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7/29/2019 Writer Guru Dr.Rupnathji
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WHAT YOUR EYES SEE YOUR HEART MUST BELEIVE
SPIRITUAL READER & ADVISOR
Tantra Guru Astrologer
Vak siddha Yogi Shastrishree Dr.Rupnathji(Dr.Rupak Nath)
* COMMUNICATE WITH THE PLANETS:- From the moment you wake up in themorning until you go to sleep at night, you are ruled by the planets and the
stars.The planets are real. They are living beings and each brings a
different energy to the earth plane every day and every hour of every day.If you knew how to communicate with planets, you could turn them in your
favor and dramatically improve the outcome of your activities.
*WOULD YOU LIKE TO KNOW:- How to marry the one you love?How to get
lucky and stay lucky?How to be with the one you love?Why you're so
unlucky?How to make a person think of you at a distance?How to win the
one you love?Help reunite lovers?If your loved one is true or false?Never
failing advice given on all problems of life?Don't compare me with
others.One visit will convince you.I GUARANTEE SUCCESS WHERE OTHERS
FAIL ! !
Psychic Reader & Advisor
Tantra Siddha Maha Yogi Shastrishree Dr.Rupnathji(Dr.Rupak Nath)
He Can & Will Help You As No Other Can
Don't let distance stand in your way.Call Today - Tomorrow may be too late
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UNITYIN REALIZATION
"A human being is a part of the whole called by us universe, a part limited
in time and space. He experiences himself, his thoughts and feeling as
something separated from the rest, a kind of optical delusion of his
consciousness.
This delusion is a kind of prison for us, restricting us to our personal
desires and to affection for a few persons nearest to us. Our task must be
to free ourselves from this prison by widening our circle of compassion to
embrace all living creatures and the whole of nature in its beauty. Nobody
is able to achieve this completely, but the striving for such achievement isin itself a part of the liberation and a foundation for inner security."
Albert Einste in, Let t er of 1950, as quoted in The New York Tim es (29
March 1972) and The New York Post (28 November 1972).
Siddha Yogi Rupnath j i has Vak s iddhi meaning whatever he
says has the pow er o f turn ing in to rea l i t y .Vak m eans speechor vo ice, so Vak S iddhi l i te ra l ly means acc ompl ish ing a pure
abi l i t y to use words . A t ta in ing mastery o f i t , S iddha Yogi
Rupnath j i gains the ab i l i t y t o mak e c hanges to t he phys ica l
mater ia l un iverse.Vak s iddhi depends upon pure
in ten t ions .Vak s iddh i means w hatever one speaks tu rn t o be
t rue. Yes , God on ly g ives power to those who have pure
in tent ions and the fee l ings o f harmlessness to
everyone.Prac t ic ing Satya w i l l b r ing one natura l ly to Vak
Siddhi . The word is a force; i t i s the in tent . That is why our
i n ten t ion man i fes ts th rough the word no mat te r what
language we speak. The vak s iddhi gave Rupnath j i the
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power to make whatever he say o r t h ink tu rn ou t t o be
t rue. In o ther words , S iddha Yogi Rupnath j i got the power to
accompl i sh th ings by mere thought .Th is i s a l so known as
psychic speech.Us ing Saraswath i s iddh i ( the s iddhi bywh ich the essence o f g rea t sc r ip tu res becomes known to
h im) a long w i th 'Vak s iddhi ' ( the s iddhi o f super la t ive
communicat ion) S iddha Yogi Rupnath j i can cas t a s t rong
impress ion in the minds of people as regards impar t ing
know ledge and v ir t ue t o them. Peop le w ho hear the w ords or
read mat er ia l wr i t ten by the S iddha Yogi Rupnath j i pro f ic ient
in th i s s iddh i become m esmer ized and w i l l fu l l y compe l led to
fo l low h is ins t ruc t ions or d i rec t ions . S iddha Yogi Rupnath j i
i s so impel led and charm ed by the v ivac i t y and c lar i t y o f the
w ords tha t t hey immedia te ly consent f rom w i th in to ab ide by
h is adv ice . Know ledge and t ru th f l ow seamless ly and
ef for t less ly f rom t he mout h o f Siddha Yogi Rupnath j i l i k e the
c lear w aters o f a f ree f low ing r i ve r . There i s g rea t im pac t on
people when he uses th is s iddhi . Us ing th is s iddhi , S iddha
Yogi Rupnat hj i can t urn a non-beleiver of God int o a bel iever,
a wor ld ly man in to one sp i r i tua l ly minded ( i f poss ib le in the
rec ip ient ' s karm a). With h is w ords , he can t urn an ev i l and
dishonorable person in to one who adopts the pr inc ip les and
tenets of Dharma ( r ighteousness). I t is not poss ib le for
people to f ind fau l t or go agains t the teachings of such aYogi , for h is words are a re f lec t ion o f Saraswath i (The
goddess of knowledge) and backed by the absolu te t ru th o f
Brahman (Almighty) . S iddha Yogi Rupnathj i possesses the
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abi l i t y to bes tow the e ight s iddh is and the [ [nava n idh i ] ]
(n ine types of w eal th) .
Dr.Rupnat hj i says ,
1.Jeeva res ides in moola , prana in hear t , Tak ing
jeeva t o t he heart and prana t o dw adashant a
[sahasrar ] , and dharana of th is moment wi l l g ive
c omple t eness and fu l lness o f ex is t ence .
2.When apana and prana me rge int o one anot her and
that ins tance i f i t i s media ta ted upon , one
exper iences shak t i [ bha i rav i ] in the body .
3 .I f one ho lds h is focus on t he mom ent w here prana
does not ar ise in the hear t and apana has merged
and th is moment is he ld and expanded in themadhyanadi and no o ther thoughts f low then one
becom es a yog i .
4 .When one pract ises , rechak , bahya kumbhak ,
purak and antah k umbhak regu lar ly , one gets peace
of mind because shant namak shak t i mani fes ts .
5 . I f a smal l ray which becomes f iner and f iner as i t
r ises f rom mooladhar , to dwadashant such a
dharana ar ises kundal in i .
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6. I f l igh tn ing is medi ta ted in every chakra one a f ter
t he o ther t hen kundal in i a r ises super ior ly .
7 . I f twe lve aksharas are medi ta ted in janmagra ,moola , kanda , nabhi , hrut , kanth , ta lu ,
bhrumadhya , la lat , bramharandra, shakt i and
dwadashant , one wi l l have svatma anubhut i ,
real isat ion of presence of omnipotent LORD , . when
th is medi ta t ion is car r ied out in th ree fo lds , s thu la
sukshm a and para , jnyana , bhak t i va i ragya ar ises . [homa , japa dhyan , mudra yantra mantra are a l l
s thu la , shatchakra sadhana is sukshma , and
paroksha sadhan is para ]
8.Rais ing prana f rom janma to murdhni [ aapurya]
and then by the grace of guruupadesha ra is ing i t
f rom murdhn i to dwadashanta , in be tween cu t t ing
across bhrumadhya v ia a br idge towards the
sahasrar aga in mi t iga t ing a l l the dua l i ty o f thoughts
in the mind , maing i t s teadfas t in the mukhyaprana
t hen a l l pervad ing qu lai ty w i l l be know n , one can be
at var ious p laces w i thout m ov ing .
