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Yoga of Sound

Yoga of Sound (Nada Yoga)

[A talk given by Eugene Halliday. Comments in square brackets, drawings, arbitrary headings and transcription by John ailey.! Nada and Shabdabrahman We are going to talk about sound ... and listening to sound. There is a technique in yoga which gives birth to a kind of special listening. And this kind of yoga is called ada Yoga. You could spell it if you like! or you can "ust listen to it. ada. ow the thing about a! is you know a is a serpent! and #a $eans divisive activity. The original a is an undulating vibratory action of power in the universe! and this undulatory process itself is the cause of all the pheno$ena in the universe. There is nothing that has co$e into e%istence that has not co$e into e%istence through the ada. &n other words! we can say i$$ediately that this ada! this sound! is a synony$ of the 'ogos of the fourth gospel! where "n the beginning was the word, the word was with god and the word was god! $eans in the beginning there was creative sound. The (indu Shabda ... can you all spell Shabda! S.(.A.).#.A. in *nglish+ Shabda also $eans sound! but it is less basic than the ada. S(A )#A. ow this divisive activity again is the cause of pheno$ena in the universe. #henomena $eans all of the things of which we are conscious through our sense organs! and the cause of the changes that occur in the sense organs! quite si$ply! are $otions of power. ,otions of power constitute the universe. And when we take the pri$ary $otion! we "ust do an undulation! and that represents sy$bolically the running serpent. The running serpent represents a wave for$. Space ow! sound is a special kind of $otion. &t is a kind of thu$ping $otion- it is a co$pression wave- it is a wave that gathers itself together and thu$ps the space in front of it. So if you i$agine that when we are talking about space! we are talking about that in which $ove$ent can occur. ow the sy$bol of space in yoga is a circle covered in dots. That is the sonoriferous! or sound sound.bearing $ediu$! or ether. The reason it is represented in this way is because the pri$ary $otion of anything whatever in the universe necessarily begins with a point. There $ust be a contraction upon a point in order to initiate any $otion whatever. *very $otion in the universe begins with a contraction of a field of power.

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Yoga of Sound

ow that field of power! fro$ the point of view of a contracted area within that power ... is space. 'et0s think about that very carefully1 Space is Power. Space is not e$pty... space is full. We have tended to believe that space is void! and the ato$s $ove about inside this voidity. The Fortuitous Concourse of Atoms Theory This was the current view of the 12th century ... the idea of ato$s $oving in what they called $ree space. They had dreadful proble$s of how to account for the orderly behaviour of ato$s within free space! because if space is really e$pty! then there is no possibility of two ato$s co$ing into relation! other than accidentally. Therefore! they said! let us say that the universe is a $ortuitious 3 that is! an accidental 3 concourse of ato$s. 'et0s draw a little ato$ to show. We0ll draw a very si$ple ato$1 a dot to represent the nucleus and a circle to represent the orbit. &s that a visible ato$+ &s it big enough for you Anne+ %es. Yes. ow if we had an ato$! as posited in the 12 th century! it was solid. &t was a non.space and another ato$ was a non. space! and these are ato$s conceived in various ways! in their si$plest for$ like little billiard balls! little ball.bearings $oving about in space! with nothing but e$ptiness to $ove in 3 not an e$ptiness full of force! an e$ptiness that had nothing whatever in it 3 then if we found! consistently! that so$e ato$s stayed in a pattern like a triad like that! we couldn0t account for it! other than by saying it is an accident. This is called the $ortuitous concourse o$ atoms theory ... the idea that everything in the universe is really an accident. )ecause if ato$s are solid particles! as they were believed to be! and if space is totally e$pty! as it was believed to be! then we cannot account for! in the ato$ic arrange$ent persistent geo$etrical structures! $inerals and persistent growing structures! plants! persistent $obilising structures! ani$als! and persistent! e%istential! $obilising! growing and thinking sub"ects called $an. There was no $ethod whatever for accounting for the e%istence of any persistent pattern if space was e$pty 451678. Doctrine of a Void ow physics has had to re.look at this proble$ very carefully! so that today space is no longer void- space is full. &n )uddhist thought you had a void 3 doctrine of a void 3 but the void was a full void. So the full void $eant to say! $ysteriously! dialectically! what we call void could only be called void provided we deliberately concentrated not on the fact! because

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we never encounter pure void! but on an idea of a fact based on a physical body having a degree of hardness. 471:;8 So if & tap $y knuckle on here! & let $y hand travel through what & call space! and it goes through freely 3 hence the e%pression free space 3 and suddenly it is stopped and there is a sound! TAP< 4his hand encounters the screen8 on this screen. ow because $y knuckle is verifiably! to $y eye! a finite! it is quite per$issible for $e to draw a circle! and say let that represent the area o$ my knuckle . ow! if & want to posit that this is what & call solid $atter! & $ust fill that area in! and say that is $y knuckle. Then & $ust say this knuckle can move through space! and then it can encounter the screen in that $anner ... a very good drawing of an old poppy head 4describing the i$age of his drawing8. ow! in travelling through free space and encountering a resistance! it was considered that it had been de$onstrated that $atter is what was called solid! it0s really solo.id! or solo for$! on its own and space has got nothing in it. )ut as we said before! we cannot account for the patterning of $inerals! the patterning of snow.flakes! the patterning of plants! of ani$als and $en by a persistently! regularly developing accident. &t is not in confor$ity with the concept of accident that we should have a continuously $oving develop$ental process! accreting to itself ever $ore and co$ple% structures and $ore $obilisation! finally finishing up with one co$ple% structure! a $an who can actually talk about his own being! and discuss the space and the bodies within the space. 4=21:58 So we have to view the $atter in a slightly different way. We have to say1 take any &one $or e'amination! we put a circle round the >one only because we wish to de$ark that >one fro$ another >one. You see! if & say let(s consider this empty space! it isn0t so easy as if & say let(s consider the space inside here. We need to focus consciousness! and to focus it we need a circle. So we draw a circle! and then say! now let us consider this circle and its origin . )id this circle *come to be( as an accidental motion in $ree space+ We have to say i$$ediately! ,o, it did not. &t ca$e to e%istence in our consciousness! and there0s one thing about consciousness that is quite certain1 it is not e$pty space. ?onsciousness is full of ob"ects. You either have an ob"ect with a consciousness- and if you have no ob"ect! you have no consciousness. ?onsciousness is that which necessarily has an ob"ect in it. ?onsciousness and ob"ect are two sides of one way of looking at reality ... the way of assu$ing pheno$enality. There is so$ething there! and this so$ething that is there presupposes an observing consciousness and a thing observed. ow if we look at this space and say! is that space empty+ ... actually! concretely! we have to say no. This particular space is full of light. ow has anybody ever e$pirically done an e%peri$ent in which they have e%a$ined free space with no content+ The answer to the question is quite si$ply! no. You can0t e%a$ine free space with no content. To e%a$ine a thing! you $ust have a content and you $ust be there ... you! an e%istential being with your consciousness. Then you $ust posit within this sphere of deter$ination of yourself! a self.deter$ined sphere! an intention of your own to e%a$ine precisely this space. And at the very $o$ent of defining the space you

