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rkpande
02 August 2009, 02:52 AM
If one closes all openings of the fece and concentrate on inner sound, one hears a sound resembling humming of bees.
once i tried it in on yahoo questions and answers, i got laughable answers.
could any one of you enlighten me.

Spiritualseeker
02 August 2009, 06:44 AM
Namaste,

if you were deep in meditation and you felt much energy in your body it is quite possible you were in a stage just before astral projection. In Astral Dynamics a book on astral projection it mentions this is one of the signs. Some people hear humming, voices, or a ringing sound and if they relax up a bit they can project out.

devotee
02 August 2009, 09:55 AM
If one closes all openings of the fece and concentrate on inner sound, one hears a sound resembling humming of bees.
once i tried it in on yahoo questions and answers, i got laughable answers.
could any one of you enlighten me.

Namaste RK,

As far as I know :

This is the vibration which fills the entire universe. This is the sound of OM which cannot be heard by our ears. When you are in peaceful state & sound from outer world is switched off, you hear this sound. This sound echoes from our own "chakras". This sound is most prominently heard in the right ear. When you practice, you can hear this sound even without closing your ear.

This sound is not always of humming bee. The sound is different for different people depending upon their different spiritual stages. The seeker hears this sound echoed by the Sahasrara (placed above the head crown) & this sound is like roar of the sea when he reaches the highest level in spiritual stage.

There is a special meditation technique to meditate on this sound.

OM

Sherab
02 August 2009, 11:08 AM
I sometimes hear a sound like an electric field cracking a tiny bit, and when meditating on the third eye, more of a humming sound.

Namaste

atanu
07 August 2009, 09:55 AM
I paste below two hymns in glory of Agni, from Rig Veda. Two verses together throw some light on the sounds we hear. Its a blazing fire--agnivaisvanaro.

SUKTA 68


1. The carrier, burning, he reaches heaven. He unravels the nights and uncovers the stable and the moving; for this is the one God who envelops with himself the grandeurs of all the Gods.

2. All cleave to [[Or, take joy in]] thy will of works when, O God, thou art born a living being from dry matter. All enjoy the Name, the Godhead; by thy movements they touch Truth and Immortality.

3. He is the urgings of the Truth, the thinking of the Truth, the universal life by whom all do the works. He who gives to thee, he who gains from thee, [[Or, learns from thee,]] to him, for thou knowest, give the Riches.

4. He is the priest of the sacrifice seated in the son of Man: he verily is the lord of these riches. They desire the seed mutually in their bodies; the wise by their own discernings come wholly to know.

5. Those who listen to his teaching, those who are swift to the journey, serve gladly his will as sons the will of a father. He houses a multitude of riches and flings wide the doors of the Treasure. He is the dweller within who has formed heaven with its stars.



SUKTA 127

1. I meditate on the Fire, the priest of the call, the giver of the Treasure, the son of force, who knows all things born, the Fire who is like one illumined and knowing all things born.
The Fire who perfect in the pilgrim-sacrifice, a God with his high-lifted longing [[Or, high-uplifted lustre seeking for the Gods]] hungers with his flame for the blaze of the offering of light, for its current poured on him as an oblation.

2. Thee most powerful for sacrifice, as givers of sacrifice may we call, the eldest of the Angiras, the Illumined One, call thee with our thoughts, O Brilliant Fire, with our illumined thoughts, men's priest of the call, [[Or, the priest of the call for men who see,]] who encircles all like heaven, the Male with hair of flaming-light whom may these peoples cherish for his urge.

3. Many things illumining with his wide-shining energy he becomes one who cleaves through those who would hurt us, like a battle-axe he cleaves through those who would hurt us, he in whose shock even that which is strong falls asunder, even what is firmly fixed falls like trees; overwhelming with his force he toils on and goes not back, like warriors with the bow from the battle he goes not back.

4. Even things strongly built they give to him as to one who knows: one gives for safeguarding by his movements of flaming-power, gives to the Fire that he may guard us. Into many things he enters and hews them with his flaming light like trees, even things firmly fixed he tears by his energy and makes his food by his energy even things firmly fixed.

5. We meditate on [[or, we hold]] that fullness of him on the upper levels, this Fire the vision of whom is brighter in the night than in the day, for his undeparting life brighter than in the day. Then does his life grasp and support us like a strong house of refuge for the Son, -- ageless fires moving towards the happiness enjoyed and that not yet enjoyed, moving his ageless fires.

6. He is many-noised like the army of the storm-winds hurrying over the fertile lands full of our labour, hurrying over the waste lands. He takes and devours the offerings, he is the eye of intuition of the sacrifice in its due action; so all men follow with pleasure the path of this joyful and joy-giving Fire, as on a path leading to happiness.

7. When in his twofold strength, bards with illumination upon them, the Bhrigu-flame-seers have made obeisance and spoken to him the word, when they have churned him out by their worship, -- the Flame-Seers, the Fire becomes master of the riches, he who in his purity holds them within him, wise he enjoys the things laid upon him and they are pleasant to him, he takes joy of them in his wisdom.

8. We call to thee, the Lord of all creatures, the master of the house common to them all for the enjoying, the carrier of the true words for the enjoying, -- to the Guest of men in whose presence stand as in the presence of a father, all these Immortals and make our offerings their food -- in the Gods they become their food.

9. O Fire, thou art overwhelming in thy strength, thou art born most forceful for the forming of the Gods, as if a wealth for the forming of the Gods; most forceful is thy rapture, most luminous thy will. So they serve thee, O Ageless Fire, who hear thy word serve thee, O Ageless Fire!

10. To the Great One, the Strong in his force, the waker in the Dawn, to Fire as to one who has vision, let your hymn arise. When the giver of the offering cries towards him in all the planes, in the front of the wise he chants our adoration, the priest of the call of the wise who chants their adoration.

11. So, becoming visible, most near to us bring, O Fire, by thy perfect consciousness, the Riches that ever accompany the Gods, by thy perfect consciousness the Great Riches., O most strong Fire, create for us that which is great for vision, for the enjoying; for those who hymn thee, O Lord of plenty, churn out a great hero-strength as one puissant by his force.

Om Namah Shivaya

rkpande
12 August 2009, 12:06 AM
Swami Rama (Living With The Himalayan Masters), in his book Life Here and Hereafter has given 13 signs which appear before impending death, one of which is :- After shutting the ears, if a person does not hear the sound of the pranas, and an irregular heartbeat continues, he will die within seven days.
Yogin Swataymarama in his Hath Yoga Pradipika in chapter 4 on Samadhi writes
81. The sound which a muni hears by closing his ears with his fingers should be heard attentively, till the mind becomes steady in it.
84 In the first stage, the sounds are surging, thundering like beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells &c.
85. In the last stage, the sounds resemble those from tinkles, flute, Vina &c. These sounds are heard as being produced in the body.
Are there any other references in other body of works especially in Sakta or Tantra?

Shaan
07 December 2009, 02:21 PM
The sound you are describing can be felt while doing bhramari pranayam, You start doing bhramari and eventually when u stop making the bhramar noise, u will still feel the sound unless u open the holes.