9 .Jus t l i ke a mayurp iccha [ feather o f peacoc k ] has
f ive zeros in i t in d i f ferent co lors , so a lso one must
wi thdraw a l l the senses f rom eyes , nose , two ears
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and mouth by p lac ing these zeros in these p laces [
shambhav i mudra ] , mind become comple te ly s t i l l
and s tops reac t ing to senses .
10. I f these chakras are medi ta ted upon in the
p ic t ure [ body ] o f the ish ta dev ta , one a t t a ins vara [
boons ]
11.One gets ex t reme wi l l power i f one medi ta tes
wi th c losed eyes [ eyes brought together ] and
comple te ly focuss ing on the cent re o f the head . [
just below bram harandra in t he c ent re o f head ] one
c an purssue larger purpose in l i fe .
12. I f one medi ta tes in the cent re o f hear t [
hrudayaakasha ] a lo tus [ paramatma and
mukhyaprana a t the feet ] in the sushumna [ andprana enters ch idakaasha ] , b imba [ pra teeka lamba
bimba akru t i ] can be seen . [ comple te va i ragya
t ow ards s iddh i is must in t h is dasha ]
13.To get param sth i t i ,the grant h i in t he bhrumadhya
mus t be cu t , to cu t th is one mus t p rac t i se karan
mudra wi th thumb and f ingers [ c lose a l l the indr iya
dwaras ] and medi ta te upon a b indu prakash in the
bhru . The prana reaches bhu m adhya and re lent less
med i ta t ion cu t s the g ranth i .
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14.A l l the thoughts o f the mind ca lm down and one
at ta ins laya i f one medi ta tes upon a deepsh ikha in
t he hear t or t e j [ the sparks t hat are seen w hen eyes
are pressed ] i f one media ta tes on th is te j in the
forehead .
15.One at ta ins meanings of a l l the words i f one
m edia ta t es upon the sound emanat ing f rom t he body
, th is sound is generated wi thout co l l i s ion o f any
ob jec ts and hence is knwn as anahat One gets thek nw oledge o f shabdabramha .
16.I f one medi t at es on pranava in var ious in tonat ions
, one unders tands a l l t he e ight a ksharas of paranava
and know s the Omk ara rup i parmatm a .
17.One medi tates on the indiv idual aksharas of am ant ra t hen mant ra rup i Purusha is know n .
18.I f one m edi t at es on t he sounds of var ious music al
ins t ruments in between the swaras , then one ga ins
the knowledge of naadbramha . NAADa in
paramaakaasha is know n .
19.One shou ld keep medi ta t ing on p inda mant ras to
at ta in t he know ledge o f b indu . [ one must be aw are
of t he shodamasha o f mat ra in p inda mant ra ]
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20.I f one medi ta t es on a l l d i rec t ions chant ing ghosha
[sy l lab le in pranav mant ra ] every th ing in th is wor ld
c an be know n . [ parok sha gyana ]
21.When one medi tates on the pranava [ shanta
sy l lable ] as present in d ikpala js , one becomes
foremost among h is k insmen and achhadana breaks
down .
22.One who cont inues h is pranava sadhana in the
body even for a second medi ta t ing on [ a t ishanta ]
a t ta ins the s ta t e o f n i rv ika lpa .
23.One a t ta ins s tab i l i t y in l i fe i f one medi ta tes in
sk in b lood , bones e tc the presenc e o f Lord .
24.Medi ta t ing on sk in as the wal l encompass ing the
se l f , one k now s everyt h ing ins ide t he body and can
enter any body .
25.I f one medi t a tes t he Lord as present in cent re o f
lo tus in hear t w i th eyes l ike lo t us and the same lord
is present everyw here , one get s good for tune ,.
26.Medi ta t ing on sahasrar w i l l g ive knowledge o f
t a t t vas .
27. I f one remains in sahasrar and as the mind
focuses on each o f the issue , t here spec ia l aspec t s
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of the sub jec ts c an be k now n . [ v ibhut i rupa w i l l be
k n ow n ]
28.One can burn sel f thru yoga [ yogagni laya ] bymedi ta t ing f i re emanant ing fom the toe o f r igh t leg
and chan t ing the mant ra
the body ins tant ly turns in to ashes [ yoga s iddhi is
require d ,]
29.Dharana o f above c oncept inc reases v i ta t l i t y .
30.Dharana on t at vas in t he body g ives know ledge of
bramhanda ,
31.One can become th in or fa t as per h is wish i f one
c an ho ld prana in t he hrudaya chakra .
32.Bhuvan , ta tva ,ka la mantra pada ,varna are theshadadhva in t ant rashast ra . They are m ani fest a t ion
of shabda and ar tha . Shabda g ives r ise to varna
pada and mant ra , a r tha g ives r ise , ta tva ka la and
bhuvan . Threefo ld m edi ta t ion [ s thu la sukshma and
para ] g ives r ise to the k now ledge o f the w or ld .
33.Anut tar [ a ] iccha [ e ] and unmesh [ u ] one who
know s th is w i l l know the shodashka la tmak purusha .
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DR.RUPNATHJ IS DIVINE SECRETS
* V ishuddh i Chak ra - Throat Cent re :
* v isha = im pur i t y, po ison;* s uddhi = pur i fy.
*The V ishuddh i Chakra i s s i tua ted in the
throat . I t s Mant ra is HAM. The co lour o f
V ishuddh i i s purp le . In th is Chakra our
c onsc iousness reaches t he fi f t h leve l. The
cor respond ing e lement i s Akasha (space) .
We may a lso f ind th is t rans la ted as
Et her , w h ich suggests t h i s space should
be f i l led wi th energy. The V ishuddh iChakra i s the s ta r t ing po in t o f Udana
Prana. I t i s a funct ion o f th is Prana to
pur i f y the body o f tox ic subs tances wh i le
breath ing . The name o f the Chakra is
der i ved f rom th is par t i cu la r func t ion .
Pur i f i ca t ion no t on ly occurs on the
phys ic a l leve l , bu t a lso on t he leve l o f t he
psyche and mind. A l l p rob lems and
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unp leasan t exper iences tha t we have
swa l lowed and suppressed dur ing the
c ourse o f ou r l i fe , c on t inue to ex is t i n thesubconsc ious mind un t i l t hey a re faced
and resol ved w i th w isdom.
The Div in i ty o f the V ishuddh i Chakra is
Brahma, the Creator , the symbol o f
Consc iousness . In m ed i ta t ion w henind iv idua l consc iousness is d isso lved in
Ak asha, w e at t a in K now ledge and
Wisdom. The an imal des ignated to
represent V ishuddh i Chakra , i s a Whi te
Elephant . We a lso f ind in th is p ic tu re an
image o f t he moon, symbo l ic o f t he m ind.
The V ishuddh i Chakra un leashes an
un l imi ted fee l ing o f happ iness and
f reedom t hat a l l ow s our abi l i t i es and sk i l l s
to b lossom. A long w i th th i s s tage o f
deve lopment there is a c lear vo ice , a
ta len t fo r s ing ing and speech, as we l l as
ba lanc ed and ca lm t hough ts .
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Unt i l th is Chakra is fu l l y deve loped,
cer ta in d i f f i cu l t i es may be exper ienced .
B lockage o f the V ishuddh i Chakraproduces fee l ings o f anx ie ty , lack o f
f reedom, rest r i c t ion , thyro id and th roat
prob lems. There may be phys ica l ly
un founded man i fes ta t ions o f swa l low ing
problems and speech im pedim ent s .