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beco$e aware that it has a content! na$ely the ob"ect that you posit as there to be studied. *ven if you don0t draw anything inside it! it is still the area under consideration. And an area is not nothing- it $eans a pri$itive! substantial! differential possibility! and that is not nothing. The Point ow when the early (indu philosophers were thinking about this! they said1 what is that which i$ we can once posit it, we can derive everything else $rom it. And they co$e to the sa$e conclusion that the early (ebrews ca$e to! and the *gyptians and so on. They said the least $ark we can $ake! that takes up least space! is one dot. So we draw a dot. 4And aside8 &s the dot big enough Anne! or would you like it a bit bigger+ ow! there is the dot. That dot is the sa$e dot that ?hrist talked about! the dot! "ot or tittle that shall not pass away @til all be fulfilled 1. That $eans to say that whatever the evolutionary process of the universe should turn out to be! it has begun with a point! with a dot. We0ll put the word point down! because that first part of the word @point0 $eans power. And the ne%t part of it $eans what is says ... in. And the ne%t part $eans cruci$i'ion. So the word point i$plies that power is crucified. Po A power &n A in T . crucifi%ion Why is that+ )ecause in order to posit the point & $ust get hold of $y field of awareness! and & $ust contract it- & $ust concentrate it. And if & represent on the surface of this piece of perspe% $y activity in producing that dot! & have to say & started with the field of awareness! the whole roo$! and & gradually brought it in and confined it to this screen! and & gradually contracted it until finally & put the pen down and said! now there is my dot. So although that dot looks si$ple on the paper 3 if you don0t think 3 the $o$ent you begin to think how did the dot get there! you have to say by so$e intention of the being that put it there. &n this case! & put it there. )ut the intention is in $y field of awareness. 'ikewise! if you see it! and you interpret that verily is a dot and &0$ not deceiving you! if & said this is a dot you $ight think & have deceived you 4pointing to a line8! but & $ight say actually & haven0t! because it is a dot! because & started at one end and $ade a dot! and & kept dotting all the way along! and the continuity of that dot is really only apparent. )ecause if we look at that under the $icroscope we will find it is actually granular! that is to say! that the ink particles turn out to be dots. We could then say it represents a travelling dot. ow what we want to say is! there is nothing in the universe, that e'ists or grows or moves or thinks, that is not a travelling dot. The whole universe is one big travelling dot.
Mat 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
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So we are going to e%a$ine precisely what this $eans. ow! a sound wave is a co$pression wave. That is to say! the $ediu$ contracts itself! and then thu$ps as it goes along. Thu$p! contract! thu$p! contract! thu$p ... and so on. We could say it0s an alternation of an e%pansion process and a contracting process! in which the contraction process is thu$ping on the centre and the e%pansion process is thu$ping against the surrounding space. So we are saying that his thu$ping process which we call sound is the effective cause of all the things that we know of in the universe. 4151/=8 ow! for econo$y0s sake we have drawn one dot. )ut if we want to think! and say! is it true that we only see one dot in the universe+ ... we have to say! no, we see many dots. Therefore we will! say! why not represent all the possibilities o$ space by putting dots. ow the space! re$e$ber! is power. The contraction of that power upon itself produces the dot. And the dot can be rela%ed and the ne%t space to it can re.posit another dot! and then rela%! and the ne%t space can re.posit a dot and then rela%! and so on. You will then get a series of dots posited one after the other. And if you saw the$ you $ight think like that! that a line had been drawn! although in fact that line under a $icroscope would be a series of dots ... particles of pig$ent. So we say that the concept of continuous $otion is an illusion. The reality is a dot! and that dot is a contraction of a field! and any apparent continuity of $otion is an illusion caused by one dot taking up space ad"acent to another dot! as one dot vanishes. Bne dot is posited! vanishes! in the ne%t space a dot is posited and vanishes! in the ne%t space a dot is posited and vanishes! and to the eye it appears that one dot has $oved fro$ A to ) to ?. This is why in (indu philosophy the universe is said to be ,aya 3 that is! a function of appetival affir$ation. That word! ,aya! if you re$e$ber! is translated as illusion! but the first part of the word $eans appetite! substantial activity! and the substance referred to is power! the ,a $eans powerful activity! and the power is sentient! therefore appetival! and because it is affir$ing 4ya8! or assenting to its own process! it is called ,aya. ,aya does not $ean that the ghost that you see isn0t a genuine ghost. &f you think it is consult Sergeant! who knows about ghosts /. ,aya $eans quite si$ply that the pheno$enon you see is a pheno$enon. The question of genuineness is not raised e%cept by co$edians! because there are no pheno$ena that are not intentionally produced by a field of sentient power.

