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Good read.

Meditation on sound or light

Along with the awareness of tripura, one comes to a point of following either sound or light, depending on his or her personal predisposition. Your intuition will tell you which is more resonant for you. If you have difficulty discerning which is right for you, it will probably help to have a conversation with someone who has already tread this later stage of the path. In either case, both (sound or light) lead to the same place out of which they both emerged. It is somewhat like choosing which door to use to enter a ballroom; both doors lead into the ballroom.

With predisposition for sound, the sadhaka listens into the sound of silence, as if the source of all sound will emerge. It has a feeling somewhat like stretching onto silence after mantra, as was described above. With predisposition for light, the sadhaka watches into the darkness, as if the source of all light will emerge. Here, there is also a stretching of awareness into the formless darkness, as was described with body, breath, mantra, and sound. Eventually, the sadhaka experiences the formless source that is common to both sound and light, regardless of which was followed in the practice (like finally being
in the ballroom that has two entrance doors).

If a mantra has been used as a focal point for meditation, this will have already been followed into its silent, felt sense of awareness, with the syllables having fallen away. The sound or light that is eventually experienced is an aspect of the mantra, only at a very subtle level. Sound and light are then experienced as inseparably mingled. In a higher state, the common source of sound
and light are experienced.

Advancing in meditation

A time comes when meditation stirs the unconscious mind and brings forward hidden impressions. It quickens the method of analyzing, understanding, and surveying the unconscious.

If you are emotional, use anahata chakra, the center between the two breasts. If you are intellectual, or think much, use ajna chakra, the breath chakra, between the two eyebrows. In no way, at this point, should you meditate on the crown chakra, or any lower chakra. If you meditate on the crown, on sahasrara chakra, you might hallucinate. There is a tiny circle on the space between the two eyebrows. In the center of the circle, there is an unflinching, milky white flame steadily burning. Sound and light come from within. Either you should strengthen visualization or you should engage your mind in listening to the sound coming from within. Those who listen to the sound within begin to hear the anahata nada, the inner sound. When an aspirant is able to make his whole being into an ear, he hears the sound of anahata nada. Finally, you’ll hear the sound like OM; your whole being vibrates from within, though your body is still. Your mind is being led by the mantra, toward the silence. When your mind is not following the subtle sound of the mantra, then it becomes aware of the illumination of ajna chakra.

Suddenly your mind enters into something like a tunnel, that leads you to the gateway of sahasrara chakra, the thousand-petaled lotus.

Constant awareness of mantra
When the consciousness of the mantra is deepened, the mantra is able to guide the mind in the inner world.

  • The student is then taught to be aware of the inner light that already burns without flickering. The light which is within us is the finest and best form upon which to meditate.
  • The mind then begins to see clearly; it is no longer clouded.
  • Then the light of consciousness and mantra become one, because at that stage the mantra is not actually remembered, but its meaning and feeling are revealed.
  • When one develops the feeling of constant awareness of the mantra, it unites with the mainstream of consciousness where light and sound are inseparably mingled.
  • In a higher stage sound and light are united, and in the highest state pure Consciousness alone exists

Grace and shaktipata
From here on it is only grace of guru, Self, god, or whatever else you might like to call it, which can take us the rest of the way. I liken it to the space probes sent to Mars. As with sadhana (practices) it took a great deal of energy to break away from the Earth’s atmosphere and gravitational pull (like us breaking away from our false identities, attractions, aversions, and fears). Finally, when coming close to its destination, it took very little power to go the rest of the way, as it was the gravitational pull of Mars that pulled the probe to its final destination.

That which pulls us the rest of the way is similarly a naturally existing energy (analogous to the gravitation pull of Mars), which for convenience sake is called grace . Different people have lots of different opinions about the name and nature of that grace, but such a gravitational energy is definitely there to pull us the rest of the way, once we have put in all of the exertion we are capable of putting out. Our job is to do the work we are capable of doing so as to get within reach of that grace or shakti. It is also called shaktipata , or the bestowing of grace.

Piercing the bindu
At some point of meditation the mind enters into something that is experienced as a tunnel (called brahma nadi, which is the energy channel of manifestation itself, as consciousness has come outward to become who we are as a person). The tunnel entrance is near the end of the mind and what it can do for us as a tool on the inner journey. Everything collapses , so to speak, into the point from which all of our being has originally emerged.

That point is called bindu , which is a Sanskrit word that literally translates as point or dot. Consciousness recedes into and through that point or bindu in what can only be described as being like an intense explosion. On the other side (for lack of a better word to describe the indescribable) of the explosion of the bindu is the direct experience of the absolute reality, Brahman in Vedantic terms, or the preexisting union of Shakti with Shiva, in Tantric terms. It is called Mahatripurasundari in the samaya sri vidya tantra of the Himalayan tradition.
Mahatripurasundari is the great (maha), beautiful (sundari) one who dwells in, and is the substratum of the three cities known as waking, dreaming, and sleeping, or the gross world, subtle plane, and causal realm, or simply Tripura , the one in the three cities. This is the real Self, which is the Self of all, which is spoken of as the goal of life called Self-realization.