In the symbo l i c p ic tu re o f V ishuddh i
Chakra i s a Lo tus w i th s i x teen pe ta ls .
These represen t the s i x teen po ten t ia l
ab i l i t ies (K las) tha t a human can deve lop.
S ince the V ishuddh i Chakra i s the cen t re
o f sound , the number s i x teen can a lso
rep resen t t he s i x teen vowe ls o f t he
Sanskr i t a lphabet . Vak S iddh i may be
rea l i sed in th i s cen t re , wh ich i s the
ex t raord inary ab i l i t y to have the words
t hat one speaks c ome t rue .
*Visha = impur i ty , po ison Shuddhi =
pur i f i ca t ion .
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*The V ishuddh i Chakra i s loca ted in the
v ic in i t y o f the Larynx and i s the re fo re
a lso known as the Throa t Chakra . I t i s a
cen t re o f phys ica l and sp i r i tua l
purification. A story from the Purnas
c lear l y i l l us t ra tes the immense
pur i f i ca to ry power o f the V ishuddh iChakra :
*The Devas (gods) and suras (demons)
wan ted to ra i se the t reasu re Amr i ta ( t he
nec ta r o f immor ta l i t y ) , wh i ch was h idden
in the dept hs o f t he ocean , t o the sur fac e .They used Mount Mandara as the s t i r r i ng
stick and the world serpent, Vsuki, as
the rope . The gods he ld the ta i l o f the
snake and the demons he ld i ts head. In
th i s way they were ab le to chu rn the
ocean o f t he wor ld w i th t he i r comb ined
power . Numerous t reasures and prec ious
ob jec ts emerged f rom the ocean and ,
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f ina l ly , the longed- for Amr i ta rose to the
sur fac e in a go lden vessel .
Bu t the serpen t they had used to churn
the oceans spat ou t a dead ly po ison tha t
was capab le o f des t roy ing the who le
ear th . Qu ick ly the Devas caugh t i t i n a
bow l so i t was no t ab le to do any ha rm.
But as they had abso lu te ly no idea whatto do w i th i t o r how they cou ld
pe rmanen t l y d i spose o f i t , t hey tu rned
t o Lord Shiva for he lp .
Lord Sh iva i s the m ost g r ac ious o f a l l t he
gods, and w i l l never re fuse a request f romanyone . He took the bowl o f po ison and
drank i t down to the ve ry l as t d rop .
However , in the process he d id not
swa l low the po ison bu t he ld i t i n the
Vishuddh i Chak ra and pur i fied i t by m eans
of Ujjy Prnyma and Jlandhara
Bandha . In th i s w ay he r id the w or ld o f a
dead ly per i l . Thr ough t he po ison h is t h roat
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was co loured dark b lue , and s ince tha t
day he has borne the n ickname
Nlakantha (the blue-t hroat ed on e).There is a deep symbol ism in th is s to ry .
Our own negat ive thoughts and qua l i t ies
are the demons; the Devas, however , are
our good qual i t ies understanding,
compassion, mercy, love, devot ion andw isdom. Bo th qua l i t i es ex i s t w i th in us ,
jus t as t he nec t ar of d iv ine w isdom and
immor ta l i t y and the po ison o f i gnorance
and ea r t h l y mor t a l i t y ex i s t s imu l taneous ly
in t he wor ld . The ocean o f t he wor ld
propels us in tw o d i rec t ions one t ow ards
the Devas, there fore towards goodness
and l i gh t , and the o ther towards the
destructive powers, the suras. The
serpent (Kundalin) represents both the
l i f e t ime tha t i s a t ou r d isposa l and thepower (Shakt i ) tha t b r ings the h idden
t reasure up f rom the dep ths o f ou r inner
be ing.
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Nowadays numerous po isons are
endanger ing the wor ld . The des t ruc t i ve
in f luence o f humans on th i s p lane tincreases da i l y th rough exhaust fumes,
w aste , rad ioac t i v i t y, po isonous c hemic a ls
and much more . We urgent ly need the
he lp o f Lord Sh iva to neut ra l i se these
po isons . Th is means tha t we humans
shou ld become consc ious o f ou r d iv ine
or ig in and p ro tec t and pur i f y the
env i ronment w i th our Sh iva
consc iousness .
I f w e w ou ld l i ke t o l ive in a hea l th ie r w ay,
nature must f i rs t recover f ie lds ,
meadows, fo rests , r i vers , lakes and
oceans. Th is i s why Yog is va lue h igh ly
l i v ing a hea l thy l i f es ty le in harmony w i th
nature and fo l low ing a veget ar ian d iet . To
l ive as a veget ar ian is an e th ic a l p r inc ip le ,a quest ion o f respons ib i l i t y fo r a l l l i v ing
be ings. In the B ib le i t a lso says: Thou
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sha l l no t k i l l ; and th is commandment
does no t ex em pt an im a ls !
Wit h the he lp o f t he V ishuddh i Chakra w e
can r id ourse lves o f the tox ic subs tances
tha t a re absorbed f rom the env i ronment ,
as w e l l as ment a l im pur it i es . An impor t an t
and l i fe -suppor t ing funct ion o f the Chakra
is the pur i f i ca t ion and de tox i f i ca t ion o f ha rmfu l subs tances tha t accumu la te i n
t he body and p rim ar i l y com e f rom t he food
we ea t and the a i r we b rea the . Th is
detoxification is brought about by Udna
Prna, which has its seat in the throat.
Udna Prna enables us to swallow. The
food tha t i s b roken down by sa l iva is
purified of toxic substances by this Prna
and is then passed on to the d igest ive
system. An act ive V ishuddh i Chakra
united with a strong Udna Prnacon t r i bu tes subs tan t i a l l y t o t he
preser va t ion o f hea l th .
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I t i s no t j us t t he ex te rna l wo r ld t ha t i s
ex t reme ly po l lu ted , bu t a l so the psyche
and c onsc iousness o f m any peop le. For aslong as the pern ic ious, tox ic qua l i t ies o f
d iscord , r i va l ry , envy and resentment ea t
away a t our mind , the l i gh t o f God
c onsc iousness c anno t sh ine t h rough.
Just as Lord Sh iva ne i ther spat t he poisonou t , no r swa l lowed i t , we shou ld no t
swa l l ow ou r p rob lems as we ha rm
ourse lves t h rough t h is ; bu t w e should a lso
no t sp i t t hem ou t as th i s can cause
another type o f damage. L ike Lord Sh iva ,
w ho pur i f i ed t he poison in h is th roa t , w e
can a lso reso lve our p rob lems w i th the
he lp of t he V ishuddh i Chak ra .
The V ishuddh i Chakra is a p lace o f
pur i f i ca t ion and ba lanc ing . The breath
tha t f l ows th rough the th roa t , and
there fore th rough th is Chakra , p lays a b ig
ro le in th is . The Yoga techn ique o f
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Prnyma (conscious guidance and
regu la t ion o f the b rea th ) exer ts a s t rong
in f luenc e on t he V ishuddh i Chak ra , a t bo t ht he phys ica l and ast r a l levels . Through the
power of the breath (Prna Shakti) in the
Vishuddh i Chakra harmfu l res idues are
rem oved f rom t he body on a phys ic a l leve l ,
and in the menta l sphere the though ts
emot ions , consc iousness and
subconsc ious are pur i f ied and
harmon ised .
