According to the scriptures of yoga, a subtle, extrasensory sound called "Nada" is heard when the "nadis," the energy channels in the body, are purified. This sound is also a "sign" indicating that the purification has reached a certain level. In particular, it is said to be a "sign" that the Sushumna, the main nadi that runs through the spine, has been purified. The sound is often described as similar to the sound of distant bells, a flute, or even a metallic sound. It is a continuous sound that has no beginning or end, but it is difficult to hear in a noisy environment.

When I consulted with some yoga practitioners (swamis) and yoga teachers about the sound I hear, I received the following responses, which are also mentioned in the scriptures. However, in general, if the cause of "tinnitus" is determined to be stress, it is diagnosed as such. In cases of physical tinnitus, a diagnosis can be made by visiting an ENT doctor, but if there are no problems with hearing function, it is often judged to be caused by stress. On the other hand, there is something called "spiritual tinnitus."

It seems that there are not many spiritualists, temple priests, or even yoga teachers who understand the cause of this tinnitus. When I asked, many of them diagnosed it as simple stress. Some were even very confident in saying that it was stress. On the other hand, people with knowledge of the scriptures of yoga, or those with spiritual understanding, seem to have different opinions. Some people have had similar experiences and are confident that it is not just stress.

■Yoga
In yoga, the sound is interpreted as "Nada," a sound heard during meditation. It is interpreted as a sign that the nadis, the energy channels, have been purified. According to the scriptures, if you practice pranayama (yogic breathing exercises) several times a day for three months, you will be able to hear this Nada. In general, it is interpreted as a sound heard during meditation, rather than a sound that is constantly heard.

This sound is called "Anahata Nada," which means a sound that flows without being struck.

In "Meditation and Self-Realization" by Swami Sivananda, it says:

"The inner sound. The sound of 'Anahata' is a mysterious inner spiritual sound that is heard during deep meditation. When that sound is heard, it indicates that the 'nadis,' the spiritual circuits, have been purified. This can be experienced through the practice of pranayama. The sound may be like the music of a bell, a flute, or a timpani, or like the sound of a seashell breaking, or like the sounds of nature such as thunder or the buzzing of bees. The sound of Anahata is heard from the right ear, and it is even clearer when both ears are plugged (Yoni Mudra). Concentrate your mind and listen to this mysterious sound. This sound is the vibration of prana (life energy) within the heart."

Even if you do not hear it constantly, you may be able to hear a faint sound by plugging your ears and concentrating on the internal sound. By performing the Naumukhi Mudra (also known as Yoni Mudra), which involves plugging the ears with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers, and closing the mouth with the ring finger and little finger, you may hear an extrasensory sound. This is the Nada sound, but with further purification, it may become a sound that is constantly heard. However, there are also people who do not hear it constantly even after purification.

According to yoga, this extrasensory Nada is said to be heard from the Bindu Visargha (Bindu Chakra) or the Vishuddha Chakra (throat chakra). It is a sound that is heard in a transdimensional sense, without a beginning or end, and without stopping.

The location where the sound is heard varies depending on the book, with some describing it as being heard from the Bindu Visargha (Bindu Chakra) and others describing it as being heard from the Vishuddha Chakra (throat chakra). Since Bindu Visargha is a minor chakra that is a secondary chakra to the Vishuddha Chakra, it may not be wrong to say that it is heard from either one. Since Bindu Visargha is a minor chakra, it may be sufficient to say that it is heard from the Vishuddha Chakra (throat chakra). There are also stories about it being heard in other places, which are described below.

The following is a translation and excerpt from "Meditation and Mantra" by Swami Vishnu-Devananda:

The Anahata sound (or melody) is a mysterious sound that a yogi hears in the early stages of developing a meditation practice. This topic is called Nada-Anusandhana, which is the exploration of the mysterious sound. It is a sign of the purification of the nadis (astral currents) through pranayama. The sound may also be heard after chanting the Ajapa Gayatri Mantra "Hamsah Soham" 100,000 times. Whether the ears are closed or open, the sound is heard from the right ear. The sound is clearer when the ears are closed. You can sit in the Padma or Siddha Asana, and close your ears with your thumbs in the Yoni Mudra to carefully listen to the sound. In some cases, the sound can also be heard through the left ear. Practice listening to the sound only from the right ear. Do you only hear it from the right ear? Do you hear it clearly from the right ear? This is because of the solar nadi (Pingala) on the right side of the nose. The Anahata sound is also called Omkara Dhvani. It is the vibration of prana in the heart.

There is a similar description in another part of the same book:

"There are 10 types of Nada sounds. The first is Chini (a word similar to 'Chini'). The second is Chini-Chini, the third is the sound of a bell, the fourth is the sound of a conch shell. The fifth is Tantri (a lute), the sixth is Tala (a cymbal), the seventh is a flute, the eighth is Bheri (a drum), the ninth is Mridanga (a double drum), and the tenth is the sound of clouds, which is thunder."

"Before you place your foot on the upper rung of the ladder of mystical sounds, you can hear the voice of your inner God (your highest self) with seven gestures. The first is like the sweet voice of a nightingale, singing a song of farewell to its companions. The second is the sound of Dhyanis' silver cymbal, awakening the shining stars. Next is the beautiful melody of a sea nymph imprisoned in a shell. And following that is the singing of a Veena. The fifth sound is the sound of a bamboo flute in your ears. It then turns into a blast of a trumpet. Finally, it vibrates like the dull roar of thunderclouds. The seventh sound engulfs all other sounds. They die, and are no longer heard."

The book also contains personal experiences:
"After practicing pranayama for one month, I began to hear sweet melodies, sometimes only from the right ear, sometimes from both ears, including the sounds of a flute, violin, bell tones, Mridang sounds from a cluster of bells, the sound of a conch shell, and drum sounds, and sometimes thunder."

There are various opinions on where these sounds are heard, and in addition to the Bindu Visargha (Bindu Chakra), some people say that they are heard from the Anahata Chakra (heart chakra), the Vishuddha Chakra (throat chakra), or the Ajna Chakra (third eye), or even the Sahasrara Chakra (crown chakra).

Regarding this, I have seen interpretations that the chakra from which the sounds are heard differs depending on the four paths of yoga: Karma Yoga, Bhakti Yoga, Raja Yoga, and Gana Yoga. I cannot cite the source, but it seems that, for example, in the path of Bhakti (devotion), the sounds are heard from the Anahata Chakra (heart chakra), in the path of Raja Yoga, from the Ajna Chakra (third eye), and in the path of Gana (Vedic knowledge) Yoga, from the Sahasrara Chakra (crown chakra). Perhaps, depending on the path you take, certain chakras are more easily activated, and the sounds are easier to hear from those chakras.

However, in many cases, the Nada sounds are said to be caused by either the Bindu Visargha (Bindu Chakra), the Vishuddha Chakra (throat chakra), or the Anahata Chakra (heart chakra). Among these, the Bindu Visargha (Bindu Chakra) is a secondary chakra to the Vishuddha Chakra (throat chakra), so the Bindu Visargha (Bindu Chakra) and the Vishuddha Chakra (throat chakra) are often grouped together, making the Bindu Visargha (Bindu Chakra) or the Anahata Chakra (heart chakra) the two main chakras.

In my case, since I hear the sounds in the center or slightly behind my head, the interpretation that it comes from the Bindu Visargha (Bindu Chakra) seems to fit best. However, the Bindu Visargha (Bindu Chakra) and the pineal gland, which is the core of the Ajna Chakra (third eye), are located close to each other, so it could be either. When people talk about the Ajna Chakra (third eye), they generally imagine the space between the eyebrows, but since the core is in the pineal gland, it may be that the sounds are coming from there.

■Anahata Chakra (Heart Chakra)
The word Anahata, which means "unstruck" or "unbeaten," is used in the Anahata Chakra (heart chakra).
The origin of this word is the same, and both mean "not struck."
"an" means negation, and "ahata" means "to strike" or "to beat," so Anahata means "not struck."

According to Yogacharya Honbō Sensei, "It is said that in the Anahata Chakra, a sound called the Anahata Nada (the sacred sound of Anahata), which is non-physical, transcendental, ceaseless, and has no beginning or end, is heard."

■Possibility of Air Pressure
Sometimes, when the air pressure changes due to the weather, I experience tinnitus.
However, this is often accompanied by physical discomfort, which is different from the spiritual tinnitus of this kind.

■Possible Physical Causes
It may occur when the balance between the left and right sides of the skull is disrupted.
According to a yoga instructor, if this is the cause, it can be cured by properly performing yoga asanas.
The instructor has also experienced tinnitus in the past and has cured it with yoga asanas.

■Spiritual Interpretation
From a spiritual perspective, the continuous high-frequency sound is interpreted as a sign that angels are nearby, or as a sound that is heard when one's own vibration increases.
Spiritualists say, "If the high-frequency sound is too strong and painful, you can ask the angels to 'tone it down a little' or 'move a little further away.'" This is a very romantic interpretation.
Spiritualists also interpret this high-frequency sound as "purifying oneself."

Some spiritualists focus on 4096 Hz, saying that the 9th octave of 4096 Hz is the sound that opens the door to the angelic realm.
It is the 9th overtone of the Earth's vibration frequency (8 Hz).

[4096Hz Angel gate 2 The sound that connects the earthly realm and the angelic realm] Crystal tuner sound, blessing sound, healing effect, purification background music, angelic frequency.
https://www.youtube.com/watch?v=jBVlmCUGv3M

By the way, I have been hearing a sound recently that is close to 4096 Hz. It fluctuates slightly from day to day. It is similar to this, but not exactly the same. It's a little different from a sound that can be heard with the ears, so when comparing it, it seems similar, but it feels like a wider range of frequencies are mixed in. If it's a high pitch, it is, but it might also feel like a lower pitch. Rather than becoming noise by mixing like sounds in nature, it feels like each pitch is "heard separately" somewhere in the brain. It is correct to have a high pitch, and it is also correct to have a low pitch. It's hard to put it into words, but "it sounds like this if the high pitch is dominant." In this video, the volume increases and decreases, but the sound I hear has a constant volume. It is a sound that has no beginning and no end.

Crystal tuners, which are 4096 Hz purification sound forks, are also sold (I have not used them).

As for the spiritualists who say that it is "a sign that angels are nearby," I think it is probably because the vibration of angels is high, so one is enveloped in the angel's aura and temporarily has a high vibration, which causes the high-frequency sound to be heard.
This is because the difference between humans and angels is the height of vibration and whether or not they have a physical body. Therefore, even if a person goes near someone with a high vibration, they may hear a similar high-frequency sound. Perhaps, not only angels but also people and spirits with very high vibrations will cause one's vibration to be influenced and temporarily increase, causing a high-frequency sound to be heard.

■Susumna and Anahata Sounds
One interpretation is that the Anahata sound in yoga is the sound that is heard when the Susumna, the most important nadi (energy channel) that runs through the spine, is being purified.
It can also be interpreted as a sound that is heard when it is not being purified and is blocked.
Various sounds may be heard depending on the way it is blocked.
Eventually, when the purification is complete, the sound will disappear.
Mainly, it is a rough sound.
However, it is probably that it does not sound at all when it is completely blocked, but it sounds during the transitional period.

Hypothetically, a rustling sound may be similar to the sounds of Ida and Pingala, while a booming sound may be similar to the sound of the Susumna.
This is still speculation.
The way the sound is heard may vary depending on the height of energy, which may be similar to the way sounds are produced in the physical world.
More mysterious sounds are extrasensory sounds that connect to a higher realm.
This is what spiritualists are mainly talking about.
It seems to be different for each chakra and nadi.
In the higher world, it is said that "the world is only geometry and sound," so perhaps it is the beginning of seeing and hearing that.
Both are analogies.
There must be sounds for each nadi and chakra.

According to "Meditation and Mantra" by Swami Vishnu-Devananda, the fact that a sound is heard is a sign that the extrasensory world exists, and it is a great spiritual help for those who are practicing spiritual discipline.
While many people leave this world because they cannot experience the extrasensory world, some people can gain confidence by finding such a "sign."
This sound is considered a very basic milestone in spiritual practice (sadhana).
It is like taking the first step into the spiritual world.

■Explanation from a Lecturer at the British Spiritualist Association
According to "Spiritual Cultivation: A Journey to Britain" (authored by Kaiho Jikan), a lecturer at the British Spiritualist Association explained that headaches can be a precursor to the awakening of spiritual abilities. This is a long-standing belief. It suggests the possibility of developing various spiritual abilities, such as clairaudience or clairvoyance, or some other ability. However, the manifestation of these abilities varies from person to person, so it is not guaranteed. If a spirit is nearby, it is suggested to politely ask it to move away if the headache is too severe. The book also mentions tinnitus, although I cannot find that information when I review it now. Perhaps it was a mistake.

■Interpretation from a "Lightworker" Perspective
According to "The Awakening of the Light Body," intense tinnitus can occur when the pituitary gland and pineal gland grow to a certain stage (level 8). It also states that a high-pitched whistling sound may indicate that a higher-dimensional being is trying to contact you.

■Zen Buddhism
In Zen Buddhism, there is a famous anecdote known as "Zen Byo" (Zen sickness), specifically the "Yeseikanwa" by Hakugin Zen Master.
Hakugin Zen Master, after diligent practice, developed Zen Byo. One of the symptoms was "intense tinnitus, as if being in the midst of a flowing stream" (quoted from a reading of Hakugin's works).

The interpretation is that he was experiencing the Anahata Nada (the sacred sound of Anahata) beyond sensory perception, likely through the Sushumna or either the Ida or Pingala channels.

■Tinnitus in Old Age
According to the commentary "Yeseikanwa Kowa" (authored by Yoshihisa Onishi), it states, "As one ages, there may be times when a sound like a cicada chirping is heard in the ears, sometimes 'zee' and sometimes 'gaa.' Such sounds are not indicative of a peaceful state. Rather, it is a sign of being overheated." The author of this book seems to believe that the tinnitus experienced by Hakugin Zen Master was a sign of an unfavorable state. It is interpreted as simply stress-induced tinnitus, rather than Hakugin Zen Master experiencing a super-sensory sound.

The super-sensory sounds heard from the Bindu Chakras are generally constant and independent of mental state, which is different from the tinnitus experienced by Hakugin Zen Master or the tinnitus experienced by the elderly. As mentioned later, the tinnitus experienced by Hakugin Zen Master may have been a booming sound due to a Kundalini experience, which would be classified as Anahata Nada. It seems unlikely that it was simply the tinnitus of an elderly person.

I have read several books by Hakugin Zen Master, but none of the commentaries written by the authors, who were monks or Zen masters, adequately interpret this tinnitus. Instead, they provide general explanations for the public, and it may be that experiencing the Nada sound is commonplace in actual temple practice.

In some accounts, it is written that "Hakugin Zen Master diligently practiced and developed Zen Byo, resulting in stress-induced tinnitus." However, it is better to interpret the Kundalini experience itself as a simple "sign of a certain degree of purification" and a positive phenomenon, while the "Zen Byo" that Hakugin Zen Master experienced may have been caused by concentrating Kundalini energy in the head as a separate issue.

■How to Distinguish Between a Kundalini Sound and Stress-Induced Tinnitus (Added based on a question received)
A high-pitched "keen" sound is said to be a Kundalini sound when it is heard in a very calm and relaxed state during yoga practice. A sound heard with a restless mind is often stress-induced tinnitus, but some people may hear a Kundalini sound even when their minds are restless. Generally, a Kundalini sound is heard when relaxed, while tinnitus is heard when stressed. If you hear a Kundalini sound, it is likely harmless, so it is generally recommended to leave it be. If you hear stress-induced tinnitus, it is best to reduce stress and relax.

■Kundalini Experience by Gopi Krishna
According to Gopi Krishna, the first Kundalini experience involved a "booming sound like a waterfall." This was the sound of a stream of light reaching the brain through the spinal cord. (Quoted from Gopi Krishna's "Kundalini").

After this experience, Gopi Krishna developed a condition known as Kundalini Syndrome (or Zen Byo). The author explains that this occurred because "Kundalini should have been raised using the Sushumna, which runs along the spine, but when it rises through other Nadis (energy channels), it can cause serious physical and spiritual disturbances, leading to disabilities, mental instability, and even death. In severe cases, when Kundalini awakens through the Pingala, which is on the right side, the body heat, which cannot be controlled from the outside, can literally cause death." To avoid this, the author considered awakening the Ida, which is on the left side. He implemented this and was saved. The book also contains another important instruction: "While practicing yogic practices, the practitioner should not keep the stomach empty. They should take light meals every three hours." By following this, the author was saved. (From "Kundalini").

It is said that Sushumna experiences a booming sound when the Kundalini energy rises. Since this sound is related to Sushumna or the Ida and Pingala channels, it can be called Anahata Nada (the sacred sound of Anahata).

In yoga, it is traditionally emphasized to purify the Sushumna through breathing techniques such as pranayama. This purification may prevent fatal accidents when Kundalini unexpectedly rises, and it is also important as a preparation for consciously raising Kundalini. This is also mentioned in the book.

I have forgotten where it was written, but I seem to recall that some scriptures mentioned the dangers of raising Kundalini from the right Pingala channel.

The Anahata Nada (the sacred sound of Anahata) heard during a Kundalini experience is completely different from the tinnitus caused by stress and mental instability that occurs when Kundalini control is incomplete. The booming sound heard by Hekizan Zenji was likely the Anahata Nada (the sacred sound of Anahata) of a Kundalini experience, but it was not tinnitus caused by stress. Hekizan Zenji experienced Kundalini syndrome (or Zen sickness) because the control of the excess energy became unstable at times, and it is not necessarily the case that hearing the Anahata Nada (the sacred sound of Anahata) means one has Kundalini syndrome (or Zen sickness). While later commentators often interpret the Kundalini Anahata Nada (the sacred sound of Anahata) experienced by Hekizan Zenji as Kundalini syndrome (or Zen sickness), I believe this is a misinterpretation.

■Sounds related to Kundalini Yoga
One method is to circulate prana (life energy) within the body, and during this process, super-sensory sounds are heard from the Bindu Chakra (Bindu Visargha). ("Kundalini Yoga")

■Purification and the sound of Nada in 3 months
The "Hatha Yoga Pradipika" (by Swami Vishnu-Devananda) states the following:

(Chapter 2, verse 10) Through Anulom Vilom [alternate nostril breathing], a certain level of purification can be achieved in 3 months. There is satisfaction, peace, and a sense of well-being. If you follow the yamas and niyamas, all of this will be achieved. Simply alternating the nostrils is not enough. Anyone can practice pranayama, but if the mind does not move in the right direction without yamas and niyamas, success will not be easily achieved.

Yamas and niyamas are the first two limbs of the eight limbs of yoga, and refer to basic ethics. According to the scriptures, purification can lead to the sound of Nada in 3 months through pranayama under certain conditions. However, many people do not hear it for years or even decades, so whether this applies to modern people is unclear. As I will describe in more detail below, I personally started hearing it after about that amount of time since I started yoga every day. For the first 10 months, I took a 90-minute class once a week, and then for 3 months, I did yoga for 90 minutes almost every day, and then I started to hear it.