Historic British Ghosts by Philip Walsingham Sergeant

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Yoga of Sound

Space So when we do our dot and our circle! like this! each dot is to be viewed as a shorthand for a contracting field. The big circle represents the cos$ic boundary! but that only $eans the order! boundary that we see and posit for our convenience to e%ist. &f & look at the solar syste$! & say it has a boundary. &f & look at the sidereal syste$! & say it has a boundary. )ut these boundaries are conveniences. There are no boundaries corresponding in essence to the boundaries our intellect posits. What we are actually seeing is nothing but a pro"ection of our own intention to $ake a division. )ut we do know that the power is the ulti$ate reality! the power is the supre$e cause! the power contracts! and the power is the space. There is no duality there. There is not space filled by so$ething called power which is not.space. Power is not not.space. Space is power. ow that0s rather a subtle thing to think about if you0ve got a 12 th century $ind. )ut it is not a subtle thing to think about if you0ve got a 1279 switched.on type $ind. )ecause all the $easure$ents of so.called space prove that space is full of power! full of energy. So when we think about space! we can beco$e aware of an a$bience about it. We can beco$e aware of an aura of influence round anything. We can find a bio.$agnetic field round a plant. We can find a $agnetic field round a piece of iron of a certain kind. We can find an electro.$agnetically induced field round a wire when you switch a light on! and so on. A field is a >one of influence. The whole universe is one big >one of influence! but inside this big >one of influence are lots of little >ones and each little >one is represented by a dot. And that sy$bol of the dotted circle is the sy$bol for sound. ow the (indu word for that sound is that 4akasha8. &f you look at it and re$e$ber this first letter A is really privative! you can see Cash there! you can spell the cash like this! at least (anukkah can if she likes. ow it $eans a case. &t $eans a container ... this cash. So the A.kash.a $eans the absolute infinite as the supre$e case of cases. &t is the super.case containing all the little cases. And all the little cases are nothing but >ones of intentionality! they are >ones in which power 3 sentient power 3 contracts upon itself and produces a being. And in the process of this contraction! it thu$ps itself! and as it is sentient and sound is a co$pression pheno$enon! at the $o$ent of thu$ping it hears a noise. And therefore it is quite correct to say we can talk about it in sonic ter$s. We can say that to the appropriately tuned ear! any thu$p will constitute sound. You had a very char$ing sound yesterday $orning! didn0t you! ?laire+ Yes+ Where it ca$e fro$ we don0t know! but it ca$e. &t was quite a sharp sound. &t was caused by so$e kind of activity of energy contracting and banging so$ething on so$ething. )ut funda$entally all things are power.

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So we are saying the whole universe is a sonic structure! and there is nothing in it that is not sonic. Therefore we could use the sa$e diagra$ to represent ,acrocos$os! the big universe! or $icrocos$os! the little universe. Listening to The ody Bne of the little universes is $an. So we could actually say that inside the sensoriu$ of $an! in his body! because the body is i$pulsive! to the sensitively tuned sensoriu$ there $ust be sound in the body. &f you get very e%cited you can hear your own heart beating! can0t you+ &f you beco$e very! very sensitive you can hear thu$pings going on in your brain. You can also hear sparkings! you can hear all sorts of running processes. You can hear blood! going through your arteries if you listen. &f you listen very carefully you can hear grass eating. &f you listen very carefully you can actually hear yourself thinking. ow it is here where the ada yoga beco$es very i$portant. When you listen inside your body you can listen to different things! and we need a tuning concept to say to what we should listen $ost profitably. &f you listen in a quiet dark roo$ with your eyes closed to what0s going on below the diaphrag$! it won0t take you long to find out so$ething is audible. &n fact! civilisation is based on cultivated deafness about what is going on below the diaphrag$. Sounds are constitutive of the body. They0re not "ust so$ething that acco$panies the body accidentally. Sounds are constituting the being. Therefore when we listen! we are listening to constitutive power! we are listening to that which actually structures reality. So we can listen to organic processes in the body of a relatively $echanical order! like bubbles and travelling $asses of food! or we can listen to $ove$ent of blood in the arterial syste$. We can listen in the neurological syste$. And as we are refining our attention we beco$e aware that the body is like a fantastically noisy place! with the nervous syste$! banging and sparking and short.circuiting and so on with great vigour. And then we can listen to so$ething finer. We can listen to the records of the ancestors! because everything that the ancestors have ever said has recorded itself in our protoplas$. 4/51=68 So that if we listen very! very carefully in our $ind! we can actually hear voices talking. ow if this listening to voices talking co$es in without prior warning to a person who is not very! very well educated! that person would tend to think that he is doing what is called! hearing things- and therefore that he is $entally unstable. A lot of people suffer fro$ what they call compulsive voices. These voices are si$ply records of ancestral state$ents $ade! and they could go back a few years! a few hundred years! a few thousand years. *verything that has ever been said in the universe! every sound that has ever been $ade is still in the universe. And the totality of all this sound is called Shabdabrah$an. Shabdabrah$an! $eans this e%tension! this infinite e%tension of little thu$pings that we call sound! and listening to that sound is the sa$e thing as acquiring knowledge and wisdo$. &f

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you listen inside your head! if & say to you what is a triangle! please listen! do you hear anything in your head or not+ Listening !nternally &f & say what is a triangle+ #o you hear anything+ What do you hear! Trevor+ -ing, ting, ting. You heard ting, ting, ting. ot bad. ow anybody else have a contribution+ What is a triangle+ 'isten inside your head. #o you hear nothing! or do you hear a definition offered to you by so$e of your educators+ When you listen in your head! do you hear nothing+ (ow about you #eb! do you hear nothing+ .y hair began to raise on the right side. Your hair began to raise. " heard a hissing. You heard a what+ A hissing. A hissing+ A hair raising hissing. Serpents are back in. Any person who listens to a question will hear so$e kind of response. ow so$e people specialise 3 because they like it better 3 in looking at things in the $ind! and so$e people specialise in hearing things in the $ind. )ut whether they specialise in looking or listening they can acquire the other art by practise. )ut we are talking about listening! and we are saying that if you listen to a question you will not hear nothing. You will hear so$ething. What you hear $ay be in your opinion rubbish! and it $ay be the highest intelligence. )ut it $ay be in your opinion brilliant! and in the opinion of another person! stupid. )ut you will not hear nothing. You will hear so$ething. So supposing & say to Pa$ela! what is your view on the problem o$ racial discrimination+ 'isten in your head. #o you hear nothing or so$ething+ What are you hearing Pa$ela+ [indistinct response! Dight so we need a selective process to abstract fro$ it! yes+ So &0ll ask you! what do you think about the colour problem in relation to men $rom -rinidad ! and when & say Trinidad! what happens if you listen in your $ind. /h, um. [... and then again indistinct! o. What you heard in your $ind as a result of hearing Trinidad+