We ga in consc ious ac c ess t o t he d if fe ren t
leve ls o f consc iousness in Se l f - Inqu i ry
med i ta t ion . In the p rocess o f se l f -
i nves t iga t ion we come across numerous
jew els and pear ls w i t h in our
consc iousness, bu t a lso o ld res idua l
issues and ins id ious po isons.
Remain ing w i th t he s imi le o f po ison , unt i l
we have maste red the V ishuddh i Chakra
we have on ly two poss ib i l i t ies to e i ther
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sp i t ou t o r t o swa l l ow the men ta l po i son
t hat penet ra tes f rom ou ts ide o r ri ses f rom
w i t h i n .
We sp i t ou t hur t fu l words , mean though ts
and bad behaviour , and swal low bad
t reat m ent , insul t s , doub ts and c om plex es .
Bo th in fec t ou r consc iousness and
subconsc ious . Numerous psych icd is tu rbances a re a resu l t o f th ings we
have swal lowed. We undergo our f i rs t
for m at i ve ex periences in t he w om b. There
a re many th ings we mus t d iges t i n t he
course o f ou r l i f e , many th ings to
swa l low . In ch i ldhood we a re unab le to
express many emot ions due to fea r o r
he lp lessness . Much o f tha t wh ich s t i l l
causes us d i f f i cu l t y today has been
bo t t led up w i th in us f rom th is t ime . How
are we ab l e t o cope w i t h t hed isappo in tments and insu l t s tha t we have
exper ienced in the pas t , pa r t i cu la r l y in
ch i ldhood?
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Here a re th ree th ings to t h ink about w h ich
m ay help you w i th t h i s:
Trus t t hat ever y ex per ienc e in l i fe has
i t s sense and goodness.
V isua l ise your s i t ua t ion in t hose days.
You fe l t yourse l f dependent , unab le to
c on t ro l s i t uat ions and not f ree .
Make yourse l f aw are t hat you a re now
grown-up and f ree , and the s i tua t ion o f
t hose days no longer has va l id i t y.
Through such in te l lec tua l ana lys is and
rea l isa t ions we are in a pos i t ion to r idourse lves o f many complexes and fears
f rom t he past .
Peop le w hose V ishuddh i Chak ra is
b locked a re o f ten b l ind to the i r own
mis takes and t ry to lay the b lame andrespons ib i l i t y fo r the i r unhapp iness and
m is fo r t une w i th ot hers .
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To b lame o t hers fo r events t hat p lague us
is a fundamenta l m is take . No th ing can
s t r i ke us tha t i s no t found in our Karma;and was there fore caused by us. A bad
in f luence can never harm us un less an
a l l ied v ib ra t ion is resonat ing wi th in us a t
the same t ime. Exac t l y those qua l i t i es
t hat w e condemn in o thers w e find a lso in
ourse lves. In fac t , no th ing bad in i t se l f
ex i s t s . I t i s a lways conce rned w i th
pro jec t ions t hat a r ise from w i t h in us .
The sage and poet, Sr Kabrds, said:
I se t ou t to look fo r a bad person andcou ld no t f i nd one anywhere . Then I
looked in to m y ow n hear t and saw no-one
w orse t han myse l f.
To recap i tu la te : Our unconsc ious is
located in the Mldhra Chakra; thesubconscious lies in the Svdhishthna
Chakra : the consc iousness beg ins to r i se
from the Manipra Chakra; it unfolds in
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the Anhata Chakra in o rder to express
and man i fes t i t se l f i n the V ishuddh i
Chakra .
In the Anhata Chakra the consciousness
can be compared w i th a Lo tus b lossom
tha t has r i sen above the sur face o f the
wate r . Jus t as waves appear on the
su r face o f wa te r when i t beg ins to move ,energy man i fes ts as r i s ing waves o f
em ot ion w hen i t beg ins to f l ow. Whi le t he
Lo tus b lossom is s t i l l beneat h t he surface
o f t he w a te r i t i s onl y s l ight l y a f fec t ed by
the movement o f the waves; th i s means
t hat w h i ls t ou r energy i s osc i l l at ing
be tween the Mldhra Chakra and the
Anhata Chakra it is more subconscious
than consc ious and the waves o f ou r
emot ions a re s t i l l no t a l l tha t v io len t .
Em ot ions can only ex pand and g row w hent here is spac e, and they f ind th is spac e in
the Anhata Chakra and the Vishuddh i
Chakra .
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When the Anhata Chakra unfolds it is like
the mel t ing o f a g lac ie r the
consc iousness i s inunda ted w i them ot ions . Bu t w hen t he V ishuddhi Chakr a
beg ins t o loosen up, i t i s l i ke a breac h in a
dyke and leads to an emot iona l f lood o f
immense fo rce . And th rough th is the
oppor t un i t y i s g i ven t o f i nal l y lay bare the
roo ts o f our p rob lem s and remove t hem.
Pat anja l i sa id :
Prob lem s c an on ly be reso lved w hen one
d isc overs the t r ue cause.
I f one mere ly c u ts a w eed and doesn t pu l l
i t s roo ts ou t , i t w i l l immed ia te l y g row
aga in . When we ra ise our p rob lems in to
the V ishuddh i Chakra we then have the
op t ion to encapsu la te them and e i the r
push them back i n to the subconsc iousaga in or f ree ourse lves f rom t hem forever.
The f ina l inner hea l ing is on ly poss ib le
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th rough rea l i sa t ion and knowledge
(Gyna).
In the V ishuddh i Chakra we are
cha l lenged to re f lec t on our s i tua t ion in
l i fe and to pu t the fo l l ow ing ques t ions to
ourse lves : What do I wan t to rea l i se?
What obs tac les need to be overcome to
rea l ise th is? What prob lems arecon f ron t ing me and how can I reso lve
them? Th rough med i ta t i on we a t ta in
c la r i t y abou t ourse l f and our innermost
des i res and m ot ives. We o f t en prevent t he
reso lu t ion o f ou r p rob lems th rough our
own p re jud ice and our own f i xed o r one-
s ided t h ink ing pat t e r ns. Through MANANA
(re f lec t ion ) and med i ta t ion we can f ind
poss ib i l i t ies fo r the reso lu t ion o f i ssues
t hat w e w ere unable t o d isc over be fo re .
However , before you d ive in to the
Vishuddh i Chakra , examine yourse l f
honest l y as to whe ther you a re rea l l y
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ready to look in the mi r ro r o f your own
real i ty .
Many peop le med i ta te mere ly ou t o f
cu r ios i t y o r because they wou ld l i ke to
have cer ta in exper iences . Bu t i f these
exper iences do no t meet the i r
expec ta t i ons they become unce r ta in and
apprehens ive , and somet imes evenabandon the p rac t i ce comple te ly . Tha t i s
w hy c la ri t y and c on fidenc e in t he Maste r,
as w e l l as d isc ip l ine, a re impor t an t p i l l a rs
o f s uppor t on t he sp i r i tua l pa th . We need a
shou lder t hat w e can lean on in order to
res t and ga ther f resh s t reng th . The most
re l iab le and sa fest re fuge is the
ISHTADEVATA, our personal ly revered
div in i ty , who never abandons us, never
d isowns us and cons tan t l y suppor ts us
w i t h never-ending love and pat i enc e.
