A sadhana: In meditation to seek within the silence, the clear white light of the mind. There also, to hear within, the inner voice, the soundless sound perceived from the sixth dimension, the high eee sound. In Shum, vumlifka; in Sanskrit the pranava âûm. Hear the seven psychic sounds In meditation. Having lost body consciousness experience the seventh dimension via the Shûm âûm mambashûm. See the inner sky, view the golden actinic face of the Master; you are looking at your own potential, the spiritual destiny of each soul to be reached at some point in this or a future life. Master Course Trilogy, The ClearWhite Light, Chapter 8, Lesson 52.
gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ
Good morning everyone.
We are continuing with our “Merging with Siva” series, going through the lessons in the order in which they were created and we’re up to 1967 here, “Clear White Light” which is a very powerful writing and Gurudeva brought through when he was in Ascona, Switzerland, 1967. And to give some perspective we’re drawing from “Guru Chronicles” some descriptions of that time period. We’re up in Virginia City.
“There is a cave down Six-Mile Canyon Road, perhaps a mile beyond the monastery—one of the hundreds of abandoned silver mines that honeycomb the region’s hills, but horizontally deeper than most. One can walk for half a mile into its chambers. When Gurudeva discovered the cave one day, he was thrilled, and immediately set up a program for his monks. Most often alone, but sometimes in pairs, he sent them to meditate in the dark chambers. Taking only water, no food, the monk would enter the cave, walk through the long tunnel, dodging the massive wooden supports that prevented cave-ins, until there was no light, then walk some more. Once inside the blackness of this space, he would settle down to stay for a day or for two days, as instructed, rarely more. He was to chant and meditate, nothing else—except, and this was the sadhana, to seek the light within, the clear white light of the mind.
“Sometimes, when meditating, one does not know if he is seeing the inner light or perhaps seeing the luminous space of the room beyond his closed eyes. But in a cave, deep in the Earth, there is no peripheral light. There is blackness. There is silence.There is nothing else. Monks would dive into themselves in that cave, distracted at first with the random intrusions of recent experience, (That’s nicely written: ‘random intrusions of recent experience.’) of their projects back at the monastery, the paucity of food, whatever. But as the hours flowed by, the silence grew, and that silence worked well to bring them into the light of the mind. And when you see light in a darkened cave, you know it’s not coming from anywhere else; it is coming from you.
“A few monks returned to speak of extraordinary moments when the light coming from within also illumined the floor and walls of the cave, brightly enough for them to discern details of the tunnel, bright enough for them to walk out without turning on their flashlight. Such was the way of the guru in those days.”
That’s a great story. So we’re in “Clear White Light” Chapter , Lesson 52:
“Occasionally, through his newly exercised extrasensory perception, he may hear the seven sounds he previously studied about in occult lore. The sounds of the atomic structure of his nerve system, his cells, register as voices singing, the vina or sitâr, tambûra, or as symphonies of music. Instruments to duplicate these sounds for the outer ears were carefully tooled by the rishis of classical yoga thousands of years ago, including the mridanga or tabla, and the flute. He will hear the shrill note, likened to a nightingale singing, as psychic centers in his cranium burst open, and then an inner voice indicating to his external consciousness—like a breath of air—direction, elucidation. This inner voice remains with him as a permanent yoga of the external, with the internal consciousness an ever-ready guide to the unraveling of complexities of daily life.”
Then we get some Shûm, some inner sounds from Shûm.
The soundless sound, the sound of inner space, a vibration in the seventh dimension of the mind; the sound of the inner space is so apparent that it is all-pervading, and is so quiet; this is only perceived from the sixth dimension.
Then we get a series on âûm; âûm for chanting:
The unified sound created by all the chakras; the blending of inner sounds; sounds of energies flowing; the sum of all sounds; the cosmic sound, called pranava âûm in Sanskrit.
Then we get
Chanting the mantra âûm.
Turning within through chanting the mantra âûm.
And Gurudeva’s explanation from the Mambashûm:
“This is another beautiful âûm mambashûm focusing on the soundless sound which comes out of the seventh dimension. When you chant âûm in the three syllables ‘â’ ‘û’ and ‘m’, and you finish the ‘m’, you can go in and in and in to vûmlîfka (soundless sound) in the îlîmingshûm. (Seventh dimension).
“Then you will come back out and the first thing you’ll hear is the âûm, the whole tonal aspect of the physical body. Of course, you have lost body consciousness. Out of the âûm comes the sixth dimension, and you hear the inner sound ‘î’ [eee]. And at times when you are in the sixth dimension you will hear ‘î’ after you âûm. And at times when you are in the âûm, you will know you are in the seventh dimension, because you don’t hear the ‘î’, but you have no body consciousness. You’ll hear the vûmlîfka. And, of course, at that same time you see that endless, endless inner space or inner sky.
“This ‘i’ is the same sound as the sound of the first Shum image as heard in tyemavumna kamakadiisareh. (Sorry.) This ‘i’ is the same sound as the sound of the first Shum image as heard in tyemavumna kamshumalínga. Actually, it goes into vumlifka, but coming from the ‘m’ [eem] into vumlifka you don’t hear the ‘i’, and coming from the ‘i’ you just go on in on the ‘i’, you see.
“This is actually saying that the ‘i’ is the way the aum sounds in the deeper dimensions, until finally it’s not heard anymore. Then you come into vumlifka.
“You can look at it like this: If you went into vumlifka through ‘m,’ you would escape the vibration of ‘i’; you’d be going into it through a different channel, a channel of ‘m;’ whereas the channel of ‘i’ is different. It’s sort of like being
in a room and not hearing any of the sounds in the room, you know. Or you could be in the same room and hear the birds singing and all the sounds. When you hear these sounds in meditation, you are listening to the nerve
currents in tyemavumna and kamakadiisareh kamshumalínga.”
That will give you something to think about. Straight from the mambashûm descriptions.
Back to our lesson, text:
“Occasionally, in a cross-section of the inner mind, when light merges into transcendental form, the young aspirant may view the golden actinic face of a master peering into his, kindly and all-knowing. He is looking at his own great potential. As the clear white light becomes more of a friend to his external mind than an experience or vision and can be basked in during contemplative periods of the day, the nourishment to the entirety of the nerve system, as ambrosia, bursts forth from the crown chakra. This is identified inadequately as ‘the peace that passeth understanding,’ for he who reaches this state can never seem to explain it.”
There are many groups of Yogaswami devotees in Western countries, particularly in Canada and Australia. When I talk to them about Yogaswami and Gurudeva part of the talk always make reference to Yogaswami being a great yogi who would sit for hours, even days in deepest meditation. I noticed a common response in the different groups which was to readily recognize Yogaswami’s greatness and put him on a tall pedestal so to speak without any thought that Yogaswami’s high spiritual attainments are also our potential, the spiritual destiny of each soul to be reached at some point in this or a future life.
Then we’re quoting what we just quoted in the text:
“Occasionally, in a cross-section of the inner mind, when light merges into transcendental form, the young aspirant may view the golden actinic face of a master peering into his, kindly and all-knowing. He is looking at his own great potential.” Therefore, keep in mind this idea that the visions, intuitions and other mystical experiences of Gurudeva are what you can eventually experience in this or a future life. In holding this perspective, reading about Gurudeva’s experiences gives added motivation to your own spiritual practices.
Thank you very much. Have a wonderful day.
[End of transcript.]