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Yes. And what did you actually hear+ .... a general .... ?ould you hear a rela%ing+ %es Yes. And what does it sound like+ ... And if & ask you to now ... ....... Yes! but if & ask you to consider the colour proble$ in relation to apartheid in South Africa! listen! what do you get+ &s it the sa$e+ ,o. #oes it sound the sa$e! does it feel the sa$e+ ,o. o. ow we hu$an beings! especially civilised beings! have been deliberately taught to be deaf. We are deaf to everything below the diaphrag$. We are also deaf to every antisocial re$ark $ade by another person. &f we are well brought up! we are supposed to not notice it. We are also deaf to any clever re$ark that $ight occur in our $ind that $ight not be socially acceptable. We have cultivated deafness. And if it were not for this cultivated deafness we would be hearing things! and as the book says! as & hear so & speak 9. &f we did speak as we hear! we0d have so$e very illu$inating! non.civilised type conversations. So the thing here being said about this ada yoga is that we can listen to various things! fro$ the lowest level $echanical noises in the body! to the very! very finest levels of intelligent state$ent also in the body! fro$ the finest $otions of the constituent! pri$ary contractions that constitute our being. 49/1:18 ow when you are doing what is called discursive meditation in yoga! you set a sub"ect that you want to consider! and having set that sub"ect you then look in your $ind! and you listen. You look and you listen. &f you0re a visual type you $ight see pictures $ore strongly than hear words. &f you0re an audial type you $ight hear words stronger than you see pictures. )ut by practice you can do either. That you do one rather than the other has to do with your ancestral inertias! and way of approaching reality.
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Joh 16:13 owbeit when he, the !pirit of truth, is "ome, he will #uide you into all truth: for he shall not spea$ of himself% but whatsoever he shall hear, that shall he spea$: and he will shew you thin#s to "ome.

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Yoga of Sound

Chladni Figures ow the ?hladni: figure is a geo$etrical figure that is produced si$ply by sound. You have a plate on which you put fine particles like very s$all sand grains! and you sub"ect that plate to vibration 3 either by $echanical process like a violin bow or a little ha$$er! or you can do it electronically 3 but when you sub"ect that plate to a note of a certain pitch! you get a certain kind of geo$etrical pattern. And every ti$e you play the sa$e note! you get the sa$e pattern back. And every ti$e you change fro$ one note to another note you get a change fro$ one Chladni figure ... fine particles on a metal sheet that is being vibrated with sound. pattern you0ve seen before to another pattern you0ve seen before. And they always recur with these sa$e notes. And this de$onstrates that sound and for$ are two aspects of the sa$e fact1 a behaviour of power. 49:1168 ow what is called intelligence in a hu$an being! is nothing but listening to processes inside the body! and then speaking according to those processes ... speaking either in words or in gestures! because as every deaf and du$b knows there is a language of gesture. So we can speak A that is! we can spiritually posit a closed definition- that0s what speak $eans. And in the process of speaking we are either $aking sounds that act on the ear! or we are $aking gestures or holding postures which have an effect on the eye. )ut in either case! what we are doing is thu$ping a sensoriu$. We are inserting energy! little thu$ps! into the sensoriu$. We are affecting the field of the body! the living field! and we are affecting the nervous structures of that body by energy input ... little thu$ps. &t is all co$pressing! it is all contracting. And this is the definition of the sound wave! and this is why the universe is called a sonic structure. 49619;8 ow we want to get the greatest benefit out of this! therefore we have to say! when we wish to $editate we $ust re$ind ourselves that we are listening to processes in our $ind that have been recorded either by ourselves and our observations! or by friends who have observed and told us about it! or parents or ancestors generally! backwards! or at right angles to the ti$e process 3 the ti$e process is linear and serial 3 there is the Power! the one Supre$e Power of the whole universe which is pressing in on us! and trying to tell us so$ething.
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http1EEwww.youtube.co$Ewatch+vFGf=t:q&HWI: And this is an interesting one fro$ #avid &cke1 http1EEwww.youtube.co$Ewatch+vFo?$J"#2"2bKLfeatureFrelated

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When we do our diagra$ of the hand to re$ind us what to do! and we do nice fat fingers like this ... very $usucianny. This is a very careful drawing of the hand of #aniel )arenboeh$. & don0t know whether you0ve seen that hand ... a very good hand. ow we0re going to say here is the body! and that is effectively produced by little contractions of power ha$$ering together >ones that we call ato$s! and ha$$ering the$ into $olecular si>e! ha$$ering the$ into various other! $ore and $ore co$ple% structures! until we have an organic body. And then! sti$ulating this body in various ways we have a like and a dislike! which the psychologists call an affective process ... the way it affects you as like and dislike. And then here we have a $ind which is concerned to look downwards to this body. And this $ind we can call the ... let0s give it a new na$e ... an old na$e ... we0ll call it the a posteriori $ind. That0s the $ind that can only find things out after it has e%perienced the$! in the body. That0s the lower $ind. The lower $ind always gets its conclusions after an e%perience 3 not before it. That one in yoga is called $anas. ,.A. .A.S. The a posteriori Dinosaur ow that a posteriori $ind is rather silly ... although it0s useful. 'ots of silly things are useful. &t is silly because it has to go down and out to get a sti$ulus to provide it with a new way of looking at things. So it is always dependent on the e%ternal! te$poral! linear! serial process. &t cannot co$e to any profitable conclusion without an e%perience in the physical body. And its $ethod of saying whether that e%perience is worth having to it! is to say that it likes it or it doesn0t like it. So this a posteriori $ind! this $anas! goes down to the physical body and receives a sti$ulus fro$ the outside world! and then it tests the sti$ulus for like and dislike! and then it propounds so$e kind of theory about it ... but always after the fact. &t0s a posteriori! it is after the fact of the e%perience! which $eans it can never keep up with itself because the world is continuously changing. Supposing a dinosaur lived $illions of years ago and had an a posteriori $ind! which it did! and supposing it decided it would investigate the universe! and it would $ake a statistical survey of life on earth! and find that the ruling bods 4bodies8 were dinosaurs. And it would then proceed on this basis to for$ulate an eternal theory of the everlasting triu$ph of dinosaurs. ow when the dinosaurs began to die off! the dinosaur philosophers would have e%traordinary trouble trying to "ustify their vanishing. 'uckily! the a posteriori $ind has a very! very clever trick that it can play on itself! called rationalising. The dinosaurs are giving up power because the earth is changing! the te$perature is changing! the whole situation is changing! and dinosaurs can no longer live. They then start postulating another world which they have decided to go to. &n other words! you have yogic dinosaurs. #inosaurs sitting in $editation with legs crossed! dinosaurs in lotus postures and so on! and they are all going to

