Awakening Love Section I: Metta (Maitri) or Lovingkindness Practice
So far we have primarily emphasized awareness, equanimity, concentration, and contentment. These qualities will merit further attention, and wisdom should well up from within as the practices take hold and the inner sense of presence responds. Now we turn to the quality of Love, one of the most fundamental to a full and complete awakening.
Many qualities have more specific and limited meanings, applicable to some situations more so than others. Qualities such as humor, loyalty and patience reveal their meaning most strongly in specific circumstances. This is easily seen when exploring qualities like firmness and softness, justice and mercy. Each of these is more appropriate in some circumstances, and may be less so in others.
Then there are qualities that have a more universal significance and more essential and fundamental to the awakened consciousness. These are appropriate in every circumstance but take differing forms in differing circumstances. Awareness and equanimity are two such examples, and Love is another, for the “Greatest of these is Love”. To understand Love in its deepest implication, it is essential and intrinsic to any balanced, awakened perception and action.
Love is not simply a warm feeling towards another, that has more to do with the process of attraction and repulsion. In a spiritual context it is a universal feeling (feeling is much more than emotion for emotion is reactive and steeped in duality; feeling is the essence of the response to identification), and motivates all enlightened beings. True Love is Bodhicitta. Love is the motivation behind all universal action in this system, for here God is Love. Love arises from the depth of our identification with Life, and is the capacity to be intimate with all Life. Love can be in sympathy with all beings, and act for the welfare of the All, first in the immediate environment, then in response to higher and higher wholes. Love in action may appear to be fierce, kind, forgiving or firm, depending on the response to That which lies behind the appearance and is still loving if motivated by the selfless; it supports nurturance, healing, wholing, awakening and enlightening of others.
Love is so universal and so essential to the enlightened heart and its awakening and manifestation. Ultimately, Love is rich and multi-faceted.
Thoughts on the Cultivation and Nature of Love
Spiritual Love is: caring, compassionate and joyful, selfless and unconditional.
Love is balanced by wisdom, discipline and equanimity.
Love is distorted, limited and diminished by self-interest, personal desire and attachment.
Love has both Active and Receptive Elements, therefore, active Love is nurturing, empowering, service, creative, supportive and generous while receptive Love is empathetic, compassionate, understanding, joyful and blissful.
Levels of Love
Egocentric love is personal desire, sentimental and attachment.
Transpersonal Love is selfless, compassionate, caring and active service.
Universal Love arises spontaneously from the nondual, from beyond the concept of service and distinctions between self and other selves, the server and the served.
Therefore we might refer to these stages of Love as ego-love, Bodhisattva Love, and Buddha Love.
Love can be wholesomely directed toward oneself – to the personality, the physical, emotional and mental bodies, for healing, education, nurturance, maintenance and awakening – includes the development of acceptance, understanding, compassion, goodwill, and now the Will-to-Good toward oneself and to other selves. Actually from a ‘Middle Way’ approach to self-love is key to understanding our humanness and willingness to challenge ourselves to growth, and to accept honor and attend appropriately to that humanness. Self-love includes the underlying aspiration for personal liberation and spiritual happiness, innate in the heart of all sentient beings.
Love of other beings – that dimension involving the developing of such qualities as generosity, kindness, sympathetic joy, caring, compassion, nurturance, forgiveness, caring and empathy – these facets of Love are generally described as transpersonal. These find their deepest ripening in the spirit of Bodhicitta, that desire to dedicate and commit one’s spiritual awakening and life to the welfare of all beings.
Love of the Universal Self is whatever form, God, Goddess, Deity (Christ, Krishna, Adi-Buddha, Kwan Yin, Tara, Jehovah, Allah, Isis, Ishvara, Christ Logos, Holy Spirit, etc, etc.) Lineage Yoga, Guru Yoga, Higher Self, etc. This dimension of Love requires the qualities of faith, awe, surrender, grace, consecration, and the sense of the sacred.
Cultivation of Love
The two basic categories of Love Cultivation involve those concepts of Active and Passive Love. This should first be dedicated to a general focus on feeling, caring, selflessness, empathy then active Love practice emphasizing a spirit of generosity, goodwill, and when practiced in meditation involves the formation of elementals or thoughtforms, the vehicles of our love and energy. This will be accomplished through one or more of the following methods: feeling, visualization and sound.
· Metta or Maitri meditation, the traditional Buddhist meditation of lovingkindness using sound mantra, or statements of goodwill to cultivate love towards self and others.
· Compassion and Sympathetic Joy practice, traditional Buddhist practices that cultivate the Brahma-Viharas in a manner similar to metta practice.
· Bodhicitta practice, cultivating the spirit of seeking enlightenment for the benefit of all beings.
· Transformation of the solar plexus chakra, the transformation of desire/emotions, practices that aim at using awareness, visualization and other methods to direct energy and consciousness into the solar plexus to facilitate emotional/motivational healing.
· The Tonglen, that Tibetan practice of taking (quietly breathing in) the suffering of others into the heart and sending (breathing forth) out Light.
· Heart Chakra transformation – the practices emphasized in this section suffice in the beginning, any practice involving the heart center later must be most gentle and require the direct participation of the expanding sense of presence, which then occurs with or without direct conscious participation.
· Intuitive Inquiry, an advanced practice which is effective only after the sense of presence has expanded into spacious Love. The technique used by Ramana Maharshi, the direct inquiry in the heart center, to achieve Sahaja Samadhi. Topical questioning in the Heart have been: What is Love? Who is it that Loves? Who or What is the Source of Love? The effectiveness of this practice is that, with an activated Love nature, that the Heart rapidly identifies through the Jewel in the Lotus to various sources of indentifactions on the Buddhic.