Bhramari is a very powerful pranayam, and if u do it in front of a supreme master, u will feel a force in your lower part of spine which will make u restless, It will make u feel the power of kundalini during bhramari pranayam, the easiest.

Harjas Kaur
07 December 2009, 10:39 PM
This is a valid and consistent experience as described in traditional yoga teachings. It is not reflecting the highly advanced resonance of the anehad shabad/unheard sound which opens the sahasrara chakra and leads to mukti, but is in fact an experience of the lower vaikhari/form of audible sound. So it is definitely on the right path.

ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੩॥
नउ दरवाजे दसवै मुकता अनहद सबदु वजावणिआ ॥३॥
Na▫o ḏarvāje ḏasvai mukṯā anhaḏ sabaḏ vajāvaṇi▫ā. ||3||
Beyond the nine gates, the Tenth Gate is found, and liberation is obtained. The Unstruck Melody of the Shabad vibrates. ||3|| ~SGGS Ji ang 110

ਸਾਧ ਸੰਤ ਮਨਾਏ ਪ੍ਰਿਅ ਪਾਏ ਗੁਨ ਗਾਏ ਪੰਚ ਨਾਦ ਤੂਰ ਬਜਾਏ ॥੧॥ ਰਹਾਉ ॥
साध संत मनाए प्रिअ पाए गुन गाए पंच नाद तूर बजाए ॥१॥ रहाउ ॥
Sāḏẖ sanṯ manā▫e pari▫a pā▫e gun gā▫e pancẖ nāḏ ṯūr bajā▫e. ||1|| rahā▫o.
and pleasing the Saints and holy men, obtain the Beloved Lord and sing His Glorious Praises; play the sound current of the Naad with the five instruments. ||1||Pause|| ~SGGS Ji ang 408

The 5 yogic sounds heard in meditation/Simran:

Now we come to the nādas or sounds. The Shiva Sanhitā instructs the yogī to close the ears with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers and the lips with the remaining four fingers. After some practice, he will begin to hear the mystic sounds. The first will be like the hum of a bee, then a flute and then a vīnā. With more practice there comes the sound of bells, and afterwards thunder. The mind of the yogī becomes absorbed in these sounds, and he forgets the external things which could distract him. These sounds are usually called anāhata, or belonging to the heart center. According to the Hatha Yoga Pradīpikā, when the ears, eyes, nose and mouth are closed, a clear sound is heard—first like the tinkling of ornaments, and later like kettle-drums; later still there is the sound of the flute and the vīnā. In the middle stage there may be the sound of bells and horns. The yogī must give his attention to the subtler sounds. The Nādabindu Upanishad also gives much the same order of sounds as the Hatha Yoga Pradīpikā, mentioning in stage one the sound of the sea, clouds, waterfalls and kettledrums, in the second stage that of drums, bells and horns, and thirdly, that of tinkling bells, flutes, vīnās and bees. The Hansa Upanishad gives the order more in agreement with the Shiva Sanhitā. First come soft chattering sounds, then that of the bell, conch, lute, cymbals, flute, drum, double drum, and, lastly, thunder. The nāda laya or "absorption through sound" is regarded as a great aid to concentration. http://sacred-texts.com/hin/gsoy/gsoy07.htm


SUTRA 17

There are three important channels
In the subtle body.
Sushumna is the sun channel in the center,
Ida is the moon channel on the left, and
Pingala is the star channel on the right.
In color, the sun nadi is red,
The moon nadi is blue, and
The star nadi is green.
They join in the sky of the heart.

In time, the Om sound is heard in the head.
This sound, though truly one and undivided,
Can manifest as many--
The roar of the sea,
Notes of the flute, violin or harmonium,
Beating of drums or bells, even
The buzzing of bees.
These are the ten sounds of the
One subtle sound, indivisible.

Commentary:

Nadis are the channels of creative energy, of conscious energy. Within the Self, the vibration of Omkar interacts with itself and gives rise to different currents, just as the constant movement of the ocean interacts with variances in depth and temperature to give rise to the currents that flow within it. The currents, though individual, are still water, they are not different in essence from the ocean itself. Our physical being can be compared to a current in the ocean of Omkar, and the nadis are the channels for the flow of this conscious energy that is the essence of the mind, the emotions, and the physical body. The nadis are the subtle body. And it is awareness of these nadis that leads us to the recognition of our true nature: the Self.

As Nityananda describes, there are three major nadis. The conscious, creative energy of life flows unceasingly through these channels. As listed in the Sutras, these nadis are associated with colors as well as with celestial bodies. ~These sutras were selected from The Sky of the Heart: Jewels of Wisdom from Nityananda, published by Rudra Press, the publishing division of The Movement Center. The accompanying commentaries are by Swami Chetanananda. http://www.nityananda.us/sutras1.htm


Om is the sound vehicle of Shabda-Brahman. As a Mantra it has the power to arouse sound waves and vibrations. By vibrations is not meant the undulating gross sound that is heard by the ears. The spiritual efficacy of Om is based not on the gross sound, but on the subtle sound, which is heard, not by the ears but by the heart, which is uttered not by the mouth but by the mind. Lama Anagarika Govinda in his famous book Foundations of Tibetan Buddhism while eulogizing Om says: “Om is the quintessence, the seed-syllable (bija mantra) of the universe, the universal force of the all-embracing consciousness.”

He asserts that the sound Om surcharges the innermost being of man with vibrations of the highest reality, destroying in the process all the artificial limitations that he has imposed upon himself through his petty egoistic self. Om is the primordial sound of the timeless reality which vibrates in all creation, including man, from the time manifestation of the cosmos came to be. It is the eternal rhythm that reverberates within us all the time, though unknown to us.



When Om-consciousness deepens after prolonged practice its sound ceases to be audible and merges into the stillness of the higher Brahman, the ultimate reality.
There are a few treatises in which the cardinal points of Om meditation, called the Nada Yoga, are discussed. They mention four types of sound, among which the grossest is named vaikhari, that is the audible sound heard by the human ears. It is the least effective spiritually, since it is closest to the material plane. For attainment of the Brahman Consciousness only the subtler varieties of sound can prove effective, the subtlest of them, known as para, being the ultimate step leading to the merger of the aspirant’s soul with the Supreme Reality.