There fore , do not be a f ra id and r isk the
jour ney of d isc over y int o your ow n se l f. Do
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no t shy away f rom the sed imen t t ha t
appears w i th a l i t t l e s t i r r i ng o f you r
psyche. You are tha t w h ich you w ou ld l iket o ex perience you a re tha t w h ich you
w ould li ke t o rea l ise you are tha t w h ich
you w ou ld l i ke to k now. You are every t h ing
but you are c onst ant l y r unning aw ay
f rom yourse l f . Do not a l low yourse l f to be
put o f f by obstac les, o r dec e ive yourse l f
ra ise ever y t h ing f rom w i th in t o the l i gh t o f
consc iousness; bo th nectar and po ison.
Pur i f y the harmfu l subs tances in the
Vishuddh i Chakra and rea l ise your
beaut i fu l inner powers. Make your l i fe int h is w or ld a l i gh t i n the dark ness .
AMRIT, t he nec t ar o f im m or t a l i t y , has a
spec ia l re la t ionsh ip w i th the V ishuddh i
Chakra , w h ich in tu r n i s c losely
connected to the B indu Chakra . Ahorm one i s p roduced in t he B indu Chakra
tha t i s known as Amr i t because i t
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suppor ts the p reserva t ion o f ou r hea l th ,
v i t a l i t y and youth fu lness.
Bu t th i s p rec ious nec ta r genera l l y d r ips
unused into the Manipra Chakra where it
burns unused in the d igest ive f i re .
Through cer ta in Yoga techn iques i t i s
poss ib le to ca tch i t i n the V ishuddh i
Chakra so t hat i t c an be d is t r ibu ted l i ke ahomeopat h ic m ed ic ine via the t ongue and
t hroat and be ut i l i sed by t he w ho le body.
The e lement o f the V ishuddh i Chakra i s
KSHA (space). Space opens the
poss ib i l i t y fo r ex pans ion and d is t r ibu t ion .
The V ishuddh i Chakra i s the sea t o f the
as t ra l body tha t i s ab le to leave the
phys ica l body f rom the V ishuddh i Chakra .
Eac h o f us has m ade ast r a l journeys. Eac h
n igh t when we d ream, a comp le te l yspont aneous separat ion o f t he as t ra l body
f rom t he phys ica l body oc c urs . Bu t , the re
is a lways a f i ne band o f consc iousness
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ex is t ing be tween the as t ra l and phys ica l
bod ies. Th is consc iousness sees both the
dream and the s leep ing body and d rawsthe as t ra l body back in to the mate r ia l
wo r ld i n t he f rac t i on o f a second i f t he re
is any ex te rna l d i s tu rbance . How does
th is happen so qu ick ly? Through Yoga
Shakt i ! I t a l l ows us to t rave l i n o ther
spheres o f consc iousness and br ings us
back aga in no ma t te r how fa r away we
are . Many Yog is can ast ra l t rave l
consc ious ly in med i ta t ion . Bu t th i s
requ i res many years o f p rac t i ce , se l f -
c on t ro l and d isc ip l ine.
Dur ing shock ing exper iences or psych ic
i l lness an occas iona l unconsc ious and
uncon t ro l led shor t - te rm escape o f the
as t ra l body can occur . Th is can t r igger
ident i ty p rob lems, fee l ings o f anx ie ty andnervous over -exc i tement . In such cases i t
can be he lp fu l to p lace the hand
pro tect ive ly over the th roat , and fee l how
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t he phys ica l and ast ra l bodies aga in c om e
closer t o one anot her.
In Ind ia the re i s an anc ien t t rad i t i on tha t
is s t i l l ma in ta ined. The dy ing are la id on
the g round to es tab l i sh the connect ion
w i th mo the r ea r th , and i n t h i s way make
the de tachment o f the as t ra l body eas ie r .
Th is makes i t poss ib le fo r the pass ingaway to be a peace fu l pa r t i ng w i thou t
deat h t h roes .
The cen t ra l symbo l o f the V ishuddh i
Chak ra is a peac efu l w hi t e ELEPHANT. In
Ind ia the wh i te e lephan t i s regarded as asymbo l fo r l uck , wea l th , power , w isdom,
pur i ty and c lar i ty . Ganesha , the God wi th
t he e lephant head, i s h igh ly respect ed and
worsh ipped. Ganesha br ings happiness,
w isdom and p rosper it y. He p rot ec t s every
new beg inn ing and removes obstac les and
d i f f i c u l t ies . That i s w hy Lord Ganesha is
worsh ipped f i r s t a t t he s ta r t o f any
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venture , be i t a re l ig ious ceremony,
cons t ruc t ion o f a house , wedd ing
c e lebrat ion o r a s t age p roduc t ion .
Words ar e deve loped in t h ree s t ages:
ABDOMEN
THROAT
LIPS
The seat of sound is in the Manipra
Chakra ; there fore the or ig in o f speech is
in the f i re e lem ent . Through t he energy o f
f i re , sound man i fes ts in the space o f the
Vishuddh i Chakra , and is a r t i cu la ted as
words with the help of the lips (Vaikhar).
The la rynx, however , cont ro ls words, no t
the l i ps o r the tongue . Th is means tha t i f
t he w ords a re a lready l y ing on the t ongue
then i t i s t oo l a te fo r t hem to be
cont ro l led . As prev ious ly sa id , the or ig in
o f words i s in the abdomen, and
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every th ing tha t we have pushed down
l ies the re . There fo re we shou ld we lcome
the emot ions tha t su r face , bu t shou ld bec apab le o f c on t ro l l i ng the r is ing em ot ions
in the th roa t , wh i ch means i n t he
Vishuddh i Chakra , and there are var ious
Yoga exerc ises and pur i f i ca t ion
t echn iques fo r t h i s .
Every thought , every emot ion , shou ld be
f i l te r ed and pur i f ied by c onsc iousness and
c lar i ty . In the lower Chakras we are led
predominan t l y by our emot ions ; the rea l
dawn ing o f consc iousness beg ins f i r s t i n
the V ishuddh i Chakra . In th i s Chakra we
beg in to a r t i cu la te our emot ions and
des i res and, a t the same t ime, a lso learn
how t o cont ro l t hem.
A sain t onc e said:
Do no t b reak the r ibbon o f l ove because
of a t r i v ia l i t y . For once to rn i t i s never
aga in one a k not a lw ays rem ains.
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Such knots , d iv is ions, scars and wounds
are endemic w i th in our modern soc ie t y, i n
w h ich t rad i t i onal fami l y and par t ner re la t ionsh ips are bread ing down a t a
growing ra te . How can we avo id such
wound ing? When we fo rg ive , unders tand
and g ive. Understanding and g iv ing are
t he t w o w ings o f a bi rd t hat a l l ow s i t t o fl y
h igh int o t he sk y. Unders t and t he feel ings,
the pa in and the l i fe o f a l l l i v ing th ings.
Give forg iveness, f reedom, c lar i ty , just ice,
love, devot ion , warmth , p ro tect ion , he lp
and good thought s .
When we have exper ienced someth ing
t hat w e a re inw ard ly unab le t o hand le, t he
exper ience con t i nues to f e rmen t i n t he
subconsc ious . Un t i l ou r w isdom is fu l l y
deve loped we are unab le to r id ourse lves
o f i t . Phys ica l symptoms o f a b lockedVishuddh i Chakra are an unnatura l
redden ing o f the face, an i tchy rash,
f requen t co lds (par t i cu la r l y so re th roa t
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and hoarseness) , abdomina l c ramp and
d igest ive prob lem s. Or t he Shak t i (energy)
o f the suppressed emot ions can expressi t se l f exp los ive ly a t the f i r s t oppor tun i t y
in an ou tburs t o f rage o r t ea rs .
