Sound- The Seed of All Creation

— By Ayan.

Shabdabrahm being generated by the cosmic impulse of Brahm is eternal; its physical manifestation in sonic vibrations also continues to exist forever.

Om (aum) became the sacred word hum of the Tibetans, amin of the Muslims, and amen of the Egyptians, Greeks, Romans, and Christians. Amen in Hebrew means – sure, faithful. There is only Pure Sound, the language of the Cosmos. When we talk of pure sound, the reference will always be about the ‘creation’ of the universe from Om. Om vibration is a part of Shiva Tattva and therefore to birth any matter, Om is the powerful cosmic sound that pulsates through matters to manifest. Therefore there can’t be and isn’t any language or ‘word’ in the primordial existence but the sound of ‘Om’.

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Paramahansa Yogananda also mentions of “Om” as the ‘Word’ of the Bible, as the Holy Spirit. According to Yogananda, all aspiring yogis seek to commune with “Om” and understand it. Audible utterance of this sound produces a sense of sacredness. However, real understanding of “Om” is obtained only by hearing it internally and then becoming one with it in all creation.


In the very beginning of creation, the primal vibration arose as the Om or Aum. From this Om arose ‘fifty’ matrika (=mother) sounds , which also relate to the chakra levels.


Each of the chakras is associated with a “root-vibration,” which in turn is associated with certain letters. Thus, taken as a whole, the system of chakras constitutes the primal alphabet, the alphabet formed of the essence of letters. From this alphabet, according to the tradition, the whole universe arises. Each of these letters in the Sanskrit alphabet can individually be called a matrika, because each is a power in its own right.

So first we have a single root sound, the primal vowel, which formed all other vowels. Then from the vibrations of the vowels came the consonants.

Each sound represents a particular cosmic power. With each chakra they are inscribed on the petals. The number of petals of each chakra thus correspond to the number of sounds, or root powers, that are active at that level:

  • Sahasrara: Om, the primal sound
  • Ajna: ha (the aspiration sound) and ksa
  • Vishuddha: the 16 pure sounds
  • Anahata: 12 impure sounds
  • Manipura: 10 impure sounds
  • Svadhisthana: 6 impure sounds
  • Muladhara: 4 impure sounds.


We know four kinds of sound:

  • Para (=supreme): is the state of unmanifested sound. It is sound at the level of its origin. This state corresponds with manipura chakra.
  • Pashyanti (=seeing): is sound in its undifferentiated state. This sound is only heard by the spiritually awakened person. It is sound emerging towards the visible. Through its medium enlightened people can behold all objective existence within themselves. This state corresponds with anahata chakra.
  • Madhyama (luminous): is the state of sound or word that has been created but not expressed yet by the throat. This luminous sound makes the enclosure and definition of space possible. Madhyama is an internal reflection of manifestation of awareness taking the form of ideas. This state corresponds with vishuddha chakra.
  • Vaikhari: is sound manifested as form, that is, sound spoken by man, audible sound. It is our language.


Sound plays an important role in all manifestations. Mantras are said to invoke special sound vibrations within the practitioner to bring him into a particular state of consciousness or to activate particular energies.

A spiritual mantra is an inwardly-directed Matrika (=mother sound, see above). Mantra saturates and transforms our consciousness when repeated. In our normal thought processes mantra moves through our awareness from the para stage down to the vaikari stage. In the practice of mantra the order is reversed. When repeated at the vaikari level (the throat), the gross body is purified. When repeated on the madhyama level, the mantra is said to have one hundred times the power as when repeated on the gross level. In the next level, the pashyanti level, the mantra no longer exists in concrete form, but is simply a pulse of energy. The awareness of this pulsation releases ecstasy in the heart; a person who has attained this level has the power to create through words. Whatever such a person says has to come true. On the para level, only bliss exists.

Certain sounds are heard when the awakened kundalini rises up through the chakras:


  • at muladhara one hears the chirping of a cricket
  • at svadhisthana one hears the tinkling of an anklet
  • at manipura one hears the sound of a bell
  • at anahata one hears the music of a flute
  • at vishuddha and beyond one hears the sound Om


Any sound that is harmonious and which carries a powerful cosmic sound, is absorbed through our ears, the sound reaches our every cell, every molecule of our body. It tears away the veil of ignorance that makes us believe we’re incomplete. That is why it becomes necessary to listen to the sounds of harmony because in it lies the beautiful creation of our beautiful world and us, our health and state of being. But if the sounds are contrary to harmonious sounds, then the creation falls into darker zones of poor dwelling that often results in misfortunes, unhappiness and lack of good health.

Allign your self with the sounds of cosmic harmony for peace, prosperity, contentment, good healing and feel the beauty of HIS creation to sculpt your own divinity.

Copyright © MayineTreeConsciousness 2014. Use or duplication of this material is strictly prohibited. All rights reserved.

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Higher Essence of Existence

— By Ayan.