Edited by Sat1176

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A fantastic post, Sat Veer Jee.

Thanks for inspiring us always, with quality contents.

Edited by harsharan000

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I suggest you all to read a book named "panch naam ki vyakhya-baba faqir chand.. he was a great honest saint.inner stages are explained therin very well..must read that book..you can get this book from the site of manavta mandir

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From few months back,I've been experiencing some discomfort with my ears.I've visited ENT too ,but was nothing wrong.After reading topics from here,I realised about it.I dunno whats it.But some sounds really keep ringing in my ears.I've never focused on these.The sounds are not very loud.When I am busy,then its nothing.But whenever I think about it ,sounds are always there.mostly from left ear and on focussing becomes little louder.Does it mean something?

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Your asking the same question quite a few of us on this forum asked when we experienced these sounds. Keep going with your simran and meditation and see where it takes you. Do the sounds change over time... Are you awoken in the middle of the night with a super loud one or even when your meditating. You will certainly know when the strong ones appear. But if I were to hazzard a guess I would say your inner ears of the mind are activating. :D

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Yes ,I get awake in the middle of night.I've been experiencing some weird things kinda scary ones.But never listened a loud one.I usually keep looking out of my room at midnight as I listened something and sound from left ear is really always there even right now.When I focus on it and think about right ear,then its in right ear too but here is not loud and same as in left ear.

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See if you can still hear it if you go in another room or another property.

Yes I can..But when I am alone,then its more audible and this morning I experienced a very different thing.I asked about it in other thread.pls do stop me if its against rules to ask personal questions.

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Gurmukh has said that there are various sounds that can be heard internally, for instance, when the breath (pavan) pierces through the Chakras it produces a ringing sound. However, these sound will not take you anywhere. I too in early stages was very confused to what i was hearing. It is referred to as Poan the Shabad. Good thing to know is that your mind is becoming introverted, keep dhyan on simran (Gurmantra), keep going deeper until eventually your mind will rise up the sukhmana channel to the tenth gate from where Shabad/Naam is heard.

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I really appreciate your words.Thank you.so ,we should focus on these sounds or should ignore them?

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Just acknowledge them and let them be.

These sounds are normally experienced along the journey and are 'AIR" sounds basically......meaning they are still maya/illusion.

Remembering that the guru of maya is Pavan(AIR)....pavan guru pani pita.....

This is the reason we have to conquer and go within 'air' as part of simran...ie.use of breath in saas graas and saas saas.

Like I say, just acknowledge them but at the same time keep the main focus on gurmantar. If you encounter times when these sounds may just surface and grab your attention, then start the gurmantar jap.

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Yes. gurmantar we refer to is 'Wahe-Guru'

Gurmantar can also be called Guru-shabad.....(the Guru's shabad)

However, PLEASE NOTE....my understanding is that ''Guru-Shabad'' and ''Shabad-Guru'' terms are not really interchangeable.

Guru-Shabad = Guru's shabad(shabad from guru) or gurmantar (waheguru)

Shabad-Guru= the Shabad that is itself the Guru..... the anhad, the dunn,the reverberation heard with sukham(subtle) sareer....Guru Nanak ji says ''Shabd-guru surat dhun chela''....(((My guru is the the shabad dhun sound vibration and I am it's following disciple.)))

.

Edited by Lucky

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Ok.Thank you for your answer.I know I need to learn a lottt.There are still many doubts.I appreciate ur words.

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very interesting.

This sound develops through ten different aspects, because of its manifestations through ten different tubes of the body. It sounds like thunder, the roaring of the sea, the jingling of bells, the running water, the buzzing of bees, the twittering of sparrows, the Vina, the whistle, or the sound of Shankha, until it finally becomes the Hu, the most sacred of all sounds. This sound Hu is the beginning and the end of all sounds, be they from man, bird, beast, or thing. A minute study will prove this fact, which can be realized by listening to the sound of the steam-engine or of a mill; the echo of belk or gongs gives a typical illustration of the Hu sound.

The Supreme Being has been called by various names in different languages but the mystics have known him as Hu (Arabic), the natural name not man-made, the only name of the Nameless, which all nature constantly proclaims. The sound Hu is most sacred; the mystics of all ages called it Isme-i-azam, the name of the most High, for it is the origin and end of every sound as well as the background of each word. The word Hu is the spirit of all sounds and of all words, and is hidden under them all, as the spirit in the body. It does not belong to any language, but no language can help belonging to it. This alone is the true Name of God, a Name that no people and no religion can claim as their own. This word is not only uttered by human beings, but is repeated by animals and birds. All things and beings exclaim this name of the Lord; for every activity of life expresses distinctly this very sound.