■Excerpt from the spiritualist's book "The 13 Magical Laws of Aura" (by Junko Komiya Baker)
This author experienced vibrations starting from the ajna chakra in the forehead, extending to the sphenoid bone, and as a result, she experienced tinnitus. She had a checkup at the ENT, but there were no problems. In fact, she was diagnosed as having "too good" hearing. This tinnitus started around the time she developed the ability to channel and perceive auras. By the way, I also went to the ENT, but the diagnosis was that there were no problems.

■Interpretation by the spiritualist, Doreen Virtue
She probably coined the phrase "angel voices" for this high-frequency tinnitus, or perhaps she popularized it. She interprets that this is the sound that is heard when downloading messages from the angelic realm, which is called clairaudience (the ability to hear). In her case, this sound is heard from the "left ear."

While the yoga master says it is heard from the "right ear," she says it is heard from the "left ear." In my case, I hear it mostly on the left side, but it also feels like it is coming from both sides, so it is not just one side. It feels like it is coming from the center of my head, slightly to the left. If we say that is the left ear, then it is.

The main nadis, Ida and Pingala, are located on the right. The Pingala, which is associated with the sympathetic nervous system, is symbolized by the sun and governs vitality, while the Ida, which is associated with the parasympathetic nervous system, is symbolized by the moon and governs healing. Some interpretations suggest that Pingala governs physical energy, while Ida governs spiritual and higher energy. According to this interpretation, the yoga master may have activated Kundalini or a similar energy that is closer to the physical realm, and heard the sound from the Pingala channel, which is connected to the right nostril, as a sound from the right side, while the spiritualist may have activated higher spiritual energy and heard the sound from the Ida channel, which is connected to the left nostril, as a sound from the left side.

The sound of "nada" in yoga primarily refers to sounds heard during meditation, while what spiritualists call high-frequency tinnitus refers to sounds heard constantly.

■ Left vs. Right Interpretations
In yoga, the right "nadi" (energy channel) is called Pingala, and the left is called Ida. The right Pingala is symbolized by the sun and represents activity, corresponding to the sympathetic nervous system. The left Ida is symbolized by the moon and represents the calming function, corresponding to the parasympathetic nervous system. When combined with sound, sounds heard on the left can be interpreted as Ida-like, healing, while sounds heard on the right are Pingala-like, representing activity. However, this relates to the "nadi" (energy channel) that runs from the nose to the Muladhara chakra (around the perineum). For sounds related to this, such interpretations seem appropriate.

■ Left, Right, and Chakras
In yoga, there are secondary chakras located around the chest: the Surya chakra (solar plexus chakra) and the Chandra chakra (moon chakra).

■ The Left and Right Eyes in Ancient Egypt
According to "The Flower of Life," there were three schools of mysticism in ancient Egypt:
The school of male energy was associated with the "right eye of Horus," the school of female energy with the "left eye of Horus," and the "central eye of Horus."
Again, the right side represents male, and the left represents female.

■ Classical Spiritualist Interpretations (Please be careful not to be confused)
According to Shirley MacLaine's "Going Within," "the third eye (chakra) governs the lower half of the brain, the nervous system, the ears, the nose, and the left eye, which is the eye of personality." "The crown chakra corresponds to the pineal gland and governs the upper half of the brain and the right eye." This is an interesting interpretation, but I have rarely seen such descriptions in other books, so it's best to keep it in mind as a possible interpretation rather than a definitive one.

As an aside, the pineal gland is associated with the Ajna chakra (third eye) in yoga, not the Sahasrara chakra (crown chakra), so the interpretation of that aspect is different.

Furthermore, according to the ancient Egyptian 13-chakra system presented in "The Flower of Life," the pineal gland is connected to three chakras: "the third eye (Ajna chakra)," "the crown chakra," and "the 45-degree chakra" located in between. The 8-chakra system commonly used today and the 13-chakra system are likely different theoretical systems, so they are generally not used together, but since the truth is one, we can interpret it from different perspectives.

These interpretations may vary slightly and may cause confusion, and they may be somewhat different from common yoga practices, so it may be better to forget them for now.

■ Nada Yoga: Meditating on the Sound of Nada
Quoting from the same book, "Meditation and Mantra":

"During meditation, you can hear various types of Anahata sounds, such as the sound of a bell, a kettle drum, thunder, a flute, a vina, a bee, etc. You can fix your mind on any of these sounds. This will also lead to Samadhi."

This can be interpreted as a form of Nada Yoga meditation. It seems that reaching Samadhi is possible by focusing on the sound of nada.

■ Vedanta Interpretation
According to the same book, "Meditation and Mantra," the Vedanta school has a different interpretation. They consider the light and sounds that appear during meditation to be illusions (maya) and ignore them. Quoting from the book:

"The student on the path of Vedanta ignores these sounds and lights. He contemplates the significance of the great saying of the Upanishads by negating all forms: 'The sun does not shine, nor the moon, nor the stars, nor the lightning. And the fire does not shine. When he shines, all things shine after him; by his light all things are lit.' He meditates as follows: 'There is no wind blowing in the homogeneous essence. There is no fire burning there. There is no sound, no touch, no smell, no color, no mind, no prana. I am satisfied, I am satisfied, I am Shiva.'"

This also refers to sounds heard during meditation, not sounds heard in daily life.

...As I wrote before, I later spoke with someone who studied Vedanta in India, and they said that Vedanta does not ignore or deny experiences, and that "ignoring experiences" and "denying experiences" are common misconceptions. In Vedanta, they see what lies beyond the experience, so they don't deny the experience, but rather they emphasize what lies beyond the experience. Vedanta seeks the unchanging, which is expressed by the words "Sat-Cit-Ananda," and walks the path to find eternal bliss in all things and phenomena.

■Experiences with Hemisync
Japanese publications related to Hemisync also mentioned similar high-frequency sounds. These sounds seem to be similar to the high-frequency noises that can be heard in quiet places while working or reading. However, it seems that not everyone who practices Hemisync will necessarily hear these sounds.

■Buddhist Interpretation
In Buddhism, the world is divided into three realms:
The desire realm, where humans live;
The intermediate realm of form;
And the formless realm, which transcends desire.

According to Buddhist teachings, visions and sounds heard during meditation belong to the "realm of form," which is still a realm where desires remain. (I've forgotten the source of this information.)

■Anahata-Nada and Anahada-Nada in Nada Yoga
According to the book "Tantra Yoga Meditation" by Jyotirmayananda, a disciple of Swami Satyananda, Anahata-Nada and Anahada-Nada are slightly different.

Yoga considers the body to be composed of three main layers: "physical (matter and prana)," "subtle (mental and astral)," and "causal body." Each body is said to hear different sounds. The "subtle body" hears Anahata-Nada, while the "causal body" hears Anahada-Nada. Anahata-Nada is the sound that begins to be heard first, and Anahada-Nada is the sound that is heard later.

■Zen Koan: "The Sound of One Hand," "The Sound of a Single Hand"
Jyotirmayananda, in his book "Tantra Yoga Meditation," clearly answers the Zen koan, "What sound is there when you clap with both hands, and what sound is there when you clap with one hand?" Of course, no sound is produced when clapping with one hand in the physical body. According to Jyotirmayananda, this is a koan designed to test whether one has reached the stage of hearing Anahata-Nada. This is not something to be thought about intellectually, but something that should be practiced and experienced until it actually becomes audible.

The "an" in Anahata-Nada means "not," and "ahata" means "to strike" or "to hit," so Anahata means "unstruck." The koan is a way to check the progress of practice by whether or not one can hear the sound of Anahata-Nada, which is a sound that is not produced by a physical impact.

In the Zen teachings of Hakuin Ekaku, this koan is often given to practitioners at a relatively early stage.
Therefore, this "sign" of hearing the nada sound seems to be a rather basic concept.

■Question about "The Sound of One Hand" to someone who has studied Nada Yoga for many years
I attended a workshop led by Sylvia Nakachi, a graduate professor who advocates a method called "Yoga of Voice" that combines Nada Yoga and other techniques, and asked her about the Zen koan "The Sound of One Hand." According to her, the Zen story about clapping with one hand originates in Sanskrit and means the same thing. She said that the story became a koan because of the meaning of "Anahata" as "not struck." Is this a guess, or is it common knowledge?

I had thought that this Zen koan was devised by Hakuin Ekaku, but it seems that it would be more appropriate to interpret it based on the meaning of the Sanskrit word Anahata. It would be better to interpret it that way.

■According to Paramahansa Yogananda's Autobiography
Paramahansa Yogananda's "Autobiography of a Yogi" states, "The mystical sound of Om can be heard by even beginners in yoga, after a period of practice. When the practitioner experiences this blissful spiritual inspiration, they confirm that they have actually made contact with the divine." It is speculated that the "Om" sound mentioned here is the sound of Anahata-Nada.

■Anahada-Nada
Anahada-Nada, which is often confused with Anahata-Nada, means "without boundaries" or "without qualities," according to Jyotirmayananda. This is considered to be the primordial resonance of the universe, or the resonance of inner silence, and is a silent sound related to the deepest state of samadhi in meditation. However, this is a completely different kind of silence than the ordinary silence of not hearing anything in daily life; it is a silence that can only be perceived as a sound. This realization seems to lead to an understanding of "Om as the fundamental principle of the universe," and to an understanding similar to the biblical phrase "In the beginning was the Word," even though the religions are different. There is a group of Nada Yoga practitioners who seek enlightenment using Nada.

This is also quite interesting. In my case, I can hear Anahata-Nada, but I haven't yet reached Anahada-Nada. I'm finally starting to understand the situation.

■ Are Anahata-Nada and Anahada-Nada the same thing?
A prominent Swami stated that Anahata-Nada and Anahada-Nada are different things. However, I asked Sylvia Nakachi, a university professor who has studied Nada Yoga for 30 years, and she said that Anahata-Nada and Anahada-Nada are the same. Since an expert in Nada Yoga says this, it might be that they are the same thing, just with different pronunciations. It's confusing. According to her, since it's Sanskrit, the difference between "ta" and "da" doesn't matter, and they are the same. Hmm. Perhaps that is the correct understanding, or perhaps it's knowledge that doesn't need to be known. It might be okay to just consider that Anahata-Nada is the only thing that matters. If you claim that they are different, you can't explain it unless you have experienced it. If you claim it without experience, it might seem like trivia.

Alternatively, as is often the case with yogis and other spiritual practitioners, perhaps the ambiguous answers given to questions from outsiders like me are just a way to avoid the truth, and they actually know that they are different things. Perhaps they only reveal the essence to those who speak with conviction. Or perhaps the essence is only taught to those who become disciples. Generally, it's easier to explain if you say that they are the same and that only Anahata-Nada exists. The number of people who can understand the explanation is limited. Perhaps the yogic way is to reveal the secret only to those who are likely to reach Anahata-Nada. The mystery remains. From here, I might have to experience Anahada-Nada myself.

■ Nada Yoga practice methods
The book by Jyotirmayananda introduces Nada Yoga practice methods. The following note is included:

"After practicing for a while, a sound will suddenly appear when you are not doing anything during the day. At that stage, stop this method. However, this is not a hallucination. It's just that this sound interferes with the practitioner's daily life and doesn't bring any benefit, so it's better to stop it. Very skilled yogis can continue to hear spiritual sounds throughout the day while they are awake. However, this requires very special preparation and direct guidance from a guru. But at that point, it becomes a practice to try to hear unknown sounds that belong to siddhi (supernatural powers)."

Therefore, it seems that it is important not to overdo the training to hear this sound. I haven't done any special Nada-related training. In my case, the reason I started hearing it is probably due to regular yoga pranayama. I haven't done anything difficult like bastrika, which is done by some advanced practitioners in Indian ashrams, but only basic exercises. Even that might be enough for basic purification.

■ What if the sound continues to be heard?
According to "Messages from Shambhala" by Masaharu Naruse, if you are practicing Nada Yoga, the sound may remain in your ears, and in that case, performing "Kapalabati-Clear" will resolve it.

■ Four classifications of sounds in Nada Yoga
In Masaharu Naruse's "The Door to the Spiritual World," four types of sounds in Nada Yoga are introduced.
"Nada is a Sanskrit word that means 'flow' or 'sound.' The flow refers to both the flow of sound and the flow of consciousness."
The four types are:
- Vaikari: Sounds that can be heard with the normal ear.
- Madhyama: Sounds that are between audible and inaudible. Like a faint whisper.
- Pashyanti (Pashyanti): Not a sound that can be heard with the ear, but a "sound that can be seen."
- Para: A sound that cannot be heard, such as the sound of silence, but it is the primordial resonance of the universe and the deepest part of meditation.

Madhyama can be interpreted as the Nada sound.

According to Jyotirmayananda, it is written that "Anahata-Nada is the sound of an intermediate dimension in the transition from Vaikhari to Madhyama," so a literal interpretation would be between Vaikhari and Madhyama. However, considering the meaning, since Madhyama itself means an intermediate sound, I will interpret it as the sound that is heard in the intermediate stage of Madhyama when moving from Vaikhari to Para. It is probably just a subtle translation issue.

Anahata-Nada is said to be the sound heard in the "true self (Kausal body)," so although it is not explicitly stated, it probably corresponds to Pashyanti or Para.

"Meditation and Spiritual Life 3 (written by Swami Yatiswarananda)" describes it as follows:

When we speak, what we hear with our ears is only a crude form of sound called Vaikhari. It is born from the vocal cords, tongue, and other movements. Behind that, there are words, which are the product of the thought process. This is the Madhyama sound. The thought itself is born from a more subtle impulse called the Pashyanti sound. Pashyanti originates from the non-manifest Shabda Brahman, and the process of that sound is called Para. Therefore, the life of a person's thoughts exists in the realm that originates from Para, passes through Pashyanti and Madhyama, and reaches Vaikhari.

■ Classification of Vaikhari/Madhyama/Pashyanti sounds
Hatha Yoga Pradipika (written by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati) P559 contains a clear explanation with examples.
- Sound that is physically heard by the ear: Vaikhari sound. For example, when someone is playing a flute and someone else is listening.
- Sound that feels like it is heard by the ear, but is actually heard by the mind: Madhyama sound. For example, when someone is playing a flute somewhere far away, and you feel that someone is playing the flute.
- Sound that is not heard by others, but is heard during meditation: Pashyanti sound. For example, when you hear a flute being played even though no one is playing it.

■ The Treasury of Knowledge
A Japanese translation of "The Treasury of Knowledge," which was obtained by H.P. Blavatsky, the founder of the Theosophical Society, during her training in Tibet, is published in "The Voice of Silence," and it also contains descriptions of the seven types of sounds mentioned above.

	"Meditation and Mantra" description.	"The Voice of Silence" description.
1	The sweet voice of a nightingale (a bird similar to a songbird).	The song of the uguisu.
2	Silver cymbal.	Silver cymbal.
3	The melody of the sea inside the shell.	The melody of the sea heard from the shell.
4	Vienna's songs.	The Song of Vienna.
5	Bamboo flute.	Bamboo flute.
6	A single trumpet note.	The sound of a trumpet.
7	It vibrates like the dull roar of thunderclouds.	A tremendous thunder.
	The seventh sound swallows all the other sounds. They died, and I no longer hear anything.	The seventh sound swallows up all other sounds. All sounds disappear, and nothing can be heard.

Regarding the sounds, they are almost identical, likely originating from the same source. However, this text provides further explanation. According to it, there is a distinct difference between the seventh sound and the previous sixth sound. The sixth sound, associated with lower levels of consciousness, is overcome when the seventh sound is reached, signifying the emergence of the inner true self (Atman). This is said to lead to a state of Samadhi. While the interpretation is complex, the text suggests that as Kundalini energy rises, these sounds are gradually perceived, ultimately leading to Samadhi.

Furthermore, the text mentions "Anahad Shabd," which is described as the ethereal sound of the "mystical tones of higher meditation," but provides no further details.

In my case, I often hear these "Nada" sounds, which generally don't interfere with my daily life. However, when attending classical concerts or operas, the Nada sounds mix with the concert music, making it difficult to fully enjoy the performance. Additionally, I have to be mindful of my breathing to avoid making any noise, but the constant presence of the Nada sounds makes it difficult to determine if any other sounds are actually being produced. This occasional inconvenience related to the sounds sometimes makes me wish I could consciously suppress them. These Nada sounds are described as "sounds that have no beginning or end" and are constantly present. While they are not unpleasant and are often soothing, there are times when I wish I could silence them. This is the context. The text mentions that "the seventh sound engulfs everything else and ceases to be heard." I had thought I would be living with these Nada sounds for the rest of my life, but it seems that they will disappear once I reach the next stage. This thought brings me some comfort.

I recall reading something in a book by Doreen Virtue about high-frequency sounds eventually becoming inaudible and transforming into audible, understandable language. I can't recall the exact location of this passage.

The first sound, like a bird's song. This is likely the subtle Nada sound. I initially thought it was my imagination, so I wasn't consciously aware of this stage. It might have been a subtle sound that I mistook for the noise of an air conditioner. I specifically started noticing it from the second stage onwards. The first sound, the "bird's song," is a faint "chi-chi-chi-chi-chi-chi" sound, making it difficult to recognize as such.

The second sound, like a silver cymbal. I began recognizing this sound around November 2017, about a year after starting yoga. For the first 10 months, I attended yoga classes once a week for 90 minutes, and then for 3 months, I attended almost every day for 90 minutes. Initially, it started with the "chi-chi-chi-chi" sound like the first "bird's song" (which might have been the sound of an air conditioner, or it might have been the Nada sound). Gradually, a high-pitched "pee" sound became audible, and occasionally, I heard the sound of many bells (a quiet sound similar to the pitch of Japanese temple bells) ringing in the distance, like the sound of insects in the countryside in autumn, such as crickets and grasshoppers. Sometimes, I also hear the sound of a large number of "minmin" cicadas chirping in the distance (not a loud or annoying sound). This could also be described as a melody played by nature. Although there is no melody, there are times when the sound is not unpleasant and is calming to listen to. However, most of the time, it is just a simple "pee" sound. Some people might describe it as a "motor sound" or a "shushing" sound. The amplitude is very low, so it sounds like "shhhhhhhhh." This could also be described as the third sound, "the melody of the sea." While it's unclear whether the first sound, the "bird's song," is an air conditioner or a Nada sound, I'm certain that the sounds from the second stage onwards are Nada sounds. I hear them everywhere, so it's likely Nada sounds.

I'm not sure about the fourth sound, like a vina, but if they are overlapping, there might be such a sound. It's difficult to tell when it's heard alone. The fifth sound, like a flute, is constantly audible as a high-frequency sound. In my case, when I suddenly realized it, I already seemed to be hearing the sounds from the second to the fifth stages. The sixth sound, like a trumpet, is occasionally heard in one ear, but it's not very frequent. It's not exactly like a trumpet; rather, it's a sound whose volume gradually increases and then gradually decreases.

