Science of Manifestion – Letter, Light and Sound

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By Michael Borden
posted by Ganesh

In our earlier articles on manifestation process called Vastureva Vaastu which gives rise to a set of principles and a mathematical order. The application of those principles to poetry, dance, music, sculpture and architecture gives rise to vibrating living forms. These fundamental principles help us better to understand the relation between every letter or word with corresponding light and sound…

The whole of cosmic structure is effected and maintained by innumerable streams of manifestation. These streams are subsumed under two categories:

• Cosmic flux of sound called sabhda prapanca and
• Cosmic flux of light modified into worldly objects called artha prapanca.

Both realms of sound and light are well balanced by the rhythmic creative order of the Divine. The beauty of the Divine order could be seen in the symmetrical, balanced and simultaneous existence of both the subjective world (sabda prapanca) and the objective world (artha prapanca). Both quality wise and quantity wise, this balance, symmetry and simultaneity are maintained. For example, if there emerge 100 forms on the subjective side, simultaneously and correspondingly there emerge 100 forms on the objective side. Only on this account, the science of grammar of language maintains that all the words are denotative of their corresponding referents/objects. There is no empty word bereft of referent-significance and there is no object with out being characterized by relevant sound-significance. Sabda prapanca and Artha prapanca are always interdependent.

Mamuni Mayan, having impeccably known the subtle principles of the science of manifestation, sets forth this cosmic balance maintained between sound-forms and light-forms. In Aintiram, the Key-work of Mayan, one of the Sutras reads: “Oli-Oli vadivaay ongum elutte.” Peripherally this means: “Letter is ever rising and functioning in the form of both light and sound.” But apart from this peripheral meaning, we could observe the multiple dimensions of meaning as radiating from the sutra. The main source of such radiation of multiple meanings is the term ‘eluttu’.

‘Eluttu’ is derived from the word ‘elu’ meaning ‘the creative urge’, ‘excited to manifest’, ‘operative stir’. As such, the different meanings of the term ‘eluttu’ as conceived by Mayan are – letter/phoneme, pranava – the primal letter, the inexhaustible cosmic stuff, the imperishable existence (akshara), square mandala, sculptured object and so forth.

It is generally understood that letter or phoneme (defined in the dictionary as: Any of the minimal units of speech sound in a language that can distinguish one word from another.) is concerned with sound only. Sound and light are inseparable and as such each letter is charged with sound energy and light energy. For example, ‘a’ is associated not only with its articulated sound but also with its own luminous form characterized by color, emerging factor and relevant function. The Vatulagama states (2:35):

“‘a’ is of the nature of all divinities; it is red; it is capable of bringing all the existents into its fold.”

This means that ‘a’ is inseparably associated with multi-divine factors, red color and the power of unfolding or enfolding. The luminous form ‘a’ itself is constituted by four energies, as the Paushkaragama puts it (8:13):

“On the top of ‘a’ is Paudri; on its face is Vama; on its sides exists Ambika. Jyeshta Sakti is in the middle, like a staff.”

This is how the actual subtle form of ‘a’ appears. Similarly, all other letters from ‘a’, ‘i’, etc, have their own subtle forms constituted by many other saktis. Since all the letters are charged with and energized by different potencies, they function as the creative and regulating powers of the universe. They are not inert letters. Actually there is no such letter as marred with inertness.

Every word or letter is derived from the Divine-I-Consciousness, which is with constant creative urge expressed by its ever-going ‘spanda’ or ‘throb’. This consciousness is called ‘the Supreme Verbum (paraa vaak).

The one to one correspondence between sound and light is maintained at all levels. If there rises one shoot of sound from the Supreme Verbum, simultaneously there arises a shoot of light. Sound forms and light forms are the simultaneous manifestation from the primal source of creation. The energy of the Supreme Verbum flows into various letters from ‘a’ to ‘ksa’, which as conscious forms of energy brings about the manifestation

Reference

1. The Science of Manifestation by Michael Borden, http://www.vastu-design.com/seminar/7.php
2. Fabric of The Universe: The Origins, Implications, and Applications of Vastu Science By Jessie J. Mercay. Text and diagrams, with permission, from Dr. Jessie Mercay, Fabric of the Universe, http://www.aumscience.com and aumscience.com/wordpress

Word & Meaning – Importance of Word?