Two of the lesser known Upanishads, named Nadabindu and Hamsa, have thrown abundant light on the process of Om meditation. The Nadabindu Upanishad says: “Being indifferent towards all objects, he who has controlled his passions should continuously concentrate upon the sound which dissolves the mind.…the sound proceeding from Pranava (Om) which is Brahman itself.”
~Om: The Sound of Cosmic Resonance by Sudhakar S. Dikshit http://www.atmajyoti.org/me_om_sound_cosmic_resonance.asp

yajvan
08 December 2009, 04:29 PM
hariḥ oṁ
~~~~~~

Namasté

Another point of view... tinnitus is the medical term for "hearing" noises in your ears when there is no outside source of the sounds.
The noises can be soft or loud. They may sound like ringing, blowing, roaring, buzzing, hissing, humming, whistling, or sizzling. Some experience hearing air escaping, water running, the inside of a seashell, or musical notes

That said, upon gaining my 1st meditation initiation, my ears began to ring upon receiving the bīja¹ sound offered to me. It has yet to leave - it has been there 7 x 24 x365 days a year for decades ( go figure :) )

praṇām

words
bīja बीज seed; element , primary cause or principle , source ; syllable which forms the essential part of the mantra of any devatā

yajvan
09 December 2009, 01:45 PM
hariḥ oṁ
~~~~~~

Namasté

Harjas Kaur, atanu, devotee, and others have given some fine information for one to consider. Let me just add a bit more about
this sound in the ear.

Some consider it anāhata - or an unstuck sound. It is interesting to note this word anāhata is defined as 'fatherless' , 'having no master or protector'. The inference here is, the sound is without origin. There was no bell that was stuck, or gong that was hit, it just continues , fatherless , without origin.
Others call it amātra - without measure , boundless. What is implied here is since it has no beginning and no end, it has no meter ( beat or rhythm) it is therefore without bounds.

Many times silence is called amātra, as it is infinite, without a beginning or end and core to sound. It is sound that appears within the silence, between each note, there is the framework of silence that 'holds' the sound; yet it, itself is without measure. A very beautiful concept as I see it.

So, now lets apply this sound as a technique, a upāya as it is called. If we look at the 38th kārikā of the vijñāna bhairava it informs us of the following ( using svāmī lakṣman-jū's as a guide):
He attains the supreme brahman who is deeply merged in the śabda-brahmaṇi (or brahman-that-is-sound) which is vibrating within, without striking ( here the word anāhata or amātra may be considered; the śloka says anāhata) and is perceived by the ear ( pātra-karṇa¹ is used - meaning ear vessels ).

Hence those with ringing, hissing, buzzing, etc. in their ears may consider this upāya¹ as a technique.

praṇām

words

pātra - any vessel or receptacle + karṇá - eared , furnished with ears or long ears
upāya - that by which one reaches one's aim , a means or expedient (of any kind) , way , strategy

devotee
09 December 2009, 09:55 PM
Namaste Yajvan ji,

Thank you for giving the apt quote from Vijnan Bhairava. I would quote Nadabindu Upanishad :

31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear.
32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days.
33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly.
34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn.
35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle.
36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.
37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.
38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.
39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).
40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.
41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it.
42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta.
46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman.
48(b). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind).
49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.
49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this.
52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
54. The Yogin’s Chitta having given up fame or disgrace is in Samadhi above the three states.
55. Being freed from the waking and the sleeping states, he attains to his true state.
56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava.


OM

yajvan
10 December 2009, 12:05 PM
hariḥ oṁ
~~~~~~

Namasté devotee,


thank you for offering the the nadā-bindu¹ upaniṣad. We can note the following:

The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind).

This is the 48th śloka which begins phala-śruti or the fruit of the scriptural statements given within the upaniṣad. One then begins to experience unmanī manas or above or beyond (transcending) the mind.

Note that within the 38th kārikā of the vijñāna bhairava (offered in post 10 above) , the phala-śruti is called out within the kārikā itself i.e. He attains the supreme brahman who is deeply merged in the śabda-brahmaṇi.
Just thought that was worthy of note and the different styles the wise offer to us.

It would be interesting to ask those on HDF who is experiencing these sounds? This is where the intital post began if I recall. Are members perhaps hearing multiple sounds ( ocean + bells + bees + … vīṇā , etc), just one, etc.

praṇām

words


nāda - any sound or tone ; from √ nad - a loud sound , roaring , bellowing , crying; in grammar the nasal sound represented by a semicircle and used as an abbreviation in mystical words ~ praṇava oṁ would be one.
bindu - ( later written as vindu) - drop , globule , dot. Lets connect the two via the writing/grammar component : nāda = the semi-circle + bindu =the dot over it. Hence this upaniṣad is dealing with sound and with pranava oṁ ॐ ; note the nāda semi-circle + bindu dot above it.
We know of others like hūṁ हूं the dot over a letter representing the anusvāra, or nasal sound.

yajvan
11 December 2009, 12:31 PM
hariḥ oṁ
~~~~~~

Namasté

We have been talking of ahata अनाहत or 'which is unbeaten' ( hence unstruck) sound (śabda) that continues in one's mind, and is seemly heard, or perceived by the ear, yet is internal to the sadhu.

I thought some would have interest if I listed out the sounds ( nāda) found in the haṁsa upaniṣad ; it informs us of 10 sounds one might hear as anāhata¹ or amātra ¹ written about in post 10 & referred to in the nadā-bindu¹ upaniṣad devotee offered in post 11 above.

The 10

chini - it is like the sound of this word
chini-chini - the sound of these two words
ghaṇṭā or bell
śaṅkha or conch-shell
tantrī or lute
tāla - cymbals
vīṇā - lute
bheri - a kettle-drum
mṛdaṇga - double drum
clouds or thunderYet if we look to the nadā-bindu¹ upaniṣad , it groups sounds:

first stage sounds - ocean, clouds ( thunder) kettle-drum, cataracts ( waterfall)
second stage sounds - drum (mardala), bell, horn
third stage sounds - chimes or tinkling bells, lute ( vīṇā), flute ( some call nāla)For those with a detailed mind , you will see the list is almost reversed for what comes 1st or last in these lists. Sometimes the ṛṣi's do lists in order of importance, and sometimes in reverse order. That is IMHO how the lists then can match up.

The nadā-bindu upaniṣad says when the aspirant comes to the sound of the great kettle-drum ( I assume mṛdaṃga or bheri) he/she should try and distinguishing only sound that are more and more subtle.

One must ask if, I do not hear any sounds, yet I am attracted to sounds and would like to know if there is some way I can use sound to my benefit ( sādhana). Yes there is .
The 41st kārikā of the vijñāna bhairava offers the answer. I will add it if there is interest.

praṇām

words



anāhata - or an unstuck sound. It is interesting to note this word anāhata is defined as 'fatherless' , 'having no master or protector'. The inference here is, the sound is without origin. There was no bell that was stuck, or gong that was hit, it just continues , fatherless , without origin.
amātra- without measure , boundless. What is implied here is since it has no beginning and no end, it has no meter ( beat or rhythm) it is therefore without bounds.
nadā-bindu upaniṣad - nāda - any sound or tone ; from √ nad - a loud sound , roaring , bellowing , crying; in grammar the nasal sound represented by a semicircle and used as an abbreviation in mystical words ~ praṇava oṁ would be one.
bindu - ( later written as vindu) - drop , globule , dot.
note nada as a noun is also a river - one can hear the roar of a river
mṛdaṃga - going about while being beaten - a mardala ( drum)

devotee
11 December 2009, 09:52 PM
Namaste Yajvan ji,



It would be interesting to ask those on HDF who is experiencing these sounds?