As I mentioned earlier, I personally did not experience "nada" sounds that only occur during zazen meditation. After the sounds started occurring constantly, they were also present during zazen meditation. Therefore, I have not experienced "nada" sounds that only occur during zazen meditation. However, it is possible that some people may experience "nada" sounds that only occur during zazen meditation. It seems that "nada" sounds are often introduced as "sounds heard during meditation" in general. Based on this, I speculate that many people may start hearing "nada" sounds when they meditate during zazen. However, since I now hear them constantly, I cannot verify this.

Around the beginning of 2018, the second "silver cymbal" and the third "melody of the sea" sounds disappeared. The fifth "flute" sound remains. Does the change in sounds indicate a progression of the condition?

In June 2018, I noticed that small, tiny sounds like "pop, pop" of tiny air bubbles occasionally occur in my head. The volume is about 1/3 to 1/5 of the "nada" sound. It is similar to the sound of bones vibrating, but it feels slightly different. Perhaps this is what is meant by "a single trumpet blast," but it is a very short time for a "trumpet." When people talk about a "trumpet blast," they often imagine a long sound of 10 or 20 seconds. However, if the author meant a very short sound of 0.2 seconds, this might be it. Alternatively, the long sounds that I sometimes hear might be trumpets. This is a bit ambiguous. It may simply be that I have not heard them yet.

Regarding the seventh item, I don't have any idea, so perhaps it hasn't happened yet?

Since September 2018, I have occasionally heard the sound of large bees buzzing around. When I hear this sound, my body feels activated, which may be a sign of some change.

■Verbalization of "Nada" Sounds
According to some books, initially, only high-frequency sounds are heard as "nada" sounds, but eventually, a structure is formed within oneself that interprets these sounds, allowing them to be perceived as verbalized. However, "verbalization" simply means that this is the only way to express it, and it seems to be a type of thing that is directly and intuitively understood.

For example, Doreen Virtue, a spiritualist mentioned earlier, says something similar. When one is in a state of hearing high-frequency sounds, even if the meaning is not understood, it is like downloading a program, and eventually, the meaning becomes clear.

According to "Light Body Awakening" by lightworkers, a spiritual crystal for interpreting language is formed in the upper part of the head, allowing the meaning to be interpreted.

In yoga, "nada" sounds are said to be heard in the secondary chakra called "Bindu Visargha." However, as the term "secondary" suggests, this chakra is a secondary chakra of the Vishuddha chakra, which is located in the throat and governs language and purification. Therefore, the chakras involved in the verbalization of "nada" sounds can be interpreted as including these chakras. However, in yoga, it is not common to associate the "verbalization and interpretation of "nada" sounds. In most cases, they are described separately, simply stating that "nada" sounds are heard in the "Bindu Visargha" chakra, and independently, that the Vishuddha chakra is used for language and telepathy. Alternatively, sometimes it is simply stated that "the ears are in the Vishuddha chakra region" without mentioning the "Bindu Visargha" chakra.

"In the book 'Dalai Lama's Introduction to Esoteric Buddhism,' I found descriptions that seem to suggest the following.
'The drop located in the throat has the function of bringing the manifestation of sound into consciousness. It usually produces impure sounds. By using the function of this drop, one can achieve 'invincible sound' during practice, and when achieving the 'Buddha's state,' one can obtain the 'ultimate language' through this invincible sound.'
This can be interpreted as the drop representing a chakra. Initially, meaningless high-frequency sounds are heard, but through practice, the sound changes, and eventually, that sound can be interpreted as a language.

Here's how I interpreted it:
Ordinary sounds are heard in the 'physical body (matter and prana).'
High-frequency Anahata-Nada (Anahata-Nada) is heard in the 'subtle body (mental and astral),' which is not yet verbalized.
What is heard in the 'causal body (true self)' is, so to speak, the verbalized Anahata-Nada, which is the 'ultimate language' mentioned by the Dalai Lama.

According to 'Dalai Lama's Introduction to Esoteric Buddhism,' 'subtle levels begin to function' through meditation samadhi or yoga, which calms the mind. I interpret this in the context of the 'causal body (true self).'
According to the same book, at the subtle level of consciousness (probably the causal body, true self), 'mind (consciousness)' and 'energy' become one. From the perspective of 'knowing' the object, it becomes 'mind (consciousness),' and from the perspective of 'movement,' it becomes 'energy,' but they are one.

It is also written that if one does not properly practice meditation or yoga, one may end up in a dangerous state.
'If one tries to manifest enlightenment without completing the practice, the energy center (reception wheel) in the throat is compressed, and instead of manifesting enlightenment, there is even a risk of death. Therefore, some techniques are very dangerous.' ('Dalai Lama's Introduction to Esoteric Buddhism')
The book emphasizes the importance of relying on an experienced teacher for practice. I often feel pressure in my throat, so I probably need more practice (or 'purification'). I haven't done much of this kind of practice, and I haven't found a teacher who can guide me, so I'll try to purify myself on my own. It's unavoidable. I've always been puzzled by this pressure in my throat, so I finally understand that it's for this reason, and I can now take measures.

The goal of meditation samadhi or yoga is to achieve a state of mental cessation or mental stability. Beyond that, there is a stage of 'awakening the causal body (true self),' which can be inferred. Whether it's spiritualists, lightworkers, Jyotirmayananda in yoga, or the Dalai Lama, despite the different religions and sects, they seem to be saying surprisingly similar things.

■Meditation and Nada Sound
There are various ways to meditate, but in the case of the yoga-based meditation method described in 'Meditation and Mantra,' the guidance is to ignore the nada sound if it is heard. This method involves chanting a mantra (Om, or a personal mantra given to you) and concentrating, but if a nada sound is heard, the guidance is to return your concentration to the mantra you were originally concentrating on. This is specific to that method (sect).

The same book and Hatha Yoga Pradipika state that this nada sound can be used directly in meditation. In that case, meditation is performed by concentrating on the nada sound itself. Instead of concentrating on breathing or a mantra, you concentrate on the nada sound itself. It is said that samadhi can be achieved even with that method.

■Ramana Maharshi's View
According to the book 'The Immortal Consciousness,' the following is stated:

Questioner: When I practice nada yoga (meditation on sound), I hear psychic sounds like bells or echoes.
Maharshi: That sound should lead you to laya (a state of temporary cessation of the mind). Be careful not to forget to observe who is hearing these sounds. If you firmly grasp and do not let go of your inner true self, it doesn't matter whether you hear these sounds or not. Keep yourself aware. Nada yoga is indeed one method of concentration, but after achieving it, focus on the true self. If you lose yourself, you will enter laya.

Since the true self is the causal body in theosophy or the atman in yoga, this statement can be interpreted as the nada sound belonging to the subtle body (mental and astral), not the causal body (true self, atman).

In the same book, another similar question is presented.

Questioner: Before or after the mind settles, do you experience visions or hear mystical sounds?
Maharshi: They appear both before and after. The important thing is to ignore them and focus only on the Self. Anything seen or heard during meditation should be considered a distraction and a temptation. It should never be allowed to mislead the seeker. Visions may add flavor to meditation, but they are nothing more than that.

This also describes something similar to the interpretation of the meditation technique mentioned earlier.

It seems that the view of several enlightened beings is that "nada" sounds are helpful for concentration, but nothing more. In "nada" yoga meditation, one deepens consciousness by focusing on physically audible sounds or "nada" sounds. These physical sounds or "nada" sounds used for meditation are, in a sense, auxiliary tools. And, once a certain stage is reached, one moves on to discovering the Self by letting go of these auxiliary tools, including "nada" sounds.

If one were to read only this description, one might think, "Oh, is it just about discovering the Self?" However, before that, one must properly go through the stages and reach the stage where "nada" sounds and visions appear, and only then can one reach the stage of discovering the Self. It would be quite difficult to meditate with the intention of discovering the Self directly. As stated in the Yoga Sutras, one begins with ethical principles (yamas and niyamas), then progresses through breathing techniques (pranayama), posture (asana), liberation from the senses (pratyahara), concentration (dharana), meditation (dhyana), and finally, the state of bliss (samadhi). Discovering the Self is the final stage of samadhi, and hearing "nada" sounds is the stage of meditation (dhyana), so it is essential to follow the stages properly.

The description "visions and sounds are not important" in meditation explanations is seen in many books, and many people who are familiar with meditation say so, so it must be true. This interpretation is simply that "reality is reality, and if it is heard or seen in the mind, there is no need to deny it. However, it is not important, so there is no need to pay special attention to it."

Later, I discovered a passage from another book by the same Ramana Maharshi and would like to quote it.

"Nada" is mentioned in the scriptures of yoga. But God is beyond that. The circulation of blood, the process of respiration, and other bodily functions inevitably produce sounds. That sound is involuntary and continuous. That is "nada." ("Conversations with Ramana Maharshi, Volume 1" by Munagala Venkata Ramaiyer)

If one reads only this, one might interpret "nada" sounds as sounds produced by the body. However, it is more appropriate to interpret it as "nada" sounds are not sounds produced by the Self (Atman). This is because, in this passage, he seems to be talking about a dichotomy of "body or Self (Atman)." While it may be literal in his words, I thought it would be more consistent with other scriptures to interpret it in this way.

■The first time I heard "nada" sounds
The first time I heard "nada" sounds was during the final savasana of yoga.

Initially, I was simply observing my breath and thoughts. As I practiced yoga, the waves of thought became calmer, and eventually, I could observe my breath in a state where there were no thoughts for about 5 seconds at a time, and I was already able to relax sufficiently by simply observing my breath. However, I wanted to relax even deeper, so I tried to focus slightly on my breath as I inhaled and slowly exhaled, trying to calm the waves of thought even more. It was a trial and error process, and initially, nothing changed. However, one day, a change occurred. Although my vision was dark because I had my eyes closed, I was enveloped in a complete darkness and silence by calming the waves of thought with my will. It was not only that my vision was enveloped in darkness, but that my entire body was enveloped in the darkness and silence. At that moment, I lost consciousness of my breath, my vision was enveloped in darkness, and a consciousness that could be called "nothing" drifted in the deep, deep silence and darkness, and I remember it felt very pleasant.

This continued for a few days. Once I got used to it, I could immediately transition to that state from savasana, so it happened several times. It was a very calm and deep relaxation, but suddenly, a sound came from that silence and "nothing." That was the beginning of "nada" sounds.

Here's a summary of the experience:

1. Initially, the mind is filled with chatter. This stage involves amplifying the mental chatter by reacting to it.
2. The ability to observe mental chatter without being affected by it.
3. The ability to stop mental chatter by focusing on the breath and returning to breath observation.
4. The ability to maintain a state with no mental chatter for at least 5 seconds.
5. The cessation of thought waves, or the ability to suppress them with willpower, resulting in a state of complete stillness and silence.
6. During Shavasana, the sound of "Nada" (cosmic sound) was heard from the stillness.
7. The sound of "Nada" began to be heard not only during Shavasana but also in everyday life.

The "Nada" sound has multiple types. The initial "birdsong" sound may have been heard before Shavasana, but it was a subtle sound that was difficult to distinguish from everyday noises. High-frequency "peeping" sounds and bell-like sounds were heard after experiencing the stillness. These high-frequency sounds are easily recognizable.

The sound itself is similar to the sensation of hearing a "keening" sound in a completely silent place during travel, or the sound heard when blocking the ears, eyes, nose, and mouth with the "Naumukhi Mudra" yoga technique (which is also said to be "Anahata Nada"). While the sound itself may have been heard before, the state of consciousness is significantly different.

It is likely that many people can hear "Nada" sounds with a high probability by performing "Naumukhi Mudra" or by experiencing a "keening" sound in a quiet place during travel. However, there is a significant difference between experiencing "Nada" sounds temporarily and hearing them constantly with a state of conscious stillness. Both involve hearing sounds in a quiet place, but the content is quite different. The "Nada" sound heard with conscious stillness is constantly present, even during conversations. The volume is relatively constant, although it may be masked by loud environments. It is a high-frequency sound that is about the same volume as a person's conversation in a quiet place. The "keening" sound heard during travel is a special experience, while the "Nada" sound heard with conscious stillness is an extension of everyday life. Even when doing things like searching the internet or having conversations, the "Nada" sound continues to be heard.

After talking to several people about "Nada" sounds, it became clear that some people are saying they hear "Nada" sounds after performing "Naumukhi Mudra" or in quiet places during travel. Some people react by saying, "Is that what you mean?" or "I can hear that too?" However, many people respond with, "I can hear something similar with "Naumukhi Mudra"? Is that normal?" This suggests that they don't find it particularly special, and they may not fully understand what I'm talking about. My explanation may be inadequate, but I believe that most people can probably hear "Nada" sounds if they try, especially if they perform "Naumukhi Mudra" or are in a quiet place. Some people may even hear it all the time because their homes are quiet.

I remember hearing something similar to "Nada" sounds when I played "Naumukhi Mudra" as a child, and I also remember hearing a "keening" sound during a trip to a quiet place before starting yoga. Therefore, when talking to others, I often receive similar impressions, suggesting that it is probably a fairly common experience. This is why, when I talk about "Nada" sounds, people often respond with, "I probably hear it too," and it's difficult to have a meaningful conversation. What I'm trying to convey is not the "Nada" sound itself, but the change in the state of consciousness. In terms of consciousness, there is a significant difference between simply hearing sounds and experiencing "Nada" sounds that emanate from a state of stillness. However, I may not be able to explain this effectively.

The experience of "Nada" sounds after experiencing a state of emptiness is not dependent on specific techniques or environments, and the mental stillness extends from yoga practice to everyday life. Even if "Nada" sounds are a side effect of mental stillness, the mental stillness itself is valuable. Some people may consider "Nada" sounds to be undesirable, but "Nada" sounds accompanied by mental stillness are not inherently unpleasant. This type of practice has many pitfalls, and one may fall into them as they progress. However, "Nada" sounds are likely connected to mental stillness.

In some yoga texts, there are teachings that advise against retreating into this state of mental stillness. Indeed, this may be true. While this mental stillness is something everyone will likely experience, it's probably a "sign" of reaching a certain point. However, if one dwells in it, there is no growth. Living in this world means not only maintaining mental stillness, but also learning lessons, spreading peace, and having a purpose. It seems necessary to act after achieving mental stillness. Perhaps some people might interpret this as "the direction of mental stillness is wrong," but the state of mental stillness, or "emptiness," is likely something everyone goes through. It is necessary for growth, and we should strive to move beyond it.

■ The Relationship Between Nada Sound and the Sound Heard When Blocking the Ears

I had thought that the sound heard when blocking the eyes, mouth, and ears in the Naumukhi Mudra (Nine-Gate Mudra, Yoni Mudra) was also Nada sound. However, I later found a description that denies this in "Meditation and Spirituality 3" by Swami Yatiśvarānanda.

It is not the humming sound you hear when you block your ears with your fingers.

However, the phrase "humming sound" might be a bit misleading. It might simply mean that the sound you hear when you strongly block your ears and your senses change is not the Nada sound. If that's the case, then the sound heard in the Naumukhi Mudra is indeed the Nada sound. This is a bit ambiguous, so I'll put the judgment on hold for now.

■ Hatha Yoga Pradipika

This fundamental yoga text, "Hatha Yoga Pradipika," is a classic, and while the text itself is available online, it is difficult to understand without commentary. The commentary written by Swami Vishnu-Devananda, the same author as "Meditation and Mantra," mentions Nada sound in several places. This is difficult to understand without reading it carefully, but I will excerpt the passages related to Nada sound.

(Chapter 1, verse 57) (In certain practices) one should concentrate on the Nada (the sound from the Anahata chakra or the solar plexus).
(Commentary on Chapter 2, verse 20) Some people tend to hear Nada (inner sound), while others tend to see light. ~ (Omitted) ~ External experiences manifest in different ways for each person. ~ (Omitted) ~ Although the experiences are different, there is one thing they have in common: the mind is very calm and peaceful. This is an important central point that indicates that the nadis have been purified.

There are also several other mentions of Nada sound in Hatha Yoga, and it seems that similar things are mentioned in the classics. Also, it is mentioned that there is a relationship between various practices and Nada sound in Hatha Yoga training.

(Commentary on Chapter 4, verse 1) Nada means the energy of sound or waves. Bindu means a point: here, the point is the center or the core. Kara means a transcendental wave, ending in a state beyond time, a state of no space, and a state of non-duality. Nada and Bindu are like Shiva and Shakti. Bindu is like the nucleus within an atom, and Nada is the electron orbiting the nucleus, and the energy is Kara. When the wavelengths of Nada and Bindu change, it becomes energy: it is a pure wave. Shiva condensed everything. Nada (energy of sound), Bindu (static force), Kara (transcendental energy).

Perhaps this is what will ultimately be understood. For now, it is just knowledge.
Is it that transcending the state of Nada leads to Kara?

(Chapter 4, verse 29) The mind is superior to the sense organs. Prana is the master of the mind. The superiority of Prana's Laya (absorption) is that Laya depends on Nada (inner sound).

This is also mysterious. Ramana Maharshi also mentioned Laya (absorption). There seems to be more secrets in this area.

(Chapter 4, verse 31) When inhalation and exhalation cease, the temptation to turn towards the object of perception is destroyed. When there is no activity of mind and body, the yogi succeeds in Laya (absorption).
(Chapter 4, verse 32) When both mental and physical activity cease, an indescribable state of Laya (absorption) occurs. This can only be realized intuitively and cannot be described in words.
(Chapter 4, verse 34) People keep repeating Laya, Laya. But how is it defined? Laya is when vasanas (all subconscious forces that influence personality) do not re-emerge, that is, when the re-emergence of objects in the senses does not occur.

In bold terms, "Raja" can be understood as an "absorption" that prevents the resurgence of karma. It could be said that there are two types of Raja: Raja in a state of Samadhi and Raja in a state of non-Samadhi (Raja through Brahman). It can also be interpreted as two types of Raja: the overall Self and Raja based on the individual.

On the other hand, the statement "Raja (absorption) depends on Nada (inner sound)" can be interpreted as follows: when one can hear the Nada sound, Raja (absorption) occurs, and purification progresses. It is likely that Raja through Brahman exists normally, and that it gradually purifies, but for many people, this is not enough, and Raja based on the individual occurs to accelerate purification. This is just a speculation.

According to the teachings of Ramana Maharshi, it is written that one should focus on the causal body without entering Raja (absorption). On the other hand, the Hatha Yoga Pradipika states that one should achieve Raja (absorption). What does this mean? As an interpretation, Raja (absorption) is related to the subtle aspects (mental and astral), while Ramana Maharshi is more focused on the higher causal body. However, for those who are not yet sufficiently purified, it may be necessary to first achieve Raja (absorption) to suppress temptations and stop the cycle of karma, and then focus on the causal body as Ramana Maharshi says.

