the Equinox - The Hermetic Library
the Equinox - The Hermetic Library the Equinox - The Hermetic Library
154 THE EQUINOX The next is as the plaint melodious of the ocean-sprite imprisoned in its shell. And this is followed by the chant of vînâ. The fifth like sound of bamboo-flute shrills in thine ear. It changes next into a trumpet-blast. The last vibrates like the dull rumbling of a thunder-cloud. The seventh swallows all the other sounds. They die, and then are heard no more.* The Hatha Yoga Pradipika is a great deal more exact in its description of these sounds than the famous Theosophist; concerning them Swâtmârâm Swâmi writes: In the beginning, the sounds resemble those of the ocean, the clouds, the kettledrum, and Zarzara (a sort of drum cymbal); in the middle they resemble those arising from the Mardala, the conch, the bell and the horn. In the end they resemble those of the thinkling bells, the flutes, the vînâ, and the bees. Thus are heard the various sounds from the middle of the body. Even when the loud sounds of the clouds and the kettledrum are heard, he should try to fix his attention on the subtler sounds. He may change his attention from the lull to the subtle sounds, but should never allow his attention to wander to other extraneous objects. The mind fixes itself upon the Nâda to which it is first attracted until it becomes one with it.† Many other passages occur in this little text book on Yoga dealing with these mystical sounds some of them of a combined beauty and wisdom which is hard to rival. Such as: When the mind, divested of its flighty nature, is bound by the cords of the Nâda, it attains a state of extreme concentration and remains quiet as a bird that has lost its wings. Nâda is like a snare for catching a deer, i.e. the mind. It, like a hunter, kills the deer. The mind, having become unconsious, like a serpent, on hearing the musical sounds, does not run away. * “The Voice of the Silence,” pp. 24, 25. † “Hath Yoga Pradipika,” iv, 96. For some of these sounds also see Brahmavidyâ, 13, Dhyânabindu, 18, and the Hamsa Upanishad, 4.
THE TEMPLE OF SOLOMON THE KING The fire, that burns a piece of wood, dies, as soon as the wood is burnt out. So the mind concentrated upon the Nâda gets absorbed with it. When the Antahkarana, like a deer, is attracted by the sound of bells, etc., and remains immovable, a skilful archer can kill it. Whatever is heard of the nature of sound is only Shakti.* The conception of Akâsa† (the generator of sound) exists, as long as the sound is heard. The Soundless is called Parabramha or Paramâtma.‡ August. 14th. Bought a meditation-mat and also a bronze Buddha. Nadi-Yama§ 10 minutes in the Saivit eposture, in which my body-seat fits exactly into a square of about 18 inches forming the letter Aleph. Mantra (N.S.N.A.). At the 28th minute got faint sounds like a musical box worked by a mallet on metal bars. As I stopped I heard a piano very distant. The intense attention requisite to try to catch the subtle sounds of the Universe when in Rechaka prevents Mantra, as my mental muttering is not yet absolutely perfect. 15th. By the five signs my Nadi are now purified.ƒƒ But this appears to me as unlikely. Eyes on tip of nose. 5 minutes. The nose grows very filmy and the rest of the field of vision loses its uprightness and is continually sliding into itself across itself. A most annoying phenomenon. Nadi-Yama. 15 minutes. This becomes easier. Mental muttering of Aum Shivayavashi. On the 17th August P. and Mâitrânanda left Colombo and journeyed to Kandy; Swami Mâitrânanda more particularly for his health; but P. so that he might excape the turmoil of a seaport and to discover a suitable and secluded spot for a magical retirement, which he had now made up his mind to perform. 19th. Concentrated on point of base of brain. [To find this imagine cross-wires drawn between (a) ear to ear, as if a line had been stretched between them, * Mental or bodily attributes. † See 777, col. lv, p. 17. ‡ “Hatha Yoga Pradipika,” pp. 97-100. Also, Amritabindu Upanishad, 24. § Nadi-Yama or Control of the nerve-channels by regular breathing, without Khumbaka or holding the breath. ƒƒ He whose Nadi are pure has (1) a clear complexion; (2) a sweet voice; (3) a calm appearance; (4) bright eyes; (5) hearing constantly the Nada. 155
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154<br />
THE EQUINOX<br />
<strong>The</strong> next is as <strong>the</strong> plaint melodious of <strong>the</strong> ocean-sprite imprisoned in its shell.<br />
And this is followed by <strong>the</strong> chant of vînâ.<br />
<strong>The</strong> fifth like sound of bamboo-flute shrills in thine ear.<br />
It changes next into a trumpet-blast.<br />
<strong>The</strong> last vibrates like <strong>the</strong> dull rumbling of a thunder-cloud.<br />
<strong>The</strong> seventh swallows all <strong>the</strong> o<strong>the</strong>r sounds. <strong>The</strong>y die, and <strong>the</strong>n are heard no<br />
more.*<br />
<strong>The</strong> Hatha Yoga Pradipika is a great deal more exact in<br />
its description of <strong>the</strong>se sounds than <strong>the</strong> famous <strong>The</strong>osophist;<br />
concerning <strong>the</strong>m Swâtmârâm Swâmi writes:<br />
In <strong>the</strong> beginning, <strong>the</strong> sounds resemble those of <strong>the</strong> ocean, <strong>the</strong> clouds, <strong>the</strong><br />
kettledrum, and Zarzara (a sort of drum cymbal); in <strong>the</strong> middle <strong>the</strong>y resemble<br />
those arising from <strong>the</strong> Mardala, <strong>the</strong> conch, <strong>the</strong> bell and <strong>the</strong> horn.<br />
In <strong>the</strong> end <strong>the</strong>y resemble those of <strong>the</strong> thinkling bells, <strong>the</strong> flutes, <strong>the</strong> vînâ, and<br />
<strong>the</strong> bees. Thus are heard <strong>the</strong> various sounds from <strong>the</strong> middle of <strong>the</strong> body.<br />
Even when <strong>the</strong> loud sounds of <strong>the</strong> clouds and <strong>the</strong> kettledrum are heard, he<br />
should try to fix his attention on <strong>the</strong> subtler sounds.<br />
He may change his attention from <strong>the</strong> lull to <strong>the</strong> subtle sounds, but should<br />
never allow his attention to wander to o<strong>the</strong>r extraneous objects.<br />
<strong>The</strong> mind fixes itself upon <strong>the</strong> Nâda to which it is first attracted until it<br />
becomes one with it.†<br />
Many o<strong>the</strong>r passages occur in this little text book on Yoga<br />
dealing with <strong>the</strong>se mystical sounds some of <strong>the</strong>m of a combined<br />
beauty and wisdom which is hard to rival. Such as:<br />
When <strong>the</strong> mind, divested of its flighty nature, is bound by <strong>the</strong> cords of <strong>the</strong><br />
Nâda, it attains a state of extreme concentration and remains quiet as a bird that<br />
has lost its wings.<br />
Nâda is like a snare for catching a deer, i.e. <strong>the</strong> mind. It, like a hunter, kills <strong>the</strong><br />
deer.<br />
<strong>The</strong> mind, having become unconsious, like a serpent, on hearing <strong>the</strong> musical<br />
sounds, does not run away.<br />
* “<strong>The</strong> Voice of <strong>the</strong> Silence,” pp. 24, 25.<br />
† “Hath Yoga Pradipika,” iv, 96. For some of <strong>the</strong>se sounds also see<br />
Brahmavidyâ, 13, Dhyânabindu, 18, and <strong>the</strong> Hamsa Upanishad, 4.