There are also seed thoughts such as I am Love; I am infinite Love; I am a source of Love; We are Love; The Self is the Source of Love; The soul of all beings is Love.
The Practice of Lovingkindness
This practice is drawn directly from what was originally taught by the Buddha. Often coupled with other aspects of the Brahma-Viharas when the Love nature is becoming magnetic and expansive. This practice is based on the formation of thoughtforms in the Heart (as a man thinketh in his Heart, so is he) through the active use of mindfulness and concentration to form throughtforms of goodwill, kindness, mercy and love to the self and other beings. As a variation, after you sense the ripening of lovingkindness, practice sending love to lesser beings that cannot easily love, like a goldfish or turtle, the response to repetitive and deepening practice is often surprising. Traditional Buddhist practice makes primary use of sound (as inner statements of affirmations) and also extends the cultivation of lovingkindness towards others as well. This should be done without any reaction, aversion or attraction, just acceptance. This form of lovingkindness practice is based on the cultivation towards several types of subjects: oneself; a benefactor; a loved one; a person who we are neutral towards; an ‘enemy’, finally expanding towards all beings.
Sit comfortably, taking a moment for quiet, following the breath, was the Buddha’s next suggestion, then recollect your desire for spiritual freedom, peace and contentment. Bring forth the general intent to support the spiritual awakening of all beings. Then affirming mantras that D.K. wrote can be most helpful in creating a mood, later a direct perception of inner expansion, of openness. Take your time and let the energy build. Then do the following repetition (translated from the Pali, which was the language recording the direct words of the Buddha) In the beginning it is not important how success is noted in feeling the spirit of each repetition, only seek to be alert and relaxed. Try to sense your way deeper into the spirit of each phrase. Make use of the qualities already developed so far. Seek to remain alert, relaxed, concentrated, equanimous and content. The Buddha suggested that after one has gotten used to the rhythm and form of the practice, to synchronize each repetition with the out-breathing of the breath.
View each phrase as a blessing, a gift to self and others. Each rhythmic, mindful repetition creates a throughtform of goodwill, motivated by lovingkindness that will have a positive effect on self and to whoever it is directed to. Feel free to improvise, so long as the improvisation comes from the expanding sense of presence. The beauty of this is that if you don’t understand what that statement is, you will after establishing a rhythm of practice.
“May my body be healthy and vital
May I have inner peace and contentment
May I have clarity and understanding”.
After some time repeating these phrases, feeling the rhythm, your rhythm, and feeling yourself go deeper (a minute or two, and certainly longer if preferred) move on to applying similar phrases to the following subjects:
a benefactor, someone who you feel respect and gratitude (parent, mentor, etc.)
a beloved friend or family member
someone towards whom we feel relatively neutral
an ‘enemy’ someone we feel some aversion, difficulty or conflict
all beings (human and nonhuman)
“May ______ be healthy and vital
May ______ have inner peace and contentment
May ______ have clarity and understanding
May ______ live in love and harmony”.
Take time to cultivate love in this way towards each of these subjects, substituting in an example of each from each of the subject categories into the phrases. Other phrases may arise from the inner sense of presence after awhile, and feel free to modify from that space.
If feelings of love do not arise in the beginning, have patience because as you build the thoughtform and build in the necessary energy, the feelings become stronger, and when touched with a drop of the nondual from the inner sense of expanding presence become windows and doors into the Fiery Worlds.
Should difficult feelings arise like unworthiness, loneliness, condemnation or alienation, for instance, rejoice(!), and continue with the exercise and allow those feelings through express through the mindfulness, awareness, quality and concentration. This will allow for the inner presence to begin to create a propelling point of transformation.
Awakening Love section II
Thoughtforms and Cultivating Love
The spirit of Love can manifest in active and receptive forms. Self-transcendent Love involves a sharing in the life and experience of others, from an impersonal standpoint. This participation in its active expression may take such forms as healing or nurturing activities, projecting a feeling of goodwill, and with deepening experience the higher qualities, and inspired activities. Whereas, receptive Love manifests more in qualities such as compassion, empathy, understanding. Both qualities can manifest simultaneously. In this essay, the focus has mostly been on the more active qualities in such a way that the passive form easily follows.
Active love can be expressed on various levels – physically, psychologically, soul, and nondual/spirit. As the many levels and aspects of love are explored, and the practice deepens, an interesting fact dawns on the practitioner, deepening practice experience brings on synthesis. The sense of expanding presence starts uniting the physical with the psychological dimensions bringing on a more smoothly developing of personality integration. When the integrated and coordinated personality begins to fuse with the soul dimensions, the deepening sense of presence fuses the personality to soul mindfulness. Eventually, the ever deepening sense of Presence expands to include all lesser fusions into Itself.
When the sense of presence begins to fuse and synthesize the various physical, psychological aspects with the soul, what first transpires is the releasing and redirecting of all thoughtforms, or elementals, releasing then transforming all unredeemed aspects of our natures.
Elementals and Subconscious Transformation
There are various ways to effect transformation on the physical etheric level. The way to purify the etheric is through various approaches of karma yoga specific to the individual life, learning to achieve a rhythm of selfless activity. This imposes a new rhythm on the elementals. To achieve transformation on the psychological dimensions the Brahma-Vihara practice can generate a powerful rhythm on those levels of elementals. A prime indicator of integration, coordination and fusion is when the disciple notices that two or more rhythms are occurring at the same time. For instance, when the inner practice is automatically in motion when one is performing a selfless and routine act, people notice, in whatever form of discipline they find themselves, as a ‘good feeling’ comes over the individual. This deepens when the inner presence actually radiates waves of approval.