Furthermore, I will quote only the outline of the detailed practices.

(Chapter 4, verse 66) Shiva gave many methods for achieving Raja.
(Chapter 4, verse 67) Sit in Muktasana and perform Sambhavi Mudra, listening to the sound within. This sound is heard from the right ear.
(Chapter 4, verse 68) Close your eyes, nose, mouth, and eyes. Then, a clear sound is heard distinctly in the Sushumna, which is being purified.

Muktasana is a seated posture similar to the Squatting Asana (https://www.youtube.com/watch?v=g8hW-iI8zX8), and Sambhavi Mudra is a mudra similar to Nau Mukhi Mudra (https://www.youtube.com/watch?v=IKJhRVEhvsM), where you cover your face.

(Chapter 4, verse 69) All yoga practices have four stages: Arambhawastha, Gathavastha, Parichaya, and Nishpatti.
(Chapter 4, verse 70) In the Arambhawastha (initial stage), the opening of the Brahmagranthi (the knot of Brahma located in the Muladhara Chakra) occurs. Then, there is a bliss that arises from the Void. At the same time, there are various sweet sounds and a soundless sound like Anahata Dhvani (the sound of the unstruck sound) that arises from the Akash within the heart.

The Granthis are said to be three blockages in the Sushumna, the main Nadis. I haven't been very conscious of it, but has the Brahmagranthi in the Muladhara Chakra been released? This may or may not be noticed.

Indeed, about half a year ago, a slight electric shock ran from the Muladhara Chakra in the perineum to the Ajna Chakra, and a slight air explosion occurred from the Ajna Chakra, releasing energy (more details here).

Regarding the bliss that arises from the Void, I have indeed experienced a deep silence and darkness in the Shavasana, as mentioned above, which could be considered a Void. I feel more bliss than before, but it's not absolute.

(Chapter 4, verse 71) In the Arambhawastha, the yogi's heart is filled with bliss, and he acquires a radiant body. He emits a radiant, sweet fragrance and is freed from all diseases.

I am not as healthy as that, and I catch colds, so I certainly cannot say that I am like that. It feels a little different.

(Chapter 4, verse 72) In the Gathavastha (second stage), Prana integrates with Apana, Nada, and Bindu, and enters the central channel (Sushumna). Then, the yogi's asana becomes firm, his intellect becomes sharper, and he becomes equal to the gods.

I don't feel like that. It seems I still have a long way to go.

(Chapter 4, verse 73) When the Vishnu Granthi, which is in the highest Void, is pierced, it indicates a wonderful bliss. Then, there is a sound like a kettle drum.

The Vishnu Granthi is located in the Anahata Chakra (heart chakra).
I don't think I'm there yet, but it's interesting that it's mentioned along with the kettle drum sound. In terms of the seven sounds, it might be similar to "thunder."
My next challenge might be the Vishnu Granthi. It feels like the Anahata Chakra is not fully open.

(Chapter 4, verse 74) Parichaya-vastu: In the third stage, a sound like that of a small drum, the mardala, is heard within the tinnitus.
(Chapter 4, verse 76) Nispatta-vastu (the fourth state): When prana pierces through the Ajna chakra's Rudra granthi, it goes to the seat of Ishvara. Then, a sound like the resonance of a vina, or like a lute, is heard.

These are still ongoing. But it is interesting that each stage is associated with a specific sound. It seems that the stage of progress can be known through that sound.

(Chapter 4, verse 80) I think that meditation on the space between the eyebrows is the best way to achieve samadhi in a short time. Absorption (laya) brought about by nada (yoga) is a simple means to achieve the state of Raja Yoga.
(Chapter 4, verse 81) A great yogi who practices samadhi through concentration on nada will experience a deep joy that overflows from the heart, surpassing all expressions.
(Chapter 4, verse 82) The muni (yogic practitioner) who closes his ears with his hands and listens to the sound must fix his mind until he reaches a steady state.
(Chapter 4, verse 83) When this (anahata) sound is heard, its volume gradually increases, and eventually it will overwhelm external sounds. A yogi who has overcome the instability of the mind will attain satisfaction and happiness in 15 days.

I can understand this verse 83.

(Chapter 4, verse 84) In the initial stages of practice, various distinct internal sounds are heard. However, as progress occurs, they become increasingly subtle.

After this, similar examples of various sounds continue.

(Chapter 4, verse 89) No matter what internal sound the mind initially focuses on, it will eventually become one with it when it reaches a steady state.
(Chapter 4, verse 92) When the mind is bound by the sound of nada and gives up its fluctuations, it achieves excellent stability.

I think I remember that "Meditation and Mantra" (by Swami Vishnu-Devananda) also mentioned meditation using nada sounds, but it was just a brief introduction saying "there are meditation methods using nada sounds." On the other hand, this classic, "Hatha Yoga Pradipika," strongly recommends meditation using nada sounds. I didn't expect it to mention nada so much towards the end. It seems that descriptions related to nada will continue for a while.

I am relieved that nada sounds are not something special, but are properly and in detail described in such a classic.

■Listening with the right ear
As mentioned above, both "The Art of Meditation" (by Swami Sivananda), "Meditation and Mantra" (by Swami Vishnu-Devananda), and "Hatha Yoga Pradipika" (by Swami Vishnu-Devananda) state that nada sounds are heard with the right ear.

In my case, I always hear it as if it is resonating in the center, slightly to the left, and not in the right ear. Previously, there was no particular change even when I focused on the right ear, but recently (end of September 2018), when I focus on the right ear, I hear a sound similar to the nada sound resonating in the center-left, but with a smaller volume (about 1/3). It feels like it is heard from both ears, but I don't feel the presence of the sound in the right ear unless I pay attention to it.

As mentioned above, "Meditation and Mantra" (by Swami Vishnu-Devananda) says "Let's train to hear it only with the right ear," and "The right ear is related to Pingala," and in chapter 4, verse 67 of the same author's "Hatha Yoga Pradipika," it simply says that it is heard in the right ear.

"Yoga Fundamentals" (by Sabota Tsuruji) also includes "Hatha Yoga Pradipika," and while it mentions the right ear, it says that it is heard from Sushumna, not Pingala.

4-67 One should listen with a single mind to the internal sound emanating from the [Sushumna energy channel] in the right ear.

Is the part in brackets, "[emanating from the Sushumna energy channel]," the author's interpretation?

"Yoga Fundamentals" (by Sabota Tsuruji) seems to have more detailed descriptions about these things than "Hatha Yoga Pradipika" (by Swami Vishnu-Devananda).

Also, in "Meditation and Spirituality 3" (by Swami Yatishwarananda), it says:

The anahata sound is connected to the function of Sushumna.

So, it seems safe to assume that nada sounds are related to Sushumna.

■Nada sounds and Sushumna
In "Meditation and Spirituality 3" (by Swami Yatishwarananda), it says:

In many people, the Sushumna (central energy channel) remains closed. This channel can be opened through purification, intense dedication, and mental focus. When this happens, spiritual energy flows through the channel, creating a subtle, spiritual music. Ancient Greek Pythagorean mystics called it "the music of the spheres." Some Hindu devotees sometimes refer to it as "Krishna's flute." It is the eternal flute of Krishna. The divine music emanating from the cosmic consciousness captivates the soul and leads it to a higher level of spiritual awareness.

This subtle cosmic pulse can only be heard when the mind is still and spiritual energy ascends to a higher level of consciousness. However, not everyone who walks the spiritual path will hear it. It is only heard by those whose minds are attuned to its rhythm. There may be other, more advanced souls who experience something different.

■ Holy Mother "Before Kundalini awakens, one hears the Anahata sound." (Sarada Devi)

■ Kundalini
As a preliminary experience before Kundalini awakening, I experienced a shock-like sensation in the Muladhara chakra (base of the spine) in January 2018, followed by an explosion of energy in the space above the Ajna chakra (third eye), which felt like energy was released (more details here). It's a subtle thing, and it feels more like a stimulation than a full Kundalini experience. Some might call it a "dormant Kundalini." It seems that the rapid type rises all at once, but this doesn't seem to be the case. (Further Kundalini experiences are described below.)

Regarding the relationship between Nada sound and Kundalini, there is a brief mention of it in the above "The Sound of Silence." The book "Meditation and Spiritual Life 3" (by Swami Yatishwarananda) has an interesting description.

Holy Mother (Sarada Devi) "Before Kundalini awakens, one hears the Anahata sound."

This Anahata sound can be interpreted as the Nada sound. It's quite interesting.

I bought this book at a booth of the organization that published it, and I asked a few of the salespeople there about the Anahata sound. They said that there was a little bit written about Nada sound in a pranayama book that was still in preparation at that time. And I think it was mentioned in other books as well, but there wasn't a special feature dedicated to it. It seems like you have to search through various sources.

For example, the classical text "Geranda Samhita," which is included in "Basic Yoga Texts" (by Tsuda Tsuruji), has a description of it.

(Chapter 5, verses 79-80) You will hear a pleasant sound coming from within your right ear. First, the sound of a cricket, then the sound of a flute, then thunder, a drum, a bee, a dhol (Indian drum), and further on, the sounds of trumpets, kettledrums, mridangam (South Indian double-sided drum), and other noisy musical instruments and drums.
(Chapter 5, verses 81-82) And finally, you will hear the resonance of the Anahata sound, and there is light within that sound, and there is the mind within that light, and the mind disappears within it. This is the state of reaching the seat of Vishnu. You will attain samadhi (meditation) in this way.

I had always thought that Nada sound and Anahata sound (Anahata-Nada) were the same thing, but the Geranda Samhita distinguishes them. It feels more appropriate to consider them separately.

In a broad sense, Nada sound refers to all subtle sounds and spiritual tones, but the Anahata sound mentioned in the Geranda Samhita seems to refer to a specific sound and light associated with the Anahata chakra.
However, as I initially understood, Anahata sound is often used as a general term for Nada sound, so it depends on the context.

Taking that into account, there are two possibilities for the statement by Holy Mother (Sarada Devi):
- The case where a broad Nada sound is heard.
- The case where the Anahata sound mentioned in the Geranda Samhita is heard.
It is impossible to distinguish which one it is from the original text alone, but since it seems to be a path that one can take either way, I don't think it's something to worry about too much for now. The mystery will probably be solved eventually.

In my case, I hear a broad Nada sound, but I probably haven't yet heard the Anahata sound mentioned in the Geranda Samhita. It's possible that one of the sounds I hear is it, but I don't have the sensation of it coming from the heart (Anahata chakra), and I don't see any light within the sound.

According to "Hatha Yoga Pradipika" (by Swami Vishnu-Devananda), the following is stated:

(Chapter 2, verse 20) When the nadis (energy channels) are completely purified, the inner sound (Anahata) is heard, and perfect health is achieved.

This is because, when I first read it, I interpreted "the sound I hear is all anahata sound," but that possibility certainly exists. However, the fact that it specifically states "completely" suggests that it may refer to the anahata sound mentioned in the Gorakhnath Samhita. It can also be read as that there are nada sounds that are heard even when not completely purified, and that anahata sound is heard when completely purified. However, considering the phrase "it is heard when purified," it may be an overinterpretation. There is also the possibility that the translator's interpretation is included because it is originally in Sanskrit.

■ Thought itself is nada
Here is a quote from the book.

Sounds more subtle than audible sounds are electromagnetic waves like radio waves. Thought itself is nada-brahman (or shabda-brahman), which is a manifestation of the universe's eternal, transcendental, vast pulsation.

■ Om and Ishvara
In the Yoga Sutras and Vedas, the sound Om is considered sacred and is considered identical to "Ishvara," which means the entire universe. For example, Yoga Sutra 1.27 states:

1.27 The word that expresses Ishvara is the sacred sound Om (Integral Yoga, by Swami Satchidananda).
1.27 The word that appeared is Om (Raja Yoga, by Swami Vivekananda).

The former is a translation, and the latter seems to be closer to the original Sanskrit. Although Sanskrit does not explicitly say that God is Om, the concept of Om and Ishvara is so integrated that the commentator, Swami, simply calls it Ishvara.

In "Meditation and Spiritual Life 3 (by Swami Yatishwarananda)," it clearly states, "Even Patanjali states in his Yoga Sutras that Om is a symbol of Ishvara, that is, God."

■ From Om and Ishvara to Nada
Since it is vaikari (audible sound), madhyama (product of thought process), pashanti (thought itself), and para (sound emanating from Brahman), Om and Ishvara can be interpreted as being in the para level. On the other hand, nada sound is madhyama in the narrow sense, so it is several levels lower than that. Nevertheless, it seems that the nada sound leads to Om and Ishvara.

Note: In the broad sense, nada sound refers to all mysterious sounds from madhyama onwards. In that case, it is divided into two: whether it is vaikari (audible sound) or other mysterious sounds, which is not sufficient to express what I want to say here.

As Holy Mother (Sarada Devi) mentions, there is a relationship between nada sound and kundalini.
Understanding this requires some prerequisite knowledge.

■ The relationship between Sushumna and purification
In ordinary people, the sushumna is clogged with impurities and does not function.
By purifying it, the sushumna opens, and prana (life energy) flows into it.
This is often described in "Hatha Yoga Pradipika (by Swami Vishnu-Devananda)."

(Chapter 2, verse 4) When the nadis are filled with impurities, prana does not enter the central nadi (sushumna nadi).

■ Nada sound and the purification of Sushumna
When the sushumna is purified, nada sound is heard.
"Hatha Yoga Pradipika (by Swami Vishnu-Devananda)" has the following description:

(Commentary on Chapter 2, verse 72) When prana enters the sushumna, you can hear the sound within and feel a state of peace.

The sound within is, of course, nada sound.

■ Awakening kundalini after purifying the sushumna
As mentioned above, the classical texts state that the purification of the sushumna (the main nadi) should come before the awakening of kundalini.
The nada sound is a "sign" that the purification of the sushumna is being achieved.
Although the nada sound is not something that everyone hears, if someone hears it, the nada sound can be used as a "sign."

Therefore, it becomes clear that awakening kundalini in a state where the sushumna is not purified, that is, in a state where the sushumna is clogged with impurities, is extremely dangerous.

■ Kriya Yoga interpretation
The following is from "Kriya yoga Darshan" by Swami Shankarananda Giri:

- (During meditation) The light is a reaction of the physical body. Vibration belongs to the mental (astral) body. And sound belongs to the causal body.
- The sound comes from the Void, which is one of the five elements.
- Once you can hear this sound, you will no longer be affected by external noise.
- Light, vibration, and sound correspond to the five elements: fire, air, and ether (void). The other two elements are water and earth, which correspond to the physical body. Fire does not manifest on its own; it requires something to burn. By creating internal or external light, you can burn the karma created by past actions and thoughts.
- The purpose of meditation is to go beyond the light (corresponding to the physical body, Kalatitam), vibration (corresponding to the astral body, Bindu), and sound (corresponding to the causal body, Nada). In the final state (Paravastha), there is no light, no vibration, and no sound. Light, vibration, and sound are important in the early stages of spiritual practice (sadhana), but they become less important as you progress beyond the qualities of sattva, rajas, and tamas. Light, vibration, and sound are necessary aids to free our consciousness from everyday life, and relying on light and color becomes very important at a certain stage.

I have never seen an interpretation that corresponds to three different aspects. I don't remember seeing it anywhere else.

It is true that it can become less susceptible to noise. Even if there is a lot of physical noise in the surroundings, you can focus on the inner nada sound and your state of mind will not be greatly affected. However, it is still true that it is better to concentrate in a quiet environment. Even if you hear nada sounds, sometimes a specific frequency or a specific high-pitched sound can be abnormally loud and damaging to the head. Therefore, even though it is generally said that you become less susceptible to noise, it is better to meditate in a quiet environment with minimal stimulation. For example, I dislike it when a door doesn't close properly and makes a rattling sound, or when it suddenly makes a loud "bang" sound.

It is not explicitly written that it is a nada sound, so it might mean something different. I asked someone who has been practicing Kriya Yoga for a long time at the ashram, and they said it was from another book. Although they didn't explicitly say "it is the same," they said, "Even if you hear that sound, it only adds a bit of flavor to spiritual practice (sadhana), and it doesn't have any particular meaning," and "If you hear that sound, you might want to investigate where it is coming from. It might be a sound from the body, or it might be from the chakras. However, the sound of the chakras is not usually heard at first." Based on this, I judged that it probably means nada sound, as there are similar questions and answers about nada sound in other schools.

I have never seen an interpretation that light burns karma. Indeed, in Hindu puja (a fire purification ritual), it is said to purify karma. Also, in Shingon Buddhism and other Buddhist traditions, fire rituals are often interpreted as burning karma. However, the idea that light seen during meditation burns karma is a new discovery. Indeed, if the fire rituals of religion are a symbol of the spiritual activity that takes place within the human body, then the light seen during meditation burning karma makes sense. The text can be interpreted in two ways: either fire is used to burn karma (with a separate fuel), or karma itself is the fuel. It is not clear from the text which one it is, but in either case, it seems that karma can be reduced. When I asked someone who practices Kriya Yoga, they said that this kind of fire comes from the manipura chakra (solar plexus chakra). The relationship between that fire and the light is unclear. I received an answer from someone who is knowledgeable, saying, "You should try it out for yourself."

While some schools teach that "it is not important to hear light or sound during meditation, so ignore it," Kriya Yoga says to rely on it (up to a certain stage). I personally prefer the Kriya Yoga interpretation. By the way, I remembered that Hatha Yoga Pradipika also describes meditation methods using nada sounds. If that is the case, it is probably better to rely on it (until a certain stage is reached) rather than ignoring it.

Although the focus here is on sound, it is interesting that it also focuses on the preceding stages of light and vibration. I am not good at using mental imagery in meditation, and I don't even see much light or have much of an imagination, so I haven't done meditation using mental imagery. However, I am sure that there are people who are good at it. I have rarely heard of vibration meditation, but perhaps something like ling dao is an example? I have no experience with ling dao, so I might be wrong. Or perhaps it is a training like the one in waterfall hiking, where you feel a trembling sensation? But that is a bit different. In my case, I reached the nada sound after (probably) being purified to some extent through yoga pranayama and asana, so I don't know much about other paths. There must be many different ways.

For example, when I asked a Swamiji of the Sivananda lineage, he said, "Ignore the sound and concentrate on the chakra (ajna chakra) and meditate." However, when reading the literature of the same school, there are two different interpretations. One is "ignore the colors and sounds," which is written in the meditation book "Meditation and Mantra" by Swami Vishnu-Devananda, while the same author's "Hatha Yoga Pradipika" explains that nada sounds lead to the ultimate samadhi. Perhaps what is good depends on the stage of consciousness development.

In the book Hatha Yoga Pradipika (Swami Muktibodhananda, edited by Swami Satyananda Saraswati), it is written that "for a yogi, nada sounds mean the rising of shakti (such as kundalini shakti) and consciousness."

