Listening to the Invisible Master

This booklet is of interest to those who wish to tune inward, in search of the unknown. The book takes the reader on a flight into the Internal World and reveals much the phenomenal and noumenal world as one gets into regular practice of meditation.

This book is not recommended for general study and is meant for private circulation amidst groups to whom meditation is a sacred work.

It is released on the occasion of the 28th Anniversary of The World Teacher Trust, on 18th November 1998 to commemorate the work done.

I am asked to dwell upon the sublime theme “Listening to the invisible Master”. I do so with utmost humility.

Master (Eswara) or Antaryami is the basis for the creation which is both visible and invisible. He is called by many names and is worshipped in many forms as per human conception. In truth he is beyond name and form. He can be realised and experienced, while not much can be explained. He is the pure existence (SAT) beyond creation and is the Universal Consciousness (CHIT) within the creation. He is the basis for the subtle and the gross planes of existence. Listening to him needs, a discipline, a specific way of cultivating oneself. He is visible and audible to those who follow such discipline and is not so for others. Visibility to invisibility is according to one's own state of awareness.

That which is invisible is also visible to those who have gained Antahkarana Sareera. That which is generally visible is so visible for all due to Bahirkarana Sareera. Normally, we the Beings look out from within. That is the reason why we are called “PASUS”. We look out from within to outside. We listen from outside. We feel the touch and the taste from outside. We seek things from the objectivity. We project into objectivity from within. This is due to the functioning of senses whose collective name is “The Mind”. The mind, the senses and the body are implements for the being to externalise into objective world and experience. Almost all beings do see and get familiar with objectivity. The variety of experiences relating to the objectivity gained through such externalisation is retained as knowledge and experience which in turn forms the basis for further actions.

As much as the human being externalise, through the help of Nature he also internalises Sleep is a process of internalisation of the being while awakening is the process of externalisation Ordinary beings visualise the external and call it the visible. Knowers visualise the internal too. What is invisible to the former is visible to the latter Clairvoyance, clairaudience are such phenomena. Listening to the Invisible Master is a technique gained through internalisation. Turning and turning inward is the process.

The Being as awakens recognises or becomes Conscious of his existence. Even before he recognises his existence, he was very much existing. Because he exists, he awakens and becomes Conscious of Existence. As soon as he gains self-consciousness, he enters into the field of thought and with the help of the five senses and the body, externalises himself into the objective world. Thus, he is familiar with his thought plane and plane of senses and the physical plane as he consciously manifests into objectivity with his external implements.

One in a million enquiries into the secret of one's slipping into the sleep and awakening from the sleep. Such is the ardent enquirer, who strives to know as to how he awakens, where from he awakens, what was he, and where was he before such awakening. Each one of us know for certain that we do exist in the sleep hours. This knowledge is with us inherently. Since we know that we do awaken after a duration from our sleep we happily tend to sleep. If we are not sure that we do exist through the sleep hours, none of us would even date to sleep or even allow some kind of giddiness to overtake us!

There is as much subtle or subjective world as in the objective world. The VEDAS pronounce that 3/4^th is invisible, immortal and divine, while 1/4^th is visible and mortal. That which we see in the gross objective plane is subject to constant change on account of the subtle intellegences functioning in the subtle planes which are divided for purposes of our comprehension as three (3).

The seeker who intends to enquire into the source of his being and to see or listen the unseen Master needs to walk into these subtle planes. The three subtle planes are explained as Madhya, Pasyathi and Para. When they are explained as six (6), they are described as Vital Plane (Pranamaya Kosa), Mental Plane (Manomaya Kosa), Plane of Wisdom which is called Vignanamaya Kosa, Plane of Ananda (the undisturbed internal happiness called Anandamaya Kosa) Anupadaka - the Plane of localised existence, Adi-the Plane of Universal or collective existence.

As much as the objective of external world is visualised through the external implements namely: Mine, Senses and Body, so much the subtle or invisible planes can also be experienced through internal implements, called antah karanas. One's being and also the source of such being can be experienced through the internal implements, which exist with each human being potentially.

One need to cultivate through specific discipline to enable development of the internal implements is called ANTAHKARANAS. Antahkaranas are: (i) the subjective mind, (ii) Buddhi (iii) the awareness (or Chaitanya as individual being) and (iv) the awareness called the Universal being (Eswara or Antaryami).

