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 Listening to the Invisible Master

o Preface
o Listening to the Invisible Master

Dhanishta Publications
Publications of Dr. K Parvathi KumarBook Order

Listening to the Invisible Master

Preface
This booklet is of interest to those who wish to tune inward, in search of the unknown.
The book takes the reader on a flight into the Internal World and reveals much the
phenomenal and noumenal world as one gets into regular practice of meditation.
This book is not recommended for general study and is meant for private circulation
amidst groups to whom meditation is a sacred work.
It is released on the occasion of the 28th Anniversary of The World Teacher Trust, on
18th November 1998 to commemorate the work done.

Listening to the Invisible Master

I am asked to dwell upon the sublime theme “Listening to the invisible Master”. I do so
with utmost humility.
Master (Eswara) or Antaryami is the basis for the creation which is both visible and
invisible. He is called by many names and is worshipped in many forms as per human
conception. In truth he is beyond name and form. He can be realised and experienced,
while not much can be explained. He is the pure existence (SAT) beyond creation and is
the Universal Consciousness (CHIT) within the creation. He is the basis for the subtle
and the gross planes of existence. Listening to him needs, a discipline, a specific way of
cultivating oneself. He is visible and audible to those who follow such discipline and is
not so for others. Visibility to invisibility is according to one's own state of awareness.
That which is invisible is also visible to those who have gained Antahkarana Sareera.
That which is generally visible is so visible for all due to Bahirkarana Sareera. Normally,
we the Beings look out from within. That is the reason why we are called “PASUS”. We
look out from within to outside. We listen from outside. We feel the touch and the taste
from outside. We seek things from the objectivity. We project into objectivity from
within. This is due to the functioning of senses whose collective name is “The Mind”.
The mind, the senses and the body are implements for the being to externalise into
objective world and experience. Almost all beings do see and get familiar with
objectivity. The variety of experiences relating to the objectivity gained through such
externalisation is retained as knowledge and experience which in turn forms the basis
for further actions.
As much as the human being externalise, through the help of Nature he also
internalises Sleep is a process of internalisation of the being while awakening is the
process of externalisation Ordinary beings visualise the external and call it the visible.
Knowers visualise the internal too. What is invisible to the former is visible to the latter
Clairvoyance, clairaudience are such phenomena. Listening to the Invisible Master is a
technique gained through internalisation. Turning and turning inward is the process.
The Being as awakens recognises or becomes Conscious of his existence. Even before
he recognises his existence, he was very much existing. Because he exists, he awakens
and becomes Conscious of Existence. As soon as he gains self-consciousness, he enters
into the field of thought and with the help of the five senses and the body, externalises
himself into the objective world. Thus, he is familiar with his thought plane and plane of
senses and the physical plane as he consciously manifests into objectivity with his
external implements.
One in a million enquiries into the secret of one's slipping into the sleep and awakening
from the sleep. Such is the ardent enquirer, who strives to know as to how he awakens,
where from he awakens, what was he, and where was he before such awakening. Each
one of us know for certain that we do exist in the sleep hours. This knowledge is with
us inherently. Since we know that sleep we happily tend to sleep. If we are not sure
that we do exist through the sleep ours, none of us would even date to sleep or even
allow some kind of giddiness to overtake us!
There is as much subtle or subjective world as in the objective world. The VEDAS
pronounce that 3/4th is invisible, immortal and divine, while 1/4th is visible and mortal.
That which we see in the gross objective plane is subject to constant change on account
of the subtle intellegences functioning in the subtle planes which are divided for
purposes of our comprehension as three (3).
The seeker who intends to enquire into the source of his being and to see or listen the
unseen Master needs to walk into these subtle planes. The three subtle planes are
explained as Madhya, Pasyathi and Para. When they are explained as six (6), they are
described as Vital Plane (Pranamaya Kosa), Mental Plane (Manomaya Kosa), Plane of
Wisdom which is called Vignanamaya Kosa, Plane of Ananda (the undisturbed internal
happiness called Anandamaya Kosa) Anupadaka - the Plane of localised existence, Adi-
the Plane of Universal or collective existence.
As much as the objective of external world is visualised through the external
implements namely: Mine, Senses and Body, so much the subtle or invisible planes can
also be experienced through internal implements, called antah karanas. One's being
and also the source of such being can be experienced through the internal implements,
which exist with each human being potentially.
One need to cultivate through specific discipline to enable development of the internal
implements is called ANTAHKARANAS. Antahkaranas are: (i) the subjective mind, (ii)