Out of two meditation practices I do daily, one corresponds to listening to these sounds. After the sounds of heart, blood circulation etc. die out, I hear a clear sound of continuous ringing bells.

OM

yajvan
11 December 2009, 10:11 PM
hariḥ oṁ
~~~~~~

Namasté devotee,


Namaste Yajvan ji,

Out of two meditation practices I do daily, one corresponds to listening to these sounds. After the sounds of heart, blood circulation etc. die out, I hear a clear sound of continuous ringing bells. OM

Thank you for sharing your experience... for me, I have the sounds with me continuously all day/night. There are 2 or 3 that continue. They are close to the high-pitched cymbals. Some times I can discern 3; It seems 2 are an octive apart , the best that I can tell. And the sound is not in the ears but within the head.

Perhaps others will let us know of their sounds ? I have not heard bheri (a kettle-drum) ; perhaps others have?

praṇām

smaranam
02 January 2010, 07:34 PM
PraNAm

That is amazing ! Lot of good information on this thread.
And living constantly with the Naad of different varieties is simply amazing. I do not know how you deal with that , Yajvanji :)

A few years ago I heard Veda-ghosh at a distance suspended in space.
Like hundred rishis chanting Vedic mantras in synch. Then it would stop and start again , with periods of silence in between. This happened for a few minutes/times several nights from the same room around the same time. Also, I had not attended or heard any such puja for years.

Was it just some hidden buried samskAr of the mind ?

----

By going/slipping into meditation naturally (no mantra), thoughts stop making sense after a while, and a feeling of being lifted up and falling down with a 'thud' sort of. This repeats several times.

Is this typical , and what is the significance , and is the person on the right track ?

Thank You

yajvan
02 January 2010, 10:26 PM
hariḥ oṁ
~~~~~~

Namasté



By going/slipping into meditation naturally (no mantra), thoughts stop making sense after a while, and a feeling of being lifted up and falling down with a 'thud' sort of. This repeats several times.

Is this typical , and what is the significance , and is the person on the right track ? Thank You

Experiences are different for many. No mantra and silence - and 'feeling' is also a upāya ( a means, an approach).

If this approach delivers one to silence and expansion - this is a fruitful experience. There are 3 means/approaches ( as general techniques) - for more on this consider the HDF post http://www.hindudharmaforums.com/showpost.php?p=18339&postcount=4

After reviewing, ask more questions as you see fit.

praṇām

smaranam
03 January 2010, 06:33 AM
PraNAm Yajvanji

Thank You very much. I may come back with qns.

ramblinbob
12 January 2011, 01:59 PM
Hi I too hear the buzzing sound. At all times. Now when I meditate I focus on the sound and my meditation has gotten much deeper. I've read this is the sound of the universe. From the book ...I was again reading Brida by Paulo Coelho and I read "WICCA TOLD HER THAT SHE MUST ALWAYS PAY ATTENTION TO THE SOUND OF THE WORLD, YOU CAN HEAR IT WHEREVER YOU ARE" It's a noise that never stops, which is there on mountaintops, in cities, in the sky, and at the bottom of the ocean. This noise which is like a vibration is the SOUL OF THE WORLD transforming itself and traveling toward the light.

Ekoham
07 July 2011, 01:29 AM
............

47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman.
48(b). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind).
49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.
49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this.
52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
54. The Yogin’s Chitta having given up fame or disgrace is in Samadhi above the three states.
55. Being freed from the waking and the sleeping states, he attains to his true state.
56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava.[/COLOR]
[/I]

OM

Namaste Devotee,

Thank you for giving quotes from Nadabindu Upanishad, I was dying to read about the stages after hearing sounds and your quotes have quenched my thirst. I am truly greatful to you. Yes I do practice meditation and hearing Anahat Nada is part of it.

Ekoham

ceedaar
26 July 2012, 05:19 AM
hariḥ oṁ
~~~~~~

Namasté



Experiences are different for many. No mantra and silence - and 'feeling' is also a upāya ( a means, an approach).

praṇām

Dear Yajvan ji and others.
plz consider me a novice with a great wish/desire/plea for moksha in this life.

i do a traditional puja with japa and mediation (more than a squirrel mind at this point in time) for the last few months. i do heard something in my mind that when focused on, increases in volume. it does not sound like bees neither i can define any name to it.
i will try to do medication on this sound for the next few days and revert.

again sorry for opening a old post.
regards
jai sriman narayana.

dhyandev
26 July 2012, 10:42 AM
what you heard (musical sounds) is the om=anahad naad/anahat naad.literally translating sound produced without striking something.(sound are created by vibration of striking objects.)It is some thing akin to clapping being produced by one hand.
hearing anahat naad is a very high spiritual experience.please value it.keep listening to it.this is also called as Ram.
it is also called the ajapa jap
as you keeep hearing the sounds will change.from crickets buzzing,to bells ...there are 72 types of sound.ENJOY
see this link http://www.speakingtree.in/spiritual-blogs/masters/god-and-i/anahat-naad-one-hand-clapping:) :)

ceedaar
26 July 2012, 11:15 AM
what you heard (musical sounds) is the om=anahad naad/anahat naad.literally translating sound produced without striking something.(sound are created by vibration of striking objects.)It is some thing akin to clapping being produced by one hand.
hearing anahat naad is a very high spiritual experience.please value it.keep listening to it.this is also called as Ram.
it is also called the ajapa jap
as you keeep hearing the sounds will change.from crickets buzzing,to bells ...there are 72 types of sound.ENJOY
see this link http://www.speakingtree.in/spiritual-blogs/masters/god-and-i/anahat-naad-one-hand-clapping:) :)

thank you sir for you kind words. i am not sure it is the anahad naad. reading the speakingtree blog, it says that very very few ppl can hear that. so i am not sure whether it is that sound. anyway i will focus on it for the next week and revert .
regards
ceedaar

dhyandev
26 July 2012, 01:12 PM
it says that very very few ppl can hear that
Yes & NO
lots of non spirutual persons just ignore it.Others who hear donot know its significance.thus there are very few people who are both listening & know its significance.

i am not sure it is the anahad naad.I am damn sure it is not tinnitus.it is anahad.
Close ur right ear now tightly do you still hear it?

yajvan
26 July 2012, 02:57 PM
hariḥ oṁ
~~~~~~

namasté


Dear Yajvan ji and others.
plz consider me a novice with a great wish/desire/plea for moksha in this life.

i do a traditional puja with japa and mediation (more than a squirrel mind at this point in time) for the last few months. i do heard something in my mind that when focused on, increases in volume. it does not sound like bees neither i can define any name to it.
i will try to do medication on this sound for the next few days and revert.

again sorry for opening a old post.
regards
jai sriman narayana.

First there is no need to apologise. You are among freinds here and if you wish to open a dormant post that you find value in, you are welcome to do so.

So, IMHO be simple about your experiences. Let them develop. If some one tells you firmly that it is X or Y, and you cannot concur with your direct personal experience, then it is you that are correct. Just be easy about it.