‘SOUND – MEANING – FORM – QUALITY (GUNA) – EXPERIENCE (FEEL / BHAVA)’

In the 5 stage process of perception which we discussed last week, one important factor we need to consider is “Ego/Mind” which interprets the Guna to an experience. For example when we say Dog, the ‘Mind’ interprets Dog to a loyal friend or a bike chaser or a rabies generator. Essentially what is the quality of dog mean to you? If you understand this process this explains the uniqueness between individuals or the root cause of differences in a society. Also remember the fact that the inputs are never limited to sound and when see a picture the process of perception starts with step 3.

What is the importance of Word?

On of the great poet named ‘Kalidas’ said

“Vaak artha viva samprakthov vaakartha prathipathaye
Jagadha: pitharov vandhe parvathe parameswarow”

Here he compares Lord Shiva (Consciousness) and Shakti (Energy) like Sound (Shakti) and Meaning (Shiva). Both sound and meaning are inseparable. You would now understand the wisdom behind this poem since there is no sound without a meaning. Also Sabda Brahman (Sound) merges with the Artha Brahman (Light) and both are inseparable. Here Artha Brahman is the light and the meaning of the word. Remember we say that ‘Throw some light” when we don’t understand something.

In Tamil ெபாருள் (porul) means “a thing” and it also means “meaning”. We will see how பரம்ெபாருள் (Paramporul) is the Lord Shiva as a God’s particle and how he is referred to as the meaning too. The same applies to Sanskrit where “artha” means wealth / things – remember Arthasastra? And it also refers to “meaning” as in the above poem. How rich these languages are?

A word is made up of letters called Akshara in Sanskrit. The meaning of Akshara is that which cannot be broken down further i.e., Word can be broken down to letters but it cannot be broken down further. A letter has a form like “A” and has a sound associated with it. This means the light and sound are merged in a letter. As per the principle stated above in the process of perception, the primordial state is one where light and sound is merged into each other.

If you don’t dispute the philosophy that everything merges into god at the primordial state and at this state, sound and light are inseparable, and then you would agree that an Akshara is God / Brahman. Each letter has significance and meaning in Indian languages especially Tamil and Sanskrit. A word is a combination of Form (Light), Sound and meaning and these are first 3 aspects of perception which takes us from a gross state to a formless subtle un‐manifest state. The statement from New Testament “In the beginning was the Word, and the Word was with God, and the Word was God” reflects the same principle.

As per ancient scriptures, Veda is the breath of god or the aural vibration of consciousness cannot take you to the state of moksha. Words don’t take you to God, it can help you in the process but has its limit, since the sound and meaning merges into something else as we move towards more subtle space.

Every word or Akshara has four states Para, Pashyanti, Madhyama and Vaikari. Vaikari is the fourth state where the sound is audible to us. If we recite something mentally then the sound has 3 states only and these 4 states signify as to how a feeling (bhava) becomes thought and thought becomes form and then a sound. So it is feeling or Bhava or subtle desires (vasanas) which is registered in our subconscious mind drive our thoughts.

Reference

Time = Space by Raguram Gopalan, http://ragsgopalan.blogspot.com

How to overcome the mental hurdles?

Question: When I began to do sadhana [spiritual practice] everything went smoothly at first. There was a lot of peace and happiness and jnana [true knowledge] seemed very near. But nowadays there is hardly any peace, just mental obstacles and hindrances.

Annamalai Swami: Whenever obstacles come on the path, think of them as not me’. Cultivate the attitude that the real you is beyond the reach of all troubles and obstacles. There are no obstacles for the Self. If you can remember that you always are the Self, obstacles will be of no importance.

One of the alvars [a group of Vaishnavite saints] once remarked that if one is not doing any spiritual practice one is not aware of any mind problems. He said that it is only when one starts to do meditation that one becomes aware of the different ways that the mind causes us trouble. This is very true. But one should not worry about any of the obstacles or fear them. One should merely regard them as being not me. They can only cause you trouble while you think that they are your problems.

