writer guru dr.rupnathji

7/29/2019 Writer Guru Dr.Rupnathji

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WHAT YOUR EYES SEE YOUR HEART MUST BELEIVE

SPIRITUAL READER & ADVISOR

Tantra Guru Astrologer

Vak siddha Yogi Shastrishree Dr.Rupnathji(Dr.Rupak Nath)

* COMMUNICATE WITH THE PLANETS:- From the moment you wake up in themorning until you go to sleep at night, you are ruled by the planets and the

stars.The planets are real. They are living beings and each brings a

different energy to the earth plane every day and every hour of every day.If you knew how to communicate with planets, you could turn them in your

favor and dramatically improve the outcome of your activities.

*WOULD YOU LIKE TO KNOW:- How to marry the one you love?How to get

lucky and stay lucky?How to be with the one you love?Why you're so

unlucky?How to make a person think of you at a distance?How to win the

one you love?Help reunite lovers?If your loved one is true or false?Never

failing advice given on all problems of life?Don't compare me with

others.One visit will convince you.I GUARANTEE SUCCESS WHERE OTHERS

FAIL ! !

Psychic Reader & Advisor

Tantra Siddha Maha Yogi Shastrishree Dr.Rupnathji(Dr.Rupak Nath)

He Can & Will Help You As No Other Can

Don't let distance stand in your way.Call Today - Tomorrow may be too late


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UNITYIN REALIZATION

"A human being is a part of the whole called by us universe, a part limited

in time and space. He experiences himself, his thoughts and feeling as

something separated from the rest, a kind of optical delusion of his

consciousness.

This delusion is a kind of prison for us, restricting us to our personal

desires and to affection for a few persons nearest to us. Our task must be

to free ourselves from this prison by widening our circle of compassion to

embrace all living creatures and the whole of nature in its beauty. Nobody

is able to achieve this completely, but the striving for such achievement isin itself a part of the liberation and a foundation for inner security."

Albert Einste in, Let t er of 1950, as quoted in The New York Tim es (29

March 1972) and The New York Post (28 November 1972).

Siddha Yogi Rupnath j i has Vak s iddhi meaning whatever he

says has the pow er o f turn ing in to rea l i t y .Vak m eans speechor vo ice, so Vak S iddhi l i te ra l ly means acc ompl ish ing a pure

abi l i t y to use words . A t ta in ing mastery o f i t , S iddha Yogi

Rupnath j i gains the ab i l i t y t o mak e c hanges to t he phys ica l

mater ia l un iverse.Vak s iddhi depends upon pure

in ten t ions .Vak s iddh i means w hatever one speaks tu rn t o be

t rue. Yes , God on ly g ives power to those who have pure

in tent ions and the fee l ings o f harmlessness to

everyone.Prac t ic ing Satya w i l l b r ing one natura l ly to Vak

Siddhi . The word is a force; i t i s the in tent . That is why our

i n ten t ion man i fes ts th rough the word no mat te r what

language we speak. The vak s iddhi gave Rupnath j i the


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power to make whatever he say o r t h ink tu rn ou t t o be

t rue. In o ther words , S iddha Yogi Rupnath j i got the power to

accompl i sh th ings by mere thought .Th is i s a l so known as

psychic speech.Us ing Saraswath i s iddh i ( the s iddhi bywh ich the essence o f g rea t sc r ip tu res becomes known to

h im) a long w i th 'Vak s iddhi ' ( the s iddhi o f super la t ive

communicat ion) S iddha Yogi Rupnath j i can cas t a s t rong

impress ion in the minds of people as regards impar t ing

know ledge and v ir t ue t o them. Peop le w ho hear the w ords or

read mat er ia l wr i t ten by the S iddha Yogi Rupnath j i pro f ic ient

in th i s s iddh i become m esmer ized and w i l l fu l l y compe l led to

fo l low h is ins t ruc t ions or d i rec t ions . S iddha Yogi Rupnath j i

i s so impel led and charm ed by the v ivac i t y and c lar i t y o f the

w ords tha t t hey immedia te ly consent f rom w i th in to ab ide by

h is adv ice . Know ledge and t ru th f l ow seamless ly and

ef for t less ly f rom t he mout h o f Siddha Yogi Rupnath j i l i k e the

c lear w aters o f a f ree f low ing r i ve r . There i s g rea t im pac t on

people when he uses th is s iddhi . Us ing th is s iddhi , S iddha

Yogi Rupnat hj i can t urn a non-beleiver of God int o a bel iever,

a wor ld ly man in to one sp i r i tua l ly minded ( i f poss ib le in the

rec ip ient ' s karm a). With h is w ords , he can t urn an ev i l and

dishonorable person in to one who adopts the pr inc ip les and

tenets of Dharma ( r ighteousness). I t is not poss ib le for

people to f ind fau l t or go agains t the teachings of such aYogi , for h is words are a re f lec t ion o f Saraswath i (The

goddess of knowledge) and backed by the absolu te t ru th o f

Brahman (Almighty) . S iddha Yogi Rupnathj i possesses the


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abi l i t y to bes tow the e ight s iddh is and the [ [nava n idh i ] ]

(n ine types of w eal th) .

Dr.Rupnat hj i says ,

1.Jeeva res ides in moola , prana in hear t , Tak ing

jeeva t o t he heart and prana t o dw adashant a

[sahasrar ] , and dharana of th is moment wi l l g ive

c omple t eness and fu l lness o f ex is t ence .

2.When apana and prana me rge int o one anot her and

that ins tance i f i t i s media ta ted upon , one

exper iences shak t i [ bha i rav i ] in the body .

3 .I f one ho lds h is focus on t he mom ent w here prana

does not ar ise in the hear t and apana has merged

and th is moment is he ld and expanded in themadhyanadi and no o ther thoughts f low then one

becom es a yog i .

4 .When one pract ises , rechak , bahya kumbhak ,

purak and antah k umbhak regu lar ly , one gets peace

of mind because shant namak shak t i mani fes ts .

5 . I f a smal l ray which becomes f iner and f iner as i t

r ises f rom mooladhar , to dwadashant such a

dharana ar ises kundal in i .


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6. I f l igh tn ing is medi ta ted in every chakra one a f ter

t he o ther t hen kundal in i a r ises super ior ly .

7 . I f twe lve aksharas are medi ta ted in janmagra ,moola , kanda , nabhi , hrut , kanth , ta lu ,

bhrumadhya , la lat , bramharandra, shakt i and

dwadashant , one wi l l have svatma anubhut i ,

real isat ion of presence of omnipotent LORD , . when

th is medi ta t ion is car r ied out in th ree fo lds , s thu la

sukshm a and para , jnyana , bhak t i va i ragya ar ises . [homa , japa dhyan , mudra yantra mantra are a l l

s thu la , shatchakra sadhana is sukshma , and

paroksha sadhan is para ]

8.Rais ing prana f rom janma to murdhni [ aapurya]

and then by the grace of guruupadesha ra is ing i t

f rom murdhn i to dwadashanta , in be tween cu t t ing

across bhrumadhya v ia a br idge towards the

sahasrar aga in mi t iga t ing a l l the dua l i ty o f thoughts

in the mind , maing i t s teadfas t in the mukhyaprana

t hen a l l pervad ing qu lai ty w i l l be know n , one can be

at var ious p laces w i thout m ov ing .

