Hearty fraternal greetings to the brothers and sisters who are present here this evening. I thank you for the good presence you provide, to enable me to speak out an aspect of wisdom.

Today we shall learn a few aspects of sound.

Sound is the link between that which is perceptible and that which is imperceptible. It is the golden middle point, and hence if we know how to work with sound we will be able to work with equal poise with that which is known and that which is unknown. That which is unknown continuously manifests through sound as that which is known.

There is also a numerical potency that transforms the unknown into the known. It is described as number 8. It is also called “The Number of Christ”, because Christ is the link between the planetary beings and that which is above the planetary beings. In us also there is a centre which links up that which is known to that which is unknown; it is the Throat Centre. The Throat Centre is the middle point

Below the Throat Centre there are three centres which are: the Solar Plexus, the Sacral Centre and the Base Centre. Above the Throat Centre we have three centres which are: the Heart Centre, the Brow Centre, and the Head Centre. The Head, the Brow and the Heart Centres are called the “Three Higher Centres”, and the Solar Plexus, the Sacral and the Base Centres, are called the “Three Lower Centres”.

The Three Higher Centres reflect in the Lower Centres via the Throat Centre. The Throat Centre is number 4, and the Three Higher Centres 1, 2, and 3 reflect themselves as 5, 6, and 7.

In so far as we know how to work with the Throat Centre, we are in a position to link up the Higher with the Lower, to link up the unknown with the known and to link up that which is imperceptible with that which is perceptible.

Linking up that which is called “Noumenon” and that which is called “Phenomenon” and remaining in the centre, we can experience both the aspects. The Scriptures say that the Noumenon is the Father, the Phenomenon is the Mother and you are the Son or the Soul. In anyway there are three parts: that which is perceptible, that which is not perceptible and you, who are there to experience both. Basically, the double triangle as it is presented in the Theosophical symbol, speaks of this aspect.

The Higher Triplicity is located in the body, and the middle point is the sound; hence, sound is the most important thing for anyone who would like to understand the complete truth. Sound stands between material and spirit. In so far as one works out this key in life, he will have the facility to move into the kingdom of heaven and the kingdom of earth, or that which is above and that which is below.

The five elements are represented by the five “Tanmatras”. Tanmatras means the “rudimental principles” in Sanskrit. For a quick recollection I will give the correspondences between the five elements and the Tanmatras:

1) Material corresponds to smell and the sense organ is the nose. If there is no material there is no smell and all smell emanates from the chemical action of the material.

2) Water corresponds to taste and the sense organ is the tongue. If the tongue is dry, there can be no taste. The material which we eat may be solid or liquid, but there is always water on the tongue to bring out the taste.

3) Fire/Light gives us the sight and the sense organ is the eye.

4) Air gives us the touch and the sense organ is the skin.

5) Akasha has three aspects of the ether, of which now one is known to the science. Sound is the tanmatra or the rudimental principle, and the sense organ is the ear.

This is how the five elements are experienced through the five sense organs on account of the five Tanmatras.

That which is beyond Akasha descends through sound into four grosser states, which are the touch, the sight, the taste and the smell. If we are in touch with sound, then we are in touch with that which is above the sound or Akasha, and that which is below the Akasha or the Ether. Ether is the basis for all formations and it is called the Astral Light. It is the basis upon which every phenomenal world comes out.

If we can work with sound, automatically the four lower principles will be reorganized. Then, since we live in the realm of sound we are nearer to that which is above the sound and that which is below the sound.

Sound is an important basis. According to the sound uttered, there is the formation of the phenomenal world. A harmonious utterance creates an harmonious atmosphere, and an utterance which is not harmonious creates its own phenomenal world.

How we utter gives a hint as to how we are. If we better our utterances we better ourselves and vice versa. Through better utterances we re-arrange ourselves better. The more and more we utter better, the more and more we are arranged better. The better we are arranged, the better we become magnetic. What is magnetism? It is only a proper arrangement of the cells in the magnet that enables the flow of the magnetic currents. So also the sound flows through when we are arranged better – that is, re-arranged – through proper utterances.

The sound we utter reveals the degree of light that we carry within us. From the most responsible utterance to the most irresponsible utterance, there are varieties of utterances. For an initiate the utterance is a very responsible act, because any utterance which is not responsible will demagnetize him. The moment we are demagnetized we are pulled down to make some more utterances which are not responsible.

What is the difference between an initiate and an average human being? The initiate lives in sound. He lives in tune with sound. Each time he utters forth, it is a happening but not a doing. He lives in sound, he moves in sound and remains a channel for the sound to flow through. The Voice of the Silence flows through him as speech. He has no other speech. His speech is a happening of sound and hence his speeches come true in the objective life. It is the Soundless Sound (Nada) manifesting through him as speech. He remains a channel for the sound to manifest. Truth thus speaks through him. The other names for truth are “The Voice of the Silence”, “The Word”, etc.

If we utter, there is a 50% chance; the probability is 50%, happening or not happening. If a pregnant woman comes and asks me if she will get a male or a female child, the probability of my success is 50%. So, we have to take a chance. But if it were to be an initiate, what he utters is what is already there.

Sound, as we now understand it, is the disturbance of silence. Whenever silence is disturbed there is sound. But there is also sound beyond silence. Sound exists beyond silence and sound exists below silence. Silence is the gateway for the sound to come through, just like the sky is the gateway for the sound to manifest the Creation. The Sound beyond silence is called “The Voice of the Silence”.

That which we know as Akasha or Ether is the silver screen upon which there is the manifestation of the Creation through sound. Silence is the neutral state of sound and there is a sound esoteric, beyond silence. We can make a triangle of the sound and it appears like this:

Silence is the neutral point, sound subjective is the eternally existing sound, and sound objective is what we are aware of. The objective sound is nothing but the disturbance of silence. Each time we disturb the silence there is the sound. That is the sound we are aware of. It is called the sound negative. The sound which is subjective, that is, beyond silence, is called the sound positive. We only know the sound which is negative, but a

spiritually realized person knows the sound positive.

Each time such a person speaks, he brings down sounds from the Higher Planes and not from the lower planes. Thus, the sound positive relates to the Higher Planes. This is called the Higher Triangle which contains the sound that comes from the Head Centre, the Ajna Centre and the Heart Centre.

The Head Centre, the Ajna Centre and the Heart Centre are the sources through which the positive sounds manifest. The sounds which we know and the sounds which we produce are from the lower centres; that is, our Base Centre, Sacral Centre and Solar Plexus. Whenever we speak about our viewpoints it is through our Solar Plexus, whenever we speak out our emotions it is through our Sacral Centre and whenever we express our base desires of life it is through our Base Centre.

There is the production of sound from the higher centres, which is positive, and there is the production of sound from the lower centres, which is negative. There are three higher centres and three lower centres in us. The Throat Centre connects that which is higher and that which is lower. Sound which is positive as well as sound that is negative are produced through the Throat Centre.

The Throat Centre holds the balance between the higher and the lower centres of sound. It is for this reason it is said in the Scriptures that a person who masters the Throat Centre is the disciple. It means that he is equidistant to the higher and the lower centres of sound. He makes an excellent work of bringing down the higher sounds to be uttered forth through the lower.