The obstructing subtle desires may look like a large mountain which obstructs your progress. Don’t be intimidated by the size. It is not a mountain of rock, it is a mountain of camphor. If you light one corner of it with the flame of discriminative attention, it will all burn to nothing.

Stand back from the mountain of problems, refuse to acknowledge that they are yours, and they will dissolve and disappear before your eyes.

Don’t be deluded by your thoughts and subtle desires. They are always trying to trick you into believing that you are a real person, that the world is real, and that all your problems are real. Don’t fight them; just ignore them. Don’t accept delivery of all the wrong ideas that keep coming to you. Establish yourself in the conviction that you are the Self and that nothing can stick to you or affect you. Once you have that conviction you will find that you automatically ignore the habits of the mind. When the rejection of mental activities becomes continuous and automatic, you will begin to have the experience of the Self.

If you see two strangers quarreling in the distance you do not give much attention to them because you know that the dispute is none of your business. Treat the contents of your mind in the same way. Instead of filling your mind with thoughts and then organizing fights between them, pay no attention to the mind at all. Rest quietly in the feeling of “I am”, which is consciousness, and cultivate the attitude that all thoughts, all perceptions are ‘not me’. When you have learned to regard your mind as a distant stranger, you will not pay any attention to all the obstacles it keeps inventing for you.

Mental problems feed on the attention that you give them. The more you worry about them, the stronger they become. If you ignore them, they lose their power and finally vanish.

Source: http://ashramof1.tumblr.com/post/50571966415

Kundalini and Chakras

Kundalini

Kundalini is the serpent power or sleeping Sakti, that has 3 1/2 coils with face downwards, in the Muladhara Chakra, at the base of the spine. No Samadhi is possible without its being awakened. The practice of Kumbhaka in Pranayama produces heat and thereby Kundalini is awakened and passes upwards along the Sushumna Nadi. The Yogic practitioner experiences various visions. Then the Kundalini passes along the Six Chakras and eventually gets united with Lord Siva, seated on the Sahasrara or thousand-petalled lotus, at the crown of the head. Nirvikalpa Samadhi ensues now and the Yogi gets liberation and all the divine Aishvaryas.

 

One should practise control of breath with concentration of mind. The awakened Kundalini that is taken up to Manipura Chakra may drop down again to Muladhara. It has to be raised again with effort. One should become perfectly desireless and should be full of Vairagya before he attempts to awaken Kundalini. Kundalini is like a thread and is resplendent. When it is awakened it hisses like a serpent beaten with a stick and enters the hole of Sushumna. When it travels from Chakra to Chakra, layer after layer of the mind becomes open and the Yogi acquires various Siddhis (psychic powers).

Shat-Chakras

Chakras are centres of spiritual energy. They are located in the astral body, but they have corresponding centres in the physical body also. They can hardly be seen by the naked eyes. Only a clairvoyant can see with his astral eyes. Tentatively they correspond to certain plexuses in the physical body. There are six important Chakras. They are: Muladhara (containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart; Visudha (16 petals) at the throat and Ajna (2 petals) at the space between the two eyebrows. The seventh Chakra is known as Sahasrara, which contains a thousand petals. It is located at the top of the head. Sacral plexus tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana, Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal plexus to Visuddha Chakra and Cavernous plexus to Ajna Chakra.

Reference

The Science of Pranyama by Sri Swami Sivananda

Prana and Lungs – Part 2

It is through vocal cords that are located in the larynx that sound is produced. Larynx is the sounding box. When the vocal cords are affected by too much straining, as in singing and continuous lecturing, the voice becomes hoarse. In females these cords are shorter. Hence they have a sweet melodious voice. The number of respiration per minute is 16. In pneumonia it is increased to 60, 70, 80 per minute. In Asthma, the bronchial tubes become spasmodic. They contract. Hence there is difficulty in breathing. Pranayama removes the spasm or constriction of these tubes. A small membranous flat cap covers the upper surface of larynx. It is called Epiglottis. It prevents the food particles or water from entering into the respiratory passage. It acts the part of a safety valve. When a small particle of food tries to enter the respiratory passage, cough comes in and the particle is thrown out.