■The sound heard when breaking the Brahma Granthi

In the explanation of verses 70-71 of the book Hatha Yoga Pradipika (written by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati) on page 567, it is written that the sound of the Brahma Granthi, an energy block located in the Muladhara Chakra, breaking is like the sound of a "bell" or the sound of "bees flying." I finally feel like the mystery has been solved because the sound I heard when I first started hearing Nāda sounds was actually related to the Brahma Granthi. I finally understand my own condition. It seems like I have been hearing it for quite a long time, so it doesn't seem to break in an instant. Perhaps it's just that I was like that, and there may be people who can break it in an instant. This is mentioned in the commentary, not in the main text, but I am curious about the source of information and how the author knew and verified this.

It is a very minor point, but there are slight differences in the explanations regarding the location of the Brahma Granthi. Generally, it is said to be located in the Muladhara Chakra.

- "Hatha Yoga Pradipika (written by Swami Vishnu-Devananda)" states in parentheses within the explanation: "Brahma Granti is a knot in the Anahata Chakra, or a knot of Brahma." When I read this, I thought, "Huh?"
- "Yoga Konpon Kyohon (written by Tsuruuji Saho)" states in the explanatory text: "The knot of Brahma is a knot within the Anahata Chakra." When I read this, I also thought, "Huh?"
- In Hatha Yoga Pradipika (written by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati), Verse 70 (P567), the explanatory text states: "Breaking the Brahma Granti causes the Muladhara Chakra to move. Sound emerges from the Kundalini in the Muladhara. The word 'Unstruck' in the scriptures means Anahata, but this does not mean the Anahata Chakra. The Anahata Chakra comes at a later stage." This last explanation resonates with me. Therefore, the conventional understanding that "Brahma Granti is located in the Muladhara Chakra" can be interpreted as correct. When reading scriptures, there are often descriptions that differ from the conventional understanding, so it is necessary to check each time.

The Hatha Yoga Pradipika (authored by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati), Verse 73 (P569), states, "When the Vishuddha granthi in the Anahata chakra is broken, the sound of a kettle drum is heard." I don't seem to hear the sound of a drum very clearly. Perhaps I still have a ways to go. This is from the main text, not a commentary, so it's written in other books as well. For example, "Yoga Honpon (authored by Sabota Tsuruji)" states, "A mixed sound that foreshadows supreme bliss, and a sound like a drum, occur in the empty space of the throat chakra." "Hatha Yoga Pradipika (authored by Swami Vishnu-Devananda)" states, "When the Vishnu granthi, which is in the highest void, is pierced, it indicates wonderful happiness. There is a booming sound like a kettle drum."

In the explanation of Verse 76 (P574), it states, "When the Rudra granthi in the Ajna chakra is broken, the sound of a flute is heard." This is also a clear description, which is very helpful for understanding one's own state. Although I am constantly hearing high-frequency sounds, it could be said that it's like a flute, but it seems like the sound I hear is a higher pitch than a flute. However, if I were to say it's a flute, I suppose I could, so it's a bit ambiguous. This is also from the main text, so it is also written in other books. "Yoga Honpon (authored by Sabota Tsuruji)" states, "The sound of a flute or the sound of a vina being played is heard." "Hatha Yoga Pradipika (authored by Swami Vishnu-Devananda)" states, "The sound of a lute is heard, as if imagining the resonance of a vina."

When I recall the sounds I heard when the Brahmagranthi was being broken, it seems better to interpret it as the sound starting when the blockage begins to break, or that the sound is heard while the blockage is being broken, rather than the sound being heard when it is broken. Since a granthi is a blockage on the energy channel, it seems that the sound is heard as the blockage begins to break, and that it takes time for the blockage to fully break. If kundalini experiences occur after the blockage is fully broken, it might be a good idea to observe and wait patiently. Nevertheless, I am glad I finally found books that describe the relationship between sounds and granthis.

■Even Swamis Experience Intense Tinnitus

According to Hatha Yoga Pradipika (authored by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati), P586, even swamis sometimes suffer from intense tinnitus in their daily lives.

At one time, Swami Muktananda was unable to sleep for 14 consecutive days because he could not reconcile sleep and the nada sound. His body reacted to any nada sound. "At this stage of heavenly music, the yogi acquires the art of dance." He heard nada sounds constantly, even when he was working, moving, or eating. There were also times when he felt anger when the nada sounds became intense.

Even swamis can feel anger due to intense nada sounds. That is interesting. Of course, it would be stressful to not be able to sleep for 14 consecutive days.

■It Doesn't Matter Whether It's the Right or Left Ear

According to Hatha Yoga Pradipika (authored by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati), Chapter 4, Verse 67, P563, it is stated, "Although the scriptures say that the nada is heard in the right ear, it is not important which ear it is heard in," along with a question and answer. I hear it in the center, slightly to the left, but it doesn't seem to be important whether it's the right or left ear. This book is from the Bihar School, so it is reliable, and it is supervised by the famous Swami Satyananda Saraswati, so it can be trusted.

Quote: (Chapter 4, Verses 67-68) The nada is described as being heard in the right ear, but in reality, it is a sound that is heard in the mind, so it is not important which ear identifies the sound. Ganeshpuri's Baba Muktananda once asked his guru. (Omitted) Sri Nityananda replied, "It does not matter whether you hear it in the right ear or the left ear, because the nada sound originates from the Akasha of the Sahasrara chakra, which is the highest consciousness." Hatha Yoga Pradipika (authored by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati).

■What is Kundalini?

According to "Be As You Are" by Ramana Maharshi, "Kundalini is nothing but another name for Atman, the True Self, or Shakti. We speak of Kundalini as being within the body because we ourselves consider ourselves to be beings limited by this body. But, in reality, Kundalini is not different from the True Self, and it exists both within and without." I believe this is correct based on my intuition. Generally, these are recognized as separate things, but Ramana Maharshi's perspective resonates with me.

Similarly, according to "Yoga: The Secret of the Vedas" by Koichi Small, "The awakening of Kundalini is simply a matter of energy rising and being able to control it. The value of Kundalini lies in how you use it." I agree that the idea that "Kundalini awakening transforms a person into a saint" is not entirely accurate. The same book quotes from another book, "The Science of the Soul" by Swami Yogeshwarananda, which states, "Even if Kundalini awakens, it is usually only a part of it that has awakened." I agree with this as well.

In "Tantric Yoga" by Hiroshi Honoyama, the author recounts his first Kundalini awakening experience, stating that the first Kundalini experience only awakened the Muladhara, and that other chakras still needed to be developed. It also states, "No chakra will awaken without the awakening of Kundalini residing within the Muladhara chakra." Based on my own experience, I used to have very little energy flow in my body, but now I can feel it, so it seems that Kundalini experience is the beginning of everything, and that nothing can begin without Kundalini, which is true.

"Yoga: The Secret of the Vedas" by Koichi Small introduces the concept of "prana" and explains "innate prana" and "acquired prana." "Kundalini is innate prana. This innate prana is divided into the prana that flowed within the womb (original prana) and the prana that is first obtained at birth (true prana). If Kundalini is completely inactive, human life activity will cease. In other words, Kundalini means the fundamental power that maintains life. In contrast, acquired prana refers to the prana taken in from the outside, such as that contained in breathing, water, sunlight, and food."

I speculate that if Kundalini is the Atman/True Self (the so-called "soul") and is also innate prana, then experiencing Kundalini allows the soul to manifest properly in this world. And since what appears at that time is one's own soul cultivated through past lives, it is natural that the Kundalini experience of someone who has diligently practiced in past lives will be different from that of someone who has not. Perhaps, at the moment of birth, the soul is not fully manifested. At birth, the connection between the physical body and the astral body and the causal body is weak, and connecting them is what constitutes a Kundalini experience. There are levels and sequences to this connection, starting with the physical aspects like the Muladhara, and gradually connecting to higher levels while maintaining that order.

■Chakras

Although chakras are popular, they become truly important after a Kundalini experience. I think that before Kundalini, many people don't have much of a sense of the chakras. Before Kundalini, chakra awareness may be a trend. I think this is in line with the words of Holy Mother (Sri Sarada Devi).

Ramakrishna also said something similar.
Spiritual awakening does not occur unless Kundalini is awakened from its sleep. ("The Teachings of Ramakrishna" compiled by Jean Herbert)

A certain Swami of the Sivananda lineage (which I heard from someone) told his disciples, "Chakras are nothing more than imagination if Kundalini has not been experienced, and it doesn't make sense to think about chakras if Kundalini has not been experienced, so stop talking about chakras." I understand that this is a teaching to his disciples to focus on the main point, which is "purification." I understand that this is a sermon to his disciples to avoid wasting time on things that are not the main point, such as "chakra meditation" or "Kundalini Yoga" (which stimulates chakras with bija mantras).

From my own experience, I can indeed feel the chakras properly after the Kundalini experience. However, even before Kundalini, I sometimes felt sensations like a scratchy throat, difficulty speaking, or a warm or painful heart. So, I think it's okay to have the perspective of "feeling" the chakras. However, chakra practices before Kundalini often end up being a waste of time.

In terms of yoga, the order is "purification" → "nada sound (some people cannot hear it)" → "kundalini" → "chakra."

A sentence that people in the theosophical tradition often quote is found in Hatha Yoga Pradipika, Chapter 3, verse 107 (in some versions, verse 106).

- "It (Kundalini) gives liberation to yogis, but binds fools." ("The Esoteric Science of the Asteroids, Vol. 1, The Etheric Body" by Arthur E. Powell)
- "The awakening of Kundalini gives liberation to yogis, but gives the fool the chains of suffering." ("The Chakras" by C.W. Leadbeater)

This section you are referring to in the original text is as follows:

- "Kundalini Shakti sleeps above the Kundalini. This is a cause of liberation for yogis, but a cause of bondage for fools." (Translation of Chapter 3, paragraph 106, from "Yoga Honpon Kyohon" by Tsruji Sabo.)
- "Kundalini Shakti sleeps above the Kundalini (the place near the navel where nadis join and separate). It gives liberation to the yogi, and bondage to the fool." (From "Hatha Yoga Pradipika" by Swami Vishnu-Devananda.)
- "Kundalini Shakti sleeps above the Kundalini. This Shakti is a means of liberation for the yogi, but a cause of bondage for the ignorant." (From "Hatha Yoga Pradipika" by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati.)

Regarding Kundalini, it is explained in chapter 3, verse 113, or sometimes verse 112, depending on the version, and it is simply described as "above the anus."

■ The Relationship Between Kundalini Shakti and the Three Bodies

The Hatha Yoga Pradipika (written by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati) explains as follows:
- The physical body is a repository of Prana Shakti.
- The mind is a repository of Manas Shakti.
- The Atma is a repository of Atma Shakti.
We are composed of these three, and they influence each other. When the mind is drawn to something, all three are drawn into it. This is why it is necessary for us to clarify our intentions, and this is also why those who seek higher consciousness and knowledge make progress.

■ Kundalini Based on Theosophical Interpretation

"The Esoteric Science, Vol. 1, The Etheric Body" (written by Arthur E. Powell) states the following:
Kundalini is referred to by various names, such as "the mother of the world."
The human body, etheric body, astral body, mental body, and other aspects are energized (given vitality) by Kundalini, so the name "the mother of the world" is appropriate. Kundalini exists in all realms to the extent that we currently know.
However, this is a vague concept, so for the sake of being more concrete and relevant to us, it seems to be related to the following:
The main function of Kundalini is to energize (give vitality) by passing through each etheric center and bring astral experiences to the physical consciousness. It awakens the power of perception, which is not necessarily a perfect understanding, but it does awaken the power of perception.
As a premise, in Theosophy, the etheric body follows the physical body, and then the astral body. Therefore, the etheric body, which connects the physical body and the astral body, is activated by Kundalini.
In "The Esoteric Science, Vol. 2, The Astral Body [Upper]" (written by Arthur E. Powell), it explains the same thing in a slightly different way:
The main function of Kundalini is to pass through the etheric chakras, thereby energizing the chakras and making them function as a gateway for connecting the chakras with the physical body and the astral body.

■ Kundalini Needs to be Raised with Each Reincarnation
The following statement is made:
Kundalini must repeat the effort of controlling it with each reincarnation. This is because, while the true self, the soul, is always the same, each body is new with each reincarnation. However, once it is completely controlled, it becomes easier to repeat the process in the next life. "The Esoteric Science, Vol. 1, The Etheric Body" (written by Arthur E. Powell).

■ When Kundalini Reaches the Ajna Chakra, You Can Hear the Voice of the Divine

The same book states the following:
In the book "The Voice of the Silence," it is written that when Kundalini reaches the chakra in the forehead and fully activates it, the power to hear the voice of the Divine (which in this case means a higher voice) is awakened. This is because when the pituitary gland in the forehead functions, it connects completely with the astral body, and through that, it can receive all the intentions emanating from within. "The Esoteric Science, Vol. 2, The Astral Body [Upper]" (written by Arthur E. Powell).
It seems that Kundalini connects the physical body to the astral body through the etheric body by activating the etheric body. It seems that this is the part that is most relevant to us, even though Kundalini is the fundamental energy of all realms.

When checking the original text (translated version) of "The Voice of the Silence," it is written as follows:
"Arise, O Kundalini, from thy heart, from the lotus of the world-Mother's womb. Thence will force arise, and mount to thy brow, the sixth center. When the Force becomes the Breath of the Great Spirit, then the Voice of the All is thy own ." "The Voice of the Silence" (version published by Ryu-o Publishing).
The explanation in "The Esoteric Science" is much easier to understand than the original text.

However, "The Esoteric Science, Vol. 2, The Astral Body [Upper]" (written by Arthur E. Powell) also states, "For most people, if they begin to awaken this chakra for the first time, it is impossible to achieve it in this lifetime." This is a discouraging statement.

■ The State of "Soundless"

Hatha Yoga Pradipika, chapter 4, verses 101-102, describe the state of "soundless." This passage contains some difficult parts, so I will compare it with several books.

(Chapter 4, verses 101-102) As long as the sound of Anahata is heard, the thought of emptiness still exists. It is said that the absence of that sound is the supreme Brahman, the supreme Self. Whatever sound is heard is nothing but Shakti. It is the field into which all existence is immersed, and that which is formless is the supreme God (Atman). "Yoga Fundamental Textbook (by Tsutomu Saho)"

(Chapter 4, verses 101-102) The concept of Akasha (the generation of sound) exists as long as sound is heard. The state without sound is called Para-Brahman or Para-Atman. Whatever sound is heard as Nada is nothing but Shakti. The ultimate truth is formless. That is Paramesvara (the supreme Lord). "Hatha Yoga Pradipika (by Swami Vishnu-Devananda)"

(Chapter 4, verses 101-102) The concept of Akasha (the essence of sound) exists as long as sound is heard. The state without sound is the ultimate truth, called the supreme Atman (Supreme Self). Whatever is heard as a mysterious Nada is nothing but Shakti. All elements (panchatatva: earth, water, fire, air, and space) are dissolved within it, and that formless being is the supreme Lord (Parameshwara). "Hatha Yoga Pradipika (by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)"

Here is an explanation by Swami Muktibodhananda.
Each of the five elements has its own quality. Sound is the quality of Akasha-tatva, and it is the highest and most subtle of the five elements. Whether you are aware of the existence of sound, or even if you are sound itself, as long as you are in that state, you have not yet merged with the ultimate state, and you have not yet become the ultimate state. In Atman, there is no concept of "is" or "is not." Therefore, there is no concept of "sound exists" or "sound does not exist." Therefore, if you hear sound, it means you are not in Atman. "Hatha Yoga Pradipika (by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)"

Perhaps this is the ultimate understanding of the Nada sound. I think you have to break through the walls of consciousness to understand this ultimate state.

The book then introduces a famous spiritual analogy, "The Wave and the Sea."
The existence of an individual is like a wave in the sea. The wave may seem separate from the sea, but it is part of the whole. "Hatha Yoga Pradipika (by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)"

This analogy is so famous that it is easy to overlook, but it is very interesting that it appears in connection with the ultimate understanding of the Nada sound. This analogy is something that seems to be understood but is not, and even if you try to understand it, you are still an individual, and it is difficult to understand even if you are told that you are the same. In the world, this analogy is often spoken of as "morality," but it is very interesting that it is explained as a connection with the Nada sound in this Hatha Yoga Pradipika.

Meditation eventually leads to Samadhi. At that time, consciousness merges with the object of meditation, and duality dissolves. "Hatha Yoga Pradipika (by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)" P452

Therefore, in the case of Nada sound, the Nada sound itself is the object of meditation, and the goal is to dissolve the duality with the Nada sound.

The attributes of Atman are known as Satchidananda (Sat: existence, Chit: consciousness, Ananda: bliss). The state is: I exist, I am conscious, I am blissful, I am detached, I am filled with light, I am not bound by duality. This is Savikalpa Samadhi with sound as the object. "Hatha Yoga Pradipika (by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)" P589

It can be interpreted that samadhi is achieved by merging with sound and reaching a state where no sound is heard. There are various types of samadhi, and savikalpa samadhi is one of them.

I remembered a conversation with a Kriya Yoga teacher about nada sound, where he told me, "Find the source of that sound." His intention was to say, "First, make sure it's not a physical sound. If it's nada sound, it should be heard from within, but even then, find out where the inner nada sound is coming from." While I understood the first part, I didn't fully understand the second part at the time, but now I think it might be related to duality and samadhi.

Thus, the path is shown: "Reach a state where there is no nada sound," "Find the source of the nada sound," and "Merge with the nada sound and its source." Beyond that lies samadhi. It is likely that nada sound disappears during samadhi. Perhaps it only disappears during samadhi, but I haven't experienced that yet, so I don't know.

■Forms of Awakening

In his book "The Science of the Soul," Swami Yogeshwarananda writes the following:

There are two forms of kundalini awakening:
(1) Upliftment of Prana (Pranotthana)
(2) The beginning of a state of radiance. "The Science of the Soul (by Swami Yogeshwarananda)"

Among these, nada sound is present in (1), the upliftment of Prana (Pranotthana). It is basically similar to what I have investigated so far, but there are subtle differences in nuance.

The explanation of "upliftment of Prana" continues as follows:

The Apana vayu, which moves in the lower part of the body, becomes excited through meditation practice and stimulates the nerves in the Muladhara chakra. It may feel like ants crawling, or like steam moving, or sometimes it may feel cold, and the whole body may tingle, or the hair may stand on end. This upliftment of Prana can also be triggered by special pranayama techniques and body purification methods (Shat Karma). After purification, you can feel the Apana vayu moving from the base of the Sushumna nadi in the spinal cord to its upper part. Eventually, this movement becomes faster, causing the practitioner's limbs to twitch. Others may hear the sound of bells, the chirping of birds, the sound of crickets, drums, cymbals, lutes, flutes, and even the sound of thunder. These sounds continue for years. By continuing the practice without interruption, various obstacles will eventually be removed, and Prana will flow freely and in the right amount from the base of the Sushumna nadi to the brain. "The Science of the Soul (by Swami Yogeshwarananda)" (P150~ excerpted and quoted)

This book clearly shows the position of nada sound. This author is said to have created an ashram called Yoga Niketan in Rishikesh, India, so he certainly has profound knowledge. As a nuance, it can be read as "nada sound disappears when completely purified." Of course, I don't know that until I reach that point myself. This book also describes the subsequent stages.

