Layayoga: The Definitive Guide to the Chakras and Kundalini (29 page)

Is it because these sounds destroy the mantra-sounds? If we go to a lonely place—a mountainous region, a deep forest, or some very solitary place where all these sounds are absent, and we feel calmness there, do we hear the mantra-sounds? No, we do not. Are we then to conclude that the mantra-sounds are merely a fiction? No, this is not the case. The human ear is only able to perceive sounds of certain frequencies, beyond that it cannot go. Therefore, because of these limitations the human ear cannot be taken as a criterion of the authenticity of the mantra-sounds.

Yogis say that the mantra-sounds are heard by a ‘perfect ear’. They also say that the ‘perfect ear’ develops when sense-consciousness is transformed into non-undulatory, one-pointed consciousness by the process of concentration. When concentration becomes so deep that it continues without any interruption at any point and, finally, the sense-objects and the everyday I-ness vanish from the conscious field; and a ‘super-I’ is awakened, the mantra-sounds arise and are ‘heard’.

If we accept the experiences of the yogis as facts, then we have to accept that sounds exist in three forms—audible, inaudible and audible in concentration. But this simple statement does not explain the sound phenomenon; it requires further clarification.

Sound

Sound is regarded as a disturbance or wave, produced by a vibrating object in a material medium, usually air, in which one molecule, when it collides with another, transmits sound. In this manner, the sound waves travel in the air, at an approximate speed of 1100 feet per second, and are perceived by the auditory mechanism as sound. The transmission of sound waves through the external aspect of the auditory system occurs in this way: The sound waves are collected by the external ear and are transmitted through the external auditory meatus to the tympanic membrane, and thence through the ossicles to the cochlea of the inner ear where the auditory receptors are located. Sound vibrations are converted into nerve impulses in the cochlea, and pass as waves of electrical negativity along the acoustic nerve to the temporal cortex.

The capacity of the human ear to receive sound vibrations is limited. Out of practically an infinite range of vibrations occurring in nature, the human ear perceives sounds only from 16 to 20,000 complete vibrations per second. Below 16, only discontinuous pulsations are perceived and above 20,000 nothing is heard. But there are some animals, especially bats and dogs, who are able to perceive sounds of frequencies higher than 20,000.

The brain is not the seat of consciousness, nor do brain functions effect consciousness. The brain is a quantity of matter consisting of molecules, atoms and elementary particles, where no trace of consciousness is found. But when it is vitalized by the functioning of bioenergies, it becomes a highly sensitized instrument for the operation of consciousness.

Neural-neuronal impulses, which are electrical by nature, are converted into a non-material force—the wayu-energy—at a certain area of the brain and are conveyed to the sense-centres and then through the ida-path to the sense-mind. The sense-mind finally radiates it to the sense-consciousness where it develops into a conscious form and the ‘I’ feels it as a sensory object. In this way sound is experienced. This is the internal aspect of the auditory system. That this aspect is not merely a fanciful appendage, but a more intrinsic part of sensory phenomena is indicated by the following facts. The sensemind, elevated to the Dhi level, is able to perceive a sensory object directly without using the external sensory mechanism. There are many instances of this. Moreover, in pratyahara (sensory control), all sensory impulses are normally stopped and none of them penetrate into sense-consciousness. The external mechanism remains intact, only the connection is severed, Sense factors from the outer world may penetrate through the nervous paths and reach the brain, but no sensory perception is experienced in this state.

Let us now return to the consideration of sound.

The Sound Phenomenon

A vibrating object emits vibrations which in turn set up vibrations—waves of sound—in the surrounding air. The range of air-vibrations is wide. But only a limited number of air-vibrations (10 or 11 octaves) can produce vibrations in the mechanism of the human ear; the other vibrations do not affect it. These vibrations are transformed into nerve impulses in the cochlea and pass through the acoustic nerve to the cerebral cortex and thence to a certain area of the brain. Thereafter we experience a conscious sound form—the perception of sound—in the sense-consciousness through a complex power-line system in which sense-mind plays a dominant role.