Imagine a musical instrument with seven strings, with three higher notes and three lower notes, and a middle string in between the higher and the lower. The human being is a lyre of seven strings. A Master is one who can play upon all the seven strings with ease. A musician is one who skilfully produces the sounds relating to the Seven Centres. Since as average human beings we only know how to work with the three lower strings of the musical instrument, our practice of sound is not complete. We only know 50% of the sound and we do not know its higher counterparts. Occult practices offer the opportunity to learn the higher counterpart, to interlink the higher and the lower centres of sound. The subjective sound is uttered forth by the higher centres and the objective sounds are uttered forth by the lower centres of the human being.

The subjective sound is the undercurrent for the objective sound. The subjective sound is the undercurrent and the objective sounds are the objects that float upon it. All our speaking is in relation to the objective sound. Speaking is a function of the objective sound. What is the function of the subjective sound? Speaking is the function of the objective sound and listening is the function of the subjective sound.

Those who listen are getting into a process of receiving into. When you are a listener, there is a way to consolidate the energies. When you are a speaker it is normally a way to spend away the energies, until you learn how to speak. Normally, when we speak we only spend out energies.

Astrologically speaking, the subjective sound is represented by Jupiter and the sound objective is represented by Mercury. In the Eastern Scriptures the subjective sound is called Brihaspathi, meaning the Jupiterian Principle in Creation. The sound objective is called Saraswathi. It is the process of flowing out. The sound subjective or that of the Jupiterian principle, exists beyond Akasha and through Akasha it keeps manifesting. Consequently there is the descent of the sound through Akasha as colour and form.

The first and fundamental understanding we have to make about sound is that it has two counterparts: 1) that it is subjective; that is, the undercurrent, and 2) that it is objective, which is the familiar sound which we know. To ascend from the kind of sound in which we are engaged in into the sounds of the Higher Planes, there are certain practical instructions given. In so far as these instructions are implemented in daily life, slowly we will be able to ascend into the sound subjective.

To make an understanding of the Higher Sound, we are expected to follow a discipline relating to the practice of the lower sounds. Without mastering through discipline the practice of the negative sounds, we cannot imagine to make a realization of the Higher Sound.

We shall have to clean the tongue to enable the utterance of pure sounds. We cannot keep the tongue impure and expect pure sounds to find an entry. We shall have to clean up our practice of sound to start with, that is, we shall have to follow a discipline relating to our speech. Only that would enable us to experience the silence and the realization of the higher sounds is after experiencing silence.

There is a gradual process of mutation happening in us as we practice with sound. To rearrange our practice of speaking is an essential condition to experience silence. To realize silence, is an essential condition to experience the higher sounds.

Wisdom is given in the Scriptures only to be practised by us. That which is not amenable for practice is not wisdom. That which we call wisdom, but which we cannot practice, is not wisdom. It only amounts to sounding words, only to excite us, only to confuse us.

There is a practical approach to realize the higher sounds in us, and that starts with our understanding of our habit of speech. There are certain instructions relating to speech, I shall briefly cover these instructions so that through practice of these instructions we get eligibility to experience silence, and once we experience silence, we are eligible to experience the higher sounds. So let us get into instructions relating to speech.

1) Speak Truth, speak pleasantly.

It is not only necessary that we speak truth, we should also be able to speak truth pleasantly. That is the skill in speaking. By speaking truth we cannot hurt people, because truth does not carry hurting as a function. That which we call truth is nothing but our point of view to start with. Our point of view is our truth at the beginning. It need not necessary be true, but we believe it to be true because it is the viewpoint we hold.

That which you think the truth when you are presenting it, you have to present it pleasantly. Just because it is the truth it cannot be presented in an unmannerly and painful way.

Again there are people who are truthful but angry, truthful but irritable, truthful but flamboyant. How is it possible? Anger, irritation, flamboyancy are incompatible to truth.

Whenever a person is charged by these emotions, understand that what he holds is only a view point but not truth. A view point is a personal understanding arising out of one's own personality experience. It is different from truth. Totally different. Truth is truth. View points that disagree are fragments of truth, distortions of truth and they vary according to the zero error of the observer. Truth is comprehensive, all inclusive, never changing and pleasant at all times and at all places. When you have known Truth and speak it, it pleases. It does not hurt. In the name of truth many present vehemently their view points and they are emotional. But when the truth is presented, it is cool, soothing, comforting and spreads pleasantness all around. Speaking truth can therefore only be pleasant.

That is why the Scripture is very clear - to be pleasant and truthful-. They are kept together and are equals. That keeps us in good stead all the time. Anything less than that, keeps us in conflict and tension. This is the fundamental step for speech. That we only speak truth but we speak truth pleasantly. The Sanskrit instruction is: SATYAM BRUYAT, PRYAM BRUYAT. Satyam Bruyat means : “speak truth”, Pryam Bruyat: “speak pleasantly”. Let not the pleasant aspect of speech be lost by presenting the truth.

2) Do not speak untruth to be pleasant.

Only to be pleasant many people speak that which is not true. Just to please another person, we do not hesitate to speak that which is not believed by us. We say : “I am very happy to see you today”. But, were you really happy when you said it or have you said it only to please the other person?

Many speeches that we make, we make them just to please others, but they do not carry much truth in them. No one expects you to flatter. If you praise let it be true. The Sanskrit instruction is: NAMBRUYAT SATYA MAPRIYAM. It is called business when we speak pleasantly without being truthful. We speak for the sake of gaining goodwill, but we do not believe in what we speak. We cannot speak untruth just to be pleasant. We cannot speak truth and be unpleasant.

The other preliminary steps are very clear to us, that you shall not speak untruth, and that you shall not speak untruth unpleasantly. We have all agreed to try to speak truth and to speak pleasantly. Never sacrifice truth in your attempt to be pleasant. Don't sacrifice being pleasant when you speak truth. It is a real challenge for persons to practice these instructions of the Scriptures. It is being skilful in speech. Do not speak that which is not intended, speak only that which is intended. There is no question of speaking in any other way.

This is the royal instruction relating to speech. In so far as it is practised we don't speak many things which we do not intend to speak and we don't make many smiles which we do not intend to make. For nothing we try to present some kind of pleasantness which we do not carry inside. It only develops a split personality. You are not pleasant inside but you want to be pleasant outside. You are a hypocrite to yourself and you suffer from the conflict of it.

The best thing is to be pleasant inside at all times, then your external actions are naturally pleasant and they do not carry the artificiality. When once we are pleasant inside, naturally our outer also gives a pleasant expression. Otherwise there is always a tension to be pleasant. Is it not a paradox that we show up a pleasant face and yet are unpleasant inside? This is because we are artificially pleasant. We are not naturally pleasant. When we are naturally pleasant it has a natural flavour to it and does not breed any unpleasant speech. Whenever there is a manifestation of an unpleasant situation, it is on account of our inability to be pleasant within. When once you are pleasant inside there is no scope of being unpleasant outside.

3) Filter the speech to eliminate avoidable speeches.