There is a creative intelligence that is within and and without you that will develop with practice, so being easy about it and nurture this. This does not suggest being passive to the point of lazy. We are active people, focused with intent. Yet we come to appreciate a level of intelligence that guides the cosmos , the stars, keeps all things in the proper sphere. It is that silence that is also in you that is part of this intelligence.

Let us know how things go in the silence of listening within. If you feel a bit uncomfortable talking openly on the forum on this matter, then please feel free to send a personal note to those you find comfort with.

praṇām

ceedaar
26 July 2012, 11:53 PM
Yes & NO
.I am damn sure it is not tinnitus.it is anahad.
Close ur right ear now tightly do you still hear it?
dear Dhyandev ji
sorry to say but i have not heard of word tinnitus before now and reading the wiki on it clarified the same.. the only consolation was, wiki says tinnitus could be any sound including voice. whereas this sound heard is continous just behind the right ear and goes on and on. it is very difficult to put a name to it or to mention the sound. it goes on like mmmmmmmmmmmmmmm. in villages in india, esp in highways, there are few insects on trees who hum in day time, they continue to hum full day and the sound is close to that.


hariḥ oṁ
~~~~~~

So, IMHO be simple about your experiences. Let them develop. If some one tells you firmly that it is X or Y, and you cannot concur with your direct personal experience, then it is you that are correct. Just be easy about it.

There is a creative intelligence that is within and and without you that will develop with practice, so being easy about it and nurture this. This does not suggest being passive to the point of lazy. We are active people, focused with intent. Yet we come to appreciate a level of intelligence that guides the cosmos , the stars, keeps all things in the proper sphere. It is that silence that is also in you that is part of this intelligence.

Let us know how things go in the silence of listening within. If you feel a bit uncomfortable talking openly on the forum on this matter, then please feel free to send a personal note to those you find comfort with.


praṇām

thanks you sir for the support. i am trying to take easy on the medication part also .
our Ista devata is shri rama and i have copied your avatar. hope that is ok with you .

regards
Ceedaar.

jasdir
28 July 2012, 08:02 AM
Those who use to hear this sound must immediately stop doing, it's dangerous.:(

How and why it's dangerous ?

1) Passing through an eye centre with the help of this sound, when consciousness enter into the subtle region while leaving this physical body (Its like death), Sometimes it fails to return back as a result of which can cause Death.

2) Anyways.. if one succeed in returning back after entering into this subtle region, Such person will not be able to practice this again the whole life time due to fear because this experience is equal to death, Moreover.. such person will not be able to lead a normal and happy life again.

So.. what should one do ?
One must find a person who is the master of travelling into these subtle regions, Only such person can hold hand in those subtle regions.

How to find such person ?
Like.. the one who is standing on a very high building can see all the people below on the ground, Similarly.. the one who is master of travelling into these subtle regions, can see everybody, infact such person has the ability to watch/listen/hear this whole whole world with an one eye.

Thus.. now the question become, What should we do, so that such person may communicate with us ? Ans is: Prayer.

So.. Which kind of prayer must one do, so that such person may communicate as soon as possible ?
With the help of such master when one becomes capable of entering into subtle regions again and again, it also opens the many mystries of spiritual world, due to which one become able to perform miracles.

As the real motive of such master is to rid-of the souls from this world to make one with god (Libration/Moksha) which is still very far after entering into subtle region, Thus.. such master never communicate with such soul who don't want libration/moksha, Because such person has more intrest in performing miracles than libration/moksha which is not the aim of such master/teacher.

So.. firstly one should light the fire of Moksha/libration in heart, only than any prayer could work.

Best of luck! :)


_/\_Jasdir.

Eastern Mind
28 July 2012, 08:37 AM
Vannakkam: My opinion on such things is that one of the first things a person should do is go to a doctor, most probably an ear, nose and throat specialist. There are several medical conditions that can cause this. After that, by all means investigate it on the mystical side.

http://www.steadyhealth.com/articles/Tinnitus_Cure_Solutions__How_to_stop_this_ringing_in_the_Ears__a191.html

Aum Namasivaya

jasdir
28 July 2012, 09:59 AM
Vannakkam: My opinion on such things is that one of the first things a person should do is go to a doctor, most probably an ear, nose and throat specialist. There are several medical conditions that can cause this. After that, by all means investigate it on the mystical side.

http://www.steadyhealth.com/articles/Tinnitus_Cure_Solutions__How_to_stop_this_ringing_in_the_Ears__a191.html

Aum Namasivaya
An apple a day keeps the doctor away, but if the doctor is sweet than keep the apple away. :D

yajvan
28 July 2012, 11:40 AM
hariḥ oṁ
~~~~~~

namasté


Those who use to hear this sound must immediately stop doing, it's dangerous.

For many people this is not an option as the sound is continuous... it is not something one turns on or off.

Also , would you be so kind as to offer the śāstra/āgama/upaniṣad that points to any of the dangers you suggest. I find none pointed out in patañjali’s yogadarśana nor in the vijñāna bhairava kārikā-s.
Thank you,

praṇām

jasdir
30 July 2012, 01:00 AM
For many people this is not an option as the sound is continuous... it is not something one turns on or off
Stop means to say stop concentrating on it. :)

Also , would you be so kind as to offer the śāstra/āgama/upaniṣad that points to any of the dangers you suggest. I find none pointed out in patañjali’s yogadarśana nor in the vijñāna bhairava kārikā-s.

Yajvan ji, the people who want to concentrate on the evidences which are provided in sastras/upanisad etc.., their concentration always lies in dual state of affair, they can never concentrate on this sound that much which is needed to cross the border line between body and subtle world.

Thus.. you are out of this danger zone.:)

ceedaar
30 July 2012, 01:05 AM
Vannakkam: My opinion on such things is that one of the first things a person should do is go to a doctor, most probably an ear, nose and throat specialist. There are several medical conditions that can cause this. After that, by all means investigate it on the mystical side.

http://www.steadyhealth.com/articles/Tinnitus_Cure_Solutions__How_to_stop_this_ringing_in_the_Ears__a191.html

Aum Namasivaya
thanks EM ji . shall do as requested.



For many people this is not an option as the sound is continuous... it is not something one turns on or off.


yajvan ji : so true. these days the moment I focus, the sound is heard.

regards all

Ekoham
30 July 2012, 06:17 AM
Those who use to hear this sound must immediately stop doing, it's dangerous.:(

How and why it's dangerous ?

1) Passing through an eye centre with the help of this sound, when consciousness enter into the subtle region while leaving this physical body (Its like death), Sometimes it fails to return back as a result of which can cause Death.

2) Anyways.. if one succeed in returning back after entering into this subtle region, Such person will not be able to practice this again the whole life time due to fear because this experience is equal to death, Moreover.. such person will not be able to lead a normal and happy life again.

So.. what should one do ?
One must find a person who is the master of travelling into these subtle regions, Only such person can hold hand in those subtle regions.

How to find such person ?
Like.. the one who is standing on a very high building can see all the people below on the ground, Similarly.. the one who is master of travelling into these subtle regions, can see everybody, infact such person has the ability to watch/listen/hear this whole whole world with an one eye.