The more a Sufi listens to the Saute Surmadi, the sound of the Abstract, the more his consciousness becomes free from all the limitations of life. The soul then floats above the physical and mental planes without any special effort on man's part, which shows its calm and peaceful state. A dreamy look comes into his eyes and his countenance becomes radiant. He experiences the unearthly joy and rapture of Wajad (ecstasy). When ecstasy overwhelms him, he is neither conscious of the physical existence, nor of the mental. This is the Heavenly Wine, to which all Sufi poets refer, and is totally unlike the momentary intoxications of this mortal plane. A heavenly bliss then springs in the heart of a Sufi, his mind is purified from sin, his body from all impurities, and a pathway is opened for him toward the worlds unseen; he begins to receive inspirations, intuitions, impressions, and revelations, without the least effort on his part. He is no longer dependent upon a book or a teacher, for divine wisdom, the light of his soul, the Holy Spirit, begins to shine upon him."

But this primal Shabd can be heard only by going inside. The vibrations of the outer world may be sensed only, while the genuine primal Current may be actually heard by the finer sense of audition. This inner music is so enrapturing, so captivating, that all who hear it become exceedingly joyous, so much so that they often forget all else; and then they are drawn upwards with such force that the whole physical world becomes unreal and uninteresting. By the power of this music a man is literally pulled upwards towards the highest heavens whence that music has descended. And so this becomes the chief means of deliverance from this world and its sense bondage.

Edited by Sat1176

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"In the beginning of practice, the devotee hears many loud sounds, ten or more. They gradually increase in pitch and are heard more and more subtly. At first sounds are like those coming from the ocean, from the clouds (like thunder) and from cataracts. In the middle stage, such as proceed from the mardang, the bell and the horn. At the last stage, those proceeding from tinkling bells, the flute, and the bina. Thus he hears many sounds, more and more subtly."

"The mind, having at first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind, becoming insensible to external impressions, becomes one with the sound, as milk with water. Having abandoned all thoughts, and being freed from all actions, he should always concentrate his attention on the sound. Just as the bee drinks the honey and does not care for anything else, so the chitta (the mind) which is always absorbed in the sound, does not long for sensual objects."

Edited by Sat1176

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Useful description:

Often it is as if one is standing between two buildings, and then a sound comes like that of a train rushing by, heard for a moment and then vanishes. Other sounds are heard from time to time, eight or ten of them. All these sounds are heard before the true Shabad is heard.

Edited by Sat1176

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Sat Jee,

All the posts above, just excellent.

Excellent in presentation, and excellent in contents....

Thank you for sharing it with the Sangat. I personally some times feel, that this forum here is like free spiritual center, where we get inspired by the sangat in general, each one putting his, her, little grain at the service of others.....

It is our duty(free will) now, to apply if not most of it, at least some of the valuable information into practice, so to say, to derive the benefits from these universal spiritual truths....

Sat Sree Akal.

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Hey wanna share that.At night when I chanting waheguru. I can hear my voice again as l'm sitting in the cave and my voice hits walls and come back

Anybody can tell this.it is happened only at night

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Brother Manvir,

outer sounds hitting the walls and coming back, is something dependendant and material produced by the sound waves as boomerang, while the Shabad Dhun is 24 hours ringing within, and it is there where we shouild direct our attention/dhyan with His Simran.

This is the Voice of Wahiguru, which flows at all times, irrespective of the outer time and conditions, and to which if one holds on, is carried to the highest spiritual Realm: Sach Khand.

Sat Sree Akal.

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Today i was sitting in darbaar room and doing path.during path a movement in my left ear i noticed seems like opening a door.and i listened three four times bell ringing sound.

Is it progress or not.will you clear anybody

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Manvir that sounds like progress. Try to fixate dhyan more and more on the paath. Focus more and more until there is only paath in your mind and no other objects.

You may notice that those sounds you hear become continuous and may even become louder.

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Useful description:

Often it is as if one is standing between two buildings, and then a sound comes like that of a train rushing by, heard for a moment and then vanishes. Other sounds are heard from time to time, eight or ten of them. All these sounds are heard before the true Shabad is heard.

The other 10:

1. Cin nadam : Like the hum of the honey-intoxicated bees; idling engine vibration; rainfall; whistling sounds; high frequency sound.

2. Cincin nadam : Waterfall, roaring of an ocean

3. Ghanta nadam : Sound of a bell ringing.

4. Sankha nadam : Sound of a conch shell

5. Tantri vina : Nasal sound, humming sound like that of wire string instrument.

6. Tala nadam : Sound of small tight drum.

7. Venu nadam : Sound of a flute.

8. Mridamga : Sound of a big brass drum

9. Bheri nadam : Echoing sound

10. Megha nadam : Roll of distant thunder.

Quite a few people recently have been asking both on the forum and privately if what they are hearing is naam/sehaj dhun/toor etc. I cannot really confirm to anyone if what they are hearing is the true one or not but you might find the following explanation useful. I can definitely relate to what is being said in this youtube video because when it happened to me I reacted in exactly the same way.

http://www.youtube.com/watch?v=-yw5J9LZ_yg&t=115m40s

The relevant bit is at time index 01:55:40 which i have tried to incorporate into the url above.

Edited by Sat1176

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