Eventually, as the practice progresses, you will be able to experience states such as semi-awakening (Tandra), a state of deep sleep (Nidra), and Tamasic Samadhi, which is dominated by darkness. These states are sometimes called Yoga Nidra. It is not possible to gain true wisdom in these states, so it is necessary to enter a higher state of samadhi (samadhi) where the light of wisdom shines and consciousness is clear, in order to achieve liberation or know the absolute Brahman. "The Science of the Soul (by Swami Yogeshwarananda)"

It seems that samadhi follows purification. Chakras appear in the subsequent stages.

You may feel like you are touching the chakras during the upliftment of kundalini. However, even then, you may not be able to see the appearance of the chakras. Even after the upliftment of Prana, you cannot see the chakras if they are covered by darkness, nor can you experience the power hidden within the chakras. Such a state is often described as a lotus flower that has not yet bloomed. However, as the light of Sattwa increases, the flower will bloom, and the chakras will become visible. "The Science of the Soul (by Swami Yogeshwarananda)"

In summary, the sequence is as follows:

- Purification.
- Body trembling. Hearing of the "nada" sound (some people do not hear it).
- First stage of Kundalini: "Pranotthana" (rising of vital energy).
- State of dominance of "Tamas" (darkness). Beginning of chakra sensation (feeling of being touched). (The chakra is not yet visible). (I am currently in this state).
- Some people experience a semi-awakened state (Tandra), a deeply slept state (Nidra), and a state of "Tamasik Samadhi" (Samadhi dominated by Tamas).
- Second stage of Kundalini: "Beginning of the radiant state."
- "Sattwa" (goodness) dominated Samadhi, opening of the chakras (becoming visible). (I have not experienced this).

It seems like there's still a long way to go.
I felt like I had reached a certain stage in the Kundalini experience, but I realized that the summit is still far away.

Supplement:
When I wrote this before, I mentioned "Vitality Rise (Pranotthana)" as something that "isn't really called Kundalini." However, I was mistaken. The first stage is indeed the Kundalini awakening experience. It seems that the second stage, "the beginning of the radiant state," is related to Sahasrara, which I have not yet experienced. The author of "The Secrets of Yoga" (by Koichi Ohyama) writes about his own experiences of the first and second stages, which made me realize my mistake. It's easy to misunderstand things without a teacher.

■Raising Kundalini to Sahasrara

(As I mentioned before) experiencing Kundalini is not the end, but rather requires continued practice to raise Kundalini to Sahasrara.

Even when Kundalini awakens, it rarely reaches Sahasrara directly. To allow it to ascend from one chakra to the next, concentration and patience are necessary. Sometimes, it may regress, and you may need to make repeated efforts to make it ascend again. Even if Kundalini reaches the Ajna chakra, it is difficult to maintain it. Only great yogis like Sri Ramakrishna, Sri Aurobindo, and Swami Sivananda were able to maintain it for extended periods. Ultimately, when Kundalini ascends from Ajna to Sahasrara, union occurs. However, this state does not last for a long time initially. Only after a long period of continuous practice can a pure and transformative experience of union eventually become eternal, leading to ultimate liberation (moksha). "Meditation and Mantra (by Swami Vishnu-Devananda)"

This brings up the topic of chakras, but the awakening of Kundalini is more like this:
The awakening of Kundalini means that your vibrational level is increasing. Don't think, "Oh, my Kundalini has reached the 3rd chakra - the 4th chakra - now it's only 2 inches from the 5th chakra." Kundalini doesn't awaken like that. In reality, what changes with the increase in the frequency of vibrations is the state of the aura. When this happens, your peace and joy increase proportionally. What ordinary people consider happiness becomes pain for you. Sensual experiences become dull and boring, and you no longer need alcohol, smoking, or gambling. That is what it means for Kundalini to awaken. "Hatha Yoga Pradipika (by Swami Vishnu-Devananda)" (I have slightly rearranged the sentences for readability).

The sensation of chakras is something else, but this is what I think the awakening of Kundalini is like. Some people may interpret this description as "not having a sensation of chakras is the correct way," and there was a yoga teacher who thought that way. However, I understand that this passage is simply saying that the awakening of Kundalini is not something that is divided into chakras, and that is also my own experience. On the other hand, the sensation of each chakra is something else.

Yoga teacher Honzan Hiraoka quoted Swami Satyananda's statement as follows:
The awakened Kundalini energy, Shakti, rises, but in most cases, it rises to the Manipura chakra and then descends back to the Muladhara chakra. Even if a practitioner feels that the energy has risen to the top, it is not the entire Shakti that has risen, but only a small part of it.
To make Kundalini rise beyond Manipura, it is important for the practitioner to repeatedly and diligently awaken Kundalini. Satyananda says that if Kundalini only awakens the Muladhara or Swadhisthana chakras, various obstacles will arise, but if it rises beyond Manipura, there will be no obstacles. "Esoteric Yoga (Honzan Hiraoka)" The Satyananda mentioned here is Swami Satyananda Saraswati of the Bihar School, as can be seen from the references. I don't have it at hand now, but "Kundalini Tantra" is also a work by Swami Satyananda Saraswati.

■ The sound of the bush warbler and its corresponding note.

The other day, I was rereading "The Autobiography of a Yogi" and discovered the following passage:

In Hindu mythology, the seven fundamental tones of the octave are associated with colors and the sounds of birds and animals. Specifically, "Do" is green and the sound of a peacock, "Re" is red and the sound of a skylark, "Mi" is gold and the sound of a goat, "Fa" is yellowish-white and the sound of a coot, "Sol" is black and the sound of a bush warbler, "La" is yellow and the sound of a horse's whinny, and "Si" is a combination of all colors and the sound of an elephant.

Here, the "bush warbler's sound" associated with "Sol" is of interest. This is because, as mentioned above, the first sound heard in the Nada sound is the sound of a bush warbler. However, I don't have a good sense of pitch, so I don't understand the specific tones.

■ Call to Service

I discovered the following enigmatic passage in the Theosophical book "The Path to Perfection" (by Jwal Kul Master):

It resonates like a trumpet in the ears of all attentive disciples. A call to service is being made.

This is a story that becomes more understandable the more one knows about Theosophy, but the meaning of the "call to service" will not be described here. However, I am interested in the fact that the "trumpet," which is one of the Nada sounds, is mentioned here in relation to the Nada sound. The "trumpet" is the sound mentioned in the sixth entry above. It seems that, in at least that lineage, one must experience and pass through the Nada sound in order to serve the Master.

■ Spiritual Paralysis

The following passage was found in the book "Spiritual Ritual to Release Your Bondage" (by Keizo Ohara):

Spiritual paralysis caused by spiritual harm always begins with a disturbance in space-time. When space-time changes, you feel a sensation like a ringing in your ears. (Omitted) While spiritual paralysis is possible, it is extremely rare.

This is described as a temporary sound, so it doesn't feel like a Nada sound, but it is similar to the sound of Gopi Krishna's Kundalini experience and is interesting.

■ The Sound of Pranav (Om)

I would like to quote a passage that I found in "The Teachings of Ramakrishna" (compiled by Jean Herbert):

The sound of Anahata (the fourth center within Sushumna, located at the heart) vibrates constantly on its own. It is the sound of Pranav (Om). Pranav arises from the supreme Brahman. It can be heard by yogis. Ordinary people cannot hear it. Yogis understand that this sound arises, on the one hand, from the area around the navel, and on the other hand, from Brahman, who rests on the Milky Ocean (derived from the Vedas).

■ Summary of the "Left and Right" Story [2019/06/03]

- "Meditation to the Extreme (Swami Sivananda)" → Right ear (quoted on the previous page): "The sound of Anahata is heard from the right ear."
- "Meditation and Mantra (authored by Swami Vishnu-Devananda)" → Right ear (quoted on the previous page): "Let us train to hear it only in the right ear."
- "Hatha Yoga Pradipika (authored by Swami Vishnu-Devananda)" → Right ear. It simply states: "It is heard in the right ear."
- "Yoga Fundamentals (authored by Tsuruji Saho)" → Right ear. It states: "It should be heard in the right ear."
- "Hatha Yoga Pradipika (authored by Swami Muktibodhananda, supervised by Swami Satyananda Saraswati)" → The position is that the left and right are not important (quoted on the previous page).
- Spiritualist, Doreen Virtue → Left ear (her experience).
- "Aura 13: The Laws of Magic (authored by Junko Komiya-Baker)" → No mention of left or right.

Initially, I interpreted the text as "Pingala is heard from the right, and Ida is heard from the left." My recent hypothesis is that "The author of the Hatha Yoga Pradipika had a dominant right-sided Pingala. When the left-sided Ida is dominant, it is heard from the left. When both are activated, it is heard from both sides." If this is the case, it makes sense that many male yoga practitioners have a dominant right Pingala, and that women tend to have a dominant left Ida, which is more likely to be heard from the left ear.

However, some texts do not mention the left and right sides, and simply state that one should listen to the inner sound of the Anahata chakra.

In my case, I initially heard the sound clearly in the "left ear," but eventually it started to be heard from both ears, and now the sound is louder in the left ear. I wouldn't be so fixated on this if I hadn't experienced it myself. It's a subtle but important issue, whether it's a deviation from the scriptures or if it's acceptable.

Another hypothesis is that the "right ear" mentioned in the Hatha Yoga Pradipika 4.67 may actually refer to the sound being heard from the right ear while performing a specific asana, suggesting that practicing that asana might cause the sound to be heard from the right ear. However, it doesn't seem like there are many asanas specifically focused on the right ear.

Nevertheless, the explanation in Swami Muktibodhananda's "Hatha Yoga Pradipika" that "the left and right sides are not important" seems more plausible. Perhaps I'm overthinking it.

■ New Nada Sound
At the end of May 2019, a new nada sound began to appear. It's subtle, but in addition to the usual high-frequency (close to 4096 Hz) "pee" sound, a very faint sound, about 1/5 the volume, has started to be heard. It's a subtle "gwan, gwan, gwan" sound, very quiet, but it feels like a "large singing bowl" playing a "low note" from "far away."

Unlike the usual nada sound, which I hear in my daily life, this new nada sound is so delicate that I only notice it when it's quiet. Initially, I thought it was coming from a distance, but I hear it consistently at the yoga studio and at home, so I've tentatively classified it as a nada sound. In "Meditation and Mantra" by Swami Vishnu-Devananda, there seems to be a passage about "listening to nada sounds of small volume," so I'm trying to focus on the quieter nada sounds.

This new nada sound is not a constant tone, but has a rhythm, almost like a voice or music. It's somewhat similar to the sound of air pressure echoing in a tunnel, but not that loud.

It feels different from the other nada sounds I've heard before. Previously, I heard a constant, subtle sound coming from the natural world, the body, or the astral body. This time, it feels like there's a rhythm to it, similar to the intonation of speech, although I can't understand it as a language.

Perhaps this is a step towards the "linguistic interpretation of nada sounds" mentioned in some books? I can't interpret its meaning yet.

■ Hexagonal Crystal Nada Sound
Recently, the usual high-frequency nada sound sounded different. Along with the sound, I also had an image of hundreds or thousands of hexagonal crystals vibrating and resonating together. It's as if, by carefully listening to the usual high-frequency sound, one can perceive a different sound or image. The nada sound is something that is heard with the ears, but this time, I saw an image along with the sound. I saw and heard the high-frequency "pee" sound simultaneously. Perhaps, listening to the high-frequency "pee" sound is not the end of the story. Maybe, what is meant by "listening to subtle nada sounds" in classical texts and scriptures is not that there are different nada sounds, but that by carefully and thoroughly listening to the existing nada sounds, one can see different sounds or images. I've only experienced it once, so I don't have much certainty yet.

This is different from the "new nada sound" mentioned above, and is a completely detailed observation of the existing nada sound.

It's not entirely dissimilar to the sounds of bells or insects, but it's much more powerful. In fact, it's possible that the original sound was the same, and it's only that it has become easier to hear, so the sounds overlap and are perceived as a high-frequency "pee" sound. If you were to use a "sound waveform editing tool" to overlay multiple sounds, it might become a high-frequency component, essentially noise, or a high-frequency "pee" sound. However, if you were to decompose each sound, you might find that they return to the original sounds of bells or insects. The hypothesis is that sounds that were originally inaudible become audible in the mind, and because they are perceived as too loud, they become a high-frequency "pee" sound. Furthermore, as concentration increases and it becomes possible to perceive them in more detail, each sound may be seen as a crystal. The fact that the "pee" high-frequency sound is powerful is also logical because many sounds are overlapping. This is still a hypothesis.

For example, many books state that "Nada" sounds will eventually be verbalized and understood.

When Kundalini energy begins to awaken, sometimes, a sound or something similar is heard deep within consciousness. The actual phenomenon is very difficult to explain with logic. This is because it is more of a sensory experience than a physical sound. Sometimes, it's like two trees are talking to each other. This is a state of high consciousness. Eventually, the internal sound becomes a pure vibration, something that is not an image, a thought, or a sound. However, even then, it can be understood through it, as if it were speaking a language. (Hatha Yoga Pradipika (Swami Muktibodhananda, Swami Satyananda Saraswati) P564)

There are also similar things written in "The Dalai Lama's Introduction to Esoteric Buddhism," and I feel like I've seen it in many books, as if it were common knowledge. It seems that not many people actually reach that stage.

The new "Nada" sound that I recently started hearing might be "something similar." I'm still observing.

The description "two trees talking to each other" might be similar to the "hexagonal crystal Nada sound." I'm still observing this as well.

In the latter half of May 2019, the basic sound is still a high-frequency "pee," but recently, it has started to sound like music.

As mentioned above, the "Nada" sound is also called "the music of the spheres" (Pythagoreanism) or "Krishna's flute" (Hinduism), but I thought that the previous "Nada" sounds were "not like music," so I didn't quite understand this expression. However, recently, it has started to sound like music, so this expression might be a very accurate description.

The "Nada" sound that I am hearing is basically a high-frequency "pee" sound, and it is still a high frequency, but the pitch is slightly changing within a narrow frequency range. Until now, I didn't really pay much attention to these changes, as they seemed to be changing very slowly. So, I was listening to it as a fairly constant "pee" sound, but it seems that the pitch is changing slightly more frequently now.

What is the difference? If I were to compare it, it's like the sound that is faintly heard outside a concert hall, compared to the sound that is faintly heard at the entrance of a concert hall. Until now, I could hear a kind of noisy sound with the atmosphere, but it was difficult to distinguish it as music. Recently, it seems that the sound has gotten closer to the entrance, and it sounds more like music.

Also, there is a change in my own mind. Before I started hearing the "Nada" sound, I used to listen to music, but since I started hearing the "Nada" sound, I have hardly listened to music. In the past, I had a fixed idea that music was something with a clear melody, even if it was classical music, but now my preferences have become milder, and that's why even a simple "Nada" sound sounds like music. It's not just music, but also food and drinks have become more subtle. In the past, I wouldn't have recognized a simple "Nada" sound as music. I think there is a change in my mind.

It is possible that the volume has changed or the way it is perceived has slightly changed. Therefore, it is likely that the original sound has not changed much. I think that sometimes, in the past, it sounded different or the pitch changed. So, I think it probably changed in the same way as it is now. Regarding the change in pitch, it has been changing from the beginning, although it is difficult to put into words, the way it is perceived, the feeling of hearing it, is different. In the past, even if the pitch changed, I didn't pay much attention to it and just let it go, as if it were "nothing special." Even if the pitch went up and down slightly, my mind recognized it as "constant." However, now, I am recognizing the same sound with a changing pitch as "music." Therefore, it may not be that the "Nada" sound has changed, but rather that the way I perceive it, my mind, has changed. Or, it may be both.

I cannot clearly reproduce the Nāda sound that I used to hear, but when I compared it to the 4096Hz YouTube video linked above, it felt a little different. If that's the case, the Nāda sound may have changed slightly.

I'm not sure if it will become more musical from here, or if this is the end. I'm still observing.

If we classify it into the "7 types of sounds" mentioned above, I could clearly recognize the first three: 1st "Buzzing sound," 2nd "Silver cymbal," and 3rd "Melody of the sea heard from a shell." Until recently, I couldn't distinguish between a violin and a flute, but it seems that the new sound I'm hearing is more like a "flute." So, the "peeping" high-frequency sound I used to hear was probably the 4th "Violin song." Although violins are not familiar to Japanese people, when I search for "violin" on YouTube, it's not a very high pitch, but rather a mid-range pitch. If it's lower than the 5th "Bamboo flute, flute" sound, then the sound I used to hear until recently was probably the 4th "Violin sound," and recently, I'm finally starting to hear the 5th "Bamboo flute, flute." There's a description above that I wrote earlier where I mentioned hearing the 5th "flute," but should that be corrected to the 4th "violin"?

If it's the 5th now, then the next ones would be the 6th "Trumpet sound, a single blast of a trumpet" and the 7th "Thunderous thunder." It's been about a year and a half since I started hearing the Nāda sound, and it seems to be gradually progressing. It's interesting.

Around November 2017 - early 2018: 1st "Buzzing sound," 2nd "Silver cymbal," 3rd "Melody of the sea heard from a shell," volume is minimal.
Early 2018 - mid-May 2019: 4th "Flute," becomes audible in everyday life.
Late May 2019 - : 5th "Bamboo flute, flute." A change in sensation. It sounds more musical.

■The Nada sound originates from the navel.
I discovered a similar description. When I took a TTC in Rishikesh, India, the teacher said something similar, and I had been unable to find the same content in books, but I am glad I found it.

The mysterious Para sound that originates from the umbilical cord can be transformed into a Vaikari sound, which is an audible sound, in the Vishuddha chakra area. (Omitted)
The Vishuddha chakra is what transforms the sound of the Absolute Brahman, the Para sound, into a Madhyama sound and then into a Vaikari sound, which is an actually audible sound. "The Science of the Soul" (by Swami Yogeshwarananda) (P167)

[The tornado of Windrun.[From the experience, 13 days later]

■ The Color of Sound
What I perceived as "silver" was a "za-za-za-za" sound layered on top of a high-frequency "pee" sound, and when that became even more powerful, it felt like "gold." Perhaps the meaning of "sound has color" in books refers to something like this? I don't know about other colors yet.

■ Composing in a Dream
In my dream, I was composing harmonies and choral pieces. The melody created by the combination of harmonies and vocals was very pleasant, and I felt like I had a realization while continuing to compose, but it was just a fleeting moment, and I couldn't articulate it. When I woke up, I had completely forgotten it. It might be related to what is written in the scriptures, "verbalizing sound," but I still have a long way to go.