How ever, w e can lear n to m anage w i thou t
ex p los ions w hen w e develop pa t ience .
The p rocess o f matu ra t ion in theVishuddh i Chak ra governs t he apt i t ude fo r
patience. Through Prnyma and sanas
tha t have an e f fec t on the V ishuddh i
Chakra we can qu ie ten the though ts and
emot ions and br ing them in to harmony. In
th i s way we p ro tec t ou rse l ves f rom rash
act ions and prevent our words be ing l i ke
k n ives o r a r row s and in ju r ing o thers .
Mahprabhuj said:
The t ru th shou ld a lways be spoken w i th
love and not w i th kn ives , because
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phys ica l wounds tha t a re caused by a
k n i fe hea l again , w hereas those c aused by
words a re ve ry d i f f i cu l t to hea l and o f tenrem ain l i felong (in t he subc onsc ious).
Pa tan ja l i sa id tha t w ise men fo rmu la te
the i r words c lear l y and fu l l y be fo re
speak ing , and in th i s way a re ab le to
cons ider the e f fec t o f the i r words . Theab il i t y t o be aw are of w o rds i n t he ir p lac e
of genes is the Manipra Chakra is ver y
va luab le . Words possess a s t rong power
rega rd less o f whe the r t he e f fec t t hey
create is in ten t iona l o r no t . We can
ser ious ly harm o thers and ourse lves
through words. There fore , we shou ld
speak fewer ra the r t han too many words ,
and we igh them up in the hear t and the
Vishuddh i Chakra before we speak. Wi th
f r iends i t i s easy to f ind p leasant ,beau t i f u l wo rds , bu t t o t rea t t hose we do
no t coun t as f r i ends w i th love and
f r iendsh ip is a great v i r tue and an ar t . A
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very effective Sdhana for learning
c ont ro l over w ords is s i lenc e (MAUNA).
A l l ex erc ises t hat have an ef fec t on t he
Vishuddh i Chakra a lso have a benef ic ia l
in f luence on the vo ice and speech.
Through them our words ga in in w isdom
and beau ty . Tha t i s why work on th i s
Chakra i s par t i cu la r l y recommended fo r wr i te rs , poe ts , j ou rna l i s ts , teachers ,
po li t i c ians, ac t o rs and s ingers .
VK SIDDHI, which bestows a remarkable
i n f luent ia l power upon words, i s h idden in
t he V ishuddh i Chakra . Wi th t he ac t i vat iono f t he V ishuddh i Chakr a and p rac t i s ing of
the Hatha Yoga technique of TRTAKA
(concent ra t ion on a po in t ) , one s words
and g lances are g iven an e f fec t ive and
persuas ive power . I f someone has
deve loped th is spec ia l ab i l i t y then peop le
love to l i s ten to them, and the i r words
bec om e rea l i t y.
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The co lour o f the V ishuddh i Chakra is
VIOLET, the co lour o f w isdom and
sp i r i tua l i t y .
The Lo tus b lossom in the V ishuddh i
Chak ra has 16 pet a ls . These represent t he
s ix t een Siddh is (super natur a l pow ers) t ha t
a person can acqu i re th rough p rac t i s ing
Yoga. Al together there are 24 Siddhis ,w h ich inc lude the ab il i t y t o ra ise the dead
to l i fe . A Div ine Incarnat ion is endowed
wi th these powers f rom b i r th . However ,
these are never used arb i t rar i ly , but
a lways in harmony w i th the D iv ine Wi l l .
S iddh is can be a great obstac le on the
sp i r i tua l pa th i f ego and pr ide deve lop
because o f t hem. Yog is w ho mak e a show
of t he i r Siddh is ver y soon lose t he i r yog ic
power.
The number 16 a lso re fe rs to the s i x teen
days i t takes fo r the ha l f -moon to grow
in to the fu l l moon as ano ther symbo l o f
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the Vishuddhi Chakra is the HALF MOON.
As al ready m ent ioned in ear l ier c hapt er s
the moon deno tes emot ions , change andt he fem ale pr inc ip le . In t he Bhagavad Gi t a
(15/13) the moon is descr ibed as the
g ive r of nec t a r as i t g i ves nour ishm ent t o
vege ta t ion .
The Lotus in the V ishuddh i Chak ra c ar r iest he Bja Mantra HAM I am . SO HAM
means That am I. In the Anhata Chakra
we f requent ly indu lge in beaut i fu l
emot ions , whereas in the V ishuddh i
Chakra we beg in to become consc ious o f
who we rea l l y a re . I t i s he re tha t the rea l
jour ney t ow ar ds Sel f -Real isat ion and Sel f -
know ledge s ta r t s .
The V ishuddh i Chakra i s t he gat e t h rough
w h ich w e a re ab le t o ra ise our
consc iousness to a h igher leve l . I t i s the
border be tween the phys ica l and as t ra l
leve ls , be tween consc iousness and
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superconsc iousness . When we c ross i t
t he ascen t t o t he rea lm o f w i sdom and
c la r i t y o f consc iousness opens up be fo reus . Man i s gi f ted w i th speech and t hat g i f t
sha l l have to be ded ica ted fo r d iv ine
purposes . Then man can ge t to those
s t a tes o f aw areness tha t he ge ts t hat Vak
shuddhi and Vak s i ddhi . Vak Siddhi is t hat
w hen he u t t e rs i t ha ppens. Mean ing, he
u t t e rs on ly w hat happens. He does no t
u t te r o the rw ise because Vak has the
ab i li t y t o c rea t e . Bu t t hen how respons ib le
are we w i th our speech? How much have
we t ra ined our tongue , in re la t ion to thespeech? I t i s one o f the g rea tes t
c onsecra t ions . Many t imes i t i s sa id , w ha t
w e take t h rough t he tongue i s no t so ver y
i mpo r t an t as wha t we pu t ou t f r om the
tongue . So there can be consecra t ion in
re lat ion to i t o r i n re lat ion t o any p rac t i c e .
A l l t hese prac t ic es are m eant for t he sp i r i t
t o move up f rom t he mat t e r.
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In yoga, t here is the c onc ept o f four leve ls
o f speech .
1 . Spoken language. That w h ich is heard
w i t h t he ears . Va ik har i . When you use your
t ongue and l ips .
2 . Subvoc a l speech. That w h ich is heard
wi th the inner ears , i n the aud i to r ium o f
m ind and hear t .- Madhyama.
3 . Abst ract concepts , see ing and fee l ing
the impact o f the mant ra , fee l ing the
v ib rat ion , beyond w hat w e o rd inar i l y k now
as so und. Pashyant i .
4. Para. Transcendental sound. Para. The
m eaning in the resonant s i l ence .
*Va ikhar i (Sanskr i t ) As femin ine ad ject ive
common ly connec ted w i th Vach (mys t i c
speech) wh ich is o f four k inds: para ,pasyant i , madhyama, and va ikhar i .