Buddhi (iii) the awareness (or Chaitanya as individual being) and (iv) the awareness
called the Universal being (Eswara or Antaryami).
Age-old Path of Yoga as also the Upanishads laid down rules and regulations which
when followed would lead true seeker towards his being. On the path of ESWARA, who
is the presiding Diety in every being, one has to pick-up the instrument of Sound, for
Sound is considered to be the basis both for manifestation of the various planes of
existence as also their dissolution through cycles of time. Sacred word is the Key-note
and listening to the sound is considered as the first and fundamental step towards
listening to and visualising the Master within. It is in this context, the Sacred Word
“OM” gains prominence both for uttering and also for listening. “OM” is the thread that
runs through the varieties of beeds of existence within the being and within the Great
Being also. Upnishads described “OM” (Pranava) as the bow and the truth seeker as the
arrow who needs to shoot himself up as much as he can with the help of the bow. The
human being is more fond of speaking than listening. The regulations relating to sound
postulate that one has to be more a keen listener than a keen speaker. It is said that a
keen listener is a good speaker. “Listen within and then speak out” is the instruction to
the Yoga student. 'Do not speak without listening' is yet another instruction.
Listening is positive side of the Sound and speaking is the negative side of the Sound.
Negative pole is what is described in the Scriptures as Feminine and positive pole
described as Masculine. Brihaspathi and Sawaswathi are the deities described in
scriptures as the positive and negative aspects of the sound, meaning the listening and
speaking faculties within the being which need to the harnessed as per the given
discipline.
It should be understood that the One who can listen well only can speak well. To start
with listening can be from the objectivity. As one tends more to be a listener than a
speaker, he gains the quality of being a good auditor. Auditors are welcome into the
subtle and divine world than the lectures who make noise in the outer. The ability to
listen in preference to speaking would in the first step, enables one to avoid
unnecessary speeches which only make noise. It also avoids undesirable and
unbearable speeches. It further avoids speeches which are critical about others. Finally,
one ceases to be judgemental in his speech. These are very important qualities to be
gained if one seeks to walk into the field of listening to the invisible. The discipline
relating to the theme, therefore, demands more listening and less speaking. With such
a faculty when one utters “OM” he would also listen to the uttering of “OM” he would
also listen to the uttering of “OM”. WITHIN THE SACRED WORD “OM” IS
CONTINUOUSLY BEING UTTERED WITHIN THE BEING!
As one develops into a keen listener of “OM” as he utter and as he carefully and
completely listens to the source of OM within him, he would find that the Sound is
emerging from himself initially from the Vocal Cards. But as he carefully retraces the
path to the source of OM, he reaches the basis of the Vocal Sound where he finds that
exhalation is the basis for vocal sound. He further finds that exhalation is again based
on inhalation. He realises that inhalation is transforming itself into exhalation and with
exhalation as the basis the sound is uttering forth. Thus the Sound is found to be
emerging from that point where the inhalation is transforming itself into exhalation
while it is gaining the vocal status at the throat centre. As one contemplates deeply for
long years upon that point in him where inhalation is merging into exhalation, he is
drawn into that part which is called the field of Pulsation - the birth place of respiration.
That field of pulsation is called “HRIDAYM”. Hridyam stands for 'HRIT IAM“ meaning
“HERE I AM”.
“Here I am” is the Sound of the birth place of respiration which is explained by the
Seers as “AHAMASHI” meaning, I exist. At this stage of awareness the seeker identifies
himself with the enchanting, rhythmic, metrical song of respiration which is bases upon
the Pulsation. As One continues further pursuit of listening to the pulsation 'HRIDAYA
SPANDANA” he is further enchanted with the double sound of pulsation which is arising
out of the Centripetal and Centrifugal functioning of his being. This twin sound is
naturally realised through deeper internalisation. The pursuit reveals to himself that
when he inhales, the sound he listens to is “SO” and when he exhales the sound he
listens to is “HAM”. “SO HAM” is the twin sound happening within the being as one's
own Spandana (Pulsating principle), The double sound “SO HAM” id described as “THE
HAMSA MANTRA” that keeps happening in him in all states of existence. He realises
that this “SWAN SONG” is eternally functioning in him not only during the wakeful
hours but also during the sleep hours.
Since the “Swan Song” is functioning round the clock, the seeker would do well to listen
to it as much as he can. In the process, the number of respirations as also the number
of thoughts that one produces per minute are considerable reduced as he is graced with
the magnetic touch of the Swan Song with the help of continuity of practice. As he
touches upon the song, his respiration and objective mind neutralise each other and
settle him deeper in pulsation (deeper than respiration and thought). At this stage, the
seeker is said to have arrived at THE DOOR, where he knocks upon for entry into