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the ne%t world because they have decided it0s a better world. They cannot believe that they have been driven out! because they are quite definitely a posteriori in their thinking process. So$e of the dinosaurs & used to know! they used to argue incessantly while sitting in yogic postures! even doing e%traordinarily co$plicated things! and counting two.out.across. toes as an e%tra posture of great significance. The a posteriori $ind can! and does! produce $ultitudes of e%planations about why it0s going to do e%actly what it0s going to be co$pelled to do anyway. And that we are going to call the rationalising process. The a priori "ind ow luckily there is another kind of $ind! and that $ind is the $ind that doesn0t like being drawn in this world at all. 4:11928 &t0s an a priori $ind! it0s a $ind that knows about things before anything happens! and without reference to the physical body. This a priori $ind is a $ind that knows how to develop ... knows how to develop knowledge beyond its te$poral physical i$plications. &t can actually see! before it happens! what $ust happen! by the laws of $otion. So this kind of a prior $ind! e$pirical scientists 3 that is a posteriori thinkers 3 deny that it e%ists! that a priori $ind does not e%ist. &t is a wicked invention! of $etaphysicians! "ust to be superior to us. We are the only $ind and the a priori $ind is a wicked fiction. evertheless this a priori capacity of the hu$an soul e%ists. There are $inds that can anticipate things without any physical e%ternal evidence. And the grounds of their doing so is nothing but the fact that they know the law of sound. They know that everything is the product of little thu$pings. And they know there is a little thu$per. So we0ll have to put the thu$per $ind ... there it is ... that0s the thu$per $ind there. ow that thu$per $ind is the one that actually produces the contractions in the field. And we could draw our little circle on the end there! and put dots in it and say that thu$per $ind represents the effective! sonic! intuitive! volitional! creative power of reality. 4:91678 Thumb #$ercise ow you will notice with the thu$b! it separates away fro$ the fingers in consequence of which! because there is a psychoso$atic correspondence! that part of your being correspondent with your thu$b $ust be able to e%tricate itself fro$ involve$ent with the other parts of your being. So that your thu$b 3 representing your will! which is the initiating power of the little thu$p 3 that thu$b is the effective precipitator of the body- is the effective sti$ulator of the body producing likeEdislike- is the effective e%a$iner of the body processes! and the effective predictor of processes not yet co$e into e%istence. So that when we hold our thu$b up and listen to it! we will find that we get a different kind of result in our $ind than if we held our little finger up. ow this kind of thing could sound! to anyone who hasn0t tried it! like a kind of weird "oke! kind of $isplaced >anyis$! but in fact the nervous connections to your thu$b are very! very co$ple% co$pared with the rest of your hand. So that concentration on the thu$b! by feedback! can sti$ulate parts of the

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$ind! parts of the brain! parts of the body which would not be sti$ulated in the sa$e way by concentrating on other parts. %oga Symbols ow using this sa$e five.fold process again! we are going to e%a$ine the structure of the universe according to that (indu philosophy. And here we are going to put the earth 3 which is your physical body 3 and we are going to put a square on it! for the sy$bol of the earth to the square is a kind of $otion that $oves like this through space. &t isn0t "ust a figure of speech. &t0s a characteristic type of $otion that allows brick.building in the cellular world! and in the universe itself. The co$pression of a sphere fro$ si% directions co$presses it @til it $akes a cube! and on a plane diagra$ we use a square to represent it. 4:519/8 ow the ne%t finger is water! and the sy$bol there in yoga is a crescent. And it could be drawn either going up or going down. &0ll do one of each so we won0t be accused of favouritis$. &f you like to put the$ together in the sign of the crab ! they are the sa$e there! and they also occur in Aquarius with two ripple for$s and they occur in Pisces like that . Still! what is $eant is that the undulatory flow! a characteristic $otion that doesn0t $ove at right angles to itself like this! but it flows through space! is the cause of all the pheno$ena of fluidity in all bodies. 4:71/58 And then we have another one and it is fire. And its sy$bol is a triangle! and this $eans the desire i$pelled! curious! seeking $ind. The e$pirical $ind is always looking for so$ething. The e$pirical $ind is looking for so$ething it hasn0t got. Well who would look for so$ething he had got+ The essence of the e$pirical $ind is precisely because it hasn0t got co$prehension! it looks for it. )ecause it hasn0t got this total gestalt! this super.picture of the universe! it goes through the universe looking for it. And it looks by linear e%ercise for so$ething that is not linear ... so it cannot find it. evertheless! it is very! very energetic in its pursuit. And the energetic pursuit of the great secret of the universe by that fiery type energy is the cause of all the $otion in the universe of a linear character. &t is the cause of ti$e. So if & put $y hand down using $y $iddle finger for the nose of the dinosaur! and the other four down there! then the one that is leading is the e$pirical $ind! the a posteriori $ind! the desire.driven $ind! the $ind pursuing co$prehension! pursuing power ... precisely because it hasn0t got it. We0ll co$e back to it in a $o$ent to see how it arose that that particular sign! the fire sign! should be the greatest disturbing agent in the universe. 4:21118

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The ne%t one is air! and for this we use the sy$bol of a sphere! which on a plane is a circle. We there have the four ele$ents of the alche$ist sy$bols! not of a worn out! pri$itive! scientific hypothesis- nothing to do with what the e$pirical scientists call science. &t has so$ething to do with so$ething totally different. &t has so$ething to do with the logical division of the universe into1 blockish situations 4earth8! wheedling type situations 4water8! aggressing situations 4fire8! and co$prehensive situations 4air8. That has nothing to do with e$pirical science. &t has to do with the pure logic of possibilities. And there on the thu$b! with its sy$bol! the circle with the dots in it! is what we will have to call here in *nglish 3 re$e$ber it is the Akasha 3 the *ther. There are ... would you like the na$es that go with the$ or not+ They0re not terribly i$portant! would you like the$ or not+ Yes+ [several yeses $rom the audience! We0ve done the ether one! that0s the Akasha.
Vayu - Air