Elementals are independent, energetic, psychological ‘objects’ having shape and vitality. They have other names: Thoughtforms or samskaras. Issues, perceptions, memories, images, thoughts, desires, compulsions, addictions, judgments, emotions, feelings are common terms referring to some of the major types or aspects of the elementals. They are made up of elements (hence the term elemental, often referred to by HPB) including desire, direction, intelligence, and intensity of force and energy. The spiritual quality of these elementals, and their karmic fruit, is largely dependent on the intention behind them. This refers to the quality of our motivation when we form them.
Elementals, or samskaras, do not simply go away, they must be transformed and released to higher, purer form. The same energy required to make them, is at least required to neutralize them, and more if we are to create propelling points of transformation. When an elemental is released it becomes radioactive as it changes state/charge/quality/flavor as it raises in vibratory frequency to a higher form of function. This occurs which each elemental or each samskara and is what becomes the propelling point of transformation. What is required to often re-experience the energy locked into that point within the magnetic quality set by the particular practice presented by the Buddha, and the growing, expanding inner sense of presence is what provides the drop of the nondual which results in the propelling point of transformation in the life of the disciple.
Situations may be set up in the future to have this occur in group settings. This will render the group more and more able to be directed clearly from the ashram as a unit, rather than having the group directed from the ashram via the senior disciple outwards into the group. This will save much distortion, and much needless pain for the central disciple, not to mention time.
Most elementals, samskaras, are formed instinctually, moment to moment as we react to circumstances often in rote, automatic ways. Once formed, samskaras continue to exist in our manifested energy field, or they circulate in the general psychological environment of the planet. We pick them up from others, from people we encounter or from the general currents of samskaras in the etheric, emotional and mental environment in which we live. These samskaras may cling to us that resonate with those we carry within our own auras
Elemental/samskaras are made up of various elements and may combine with like samskaras to form character traits. If the quality of these elementals increase in size and magnetic quality, they will aggregate and form powerful personality patterns. These patterns can be large enough to form sub-personalities having more complex patterns and reactions, motivations and behaviors. Each human personality is made up of a number of major patterns of sub-personalities.
Our current personality is made up of the sum total of these elementals or samskaras that we have formed. Some are more active and therefore more manifest in our lives. Others are more latent or deliberately inhibited and so make up our subconscious lives. The latent variety, like seeds, await those conditions that provide opportunity to awaken and seek fulfillment. Many of the latter are carried over from other lives. These form the deepest layers of the subconscious. The active samskaras are either carried over from past lives, or were formed in this life. Some of these layers of samskaras are those qualities we are familiar with, but not part of the awareness at a particular moment. Other layers in the active subconscious are made up of samskaras that we do not wish to consciously experience, therefore are inhibited or suppressed, having been rejected by the conscious personality. The process of rejection usually is maintained unconsciously and is motivated by the power of aversion.
Samskaras at subconscious levels of the personality enter conscious awareness and become prominent, whether directly recognized or not, through the chakras into expression via the etheric body. The chakras in this way are like portals through which the different levels of the consciousness and samskaras associated through similarity of vibration, gain entrance into and influence the physical body, awareness and physical life. The chakras below the heart are particularly connected to those energies, desires, memories and emotions which are generally at the level of the personality, often, particularly before personality/soul fusion, with more egotistic motivations. This will need purification and transformation so that we may be able to raise our level of consciousness.
Among these chakras the solar plexus is particularly significant as a focus for subconscious level motivations. This chakra is a storehouse of elemental or samskaric focus, some latent deep within, others forming various layers and currents circulating and seeking expression. Each samskara seeks to manifest its original creating impulse, and when the desire, which animates begins to loose its energy, the samskara will seek to return to the person of origin, then rise into consciousness and become re-energized and reaffirmed. It then becomes revitalized by the desire of that individual. Any chakra may be a point of access for a samskara thereby circulating to other parts of the body through the nadis, the solar plexus being a powerful center for the experience and expression of subconscious samskaras, particularly those with strong animating emotions.
The wise and loving creation of elementals or samskaras uplift our personalities, infusing both the personality and the world with soul quality. When the expanding, deepening sense of presence ripens into Presence, the propelling points of transformation become the propelling points of transfiguration, and more.
Samskaras and the Three Fires
The problems with the bulk of samskaras created over many lives is that they are animated by points of tamas (inertia). When in the course of evolution the individual creates more coordinated samskaras, they are motivated by rajas (activity). But when we not only hear the call of the Fiery Worlds, but begin to work in concert with That, we not only create samskaras with drops of the nondual, but those drops of celestial nectar can touch everything around us.(sattva – harmony)
Spiritual samskaras are formed through three main types of practice, the traditional, the Tantric/transformational, and the nondual. The traditional method is based primarily on the principle of neutralizing through aversion, limiting samskara activity through beginning equanimity, and the intentional creation of positive samskaras. The trantric method adds the additional principle of transforming existing samskaras (freeing the prisoners of the planet) from hindrance or challenge energy into propelling points of transformation. When the nondual dimension is realized and deepened, the samskaras are then turned into propelling points of transfiguration. This will have wider and wider effect.
Therefore, with the addition/recognition/application of the nondual, the samskaras are liberated by the power of deep realization of the Fiery Worlds. Therefore samskaras when viewed from the point of deeply enlightened understanding are naturally and effortlessly liberated. This method comes as the result of deepening activity after the soul level of presence has done the necessary transforming. This is an advanced stage of spiritual development that gives the capacity to maintain the state of Samadhi or nondual contemplation, starting in meditation practice but deepening into all stages of consciousness.