subtler state of his existence. It is in this state the seeker realises that the respiration
as also the thought neutralise each other enabling him to enter into the state of
pulsation where there is only the awareness of the twin sound. He is withdrawn enough
to make further entry into the double sound and is therefore, considered as having
attained the state of “Regulated Prana” This is described in the Path of Yoga as
“PRANAYAMA”. The popular understanding of “PRANAYAMA”. The popular understanding
of “Pranayama” as breathing exercise is a distorted understanding which serves its own
purpose for the profane and which seals entry into internal kingdom.
The seeker who is engrossed with the “DWAYAKSHRI MANTRA” (SO-HAM) constantly
knocks at the Central Point within the pulsating HRIDAYA (the Door) (Heart Centre).
When the aspiration is fiery enough, continuous enough and is well supported by the
discipline relating to outer activity he stands a chance for entry through the double
sound “SOHAM” to realise the Uni-syllabled sound “OM”. This happens to the seeker as
per the grace of Time whose dimension is beyond the seeker's effort. Until such time
the Time graces and grants the entry through the Door into the other side seeker is
strongly recommended to work with patience tuning himself into if the Song, SOHAM,
as it presents to him the soothening “Music of the Soul”. This music of the twin sound is
absoling, enchanting, and engrossing. The Keyword at this juncture is patience and
pursuance without being hasty and anxious. When he becomes anxious he would be
thrown out from the internal state of pulsation to the outward states of respiration and
thought etc. The question as to “when will I get through the centre petal and centrifugal
sound” should be dissolved by engaging oneself with the bliss of the song. As stated
earlier as per the grants of Time, clearance of Karma and the consistency of practice
coupled with Sraddha one passes through Pulsation (Spandana) to land in subtle
pulsation where he listens the Sacred Word “OM” as the Eternal Naada (resonance)
happening within the Heart Centre. At this point, it is said that the seeker has entered
into the sanctum Sanctorum having internalised from objective mind into subjective
mind neutralising all subjective thoughts and respiration, to dip deep into the state of
pulsation and further dip through the aperture of the Heart Centre into the Sacred
Sound “OM”. As he realises the subtle pulsation, he finds himself as the bird/swan, as
the being of Light that continuous to pulsate in Time and Space oblivious to the names
and forms of the objectivity. Constantly he experiences his movement as subtle
pulsation in the vertical column within his own frame of body anywhere between the
eye-brow centre and the base centre. Such is the being, who is considered to have
absorbed into himself - meaning, one who has folded back from the external states of
existence to internal state of existence called PRATYAHARA. He realises that he is the
subtle pulsating principle that unfolds into objectivity through pulsation, respiration,
though and action.
As he further continues his pursuit, he keeps listening to the varieties of Naadas which
range from Siri Muvvala Savvadi of Chini Chini Naada, upto the sound of a thundering
cloud (Megha garjana). The beauty of the Sound within enables him to listen the Sound
of the Conch, the Music of the Flute, the reverberating sound of Dhamaruk, the sound
of trumpet, ultimately, listening to the thundering sound of cloud.
As he realised these sounds, he simultaneously realises the manifestation of
corresponding measure of light from each of the Sound. More profound the sound is
brighter is the Light that he experiences. To put is in a lighter vein the seeker is
engaged in the Sound and Light show within and is no more interested to the sensuous
sounds and lights of the objectivity except for the limited purposes of his Nitya Karma
(dutiful duty). As he keeps listening to deeper and more profound sounds, he enters
into a Valley with an expansive sky which again is of different colours depending upon
the strength of practice, ranging from Red to Orange to Golden Yellow, to Aquamarine
and to Clean Blue Sky, wherein the disc of Solar Globe and later even the Lunar Globe
are experienced. It is at this point, he realise that the disc of Light is none other than
himself which is described in the Scriptures as “BINDU”.
The being at this state expresses himself as a “BINDU” experiencing the “NAADA”
(Sound) and KALA (Light). This is known as the state of “NAADA BINDU KALA”.
As he realised this sublime state, he also finds himself manifest as a miniature form of
Light according to the frame of his body. He further realises that he is not the frame but
is within the frame holding the frame for purpose of functioning with the outer world. In
this state, the seeker is said to have gained “DHARMA” the 6th step of Yoga. As per the
demands of his duty, he would even be able to move out of his body and respond to
long distance calls for help.
As he further continues the pursuit, he realise that he is the pulsating Light and Sound
within all permeating light (Eswara). Having taken a dip into the ocean of sound and
light (Eswara), the Seeker gradually realises that it is verily BRAHMAM THAT exists as
himself, as (I AM). He sees that his individual existence is a temporary existence within
the co-ordinates of Time and space and that beyond such co-ordinate he is 'THAT“ only.
He further realises, it is THAT only which function as himself and that he has no