9 .Jus t l i ke a mayurp iccha [ feather o f peacoc k ] has

f ive zeros in i t in d i f ferent co lors , so a lso one must

wi thdraw a l l the senses f rom eyes , nose , two ears


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and mouth by p lac ing these zeros in these p laces [

shambhav i mudra ] , mind become comple te ly s t i l l

and s tops reac t ing to senses .

10. I f these chakras are medi ta ted upon in the

p ic t ure [ body ] o f the ish ta dev ta , one a t t a ins vara [

boons ]

11.One gets ex t reme wi l l power i f one medi ta tes

wi th c losed eyes [ eyes brought together ] and

comple te ly focuss ing on the cent re o f the head . [

just below bram harandra in t he c ent re o f head ] one

c an purssue larger purpose in l i fe .

12. I f one medi ta tes in the cent re o f hear t [

hrudayaakasha ] a lo tus [ paramatma and

mukhyaprana a t the feet ] in the sushumna [ andprana enters ch idakaasha ] , b imba [ pra teeka lamba

bimba akru t i ] can be seen . [ comple te va i ragya

t ow ards s iddh i is must in t h is dasha ]

13.To get param sth i t i ,the grant h i in t he bhrumadhya

mus t be cu t , to cu t th is one mus t p rac t i se karan

mudra wi th thumb and f ingers [ c lose a l l the indr iya

dwaras ] and medi ta te upon a b indu prakash in the

bhru . The prana reaches bhu m adhya and re lent less

med i ta t ion cu t s the g ranth i .


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14.A l l the thoughts o f the mind ca lm down and one

at ta ins laya i f one medi ta tes upon a deepsh ikha in

t he hear t or t e j [ the sparks t hat are seen w hen eyes

are pressed ] i f one media ta tes on th is te j in the

forehead .

15.One at ta ins meanings of a l l the words i f one

m edia ta t es upon the sound emanat ing f rom t he body

, th is sound is generated wi thout co l l i s ion o f any

ob jec ts and hence is knwn as anahat One gets thek nw oledge o f shabdabramha .

16.I f one medi t at es on pranava in var ious in tonat ions

, one unders tands a l l t he e ight a ksharas of paranava

and know s the Omk ara rup i parmatm a .

17.One medi tates on the indiv idual aksharas of am ant ra t hen mant ra rup i Purusha is know n .

18.I f one m edi t at es on t he sounds of var ious music al

ins t ruments in between the swaras , then one ga ins

the knowledge of naadbramha . NAADa in

paramaakaasha is know n .

19.One shou ld keep medi ta t ing on p inda mant ras to

at ta in t he know ledge o f b indu . [ one must be aw are

of t he shodamasha o f mat ra in p inda mant ra ]


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20.I f one medi ta t es on a l l d i rec t ions chant ing ghosha

[sy l lab le in pranav mant ra ] every th ing in th is wor ld

c an be know n . [ parok sha gyana ]

21.When one medi tates on the pranava [ shanta

sy l lable ] as present in d ikpala js , one becomes

foremost among h is k insmen and achhadana breaks

down .

22.One who cont inues h is pranava sadhana in the

body even for a second medi ta t ing on [ a t ishanta ]

a t ta ins the s ta t e o f n i rv ika lpa .

23.One a t ta ins s tab i l i t y in l i fe i f one medi ta tes in

sk in b lood , bones e tc the presenc e o f Lord .

24.Medi ta t ing on sk in as the wal l encompass ing the

se l f , one k now s everyt h ing ins ide t he body and can

enter any body .

25.I f one medi t a tes t he Lord as present in cent re o f

lo tus in hear t w i th eyes l ike lo t us and the same lord

is present everyw here , one get s good for tune ,.

26.Medi ta t ing on sahasrar w i l l g ive knowledge o f

t a t t vas .

27. I f one remains in sahasrar and as the mind

focuses on each o f the issue , t here spec ia l aspec t s


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of the sub jec ts c an be k now n . [ v ibhut i rupa w i l l be

k n ow n ]

28.One can burn sel f thru yoga [ yogagni laya ] bymedi ta t ing f i re emanant ing fom the toe o f r igh t leg

and chan t ing the mant ra

the body ins tant ly turns in to ashes [ yoga s iddhi is

require d ,]

29.Dharana o f above c oncept inc reases v i ta t l i t y .

30.Dharana on t at vas in t he body g ives know ledge of

bramhanda ,

31.One can become th in or fa t as per h is wish i f one

c an ho ld prana in t he hrudaya chakra .

32.Bhuvan , ta tva ,ka la mantra pada ,varna are theshadadhva in t ant rashast ra . They are m ani fest a t ion

of shabda and ar tha . Shabda g ives r ise to varna

pada and mant ra , a r tha g ives r ise , ta tva ka la and

bhuvan . Threefo ld m edi ta t ion [ s thu la sukshma and

para ] g ives r ise to the k now ledge o f the w or ld .

33.Anut tar [ a ] iccha [ e ] and unmesh [ u ] one who

know s th is w i l l know the shodashka la tmak purusha .


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DR.RUPNATHJ IS DIVINE SECRETS

* V ishuddh i Chak ra - Throat Cent re :

* v isha = im pur i t y, po ison;* s uddhi = pur i fy.

*The V ishuddh i Chakra i s s i tua ted in the

throat . I t s Mant ra is HAM. The co lour o f

V ishuddh i i s purp le . In th is Chakra our

c onsc iousness reaches t he fi f t h leve l. The

cor respond ing e lement i s Akasha (space) .

We may a lso f ind th is t rans la ted as

Et her , w h ich suggests t h i s space should

be f i l led wi th energy. The V ishuddh iChakra i s the s ta r t ing po in t o f Udana

Prana. I t i s a funct ion o f th is Prana to

pur i f y the body o f tox ic subs tances wh i le

breath ing . The name o f the Chakra is

der i ved f rom th is par t i cu la r func t ion .

Pur i f i ca t ion no t on ly occurs on the

phys ic a l leve l , bu t a lso on t he leve l o f t he

psyche and mind. A l l p rob lems and


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unp leasan t exper iences tha t we have

swa l lowed and suppressed dur ing the

c ourse o f ou r l i fe , c on t inue to ex is t i n thesubconsc ious mind un t i l t hey a re faced

and resol ved w i th w isdom.

The Div in i ty o f the V ishuddh i Chakra is

Brahma, the Creator , the symbol o f

Consc iousness . In m ed i ta t ion w henind iv idua l consc iousness is d isso lved in

Ak asha, w e at t a in K now ledge and

Wisdom. The an imal des ignated to

represent V ishuddh i Chakra , i s a Whi te

Elephant . We a lso f ind in th is p ic tu re an

image o f t he moon, symbo l ic o f t he m ind.

The V ishuddh i Chakra un leashes an

un l imi ted fee l ing o f happ iness and

f reedom t hat a l l ow s our abi l i t i es and sk i l l s

to b lossom. A long w i th th i s s tage o f

deve lopment there is a c lear vo ice , a

ta len t fo r s ing ing and speech, as we l l as

ba lanc ed and ca lm t hough ts .


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Unt i l th is Chakra is fu l l y deve loped,

cer ta in d i f f i cu l t i es may be exper ienced .

B lockage o f the V ishuddh i Chakraproduces fee l ings o f anx ie ty , lack o f

f reedom, rest r i c t ion , thyro id and th roat

prob lems. There may be phys ica l ly

un founded man i fes ta t ions o f swa l low ing

problems and speech im pedim ent s .