At the end of the day, if we look back, we find that many times we have spoken when it was not necessary. That is why there is so much speech on the planet. Among all the five kingdoms of Nature, only the human being is given speech, and he makes more an abuse than a use of it. He speaks more than required. When there is nothing to do, the human being indulges in speeches. Between two constructive functions there is avoidable speech. Between two constructive functions, what is required is silence. But what normally a human being does? Between two functions if he is given leisure, he indulges in speech. Somehow we feel compelled to speak all the time. But the disciples feel compelled to be silent, and speak only when required.

We do the opposite of it. We are expected to keep a diary to observe in retrospect as to how we speak. Through enormous avoidable speech we spend away lots of energy. We are so fond of speech. We have to speak even while we are eating. See, how we are habituated to speak even while we are eating. There is the least importance given to the food that is being taken, and there is great importance attached to speeches which are more often useless. You do not integrate with the food which you take in. Not only that, the human being is so much habituated to speak, he puts fine music through a tape recorder, then keeps speaking without listening to the music! The moment a tape is inserted into a recorder, the person who inserts the tape speaks of the tape.

We have to see how much we need to filter out of our own speeches. We are also instructed not to speak of wisdom. Too much speaking about wisdom is harmful. Wisdom is for practice, not for continuous speaking. If we keep on speaking about the Masters, the Rays, and the Hierarchies, we are only missing our duties for the present.

A man who is overindulgent in speech, forgets what he has to do. It gradually goes to break his will to do. A man who is accustomed to speak more than required, gets slowly ineffective in doing. Never teach anyone to speak, teach everyone to act. Teaching to act is by acting and not by speaking about actions. If I keep on teaching you about how to act without myself acting, those who follow me also believe in speaking about actions.

There is a beautiful story in the Scriptures about it. One person taught his dog how to speak. The dog speaks because of the teachings given by his master. Gradually the dog got the habit of speaking, and it spoke quite well. It was a miracle that a dog spoke! The master of the dog wanted to present the dog before the king, to show the skills of the dog in speech. When the dog was presented before the king, along with his master, the master told the dog: “First salute the king”, the dog repeated: “First salute the king”. The master said: “No, no, don't speak, first salute the king”. The dog said: “No, no, don't speak, first salute the king”. The master said: “No, no, don't speak, speak, first salute the king”. The dog was not trained for the action of salutation. The king felt offended, for, even the dog is not respecting him. The master of the dog was in trouble.

Thus, persons who are accustomed to speak only but not act, they only help others also to fall into the same mistake. Teaching how to act is by acting and not by speaking. The story of the master and the dog is a good example. He did not show the dog how to salute the king, he only taught him how to speak and the dog reproduced it. We all can reproduce the Holy Scriptures, but the Holy Scriptures carry only instructions for action. There is no point in speaking about instructions. They have to be acted upon. In so far as we are fond of speaking, we become ineffective in our actions.

So, more speech leads to less action. There has to be a balance between speech and action. There has to be a balance between thought and action. In so far as thought manifests only up to speech but not up to action, our will remains broken. What is important is that we filter our speech. Speak only that which is required and get engaged more and more in doing and in being silent. Many times we forget time and duties when we indulge in speech. The next immediate duty does not occur to us when we indulge in speeches. So, keep a diary and see how much speech we can eliminate in retrospect.

4) Use precise words when you speak.

Speech is given to express our intentions. We shall have to use precise words and communicate our intentions in as few words as possible. Where five words are needed to express an intention, and we use fifteen words for it, it means we do not know how to use speech. It is like spending 15 dollars where 5 dollars are required. That means we do not know how to handle the energy. Even when we have to express necessary things we use too many words. Then, our intention does not get expressed precisely.

The art of speech remains with those who use few and precise words. Please, remember that if you use more words than required it means that we are yet to learn the art of speaking. Reduce the number of words to communicate your intention as far as possible. Let there not be beating around the bush. If we have to beat the bush let us beat the bush. Let us not beat around. Beating around does not give the result.

We shall have to be frugal in our speech and we have to be precise and accurate in speech. Then will come the next step of relishing silence.

5) Relish silence and speak when required.

A man who relishes silence tries to use very few words and get back into silence. When we start tasting the sweetness of silence, we would like to speak and complete the necessary work relating to speech and get back into silence. Slowly the inclination is to be silent than to be speaking. We would like to be silent and we speak only if necessary. This is how we too have to reach the silence from speech.

6) Do not lose pleasantness even when you are silent.

Many people who are silent, are serious. Why should they be serious when they are silent? It is because they believe that they have to be silent. They are not relishing silence, but because they are told that they have to be silent they remain silent, which is not very pleasant.

Many people observe silence once in a week, but many times there is no silence at their thought plane. At the thought plane there is propulsion of thoughts like the propelling engine of a Boeing. There is so much of propulsion of thoughts and you have decided not to speak in the name of silence. Do you know what happens in such situations? Lot of tension builds up inside.

As we start relishing silence, silence also happens in the thought plane. Slowly silence remains in thought and also in speech. Without being silent in thought we cannot be silent in speech. We cannot say that we are silent when we have a tremendous production of thoughts happening per second.

7) By the seventh step you reach a point where you are silent in thought and in speech.

8) The chanting of hymns and the practice of music are given as good practices to be successful in speech.

When the Veda is chanted, it is chanted in the three tones. There is a sub-tone, there is a normal tone and there is an overtone. For instance, when we chant Gayatri, it contains all the three tones. If you continue to chant in all the three tones, purification happens in all the three lower centres. A disciple is strongly instructed to chant in the three tones at least for one hour a day. It is a process of purification through sound. Music contains these three tones. There are the three basic sounds, each tone has its seven sub-tones in music. When you speak to a person who is next to you, you speak in a low tone, when you speak to a person who is before you, you speak in a normal tone, if you have to speak to a person who is farther away, you speak with a high tone. We are using daily these three tones, but there has to be a rhythmic use of the three tones for purification.

The rhythmic use of the tone happens when you chant Vedic Hymns or practice music. These are the 8 steps through which you can gradually purify the lower centres and get the fitness to live in the realm of silence. It gradually leads to living in silence, ridding oneself from the conditioning of speech.

9) The practice of listening.

We also have to learn how to listen. We do not listen completely because we are anxious of speaking. Even before the other person completes his speech, we want to speak, so we do not listen to the other person completely.

A person who is not able to listen completely cannot make a correct understanding of what the other person intends to say. We are more anxious to make our intentions clear, than to make an understanding of others intention. A good speaker is one who is a good listener. A good speech can never come out without developing the ability to listen. We shall have to listen completely when others speak. This is a very important step. This enables us to understand others better. Without understanding others, if you want to interact with them, more often you intersect.

The deeper being is one who listens more. He is more keen to listen than to speak, so that he makes an understanding. Having fully understood you can speak better. Where is the hurry to speak without understanding? Many times we start speaking and then later start thinking. Some people make use of the speech because it is given, and later collect the thoughts. That is why, having commenced the speech they say: “Oh, ….but, …”. This is because thought has not yet come and they have already started speaking. So they have to fill the gap with 'buts' and 'ohs'.

A person who is impregnated with thought, does not have to stop half the way in the sentence. The thought flows into language. If we are not impregnated fully with the thought, but are anxious to speak, half the way we have to stop and collect the next part of the thought. It is like starting a car without petrol, you have to stop and again collect petrol.

