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Thread: Humming sound in the ear

  1. #1
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    Humming sound in the ear

    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.

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    Re: Humming sound in the ear

    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.

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    Re: Humming sound in the ear

    Quote Originally Posted by rkpande View Post
    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
    "Om Namo Bhagvate Vaasudevaye"

  4. #4

    Re: Humming sound in the ear

    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

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    Re: Humming sound in the ear

    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
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Humming sound in the ear

    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?

  7. #7

    Re: Humming sound in the ear

    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.
    एको ब्रहम द्वितियो नास्ति
    ये तू सर्वाणि कर्माणि मयी सन्नस्य मत्परः अनान्यनैव योगेन माँ ध्यायंत उपासते
    तेशाम्हेम समुध्हर्था मृत्युसंसार सागरात भवामि नचिरातपार्थ मैय्या वेषित चेतसाम

  8. #8

    Re: Humming sound in the ear

    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..._resonance.asp

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    Re: Humming sound in the ear

    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
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

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    Re: Humming sound in the ear

    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
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

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