In the symbo l i c p ic tu re o f V ishuddh i

Chakra i s a Lo tus w i th s i x teen pe ta ls .

These represen t the s i x teen po ten t ia l

ab i l i t ies (K las) tha t a human can deve lop.

S ince the V ishuddh i Chakra i s the cen t re

o f sound , the number s i x teen can a lso

rep resen t t he s i x teen vowe ls o f t he

Sanskr i t a lphabet . Vak S iddh i may be

rea l i sed in th i s cen t re , wh ich i s the

ex t raord inary ab i l i t y to have the words

t hat one speaks c ome t rue .

*Visha = impur i ty , po ison Shuddhi =

pur i f i ca t ion .


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*The V ishuddh i Chakra i s loca ted in the

v ic in i t y o f the Larynx and i s the re fo re

a lso known as the Throa t Chakra . I t i s a

cen t re o f phys ica l and sp i r i tua l

purification. A story from the Purnas

c lear l y i l l us t ra tes the immense

pur i f i ca to ry power o f the V ishuddh iChakra :

*The Devas (gods) and suras (demons)

wan ted to ra i se the t reasu re Amr i ta ( t he

nec ta r o f immor ta l i t y ) , wh i ch was h idden

in the dept hs o f t he ocean , t o the sur fac e .They used Mount Mandara as the s t i r r i ng

stick and the world serpent, Vsuki, as

the rope . The gods he ld the ta i l o f the

snake and the demons he ld i ts head. In

th i s way they were ab le to chu rn the

ocean o f t he wor ld w i th t he i r comb ined

power . Numerous t reasures and prec ious

ob jec ts emerged f rom the ocean and ,


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f ina l ly , the longed- for Amr i ta rose to the

sur fac e in a go lden vessel .

Bu t the serpen t they had used to churn

the oceans spat ou t a dead ly po ison tha t

was capab le o f des t roy ing the who le

ear th . Qu ick ly the Devas caugh t i t i n a

bow l so i t was no t ab le to do any ha rm.

But as they had abso lu te ly no idea whatto do w i th i t o r how they cou ld

pe rmanen t l y d i spose o f i t , t hey tu rned

t o Lord Shiva for he lp .

Lord Sh iva i s the m ost g r ac ious o f a l l t he

gods, and w i l l never re fuse a request f romanyone . He took the bowl o f po ison and

drank i t down to the ve ry l as t d rop .

However , in the process he d id not

swa l low the po ison bu t he ld i t i n the

Vishuddh i Chak ra and pur i fied i t by m eans

of Ujjy Prnyma and Jlandhara

Bandha . In th i s w ay he r id the w or ld o f a

dead ly per i l . Thr ough t he po ison h is t h roat


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was co loured dark b lue , and s ince tha t

day he has borne the n ickname

Nlakantha (the blue-t hroat ed on e).There is a deep symbol ism in th is s to ry .

Our own negat ive thoughts and qua l i t ies

are the demons; the Devas, however , are

our good qual i t ies understanding,

compassion, mercy, love, devot ion andw isdom. Bo th qua l i t i es ex i s t w i th in us ,

jus t as t he nec t ar of d iv ine w isdom and

immor ta l i t y and the po ison o f i gnorance

and ea r t h l y mor t a l i t y ex i s t s imu l taneous ly

in t he wor ld . The ocean o f t he wor ld

propels us in tw o d i rec t ions one t ow ards

the Devas, there fore towards goodness

and l i gh t , and the o ther towards the

destructive powers, the suras. The

serpent (Kundalin) represents both the

l i f e t ime tha t i s a t ou r d isposa l and thepower (Shakt i ) tha t b r ings the h idden

t reasure up f rom the dep ths o f ou r inner

be ing.


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Nowadays numerous po isons are

endanger ing the wor ld . The des t ruc t i ve

in f luence o f humans on th i s p lane tincreases da i l y th rough exhaust fumes,

w aste , rad ioac t i v i t y, po isonous c hemic a ls

and much more . We urgent ly need the

he lp o f Lord Sh iva to neut ra l i se these

po isons . Th is means tha t we humans

shou ld become consc ious o f ou r d iv ine

or ig in and p ro tec t and pur i f y the

env i ronment w i th our Sh iva

consc iousness .

I f w e w ou ld l i ke t o l ive in a hea l th ie r w ay,

nature must f i rs t recover f ie lds ,

meadows, fo rests , r i vers , lakes and

oceans. Th is i s why Yog is va lue h igh ly

l i v ing a hea l thy l i f es ty le in harmony w i th

nature and fo l low ing a veget ar ian d iet . To

l ive as a veget ar ian is an e th ic a l p r inc ip le ,a quest ion o f respons ib i l i t y fo r a l l l i v ing

be ings. In the B ib le i t a lso says: Thou


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sha l l no t k i l l ; and th is commandment

does no t ex em pt an im a ls !

Wit h the he lp o f t he V ishuddh i Chakra w e

can r id ourse lves o f the tox ic subs tances

tha t a re absorbed f rom the env i ronment ,

as w e l l as ment a l im pur it i es . An impor t an t

and l i fe -suppor t ing funct ion o f the Chakra

is the pur i f i ca t ion and de tox i f i ca t ion o f ha rmfu l subs tances tha t accumu la te i n

t he body and p rim ar i l y com e f rom t he food

we ea t and the a i r we b rea the . Th is

detoxification is brought about by Udna

Prna, which has its seat in the throat.

Udna Prna enables us to swallow. The

food tha t i s b roken down by sa l iva is

purified of toxic substances by this Prna

and is then passed on to the d igest ive

system. An act ive V ishuddh i Chakra

united with a strong Udna Prnacon t r i bu tes subs tan t i a l l y t o t he

preser va t ion o f hea l th .


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I t i s no t j us t t he ex te rna l wo r ld t ha t i s

ex t reme ly po l lu ted , bu t a l so the psyche

and c onsc iousness o f m any peop le. For aslong as the pern ic ious, tox ic qua l i t ies o f

d iscord , r i va l ry , envy and resentment ea t

away a t our mind , the l i gh t o f God

c onsc iousness c anno t sh ine t h rough.

Just as Lord Sh iva ne i ther spat t he poisonou t , no r swa l lowed i t , we shou ld no t

swa l l ow ou r p rob lems as we ha rm

ourse lves t h rough t h is ; bu t w e should a lso

no t sp i t t hem ou t as th i s can cause

another type o f damage. L ike Lord Sh iva ,

w ho pur i f i ed t he poison in h is th roa t , w e

can a lso reso lve our p rob lems w i th the

he lp of t he V ishuddh i Chak ra .

The V ishuddh i Chakra is a p lace o f

pur i f i ca t ion and ba lanc ing . The breath

tha t f l ows th rough the th roa t , and

there fore th rough th is Chakra , p lays a b ig

ro le in th is . The Yoga techn ique o f


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Prnyma (conscious guidance and

regu la t ion o f the b rea th ) exer ts a s t rong

in f luenc e on t he V ishuddh i Chak ra , a t bo t ht he phys ica l and ast r a l levels . Through the

power of the breath (Prna Shakti) in the

Vishuddh i Chakra harmfu l res idues are

rem oved f rom t he body on a phys ic a l leve l ,

and in the menta l sphere the though ts

emot ions , consc iousness and

subconsc ious are pur i f ied and

harmon ised .