We have to function in a fashion where the preliminaries are well arranged. We shall have to see which stands in priority to what. Is it the horse before the cart or is it the cart before the horse? We have to make an understanding. Understanding will come, if we start listening first. If we continue to speak without developing the habit of listening, we have no chance to get into the higher sounds.

People who are fond of speaking cannot get into these sounds. People have to get fond of silence and of listening, then only the higher sounds which are called the “Science of Tantra”, can be entered into.

10) Listen completely while you speak.

The first instruction is: Listen completely while others speak. The second instruction is listen completely while you speak. When you listen completely, whether you speak or others speak, you get into another advanced step of understanding. That means, as the other person speaks, you will get the seed of his total speech eliminating the husk. You can get the seed of the whole thought. After all, all the languages that he speaks is to give the seed that he carries as his thought.

We all carry thoughts as seeds, we soak the seed thought in our language, then the seed develops, into a big tree, that is our language, which we try to present. But if you start listening completely and with patience, it reveals a faculty which is new. Many people want revelations from books and persons. Revelation is always from within outside and the practice relating to it is a science. Only when it is practised there is the revelation. No one will come and give revelation. The One will come to give hints, he gives hints to practice. It is for us to pick up the hints, practice them and get revelation.

You may give me a banana to eat, then I must peel off the layers and eat the banana. If I am lazy I will say: “Please peel the banana and give it to me”, you will peel it and give the banana to me, then I shall say: “Please see that it is digested in me”. You cannot help to digest the banana in me. At least I have to have the capacity to digest that which is given. If we cannot digest that which is given there is no revelation.

The hints are to be taken and then they can be unfolded if we gradually practice all the steps. If a person can listen with patience, he can see why the other person is speaking, what is it he wants. The other person is trying to put it into so many words. But even before he completes you know why he is speaking and what for he is speaking.

Having collected the seed you can happily take rest. You can take rest until the other person completes his speech. You don't have to listen to all the husk. You have collected the essential, you can just keep a deaf ear to the non-essentials. When you start speaking you can straight away meet the point. This is the essential step towards telepathy.

A person who is capable of seeing the seed thought when the other person speaks, slowly through practice he gains the steps relating to telepathy. Even before the seed thought is expressed, telepathically the thought is known. People are excited with the word telepathy but they are not willing to work to get telepathy.

An American lady came to India to contact me. She straight away landed in my town and said: “I have come to get the technique of telepathy from you; if you give it to me I will catch the next flight and go back home”. This is not the way towards wisdom. So, when I told her the practical steps to be followed she was disappointed. She thought that I could give telepathy just like I am giving away a pencil and that she can take it up and use it. Unfortunately it is not a product that can be sold in the market. It is an unfoldment from within.

Try to get the seed from the other person's speech. You'll gain a step of telepathic understanding. When you observe the speeches that happen when you speak and when others speak, you will find that the pattern of sound functions through four organs. We need the tongue to speak, we need the upper palate, we need the lower palate, we need the throat. These are essential for speaking.

The speech is also fourfold and the fourfold speech comes out through these four organs. First there is a state where there is no thought; that is our state of existence. If we don't exist there is no scope for us to receive a thought. Our conscious existence is the first step towards any speech. Our Conscious Existence as the basis, we receive a thought. Receiving a thought is the second step. After receiving the thought, I will put it in English and you will put it into Spanish; that means that the thought is clothed with language. That is the third step. Having clothed the thought with language, we speak out, and that is the fourth step.

These are the four steps through which the speech comes out. Our Conscious Existence, our getting a thought, our clothing it into a language and fourthly our speaking of the thought through language. This is the fourfold existence of the word, or the speech, or the sound. Before it came out as a thought, where was it? It was with us only. It came out of us, later we have given a dress to it; that is the clothing of the language, and then we have presented it to the outer world. Thus, the word was with God and the word was God, is the first step. Later it came down and on the way it has picked up the clothing.

The seed becomes a thought, thought gains language and language is spoken out. This is common, whether we speak or others speak. So, continuously it is only a creation happening from our own conscious state. From conscious state to the state of thought, from the thought to language, from language to utterance. This is realized when listening is practised.

All the speech that we utter forth is a composition of vowels and consonants. We keep uttering consonants with vowels as the life force in between. Consonants are the bodies and the vowels are the souls. The vowels work as the life force and the consonants work as the vehicles of the force. We keep uttering vowels and consonants as a combination to bring out words. There cannot be a word without the combination of the two. Consonants are the exterior part of the negative sound and vowels are the interior part of that sound.

If we only utter consonants without vowels, we cannot communicate and there will not be a flowing speech. For the utterance of the vowels we need the vocal cords and for the utterance of the consonants along with the vowels we need the buccal cavity and the tongue.

To utter the vowels A, I, O, U, E , we don't need the buccal cavity, we don't need the tongue. The utterance is at the throat, in the pipe of the throat. But when we utter the consonants they are uttered out at the exterior of the throat. For example when we utter the consonants KA, KHA, GA, GHA, GNA , we have to utter them at the beginning of the palate by pressing the interior of the tongue to the interior of the palate. They are called the gutturals or the velars.

When we utter the consonants, CA, CHA, JA, JHA, INI , we have to make a contact the middle of the tongue with the middle of the palate. By doing so we are already more exterior than when we utter the consonant KA. They are called the palatals.

When we utter the consonants TA, THA, DA, DHA, NA, we have to utter them by pressing the tip of the tongue to the gums. They are called the alveolars.

When we utter the consonants TA, THA, DA, DHA, NA , we utter them by pressing the tip of the tongue to the teeth. Thus the consonant THA is more exterior than the consonant TA . They are called the dentals.

The most exterior consonants are PA, PHA, BA, BHA, MA , because they are all uttered with the lips. They are called the labials.

There is an arrangement of consonants. Some are more interior than others. The most exterior consonants are PA, BA, MA , because they are all uttered with the lips, and the most interior consonants are KA, GA, GNA. KA stands for the most interior consonant and MA is the most exterior consonant. MA is the last consonant in Sanskrit and means “mother” or “matter”. KA is the beginning of the consonants in Sanskrit. There is already the vowel “ A ” in the consonant, and that means that it is “The Word made flesh and blood” already.

KA stands for the soul or the son; that is why CHRIST, KRISHNA or KUMARA are all representing the second aspect, or the soul aspect. MA represents the third aspect, or the mother aspect. What is the Father? The Father is the first of the vowels A. A is the Father, any variety of KA is the Son and any variety of MA is the Mother.

We have the Son named as KRISHNA, and you have the same sound as CHRIST. What is the difference between the two sounds CHRIST + NA? It is not by sheer coincidence that the great ones are named like that. The state of Son is KA . That means the Unspeakable One descended into the Ether. That is what is called descending into the Body of Akasha. That is what is called the Five Pointed Star of Light, and that is what descended into the baby that was given birth by Mary. According to the descent of the Star the Magi followed. The Oriental understanding of the Immaculate Conception is that.

After the baby whom we call Jesus was born, Christ imposed or impressed Himself, and the Magi came to bless the baby. Who are the Magi? One represented Love, another represented Wisdom and the third represented Power. The Light that descended is the combination of the three; that is what is called Christ. Christ is Love, Wisdom and Power. That is the Star that descended into the baby.