And this one is the! called Ha.yu! should be Wayu 4with a @W08 but it0s beco$e a H in *nglish through sheer repetition. That one $eans going.affir$ing.going. The activity! develop$ent activity that affir$s going! that0s the na$e of the Air! Wayu.
Tejas - Fire

And this one is called Te"as! yes+ That one $eans the cross 4T8 field 4*8 affir$ing 4MA8 issue 4S8. &n other words! it like a fight. &t loves conflict.
Apa - Water

And this one here! the water one! is Apa. You can think of that one as absolutely transcending everything. You know if you go up the $ountain top you find water. &f you go down a Welsh $ine! you find water. &f you go in your socks! and you0ve left the$ for a few days- water. Wherever you go! there is water. This universal per$eation of things by water is the $eaning of this word. &t passes all understanding. &t gets anywhere. You get a dry cupboard and you put things in! and you go away on holiday! you co$e back ... they0re wet. That0s because water is very! very penetrating! because it wheedles its way in. &t doesn0t thu$p its way in1 it0s the way of ladies! the wheedling way. Any $an that thinks he0s got a dry sense of hu$our and $eets a wo$an will discover it0s not as dry as he thought! after a brief encounter.

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[Prthivi] - Earth

Yoga of Sound

ow this one we can call it 3 we0ll put a vowel in we don0t need! to sound it 3 this one says that by rationally crucifying oneself 4PD.T8! it is possible to develop 4H8 an individuality 4&8. &t is through your physicality that you beco$e an individual. So they are the na$es. [Prthivi] 'et0s go through the$ very quickly! we will say so$e process is needed to fi%ate you on a physical body to turn you into an individual. To develop your individual capacity! you $ust have a physical body. That0s what that word $eans. Apa This one $eans! having got one! you0d better learn how to wheedle otherwise so$ebodyNs is going to nail you on your physicality. They can locate you. Iunny thing about bodies is you0ve got one 3 people can find out where they are and beat the$. So if you don0t learn to be polite! so$ebody will find out where you keep it! and beat it! or stroke it into insensibility Tejas And then this one another side of you! because life is difficult if you have a body and you have to defend it! and you try to wheedle! but so$e people study wheedlers and they say! don(t wheedle me0 ow the $o$ent they say! don(t wheedle me0 you have to be prepared to be Te"asic. You have to be prepared to say &0$ prepared to $ight you $or it. "$ wheedling won(t do, "(ll bi$$ you. "(ll knock you straight into the middle o$ the Akasha. You have to be prepared to face the possibility of a fight. &0$ naturally a pacifist. And therefore &0$ quite good at this Apassic procedure. )ut if & were driven violently into a corner! & would not do that Te"assic technique in the physical world! because it0s rather gross. There are other $ethods far $ore subtle for doing it. &t0s possible to fight with invisible swords 3 it0s possible to i$$obilise a nervous refle% in so$ebody before he has ti$e to get it $obilised 3 but it0s still fighting. We have to be prepared at so$e level to fight- to overturn the $oneychangers0 tables! and so on. 46:1998 Vayu ow the ne%t one! the air! $eans we $ust be prepared to develop any proposition whatever! and to develop the proposition we $ust go along with this proposition. This word! Hayu! here! $eans to develop 4H8 activity 4A8! to affir$ 4Y8 going 4K8. &f you wanted to translate that into a *uropean language! currently philosophy would say the dialectical process.

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Hayu $eans the dialectical process! because in it! when so$eone $akes a state$ent! we develop the state$ent. We take the i$plications of what has been said! and we insist on knowing what that person $eans by every ter$ in it! and this is why your captivity! this $akes this person give up the ghost! give up the significance that he thought he had. And as the Platonic dialogues have shown fairly clearly! any $an that thinks he can prove anything whatever by an intellectual process! will finish up very! very unco$fortable. )ecause if you apply the Socratic ironic technique to any state$ent whatever! it will si$ply reveal that the person who $ade the state$ent is using an intellectual tautology! he0s defining things in a circle! and that is the $eaning of the circle! there. A&asha ow these four are visible. They are the products of little thu$pings. So a $ass of air can be felt. & blow against $y hand! & can feel the air. & hold this hand near $y face! and it feels war$ ... that0s the Te"assic function. 4Iire8 & wet $y lips! specially spitting on the end of $y tongue to do so! and & can e%perience the water. & can find $y physical body and press it against a resistance! that is $y earth. )ut there is one thing & cannot get hold of! e%cept through listening. And that is this ether! this Akasha. Bnly by listening can & get hold of it. And it is here that the $ost i$portant part of yogic $editation e%ists. &t is only if we will listen to ourselves for a change and listen to the processes going on inside! and listen so well that we can identify who is saying what in our $ind. )ecause what we call thought is nothing but a string of words following each other! one after the other. And all the words we have in our $ind are not our own. "a&ing a Statement %ours We0ve heard too $any people talking for too long a ti$e and $aking state$ents! offering propositions! and they0re all recorded. So that if we do not say to ourselves! do " believe this+ )id " posit this statement+ in our $ind when we hear it 3 si$ply because it is inside our own skull! if we are not careful we will think it is our own thought. Must like the average person thinks that a physical action that he $akes is his own action! because he $ade it. &t isn0t. ,ost of the activities! like $ost of the words in the $ind of a hu$an being! are not his. They belong to friends! ene$ies! teachers! parents! ancestors! even beings you0ve never $et. )ecause the universe is a continuu$ and that continuu$ is continuously contracting and thu$ping upon itself! and is continuously trans$itting sounds throughout the whole universe. And when you listen to any proposition whatever! you will hear a state$ent.