Thus.. now the question become, What should we do, so that such person may communicate with us ? Ans is: Prayer.

So.. Which kind of prayer must one do, so that such person may communicate as soon as possible ?
With the help of such master when one becomes capable of entering into subtle regions again and again, it also opens the many mystries of spiritual world, due to which one become able to perform miracles.

As the real motive of such master is to rid-of the souls from this world to make one with god (Libration/Moksha) which is still very far after entering into subtle region, Thus.. such master never communicate with such soul who don't want libration/moksha, Because such person has more intrest in performing miracles than libration/moksha which is not the aim of such master/teacher.

So.. firstly one should light the fire of Moksha/libration in heart, only than any prayer could work.

Best of luck! :)

As Jasdeep

_/\_Jasdir.


Namaste Jasdir,

One has to be extremely lucky (spiritually advanced) to hear these Anahat Naads. There are reasons why some may hear it at a particular stage of their life why not early or later.

It is dangerous only from the materialistic point of view and not from spiritual point of view. Any person doing sadhna (of any kind) when hears these sounds it is considered as a proof that the person is progressing well on the path of sadhna.

I have gone through the death like experiences you mentioned above where person leaves his body, yes its a fearful experience as it brings one face to face with ultimate reality and is a serious cause of detachment (Vairagya).
After the experience the person may not lead a normal life like others do though he is perfectly alright for the reason he has become aware that he is not body, so bodily relations/ attachments don't bind him anymore. But I disagree that he won't be happy, on the contrary after attaining the knowledge he would be the most content person without any sorrow/ grief.

Yes one must try and approach a guru if not having a guru, pray to one's beloved lord (any lord whom one worships) and ask for guidance.

Since these experiences are different for different individual they can't be classified into one category and published, hence we rarely find any mention of these experiences in shastras, they are often part of discussion between Guru and disciple and not for public viewing/ knowledge.

Since these paths are usually practiced by hermits or sanyasis, they are not recommended for Grihastha (family people) ashrami's as they bring serious detachment from worldly matters.
Yet I am practicing it (as a family man) with the effects well known.

Pranam

Ekoham

ceedaar
30 July 2012, 10:41 AM
Yes one must try and approach a guru if not having a guru, pray to one's beloved lord (any lord whom one worships) and ask for guidance.

ekoham

so true. i have sent my request.
waiting for my guru .

regards
Ceedaar

jasdir
31 July 2012, 03:47 AM
I have gone through the death like experiences you mentioned above where person leaves his body, yes its a fearful experience as it brings one face to face with ultimate reality and is a serious cause of detachment (Vairagya).
After the experience the person may not lead a normal life like others do though he is perfectly alright for the reason he has become aware that he is not body, so bodily relations/ attachments don't bind him anymore. But I disagree that he won't be happy, on the contrary after attaining the knowledge he would be the most content person without any sorrow/ grief

Yes.. this practical knowledge/experience is above all bookish knowledge, But still its incompleate until consciousness get one with supreame consciousness which is hided under three covers, whereas the leaving of physical body/world is just the first cover.

After having long sittings sometimes consciousness starts to float in the upper portion of the body by leaving the lower body, after reaching to this point one realize that he/she is not the body, But.. it doesn't means that consciousness has leaved the body compleatly, it also doesn't means that he/she has reached to the supreame truth, it also doesn't means that wordly bondages cannot bind such person anymore.

Anyways.. you seems to be a practical person, So.. Nice to meet you :)

_/\_Jasdir

Ekoham
31 July 2012, 08:56 AM
Yes.. this practical knowledge/experience is above all bookish knowledge, But still its incompleate until consciousness get one with supreame consciousness which is hided under three covers, whereas the leaving of physical body/world is just the first cover.

After having long sittings sometimes consciousness starts to float in the upper portion of the body by leaving the lower body, after reaching to this point one realize that he/she is not the body, But.. it doesn't means that consciousness has leaved the body compleatly, it also doesn't means that he/she has reached to the supreame truth, it also doesn't means that wordly bondages cannot bind such person anymore.

Anyways.. you seems to be a practical person, So.. Nice to meet you :)

_/\_Jasdir

Namaste Jasdir,

I agree its not the supreme stage. Many a times the practitioner/ sadhak is aware of his stage/state well this is not the place to discuss that.
It depends on the experience one has gained, that would entail whether one may or may not be bound by worldly bondages but yes temporary effects can always be seen.
In any case nice to hear your views too.

Pranam

Ekoham

dhyandev
03 August 2012, 01:27 PM
jap mare ajapa mare anhad bhi mar jaye
surat samani shabad mai jo ko kal na khai
-kabir