We ga in consc ious ac c ess t o t he d if fe ren t

leve ls o f consc iousness in Se l f - Inqu i ry

med i ta t ion . In the p rocess o f se l f -

i nves t iga t ion we come across numerous

jew els and pear ls w i t h in our

consc iousness, bu t a lso o ld res idua l

issues and ins id ious po isons.

Remain ing w i th t he s imi le o f po ison , unt i l

we have maste red the V ishuddh i Chakra

we have on ly two poss ib i l i t ies to e i ther


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sp i t ou t o r t o swa l l ow the men ta l po i son

t hat penet ra tes f rom ou ts ide o r ri ses f rom

w i t h i n .

We sp i t ou t hur t fu l words , mean though ts

and bad behaviour , and swal low bad

t reat m ent , insul t s , doub ts and c om plex es .

Bo th in fec t ou r consc iousness and

subconsc ious . Numerous psych icd is tu rbances a re a resu l t o f th ings we

have swal lowed. We undergo our f i rs t

for m at i ve ex periences in t he w om b. There

a re many th ings we mus t d iges t i n t he

course o f ou r l i f e , many th ings to

swa l low . In ch i ldhood we a re unab le to

express many emot ions due to fea r o r

he lp lessness . Much o f tha t wh ich s t i l l

causes us d i f f i cu l t y today has been

bo t t led up w i th in us f rom th is t ime . How

are we ab l e t o cope w i t h t hed isappo in tments and insu l t s tha t we have

exper ienced in the pas t , pa r t i cu la r l y in

ch i ldhood?


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Here a re th ree th ings to t h ink about w h ich

m ay help you w i th t h i s:

Trus t t hat ever y ex per ienc e in l i fe has

i t s sense and goodness.

V isua l ise your s i t ua t ion in t hose days.

You fe l t yourse l f dependent , unab le to

c on t ro l s i t uat ions and not f ree .

Make yourse l f aw are t hat you a re now

grown-up and f ree , and the s i tua t ion o f

t hose days no longer has va l id i t y.

Through such in te l lec tua l ana lys is and

rea l isa t ions we are in a pos i t ion to r idourse lves o f many complexes and fears

f rom t he past .

Peop le w hose V ishuddh i Chak ra is

b locked a re o f ten b l ind to the i r own

mis takes and t ry to lay the b lame andrespons ib i l i t y fo r the i r unhapp iness and

m is fo r t une w i th ot hers .


22/57

To b lame o t hers fo r events t hat p lague us

is a fundamenta l m is take . No th ing can

s t r i ke us tha t i s no t found in our Karma;and was there fore caused by us. A bad

in f luence can never harm us un less an

a l l ied v ib ra t ion is resonat ing wi th in us a t

the same t ime. Exac t l y those qua l i t i es

t hat w e condemn in o thers w e find a lso in

ourse lves. In fac t , no th ing bad in i t se l f

ex i s t s . I t i s a lways conce rned w i th

pro jec t ions t hat a r ise from w i t h in us .

The sage and poet, Sr Kabrds, said:

I se t ou t to look fo r a bad person andcou ld no t f i nd one anywhere . Then I

looked in to m y ow n hear t and saw no-one

w orse t han myse l f.

To recap i tu la te : Our unconsc ious is

located in the Mldhra Chakra; thesubconscious lies in the Svdhishthna

Chakra : the consc iousness beg ins to r i se

from the Manipra Chakra; it unfolds in


23/57

the Anhata Chakra in o rder to express

and man i fes t i t se l f i n the V ishuddh i

Chakra .

In the Anhata Chakra the consciousness

can be compared w i th a Lo tus b lossom

tha t has r i sen above the sur face o f the

wate r . Jus t as waves appear on the

su r face o f wa te r when i t beg ins to move ,energy man i fes ts as r i s ing waves o f

em ot ion w hen i t beg ins to f l ow. Whi le t he

Lo tus b lossom is s t i l l beneat h t he surface

o f t he w a te r i t i s onl y s l ight l y a f fec t ed by

the movement o f the waves; th i s means

t hat w h i ls t ou r energy i s osc i l l at ing

be tween the Mldhra Chakra and the

Anhata Chakra it is more subconscious

than consc ious and the waves o f ou r

emot ions a re s t i l l no t a l l tha t v io len t .

Em ot ions can only ex pand and g row w hent here is spac e, and they f ind th is spac e in

the Anhata Chakra and the Vishuddh i

Chakra .


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When the Anhata Chakra unfolds it is like

the mel t ing o f a g lac ie r the

consc iousness i s inunda ted w i them ot ions . Bu t w hen t he V ishuddhi Chakr a

beg ins t o loosen up, i t i s l i ke a breac h in a

dyke and leads to an emot iona l f lood o f

immense fo rce . And th rough th is the

oppor t un i t y i s g i ven t o f i nal l y lay bare the

roo ts o f our p rob lem s and remove t hem.

Pat anja l i sa id :

Prob lem s c an on ly be reso lved w hen one

d isc overs the t r ue cause.

I f one mere ly c u ts a w eed and doesn t pu l l

i t s roo ts ou t , i t w i l l immed ia te l y g row

aga in . When we ra ise our p rob lems in to

the V ishuddh i Chakra we then have the

op t ion to encapsu la te them and e i the r

push them back i n to the subconsc iousaga in or f ree ourse lves f rom t hem forever.

The f ina l inner hea l ing is on ly poss ib le


25/57

th rough rea l i sa t ion and knowledge

(Gyna).

In the V ishuddh i Chakra we are

cha l lenged to re f lec t on our s i tua t ion in

l i fe and to pu t the fo l l ow ing ques t ions to

ourse lves : What do I wan t to rea l i se?

What obs tac les need to be overcome to

rea l ise th is? What prob lems arecon f ron t ing me and how can I reso lve

them? Th rough med i ta t i on we a t ta in

c la r i t y abou t ourse l f and our innermost

des i res and m ot ives. We o f t en prevent t he

reso lu t ion o f ou r p rob lems th rough our

own p re jud ice and our own f i xed o r one-

s ided t h ink ing pat t e r ns. Through MANANA

(re f lec t ion ) and med i ta t ion we can f ind

poss ib i l i t ies fo r the reso lu t ion o f i ssues

t hat w e w ere unable t o d isc over be fo re .

However , before you d ive in to the

Vishuddh i Chakra , examine yourse l f

honest l y as to whe ther you a re rea l l y


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ready to look in the mi r ro r o f your own

real i ty .

Many peop le med i ta te mere ly ou t o f

cu r ios i t y o r because they wou ld l i ke to

have cer ta in exper iences . Bu t i f these

exper iences do no t meet the i r

expec ta t i ons they become unce r ta in and

apprehens ive , and somet imes evenabandon the p rac t i ce comple te ly . Tha t i s

w hy c la ri t y and c on fidenc e in t he Maste r,

as w e l l as d isc ip l ine, a re impor t an t p i l l a rs

o f s uppor t on t he sp i r i tua l pa th . We need a

shou lder t hat w e can lean on in order to

res t and ga ther f resh s t reng th . The most

re l iab le and sa fest re fuge is the

ISHTADEVATA, our personal ly revered

div in i ty , who never abandons us, never

d isowns us and cons tan t l y suppor ts us

w i t h never-ending love and pat i enc e.