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And if 3 because that state$ent is inside your own skull 3 you think therefore it is your own thought! you are generally wrong. The only way you can tell whether you are right is to look very carefully at the state$ent! and then say to yourself! "$ this statement is true, am " satis$ied with the kind o$ universe in which this statement is true+ "$ this statement is true, do " thoroughly agree with it. "$ this statement were not true, would " with my will, posit this statement and say let this be a law $or the universe. And if you cannot say to yourself! i$ this statement did not e'ist " would deliberately posit it as true ... then it is not yours. Bnly those state$ents with which you are in perfect! co$plete agree$ent are yours. Whereas any qualification! any doubt! any slightest belief that $aybe this requires $odification! it is still not you. You! that central spiritual $onad! are a very peculiar sound structure of this infinite! yourself. You have your own voice! your own creativity! and this is your state$ent within the infinite universe. The thing that you hear! and you affir$! and you say! which when you hear it! i$ it did not e'ist, " would posit it1 i$ it does e'ist, " a$$irm it . And if you say to a thing when you hear it! " do not agree with it! it is not yours. &t is not in your will! it does not belong to your essence. So we see now here is a very si$ple $editation technique. You sit ... and you listen. ow a lot of young people today are trying to do >a>en. They are sitting in $editation! but they are not consciously listening to all the processes going on in the body! and they are not listening to the sentences that are constructed in the body! and they are not saying to the$selves 3 and this is the $ost i$portant part 3 i$ this statement did not e'ist, " personally would posit it as a law0 The Triangle Supposing & say to you! here is a sentence! a triangle has three sides. ow listen to it and then ask yourself! do you agree with it! do you like it 3 and if it were not so would you invent it if you could+ Would you posit a law! all triangles have three sides+ Personally & like it! how about you1 do you like it+ #o you all like it+ Are there any dissenters+ 4=11=111=8 [2ero! " don(t $eel that " know it. You don0t feel that you know it+ [2ero! ,o. Well! will you please listen to it+ When you look at the word tri in triangle! what does it $ean to you+ [2ero! "t means three.

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Three. Are you happy that it $eans three+ [2ero! " don(t know. Well! do you know any Irench+ What0s three+ [2ero! -rois. #id you know that+ Are you satisfied that the trois of the Irench and the three of the *nglish and the tri of the 'atin are sufficient indicators of that which you $ean by three+ #o they satisfy you+ Yes! are you actually happy with the$+ Br would you change it+ Would you say! "(m not having the 3rench calling them that+ " pre$er to be dry about it. "(ll go )eutch on it . Yes+ Would you insist on everybody confor$ing to another version of it! or are you happy to accept that version+ 4=11=/1928 [2ero! " don(t know what " am talking about. " mean, "(m not being awkward, " don(t know what a triangle is. "(ve been told what a triangle is, but " don(t know what a triangle is. You haven0t been told what a triangle is at all. You0ve been told a definition of an application of a ter$. You0ve been told that if you see a certain shape like this! you shall use the sound tri4angle for it! because this thing is an angle! so there0s one and there0s two and there0s three. Yes+ What you0ve learned is the application of a ter$ 3 triangle 3 to a visual i$age. Yes+ ow are you happy with that useful ter$+ 4Oero8 5ell " mean, "(d 6ust, "(d use it, " can(t say "(m happy with it because " don(t think " understand it. "t(s something that(s not part o$ me. You0ve not been told what a triangle is. You0ve been told when to use the ter$ triangle. [2ero! %es. Are you satisfied that it0s a useful thing to be told+ [2ero! 7m. ,o, not really, no. & think ... & think you0re a bit girlish! actually 3 about this. [2ero! %es " am. Yes. &f & asked you to $ake $e so$e triangular biscuits for *aster! will & get he%agons+ [2ero! ,o, no. " could do that. You could do that+ And would you be happy to know what & $eant. [2ero! 5ell, " mean, " would know that it(s that shape, yes. You0d know. And are you happy to know that it0s that shape+ [2ero! %es, it(s alright. &t0s ok+ So you wouldn0t want to alter it necessarily+

12 | P a g e [2ero! /h, ,/0

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Bh o< ... this is what we are trying to arrive at. 4=11=:1618 & like the long way round! it0s deocil. (ere we have a typical e%a$ple of so$eone listening to so$ething and saying! " don(t really know anything about it. "(ve 6ust been taught that. And this is a tribute to $odern education. )ecause you can actually get @B0 levels and @A0 levels! and then you can go on and get a universe degree! and you can co$e out knowing no $ore about the ter$s that you0ve learned! than you did before you started. All you0ve done is record a lot of sounds and situations in which you will utter those sounds! and $ake certain $arks! and if you do so you are qualified. You can even beco$e qualified to cut out so$ebody0s liver provided you utter certain noises in a certain way. Bne $an was qualified to cut out hu$an hearts! and in one case to replace one with a pig0s heart because he could $ake certain noises. ow this is the thing about sound! about words! they are worshipped by the hu$an race because of their tre$endous power. The worship is so great that if you can0t utter certain sounds in a certain way you are definitely under suspicion of being an inferior being. We know this is a fact. We $ay not like it! but if so$ebody in answer to your question said! PYou a00 @erQ! you tend to think they are sub.hu$an. You don0t realise that0s the very best! high quality! pure )olton. Well it0s a funny thing that so$e of the best people & know! very intelligent and very wealthy in )olton! actually say! PYou a00 @erQ. And they survive. &t0s absolutely fantastic. & know a $illionaire! he hasn0t got a single @B0 level yet! but he does know when to say! PYou a00 @erQ. You see there0s slavery to the e%ternals of sound. Oero was not sure whether she would affir$ a triangle. ow & don0t $ind if a Irench$an says it in one way! an *nglish$an says it in another! an &talian in another! and so on! because they are all saying the sa$e thing anyway! disguised ... a slight difference of accent. Whether you take the #D or the TD function! it0s all the sa$e! isn0t it+ There0s a T there! and a # is the sa$e letter as the T so a dri and trios and a tri and a three 3 they0ve all got the TD function in the$. &t0s really the sa$e word disguised in order to create differences of opinion1 in order to separate one nation fro$ another. &t0s a very good technique. Thereby you can guarantee that eventually people will actually want to enter the co$$on $arket! and learn *speranto to get rid of this difficulty. What0s the *speranto for triangle #onald+ [)onald! -riangulo. Triangulo+ Hery nice! doesn0t it sound ro$antic+ (ave you got a spare triangulo on your person+ Yes. Well & like it. #o you affir$ that! #onald+ [)onald! " do. Yes. Would you like to change it in *speranto+ [)onald! ,o.