yajvan
03 August 2012, 02:20 PM
hariḥ oṁ
~~~~~~

namasté


jap mare ajapa mare anhad bhi mar jaye
surat samani shabad mai jo ko kal na khai
-kabir
Let me ask again. Translations are needed and perhaps an explaination or a POV to offer. Many of our members do not know saṃskṛtam or its transliteration definitions.

thank you,

praṇām

Ekoham
04 August 2012, 02:13 AM
jap mare ajapa mare anhad bhi mar jaye
surat samani shabad mai jo ko kal na khai
-kabir

Namaste Dhyandev,

And thanks a ton for reminding such a wonderful quotes from Sant Kabir.
I thought of giving meaning of above quotes but then someone has already done that beautifully on internet (Except 2nd line is different, which Dhyandev may explain or I may do if need be).
It would certainly help all. Those who are sincerely in search of self pls read and learn, these words of Sant Kabir are invaluable.

Quote
THE LANGUAGE OF GOD

We need to realize something to which we do not pay much attention, and that is the "Language of God". People say that God has written His Word, or God's Word is written in scripture. Scripture means that which is written i.e. the script. The person who writes is called a scribe. (And if you write something which no one can understand it is called a scribble.) And if it is written about life, soul or God, then it becomes scripture. But, nevertheless, it is still written by people, who have had inner awakening (enlightened people), or they have been attuned to God. But how often are we aware of what language God uses to communicate with us? Does God rely on the scripture to communicate with us? Or, should we rely on the scripture to communicate with God? If we say that the scripture communicates with us, on behalf of God, try to examine if that is correct. Scripture definitely gives us instruction. It gives us ideas. It gives us motivation. It gives us fellowship with other like-minded people. It helps to put us on the right path, towards God. But scripture is not anything more than written instruction or explanation, or prayers, which we say in order to help us to understand what the instruction is. Or, what we expect of God. But is that really what God wants of us? If we say that the scripture is the communication of God, then in what language will God communicate?

The world is full of thousands of languages, and also different dialects. People all over the world do not understand the same language. If God spoke in Hindi, perhaps, half a billion people would understand Him, and five billion will not. If He spoke in English, perhaps, one and a half billion would understand Him, and three or four billion will not. If He spoke in Chinese, perhaps, a billion will understand Him, and the rest will not. Yet, God has spoken to people all over the world, no matter to what language they belong. So what is this secret that God has? What is His language? If we analyze the situation, it is obvious that God does not have a spoken language, belonging to a certain region. We can say that God has no language. And, yet, we can say that God has all the languages, because the teaching of God has been expressed in all the languages. God is beyond the confines of language.

Did God dictate to any person what to write? Usually it is not a dictation by God. What it is, is a dictation of the mind of that person, who has been enlightened, or who had some intuitive inner communion, or communication with God, and so God speaks to his heart; to his intellect. God gives him a certain awakening, and impels him in a certain way, or directs his mind in a certain way to say certain things. But God does not actually give him the words. The words come because of the language prevalent where that person lives. So if God were to come to Canada to speak to the Canadian people, His scripture will be written in English or, perhaps, French if He were in Quebec. But would God really use English? Is it not more likely that English happens to be the language of the person who wishes to write about his insights? So when you analyze the whole situation of how God talks to people, it is not like talking in words. God's language supersedes all words - all languages put together - because God speaks to the heart. God speaks to your feelings; to your own inner mind - your consciousness. Therefore, there is no need for language. Whatever language you grow up in, whatever language you use, God will speak to you, as an inner awakening in you. Then you use the language, which you are familiar with, to express what you feel God wants to impart to you, or to the people. So that is how God speaks to us.

Now what do we have to do, in order to listen to what God is saying? We all know that God expects something from us. It may not be a material thing. People say that God expects us to glorify Him, to honor Him, to do devotion to Him, to love Him, etc. Try to understand how far will we rise in spiritual life, if we did devotion to God and thanked Him, honored Him, loved Him, wherever He is. How far will it uplift us, spiritually? Guru Kabir has said: pothi parhi parhi jag muv, pandit bhaya na koi; ekai akhar prem ka, parhe so pandit hoi (People have read many scriptures and have died, but have not become spiritually learned. If they read the one word 'love' then they will indeed become learned). We are taught to read the scriptures of whatever language we are familiar with, and we can recite the scriptures, and we can talk to people about what the scripture tells us. But Guru Kabir has taught that the world has read scriptures; argued and debated about them, split hairs about their meanings, and formed different sects because of different doctrines and interpretations of the same scriptures. In this case, he is using the word pandit, which means to be knowledgeable about God. Guru Kabir says that we will truly know God, if we learn only the word love. So what does he mean by that? God is Love and Love is God, and Love is what we express towards God; and since God manifests in the hearts of all beings, Guru Kabir is saying that we have to love all beings. Only when we love all beings can we love God. So the language God uses is not a written language. Language has come about because of the consciousness and the intelligence God has given us. We are the instruments, because of our location, our geography, our culture and our time. God's language varies according to us, not according to Him. His language is always one of inner awakening, a realization, and there is no word in any language to explain that condition which we arrive at by attuning ourselves to God. So how are we going to describe that? That is why saints always speak in parables. The parable is to try to use concrete examples of things that people are familiar with, and try to explain what God is teaching.

Now God does not come and teach anybody any particular thing. But God tells us that if we are attuned to Him, we realize there is a Great Power, and that Power resides within us, and for us to know that Power, we have to go inward within ourselves and reach the source. Let me make a comparison. We see a lighted bulb. Let us say the electricity has consciousness, or it is intelligent and can think, and the bulb is you and the consciousness is in you. But there is a source, let us say the power house, sending the electricity to this bulb, and the bulb, by means of that 'intelligent electricity' manifests consciousness and life. Now, if this bulb which is you, i.e. the physical body, wants to communicate with the power house to see where the source is, how will it do it? It has a scripture. It has a road map with specific directions how to proceed. The description is clear, but if this bulb, endowed with consciousness, continues to read the instruction from one day to the next to the next, will it find the source? It cannot. It has to do something to get there. It has to actually get up and go to the power house, which is the source. But if we want to reach God, how are we going to do that? The easiest way for this bulb, which is likened to us and has some intelligence or consciousness, to communicate with the power house, is to go back through the electricity. Go back into itself, attune itself with the electric current which goes right back to the power house, which is the source.

Similarly, if we want to get to God, can we do it by going externally - by any external means, devised by any person, anywhere in the world? Where are you going to go to meet God? Is there a place where you can go to meet Him physically? The scriptures tell us that God is within you. Guru Kabir said that God is in the breath of your breath. He also said: ghunghat ke pat khol re, toko piya milenge. (Remove the external veil of ignorance, and you will see the Divine Master within you). For us then to get to God, we have to turn our consciousness from the external things, turn it inward, because it is our inner being that is connected with God. It is nothing external. No matter how much instruction we read, if we do not do it, we cannot get to God. Many people are fooled in this world thinking that they will recite the scripture everyday dutifully, or they will do their rituals, or they will meditate on God. Whatever teaching they have, they will use that method, and they are going to say that they are going to go to God. But don't you know that God is already within you. Does God want you to go and find Him somewhere? Did He lay down a path that is external to you where you can go and find Him? No one has been able to find an external path to God yet. That is why Guru Kabir has said: jag khojat hare... (The whole world has searched and has failed to find a path to God, because they are searching outside of themselves). They want to find God in some holy person, or a holy place, or a temple, or in a holy cave, or in a mountain, or holy river. But Guru Kabir's teaching is that the secret is this: That God is already with you. You do not have to go anywhere. Only remove your own ignorance; control your desires; control your mind and realize that God is already within you. So where are you going to find God? You have to use your mind to direct you on the proper inner path.