With the Etheric Body the Light descended itself and it remained in the body of Jesus as a Five Pointed Star of a brilliant white colour. That is why Jesus refers always to: “My glorious White Robe”.

We all have a glorious White Robe inside, which is the pure etheric body, and that is the protection. It is strong like a diamond and is uninvolved as the sky. The sky is not involved however much it is clouded here and there. A body like the sky is represented by the sound KA . That is why the Scriptures say: “Beyond the sky the sound KHAM is uttered and the phenomenal world manifests through the sky, which in turn forms the basis for the material world”.

We can also reach that state if we start uttering sounds in the right fashion. We have covered the process of manifestation of the subtle sounds into the grosser sounds, from KA to MA . The secrets of Creation exist in this small organ of the buccal cavity. From the gutturals to the labials or from the throat to the lips, man carries all the potentils to create.

The Initiates know how to utter the sounds. Before we are taught to utter these sounds, we are required to discipline ourselves about the sounds. If we do not discipline ourselves in our utterances, even if we practise mantrams they do not have a positive effect. Now it is a big fashion on the planet to take a mantra and utter it. A mantra never functions with a fellow who utters irresponsibly. He has to clear the platform (of his mind), and then invoke the sound of a mantra. If you have already a tape inserted into the tape recorder we cannot insert another tape without removing the other tape first. We have to eliminate the existing practice of sound to enable the new system to prevail.

The beauty with us is that we do not give way for the mantra but we want the mantra to have an impact on us in a positive way. For a mantra to be effective there has to be some clearance of the rubbish that we carry with us. We have to clear a bit, so that something new can fit in. The Master says: “Please give us that much place which is equivalent to the point of a needle, once you give us entry, we will make space ourselves”. If among several pieces of charcoal you just keep one burning piece of charcoal, what happens? It passes its fire to the other charcoal pieces also, and gradually all the pieces appear brilliantly red. Some little space should be provided for a constructive sound to be uttered.

The importance of speaking need not be elaborated beyond this point, because the interior sounds can manifest when we stop uttering the exterior sounds. There is a method to practise it. That is, to speak when it is required, to speak pleasantly and not to deviate from facts when you speak. This is the minimum required. Thereafter, develop an attitude to listen. When you keep listening, you will listen in the beginning to so many words which are a combination of consonants and vowels.

Every consonant is supported by a vowel keep listening to the undercurrent of all exterior sounds. Gradually you will find only one sound manifesting as many. If you sit in a park of a big city where there is much car traffic, and you listen to the undercurrent of the sounds that are made by the cars you will find only one sound like “weeeee…”. In us also there is a sound like that which continuously happens. Without that undercurrent within us we cannot utter, not even vowels or consonants. There is something in us which enables an utterance. We will grow aware of that by converging from various sounds into one sound.

When we are speaking we are diverging from one sound to many, and hence it is called the negative process. When you start listening, from divergence you are getting back into convergence, then we are walking towards one sound. We do not even stop at one sound, we get into the undercurrent of the sound, and the undercurrent is responsible for inhalation and exhalation. There is no possibility to speak without exhalation and there is no possibility for exhalation without an inhalation.

See how we are going deeper into our own being. From many sounds to consonants and vowels, from many vowels to the vowel and from there to exhalation. Exhalation is the basis for all utterances. Inhalation is the basis for exhalation, and exhalation is the basis for inhalation. Thus one is the basis for the other, but there is a basis for the two. It is what we call the undercurrent of both.

If you sit quietly, closing your eyes, closing your ears with your hands, you will listen to a humming sound. That is the undercurrent, which is the basis for all inhalation, exhalation and utterances. It is happening continuously in us, we are not doing it. It is a happening. If it stops happening there is no activity at all.

(THE SOUND “SO-HAM” AND “OM”)

If we carefully listen to the respiration, making a very rhythmic respiration, we will listen to two sounds. One sound is when we inhale, the other sound is when we exhale. When we inhale we can listen to the sound SO and when we exhale we can listen to the sound HAM. SO HAM is the sound that we listen to when we carefully listen to our own respiration. Keep listening to your own inhalation and exhalation, you will inevitably hear this two sounds.

Continuous listening to the rhythmic happening of these two sounds, SO and HAM, by applying the mind upon inspiration and expiration, we gain to the next advanced step called Pulsation, and we will be able to listen to pulsation. Pulsation is the basis for our respiration. If there is no pulsation inside, there is no respiration. By continuous listening to the rhythmic happening of the sound SO-HAM, we merge the mind into respiration. As mind is thus merged into respiration, the two go together to join the pulsation. That is the state of our Existence, where the respiratory process and the thinking process have merged. That is said to be the first point of Unity of Consciousness.

Consciousness channelises in a twofold fashion. One part of the Consciousness goes towards thinking, towards the intellect, towards action and speeches. The other part of Consciousness conducts respiration, pulsation and circulation. They are the two twin parts of the One.

Pulsation, respiration and circulation are happening in us, and even without doing it in our mind, they happen. This gives us the first clue that mind is a very exterior product and that there are more valuable things inside. Mind cannot do anything relating to pulsation, respiration and circulation, except disturbing them. Mind can help us to think, speak and act only when there is pulsation, respiration and circulation. Thus, the respiratory process and the thinking process find their culmination in pulsation.

In the sound SO-HAM, there is OM. When the consonants S and H drop off, what remains is OM. This is the sound that you will listen in the centre of your pulsation. What we do as OM is different from what is happening as OM. Our effort to utter OM is only to link up with the OM which is happening inside.

This OM happens continuously inside and that is the basis for pulsation. It is the basis for the two-fold activity of respiration and mind. It is the basis for all speeches, and it is the link to the higher sounds. OM is to be heard in the Heart Chakra. That is what a yogi continuously listens to on a daily basis. Only when you are able to listen to the sound in your own heart, you can say that your Heart Centre is functioning according to Nature. You utter OM and listen. Later you listen OM without uttering. Realise, thereby the happening of OM.

Many of you know that the Heart Chakra is called Anahata Chakra. Anahata in Sanskrit means “the sound without the contact of two objects”. Ahata means “the sound produced by the contact of two objects”. When we speak, the vocal cords inside interact with each other to produce the sound. This is called Ahata Sound, the product of the contact of two objects. Anahata means the sound which is not Ahata sound; that means that it is a sound produced without the contact of two objects. How is it possible? It is possible if only we tune up to the science of sound.

There is the eternal happening of sound, of which the periodical manifestation is the speech that we make. The subjective sound is the eternal happening. The sound which we speak is doing. The negative sound carries the function of doing. Because that sound happens we are able to speak. If that sound is not happening in us, we cannot speak. Listening to the subjective sound happening in us is listening to OM. It is not that we utter OM and listen. Many people utter but don't listen to OM, some people utter OM and listen OM, and there is a third category of people who do not utter but listen to OM.

I repeat. There are people who utter OM but they don't listen. The next step for them is to listen to that which they utter. When you utter OM you can listen provided you have developed the faculty to listen in the day to day life. If we really utter OM and completely listen to it, by the time we utter it three times, we are already within and forget the outside.