There fore , do not be a f ra id and r isk the

jour ney of d isc over y int o your ow n se l f. Do


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no t shy away f rom the sed imen t t ha t

appears w i th a l i t t l e s t i r r i ng o f you r

psyche. You are tha t w h ich you w ou ld l iket o ex perience you a re tha t w h ich you

w ould li ke t o rea l ise you are tha t w h ich

you w ou ld l i ke to k now. You are every t h ing

but you are c onst ant l y r unning aw ay

f rom yourse l f . Do not a l low yourse l f to be

put o f f by obstac les, o r dec e ive yourse l f

ra ise ever y t h ing f rom w i th in t o the l i gh t o f

consc iousness; bo th nectar and po ison.

Pur i f y the harmfu l subs tances in the

Vishuddh i Chakra and rea l ise your

beaut i fu l inner powers. Make your l i fe int h is w or ld a l i gh t i n the dark ness .

AMRIT, t he nec t ar o f im m or t a l i t y , has a

spec ia l re la t ionsh ip w i th the V ishuddh i

Chakra , w h ich in tu r n i s c losely

connected to the B indu Chakra . Ahorm one i s p roduced in t he B indu Chakra

tha t i s known as Amr i t because i t


28/57

suppor ts the p reserva t ion o f ou r hea l th ,

v i t a l i t y and youth fu lness.

Bu t th i s p rec ious nec ta r genera l l y d r ips

unused into the Manipra Chakra where it

burns unused in the d igest ive f i re .

Through cer ta in Yoga techn iques i t i s

poss ib le to ca tch i t i n the V ishuddh i

Chakra so t hat i t c an be d is t r ibu ted l i ke ahomeopat h ic m ed ic ine via the t ongue and

t hroat and be ut i l i sed by t he w ho le body.

The e lement o f the V ishuddh i Chakra i s

KSHA (space). Space opens the

poss ib i l i t y fo r ex pans ion and d is t r ibu t ion .

The V ishuddh i Chakra i s the sea t o f the

as t ra l body tha t i s ab le to leave the

phys ica l body f rom the V ishuddh i Chakra .

Eac h o f us has m ade ast r a l journeys. Eac h

n igh t when we d ream, a comp le te l yspont aneous separat ion o f t he as t ra l body

f rom t he phys ica l body oc c urs . Bu t , the re

is a lways a f i ne band o f consc iousness


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ex is t ing be tween the as t ra l and phys ica l

bod ies. Th is consc iousness sees both the

dream and the s leep ing body and d rawsthe as t ra l body back in to the mate r ia l

wo r ld i n t he f rac t i on o f a second i f t he re

is any ex te rna l d i s tu rbance . How does

th is happen so qu ick ly? Through Yoga

Shakt i ! I t a l l ows us to t rave l i n o ther

spheres o f consc iousness and br ings us

back aga in no ma t te r how fa r away we

are . Many Yog is can ast ra l t rave l

consc ious ly in med i ta t ion . Bu t th i s

requ i res many years o f p rac t i ce , se l f -

c on t ro l and d isc ip l ine.

Dur ing shock ing exper iences or psych ic

i l lness an occas iona l unconsc ious and

uncon t ro l led shor t - te rm escape o f the

as t ra l body can occur . Th is can t r igger

ident i ty p rob lems, fee l ings o f anx ie ty andnervous over -exc i tement . In such cases i t

can be he lp fu l to p lace the hand

pro tect ive ly over the th roat , and fee l how


30/57

t he phys ica l and ast ra l bodies aga in c om e

closer t o one anot her.

In Ind ia the re i s an anc ien t t rad i t i on tha t

is s t i l l ma in ta ined. The dy ing are la id on

the g round to es tab l i sh the connect ion

w i th mo the r ea r th , and i n t h i s way make

the de tachment o f the as t ra l body eas ie r .

Th is makes i t poss ib le fo r the pass ingaway to be a peace fu l pa r t i ng w i thou t

deat h t h roes .

The cen t ra l symbo l o f the V ishuddh i

Chak ra is a peac efu l w hi t e ELEPHANT. In

Ind ia the wh i te e lephan t i s regarded as asymbo l fo r l uck , wea l th , power , w isdom,

pur i ty and c lar i ty . Ganesha , the God wi th

t he e lephant head, i s h igh ly respect ed and

worsh ipped. Ganesha br ings happiness,

w isdom and p rosper it y. He p rot ec t s every

new beg inn ing and removes obstac les and

d i f f i c u l t ies . That i s w hy Lord Ganesha is

worsh ipped f i r s t a t t he s ta r t o f any


31/57

venture , be i t a re l ig ious ceremony,

cons t ruc t ion o f a house , wedd ing

c e lebrat ion o r a s t age p roduc t ion .

Words ar e deve loped in t h ree s t ages:

ABDOMEN

THROAT

LIPS

The seat of sound is in the Manipra

Chakra ; there fore the or ig in o f speech is

in the f i re e lem ent . Through t he energy o f

f i re , sound man i fes ts in the space o f the

Vishuddh i Chakra , and is a r t i cu la ted as

words with the help of the lips (Vaikhar).

The la rynx, however , cont ro ls words, no t

the l i ps o r the tongue . Th is means tha t i f

t he w ords a re a lready l y ing on the t ongue

then i t i s t oo l a te fo r t hem to be

cont ro l led . As prev ious ly sa id , the or ig in

o f words i s in the abdomen, and


32/57

every th ing tha t we have pushed down

l ies the re . There fo re we shou ld we lcome

the emot ions tha t su r face , bu t shou ld bec apab le o f c on t ro l l i ng the r is ing em ot ions

in the th roa t , wh i ch means i n t he

Vishuddh i Chakra , and there are var ious

Yoga exerc ises and pur i f i ca t ion

t echn iques fo r t h i s .

Every thought , every emot ion , shou ld be

f i l te r ed and pur i f ied by c onsc iousness and

c lar i ty . In the lower Chakras we are led

predominan t l y by our emot ions ; the rea l

dawn ing o f consc iousness beg ins f i r s t i n

the V ishuddh i Chakra . In th i s Chakra we

beg in to a r t i cu la te our emot ions and

des i res and, a t the same t ime, a lso learn

how t o cont ro l t hem.

A sain t onc e said:

Do no t b reak the r ibbon o f l ove because

of a t r i v ia l i t y . For once to rn i t i s never

aga in one a k not a lw ays rem ains.


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Such knots , d iv is ions, scars and wounds

are endemic w i th in our modern soc ie t y, i n

w h ich t rad i t i onal fami l y and par t ner re la t ionsh ips are bread ing down a t a

growing ra te . How can we avo id such

wound ing? When we fo rg ive , unders tand

and g ive. Understanding and g iv ing are

t he t w o w ings o f a bi rd t hat a l l ow s i t t o fl y

h igh int o t he sk y. Unders t and t he feel ings,

the pa in and the l i fe o f a l l l i v ing th ings.

Give forg iveness, f reedom, c lar i ty , just ice,

love, devot ion , warmth , p ro tect ion , he lp

and good thought s .

When we have exper ienced someth ing

t hat w e a re inw ard ly unab le t o hand le, t he

exper ience con t i nues to f e rmen t i n t he

subconsc ious . Un t i l ou r w isdom is fu l l y

deve loped we are unab le to r id ourse lves

o f i t . Phys ica l symptoms o f a b lockedVishuddh i Chakra are an unnatura l

redden ing o f the face, an i tchy rash,

f requen t co lds (par t i cu la r l y so re th roa t


34/57

and hoarseness) , abdomina l c ramp and

d igest ive prob lem s. Or t he Shak t i (energy)

o f the suppressed emot ions can expressi t se l f exp los ive ly a t the f i r s t oppor tun i t y

in an ou tburs t o f rage o r t ea rs .