Age-old Path of Yoga as also the Upanishads laid down rules and regulations which when followed would lead true seeker towards his being. On the path of ESWARA, who is the presiding Diety in every being, one has to pick-up the instrument of Sound, for Sound is considered to be the basis both for manifestation of the various planes of existence as also their dissolution through cycles of time. Sacred word is the Key-note and listening to the sound is considered as the first and fundamental step towards listening to and visualising the Master within. It is in this context, the Sacred Word “OM” gains prominence both for uttering and also for listening. “OM” is the thread that runs through the varieties of beeds of existence within the being and within the Great Being also. Upnishads described “OM” (Pranava) as the bow and the truth seeker as the arrow who needs to shoot himself up as much as he can with the help of the bow. The human being is more fond of speaking than listening. The regulations relating to sound postulate that one has to be more a keen listener than a keen speaker. It is said that a keen listener is a good speaker. “Listen within and then speak out” is the instruction to the Yoga student. 'Do not speak without listening' is yet another instruction.

Listening is positive side of the Sound and speaking is the negative side of the Sound. Negative pole is what is described in the Scriptures as Feminine and positive pole described as Masculine. Brihaspathi and Sawaswathi are the deities described in scriptures as the positive and negative aspects of the sound, meaning the listening and speaking faculties within the being which need to the harnessed as per the given discipline.

It should be understood that the One who can listen well only can speak well. To start with listening can be from the objectivity. As one tends more to be a listener than a speaker, he gains the quality of being a good auditor. Auditors are welcome into the subtle and divine world than the lectures who make noise in the outer. The ability to listen in preference to speaking would in the first step, enables one to avoid unnecessary speeches which only make noise. It also avoids undesirable and unbearable speeches. It further avoids speeches which are critical about others. Finally, one ceases to be judgemental in his speech. These are very important qualities to be gained if one seeks to walk into the field of listening to the invisible. The discipline relating to the theme, therefore, demands more listening and less speaking. With such a faculty when one utters “OM” he would also listen to the uttering of “OM” he would also listen to the uttering of “OM”. WITHIN THE SACRED WORD “OM” IS CONTINUOUSLY BEING UTTERED WITHIN THE BEING!

As one develops into a keen listener of “OM” as he utter and as he carefully and completely listens to the source of OM within him, he would find that the Sound is emerging from himself initially from the Vocal Cards. But as he carefully retraces the path to the source of OM, he reaches the basis of the Vocal Sound where he finds that exhalation is the basis for vocal sound. He further finds that exhalation is again based on inhalation. He realises that inhalation is transforming itself into exhalation and with exhalation as the basis the sound is uttering forth. Thus the Sound is found to be emerging from that point where the inhalation is transforming itself into exhalation while it is gaining the vocal status at the throat centre. As one contemplates deeply for long years upon that point in him where inhalation is merging into exhalation, he is drawn into that part which is called the field of Pulsation - the birth place of respiration. That field of pulsation is called “HRIDAYM”. Hridyam stands for 'HRIT IAM“ meaning “HERE I AM”.

“Here I am” is the Sound of the birth place of respiration which is explained by the Seers as “AHAMASHI” meaning, I exist. At this stage of awareness the seeker identifies himself with the enchanting, rhythmic, metrical song of respiration which is bases upon the Pulsation. As One continues further pursuit of listening to the pulsation 'HRIDAYA SPANDANA” he is further enchanted with the double sound of pulsation which is arising out of the Centripetal and Centrifugal functioning of his being. This twin sound is naturally realised through deeper internalisation. The pursuit reveals to himself that when he inhales, the sound he listens to is “SO” and when he exhales the sound he listens to is “HAM”. “SO HAM” is the twin sound happening within the being as one's own Spandana (Pulsating principle), The double sound “SO HAM” id described as “THE HAMSA MANTRA” that keeps happening in him in all states of existence. He realises that this “SWAN SONG” is eternally functioning in him not only during the wakeful hours but also during the sleep hours.

Since the “Swan Song” is functioning round the clock, the seeker would do well to listen to it as much as he can. In the process, the number of respirations as also the number of thoughts that one produces per minute are considerable reduced as he is graced with the magnetic touch of the Swan Song with the help of continuity of practice. As he touches upon the song, his respiration and objective mind neutralise each other and settle him deeper in pulsation (deeper than respiration and thought). At this stage, the seeker is said to have arrived at THE DOOR, where he knocks upon for entry into subtler state of his existence. It is in this state the seeker realises that the respiration as also the thought neutralise each other enabling him to enter into the state of pulsation where there is only the awareness of the twin sound. He is withdrawn enough to make further entry into the double sound and is therefore, considered as having attained the state of “Regulated Prana” This is described in the Path of Yoga as “PRANAYAMA”. The popular understanding of “PRANAYAMA”. The popular understanding of “Pranayama” as breathing exercise is a distorted understanding which serves its own purpose for the profane and which seals entry into internal kingdom.