Our mind is very inquisitive and tries to trace the source from which the sound is coming. When we are uttering OM, where is it becoming audible in us? The mind would like to know. That is how the mind goes inside to trace the origin of the sound.

When you trace the origin, you will find that it is being uttered even after you have stopped uttering it physically. It is a happening and on that happening there are many periodical manifestations of sounds. We have to try to identify ourselves with the imperceptible sound that is happening within. That sound is what we call the sound ANAHATA. The Initiates always utter OM to reach that point of ANAHATA, which is a process of withdrawal from the circumference of the objectivity into the centre from which the objectivity springs, and that remains as a point in the Heart Centre. The point in the Heart Centre is not in the physical heart. There is an etheric centre of the heart just in the centre of the chest and not on the left-hand side of our body, where you find the physical heart.

There you see the point from which there is the utterance coming out. As you go deeper, you will find that it is not a point but an aperture. It is a gateway to the inner chamber which we call the spinal column.

THE COLUMN

The spinal column is not just a bony structure; that is the column in which we live and we come out through the aperture of the Heart Centre into the objectivity. For all objective activity we came out of that original house and we lost the key to make an entry into it. We are trying to make an entry without the key. What is that key? That key is the sound.

Unless one has worked out well with his practice of sound, he may carry sweet imaginations that he is with Christ or the Cosmos. But in truth he is just outside the main entrance door. If I just get into the front gate of the Theosophical Society, I may fancy that I have entered the Theosophical Society. Even if I enter through the main door of the Theosophical Society I may fancy that I am in the Theosophical Society.

There is a Brotherhood of Theosophists of which an objective or physical form is the Society. By entering into the hall of the Theosophical Society we have not entered into the Brotherhood of the Theosophists. Theosophy is the Divine Wisdom, and it has to be realized in us. Only then we are real members of the Theosophical Society. Until then we may be a member on the record here, but we have not found the key, and that key is the Key of Sound.

We came out of the “Inner Chamber” and we are not able to find an entry back into it. The sole key that enables us to make an entry is the sound, and we need to use it to open the main door. The door that opens into the subjectivity. When you move into the Inner Chambers, you have moved into the Frontier of the Holy of the Holiest, the Sanctum Sanctorum, which is described in the book “The Secret Doctrine” by Madame H.P.Blavatsky, and which is also called the King's Chamber, the Womb, or the Innermost Point of the Temple.

Mind you, we are making an entry into the Frontiers but not into the centre. The gate to the territory of the temple is open, and thereafter there are some more entries to be made. Because as you enter within the column, you are called a “Column of Consciousness”, though you have an objective body surrounding the column, you cease to exist to the objectivity and to you existence is only within the column. This is what they refer to in Masonry, in which each member is a Column of Consciousness within the temple.

When once we enter into this Column, there is no more objectivity, unless you wish to get back. There, in you, you meet a triple principle functioning in three ways, namely: Creativity, Continuity and Conclusion. All our activity is on account of these “three lights”. They are the Subjective Lights. It is they who make you commence an act, continue the act and conclude it, only for a fresh beginning of another act.

If we make an analysis of the actions that we carry out, there is the beginning of an act, the continuity of it up to a period, and the conclusion of it only to make another beginning. Thus activity is just triangular activity. These three energies reveal themselves to you within your own being. Now you grow familiar with the names of these three energies as IDA, PINGALA and the central one as SUSHUMNA.

More often you see a symbol like this: (Fig.4)

Two lines each interlacing the other at three points, at the point of the Brow Centre, the Throat Centre and the Heart Centre.

You will clearly see how these three energies are working out all our internal and external activities. When you reach thus far, you balance your activity and conclusion in poise. That means you reach poise. Consequently you live in the innermost Column of Consciousness. Thereafter there are two more esoteric journeys to identify yourself with your own existence.

We do not know how we are existing, how do we wake up in the morning, nor from which point are we coming out in the morning as we wake up. We don't know how it is happening. We also do not know where we are going when we are getting into sleep. The doors are open and closed for us by the Mother Nature. For the one who knows he can open the door and come out, and again open the door and get in. So, the entry and exit are not known to us. How do we wake up? How do we become conscious from the seemingly unconscious state of sleep? When we are at a sleep, who is conducting all the activity within? As we wake how do thoughts come to us? Do we think? Or the thoughts come to us to propel us into actions that are meaningful or meaningless?

We also don't have the ability to control the thoughts that keep coming to us. Is it that we think and then act? It is not so. A thought comes to us and it pulls us into action. We are slaves of our thoughts. The thought decides our action and our behavior decides the thought. We are conditioned by our own behavior, on the basis of which we keep getting thoughts. Those thoughts propel us throughout the day. We are not masters of our thoughts, we are just made use of by the sensuous thoughts and by the evening we get tired. We are so tired that the Mother Nature, thinks: “Unless I put him into sleep, he won't be good enough for tomorrow”. In the name of sleep the Mother Nature withdraws us into the inner chambers and then prepares us well and presents us better the next day morning. Daily it is the Mother that removes our shoes and puts us into bed, because we are so tired that we sleep with the shoes on and with the dress on. So, Mother Nature feels: “Oh, poor thing”, and she removes the shoes, changes our dress and puts us in an orderly way on the bed, and the next day morning we will find that our shoes where removed, our clothes were changed and we are fresh enough to act.

We are not independent. The monster of our thoughts makes use of us throughout the day. But the one who has consciously walked into the internal being familiarises himself with the triple principle of IDA, PINGALA and SUSHUMNA. The triangular activity as is happening in Space through Time can be visualised when man familiarises himself with the functioning of the Triple Principle. This Triple Principle is the higher triangle in us, when properly contacted it reveals the plan of action. The revealed plan of action can then be conducted through the lower triangle.

We gain the mastery over the triangle of thoughts; then, instead of a thought propelling us, we propel a thought, direct it and manifest it. That is white magic. A person who is propelled by thought can never think of being in the “Lodge of the White Magicians”. A person who is rid of the conditioning of the lower triangle of thought and who is associated with the higher triangle or thought, is the one who handles the thought and sees that it is manifest.

He manifests in accordance with the Law. That is what is called “manifesting in due and ancient form”. Just in accordance with how it is, he sees that it is manifest. That means he works according to the Divine Plan. That is what the Masters of Wisdom do, that is what the disciples were taught to do, and in doing so they continue to remain in harmony. It is the Word which was with God, which was God that manifests into flesh and blood through a process which is clearly known.

The word manifests in four states. In the beginning there is what is called a thoughtless state, which we do not experience because we are overcrowded by thoughts. Our mind is filled with thoughts, so we don't see that there is a state with no thoughts. If your television screen is always kept busy with one programme or the other, you cannot imagine that there can be a screen without a programme. First there is a screen, then the screen is switched on, and then the programme comes on the screen. We are in such a state that there is always a programme in the mind and hence we do not see a programmeless state of mind.

There is a state which is called a state of NO THOUGHT or NAUGHT. NAUGHT means no thought. From the state of No Thought comes a thought, the thought gets the cover of its language, and according to the language we are accustomed to, we utter forth. So much of process is taking place.