How ever, w e can lear n to m anage w i thou t

ex p los ions w hen w e develop pa t ience .

The p rocess o f matu ra t ion in theVishuddh i Chak ra governs t he apt i t ude fo r

patience. Through Prnyma and sanas

tha t have an e f fec t on the V ishuddh i

Chakra we can qu ie ten the though ts and

emot ions and br ing them in to harmony. In

th i s way we p ro tec t ou rse l ves f rom rash

act ions and prevent our words be ing l i ke

k n ives o r a r row s and in ju r ing o thers .

Mahprabhuj said:

The t ru th shou ld a lways be spoken w i th

love and not w i th kn ives , because


35/57

phys ica l wounds tha t a re caused by a

k n i fe hea l again , w hereas those c aused by

words a re ve ry d i f f i cu l t to hea l and o f tenrem ain l i felong (in t he subc onsc ious).

Pa tan ja l i sa id tha t w ise men fo rmu la te

the i r words c lear l y and fu l l y be fo re

speak ing , and in th i s way a re ab le to

cons ider the e f fec t o f the i r words . Theab il i t y t o be aw are of w o rds i n t he ir p lac e

of genes is the Manipra Chakra is ver y

va luab le . Words possess a s t rong power

rega rd less o f whe the r t he e f fec t t hey

create is in ten t iona l o r no t . We can

ser ious ly harm o thers and ourse lves

through words. There fore , we shou ld

speak fewer ra the r t han too many words ,

and we igh them up in the hear t and the

Vishuddh i Chakra before we speak. Wi th

f r iends i t i s easy to f ind p leasant ,beau t i f u l wo rds , bu t t o t rea t t hose we do

no t coun t as f r i ends w i th love and

f r iendsh ip is a great v i r tue and an ar t . A


36/57

very effective Sdhana for learning

c ont ro l over w ords is s i lenc e (MAUNA).

A l l ex erc ises t hat have an ef fec t on t he

Vishuddh i Chakra a lso have a benef ic ia l

in f luence on the vo ice and speech.

Through them our words ga in in w isdom

and beau ty . Tha t i s why work on th i s

Chakra i s par t i cu la r l y recommended fo r wr i te rs , poe ts , j ou rna l i s ts , teachers ,

po li t i c ians, ac t o rs and s ingers .

VK SIDDHI, which bestows a remarkable

i n f luent ia l power upon words, i s h idden in

t he V ishuddh i Chakra . Wi th t he ac t i vat iono f t he V ishuddh i Chakr a and p rac t i s ing of

the Hatha Yoga technique of TRTAKA

(concent ra t ion on a po in t ) , one s words

and g lances are g iven an e f fec t ive and

persuas ive power . I f someone has

deve loped th is spec ia l ab i l i t y then peop le

love to l i s ten to them, and the i r words

bec om e rea l i t y.


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The co lour o f the V ishuddh i Chakra is

VIOLET, the co lour o f w isdom and

sp i r i tua l i t y .

The Lo tus b lossom in the V ishuddh i

Chak ra has 16 pet a ls . These represent t he

s ix t een Siddh is (super natur a l pow ers) t ha t

a person can acqu i re th rough p rac t i s ing

Yoga. Al together there are 24 Siddhis ,w h ich inc lude the ab il i t y t o ra ise the dead

to l i fe . A Div ine Incarnat ion is endowed

wi th these powers f rom b i r th . However ,

these are never used arb i t rar i ly , but

a lways in harmony w i th the D iv ine Wi l l .

S iddh is can be a great obstac le on the

sp i r i tua l pa th i f ego and pr ide deve lop

because o f t hem. Yog is w ho mak e a show

of t he i r Siddh is ver y soon lose t he i r yog ic

power.

The number 16 a lso re fe rs to the s i x teen

days i t takes fo r the ha l f -moon to grow

in to the fu l l moon as ano ther symbo l o f


38/57

the Vishuddhi Chakra is the HALF MOON.

As al ready m ent ioned in ear l ier c hapt er s

the moon deno tes emot ions , change andt he fem ale pr inc ip le . In t he Bhagavad Gi t a

(15/13) the moon is descr ibed as the

g ive r of nec t a r as i t g i ves nour ishm ent t o

vege ta t ion .

The Lotus in the V ishuddh i Chak ra c ar r iest he Bja Mantra HAM I am . SO HAM

means That am I. In the Anhata Chakra

we f requent ly indu lge in beaut i fu l

emot ions , whereas in the V ishuddh i

Chakra we beg in to become consc ious o f

who we rea l l y a re . I t i s he re tha t the rea l

jour ney t ow ar ds Sel f -Real isat ion and Sel f -

know ledge s ta r t s .

The V ishuddh i Chakra i s t he gat e t h rough

w h ich w e a re ab le t o ra ise our

consc iousness to a h igher leve l . I t i s the

border be tween the phys ica l and as t ra l

leve ls , be tween consc iousness and


39/57

superconsc iousness . When we c ross i t

t he ascen t t o t he rea lm o f w i sdom and

c la r i t y o f consc iousness opens up be fo reus . Man i s gi f ted w i th speech and t hat g i f t

sha l l have to be ded ica ted fo r d iv ine

purposes . Then man can ge t to those

s t a tes o f aw areness tha t he ge ts t hat Vak

shuddhi and Vak s i ddhi . Vak Siddhi is t hat

w hen he u t t e rs i t ha ppens. Mean ing, he

u t t e rs on ly w hat happens. He does no t

u t te r o the rw ise because Vak has the

ab i li t y t o c rea t e . Bu t t hen how respons ib le

are we w i th our speech? How much have

we t ra ined our tongue , in re la t ion to thespeech? I t i s one o f the g rea tes t

c onsecra t ions . Many t imes i t i s sa id , w ha t

w e take t h rough t he tongue i s no t so ver y

i mpo r t an t as wha t we pu t ou t f r om the

tongue . So there can be consecra t ion in

re lat ion to i t o r i n re lat ion t o any p rac t i c e .

A l l t hese prac t ic es are m eant for t he sp i r i t

t o move up f rom t he mat t e r.


40/57

In yoga, t here is the c onc ept o f four leve ls

o f speech .

1 . Spoken language. That w h ich is heard

w i t h t he ears . Va ik har i . When you use your

t ongue and l ips .

2 . Subvoc a l speech. That w h ich is heard

wi th the inner ears , i n the aud i to r ium o f

m ind and hear t .- Madhyama.

3 . Abst ract concepts , see ing and fee l ing

the impact o f the mant ra , fee l ing the

v ib rat ion , beyond w hat w e o rd inar i l y k now

as so und. Pashyant i .

4. Para. Transcendental sound. Para. The

m eaning in the resonant s i l ence .

*Va ikhar i (Sanskr i t ) As femin ine ad ject ive

common ly connec ted w i th Vach (mys t i c

speech) wh ich is o f four k inds: para ,pasyant i , madhyama, and va ikhar i .