An object, when vibrating, produces sound waves in the air. But when the object is not vibrating it cannot emit any sound. This indicates that an object in a quiescent state ceases to emit sound. This can be interpreted to mean that the sound power is inherent in an object and remains in it in a latent form; when an object is made to vibrate by striking, the latent sound power becomes sound vibrations. Or, sound vibrations are simply a gross manifestation of subtle vibrations of sound which are not registered in a material medium.

Our recognition of an external world is essentially due to sense-impressions radiating to our consciousness. We know the objective world mainly through our senses. Objects which were outside consciousness penetrate through the sensory channels into it, where they develop into conscious images. The senses of smell, taste, and touch operate when they are in direct contact with objects. The sense of hearing is activated by the sound waves in the air; and sight is due to light falling on the retina from the objects in the environment. Knowledge of an external world, acquired sensorially, is incomplete and only meaningful in a desire-bound existence.

The senses are limited in their power. First of all, they cannot receive any impressions from the outer world if these fall below the threshold of sensation. This refers to both size and distance. The perception of smell is not effected by a single molecule of a fragrant object or the perception of taste by a single molecule of sugar; we can neither hear nor see, if the objects are situated at a far distance. We also fail to establish sensory contact with an obscured object. These are the limitations of our senses. These limitations can be overcome to a certain degree by extending the range of our senses with the help of supersensitive instruments. We have been able to see objects very far from us with the aid of a telescope, to see minute objects through a microscope, and to see what is obscured by X-rays. But scientific instruments have also their limits. The objective world appears to be larger and more complex than what we experience through our senses even when their range is greatly extended by the use of instruments.

So, our knowledge of the outer world is restricted because of the sensory limitations. When ‘seeing’ through the senses, objects appear to be linked with space-time. Perhaps this incomplete seeing gives rise to space-time phenomena. A material object can be seen in three dimensions in space. There is no possibility of the senses receiving any impressions of more than three dimensions. In our seeing of objects, time also becomes a factor.

The space factor appears to arise in our ‘seeing’ the outer world through the senses. The material objects are seen in space, at rest or in motion. Space is that which affords the possibility of the existence of material objects to be perceived by us. But consciousness, in which the images of the objects are formed and apprehended, does not know space, It has no length, breadth or thickness; it cannot be measured quantitatively; it is not located in space. But images in consciousness are seen in space. The time factor operates both in consciousness and with regard to objects outside consciousness. Time indicates changes which the object of the outer world are undergoing constantly. Some changes are very rapid, some are slow. The influence of time on consciousness is not exactly like that exerted on material objects. The changes which are going on in consciousness can only be assessed by the rising and disappearing of the writtis (images in consciousness) in succession. So, the influence of time on consciousness is not exactly on consciousness, but on the writti-flows; on the other hand, time puts permanent marks on the material objects.

Space exists in relation to objects. Space by itself amounts to nothing. Space forms a part of the knowledge of an object. But without this objective knowledge space is zero. Time is also a factor in objective knowledge. Time by itself if interpreted as that moment when there are no forms in consciousness, is also zero. So, the space-time phenomenon is a relative truth, only applicable when the objective forms flow in consciousness.

How does the writti-consciousness arise? It is a mode of our being and is maintained by sense-functioning. Sense-impressions originate not in the senses but in events in matter. These impressions are received by the senses and are transformed into sensory impulses which are conducted to the cerebral cortex and thence to a certain area of the brain, where they are converted into matter-free energy and passes the body-mind bridge and reaches consciousness where objective knowledge develops. This consciousness is chitta—sense-consciousness. The sensory knowledge, as writtis, is continually flowing in sense-consciousness. The writtis flow in succession, and may be termed—writti 1, writti 2, 3, 4, etc. The duration of one writti at a time in consciousness is generally short and the continuous flow causes an undulatory form of consciousness.