The trantric level effects of doing practice is that current levels of samskaras are transformed. The nondual dimension of practice effects are that samskaras are liberated. Until that level is reached and maintained, it is good to learn to not only transform the little lives, but to consciously create new ones, intentionally, with skill and as much goodwill, Brahma-Vihara quality as much as we can.
The Burning Ground, the Absorptive states of the Buddha, while impacting consciousness, are the fires which through friction, then in line with solar fire, and finally via the electricity of the nondual also affect, transform and liberate samskaras.
Samskaras and the Senses
Most samskaras are formed instinctually, such as each time we react to a moment of experience by forming a desire to respond. There are various factors contributing to how we consciously form a samskara. These two factors are awareness and intention. Affecting these to is the degree of focus and concentration and the degree of understanding about samskaras themselves, the nature and implication of forming. The Buddha was directing our attention to this when He said (from the Dhammapada):
We are what we think.
All that we are arises from our thoughts.
With our thoughts we make the world.
Speak or act with an impure mind, and trouble will follow you
As the wheel follows the ox that draws the cart.
Speak or act with a pure mind
And happiness will follow you as your shadow, unshakeable.
The creation of spiritual elementals is the art of wise and skillful thinking. The Buddha meant by thought not only ideas but emotions and intentions. When we form a samskara though clarity and love, the effects on ourselves and others is uplifting and inspiring. The types of motivations that generate wholesomeness, and upliftment are goodwill, aspiration, devotion, consecration, service, surrender and spiritual purpose. Samskaras created in light of these qualities will always beneficent and slowly draw us onto the Fiery Worlds.
Actively and consistently creating samskaras for spiritual purposes makes use of the three primary senses. These are the primary ones emphasized in human experience whether physical or psychological, are sight, feeling and hearing. Psychologically, these senses are used in two ways. That is, either in a receptive mode in order to experience our inner environment and actively when intentionally creating samskaras.
Each act of perceiving or expressing, physical or psychological tendencies, forms samskaras. When created without the admixture of a developing, deepening sense of presence, we create karma. The strength of our focus and concentration has direct effect on the power of our creating dynamic, and the quality of our motivations determines the karmic consequences as concerns whether the act of creating resulted in pain, neutrality or positive effects. The skill and knowledge of the creation determines the depth of the karma. In wisely creating samskaras be particularly concerned with motivation, concentration, knowledge and skill.
One principle which really helps increase the energy of consciously creating a samskara is the conscious use of the three primary senses in the creation. This is why careful and meticulous attention is needed to the developing of the specific practices in Part IV of this essay. We are moving to the realization that the specific spiritual practices are building up to the following type of practice/meditation which can be used in all the applications presented here. When applied with the major senses, and the specific points following will result in the sense of presence being invoked to participate with us to begin the extremely necessary propelling points of transformation.
The use of the following meditation and the use of specific color visualization will result in a more enlightened creation and the coming into conscious view of trapped energy which when released through the modes of mindfulness and awareness presented will create the needed transformations.
Enhanced Metta Meditation Practice using Three Senses
What follows is the lovingkindness practice presented previously with suggestion for ways that can enrich the meditation through adding feeling and visualization. For instance, with the first stage of practice using ourselves as focus we can deduce how to proceed with other forms of practice presented previously.
While reciting “May my body be healthy and vital” visualize and feel a ball of blue-white light at the solar plexus.
While reciting “May I feel inner peace and contentment” visualize and feel a ball of rose light around the heart.
While reciting “May I have clarity and understanding” visualize and feel a ball of yellow golden light around the head.
While reciting “May I live in Love and harmony” visualize the rest of the body surrounded and suffused with intense white light.
When moving on to the next stage, wish to do the same form of visualization described above by imagining that you are seeing, with your inner vision, the person concerned (benefactor, friend, etc) and then proceed with the same pattern of phrases and images while trying to feel and know that it is real and that you are creating these samskaras around these individuals. As a final stage of practice visualize the entire planet with these lights.
Meditation on the Sound Current
Meditation on the inner sounds has been an integral part in numerous traditions, as an advanced step to spiritual development for millennia. This inner sound has been referred to as “Music of the Spheres” by Pythagoras; “the Logos” of the Greeks; “The Word” and the “Voice of Many Waters” in the Bible; “Naam” or “Kalma” by the Sikhs; “Shabda Brahman” . “the Holy Nada”, “Anahata Nada” (the Unstruck Sound), “Pranava”, and AUM by the Hindus. Numerous other names that have come down to us are “Voice of the Silence”; “Voice of God”; the Sound Principle; the Audible Lifestream; the Soundless Sound; and the Flaming Sound.
Following is a collection of quotes from the different traditions of the Sound Current with emphasis on its rapture and methods, consequences, and meditation upon it. The reading of which is an excellent way of engaging the abstract mind to focus in this direction before we actually examine methods of practice and appropriation of the inner sound, and cultivation of the inner ear. We will start with the older, outer traditions and then examine what HPB, Helena Roerich, Morya, and Alice Bailey with DK have to say on the subject. These latter are the leading contributors to our Modern Esotericism as inspired by the Transhimalayan Brotherhood. The quotes in this last section are gathered and presented to illustrate the central significance placed by Hierarchy on this path of Transcendental Sound. This section of the path is only effective and significant when the mental body has been stabilized, and a fair facility on one-pointed meditation is achieved. The major effectiveness is only possible when in conjunction with the Master in one’s ashram or with a disciple on the physical plane working consciously with the inner Teachers.