Va ikhar i i s tha t fo rm o f speech wh ich i s

u t te red , expressed , o r o therw ise


41/57

mani fes ted as the veh ic le o f though t . As

one o f t he four m a in aspec t s o f t he Logos

in spac e, Vaik har i -Vach is t he w ho lecosmos in i t s ob jec t i ve o r man i fes ted

fo rm.

*Let s beg in by se t t ing out the four leve ls

in a tabu lar fo r m so you can see a ma p o f

w here w e re go ing:

Name Trans la t ion Predominance Power

Bod i ly Loc us

4 Vaikhar Corporeal Object Action Palate

3 Madhyam Intermediate ProcessK now ledge Throat

2 Payant Visionary Subject Will Heart

1 Par Supreme Trans. subject Freedom

Kanda

*The first of the four levels, Vaikhar, is

t he level o f o rd inar y everyday c o rporea l


42/57

speech. I t func t ions on the leve l o f dua l i ty,

and in i t , ob ject -awareness is

p redominan t . Th is d iscourse in wh ich weengage every day is , in th is ph i losophy,

jus t t he t ip of t he ic eber g. I t is c onst ant l y

in formed by deeper leve ls o f d iscourse,

and can po in t us towards those deeper

rea l i t i es . In o ther words , o rd inary speech

is shaped by how we th ink ; how we th ink

is shaped by our deep unconsc ious be l ie fs

about rea l i t y ; and those in tu rn are

express ions o f the s ingu lar d iv ine

consc iousness tha t f ree ly chooses to

exp ress i t se l f i n a rhy thm o f con t rac tedand expanded fo rms. In l igh t o f th is , the

way you speak expresses the pa t te rn o f

your consc iousness. I f change is

des i reab le , then, we Tant r ikas seek tha t

t rans fo rm a t ion not i n t e rm s o f supe r fi c i a l

p rog rammat i c ad jus tmen ts o f ou r words

to con fo rm more success fu l l y t o soc ia l

sanct ion . Rather , we seek sh i f ts on the


43/57

deepest leve l o f ou r awareness tha t then

express themse lves na tu ra l l y th rough the

dance o f our though ts and words . Sowords do mat te r , no t i n te rms o f

t hemse lves but o f w ha t t hey signi f y, w hat

they revea l abou t the way we a re

encounter ing and unders tand ing our

wor ld . Add i t iona l ly , they are fo rms o f

ac t i on , by wh ich we e f fec t o r i n f l i c t

change on t he w or ld a round us .

The second level, then, is Madhyam Vc,

the leve l o f thought . Here the process o f k now ing is p redominan t . Th is i s the a rena

in wh ich the m ind fo rmu la tes i t s t hough t

cons t ruc tsthe fo rms o f ve rba l

symbo l i za t ion tha t we then super impose

on rea l i ty , fo rc ing i t to f i t these

predetermined molds. Yet th is i s a lso the

leve l o f con temp la t ion and imag ina t ion ,

expans ive fo rms o f i nner d iscourse tha t


44/57

move us c loser to our na tura l s ta te o f

f reedom and presence. Our thought

cons t ruc ts (v i ka lpas) l im i t the range o f poss ib i l i t i es fo r how we exper ience any

g iven rea l i ty ; ye t cu l t i va t ing pur i f ied

though t cons t ruc ts ( t hose a l i gned w i th

t he organi c f l ow ing pat te r ns of aw akened

consc iousness) can by the same token

expand our range o f poss ib i l i t ies .

Th is is very d i f f i cu l t to do , however , i f we

are not a l so w ork ing on t he th i rd level , t he

Payant or Visionary level of Vc. Thisi s the level w here sub jec t i ve aw areness i s

dominant , a leve l beyond ord inary

d iscourse , w here the v ib rat ions of t hough t

and fee l ing are ent i r e ly w ord less. I t i s t he

level of precognitive Will [icch]. On this

l eve l , there is no d i f fe rent ia t ion o f space

and t ime, and sound and l igh t too are

synesthet ica l l y fused. Yet the Word is


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act ive here too , though i t i s condensed

and c oncea led. For t h is i s t he level o f our

pre-cogni t ive, deeply he ld be l ie fs aboutrea l i ty , woven in to our sense o f se l f and

a l l the s t ronger fo r be ing word less. Th is

leve l i s ca l led V is ionary because the

pat te rn he ld here power fu l l y shapes our

v is ion o f rea l i t y , s t ruc tur ing our thought

on the In te rmed ia te leve l and our words

on the Corporea l leve l . Th is then is the

dwe l l i ng p lace o f ou r deepest saskras,

or sub l imina l impress ions o f past

exper ience , wh ich cons tan t l y p rov ide the

temp la te fo r our menta l and phys ica lengagement w i th rea l i t y . Th is i s the leve l

o f deep hea l ing , where our goa l i s to

crea te a pa t te rn in awareness tha t

pe r fec t l y a l i gns w i th t he cosmic d i v i ne

pa t te rn . There a re th ree methods to

pene t r a te t o t h i s level .


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The f i r s t i s t o repea ted ly c u l t i va te pur i fi ed

thought constructs on the Madhyam

l eve l . Th is method is care fu l l y andbeautifully explained by the mahsiddha

Abhinavagupt a in The Essenc e of

Tan t ra . The second m et hod i s m edi ta t ion ,

w here by ac c ess ing the Wi tness

Consc iousness tha t charac te r i zes th i s

leve l , we create a hea l ing space o f

awareness i n wh ich o ld saskras are

automat i ca l l y re leased . The th i rd method

is mant ra- japa, wh ich beg ins on the

Vaikhar level where not much benefit is

exper ienced , bu t i f su f f i c ien t l y p rac t i ced ,i t becomes sub t le r and sub t le r un t i l i t

pur i f ies a l l th ree leve ls o f speech,

event ua l ly lead ing us t o t he h ighest . When

the Payant level is purified, the

unobst ruc ted l i gh t o f d i v ine Wi l l Power

d i rec ts us to rea l i za t ion o f ou r u l t ima te

nature .


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That u l t im a te na tu re i s t he Supreme Word

[Par Vc]. The foundation of all

language, thought , fee l ing, andperception, Par is a divine mystery, for

desp i te be ing the h ighest p r inc ip le o f

rea l i t y, w e have a l l ex per ienc ed Her as our

own expanded se l f -awareness. She is not

some mys t i ca l s ta te s towed away i n a

vo id , bu t ra ther the s ingu lar a l l -

encompass ing v ib ra t ion by wh ich a l l

things move and sing. Sr Abhinavagupta

describes Par Vc in this way: She is

the pr imord ia l , uncreated Word, the very

essence o f the h ighest rea l i t y , pervad inga l l th ings and e te r na l l y in c reat i ve m ot ion :

(she is s imply) luminous pure

Consc iousness , v ib ra t ing w i th the

grea tes t sub t le ty (as the g round o f a l l

Be ing) . He goes on to say tha t

every th ingstones, t rees, b i rds , human

beings, gods, demonsis a harmonic

v ib ra t ion o f tha t one supreme Word. Her


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dominant powers are sv the power of

abso lu te Freedom, and the power o f se l f -

aw areness. She is m ost fu l l y ex pressed inhuman exper ience in the s ta te o f

chamatkra, the state of fu l l y se l f -aware

ecs t asy w here c onsc iousness is suf fused

w i th the rap tu re o f ex t reme beau ty ,

v ib rat ing w i th w onder and aw e. Th is s ta te ,

abso lu te ly expans ive and word less ,

t ranscenden t ye t comp le te ly engaged

wi th the rea l i t y p resen t i n awareness ,

reveals to us how the Goddess Par can

be s imu l taneous ly the t ranscenden t

source o f a l l th ings , ye t comp le te lyimmanent in a l l th ings . She suggests to

us , t hen , t ha t u l t ima te l y we can

exper ience exqu is i te beau ty in each

aspect o f human ex is tence : in s t i l l ness

and change, in death and b i r th , in g rowth

and dec ay, in pa in and in ha ppiness.