The seeker who is engrossed with the “DWAYAKSHRI MANTRA” (SO-HAM) constantly knocks at the Central Point within the pulsating HRIDAYA (the Door) (Heart Centre). When the aspiration is fiery enough, continuous enough and is well supported by the discipline relating to outer activity he stands a chance for entry through the double sound “SOHAM” to realise the Uni-syllabled sound “OM”. This happens to the seeker as per the grace of Time whose dimension is beyond the seeker's effort. Until such time the Time graces and grants the entry through the Door into the other side seeker is strongly recommended to work with patience tuning himself into if the Song, SOHAM, as it presents to him the soothening “Music of the Soul”. This music of the twin sound is absoling, enchanting, and engrossing. The Keyword at this juncture is patience and pursuance without being hasty and anxious. When he becomes anxious he would be thrown out from the internal state of pulsation to the outward states of respiration and thought etc. The question as to “when will I get through the centre petal and centrifugal sound” should be dissolved by engaging oneself with the bliss of the song. As stated earlier as per the grants of Time, clearance of Karma and the consistency of practice coupled with Sraddha one passes through Pulsation (Spandana) to land in subtle pulsation where he listens the Sacred Word “OM” as the Eternal Naada (resonance) happening within the Heart Centre. At this point, it is said that the seeker has entered into the sanctum Sanctorum having internalised from objective mind into subjective mind neutralising all subjective thoughts and respiration, to dip deep into the state of pulsation and further dip through the aperture of the Heart Centre into the Sacred Sound “OM”. As he realises the subtle pulsation, he finds himself as the bird/swan, as the being of Light that continuous to pulsate in Time and Space oblivious to the names and forms of the objectivity. Constantly he experiences his movement as subtle pulsation in the vertical column within his own frame of body anywhere between the eye-brow centre and the base centre. Such is the being, who is considered to have absorbed into himself - meaning, one who has folded back from the external states of existence to internal state of existence called PRATYAHARA. He realises that he is the subtle pulsating principle that unfolds into objectivity through pulsation, respiration, though and action.

As he further continues his pursuit, he keeps listening to the varieties of Naadas which range from Siri Muvvala Savvadi of Chini Chini Naada, upto the sound of a thundering cloud (Megha garjana). The beauty of the Sound within enables him to listen the Sound of the Conch, the Music of the Flute, the reverberating sound of Dhamaruk, the sound of trumpet, ultimately, listening to the thundering sound of cloud.

As he realised these sounds, he simultaneously realises the manifestation of corresponding measure of light from each of the Sound. More profound the sound is brighter is the Light that he experiences. To put is in a lighter vein the seeker is engaged in the Sound and Light show within and is no more interested to the sensuous sounds and lights of the objectivity except for the limited purposes of his Nitya Karma (dutiful duty). As he keeps listening to deeper and more profound sounds, he enters into a Valley with an expansive sky which again is of different colours depending upon the strength of practice, ranging from Red to Orange to Golden Yellow, to Aquamarine and to Clean Blue Sky, wherein the disc of Solar Globe and later even the Lunar Globe are experienced. It is at this point, he realise that the disc of Light is none other than himself which is described in the Scriptures as “BINDU”.

The being at this state expresses himself as a “BINDU” experiencing the “NAADA” (Sound) and KALA (Light). This is known as the state of “NAADA BINDU KALA”.

As he realised this sublime state, he also finds himself manifest as a miniature form of Light according to the frame of his body. He further realises that he is not the frame but is within the frame holding the frame for purpose of functioning with the outer world. In this state, the seeker is said to have gained “DHARMA” the 6^th step of Yoga. As per the demands of his duty, he would even be able to move out of his body and respond to long distance calls for help.

As he further continues the pursuit, he realise that he is the pulsating Light and Sound within all permeating light (Eswara). Having taken a dip into the ocean of sound and light (Eswara), the Seeker gradually realises that it is verily BRAHMAM THAT exists as himself, as (I AM). He sees that his individual existence is a temporary existence within the co-ordinates of Time and space and that beyond such co-ordinate he is 'THAT“ only. He further realises, it is THAT only which function as himself and that he has no individual existence! This is the ultimate of the realisation.