Va ikhar i i s tha t fo rm o f speech wh ich i s
u t te red , expressed , o r o therw ise
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mani fes ted as the veh ic le o f though t . As
one o f t he four m a in aspec t s o f t he Logos
in spac e, Vaik har i -Vach is t he w ho lecosmos in i t s ob jec t i ve o r man i fes ted
fo rm.
*Let s beg in by se t t ing out the four leve ls
in a tabu lar fo r m so you can see a ma p o f
w here w e re go ing:
Name Trans la t ion Predominance Power
Bod i ly Loc us
4 Vaikhar Corporeal Object Action Palate
3 Madhyam Intermediate ProcessK now ledge Throat
2 Payant Visionary Subject Will Heart
1 Par Supreme Trans. subject Freedom
Kanda
*The first of the four levels, Vaikhar, is
t he level o f o rd inar y everyday c o rporea l
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speech. I t func t ions on the leve l o f dua l i ty,
and in i t , ob ject -awareness is
p redominan t . Th is d iscourse in wh ich weengage every day is , in th is ph i losophy,
jus t t he t ip of t he ic eber g. I t is c onst ant l y
in formed by deeper leve ls o f d iscourse,
and can po in t us towards those deeper
rea l i t i es . In o ther words , o rd inary speech
is shaped by how we th ink ; how we th ink
is shaped by our deep unconsc ious be l ie fs
about rea l i t y ; and those in tu rn are
express ions o f the s ingu lar d iv ine
consc iousness tha t f ree ly chooses to
exp ress i t se l f i n a rhy thm o f con t rac tedand expanded fo rms. In l igh t o f th is , the
way you speak expresses the pa t te rn o f
your consc iousness. I f change is
des i reab le , then, we Tant r ikas seek tha t
t rans fo rm a t ion not i n t e rm s o f supe r fi c i a l
p rog rammat i c ad jus tmen ts o f ou r words
to con fo rm more success fu l l y t o soc ia l
sanct ion . Rather , we seek sh i f ts on the
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deepest leve l o f ou r awareness tha t then
express themse lves na tu ra l l y th rough the
dance o f our though ts and words . Sowords do mat te r , no t i n te rms o f
t hemse lves but o f w ha t t hey signi f y, w hat
they revea l abou t the way we a re
encounter ing and unders tand ing our
wor ld . Add i t iona l ly , they are fo rms o f
ac t i on , by wh ich we e f fec t o r i n f l i c t
change on t he w or ld a round us .
The second level, then, is Madhyam Vc,
the leve l o f thought . Here the process o f k now ing is p redominan t . Th is i s the a rena
in wh ich the m ind fo rmu la tes i t s t hough t
cons t ruc tsthe fo rms o f ve rba l
symbo l i za t ion tha t we then super impose
on rea l i ty , fo rc ing i t to f i t these
predetermined molds. Yet th is i s a lso the
leve l o f con temp la t ion and imag ina t ion ,
expans ive fo rms o f i nner d iscourse tha t
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move us c loser to our na tura l s ta te o f
f reedom and presence. Our thought
cons t ruc ts (v i ka lpas) l im i t the range o f poss ib i l i t i es fo r how we exper ience any
g iven rea l i ty ; ye t cu l t i va t ing pur i f ied
though t cons t ruc ts ( t hose a l i gned w i th
t he organi c f l ow ing pat te r ns of aw akened
consc iousness) can by the same token
expand our range o f poss ib i l i t ies .
Th is is very d i f f i cu l t to do , however , i f we
are not a l so w ork ing on t he th i rd level , t he
Payant or Visionary level of Vc. Thisi s the level w here sub jec t i ve aw areness i s
dominant , a leve l beyond ord inary
d iscourse , w here the v ib rat ions of t hough t
and fee l ing are ent i r e ly w ord less. I t i s t he
level of precognitive Will [icch]. On this
l eve l , there is no d i f fe rent ia t ion o f space
and t ime, and sound and l igh t too are
synesthet ica l l y fused. Yet the Word is
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act ive here too , though i t i s condensed
and c oncea led. For t h is i s t he level o f our
pre-cogni t ive, deeply he ld be l ie fs aboutrea l i ty , woven in to our sense o f se l f and
a l l the s t ronger fo r be ing word less. Th is
leve l i s ca l led V is ionary because the
pat te rn he ld here power fu l l y shapes our
v is ion o f rea l i t y , s t ruc tur ing our thought
on the In te rmed ia te leve l and our words
on the Corporea l leve l . Th is then is the
dwe l l i ng p lace o f ou r deepest saskras,
or sub l imina l impress ions o f past
exper ience , wh ich cons tan t l y p rov ide the
temp la te fo r our menta l and phys ica lengagement w i th rea l i t y . Th is i s the leve l
o f deep hea l ing , where our goa l i s to
crea te a pa t te rn in awareness tha t
pe r fec t l y a l i gns w i th t he cosmic d i v i ne
pa t te rn . There a re th ree methods to
pene t r a te t o t h i s level .
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The f i r s t i s t o repea ted ly c u l t i va te pur i fi ed
thought constructs on the Madhyam
l eve l . Th is method is care fu l l y andbeautifully explained by the mahsiddha
Abhinavagupt a in The Essenc e of
Tan t ra . The second m et hod i s m edi ta t ion ,
w here by ac c ess ing the Wi tness
Consc iousness tha t charac te r i zes th i s
leve l , we create a hea l ing space o f
awareness i n wh ich o ld saskras are
automat i ca l l y re leased . The th i rd method
is mant ra- japa, wh ich beg ins on the
Vaikhar level where not much benefit is
exper ienced , bu t i f su f f i c ien t l y p rac t i ced ,i t becomes sub t le r and sub t le r un t i l i t
pur i f ies a l l th ree leve ls o f speech,
event ua l ly lead ing us t o t he h ighest . When
the Payant level is purified, the
unobst ruc ted l i gh t o f d i v ine Wi l l Power
d i rec ts us to rea l i za t ion o f ou r u l t ima te
nature .
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That u l t im a te na tu re i s t he Supreme Word
[Par Vc]. The foundation of all
language, thought , fee l ing, andperception, Par is a divine mystery, for
desp i te be ing the h ighest p r inc ip le o f
rea l i t y, w e have a l l ex per ienc ed Her as our
own expanded se l f -awareness. She is not
some mys t i ca l s ta te s towed away i n a
vo id , bu t ra ther the s ingu lar a l l -
encompass ing v ib ra t ion by wh ich a l l
things move and sing. Sr Abhinavagupta
describes Par Vc in this way: She is
the pr imord ia l , uncreated Word, the very
essence o f the h ighest rea l i t y , pervad inga l l th ings and e te r na l l y in c reat i ve m ot ion :
(she is s imply) luminous pure
Consc iousness , v ib ra t ing w i th the
grea tes t sub t le ty (as the g round o f a l l
Be ing) . He goes on to say tha t
every th ingstones, t rees, b i rds , human
beings, gods, demonsis a harmonic
v ib ra t ion o f tha t one supreme Word. Her
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dominant powers are sv the power of
abso lu te Freedom, and the power o f se l f -
aw areness. She is m ost fu l l y ex pressed inhuman exper ience in the s ta te o f
chamatkra, the state of fu l l y se l f -aware
ecs t asy w here c onsc iousness is suf fused
w i th the rap tu re o f ex t reme beau ty ,
v ib rat ing w i th w onder and aw e. Th is s ta te ,
abso lu te ly expans ive and word less ,
t ranscenden t ye t comp le te ly engaged
wi th the rea l i t y p resen t i n awareness ,
reveals to us how the Goddess Par can
be s imu l taneous ly the t ranscenden t
source o f a l l th ings , ye t comp le te lyimmanent in a l l th ings . She suggests to
us , t hen , t ha t u l t ima te l y we can
exper ience exqu is i te beau ty in each
aspect o f human ex is tence : in s t i l l ness
and change, in death and b i r th , in g rowth
and dec ay, in pa in and in ha ppiness.