■ Ego Shrinking
I am not very good at asanas (exercises), so the option of becoming a yoga teacher was not available to me, but the reason was not only that. If I became a teacher, the ego of "being a teacher" would emerge, so I thought that becoming a teacher would be a negative thing for my current self. However, with the experience of the tornado, and the shift to Anahata being dominant, I think that a significant portion of that ego has been overcome. So, if I can just improve my asana skills, I might be able to become a yoga teacher.

"I read "Pythagoras' Music" by Kitty Ferguson. This is not a book about yoga, so it doesn't discuss nada sounds, but it's interesting to see expressions that resemble them throughout the book. The book describes "the music of the spheres" as follows:

Among the Pythagorean ideas passed down from Archytas to Plato, the concept of "the music of the spheres" was particularly well-known and had a long-lasting influence. Archytas and the Pythagoreans believed that the planets were moving rapidly through the sky, creating music. (Omitted) According to Pythagorean tradition, only Pythagoras could hear this music.

This is interesting. Only Pythagoras could hear this music!
"The music of the spheres" has various translations, such as "celestial music" or "sky music," so the translation is not unique.

Apparently, the concepts of musical notation and the octave were created from this "music of the spheres."

The speed at which the celestial bodies move appears to be uneven. The Pythagoreans believed that the higher the speed, the higher the sound produced. Aristotle wrote that when considering the relative distance between celestial bodies and relating it to the musical interval, they took this point into account. When all the celestial bodies are combined, all the octaves of the scale are complete.

The Pythagoreans created the concepts that form the basis of the current musical scale, and was "the music of the spheres" originally referring to this? Was it only that? Did it not have any nada sound connotations? I read on with these thoughts, and indeed, there were. It seems that figures like Pythagoras and Aristotle may have been vaguely aware of nada sounds.

According to Aristotle, the Pythagoreans believed that the celestial bodies were moving and actually producing sound. Aristotle mentioned that he thought the Pythagoreans explained why ordinary people could not hear it. They explained that no one noticed this sound because it had been with us since birth, so there was no silence to compare it to. Sound and silence are only recognized in relation to each other, and humans are all experiencing something similar to a copper craftsman who has become completely accustomed to the noise over the years.

This is similar to the idea that nada sounds are always there, but we don't notice them.

Cicero also gave a similar explanation.

The people living in the Nile River's Kataduppa, where water falls from very high mountains, have lost their hearing due to the loud noise. He explained that most people cannot hear the music of the spheres because their ears are the same as those who have lost their hearing.

According to the book, the concept of "the music of the universe" was popular in 15th and 16th century Italy. At that time, a person named Gafurio modified the concept that "only Pythagoras can hear it" to "only those who are exceptionally noble can hear it."

Gafurio, who was the leading authority on music theory at the time, tried his best to become a true Pythagorean. He tried not to consider any intervals other than those recognized as consonant intervals by Boethius. (Omitted) According to legend, only Pythagoras could hear the music of the spheres, but Gafurio slightly modified it to say that only those who are exceptionally noble can hear it.

This is similar to the concept of nada sounds. The concept that "only those who are exceptionally noble can hear it" is similar to the concept that "nada sounds can be heard as purification progresses."

Later, in the 17th century, the astronomer Kepler also tried to transcribe the music of the spheres onto musical notation based on astronomical laws. This was an interesting era when music and astronomy were integrated. It seems that the current chakra theory, which produces musical notation, is related to this era, which is interesting. However, Kepler, although famous in astronomy, was treated as a curiosity for publishing this music theory.

Later, the Pythagorean music of the spheres appeared as a metaphor in Shakespeare's stories, and the concept has continued to exist in various places. Indeed, I have often heard such metaphors. Nowadays, it is a metaphor that we must consciously remember, but it seems to have been a very famous and popular concept among people in the Middle Ages.

However, in those stories, it is always a metaphor, and it is a prerequisite that it cannot be heard by human ears.

Then, in the 20th century, astronomers once again turned their attention to "the music of the spheres."

In 1962, astronomers studying the sun discovered that sound waves passing through the sun's interior were causing the visible surface of the sun, the photosphere, to ripple. They described it as the "symphony of the sun" (omitted), because the sun is emitting countless overtones. Of course, our sun is not the only star that vibrates in this way.

Also, some people seem to be saying that black holes also play a similar symphony. If that is the case, then sound is pervasive throughout the universe. This is a concept that is relatively familiar to us through recent space documentaries, but until the Middle Ages, such a concept was based on the Pythagorean school.

■ Is the music of the spheres the same as Nada sound?
Based on the description in the book, the music of the spheres is not exactly the same as the concept of Nada sound, but similarities can be seen. From the perspective of human spiritual growth, it can be judged to have properties similar to Nada sound, based on the point that "it becomes audible when purified." However, I have never heard a Pythagorean (are there any still?) say that "the music of the spheres is Nada sound."

Recently, people who practice yoga say that the "music of the spheres" is Nada sound, and it is also written in yoga literature. I basically think so too. Therefore, I think it is appropriate to interpret the "music of the spheres" as Nada sound from a yoga perspective.

From the ears, a sound like a pillar of flame or thunder.

Since this morning, when I doze off in my recliner, I hear a "thump" that feels like "entering a pillar of flame and receiving the flames throughout my body," or like receiving thunder throughout my entire body, or like a low, dull sound that is a lower pitch of thunder that has fallen in the distance. It's a "zussaaara" sound, a rough sound that sounds like it could be a game effect. Today, I woke up earlier than usual, around 4 am, so I started feeling sleepy around 9 am.

It's not a loud, impactful sound like actual thunder, but rather something that has a similar atmosphere. The sound is like a "thump," but I also felt like I was hearing a "crackling" sound, like something is breaking. Perhaps 80% of it is the "thump," and 20% is the feeling of something cracking.

This feels similar to the 7th description, "a dull rumble like thunderclouds," written in "Meditation and Mantra" or "The Voice of Silence."

First, the "energy" or something inside my head increases in "pressure." As the pressure increases, my head feels compressed, and then, presumably as a natural phenomenon, the pressure seeks a way to escape, and the pressure builds up to about half of my head. Eventually, when the pressure suddenly releases, a low, dull sound like "thump" occurs. This happens naturally, without any intention or imagination on my part.

With this feeling, I wonder if the sound will stop once the pressure is released? What do you think? If that's the case, it would be consistent with the description I quoted from that book the other day.

This is different from the high-frequency nada sound, which I continue to hear. I am still hearing the high-frequency nada sound.

Since I only noticed it this morning, I am still observing.
It has been occurring sporadically for about 30 minutes to 1 hour, and it is not currently audible.

I seem to remember reading somewhere that this sound is related to the ajna chakra or the pineal gland, but there haven't been any major changes yet.

Come to think of it, the other night (probably last night), I heard a similar sound in my left ear when I was doing a headstand at home. At that time, I thought it was the sound of pressure on my bones or something, so I ignored it. I had never heard such a sound before, and since the sound disappeared after I finished the headstand, I didn't pay much attention to it. I haven't been doing yoga asanas for a while because of a fracture, and I only started doing headstands again about a week ago, so I thought it was just a little different because I hadn't done it in a while. However, since I heard the same sound again this morning, I finally started to wonder what it could be.

Since I only heard it last night and this morning, I will continue to observe.

Until now, I have been focusing on my breath and the sounds of the body (nada) to calm my mind and meditate, aiming for a state close to "emptiness." In addition to that, energy work is also important. However, by continuing both "emptiness" meditation and energy work, I have a feeling that there is a world expanding beyond the sounds of the body and sensations, like a "world that stretches out flat as far as the horizon."

Recently, I saw that logical thinking, bodily sensations, and the world of thoughts exist as separate entities in the middle, and it seems that there is a wider world beyond that "I" world, which is the body or sensations.

However, I still cannot see what that outer world is like. It's just darkness, or simply a silhouette of a horizon. Sometimes, I feel like there might be something there, like the silhouette of a mountain.

As I continue meditating, distractions gradually disappear, their power weakens, their frequency decreases, and I can observe my breath and distractions without putting in much effort.

In that state, the objects of observation feel "translucent," like they are there and not there, which is a strange feeling.

I wrote "outer world," but perhaps it overlaps. However, for now, it feels like an "outer" world.

If our gaze is directed forward, there is a range that can be seen with the physical eyes. During meditation, the eyes are closed, so nothing is visible with the naked eye, but I feel something beyond the range that would be visible if I opened my eyes. Metaphorically speaking, it's as if "I'm stepping back a little, and then looking a little to the right (or left)," and there is something beyond the "outside" of the world I usually see.

That "outside" is also the world beyond the sounds of the body (nada).

However, as I mentioned above, it is not yet clearly visible. I will continue to observe, but recently, even the feelings of "experimentation," "curiosity," and "exploration" have been disappearing, and I wonder what will happen if I continue meditating.

This is a continuation of our previous conversation.

For example, when talking about mantra meditation, it seems like we are immediately aiming for a Rajasic meditation, but in my experience, I don't think it works to immediately start with Rajasic meditation. Is this something that varies from person to person? Perhaps it works better if someone is originally Tamasic.

In my case (and I think many people are like this), the initial meditation state was not really Tamasic, but rather a chaotic state. It was a state where various thoughts were mixed, and it was difficult to tell whether it was Tamas or Rajas. Initially, I interpreted this mixed state of thoughts as Tamas, but now I think it might not have been Tamas at all, because Tamas is a more heavy and dull state.

From that chaotic meditation state, we first try to "concentrate" and "forcefully" stabilize the state.

As the state becomes more stable, the thoughts gradually decrease, and we gradually approach a state that can be called "emptiness." However, I now think that this state of being "crushed" or "dull" is actually Tamas.

Therefore, in some circles of yoga practitioners, there is a tendency to talk about Tamas as being bad, as if Tamas is the villain. However, I now think that Tamas might be level 1 of growth.

Before starting yoga or meditation, we are at level 0. If Tamas is level 1, then Rajas would be level 2, and Sattva would be level 3. A peaceful state that is even beyond Sattva would be level 4. Since Tamas is level 1, it is indeed a low level compared to higher levels, but it is a relatively high level compared to before starting yoga or meditation.

In fact, even that "empty" and dull meditation state is much more peaceful and clear compared to the previous state of mixed thoughts. Therefore, I think that even Tamas, level 1, is a certain level of achievement.

Therefore, instead of treating Tamas as something bad and avoiding Tamasic meditation, perhaps it is better to first master Tamasic meditation and then move on to Rajasic meditation.

Well, this is also a hypothesis and a current judgment based on trial and error.

I feel that if you try to aim for Rajasic or Sattvic meditation from the beginning, it might not work. Or, there might be people who think they are doing Rajasic or Sattvic meditation, but are actually doing Tamasic meditation. What do you think?

On the other hand, people who have undergone training with the aim of developing "abilities" in psychic or spiritual areas might have immediately become Rajasic, and their abilities might have manifested, achieving their goals. However, since they have not gone through Tamas, they might become mentally unstable. Perhaps people who are "easily angered" in spiritual circles are like this. This is my current hypothesis.

Of course, Tamas is Tamas, and a calm and stable personality will not emerge without Sattvic meditation. However, if you only have Rajasic or Sattvic qualities, you might become unstable, so perhaps Tamas is also necessary.

Yoga practitioners often aim for Sattva, but Tamas and Rajas are not necessarily bad, and the ultimate goal is beyond Sattva. Once you reach that state, perhaps Tamas, Rajas, and Sattva will become less significant and can be viewed from a higher perspective.

People who talk about Sattva can be divided into two types:
- They eliminate Tamas and Rajas and become Sattvic, reaching their goal.
- (Regardless of whether they eliminate Tamas and Rajas), they become Sattvic and eventually transcend even Sattva.
Therefore, it seems that we can only interpret this based on the context.

It seems that there are mainly two periods when meditation becomes "tamasic."

- The period before hearing "nada" sounds, when there are many distracting thoughts, and the transition from suppressing those thoughts to entering a state of "emptiness" is a tamasic meditation.
- After hearing "nada" sounds, when distracting thoughts have significantly decreased and the meditation is almost free of them. This is when the energy level is still relatively low. You might think you are in a "sattvic" meditation, but looking back, it is relatively a tamasic meditation. It is a relatively tamasic meditation, but with a considerable increase in "sattva." Whether to call this "tamasic" is debatable, but it could be considered a tamasic state.

Because "tamas," "rajas," and "sattva" are subjective, there seems to be a lot of misunderstanding.

In my case, after entering a tamasic state of "emptiness," I started hearing "nada" sounds within a few days to a week. Initially, when I first entered that "tamasic" state of emptiness, I was delighted, thinking, "There is such a peaceful meditation." I was in a state where I felt nothing, which could be called peace. However, after about a week, "nada" sounds started appearing, which began to disrupt my entry into the tamasic meditation. Initially, I even felt that the "nada" sounds were an obstacle. I thought they were sounds that were preventing me from entering the tamasic meditation.

However, now that I think about it, that was a tamasic meditation, and by observing the "nada" sounds, I experienced the disappearance of distracting thoughts.

Even if you engage in tamasic meditation, it only temporarily quiets the mind, and when you exit the tamasic meditation, distracting thoughts reappear. While it is a moment of peace, it is temporary.

After that, I continued to observe the "nada" sounds, as described in the Hatha Yoga Pradipika, and finally, the distracting thoughts began to decrease significantly, and that is where I am now.

Tamasic meditation is similar to sleep, and it can be difficult to distinguish whether you are truly meditating or simply falling into the "void" of Tamas and becoming unconscious like sleep, especially in the beginning. If you are unconsciously losing track of time, you may be falling into a Tamasic meditation.

Initially, there are many distractions, so it is unlikely that you will be able to enter this kind of unconscious state. Being able to rest in a Tamasic, unconscious state, which is the so-called "void," is a certain level of progress.

However, it is also true that if you remain in that "void" state for too long, you will not grow. In ancient times, the classical texts of Yoga warned against falling into this kind of sleep. However, I think that while staying in it for a long time is not good, it may be a path that one must pass through.

In my case, as I mentioned earlier, I was able to enter this kind of "void" meditation and become unconscious relatively quickly, within a few days or a week, and then I started hearing Nada sounds. At that point, the Nada sounds began to prevent me from entering the "void" meditation.

At the time, I wondered what that meant. I had finally been able to enter a comfortable, unconscious state like a "void," but the Nada sounds quickly interfered with it.

However, now that I think about it, the "void" was a state of falling into a Tamasic, unconscious meditation like sleep, and the Nada sounds were helping to keep my consciousness by preventing me from falling into that unconscious sleep.

Therefore, while I initially thought the Nada sounds were an obstacle, now I think they were a helping hand to maintain consciousness.

That maintenance of consciousness leads to Vipassana-style observational meditation. The goal of meditation is not to become "void" and fall into unconsciousness, but to observe everything as it is, and to keep the mind flat like a calm surface of water while observing. The Nada sounds were very helpful in reaching that goal.

The Nada sounds constantly change and do not let go of the mind, so I started my meditation by focusing on the Nada sounds. This is the Nada sound observation meditation, which is also written in the Hatha Yoga Pradipika.

Eventually, as distractions decreased and the mind became calm and flat, my mind no longer felt drawn to the Nada sounds. My mind is still listening to the Nada sounds, and I am aware of their existence, but I no longer need to be bound by the Nada sounds as I was before.

However, especially in the beginning, the Nada sounds helped me maintain consciousness and were a helping hand to rescue my mind from distractions.

Recently, I have been practicing Vipassana meditation, which involves observing the scenery without thinking and in slow motion. However, I have noticed that when I focus my awareness solely on my visual field, the "nada" sound disappears from my consciousness.

When I shift my awareness back to my ears, the nada sound begins again.

This is interesting.

Previously, when I was concentrating on something or thinking, the nada sound would disappear from my awareness, but it is only recently that I have become able to consciously suppress it.

To say that I can "suppress" it is misleading. The nada sound is always present if I try to hear it, but when I focus my awareness solely on my visual field, it disappears from my consciousness.

Previously, I was not very good at making this shift in awareness, and once my awareness was directed towards the nada sound, it was difficult to suppress it.

However, now, with the prerequisite of a certain level of relaxation and concentration, I can quite easily focus my awareness solely on my visual field and suppress the nada sound when I am in a state similar to slow-motion Vipassana. Previously, the nada sound would disappear from my awareness passively, as I was distracted by other things, but now I can intentionally and consciously do it. This seems like a small but significant difference.

When I experimented further, I found that this focus of awareness was not limited to the visual field. For example, if I focused on a physical sound, the nada sound would disappear from my consciousness. Similarly, if I focused on bodily sensations, such as the feeling of my feet when walking or riding a bicycle, the nada sound would disappear from my consciousness.

However, it seems that sounds are more difficult to focus on than visual or sensory experiences.

I have always struggled with the nada sound interfering with my ability to enjoy classical music concerts, but perhaps I can use this technique to purely enjoy the music. I would like to try it next time.

Previously, this was happening unconsciously, and I had already verified this phenomenon, but the difference now is that I can intentionally create a Vipassana state and intentionally suppress the nada sound.

Previously, I quoted a passage from the "Hatha Yoga Pradipika" about "the soundless place," which states that the "soundless place" is the Atman in yoga.

The interpretation that when consciousness enters a Vipassana state and visual, auditory, and sensory experiences occupy consciousness, the sound disappears, can also be interpreted as the Atman and consciousness becoming one. This is a personal speculation.

When I am in a Vipassana state and can direct my awareness towards the nada sound itself, I can observe it, but there is a slightly different feeling when I direct my awareness towards the nada sound itself compared to when I am experiencing the scenery, sounds, or sensations. It feels like the moment I start observing the nada sound in a Vipassana state, the Vipassana state is released. This is subjective.

According to the "Hatha Yoga Pradipika," the place where the nada sound is heard is merely Shakti, or power. Therefore, when trying to observe the nada sound, which is Shakti, in a Vipassana state, it may separate from the Atman and the Vipassana state may be released... This seems to make some sense, although there is nothing written about it, and it is just my feeling.

On the other hand, even if it is just a feeling that I can observe the nada sound in a Vipassana state, there is nothing to worry about, but I still feel that directing my awareness towards the nada sound in a Vipassana state is somehow different. Perhaps, observing the nada sound is an intermediate level of consciousness, and the consciousness used in Vipassana is a slightly higher, more subtle level of consciousness.

As mentioned earlier, there are different theories about the four types of sounds in yoga. The sound heard by the ears is called Vaikari, the next level, Madhyama, is "the sound between the audible and inaudible," and presumably, the nada sound is this Madhyama. Therefore, it can be speculated that the state in which Vipassana is achieved is a more subtle level of consciousness than that. Perhaps it is the stage of Pashyanti. Pashyanti is likened to "the sound that can be seen," which seems appropriate for the Vipassana state.