In the Hindu tradition, work with the subtle inner sounds is integral with many paths, in particular when one has reached the advanced stages of practice. The typical traditions employing meditation on the Sound Principle are mantra yoga, laya yoga, tantra yoga, Kundalini yoga, kriya yoga, shabda yoga, among many others. It is to be noticed that the advanced stages of each of these share much in common with each other.
In the Tantric philosophy, kundalini is said to manifest as subtle light and sound (the jyottis and the nada work best together) in the human body. Shakti (also addressed as the Divine Mother) the primal creative force in both micro and macrocosm, is said to exist as sound in its deepest expression through which it gives birth, and access, to the manifest universes and the Fiery Worlds. When the Kundalini begins to raise at the deeper level, it also manifests as a consciousness.
Who is the true Guru for a disciple? Shabd indeed is the Guru and Surat (attention) the disciple of the Dhun (Shabd) – Guru Nanak
He – the Nameless – expressed Himself and made the Naam or Word. – Guru Nanak
Creation came into being from Saut (the Sound or the Word) and from Saut spread all light. – Shamas Tabrez – Sufi.
Everything from beginning to end exists in Shabd. The physical elements, the subtle and ethereal powers and vibrations, the causal seeds and essences, one and all are from Shabd personified. We live and have our very being in Shabd and ultimately dissolve into Shabd. All the scriptures of the world tell us that Shabd is above the material and efficient cause and All-Controlling power of the Universe. – Kirpal Singh from Naam or Word
Shabd is the directive agent of God, the cause of all Creation. – Prabhati
Let the yogi . . . hear the sound through his right ear. By communion with the Word, he will become deaf to the external sounds, and will attain Turya Pad of a state of eqiuipoise within a fortnight. First the murmuring sounds resembling those of the waves of the ocean, the fall of rain and the running rivulets and the Bheri will be heard intermingled with the sounds of bell and conch, etc – Nada Bindu Upanishad
Meditation of Nada or the Sound Principle is the royal road to salvation. – Nada Bindu Upanishad
The mind is fixed on Nada or Anahata sounds heard in the ear. The Yogi (then gradually) enters Samadhi and attains Knowledge of the Self. This is Nada Yoga. Nada Yoga is Laya Yoga. Kundalini Yoga is Laya Yoga. – Swami Sivananda: Nada Yoga
The Shastra teaches that even before there was light at the dawn of creation, God’s first manifestation was Shabda, a sound or word. Tantriks say that it is the Divine Mother who sings the symphony of the universe, “the beginning of which is creation, the end of which is dissolution.” One text declares: “The manifest sound of God (Shabdabrahman) exists in all things as consciousness, which exists in the bodies of living beings in the form of Kundalini. . . Words – or more precisely, the individual letters that comprise them – are nothing more than the mysterious Kundalini, given articulate form in speech and symbolized in writing. Learning to hear the inner, “unstruck sound” is in itself a creative act. It forms one of the most important of the Tantrik disciplines. – Tantra by Omar Garrison
Agni relates to Nada or the original sound vibration, which has an ascending motion. Soma relates to the Bindu or point-drop of pure awareness, which moves downward. The interplay of Nada and Bindu creates the universe. – Tantric Yoga and the Ten Wisdom Goddesses by David Frawley
The following quotes appear in the “Voice of the Silence” making reference to Nada Yoga. The teachings about this path were given Blavatsky by the Masters Kuthumi and Morya in Tibet, and were taken from the Book of Golden Precepts used by the masters in training initiates.
He who would hear the voice of Nada, ‘the Soundless Sound’, and comprehend it, he has to learn the nature of Dharana. . . The ‘Soundless Voice’, or the ‘Voice of the Silence’. Literally perhaps this would read ‘Voice in the Spiritual Sound’, as Nada is the equivalent word in Sanskrit for the Sen-sar term.
Saith the Great Law – ‘in order to become the Knower of All Self thou hast first of Self to be the Knower’. To reach the knowledge of that Self, thou has to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the Great Bird. Aye, sweet is rest between the wings of that which is not born, nor dies, but is the AUM throughout eternal ages. Bestride the Bird of Life, if thou would’st know.
Says the Nada-Bindu Upanishad, ‘A Yogi who bestrides the Hamsa (thus contemplates on AUM) is not affected by Karmic influences.
Let not thy ‘Heaven-born’, merged in the sea of Maya, break from the Universal Parent (Soul), but let the fiery power retire into the inmost chamber, the chamber of the Heart and the abode of the World’s Mother. Then from the heart that Power shall rise into the sixth, the middle region, the place between thine eyes, when it becomes the breath of the One-Soul, the voice which filleth all, thy Master’s voice. The inner chamber of the Heart, called in Sanskrit Brahma poori. The ‘fiery power’ is Kundalini.
The ‘Power’ and the ‘World-Mother’ are names given to Kundalini – one of the mystic ‘Yogi powers’. It is Buddhi considered as an active instead of passive principle. It is an electro-spiritual force, a creative power.
Before thou set’st thy foot upon the ladder’s upper rung, the ladder of the mystic sounds, thou hast to hear the voice of thy inner God (the Higher Self) in seven manners . . . the nightingale’s sweet voice . . . a silver cymbal . . . the ocean-sprite in its shell . . . Vina (a stringed instrument) . . . a bamboo-flute . . . a trumpet-blast . . . the dull rumbling of a thunder-cloud . . . swallowing all the other sounds.