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o. So if you were designing a universe with *speranto in it! you0d settle for triangulo+ [)onald! %es. Yes. So would &. Therefore in this respect we can actually say! we a$$irm the Esperanto triangulo0 4so$ething here uttered! possibly in *speranto like ... por tout $ondo porgresso8. When we do this we are bound by our own affir$ation into a position of security. )ecause where we are actually certain that what we want is e%actly what we are saying! and that the $eaning of what we are saying is what we are intend to say! we have tre$endous self. assurance. And this self.assurance has co$e fro$ that pri$ary point! tap.tap.tap! that co$pression wave! that sound. We are sound in wind and li$b only because we are sound in the first instance. (ealth! soundness of wind and li$b! body and $ind! depends upon the correct use of ter$s. Without a correct use of ter$s we will beco$e confused. 'argon &s there a lawyer in the house+ [-ony! %es There is! yes. (ow would you go on! Tony! if you hadn0t the faintest idea about the $eaning of your ter$s in court+ [-ony! #robably 6ust as well. [audience laughter! Probably "ust as well. )ut would they let you in+ [-ony! 5ho(s they+ The people that own the court. [-ony! ,o, they wouldn(t let you in. They wouldn0t let you in! you see. [-ony! %ou would do as well. "$ you didn(t know what you were talking about. )ut you wouldn0t be in the court if you couldn0t $ake the funny sounds. Yes+ [-ony! %es. &0ve heard an *nglish lawyer scoffing at the pronunciation of 'atin words in a library theatre play! because they were pronounced in high 'atin instead of *nglish 'atin. Yes+ #avid was there on the occasion. The fact is! if you don0t say it in the way it is said currently in a given situation! you are not acceptable! are you+ Are you+ ... Are you acceptable Tony+ Are you acceptable if you don0t know any legal ter$inology in a court+ [-ony! ,o. And if you do know it! and know it0s rubbish! you get along quite well. [-ony! %es.

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That0s ok. Well that0s true in any other field of technological ter$inology! isn0t it+ You $ight know that the thing is "argon! but if you don0t know the "argon! you can0t co$e in and play the ga$e. The !nde$ Finger So what we are saying is this1 the place of the greatest definition is here! in this inde% finger. This is called the inde% finger! because it was the finger that in evolution beca$e the pointer.outer of pheno$ena. &t was used quite a lot in pri$itive ti$es! to point to things. Say that is a piece of Perspe%! that is a drawing of a circle! and because pointing at things like this gave the ga$e away about what you were signifying! it gradually ca$e a rule that it is rude to point. De$e$ber rudeness $eans rudi$entariness ... it $eans back to the root. *verybody used to point in the olden days! oh look momma, a dinosaur bone! because if you went like this and said oh look without saying that you are pointing at so$ething! so$e wit $ight co$e along and stare at the end of your finger and say! time you had a nail $ile on that. So you have to indicate that at which you are pointing! and give the word. ow because of this fact! there have been indicators! and there have been for $illions of years! records of sounds in our being. We are full of sound. And without this sound we could not $editate. ,editation is listening to sounds. And when we listen to the sounds! as we beco$e finer and finer in our capacity for listening! we will find the words of the ancestors! words of wisdo$. 'e(s &s there a Mew in the audience with the blood of Solo$on in it+ %es. Yes. &f there0s a Mew in the audience! it has certainly got the blood of Solo$on in it! because they have been so tightly wedded together for power! that they have $ade quite sure that so$ebody in the fa$ily! if its only fifty.five generations away! has $anaged to get a little touch of the he$ of the gar$ent of Solo$on- even if it was only through the dairy $aid that got at it. And therefore there are words of Solo$on. And if you0re a )ritish &sraelite! you know perfectly well that &sraelis are "ust one twelfth of true Mews! and the others are *nglish$en! &rish$en and Scots$en or whatever you care to na$e. The particular kind of people called Jews by $oderate people! are not the only representative Mews. You now that historically of the Mews there was a great fight a few years ).?.! and that they split into ten tribes and two tribes. Mudah had had a row with everybody! and )en"a$in threw his lot in with Mudah! and they split! and then ten of the tribes vanished! and they rushed about the world disguising the$selves as #anes and *nglish$en and Scots$en and &rish$en! and so on! and not using the word. So that when a particular fellow actually today thinks he0s Mewish! he0s really clai$ing to be Mudaist! even if his na$e isn0t Mudah. (e0s clai$ing descent fro$ that line. )ut it is by

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$eans of these words that the power passes fro$ fa$ily to fa$ily. There0s a difference of opinion between a Seffaridic Mewish Person and an Ashkena>i Mewish person. Any Seffaridic Mewish person knows that an Ashkena>i Mewish person has a crude $ind. &s that right! you Ashkena>ies! you+ #id & see a s$ile on a Seffaridic face then+ And what is the reply of the Ashkena>y to the Sephardi+ Why do you $ake such a noise when you are saying your prayers+ 4111:1:;8 Names )eep the *uman +ace Apart (ere we are with a fact1 that by na$es the hu$an races are cut in pieces. )y na$es they are kept apart. )y na$es they are stopped fro$ co$$unicating! and the corresponding parts of their being on the inside of their skin is cut to pieces! and they are disintegrated by na$es. Therefore! the ada yoga. &f we listen inside we will find that a! the old serpent has divided hi$self 4#8 on the inside of the skin into $any! $any different factions! because he has $any! $any different friends! and $any! $any different purposes. And let not thy le$t hand know what thy right hand is doing, nor thy right hand know what thy le$t hand is doing ! is the $essianic reco$$endation6. ,ever tell yoursel$ the truth about anything is the great law. And if you do! put it in a bo%! and tie it up and put a blue ribbon on it and $ark it on the outside! this contains only red ribbons. )ut re$e$ber your code. &f you don0t re$e$ber your code! you are in a $ess. ow civilised people haven0t re$e$bered their code! therefore they are in a $ess. )ut if you listen internally to the processes in your own $ind 3 seriously sit in >a>en and listen 3 you will hear in your $ind voices speaking! offering opinions! offering definitions. )e very pleased! and $ake notes of the$! and then say to yourself! i$ these statements did not e'ist, would " re4create them, would " posit them+ "$ there were a world in process o$ new creation, would " insist on these de$initions going in+ And if you can say yes! then say they are yours. )ut if you say no! or mind not made up! don0t use the$ and don0t call the$ yours.

Mat &:' (ut when thou doest alms, let not thy left hand $now what thy ri#ht hand doeth: Mat &:) That thine alms may be in se"ret: and thy Father whi"h seeth in se"ret himself shall reward thee openly.