The  12 higher Tattvas, precede the classical 24 Tattvas. As Tattvas are seen as essence of existence, they progressively emerge from consciousness in a single causal chain, and thus they start from in the beginning. Here are the twelve higher Tattvas, starting with the highest:

  1. Shiva Tattva: Shiva here is consciousness with the potential of power. Shakti is not yet manifest. Shiva is not conscious yet of the potential of Shakti. Here we have the ShivaShakti written as one word . There is a sense of union between I and That, although consciousness is emphasized on the I and is not aware of the That.
  2. Shakti Tattva: Shakti has become manifest and thus observable, and becomes the will of Shiva. At her turn she is not really conscious of her consciousness (shiva) aspect. Shakti, the cosmic energy, the dynamic consciousness, is experienced as bliss. The first two Tattvas cannot be seen separately. They are intimately connected. ShivaShakti becomes Shiva-Shakti, in a certain sense ‘separated’ but still strongly connected to each other. Here is a sense of division between I and That.
  3. Sadakhya Tattva: ShivaShakti in stillness now turn into movement, what is also called ‘the first idea’. This first movement is Nada, the original sound, or AUM. In the relationship between I and That, there is now a strong emphasis on the I aspect.miniature_cosmos
  4. Ishvara Tattva or Bindu Tattva: Consciousness starts to exteriorise itself. The I starts to see the That (=the universe) as different from itself although also a part of itself. Here we still can speak of Bindu, the Point, as  consciousness identifies itself with the universe, but the universe is still unmanifested. With living beings, this Bindu is situated in the sahasrara chakra. Here we talk about “the opening of the eyes”, as one starts to observe the observed; or “the closing of the eyes” when consciousness retreats and observation ceases. Here the seed of creation of the universe is produced. Shiva-Shakti will become Shiva and Shakti. Together they form the Tri-Bindu, that is Bindu becomes a trinity of Bindu (Point), Nada (Sound=Aum) and Bija (seed-mantra). Tri-Bindu creates the subtle body of the Kundalini-Shakti.
  5. Shuddhavidya Tattva: The I and That have equal value here and the tension between them is so strong that the both parts are seen as separated from each other, although here they are not yet completely separated. Consciousness still experiences that it is the universe. Creation starts, but on this level there is only Mantra, that is vibration. But with creation the Tattvas become more impure as the Tamo Guna becomes more and more dominant. Under this Tattva arises the eight entities (living beings), which are the Jivas in the form of knowledge. The jiva is the soul and possesses consciousness and intelligence.
  6. Maya Tattva: Maya means ‘to veil’ or is the veil of consciousness. Although the veiling of consciousness started from the beginning of the Tattvas, it is here, in Maya Tattva, that it becomes complete. Here the I is being observed as different from That. Duality arises. All the jivas obtain a sense of difference. What is maya? Maya is actually the movement of consciousness, dynamic movement, so we call Shakti also Maya Shakti, as it is this movement, or dynamic aspect that veils pure consciousness (Shiva), or the static aspect of consciousness. The more Maya Shakti veils, the more Sattva guna is repressed and Tamo guna is strengthened. Although Maya Shakti is always consciousness, she appears as mind, gross matter and life force. Maya is actually a power of consciousness, a limiting principle which reduces the universal powers of consciousness and produces the state of limited experience. Maya Shakti is considered the root of her five instruments, the Kancukas. The Kancukas (=coverings or limitations) is the cause that unity is divided in multitude. This creates limitations in experience. The five Kancukas (which become the next five Tattvas) are:
    • Kaala: time limitation
    • Niyati: consciousness dependency
    • Raaga: attraction to objects
    • Vidya: limited knowledge or wisdom
    • Kalaa: limited action
  7. Kaala Tattva: This is the first limitation of consciousness. Maya Shakti divides eternity (of Brahman) and brings it to an apparent limitation, boundary. This ‘time limitation’ gives rise to what we commonly call time. With this ‘time limitation’ consciousness experiences birth and death, arising and ceasing.
  8. Niyati Tattva: The unlimited (of Brahman) becomes limited space. As consciousness has become limited to time, the thought process arises which always develops in time. Consciousness becomes dependent  on the circumstances, and it looses its freedom and independency, thus becoming dependent on the order prevalent in creation.
  9. Raaga Tattva: Complete satisfaction (of Brahman) becomes limited to desire. Raga is a function that creates desire. Desire to know and acquire knowledge and wisdom of (apparent) other objects than the Self. In Reality these other objects are nothing else but its own dynamic aspect. Purusha (the Self) now becomes an enjoyer of Prakriti (the other objects). In essence it is the attraction of pure (still) consciousness (=Shiva) to its own movement (=Shakti, the dynamic aspect).
  10. Vidya Tattva: the all-knowing (Brahman) becomes limited by the Vidya quality to obtaining limited knowledge of  the apparent objects around him. Pure consciousness gets only limited knowledge of only parts of his “consciousness in movement”.
  11. Kalaa Tattva: The all-powerful (Brahman) becomes limited in its actions. Thus individualized consciousness
    becomes limited in its actions because of the limitations of Prakriti.
  12. Purusha and Prakriti Tattva: Purisha, the Self, or Cosmic Consciousness becomes limited by its own limiting power, Prakriti, or Shakti, also called Para Shakti Maya in this aspect. By the creation of Purusha and Prakriti, Consciousness forgets about its true nature, it cloaks itself with Maya and the five kancukas (coverings, see above), it limits its power and reduces itself to an individual soul, Purusha, in a seemingly objective manifestation, prakriti. 

    Copyright © MayineTreeConsciousness 2014. Use or duplication of this material is strictly prohibited. All rights reserved.

    Image credit: Google