Lungs purify the blood. The blood starts in its arterial journey, bright-red and rich-laden with life-giving qualities and properties. It returns by the venous route, poor, blue-laden with the waste matter of the system. Arteries are tubes or vessels that carry pure oxygenated blood from the heart towards the different parts of the body. Veins are vessels or tubes that carry back impure blood from the different parts of the body. The right side of the heart contains impure venous blood. From the right side of the heart the impure blood goes to the lungs, for purification. It is distributed among the millions of tiny air-cells of the lungs. A breath of air is inhaled and the oxygen of the air comes in contact with the impure blood through the thin walls of the hair-like blood-vessels of the lungs called pulmonary capillaries. The walls of the capillaries are very thin. They are like muslin cloth or sieve. Blood oozes out or exudes readily. Oxygen penetrates through the walls of these thin capillaries. When the oxygen comes in contact with the tissues a form of combustion takes place.

The blood takes up oxygen and releases carbonic acid gas generated from the waste products and poisonous matter, which has been gathered up by the blood from all parts of the system. The purified blood is carried by the four pulmonary veins to the left auricle and thence to the left ventricle. From the ventricle it is pumped into the biggest artery, aorta. From aorta, it passes into the different arteries of the body. It is estimated that in a day 35,000 pints of blood traverses the capillaries of the lungs for purification.

From the arteries the pure blood goes into the thin capillaries. From the capillaries the lymph of the blood exudes, bathes and nourishes the tissues of the body. Tissue respiration takes place in the tissues. Tissues take up the oxygen and leave the carbon dioxide. The impurities are taken by the veins to the right side of the heart.

Who is the creator of this delicate structure? Are you feeling the invisible hand of God behind these organs? The structure of this body bespeaks undoubtedly of the omniscience of the Lord. The Antaryamin or the Indweller of our hearts supervises the working of the inner factory as Drashtha. Without His presence, heart cannot pump blood into the arteries. Lungs cannot carry out the process of purifying the blood. Pray. Pay your silent homage to Him. Remember Him at all times. Feel His presence in all the cells of the body.

Reference

The Science of Pranyama by Sri Swami Sivananda

Prana and Lungs – Part 1

It will not be out-of-place here to mention a word on lungs and their functions. The organs of respiration consist of two lungs, one on either side of the chest and the air passages that lead to them. They are located in the upper thoracic cavity of the chest, one on each side of median line. They are separated from each other by the heart, the greater blood vessels and the larger air-tubes. The lungs are spongy, porous and their tissues are very elastic. The substance of the lungs contains innumerable air-sacs, which contain air. After post-mortem, when it is placed in a basin of water, it floats. They are covered by a delicate serous membrane called the pleura which contains serous fluid to prevent friction of the lungs, during the act of breathing. One wall of the pleura closely adheres to the lungs. The other wall is attached to the inner wall of the chest. Through this membrane the lungs are fixed to the wall of the chest.

The right lung consists of three lobes.The left lung contains two lobes. Each lung consists of an apex and a base. The base is directed towards the diaphragm, the muscular septum, the dividing wall between throat and abdomen. The apex situated above, near the root of the neck. It is the base that gets inflamed in Pneumonia. The apex of the lung which does not get proper supply of oxygen gets affected by consumption. It affords favorable nidus or breeding ground for Tubercle Bacilli (T.B.). By the practice of Kapalabhati and Bhastrika Pranayamas and deep breathing exercises, these apices get good supply of oxygen and thus phthisis is obviated. Pranayama develops the lungs. He who practices Pranayama will have a powerful, sweet, melodious voice.

The air-passage consists of the interior of the nose, pharynx or throat, larynx or the wind box, or sounding box, which contains two vocal cords, trachea or windpipe: right and left bronchi and the smaller bronchial tubes. When we breathe, we draw in the air through the nose and after it has passed through the pharynx and larynx, it passes into the trachea or windpipe, thence into the right and left bronchial tubes, which in turn, subdivide into innumerable smaller tubes called bronchioles, and which terminate in minute subdivisions in the small air-sacs of the lungs, of which the lungs contain millions. The air-sacs of the lungs when spread out over an unbroken surface, would cover, an area of 1,40,000 square feet.

