Since the first section titled 'The Voice of the Silence', which gives its name to the whole work in three sections is probably the most mystical and complex of the three, and is presented in a way that seems to be a culmination of the other two sections, I have presented it last.
'Earlier
attempts at uncovering the primordial linguistic revelation in Hinduism
took place within the Theosophical Society, founded in 1875 by Madame
Blavatsky. In her book, The Voice of the Silence (1889) Nada
had been eulogized as the ''soundless sound,'' the ''voice of the
spiritual sound.'' Specific passages on Nada and OM from this work then
made their way into William James's The Varieties of Religious Experience
(1902) giving them a kind of legitimacy in Western psychological and
religious discourse.' (Guy L. Beck. Sonic Theology: Hinduism and Sacred
Sound. University of South Carolina Press. 1993)
For more on the subject, see
Section 1 – (stanzas 1-13). presents a kind
of overview of the path of silent liberation, ending in hearing the
voice of the nada, the soundless sound and the requirements thereof-
very much the standard practices of Advaita Vedanta –
it requires the practice of concentration, controlling the senses
through detachment, pacifying the mind, overcoming the delusion caused
by identifying with the material world, achieving inner harmony,
complete equanimity, intimate identification with the higher self, thus
attaining to deep wellsprings of soul memory and use of the inner,
spiritual senses.
Section 2 (stanzas 14-21). This section, quite diverse, had
some reflections regarding the astral plane, the importance of
selflessness: and a mystical imperative regarding the Kalahamsa.
Section 3 (Stanzas 22-40). The three halls, the hall of
ignorance (physical plane), the hall of learning (astral plane), and the
hall of wisdom (spiritual plane) and their relation to the four
avasthas and the seven lokas. We learn that: ‘’The WISE ONES tarry not
in pleasure-grounds of senses. The WISE ONES heed not the sweet-tongued
voices of illusion’’. The hall of learning is full of delusional
dangers, so one should seek one’s teacher in the hall of wisdom. The
temptations of Mara are great and one needs to guard against the
illusion of separateness. Finally, a type of Kundalini Yoga practice is
presented, leading to the possibility of astral projection.
Section 4 (Stanzas 41-50)_is concerned with the seven mystic
sounds, linked to the Nadabindu Upanishad and also the Hamsa Upanishad and Hatha Yoga texts.
The 7-step ladder of mystics sounds of the inner God:1- Nightingale
song;
2-Cymbal;
3- Sea Shell;
4- Vina (lute);
5- Flute;
6-Trumpet
blast/thunder;
7- Silence
Based on the other yoga texts and stanza 50, I think it is plausible to
assume that the 7 mystical sounds are related to the Chakras and
Kundalini and 7 states of consciousness (and the 7 principles)
accompanied by related Siddhis.
Section 5 (stanzas 51-65) deals with the heady business of the
Higher Self conquering the lower self, which in Christian mysticism is
called the path of purification. Ere thy Soul’s mind can
understand, the bud of personality must be crushed out, the worm of
sense destroyed past resurrection. (57) There was also a brief but eloquent call to compassion. But
let each burning human tear drop on thy heart and there remain, nor
ever brush it off, until the pain that caused it is removed. (61)
Section 6 (stanzas 66-78) deals with gates and ladders, a kind
of prelude to a description of the seven stages, which seems similar to
the eightfold yoga path.
Section 7 (stanzas 79-92) A kind of sevenfold Raja Yoga system
is outlined, similar to the Eightfold yoga system, beginning with the
Pratyahara stage, where a process of merging the five inner senses is
explained. The next three stages correspond to the to three Sanyama practices. Upon achieving accomplishment in Samadhi, one becomes ‘’the doer and the witness, the radiator and the radiation, Light in the Sound, and the Sound in the Light’’.
Section 8 (stanzas 93-100), the final one, deals with the Four Noble Truths and the Five Hindrances.