In four regular steps the word comes into the objective. This process of the word coming into flesh and blood is consciously observed by the one who practises sound. With the sound he comes out and in the same way he also retreats. He knows how to retreat into his own state of existence and how to get into the creation. The one who can do it with great facility is said to be the one who has mastered Mercury. It is said to be the one who has mastered the sound. So, he moves with great facility in the interior and exterior of the worlds and he works as an excellent messenger of God, because he can move into the Higher Circles and bring that information into the lower circles.

He collects the information of the lower circles and informs in the Higher Circles. That is how we have an Archangel St. Michael who keeps on flying all the time in all the worlds. He is the messenger of God. He contacts a communication between that which is high and that which is low, that which is noumenal and that which is phenomenal. Then, there is the experiencing of the whole. The Eastern system calls this principle NARADA.

It is not that you abandon the exterior to get into the interior and it is not that you abandon the interior and get imprisoned into the exterior. Either method is incomplete. Sound gives us a great facility to move in and out and hence it is considered to be one of the very important keys for practice. Any amount of practice is beneficial to us. As you practise, do not indulge in useless speaking. When once the practice is complete, the utterances happening in the Higher Circles are clearly heard and are implemented.

In the month of Aries there is a Full Moon which we call the Aries Full Moon. A sound which is uttered in the Higher Circles is listened to at a centre called Shambhala. Just one sound is listened to at the Full Moon of Aries by the Lord of the Planet who is called SANAT KUMARA. That seed sound is the message of the Annual Plan for the planet Earth. The entire plan for the Planet for the year is not supplied in a big volume like a budget, but the whole thing is supplied in a seed sound.

It happens in the month of Aries. Sanat Kumara and his disciples or his co-workers the Dhyani Buddhas (there is a triangle of Dhyani Buddhas around him) listen to the seed sound. The sound is received by Sanat Kumara and is given to the Dhyani Buddhas to meditate upon the seed sound for one month. In the next month, which is the month of Taurus, they communicate the seed sound a little more in detail through Gautama Buddha to the Hierarchy where we have Lord Maitreya the Christ as the head.

So, from Sanat Kumara to the Dhyani Buddhas, from the Dhyani Buddhas through Gautama the Buddha, the sound is revealed to the Hierarchy in the month of Taurus. Hence the Hierarchy and their disciples join in the Waisakh Valley to realize that sound in them.

After fully experiencing the sound into them, they make an understanding of the Plan for the Planet for the year to come. Then the Christ and his disciples on the next Full Moon, that is the Full Moon of Gemini, spread the sound throughout the Planet. That is the sound which gives an impact for the functioning at the humanity level. The ability to listen to the sound would enable us to function in accordance with the Plan of the Planet.

See what a facility it is. The Initiates do not need many words to listen to. Just a particular utterance of a particular seed sound, is soaked well within the Inner Chamber, realized within, the whole plan is understood within and is silently acted outside.

Many of you must have seen the Banyan Tree (Ficus Bengalensis). It is the biggest single tree that you can see on the Planet, but the seed of the tree is just a small ball. If we give this seed to someone he can grow it into a big tree. So also when a seed of sound is soaked in our own heart, it sprouts and gives the details of its branches, leaves and fruits.

The best way of communication is to communicate through seed sounds than through the details. Is it not easier to present you with a banyan seed than with a banyan tree? To transport a banyan tree is almost impossible, but to transport a banyan seed is very easy and you can just carry many seeds in your pocket. You can imagine the facility and the difference between the two. Your potential to function improves by millions and millions of times when we start functioning with seed sounds instead of with many speeches.

COMMUNICATION

I will explain how from the Highest Centre the sound is sent forth. I have told you how it is for the planet Earth, but our Planet is a junior to the other Planets. There is a centre to all the Planets which is the Sun. There is a Centre of the Suns, which is the Centre to many Solar Systems. Even that Solar Centre receives from the Cosmic Centre a sound and the Cosmic Centre too receives a sound note.

Poetically it is said that the Highest One from whom the sound emanates sits in silence under a tree and speaks in silence to his disciples! The silent speech is conducted by lifting the right hand and touching the thumb together with the index finger.

If I would sit like this, I don't think I could communicate anything to you and I don't think you can receive any communication from me. But the Supreme Being communicates in silence to his disciples. Those disciples communicate through gestures to their disciples. No sound, only gestures. Those who receive through gesture give the sound to their disciples in seed utterances. Those seeds are soaked in the fourth stage to be analyzed into its detail.

There is a No Thought base for us. A single idea comes to us from the No Thought state. The idea is communicated through silence. Before the idea came, what was there? We are there as the base. That is all. We are there and a small idea came to us through silence and that small idea expands into a big thought. From No Thought to a Seed Thought there is 10 times expansion of ourselves. The Seed Thought is called Idea. The Seed Thought develops into a Thought which is ten times the idea, that is 100. Then, the thought gathers language and it is again ten times the thought (1,000), and we speak just to communicate one thing. This is how we expand through sound.

If we communicate at the level of silence it is a great facility, if we can transmit ideas it is also a better situation than that which is prevailing now. What we call Telepathy is only communicating at the third level which is the level of Thought. But even telepathy is a miracle to us. Thereafter there is the communication through language. Communications are held as between Ashrams in silence. It is so with the Masters and it is so with the beings in the Higher Systems. We should also tune up to it by following the method. The method is hidden in our practice of sound. Today we need so many words to express the concept of sound.

In the esoteric circles, the teaching is more through impression than expression. It is easier. As between disciples too there are no expressed words for communication. “The less we speak, the better it is”, is the understanding in the inner circles of outer groups. In contrast, the way we speak seems very elementary, preliminary and primitive. It is a paradox that we do not know how to listen and how to speak!

As said before, the Heart Centre is the gateway for all Inner and more real Existence. There is an aperture to the heart that leads you into the spinal system where you have the whirlpools of energies as chakras from Head to the Base. As OM leads you into the Inner Chambers you will listen to the Higher Sounds, happening upon the basis of Sushumna.

There are seven seed sounds (The seed sounds are as per the Tantra of the Thousand Names of the World Mother Lalitha, or “Lalitha Sahasranama Tantra”.) that function in the seven chakras and each seed sound has its companion as groups of sounds. As students of occultism you know that each chakra has certain petals.

The Base

Chakra has four petals, and each petal is a product of a sound. There are four sounds that form the four petals, and there is a seed sound which is in between the four sounds, as the central sound. The seed sound in the centre of the Base Centre is DAM and the four sounds which are called the four petals, together, enable the manifestation of all the physical matter relating to our body. When once we know how to work with these sounds we can also build our physical body according to an order. (See Fig.5, Muladhara Chakra¹⁾ ).

In the same fashion the Sacral Centre has the seed sound RAM in the centre and six sounds as six petals. That means that there are seven sounds functioning in the Sacral Centre, which are responsible for all the water system in the body. (See Fig.6, Svadhishthana Chakra²⁾ ).

Likewise in the Solar Plexus we have ten sounds on the ten petals, and the seed sound LAM in the centre, which carry out the fire management in the body. (See Fig.7, Manipuraka Chakra³⁾ ).

Similarly, in the Heart Centre we have twelve petals and twelve sounds, with the seed sound KAM in the centre of the twelve petals, that carries out the air management in the body. (See Fig.8, Anahata Chakra⁴⁾ ).