The air is drawn into the lungs by the action of the diaphragm. When it expands, the size of the chest and lungs is increased and the outside air rushes into the vacuum thus created. The chest and lungs contract, when diaphragm relaxes and the air is expelled from the lungs.

Reference

The Science of Pranyama by Sri Swami Sivananda

Sound Merges in Light!

What if I say that “Sound is a subset of light”. Scientifically you may agree that both are electromagnetic vibrations at different frequencies in the spectrum though one may not be the subset of another. So, What if I say that every other frequency is the subset of light? I am sure many may disagree. Some of the religious pundits may claim that “Sound is god” which I am not disputing but “light too is god” and as we progress towards the primordial state sound merges into light.

Let me try to explain this with a simple exercise. Imagine that I am talking to you and avoid thinking that you are reading this blog. I am going to TELL the following 5 words and you are going to LISTEN to it. Please just observe what happens within you. CAT, BOAT, MOM, DEVIL, BEST FRIEND.

The following are the fundamentals of perception as per ancient scriptures:

• Every word has a meaning (Let us ignore the so-called meaningless words for the time being.).
• Every meaning invokes a form or shape within our mind.

For example when I say “MOM” you associate this word with your mother and the picture / image of your mother is perceived inside. You need to be little more observant to understand this. The fundamental principle is that “Every word is first associated its meaning then the meaning is associated with a form. The form is associated with a Guna (Quality) and then the quality or Guna is associated with its experience. What is stored inside is just the experience. In other words, Consciousness / existence exist in 3 states (deeper explanation is 5 / 7 states but we will discuss the simpler alternative).

1. Formless state called Experience / feeling / bhava. This is the super conscious state.
2. Gross state with Form which has physical attributes. This is the conscious state.
3. In‐between state (Semi-form) called Guna state which has subtle quality attributes. This is the Subconscious state. If this is difficult to comprehend for you please imagine “Egg” which is in‐between the formless and state with form. Gotcha?

Let’s look at an example. Rose is a flower. When someone tells you “ROSE” then the following happens:

1. The sound “rose’ associates with a flower usually. 
2. So here the word is associated with its meaning.
3. This flower is associated with red color and perhaps with thorns. Here the sound does not exist anymore but only a form. Yo!, the sound has merged into light.
4. The next step is this form is associated with a quality which is fragrance of a rose. For someone sensitive they can smell the rose when they think about it. How else could we salivate the thought / smell of a favorite dish if this step does not exist?
5. Now the last step is, this quality invokes an experience and hence a feeling. This rose may be associated with your inner self for love and hence the emotion of love surfaces. This is called Bhava / Rasa in Sanskrit.

A little contemplation would help you understand this 5 stage process of perception.
‘SOUND – MEANING – FORM – QUALITY (GUNA) – EXPERIENCE (FEEL / BHAVA)’

Application in Classical Dance

Our ancient forefathers knew this science and interconnection. Let me now quote these as an example from Bharatnatyam (classical Indian dance), which talks about this linkage.

‘Kanteenaalambayet geetam, Hasteenaardham Pradarsayet,Chakshurbhyaam darsayeet bhaavam, Paadaabhyam taalamaacharet.’ - According to Nandikeshara the dancer should sing with the mouth, express the meaning of the song with hand gestures, her eyes should express the emotions or bhava, the tala, the beat or rhythm should be done with her feet.

Further he goes on to say ‘Yato hastas tato drushti, Yato drushitis tato manaha, Yato manahas tato bhavo, Yato bhavas tato Rasaha‘ - Where the hand goes, there should follow the eyes, Where the eyes move, mind should follow it, Where the mind follow, Bhava or emotion is created, & lastly when Bhava is created the sentiment or Rasa will arise. All the Mudras or gestures represent word when held at a particular position around the frame of the body and when used in a particular way.

Reference

Time = Space by Raguram Gopalan, http://ragsgopalan.blogspot.com