Read carefully, Lanoo, light your lamp with care, the following terms must be studied well before passing on to the next stage…
rājā of the senses
Slayer of the Real
Voice of the Silence
shy turtle…[Read more]
How is everybody doing? I cannot begin to say how much I’ve learned since embarking on this study. I’ve come to notice this text fits rather well within a certain framework of other texts such as the Nadabindu Upanishad, Light on the Path, Baghavad Gita/Janeshwari and Patanjali’s Yoga Sutras, so there is a harmony there that gives a wider…[Read more]
20 Bestride the Bird of Life, if thou would’st know (12).
(12). Says the same Nâda-Bindu, “A Yogi who bestrides the Hamsa (thus contemplates on Aum) is not affected by Karmic influences or crores of sins.”
The passage below (a kind of Macrocosmic-Microcosmic correspondence) is perhaps similar to the image of Adam Kadmon’s body and the co…[Read more]
19 Saith the Great Law: — “In order to become the knower of ALL SELF (9) thou hast first of self to be the knower.” To reach the knowledge of that self, thou hast to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the GREAT BIRD. Aye, sweet is rest between the wings of that which is not born, nor d…[Read more]
15 When to the World’s turmoil thy budding soul (5) lends ear; when to the roaring voice of the great illusion thy Soul responds (6); when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy soul withdraws like the shy turtle within the carapace of SELFHOOD, learn, O Disciple, of her Silent “God,” thy Soul…[Read more]
Avalokiteswara (Sk.) “The on-looking Lord” In the exoteric interpretation, he is Padmapâni (the lotus bearer and the lotus-born) in Tibet, the first divine ancestor of the Tibetans, the complete incarnation or Avatar of Avalokiteswara; but in esoteric philosophy Avaloki, the “on-looker”, is the Higher Self, while Padmapâni…[Read more]
14 – And say: —
If thy soul smiles while bathing in the Sunlight of thy Life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy soul struggles to break the silver thread that binds her to the MASTER (4); know, O Disciple, thy Soul is of the earth.
(4). The “great Master” is the t…[Read more]
Just as, without fuel, a fire
Dies down in its own birthplace
On the ceasing of its movements, the mind
Dies down in its own birthplace.
For the mind which, desiring truth,
Has died down in its own birthplace
And is not deluded, the sense objects,
In the power of desire, are false.
(Maitri Upanishad, 6.4)
Summing up so far, this first section,…[Read more]
There are two brahmans to be named, sound and the soundless. The soundless is revealed through sound. The sound is OM. By it one goes out upward and finds cessation in the soundless. This is the bourn, this is immortality, this is union and also ultimate bliss. Just as a spider goes up outwards by its thread and finds space, so one meditates on OM…[Read more]
For an excellent theosophical explanation of the concept of sacred sound see Blavatsky, Isis Unveiled II, pp.409-410.
The Name, which is no name, but a Sound or rather Motion. The mystery of the Logos, Verbum and Vâch has ever been concealed in the mystery of Names. These Names, in whatever tongue, or among whatever people, all represent…[Read more]
Below is a brief study of the logos concept from a comparative perspective (Hinduism, Buddhism, Zoroastrianism, Judaism, Platonism, Christianity):
The burnt offering was accompanied, as we have already said, by prayer, a hymn interpretive of the symbols, a hymn of praise (stouti), adding a spiritual to the material offering. This had been taught…[Read more]
The notion of the Nada, the Voice of the Silence, is part of what you could call the mysticism of sound (see Guy L. Beck Sonic Theology: Hinduism and Sacred Sound https://books.google.ca/books/about/Sonic_Theology.html?id=cY1Xw1ZlIeQC&redir_esc=y) which is related to theosophical doctrine of the Logos (i.e. Word of God, Sabda Brahman). Esoteric…[Read more]
(11) Before the soul can comprehend and may remember, she must unto the Silent Speaker be united just as the form to which the clay is modelled, is first united with the potter’s mind.
As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where…[Read more]
(7) When he has ceased to hear the many, he may discern the ONE — the inner sound which kills the outer.
”It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).” (Nadabindu Upanishad, 39)
The movement from multi…[Read more]
(6) For: —
When to himself his form appears unreal, as do on waking all the forms he sees in dreams;
Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (…[Read more]
I’d say both. Summarizing the text so far: ‘Disciples can pacify their mind by concentrating on their inner sound.’ I think a good meditation practice should have both stabilizing and analytical meditation (samatha / vipassana). Concentrating on the sound for stabilizing and contemplating on the meaning for analytical.
”It (the mind) becoming…[Read more]
There is nothing here that has not been said before, nor do I have any skill in composition. Due to the insufficiency of my abilities I do not think that this commentary is conducive to the benefit of others and I have composed this solely to season my own mind. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if…[Read more]
thanks Mod, that was a little experimental warmup run – I’d like to try to continue all the way through the whole text – I just need to catch up a bit on some basic texts and I should be a little more fluid in a week or two…
3 -Having become indifferent to objects of perception, the pupil must seek out the rājā of the senses, the Thought-Producer, he who awakes illusion.
There is a term in Plotinus that reminds me of the term ‘rājā’ (king) of the senses’: ‘’Sense Perception is our messenger, but the mind is our king’’(Plotinus V.3.3,45).
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