Listening to the Invisible Master wtt about:reader?url=https%3A%2F%2Fworldteachertrus...

worldteachertrust.org

Listening to the Invisible Master wtt

21-26 minutes

This booklet is of interest to those who wish to tune inward, in

search of the unknown. The book takes the reader on a flight
into the Internal World and reveals much the phenomenal and
noumenal world as one gets into regular practice of meditation.

This book is not recommended for general study and is meant

for private circulation amidst groups to whom meditation is a
sacred work.

It is released on the occasion of the 28th Anniversary of The

World Teacher Trust, on 18th November 1998 to commemorate
the work done.

I am asked to dwell upon the sublime theme “Listening to the

invisible Master”. I do so with utmost humility.

Master (Eswara) or Antaryami is the basis for the creation which

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

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Visibility to invisibility is according to one's own state of

awareness.

That which is invisible is also visible to those who have gained

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

As much as the human being externalise, through the help of

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

The Being as awakens recognises or becomes Conscious of his

existence. Even before he recognises his existence, he was
very much existing. Because he exists, he awakens and
becomes Conscious of Existence. As soon as he gains self-
consciousness, he enters into the field of thought and with the
help of the five senses and the body, externalises himself into

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the objective world. Thus, he is familiar with his thought plane

and plane of senses and the physical plane as he consciously
manifests into objectivity with his external implements.

One in a million enquiries into the secret of one's slipping into

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

There is as much subtle or subjective world as in the objective

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

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

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As much as the objective of external world is visualised through

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

One need to cultivate through specific discipline to enable

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

Age-old Path of Yoga as also the Upanishads laid down rules

and regulations which when followed would lead true seeker
towards his being. On the path of ESWARA, who is the
presiding Diety in every being, one has to pick-up the instrument
of Sound, for Sound is considered to be the basis both for
manifestation of the various planes of existence as also their
dissolution through cycles of time. Sacred word is the Key-note
and listening to the sound is considered as the first and
fundamental step towards listening to and visualising the Master
within. It is in this context, the Sacred Word “OM” gains
prominence both for uttering and also for listening. “OM” is the
thread that runs through the varieties of beeds of existence
within the being and within the Great Being also. Upnishads
described “OM” (Pranava) as the bow and the truth seeker as
the arrow who needs to shoot himself up as much as he can
with the help of the bow. The human being is more fond of
speaking than listening. The regulations relating to sound
postulate that one has to be more a keen listener than a keen

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speaker. It is said that a keen listener is a good speaker. “Listen

within and then speak out” is the instruction to the Yoga student.
'Do not speak without listening' is yet another instruction.

Listening is positive side of the Sound and speaking is the

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

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

As one develops into a keen listener of “OM” as he utter and as

he carefully and completely listens to the source of OM within
him, he would find that the Sound is emerging from himself

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initially from the Vocal Cards. But as he carefully retraces the

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

“Here I am” is the Sound of the birth place of respiration which is

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

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during the sleep hours.

Since the “Swan Song” is functioning round the clock, the

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

The seeker who is engrossed with the “DWAYAKSHRI

MANTRA” (SO-HAM) constantly knocks at the Central Point
within the pulsating HRIDAYA (the Door) (Heart Centre). When
the aspiration is fiery enough, continuous enough and is well
supported by the discipline relating to outer activity he stands a
chance for entry through the double sound “SOHAM” to realise
the Uni-syllabled sound “OM”. This happens to the seeker as
per the grace of Time whose dimension is beyond the seeker's
effort. Until such time the Time graces and grants the entry

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through the Door into the other side seeker is strongly

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

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As he further continues his pursuit, he keeps listening to the

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

As he realised these sounds, he simultaneously realises the

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

The being at this state expresses himself as a “BINDU”

experiencing the “NAADA” (Sound) and KALA (Light). This is
known as the state of “NAADA BINDU KALA”.

As he realised this sublime state, he also finds himself manifest

as a miniature form of Light according to the frame of his body.
He further realises that he is not the frame but is within the
frame holding the frame for purpose of functioning with the outer
world. In this state, the seeker is said to have gained “DHARMA”

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the 6th step of Yoga. As per the demands of his duty, he would
even be able to move out of his body and respond to long
distance calls for help.

As he further continues the pursuit, he realise that he is the

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

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

Since the Seeker is linked to Eswara, the Light of Eswara shines

forth through him. As he functions with the outer world, he
functions linking up with Eswara and never disconnects himself
with Eswara (universal Consciousness). He also realises that all
the forms are also similarly emerging from the same Eswara
and that there is no other than Eswara. It is like Ocean emerging
as wave. The content of all the waves is just the same, because
the inseparability of the wave with the Ocean is experienced as
inseparability one one-self with of Eswara. While Eswara is the
Ocean as Universal Consciousness, the individual is the wave
coming out of the Oceanic Consciousness. The realisation at

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this point is, that the wave is no different from the Ocean except
in its state. In content/essence it is the same while in state it is
different.

Such a one is deemed to have developed the link with Eswara

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

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

The listening at this state of awareness is different from the

listening that one carries within him when one is in the
phenomenal world (The world between the Material world and
Nominal world).

There are Seekers who get caught themselves into phenomena

and keep speaking irresponsible about the seeing many things
and having listened to many voices. There is much
bewilderment in the phenomenal world as compared to the
objective/material world. One is not able to overcome the
distortions of the material world. Imagine how eluding is the
phenomenal world! Contact with self defined and alluring astral

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forms' tends one to believe that he is in contact with Eswara.

Working with such astral forms is not working with The Master
(Eswara). It is only listening to an Upasya Devata, which is
called forth and framed within the mind of the Upasaka, Such
Upasakas are not safe, because their Upasya Dyvams are
strong or weak according to the strength or weakness of the
Upasakas. It is for this reason, one is strongly recommended by
Seers of the Ancient to pursue and experience Eswara within
his being, overcoming the phenomenal world - thereby realising
that Eswara only exists, that Eswara exists as himself and as all
that is! Listening, seeing, perceiving, realising the unseen
Master as course is thus fulfilled.

As the aspirant progresses in this internal journey to reach the

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

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Internalising oneself and working with the internal implements, it

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

Hierarchy of the Masters who pervade the whole Path of Truth

help the sincere truth seekers from time to time. Such Masters
should be understood as the One Master only functioning in the
form of many Masters.

It is grace of Eswara that such Masters (Sadgurus) move within

human society to help the true seekers. This article is submitted
at His Lotus Feet, for what it is worth, for I responded to a call
for such an article, in my own way.

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

***

First Edition: 1999

© Copyright: Dhanishta

The World Teacher Temple / Dhanishta

Radhamadhavam, 14-38-02
Muppidi Colony
Visakhapatnam - 530 022
Andhra Pradesh - India

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