Before the ‘mystic-power’ can make of thee a god, Lanoo, thou must have gained the faculty to slay the lunar form (astral body) at will. . . Kundalini, the ‘Serpent Power’ . . . Kundalini is called the ‘Serpentine’ or the annular power on account of its spiral-like working or progress in the body of the ascetic developing the power in himself. It is an electric fiery occult of Fohatic power, the great pristine force, which underlies all organic and inorganic matter.
Desire nothing. Chafe not at Karma, nor at Nature’s changeless laws. But struggle only with the personal, the transitory, the evanescent and the perishable. Help Nature and work on with Her; and Nature will regard thee as one of her creators and make obeisance. And she will open wide before thee the portals of her secret chambers, lay bare before thy gaze the treasures hidden in the very depths of her pure virgin bosom. Unsullied by the hand of matter she shows her treasures only to the eye of Spirit-the eye which never closes, the eye for which there is no veil in all her kingdoms. Then will she show thee the means and the way, the first gate and the second, the third, up to the seventh. And then the Goal – beyond which lie, bathed in the sunlight of the Spirit, glories untold, unseen by any save the eye of the Soul. There is but one road to the Path; at its very end alone the ‘Voice of the Silence’ can be heard.
The pupil must regain the child-state he lost [rigpa, Sahaja Samadhi] ere the first sound can fall upon his ear.
But, O Disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of the Akasic heights reach the ear, however eager, at the initial stage.
The inner chamber of the Heart. . .
These mystic sounds of the melody heard by the ascetic at the beginning of his cycle of meditation called Anahad-shabd by the Yogis.
Unless thou hearest, thou canst not see. Unless thou seest, thou can not hear. To hear and see this is the second stage. When the disciple sees and hears, and he smells and tastes, eyes closed, ears shut, with mouth and nostrils stopped.
And now, Lanoo, thou art the doer and the witness, the radiator and the radiation. Light in the Sound, and the Sound in the Light . . . Behold! Thou hast become the light, thou hast become the Sound, thou art thy Master and thy God. Thou art Thyself the object of thy search, the Voice unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the Voice of the Silence.
The next set of quotations are from the Letters of Helena Roerich and the Agni Yoga series. The Agni Yoga series were given out by Helena Roerich, primarily under inspiration of the Master M. They will allude to the significance of the nada and meditation upon it without fully teaching the method. Following each quote is the book title and entry number (stanza), and not page number. Near the end of her time of service to M, He dubbed her “the Mother of Agni Yoga”.
People frequently distinguish fragments of the music of the spheres, just as they do the vibratory differentiations of light, and only a false attitude towards everything prevents them from concentrating on this. — Fiery World 1, 198
You are familiar with the music of the spheres, the spatial bells, and the reverberating strings. It will be asked why, then, do not a multitude of people know these manifestations. But, then, why is a multitude of people satisfied with false intonation, absolutely refusing to realize the nuances of sound? — Heart 267
Before you is another manifestation of a high degree – the Kundalini bestirs itself from base to the highest . . . Sound and color are among the principle fiery manifestations. Thus the music of the spheres and the radiances of the fires of space are the highest manifestations of Fire. — Fiery World 1, 72-3
Cosmos in silence makes manifest the language of the heart, and the Cosmic Voice may become audible. Sensitiveness and vigilance can aid us in giving ear to the Voice of the Silence. — Infinity 1, 80
When I say utilize the manifested rays, when I say fill the chalice of knowledge, when I say design the best creations through straight-knowledge, when I say strength lies in the timelessness of knowledge – it means lend an open ear to the cosmic whirls, it means search the radiances of Fohat, it means understand the music of the spheres. — Infinity 1, 5
Likewise, excellent are your thoughts regarding the Universal Symphony. Verily, each spirit resounds to its own tone, and nothing can be compared with the beauty of these sounds. The one who has heard the music of the spheres has the right to say in the words of the Teacher, ‘The former song will become the noise of the wheel.’ Of course it is true that the primary aspect of Manifestation is the Divine Tremor in the Bosom of the Great Mother. Tremor, or vibration, is, at the same time, Light, for List is the movement of Matter, and it creates form. ‘In the beginning was the Word, and the Word was with God, . . . In him was life, and the light was the light of men.’ In this statement is the whole profundity of the sacred knowledge. — Letters Vol 2 page 181
First the Yogi hears the music of the spheres, but later, by way of the heart, he himself begins to reverberate with this harmony of the Highest World. But for this a flaming heart is needed. — Heart 196
We send calls of heart to those friends who meet upon the crossroads of the East. We send calls of unity to those whose hearts have already sensed the music of the spheres. For him to who the spheres are void the heart is only a sack of blood. — Heart 394
It will be asked, Which energy is assumed when one speaks of the Heart? Of course it is the same AUM, the psychic energy of all three worlds. – Heart 14
People usually believe that they can attain perfection through many methods. This multiplicity of mirages lulls the mediocre mind. But humanity has only two ways; either wisely and ardently seek the realization of the AUM, or to lie in a coffin like a log, taking for granted that someone or something will take care of the destiny of the shopkeeper of the spirit. — Agni Yoga 158
AUM is the power of Grace, and help is at hand for each one ready to set sail from the shore of the flesh . . . Some know the music of the spheres and the song of space. Few have approached this step, nevertheless these transfigurers of life do exist. Let us guard such heralds of the far-off worlds. — AUM 18
AUM resounds not as a name but as a concept. The cognizing one will realize the sounding which is consonant with the music of the spheres. Rarely is it possible to hear this resonance of the spheres with the earthly ear, but the ignoramus take it only for a noise in the ear. Thus let us walk there where sounds Infinity itself. — AUM 79
Thus it is necessary to appreciate the wondrous music of the spheres, and to understand that on this step are also heard the lamentations of the world. — AUM 204
Today you heard the music of the spheres, that rhythm which strenghthens the realization of evolution. It is not the theme precisely, but the rhythm that forms the essence of the music of the spheres. It is indeed the degree of purity of the sounds which determines the planetary conduit. These sounds are heard only at high altitudes, and it is necessary to have a musical ear. — Agni Yoga 149
The next set of quotations are taken from the various books of AAB and inspired by DK.
