are (or you are that Reality", sa ya eso nima aitadâtmyam idam sarvam, tat satyam, sa âtmâ. tat tvam asi.
Mantra XV is one of the most elevated and mysterious, because it mention the Fathers, the highest Master spirits, as the ones who help us to discover our true name, our vibratory essence, and we know how difficult and labour-intensive this is, the names of baptism or even initiation being only more or less appropriate substitutes to connect us inwardly with our true Self and its name, or just to represent it. This mystery is worked out by Bô Yin Râ in a few pages in his 32-book, opera omnia, the Hortus Conclusus.
Mantra XV is one of the most elevated and mysterious, because it mention the Fathers, the highest Master spirits, as the ones who help us to discover our true name, our vibratory essence, and we know how difficult and labour-intensive this is, the names of baptism or even initiation being only more or less appropriate substitutes to connect us inwardly with our true Self and its name, or just to represent it. This mystery is worked out by Bô Yin Râ in a few pages in his 32-book, opera omnia, the Hortus Conclusus.
Mantra XVI, one of the longest, tries to make us aware of the unity of the eternal One, of the other and of the relationship between the two, in that triad which underlies unity and life and which we must try to feel and realise, calling us, inspiring us and discovering us inwardly as I, and outwardly as AUM, the omnipresence of divine life.
Mantra XVII takes up the realisation of the unity of the present and eternity: being pilgrims, always climbing the steps of life, and in which we are in reality the step we are on, or the awareness of the eternity of the spiritual upward movement made conscious in the present.
Mantra XVIII is one of those that works on the dialectic of knowing how to let go of, or lose, the small self in order to find ourselves again by breathing out and breathing in the invisible dimensions and discovering our true self, the individual Spirit, the Jivatman, who lives in unity with Aum, the divine name, vibration and primordial life in the Universe.
Mantra XVII takes up the realisation of the unity of the present and eternity: being pilgrims, always climbing the steps of life, and in which we are in reality the step we are on, or the awareness of the eternity of the spiritual upward movement made conscious in the present.
Mantra XVIII is one of those that works on the dialectic of knowing how to let go of, or lose, the small self in order to find ourselves again by breathing out and breathing in the invisible dimensions and discovering our true self, the individual Spirit, the Jivatman, who lives in unity with Aum, the divine name, vibration and primordial life in the Universe.
The XIX mantra is somewhat mysterious, because contrary to what Bô Yin Râ teaches as a general rule of life - that there is no need for reincarnation unless you die very early, by suicide and without any realization- in this mantra he seems to say that he has lived and died many times, and that he, who has died, has been reborn into unity with the initial Being, unity with Divinity. And feeling the current of eternal life running through him, he presents another of the four great Indian affirmations (or mantras), the mahavakyas, Aham Brahma Asmi, "I am (one with) the Divinity", as an echo or source, which appears as the conclusion of the enlightening initiatory process, which can take place in a single life, or generally continue more slowly in the afterlife, or not...
The XX mantra is very strong in its appeal to the will that indicates or drives us in the path, in order that it manifests itself in our lives, and, being above us, enlightens and guides us, and become action, become our own will.
The XX mantra is very strong in its appeal to the will that indicates or drives us in the path, in order that it manifests itself in our lives, and, being above us, enlightens and guides us, and become action, become our own will.
"Driving will!
Want in me!
Become effective! - -
O super-I!
Convince me!
Enlighten me!
Become effective!
Become me! - - -"
Want in me!
Become effective! - -
O super-I!
Convince me!
Enlighten me!
Become effective!
Become me! - - -"
In the XXI mantra, one of the very rhythmic and simple ones, we find a word used symbolically, and which refers to both the alchemical and Masonic traditions, but also to Christian tradition: the "stone", the foundation stone. It calls on the light of the spirit to intensify its flame in us throughout the body, to illuminate the still obscured sanctuary of the soul, and to intensify the luminosity of the alchemical stone that we are, or that is at our base or root...
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| The XXII has still more verses... |
The XXII mantra is one of the most difficult to understand, and then to feel it, because it presents a numerical hierarchy, difficult to hermeneuticise at some of its levels or realisations, because it springs from an initial triad, passes through 4, the quaternary, perhaps of the four seasons and their arcana, names the 10, the Pythagorean decade, and then the 12, probably from the divisions and signs of the Zodiac year and, finally, arrives at the many masters and disciples who, with ruler and compass, build and discover themselves as IAO, one in all.
This book Funken is a very valuable work, with simple or profound cintillae or mantras, prayers or invocations, some of which are more difficult and which encourage us to generate may be our own or to dive deeper in them. In the book Das Gebet, The Prayer, 1926, which I translated and edited in portuguese, A Oração, Bô Yin Râ explains the art of prayer very well and gives other examples, less mantric or concentrated like these XXII. You can find a recording of the first and second mantras on YouTube: https://youtu.be/kUXIulIPYTQ
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