The one who realises the above states, is the one who is well linked to the ESWARA. Thus linking with Eswara he functions as the demands of the Time and place descending into the state of I AM, the localised consciousness. But, when there is no demand from the objectivity, he remains identified with Eswara of Sarvantharyami, rid of his identity as an individual.

Since the Seeker is linked to Eswara, the Light of Eswara shines forth through him. As he functions with the outer world, he functions linking up with Eswara and never disconnects himself with Eswara (universal Consciousness). He also realises that all the forms are also similarly emerging from the same Eswara and that there is no other than Eswara. It is like Ocean emerging as wave. The content of all the waves is just the same, because the inseparability of the wave with the Ocean is experienced as inseparability one one-self with of Eswara. While Eswara is the Ocean as Universal Consciousness, the individual is the wave coming out of the Oceanic Consciousness. The realisation at this point is, that the wave is no different from the Ocean except in its state. In content/essence it is the same while in state it is different.

Such a one is deemed to have developed the link with Eswara from whom he keeps receiving according to time and place the programme for his functioning. Such is the one who is called Anointed one. Such is one who also called the Surrendered one. Such is the one who is said to have died to his separative existence and is born in universality. This is described as birth in light in contrast to birth in darkness (the birth in the body). He is also called Dwija, the twice - born.

The Seekers who thus realise listen Eswara and function, Listen to Eswara, within and also outside, and function. Such ones are open to see and to listen to Eswara within and outside. AS he listens so, he conducts thereby working out only the Will of Eswara. He is said to be connected to Eswara. Consequently he not only listens but also sees and conducts his daily programme in such a humility without proclaiming himself as anyone. He does not define himself in any manner.

The listening at this state of awareness is different from the listening that one carries within him when one is in the phenomenal world (The world between the Material world and Nominal world).

There are Seekers who get caught themselves into phenomena and keep speaking irresponsible about the seeing many things and having listened to many voices. There is much bewilderment in the phenomenal world as compared to the objective/material world. One is not able to overcome the distortions of the material world. Imagine how eluding is the phenomenal world! Contact with self defined and alluring astral forms' tends one to believe that he is in contact with Eswara. Working with such astral forms is not working with The Master (Eswara). It is only listening to an Upasya Devata, which is called forth and framed within the mind of the Upasaka, Such Upasakas are not safe, because their Upasya Dyvams are strong or weak according to the strength or weakness of the Upasakas. It is for this reason, one is strongly recommended by Seers of the Ancient to pursue and experience Eswara within his being, overcoming the phenomenal world - thereby realising that Eswara only exists, that Eswara exists as himself and as all that is! Listening, seeing, perceiving, realising the unseen Master as course is thus fulfilled.

As the aspirant progresses in this internal journey to reach the source of his being, as he pitches upon the subtle pulsation he meets a Host of Masters, who form the Hierarchy to help the beings to ascend into the states of pure existence. Such Masters are “SADGURUS” who can initiate the deserving aspirants into the Path. The aspirant gains the companionship of such unseen Masters, who work for the Divine Plan. They are the accomplished ones, meaning-the realised ones. They realised Eswara in them and function as channels for the Plan. Those Masters, who are beings of lights, are generally unseen, but are now seen and heard by the seekers. They guide the seeker on the path to realise the Truth (Eswara) and later invite them into their brotherhood to function for the Plan. The group of such Masters is called the White Brotherhood. They are spread all over the Planet and have mainly seven Ashrams. The seeker, as per the quality of the Soul is recruited into one of these Ashrams to function. The seeker thus stands thereafter as a bridge between the Hierarchy of Masters and the Humanity. His work is one of Goodwill.

Internalising oneself and working with the internal implements, it should be noted, is not possible for people who are “manipulative” in the outer world in terms of their economic, social and domestic activities. It is in this context one is strongly recommended to follow the path of DHARMA in the objective world to reach the BRAHMA (the self) in the internal world.

Hierarchy of the Masters who pervade the whole Path of Truth help the sincere truth seekers from time to time. Such Masters should be understood as the One Master only functioning in the form of many Masters.

It is grace of Eswara that such Masters (Sadgurus) move within human society to help the true seekers. This article is submitted at His Lotus Feet, for what it is worth, for I responded to a call for such an article, in my own way.

Visakhapatnam
K. Parvathi Kumar
Dt: 18-11-1998

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First Edition: 1999
© Copyright: Dhanishta

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