When writti 1 flows in consciousness, the knowledge of writti 1 arises, and this knowledge is only of that particular writti. When writti 2 comes, writti 1 has been obliterated from consciousness, and the knowledge of only writti 2 shines forth in consciousness. This indicates that only one writti and its knowledge is possible at one time. But as the writtis flow in succession, our knowledge pattern is also in the nature of flowing, consisting of many forms. Usually our thoughts are composed of many forms fused together to constitute a more complete knowledge of certain things.

However, connected with the writtis or ‘knowledges’ is an entity which knows what is flowing in consciousness as writtis. In fact a writti is a form of knowledge due to the knowingness of that entity. If the knower disappears, writtis or ‘knowledges’ disappear. This entity, which establishes a conscious relation with objective images in consciousness, becomes the knower of the objects. This knowingness presents three facts: an objective form in consciousness, a conscious exposition of that object, and the presence of something which exhibits its quality as selfhood. This gives rise to the phenomenon of I-ness expressing ‘I am this, I am that’ feelings. This is abhimana (I-feeling). These feelings are intrinsically associated with I-ness. All these feelings originate from and are supported by the I-ness in relation to objective images. There are three main forms of these feelings: I as knower, I as doer, and I as supporter (as of the body). Sensory perception is the basic knowledge pattern appearing as ‘I know this object, that object’, etc. This may be associated with thoughts, feelings or volition.

There is another aspect of ‘I’ which is expressed on rare occasions. ‘I’ has the possibilities of knowing, thinking and doing unusual things which are not possible at the sensory level. This phenomenon is due to a conscious contact between ‘I’ and some post-conscious impressions (sangskaras) stored in the nonconscious aspect of mind, called hridaya. In fact, all knowledge, thoughts, actions and feelings which have been experienced by the ‘I’ are transformed into post-conscious impressions and stored in hridaya, and can be brought back to consciousness by memory. However, the ‘I’ which knows what is arising in consciousness remains always in the same form and maintains its I-ness in all experiences. So, the objective forms are multifarious and transitory, whereas the I-ness is unchanging and stable.

Does the complete picture of the outer world penetrate into consciousness through the sensory channels? It is only a part—a superficial layer—that known through the senses. We know the solidity, liquidity, luminosity and airiness of matter. We experience the material world in smell, taste, colour, touch, and sound forms. But all these are in the superficial stratum.

Material substance is reducible to molecules, molecules to atoms, and atoms to elementary particles, such as electrons, protons, etc. It is now considered that the particles are the ultimate constituents of matter. However, in addition to the particles, there is also energy in matter. Energy may exist either in association with matter, or may make itself free from matter to become radiation. These particles are considered to be exceedingly small, indivisible and ultimate units of matter. But these particles are not minute pieces of hard matter of permanent size. They have two aspects—particles and waves. Electrons, which are negatively charged particles, and protons, the positively charged particles—both may appear as particles at one moment and as waves at another. Both particles and waves appear to be the same thing, or two aspects of the same thing.

Have we any direct experience of all these phenomena in relation to matter? No, they are beyond our senses, and also beyond the reach of the sensitive instruments. How then are they known? They are known indirectly from the experimental evidence obtained in laboratories and by the mathematical interpretation of the results of these experiments. In other words, it is an intellectual interpretation in which inference plays an important role, and which is based on knowledge acquired through the senses, instrumental observations, and other experimental evidence.

However, what escapes our observation is that the energy which is active in the superficial material field is continuous with that subtle energy system which is operative in the substratum where our senses do not reach, into which material instruments do not penetrate, and which our intellect does not grasp. This substratum is the subtle power-field over which is super-imposed the gross material field. The subtle power operation is the basic part which sustains matter. Mainly two kinds of forces are active in the power-field: mahabhuta (metamatter) as forces and pranic forces. There are five mahabhuta forces and five pranic forces. Mahabuta forces are reducible to highly concentrated sense forces, termed tanmatras, or tanons. The tanons are intrinsically associated with the phenomenon of the emission of lifeful ultraminisound—Swanana, or Swanon. Swanana is derived from swana, meaning sound, to which is suffixed ana, meaning life. Swanon is the abbreviated form of Swanana. Swanon is the germ-mantra.