individual existence! This is the ultimate of the realisation.
The one who realises the above states, is the one who is well linked to the ESWARA.
Thus linking with Eswara he functions as the demands of the Time and place
descending into the state of I AM, the localised consciousness. But, when there is no
demand from the objectivity, he remains identified with Eswara of Sarvantharyami, rid
of his identity as an individual.
Since the Seeker is linked to Eswara, the Light of Eswara shines forth through him. As
he functions with the outer world, he functions linking up with Eswara and never
disconnects himself with Eswara (universal Consciousness). He also realises that all the
forms are also similarly emerging from the same Eswara and that there is no other than
Eswara. It is like Ocean emerging as wave. The content of all the waves is just the
same, because the inseparability of the wave with the Ocean is experienced as
inseparability one one-self with of Eswara. While Eswara is the Ocean as Universal
Consciousness, the individual is the wave coming out of the Oceanic Consciousness.
The realisation at this point is, that the wave is no different from the Ocean except in
its state. In content/essence it is the same while in state it is different.
Such a one is deemed to have developed the link with Eswara from whom he keeps
receiving according to time and place the programme for his functioning. Such is the
one who is called Anointed one. Such is one who also called the Surrendered one. Such
is the one who is said to have died to his separative existence and is born in
universality. This is described as birth in light in contrast to birth in darkness (the birth
in the body). He is also called Dwija, the twice - born.
The Seekers who thus realise listen Eswara and function, Listen to Eswara, within and
also outside, and function. Such ones are open to see and to listen to Eswara within and
outside. AS he listens so, he conducts thereby working out only the Will of Eswara. He
is said to be connected to Eswara. Consequently he not only listens but also sees and
conducts his daily programme in such a humility without proclaiming himself as anyone.
He does not define himself in any manner.
The listening at this state of awareness is different from the listening that one carries
within him when one is in the phenomenal world (The world between the Material world
and Nominal world).
There are Seekers who get caught themselves into phenomena and keep speaking
irresponsible about the seeing many things and having listened to many voices. There
is much bewilderment in the phenomenal world as compared to the objective/material
world. One is not able to overcome the distortions of the material world. Imagine how
eluding is the phenomenal world! Contact with self defined and alluring astral forms'
tends one to believe that he is in contact with Eswara. Working with such astral forms is
not working with The Master (Eswara). It is only listening to an Upasya Devata, which is
called forth and framed within the mind of the Upasaka, Such Upasakas are not safe,
because their Upasya Dyvams are strong or weak according to the strength or
weakness of the Upasakas. It is for this reason, one is strongly recommended by Seers
of the Ancient to pursue and experience Eswara within his being, overcoming the
phenomenal world - thereby realising that Eswara only exists, that Eswara exists as
himself and as all that is! Listening, seeing, perceiving, realising the unseen Master as
course is thus fulfilled.
As the aspirant progresses in this internal journey to reach the source of his being, as
he pitches upon the subtle pulsation he meets a Host of Masters, who form the
Hierarchy to help the beings to ascend into the states of pure existence. Such Masters
are “SADGURUS” who can initiate the deserving aspirants into the Path. The aspirant
gains the companionship of such unseen Masters, who work for the Divine Plan. They
are the accomplished ones, meaning-the realised ones. They realised Eswara in them
and function as channels for the Plan. Those Masters, who are beings of lights, are
generally unseen, but are now seen and heard by the seekers. They guide the seeker
on the path to realise the Truth (Eswara) and later invite them into their brotherhood to
function for the Plan. The group of such Masters is called the White Brotherhood. They
are spread all over the Planet and have mainly seven Ashrams. The seeker, as per the
quality of the Soul is recruited into one of these Ashrams to function. The seeker thus
stands thereafter as a bridge between the Hierarchy of Masters and the Humanity. His
work is one of Goodwill.
Internalising oneself and working with the internal implements, it should be noted, is
not possible for people who are “manipulative” in the outer world in terms of their
economic, social and domestic activities. It is in this context one is strongly
recommended to follow the path of DHARMA in the objective world to reach the
BRAHMA (the self) in the internal world.
Hierarchy of the Masters who pervade the whole Path of Truth help the sincere truth
seekers from time to time. Such Masters should be understood as the One Master only
functioning in the form of many Masters.
It is grace of Eswara that such Masters (Sadgurus) move within human society to help
the true seekers. This article is submitted at His Lotus Feet, for what it is worth, for I
responded to a call for such an article, in my own way.
 Visakhapatnam
K. Parvathi Kumar
Dt: 18-11-1998

***

First Edition: 1999

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