Hence the mind becomes an instrument. Your intellect becomes an instrument. Your body becomes the instrument, and the path is without language, without direction, without distance; you are already with God. You just have to know that. And what the saints tell us: Be still and know that God is already with you. There is no place to which you have to go. There is no particular scripture that God wants. There is no particular ritual or ceremony that will get you to God. If they did, then all the people, who are praying in the whole world, and reading all their scriptures, and doing all their ceremonies, would have already attained God. And what does attaining God mean? To attain God means that you have love in your heart, you have compassion, forgiveness, humility and kindness. Do all the people praying in the whole world at this moment have compassion, forgiveness, humility and kindness. Are you seeing that in the world? You don't. Because the very premise that you have to find God somewhere external to yourself is wrong. Guru Kabir has said that when he searched his own soul, then he found that: lali mere lal ki, jit dekhu tit lal, lali dekhan mai gai, mai bhi ho gai lal. (My beloved God is with me all the time, no matter where I looked; I have become dyed in His colour). That is when you are united with God. When you are united with God, you see that every other being is united with God, and there is no separation. So we come back then to the language of God and the scripture.

Scripture is only a means to an end. It is not the end itself. Religion is a means to an end, it is not an end in itself. Ceremonies, rituals, fasting, observances and prayers are all means to an end. They are not ends in themselves. But many people feel that these practices are ends in themselves, so they perform them with utter devotion. Obviously, that is not correct. That is why Guru Kabir has said: jap mare, ajapa mare, anahad hu mare jai, nam sanehi na mare, kahe kabir batai. (Let the recitation of the scripture and the prayers die, if they have to; let the inner sound, the Divine Melody die, if it has to; but let the lover of the Name that is within you not die, because that is God, Himself.)

Guru Kabir's teaching tries to remove confusion based on scriptures, various religions, doctrines, ceremonies, and observances, and he shows you the quick and easy path to God realization. That is why he said santo sahaj samadhi bhali: (O saints! The easy union with God is the only and the best union), and you do not find that outside. He said: kahu so sumiran. (Whatever words I speak becomes a prayer). Further, he said: uthat baithat kabahu na bisre. (Whether I get up, stand or lay down, God is never separate from me). He said: jab sou tab karu dandawat (When I sleep it becomes my prostration to God) [Danda is a stick, thus lying prostrate like a stick]. But it is not dandawat until you have God in your heart. When God is in your heart your sleeping becomes your prostration to God. In similar ways Guru Kabir is showing that you do not have to go to find God somewhere, because God is with you. Open the veil of ignorance, remove the Maya (illusion) and you will find God dwelling within you already.

If that were not so why would Guru Kabir make such a strong statement like: mandir toro, masjid toro, to kuch nahi mujhaka hai, dil mat toro kisi ka bande, yaha ghar khas khuda ka hai (You may break the temple and the mosque; it is of no great consequence. But O my devotee! Do not break the heart of anyone, because the heart is indeed the dwelling place of God). If you break the heart of someone, and then you go and pray in a physical temple, would God accept your prayer? We must not be fooled. We must have our thinking straight. If we do wrong things to our fellow human beings, and then we go and pray in a physical temple, would God be pleased? Will we get closer to God? Does it make sense? God has created that temple in your own heart and He dwells there. So we must accept the physical temple, in which we are sitting, as a means of coming together to do satsang, in order to know God and to enrich our lives spiritually.

Your heart is God's temple. The temple built by your hands is your temple. Your temple is supposed to teach you how to know God's temple. Does that make sense? What is the purpose of the temple which you have built? Are you going to catch God and bring Him and put Him in that temple, and then pray to Him? Don't you see the logic, that when you have created your temple, your temple is supposed to teach you that you are God's temple. But people do not get that teaching, unfortunately. Of course, they learn about God, about the soul, how to pray, how to sing, how to have reverence for the Word of God, but do they have reverence for God, Himself? Do people have reverence for God, when they do not recognize God in their brothers and sisters. The heart of everyone is a temple of God. So what do we do? Do we rely on the verbal language written in any scripture, in any language of the world, or do we rely on that 'language' which speaks directly to our heart, no matter what language we use, in whatever part of the world.

What is the language of the heart? Guru Kabir said to submit to that language which teaches you the way to God, i.e. to go within yourself. That is why he told the scholar: tu kahata hai kagad lekhi, my kahta tu akhan dekhi (You are telling me all the things you have read in your books, but I am telling you what I know within myself, that I have seen with my Divine vision). He did not say to go and read any scripture, of any language and then you will know God. No! You can talk about the scripture, because it is a language. But that language does not give you God. That is why Alan Watts said: "When the knowledge of God begins the work of the church ends". Religion is a path. It is a path to something, and in this case it is to God. When you have arrived at the destination of God, what need is there for the religion? You may say do not burn the bridge that you crossed. You do not destroy the religion. There are many people along that path. But for each individual, who has already crossed that bridge and reached God, does he still have to keep on crossing that bridge? He does not have to, because he has arrived at his destination. The destination to which religions lead you is God. So let us use religion as a means to attain God. Religions have enough instruction in all the various scriptures, about what you should do, how you should live and conduct yourself in devotion and prayer etc. But they are just like road maps. If you do not travel them, you are going to get nowhere. That travelling has to be done internally. There is no external way to get to God.

Sakhi: jaise jaise man chale, taise hi karm hoi;
jo man sidhe chale, sidhe hi karm hoi.
(As your mind wanders, so will be your actions; when your mind is concentrated, your actions will be perfect).

A steady mind manifests steadfast actions. It will be directed to reach that one goal - God realization - which you are attempting to reach from week to week, day to day, through satsangs, through bhajans, through prayers, and through good deeds. That path is within you; still your mind, give up all the kam, krodh, moha, lobha, ahamkar (lust, anger, attachment, greed and ego), and wash out all the filthy things you may have in your mind. Make your mind pure and turn it inward, where the source is, and that will lead you to the Universal Source, which is Cosmic Consciousness or God Consciousness. So in the name of Satguru, I have tried to explain the inner journey, which means that you have to still the mind, by removing all the external obstacles and passions, and meditatively, know God in your own heart.

Dr. J. Das
Guru Kabir Association of Canada
Email: dasj@shaw.ca

Unquote

Pranam

Ekoham

jasdir
04 August 2012, 04:58 AM
jap mare ajapa mare anhad bhi mar jaye
surat samani shabad mai jo ko kal na khai
-kabir
"Jap mare"
Means the one who chants mantra will die one day, and will again come into the cycle of deaths and births.

"Ajap mare"
Means the one who practice "Ajapa jap", Ajapa jap is ment by the sound of which we are talking about in this thread. The one who practice this sound will also die one day, and will again come into the cycle of deaths and births.

"Anhad bhi mar jye"
Means the who practice "Anhad sound", the word "Anhad" means the sound which is away from all limits.
With the practice of "Ajapa" Or with practice of sound of which we are talking about in this thread, when one enters into subtle world, the practice of "Ajapa" turns into the practice of "Ähanad sound". The one who practice "Ahand sound" will also die one day and will again come into the cycle of deaths and births.

"Surat samani shabad mai"
Surat means consciousness, Shabad is ment by sound which is above Anhad sound, After crossing "Subtle world" and "Reason world", Or in other words.. After crossing the limits of Subtle and Reason world, Consciousness enters into the region of pure divine sound which is known as Shabad/Naam.

"Jo ko kal na khai"
Kal means Time, When consciousness enters into the region of Shabad than it is away from the boundries of "Time", Syas kabir: the who enter this region is away from the boundries of Time and never comes into the cycle of deaths and births again. Or Finally this is true MOKSHA. :)

Ninendiva
04 October 2012, 02:22 AM
I see someone early mentioned tennitus. This could be likely. I experience tennitus, but in the form of high pitched ringing. It is not so constant as it used to be for me but it is quite distracting and annoying to say the least :)

Another thing to consider is there is a vein very close to your ear drum that runs near it. In certain people, I believe it's not all people, you can hear the actual sound of blood flowing through the vein. I have also experienced this! But it is most absolutely the sound of something flowing. I can even hear the beat sometimes in my ear :D

Both of these things are, in almost all cases, not dangerous are harmful. Tinnitus can accompany hearing loss but more commonly is due to such things as anxiety or bruxism (teeth grinding).

saurabh
28 October 2012, 01:59 AM
don't try to hear this sound by closing ears, now try to reach this sound while ears are open. Next step would be to try to reach this sound in marketplace, if you can do this then soon you will be able to reach the stage of self realization