Likewise in the Throat Centre there are sixteen petals and the seed sound SAM in the centre. The corresponding seventeen sounds carry out the etheric management in the body. (See Fig.9, Visuddha Chakra⁵⁾ ).

In the Brow Centre we have 108 petals with the seed sound HAM in the centre. (See Fig. 10, Ajna Chakra⁶⁾ ).

In the Head Centre we have 1,000 petals with the seed sound YAM in the centre. (See Fig. 11, Sahasrara Chakra⁷⁾ ).

The “man in God” functions through the Brow Centre and the “God in man” functions through the Head Centre.

This is how there is a functioning of the Higher Sounds in the whirlpool of forces which we call chakras. The combinations of these sounds are given as mantras and hence a proper utterance of mantras would enable the functioning of this chakras in coordination. All mantras are conceived on the basis of the positive sounds functioning in the chakras. They are scientifically conceived and a scientific process to reach them is also given.

In so far as they are practised in a scientific way, they enable us to get illumined. They also give us the right direction in life and they protect us in all our walks of life. A mantra protects, directs and illumines when properly practised, because they are all combination of sounds relating to the chakras and are the basis of the creation of our own being.

These seed sounds are also the basis for the creation that we see outside. So, with sound we can create, with sound we can transmute, with sound we can destroy to reconstruct. With sound you can move things, with sound buildings can be moved, very big stones can be moved with sound. In the Scriptures we read that big mountains were moved. It looks ridiculous when we don't understand the potential of sound.

Sound can move all the five elements, because it is the characteristic of Akasha. It can direct air, fire, water and matter. One who has mastered the sound, can move mountains. In the Scriptures we find people who moved mountains, who gave different course to rivers, who moved fire according to their direction. Frequently we find initiates manifesting fire, moving clouds directing the wind and so on. These are all techniques of sound. It is the Magic of the ancients.

When the chakras carry all the sounds and conduct the five elements within the body, it is only a corresponding functioning in the body in relation to the functioning in the Cosmos. The Cosmic Sounds keep functioning and the Creation happens. These sounds also keep happening in our seven centres.

Sound can lead us to the Ultimate and enables us to experience our Pure Existence. It also gives us the skills to work with the five elements; hence we have to work with great responsibility relating to sounds.

An opportunity like a solar eclipse or a lunar eclipse can be favourably utilized to get the seed sounds initiated in us. The Eclipse time is found favourable to stimulate the seed sounds in us. Also the New Moon time is very favourable for such activities, but the eclipse is a greater opportunity.

We must learn how to live with an eclipse. Because we are eclipsed we are not able to make use of the Eclipse happening in the system. We should make use of the eclipse happening in the system instead of getting eclipsed.

There are certain fundamentals relating to how to behave with an eclipse. This morning we have experienced an eclipse, and it was very deeply experienced. It requires a preparation.

1) You should get ready, purifying your body before the eclipse happens; that means, take a shower and keep the body pure, keep the mind calm and do not engage in speeches and maintain a quiet attitude and tranquillity as the hour of the eclipse approaches.

2) At the beginning of the eclipse you can start meditating upon sounds which are interior or a mantra given to you, or keep chanting OM inside in the Heart Centre.

3) You should not have a heavy Stomach when there is an eclipse; it will have an impact on your Solar Plexus.

4) You must make sure that the bowels are cleared and the stomach is not heavy with food. Then engage with the sound OM throughout the time of the eclipse.

5) Make sure that you don't have any activity in the outer world during the time of the eclipse, so that you can tune up to it.

6) Till the eclipse is over do not think of any intake, do not think of any speeches, do not think of any actions. Make a total tuning up with the eclipse and practise the sound with which you are familiar.

You realize the best effects of the sound during that time. Same is the situation when we are entering into the New Moon, and same is the situation whenever we are ending up a cycle and beginning a new one. It can be a lunar cycle or a solar cycle. It can be the Full moon time, 11th ascending and descending moon phases, 8th ascending and descending moon phases, equinox days, solstices. All these days are propitious to practice sound. Like wise daily, the dawn, the dusk, the noon and the midnight hours are favourable times to practice sound. Initiates make good use of these aspects of time.

When initiates utter, they utter that which is to be. This is because they are responsible in their utterances. Because they are responsible they utter only that which is to be and by proper utterance only they always maintain the magnetism in them. They are fully aware that if they make an irresponsible utterance they get demagnetized. To them, utterance is much more valuable than the most valuable currency on the planet.

They do not care for the value of money, but they do at all times care for their utterance, because their utterance is capable of manifesting. They are able to bring things from the state of imperceptibility to the state of perceptibility through utterance.

We are also uttering from imperceptible to perceptible layers, but we are not responsible in uttering and hence our utterances may come true or may not come true. An utterance of an average human being creates more confusion than construction. An utterance of an overcritical person always creates negative manifestations.

Each person utters according to the magnetism he carries within, according to the measure of light he carries within. How to improve the measure of light in one's own being? When sound has an impact on light, by working better with the sound you can better the light in you. By adopting to a regulation where we utter comforting sounds only, where we do not utter just because we are given the faculty to utter. Only when we utter purposefully there is the continuous improvement of the measure of light within us. That is how the key of sound can be used to lift oneself up. According to the use of sound there is the rearrangement within the being.

So, improve the quality of utterance and automatically there is improvement in the arrangement within. This does not mean that we have to become serious in life; it means that we have to speak pleasantly and comfortingly, and at all times to use speech for constructive purposes.

There has to be a good purpose to use the speech. In this way when we organize, a rearrangement happens within us. We make so many sounds normally. When we make an analysis of the speeches we make at the end of the day, we find that many utterances could be avoidable. We just speak because we have a tongue and we have the faculty to utter. But if we wish to tune up to that which is higher, our working with utterance has to gain priority.

Imagine how a miser spends his money; he just does not spend unless it is inevitable. This attitude in regard to speech is very helpful. When it is inevitable, speak, otherwise keep listening. When you develop the faculty to speak only when it is inevitable, you develop an ability to listen better.

When we are engaged in speaking we loose the faculty of listening, because speaking is the negative aspect of the sound and listening is the positive aspect of the sound. A person who speaks less, automatically develops the ability to listen. He can listen better and he can listen further. That is what is called clearaudience.

When we are speaking much we do not listen even what our neighbour is speaking. The moment we stop speaking the immediate trigger within us is to listen. For example, when we entered this hall we were speaking among ourselves and for a moment we stopped speaking in the name of some silence or meditation and we realized that there are some sounds outside in the street. So, when we were speaking we could not listen to the sounds outside, but when we stopped speaking we could very easily listen to these sounds.

The moment the negative activity relating to sound ceases or gets regulated, the positive aspect of the sound reveals. Remember the double function of the tongue. It can spit venom or deliver nectar. The most dangerous and the most feared is the tongue that spits venom. The most benevolent and the most comforting is also the tongue. It is said by a Greek philosopher that the double-tongues man should be more feared than the double tongued creature-the snake. One can decide for oneself which way to proceed. To crawl upon earth as a serpent or to soar to the sky as phoenix. Sound helps both ways.

Thank you

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First Edition: 1993
© Copyright: Dhanishta

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