By intense devotion to Ishvara, knowledge of Ishvara is gained. (Commentary) Ishvara is the son of God, the cosmic Christ, resplendent in the heart of each of us. — Sutra 1:23
This Ishvara is the Soul, untouched by limitation, free from karma and desire. — Sutra 1:24
In Ishvara, the Gurudeva, the germ of all knowledge expands into Infinity. (Commentary) In the macrocosmic sense God is the Master of all and He is the sum total of omniscience. . . He is the soul of all things . . . as the souls of men are a part of His Infinite realization . . Students would do well in studying these few sutras relating to Ishvara to bear in mind that they have reference to the son of God, the second person of the Trinity as He manifests through the medium of a solar system, to the macrocosmic soul. The secondary meaning has reference also the the divine son of God, the second aspect monadic, as He manifests trhough the medium of a human being. — Sutra 1:25
Ishvara (the Gurudeva) being unlimited by time condition, is the teacher of the primeval lords. (Commentary) The primal Lords, or Sages, are those great Adepts Who – having ‘tasted experience
Under the Law of Rebirth, were initiated into the mysteries by the one Initiator, the representative in our planet of the Oversoul. They in their turn become teachers and initiators into the mysteries. — Sutra 1:26
The Word of Ishvara is AUM (or OM). This is the Pranava. (Commentary) This is the Word of Glory, the AUM. This is the Pranava, the sound of conscious Life itself as It is breathed forth into all forms . . . (it) is the Christ in us, the hope of glory. The Word causes the second, or Christ aspect of divinity to shine forth resplendently. It is the sound that brings into manifestation the incarnated soul (macrocosmic and microcosmic). — Sutra 1:27
Through the sounding of the Word and through reflection upon its meaning, the Way is found. (Commentary) The expression ‘the sounding of the Word’ must not be too literally interpreted; the esoteric ‘sounding forth’ is based upon a study of the Law of vibration . . . Speaking correctly, the Words is sounded by the soul on its own plane. Secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. He hears the sound (called sometimes the ‘still small voice’ or the ‘Voice of the Silence’), he recognizes it for what it is and in deep reflection he assimilates the results of his soul’s activity. — Sutra 1:28
The Light of the Soul – pages 46 – 60
The Sound (or Word), that which it denotes (the object) and the embodied spiritual essence (or idea) are usually confused in the mind of the perceiver. By concentrated meditation on these three aspects comes an (intuitive) comprehension of the sound uttered by all forms of life. (Commentary) This is one of the most important sutras in the book, and holds the key to the object of the entire meditation process. This is to reveal . . . the true nature of the self, the second aspect, and the correspondence to the second aspect in all forms of subhuman life, as well as to put him en rapport with the second aspect in all superhuman forms. Thus it concerns the consciousness aspect . . . the Christ of Buddhic principle and which is the direct cause of . . . the revelation of the spirit through the medium of form. When the nature of the second aspect, the soul, is known, the nature of the form is also known, and the essential nature of the spirit can be inferred. He must arrive at the Sound of Word which brought every form into manifestation, and which is the result of the breath, the essence or spirit. ‘In the beginning was the Word and the Words was with God and the Word was God. All things were made by him . . . (John I 1:2) Here, in the Christian Bible, is t he substance of the entire teaching, and in the significance of the . . . Sacred Word, AUM, lies the clue to the entire cosmic process. The meditation process when duly and correctly carried out reveals therefore the second of soul aspect, and the Sound, or Word (the Voice of the Silence) can be heard. — Sutra III 17 — The Light of the Soul – pages 271 – 273
By the growth of intuitional telepathy and the increasing comprehension of the power of color and sound will the work of the Christ and of the Great Ones be contacted and understood, and the peoples . . . enter into the Kingdom of God. — Externalization of the Hierarchy pg 509
Sound Current Meditation Practice
Before we begin, a few words about posture:
1. Sit comfortably erect.
Read some inspirational material to get into the mood more easily.
Take seven deep breaths: inhale for count of 7; hold for count of 7;
exhale for count of seven.
2. Choose one of the following methods:
a. Arms resting on front torso,
hands to sides of face
middle fingers pushing in the tabs of your ears.
b. OR have a good pair of ear plugs, or sound
c. OR sit at a comfortable table, elbows on pillows
with hands at side of face, plugging ear tabs with
middle fingers (do NOT plug earholes with fingertips,
but use ear tabs to plug ears, and snug but not too tight.
2. The reason for step 2 is to deliberately get in the habit of
blocking outside noise. NOW use the bodily sounds to
comfortably, and one-pointedly, draw you deeper:
Note the lungs breathing — go deeper.
Note the heart beat — go deeper.
Note the rushing of the blood stream — go deeper.
Note the outward sound in the ear canal — go deeper.
Take your time with this initial step as it will slowly train your inner hearing and focus.
This step will take months or years.
4. When you have trained the hearing and focus to not
be distracted by bodily sounds, there are some choices.
However, initially keep the quiet, relaxed
LISTENING in the head.