The h igher th ree fo rms o f shabda a re
descr ibed in the Rig Veda as h idden in
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"guha" , o r w i th in the se l f , whereas the
fo r th i s the ex te rna l man i fes ted speech ,
k now n as lauk ik a bhasha.
These four leve ls o f sound cor respond to
four s ta tes o f consc iousness. Para
represen ts the t ranscenden ta l
consc iousness. Pashyant i represents the
in te l lec tua l consc iousness . Madhyama
represen ts t he m enta l c onsc iousness . And
Va ikhar i rep resen ts the phys ica l
consc iousness. These s ta tes o f
consc iousness cor respond w i th the four s ta tes known techn i ca l l y as j ag ra t ,
svapna, susupt i , and tur iya - or the
wake fu l s ta te , the d reaming s ta te , the
dreamless s ta te , and the t ranscenden ta l
s ta te .
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Shabda-brahman in i t s abso lu te nature is
ca l led para . In mani fes ta t ion the subt le i s
a lways the source o f the g ross , and thusf rom para -vak man i fes ts the o ther th ree
for m s o f sound .
Though the man i fes ta t ion o f sound takes
p lace f rom para-vak down to va ikhar i -vak
(or f ine to gross) , in exp la in ing these
s tages we w i l l beg in f rom the ex te rna l
va ikhar i -vak, as tha t i s the sound we a l l
have m ost ex per ience o f.
Va ikhar i -vak is the grossest leve l o f
speech, and i t i s heard th rough the
externa l senses. When sound comes out
th rough the mouth as spoken sy l lab les i t
i s ca l led as va ikhar i .
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Madhyama-vak i s the in te rmed ia te
unex pressed s t a te o f sound , w hose sea t
i s in the hear t . The word Madhyamameans " in be tween" o r " the midd le " . The
m idd le sound i s that sound w h ich ex is ts
be tween the s ta tes o f susup t i and jag ra t .
Madhyama-vak re fe rs to menta l speech ,
as opposed to externa l aud ib le speech. I t
i s on th i s leve l tha t we norma l l y
exper ience thought . Some ho ld tha t
wake fu l though t i s s t i l l on the leve l o f
va ikhar i .
In the mani fes ta t ion process, a f te r sound
has a t ta ined the fo rm o f pashyant i -vak, i t
goes fur t her up to t he hear t and becom es
coup led w i th the asser t i ve in te l l i gence ,
be ing charged w i th the sy l lab les a , ka ,
cha , t ha , t a , e t c . A t t h i s po int i t m ani fes ts
i t se l f i n the fo rm o f v ib ra to ry nada rupa
m adhyama-vak . On ly t hose w ho are
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endowed w i th d isc r im ina t i ve in te l l i gence
c an fee l th i s .
On the leve ls o f madhyama and va ikhar i ,
the re i s a d is t inc t ion be tween the sound
and the ob jec t . The ob jec t i s perce ived as
someth ing d i f fe rent f rom the sound, and
sound is c onnec t ed to an objec t m ost l y by
convent ion .
Pashyant i -vak is the second leve l o f
sound, and is less subt le than para-vak.Pashyan t i i n Sanskr i t means " tha t wh ich
c an be seen or v isua l ized" .
In the pashyant i s tage sound possesses
qua l i t ies such as co lor and fo rm. Yog is
w ho have inner v i sion can perc e ive t hese
qua l i t ies in sound. On th is s tage the
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d i f fe rences be tween language do no t
ex is t , as th is sound is in tu i t i ve and
s i tua ted beyond r ig id ly de f ined concepts .On the s tage o f pashyant i -vak, speech is
in tu i t i ve ly connected to the ob jec t . There
is near oneness bet w een t he w ord and t he
ex per ience descr ibed .
Pashyant i -vak is the f inest impu lse o f
speech. The seat o f pashyant i i s in the
navel or the Manipura Chakra. When
sound goes up to t he nava l w i th t he bod i l y
a i r i n v i b ra to ry fo rm w i thou t anypar t i cu la r sy l lab le (va rna) , ye t connected
wi th the mind , i t i s known as pashyan t i -
vak .
Para-vak is the t ranscendent sound. Para
means h ighes t o r fa r thes t , and in th i s
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connec t i on i t i nd i ca tes tha t sound wh ich
is beyond the perc ep t ion o f t he senses .
Para-vak is a lso known as " rava-shabda" -
an unv ibra tory cond i t ion o f sound beyond
the reach o f mind and in te l l i gence
(avyakta) , on ly to be rea l ized by great
souls, param a-jnanis.
On the s tage o f para-vak there is no
d i s t i nc t i on be tween the ob jec t and the
sound . The sound c on ta ins w i t h in it a l l thequal i t i es o f the ob jec t .
In te rms o f the un ive rsa l cosmo logy ,
va ikhar i , madhyama and pashyant i
cor respond respect ive ly to bhuh, bhuvah,
and svah. The para-shabda u l t imate ly
c or r esponds t o t he Lord 's t r i -pada-v ibhut i .
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With in the pashyan t i -vak ex is ts the
nat u re 's i c cha-shak t i , o r the pow er of w i l l .
W i th in the madhyama-vak ex is ts the
nature 's jnana-shakt i , o r the power o f
knowledge . And w i th in the va ikhar i -vak
ex is ts the nature 's kr iya-shakt i , o r power
o f ac t i on.
The pranava, o r the sy l lab le "om", i s the
comple te represen ta t ion o f the four
s tages o f sound and the i r ex is ten t ia l
coun te rpar ts . The ex is ten t ia l rea l i t i es a re
t he phys ica l (s t hu la) w h ich i s c onnec t ed
to the va ikhar i -shabda, the subt le
(sukshma) wh ich i s connec ted to t he
madhyama-shabda, the causa l (karana)
wh ich i s connec ted w i th t he pashyan t i -shabda, and the t ranscendenta l (para)
w h ich is re lat ed to t he para-shabda.
These four ex is ten t ia l rea l i t i es fu r ther
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cor respond to the four s ta tes o f
consc iousness .
The sthu la sar i ra , or physica l body,
opera tes in the s ta te o f j ag ra t (wake fu l
s ta te) . I t i s in th is rea lm o f
consc iousness, and th rough th is body,
t hat t he va ikhar i -vak i s m an ifest ed .
The sukshma-sar i ra , subt le or psych ic
body, opera tes in t he s t a te o f svapna. I t i s
in th i s rea lm o f consc iousness , andt hrough t h is body, t ha t t he m adhyama-vak
is m ani fes ted .
The karana-sar i ra , or causal body,
opera tes in the s ta te o f susupt i , o r deep
s leep . I t i s i n t h i s rea lm o f c onsc iousness ,
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and th rough th is body, tha t the pashyant i -
vak i s m an ifest ed .
The para-vak is man i fes ted th rough the
four th s ta te o f consc iousness , known as
tur iya .