The h igher th ree fo rms o f shabda a re

descr ibed in the Rig Veda as h idden in


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"guha" , o r w i th in the se l f , whereas the

fo r th i s the ex te rna l man i fes ted speech ,

k now n as lauk ik a bhasha.

These four leve ls o f sound cor respond to

four s ta tes o f consc iousness. Para

represen ts the t ranscenden ta l

consc iousness. Pashyant i represents the

in te l lec tua l consc iousness . Madhyama

represen ts t he m enta l c onsc iousness . And

Va ikhar i rep resen ts the phys ica l

consc iousness. These s ta tes o f

consc iousness cor respond w i th the four s ta tes known techn i ca l l y as j ag ra t ,

svapna, susupt i , and tur iya - or the

wake fu l s ta te , the d reaming s ta te , the

dreamless s ta te , and the t ranscenden ta l

s ta te .


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Shabda-brahman in i t s abso lu te nature is

ca l led para . In mani fes ta t ion the subt le i s

a lways the source o f the g ross , and thusf rom para -vak man i fes ts the o ther th ree

for m s o f sound .

Though the man i fes ta t ion o f sound takes

p lace f rom para-vak down to va ikhar i -vak

(or f ine to gross) , in exp la in ing these

s tages we w i l l beg in f rom the ex te rna l

va ikhar i -vak, as tha t i s the sound we a l l

have m ost ex per ience o f.

Va ikhar i -vak is the grossest leve l o f

speech, and i t i s heard th rough the

externa l senses. When sound comes out

th rough the mouth as spoken sy l lab les i t

i s ca l led as va ikhar i .


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Madhyama-vak i s the in te rmed ia te

unex pressed s t a te o f sound , w hose sea t

i s in the hear t . The word Madhyamameans " in be tween" o r " the midd le " . The

m idd le sound i s that sound w h ich ex is ts

be tween the s ta tes o f susup t i and jag ra t .

Madhyama-vak re fe rs to menta l speech ,

as opposed to externa l aud ib le speech. I t

i s on th i s leve l tha t we norma l l y

exper ience thought . Some ho ld tha t

wake fu l though t i s s t i l l on the leve l o f

va ikhar i .

In the mani fes ta t ion process, a f te r sound

has a t ta ined the fo rm o f pashyant i -vak, i t

goes fur t her up to t he hear t and becom es

coup led w i th the asser t i ve in te l l i gence ,

be ing charged w i th the sy l lab les a , ka ,

cha , t ha , t a , e t c . A t t h i s po int i t m ani fes ts

i t se l f i n the fo rm o f v ib ra to ry nada rupa

m adhyama-vak . On ly t hose w ho are


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endowed w i th d isc r im ina t i ve in te l l i gence

c an fee l th i s .

On the leve ls o f madhyama and va ikhar i ,

the re i s a d is t inc t ion be tween the sound

and the ob jec t . The ob jec t i s perce ived as

someth ing d i f fe rent f rom the sound, and

sound is c onnec t ed to an objec t m ost l y by

convent ion .

Pashyant i -vak is the second leve l o f

sound, and is less subt le than para-vak.Pashyan t i i n Sanskr i t means " tha t wh ich

c an be seen or v isua l ized" .

In the pashyant i s tage sound possesses

qua l i t ies such as co lor and fo rm. Yog is

w ho have inner v i sion can perc e ive t hese

qua l i t ies in sound. On th is s tage the


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d i f fe rences be tween language do no t

ex is t , as th is sound is in tu i t i ve and

s i tua ted beyond r ig id ly de f ined concepts .On the s tage o f pashyant i -vak, speech is

in tu i t i ve ly connected to the ob jec t . There

is near oneness bet w een t he w ord and t he

ex per ience descr ibed .

Pashyant i -vak is the f inest impu lse o f

speech. The seat o f pashyant i i s in the

navel or the Manipura Chakra. When

sound goes up to t he nava l w i th t he bod i l y

a i r i n v i b ra to ry fo rm w i thou t anypar t i cu la r sy l lab le (va rna) , ye t connected

wi th the mind , i t i s known as pashyan t i -

vak .

Para-vak is the t ranscendent sound. Para

means h ighes t o r fa r thes t , and in th i s


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connec t i on i t i nd i ca tes tha t sound wh ich

is beyond the perc ep t ion o f t he senses .

Para-vak is a lso known as " rava-shabda" -

an unv ibra tory cond i t ion o f sound beyond

the reach o f mind and in te l l i gence

(avyakta) , on ly to be rea l ized by great

souls, param a-jnanis.

On the s tage o f para-vak there is no

d i s t i nc t i on be tween the ob jec t and the

sound . The sound c on ta ins w i t h in it a l l thequal i t i es o f the ob jec t .

In te rms o f the un ive rsa l cosmo logy ,

va ikhar i , madhyama and pashyant i

cor respond respect ive ly to bhuh, bhuvah,

and svah. The para-shabda u l t imate ly

c or r esponds t o t he Lord 's t r i -pada-v ibhut i .


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With in the pashyan t i -vak ex is ts the

nat u re 's i c cha-shak t i , o r the pow er of w i l l .

W i th in the madhyama-vak ex is ts the

nature 's jnana-shakt i , o r the power o f

knowledge . And w i th in the va ikhar i -vak

ex is ts the nature 's kr iya-shakt i , o r power

o f ac t i on.

The pranava, o r the sy l lab le "om", i s the

comple te represen ta t ion o f the four

s tages o f sound and the i r ex is ten t ia l

coun te rpar ts . The ex is ten t ia l rea l i t i es a re

t he phys ica l (s t hu la) w h ich i s c onnec t ed

to the va ikhar i -shabda, the subt le

(sukshma) wh ich i s connec ted to t he

madhyama-shabda, the causa l (karana)

wh ich i s connec ted w i th t he pashyan t i -shabda, and the t ranscendenta l (para)

w h ich is re lat ed to t he para-shabda.

These four ex is ten t ia l rea l i t i es fu r ther


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cor respond to the four s ta tes o f

consc iousness .

The sthu la sar i ra , or physica l body,

opera tes in the s ta te o f j ag ra t (wake fu l

s ta te) . I t i s in th is rea lm o f

consc iousness, and th rough th is body,

t hat t he va ikhar i -vak i s m an ifest ed .

The sukshma-sar i ra , subt le or psych ic

body, opera tes in t he s t a te o f svapna. I t i s

in th i s rea lm o f consc iousness , andt hrough t h is body, t ha t t he m adhyama-vak

is m ani fes ted .

The karana-sar i ra , or causal body,

opera tes in the s ta te o f susupt i , o r deep

s leep . I t i s i n t h i s rea lm o f c onsc iousness ,


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and th rough th is body, tha t the pashyant i -

vak i s m an ifest ed .

The para-vak is man i fes ted th rough the

four th s ta te o f consc iousness , known as

tur iya .

writer guru dr.rupnathji

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