5. When certain inner sounds become more frequent
(and ONLY then) the following tantric techniques is most
efficacious: draw your attention to the root chakra, and go deeper.
When the sound from THAT chakras becomes regularly clear,
go to the sacral – taking your time because hurrying only causes delay.
6. Do this with each chakra up the ladder until you
hear the sound coming from the brow chakra.
Stay there for however long it takes, and how ever many sessions
it takes (good advice for all the inner listening stages,
as this builds in strength and stability).
WHEN the sound emanating from the brow SWALLOWS all
previous sounds then the real work begins.
7. However long it takes to build in the necessary state of presence,
when the duality inherent in early meditation begins to subside,
you will HEAR. You will KNOW. You will BECOME.
At first very faintly in the center but it WILL increase and emanate from every fiber of your BEING. Know this, when the Voice is heard, you will have experienced Presence.
You will note that from Part I of this Initiation and Dzogchen Tantra essay that everything fits together as pieces of a puzzle. The concepts flow from one point to the next. The exercises, first promoted by the Buddha, flow from one to the next. Unless the reader were a post third degree initiate with a thorough grasp of the synthesis of the state of presence ripening into the State of Presence, it would still be difficult to simply wait until this point of the essay to finally begin. However, the Buddha knew EXACTLY what He was doing when He set the Awareness Practices in motion. The Awareness Practices set in motion that magnetic resonance which attracts the energy of the Fiery Worlds, which interpenetrate everything, through building similarity of vibration.
Everything before this point in the Essay built to the Sound Current Meditation Practice. The Sound Current Meditation leads to the Trechko Practice. The beauty of the entire interlocked underlying Planetary Lineage hinted in the Gupta Vidya and the Atma Vidya is that perfection is not required for results, but consistency is. In other words the whole system points to the magnetic resonance built through consistency. NOT through desire, NOT through aspiration alone, and certainly NOT through supplication of the gods alone, but through continuity of effort. It is with that in mind that the following is presented.
You will note that some resonance with succeeding points is required of present points attained. The reason for that is so deceptively simple. The entire principle of resonance preceding the principle of radioactivity is so inextricably bound at each stage of the entire process: from sub-plane to sub-plane, from personality to soul alignment to fusion to the magnetic buildup of Causal Field leading to its radioactivity and to its ultimate destruction. This is true of death of the personality from life unto life, to death of the personality within life. Whether the focus is on personality, or spiritual awareness or spiritual growth it is all the same: the discarding of the old and the taking up of the new. Even the entire panorama about the play out on the world scene, of the old dispensation giving way to an entirely new one, is still a variation of the same theme from the very beginning of the manvantara. From death to immortality, from the unreal to real, from chaos to beauty lies hid the entire clarion call of the Fiery Worlds.
1. Having your awareness prepared by the following, focus on where you are now, to what the next step is: the expansion of your life focus to the next major opening to wider space.
2. Start by following the breath and allowing the process to expand and deepen without interference of any desire or aspiration on your part. After all, that is how the Buddha commenced on His final embarkation to Buddhahood.
3. Focus on your state of presence, and using your following of the breath, LET it slowly open to your sense of Presence.
4. Whenever you conscious mind start its spinning, bring the attention back to following the breath.
5. When this has gradually built up to the point when the awareness is faced with the sense of space, take that sense of space into your following of the breath. Without trying to make it happen in any way, when becoming aware of the sense of limitation with detachment, take the awareness of the next opening of space into the following of the breath.
Once this is established sequentially and naturally the student will have grasped the essence of trechko or “cutting through”. When the process has become normal in the meditative process, right withdrawal, or pratyahara, will be established. You will note how this same technique once established, set to rhythm, allowed to magnetically resonate leads to right withdrawal, opening to stages of the Savikalpa. It is in the deepening stages of the Savikalpa that the rhythm leading to the trechko takes place. You will note how the technique, once deepened, will ripen into that disinterested, but focused detachment which leads to luminous seeing, or togal. The technique when followed on a sequential basis, will slowly burn off the samskaras coming up when they are allowed to expand with detachment, leading to the opening and expansion of space.
Once the opening and expanding have become established so that detachment can take place, the attention can be taken from the process of opening on to that which can be seen, sensed and apprehended. When the focus has gone from noting the process of expansion on to what the soul sees and contemplates that state is what leads to what is contemplated by monad, in other words, the sense of presence ripens into Presence. There is at first a subtle difference between awareness of the process of discarding and opening, to what is being apprehended in wider fields. This is how the ‘rain cloud of knowable things’ is reached in conscious, aware, focus. The process will have ripened from awareness of form to awareness of function. We will have taken ourselves from awareness of samskaric activity, to awareness of expanding space in our vehicles, from personality to soul, to causal field, to Buddhic field, to the apprehension of what the ashram focuses on, to what the Center of the ashram, focuses awareness. From contemplating plan to becoming part of the awareness of Purpose.
Once the process has ripened, in other words become an ingrained habit, the listening to the note of soul, of monad, of Fiery Worlds, becomes a moment to moment focus in everything that comes to the attention. This is what sahaja is all about. When that is established, then becoming en rapport with wider focus outside of our field, the meditation/contemplation/Samadhi absorption into the field of a focus greater than ours, be it someone we can see or levels or perception of Those beyond the physical, becomes not so far fetched.
Part V will focus on the petals of the chakras, and the sub-planes of the physical to the Buddhic will be a natural outgrowth of this section. We will continue with one more advanced practice, the marma points from what is known in public to their Tantric focus, and end with a call to the Fiery Worlds.