There are various theories about this stage, and some say that the nada sound is between Vaikari and Madhyama, but in the context of this discussion, it is the same thing. On the other hand, there is also a saying that Anahata-nada is the sound heard by the "causal body," and while that may be true, I once speculated that Anahata-nada corresponds to Pashyanti or Para, but that speculation does not quite resonate with me now.

Based on my Vipassana experience this time, I think it would be cleaner to categorize it as follows.

I will add it to the previous list. (Bold part)
- Vaikarī: Sounds that can be heard with normal ears.
- Madyamā: Something between sounds that can be heard and sounds that cannot be heard. A subtle whisper-like sound. Nāda sound.
- Pashantī (Pashyantī): Not a sound that can be heard with the ears, but a "sound that can be seen." Something that is recognized during slow-motion Vipassana meditation.
- Parā: A sound that cannot be heard, a sound of silence, but it is the primordial resonance of the universe, and the deepest part of meditation.

During my usual meditation, I often feel a dim light, but today, I initially felt the usual dim light, but suddenly a black cloud appeared in front of me, and it enveloped my face, and my vision suddenly turned dark, and I was completely enveloped in pitch darkness.

That cloud, rather than a cloud, looked like a black, organic mass pulsating. It was a black cloud that resembled both a cloud and a brain, and it enveloped my face and head, as if sending me into a deep state of consciousness.

In my previous meditations, "emptiness" meant the disappearance of consciousness, but this was a different kind of "emptiness." However, my consciousness was still clear, and yet it was being guided to a deeper place.

It might be a misnomer to call it "emptiness." Perhaps "pitch black" is a more accurate description. I felt as if my consciousness had entered a pitch-black cloud or a pitch-black magnetic storm.

In this state of consciousness, I feel a different sensation than in my usual meditations, as if my consciousness is constantly being stimulated electrically.

It's not as if I'm entering a trance state, a state of reverie, or an altered state of consciousness, but simply that my consciousness is entering the pitch black... or being guided to a state of pitch black.

The cloud seems to be charged with electricity, and it feels like a thundercloud.

When I experienced entering "emptiness" about a week ago, when I started hearing the "nada" sound, my consciousness stopped, which I think was a "laya" state.

This time, it's similar to that "emptiness," but the difference is that even when enveloped in "emptiness," my consciousness remains clear. In the past, when I was enveloped in "emptiness," I would immediately enter a laya state and my consciousness would disappear, but now it remains.

I feel like I've reconnected with a familiar "emptiness," but back then it was truly black and pitch black, while this time it's charged with electricity, and I can faintly see sparks of electricity in certain parts of the cloud.

Meditation always brings about various changes one after another.

About a week before I started hearing the anahata sound, I could enter a state of "emptiness" by quieting my consciousness and stopping it, which allowed me to feel at peace. This recent sense of tranquility is similar to that feeling, but this time, it's a state of peace with my consciousness still active.

About three months after I started practicing yoga almost every day, I remember being able to relax deeply and peacefully, falling asleep with a sense of tranquility.

However, that peace lasted only about a week. The anahata sound started. Because the anahata sound is accompanied by automatic consciousness awakening during meditation, preventing sleep, that feeling of "emptiness" disappeared.

At first, I felt frustrated by the anahata sound. I had finally managed to enter a state of "emptiness" and find peace, but then this sound started, disrupting the silence.

However, as I learned more, I realized that what I was doing might have been a type of practice that is not recommended for yogis, namely, "finding comfort in a state of stopped consciousness." I now think that the fact that the anahata sound appeared and forced me out of that state after only a week was a good thing.

I don't want to be misunderstood, but the anahata sound itself is a "sign of growth due to a certain level of purification." However, it also opens the door to a more subtle world, making consciousness more sensitive.

I think I was quite insensitive before I started hearing the anahata sound. My senses were not very subtle, and I was able to quiet my consciousness and find peace. That was a form of growth in itself.

When consciousness becomes still, a subtle world opens up before my eyes, and eventually, kundalini experiences occur, and energy increases. However, the sense of peace I felt when I experienced "emptiness" before the subtle world opened up and before the kundalini experience is quite similar to the sense of mental tranquility I am feeling recently.

Previously, I relaxed by consciously suppressing my consciousness to enter a state of "emptiness." My consciousness was almost completely stopped, and I felt a sense of "peace and tranquility" with only the sensation of breath. I couldn't intentionally create such a deep state of relaxation before, but for that week, I could easily enter that state of "emptiness" by simply suppressing my consciousness.

I haven't experienced that kind of "emptiness" relaxation for many years. However, recently, while continuing to meditate in a state of mental stillness, I experienced a state of relaxation similar to the "emptiness" I had experienced before, even though my consciousness was active.

Since the anahata sound started, it has been difficult to enter such a deep state of relaxation because my consciousness has become more sensitive.

However, this time, I entered a similar state of relaxation even though my consciousness was active.

In both the previous and current situations, the "observation" itself seems to be the same. However, the difference is that in the previous case, I was forcibly suppressing my conscious mind, while this time, my conscious mind is naturally calming down.

Previously, I created a state of "emptiness" by suppressing my conscious mind, and I experienced a deep state of relaxation while "observation" continued. However, after the anahata sound started, my consciousness became preoccupied with the sound, making it difficult to enter such a deep state of relaxation.

While the anahata sound has made meditation easier by drawing my attention away from other thoughts, I couldn't completely enter a state of "emptiness" because I couldn't stop the anahata sound with my conscious mind.

This time, I continued meditating until my conscious mind naturally calmed down, and I experienced a deep state of relaxation while "observation" continued. The anahata sound is still present, but because the scattered thoughts that would normally react to the anahata sound are already quiet, the anahata sound does not disrupt my relaxation.

This seems to be a state that is similar but quite different.

The initial state was simply forcibly suppressing scattered thoughts, which I feel is appropriate to describe as "emptiness." Of course, the terminology may vary depending on the school of thought, but I personally find that "emptiness" is the most fitting term. That relaxation was very beneficial.

However, as I entered the subtle world and as kundalini energy began to move, I experienced various problems, such as the anahata sound and energetic imbalances in the body.

Recently, I feel that I have reached a state where my energy is in harmony and I can maintain a state of relaxation that is not affected by the anahata sound.

I think the sound of Nada is helpful when meditating with many distracting thoughts. When you have a scattered consciousness that tends to jump to distractions, the sound of Nada makes you cling to that sound. So, when the sound of Nada begins, meditation progresses more quickly.

However, as long as you rely on it, your scattered mind is still in a state of "jumping to something." I think that is probably the case.

When meditation progresses and your consciousness no longer easily jumps to external stimuli, you will no longer be drawn to the sound of Nada. It is only when such a state of mental tranquility is maintained that you can truly relax in a subtle state of consciousness.

Even if you can relax with a rough consciousness, it can hinder entering a more subtle state of consciousness. And this time, I think I was able to relax in a subtle state of consciousness.

The sound of Nada has not disappeared, but it is a state where the sound of Nada does not enter consciousness. If you search for the sound of Nada, you can hear it, but it does not interfere with relaxation.

When I was meditating after first hearing the sound of Nada, it was a meditation where I obtained comfort and relaxation by clinging to the sound of Nada. However, this time, the sound of Nada is there, but it is a state where you can achieve relaxation without clinging to it. It seems similar, but it is quite a different state.

A while ago, when I reached a state of stillness, I felt a flat, peaceful state, which could be considered Nirvana, depending on the school of thought.

Now, when I reach a state of stillness, there is a deep awareness present, almost like a different version of Nirvana. However, some schools of thought may not consider this Nirvana. For now, I will tentatively call it Nirvana.

Initially, I thought this state was a regression and that I needed to reach Nirvana again. However, my current understanding is that this is not Nirvana, but rather the emergence of a deep awareness.

It is difficult to explain this in words.

Before reaching the state of Nirvana, there were gradual stages of stillness and relaxation. These stages of stillness and relaxation still exist, but the difference between then and now is that, even in what would be considered the state of Nirvana, it's not like seeing the horizon, but rather feeling something pulsating within the chest.

In the state of Nirvana, there was nothing in the chest area, and the aura was concentrated in the abdomen. By letting go of the thoughts in the head and directing them to the heart and lower body, I reached a state of stillness.

The basic principle is the same; I am still letting go of thoughts in the head and directing them to the heart and lower body. However, the difference between then and now is that, in the past, there was no sensation in the heart area, and it went down to the lower body. Now, the heart is receiving the tamas that have been purified by the Vishuddha chakra.

The focus on the back of the head remains the same. Focusing on the back of the head allows the tamas to gather and be drawn into the Vishuddha chakra. However, after that, in the past, it went down to the lower body and resulted in Nirvana, while now, it is being received by the deep awareness in the heart.

This is quite different, but it reminds me of something that happened a long time ago, when I first started hearing Nada sounds. Just before I started hearing Nada sounds, I entered a state of "nothingness," where my mind completely stopped, and I was in a state of complete relaxation and unconsciousness. However, after about a week, I started hearing Nada sounds, which began to disrupt that "nothingness." The Nada sounds were forcing a state of awareness.

This time, the state is quite different, but it can be interpreted as a deep awareness emerging while remaining in the state of Nirvana and enjoying a peaceful existence.

When the Nada sounds appeared, it felt like they were not allowing me to stay in that state of unconsciousness. For a week before the Nada sounds appeared, I was enjoying the complete relaxation of that unconscious state. However, the Nada sounds appeared as if they were not allowing me to stay in that sleep-like unconscious state.

This time, it's not like the Nada sounds, which are sounds, but rather a sensation in the chest, a feeling of being driven from deep within. That sensation is shaking me from deep within, or applying pressure from the inside out, and it feels like that deep awareness is not allowing me to stay comfortably in the peaceful state of Nirvana.

Whether it's the sleep of tamas or the state of stillness in Nirvana, both are not enlightenment, and there is still more to go.

(Postscript: Apparently, this is not considered Nirvana in Zen Buddhism, but rather the fourth dhyana. It seems that the definition of Nirvana varies depending on the school of thought. I will write more details later.)

There is an endless stream of superior music that sounds like "nada" sounds. It's not really music in the sense that it has a distinct melody, but rather a continuous series of infinite pitches and a never-ending sequence of high tones. Even with just that, I no longer need most other music.

There are many genres of music, such as J-pop, rock, jazz, and classical music, but there is no music that surpasses the "nada" sound.

If you were to say that taking just a small part of it could create a symphony, it might be an exaggeration. And it's true that it doesn't have a complex melody like a symphony. However, when viewed from a broader perspective, it's a simple sequence of high tones, but it's a sequence of countless musical elements, so it's like hearing the complex music of hundreds or thousands of symphonies at once, and it's endless.

The "nada" sound is the ultimate music, and it could be said that other music is just a fragment of it. But if you were to ask what it sounds like, I would have to repeat myself: it seems like just a simple, high-frequency "pee" sound. If you hear that description, you might think, "Oh, nothing special," but in reality, that high frequency is constantly changing, and the content of those changes is a further series of countless waves, which could even be considered the fundamental music.

Since I started hearing the "nada" sound regularly in my daily life, I have hardly listened to any other music.

I sometimes go to concerts, but I can always hear the "nada" sound, so unless I focus only on the concert's sound and don't pay attention to the "nada" sound, the two sounds overlap, which is a bit inconvenient. However, I take care to enjoy concerts occasionally. I especially liked opera before the coronavirus, but I haven't been to one since.

Even though I occasionally enjoy live performances, basically, the "nada" sound is the music that is always with me, and because I have the "nada" sound, I don't need any other music.

I don't know how other people feel, but at least for me, the "nada" sound makes other music unnecessary.

I'm not saying that music is bad, and I think it's fine for music to exist. I just don't need to listen to the kind of music that I used to listen to.

In the past, I used to buy CDs and play them in my daily life, but now I don't need them because I have the "nada" sound.

I'm not saying that there shouldn't be music in TV shows or on YouTube. I think it's perfectly fine to have music to create an atmosphere. It's the same as with concerts; it's music as an expression, and I'm not denying that kind of expressive music.

I'm just saying that I don't need music that plays constantly in my daily life. That's because I have the ultimate music, the "nada" sound, which is always present and continues to appear endlessly, so anything more than that is unnecessary.

At first, I only observed the mind, or just one of the five senses. However, I feel that the time I spend simultaneously experiencing multiple senses is gradually increasing.

Especially when I enter a state of vipassana where my vision is in slow motion, my awareness focuses solely on the sense of sight, and that is enough to fill my consciousness.

On the other hand, when I hear nada sounds, my consciousness is filled with the nada sounds.

In either case, I am concentrating on it, but I think it can be called either concentration or observation. It's just a difference in expression, the difference between the words "concentration" and "observation."

These are simply different types of senses used when concentrating, and both primarily involve observing a single sense.

On the other hand, the mind is more subtle. Even when we talk about the mind, it can refer to emotions or thoughts, which are mental phenomena. Emotions are somewhat closer to the five senses, but thoughts have a gradient ranging from things close to the five senses to much deeper levels.

After initially trying to observe only the mind, or just one of the five senses, I think it gradually becomes a combination of them.

It's easier to start with the five senses, but if you meditate, you should first aim for a state of stillness (shamatha). In that case, thoughts become the object of observation, so you are observing thoughts.

In reality, meditation begins with stillness (shamatha), but to simplify the overall explanation, there are two main categories: observing the mind or observing the five senses. The starting point is which one you choose to observe.

Since the mind is deep, you can start with the five senses, or you can start with a specific level of the mind.

In meditation, especially when you reach a state of samadhi or vipassana, you enter an observational state. However, even in that case, it starts with samadhi or vipassana focused on either the mind or one of the five senses, and then gradually progresses to a combination of them.

Initially, it's seated meditation, but eventually, you enter a state of samadhi or vipassana in your daily life. When that happens, for example, you might initially become very sensitive to the sensation of your skin or the sensation of your eyes, and then you gradually become able to observe not only those sensations but also the thoughts in your mind.

If you can observe thoughts from the beginning, that's fine, but the mind is subtle, and the five senses are more coarse sensations, so the five senses are relatively easier to work with. However, even if you start with the five senses, you will naturally be able to observe the mind over time, so the combination gradually increases. When you reach that point, you may be able to maintain a state of samadhi or vipassana relatively easily in your daily life without even consciously trying.

If you are careless, you may fall out of that state, but that doesn't mean it's a bad thing. It's important to know your limits in terms of samadhi. In your daily life, how long can you maintain samadhi? Your daily life itself is a form of practice. There's nothing wrong with your daily life, and it's not that you should only meditate while sitting. Your daily life is also important.

Previously, I used to manipulate energy during meditation, mixing yin and yang energies.

Now, I simply sit with my hands on my knees or folded in front of me, focusing my awareness on my forehead.

Previously, chanting mantras was effective, and even now, when I feel that energy is not flowing properly, chanting mantras can be effective. However, recently, I've mostly been meditating without chanting mantras. Sometimes I try chanting mantras, but lately, it's often ineffective. It's not that it's completely ineffective; rather, in the areas where the mantra would have been effective, the energy is already flowing, so it's more like a way to check if the energy is flowing properly. If the energy isn't flowing, chanting a mantra can help, so it's sometimes useful for that purpose. However, I've largely moved away from relying on mantras.

Recently, I've also stopped focusing on my breath during meditation. In the past, I used to practice breath meditation, which was effective, but I don't do that anymore.

I also used to practice meditation by focusing on the "nada" sound, but I don't do that anymore. The Hatha Yoga Pradipika describes using nada to guide one to samadhi, which was effective to some extent, and I practiced it for a while.

Maintaining awareness without letting it disappear during meditation is important, and nada played a significant role in that. However, I rarely rely on nada now. Sometimes I try focusing on nada, but I generally don't meditate with nada anymore.

Recently, I literally just sit with my awareness focused on my forehead, waiting for the energy to rise to the ajna and sahasrara.

I don't actively will the energy to rise, nor do I manipulate it like I used to, swirling it around with my "aura."

This method is quite common in classical yoga, which emphasizes sitting and focusing awareness on the forehead. However, previously, it didn't quite resonate with me. While it had some effect, I found that focusing on the back of my head was more stable than focusing on the forehead.

Therefore, while I understood the concept of focusing on the forehead in classical yoga, I had a lingering doubt that it might not be the right approach for me.

However, recently, I've found that, just as classical yoga teaches, simply sitting and focusing my awareness on my forehead allows energy to flow to the ajna and sahasrara, and that this happens even without consciously intending it; simply focusing my awareness on my forehead causes the energy to move in that way.

This has happened before, and sometimes, while focusing on my forehead or the back of my head, my awareness would suddenly become still. However, recently, it feels more like I'm simply sitting and focusing my awareness on my forehead, rather than doing something else.

However, I don't think it would have been better if I had only practiced the classical yoga method from the beginning. I believe there were methods that were appropriate for each period of time.

Certainly, now, this classical yoga method feels the most right, and I sometimes wonder if it's enough on its own. However, I wouldn't tell others to only do this, and I suspect that it would be difficult to progress significantly in this modern era by only practicing the classical yoga method.

That being said, now, this classical yoga method feels the most right, and perhaps, after a while, I might come to understand that it's all that's needed.

At the same time, I think it's important to keep an open mind to other methods and possibilities. For now, this classical yoga method feels the most right.

Classical yoga also teaches that distractions will disappear if you simply let them be, which also resonates with me, but that's a different topic.

Now, I'm simply meditating by sitting and focusing my awareness on my forehead. I don't manipulate the energy, and when distractions arise, I observe them in a state of awareness, watching them come and go. By simply focusing my awareness on my forehead, the energy gradually flows to the ajna and sahasrara, leading to a state of stillness, observation, samadhi, and vipassana.

Nāda sound is a high-pitched sound that can be heard as purification progresses through meditation, etc. Some people may also hear it while doing yoga.

Regarding this, I occasionally receive inquiries from people who suspect they are hearing Nāda sounds. However, I cannot diagnose anything remotely, and I do not provide direct diagnoses or guidance. Therefore, I always advise them to consult an ENT doctor first if they are concerned.

If someone hears a sound, I suggest they visit an ENT doctor. Only after the ENT doctor confirms that there are no abnormalities in the ears can we tentatively hypothesize that it might be a Nāda sound.

ENT doctors can only examine the physical ears. Therefore, even if an ENT doctor says there is no problem, it is still unclear whether it is a Nāda sound at that point.

Even if there are no abnormalities in the ears, stress-related tinnitus can occur in people who are living stressful lives.

Alternatively, tinnitus may be caused by the condition of the skull or the position of some bones.

ENT doctors cannot determine these issues.

Therefore, if you hear a strange sound, do not immediately assume that it is a Nāda sound.

There are certain criteria for determining whether a sound is a Nāda sound, but I still recommend that you first consult a regular hospital.

I do provide brief responses to email inquiries, but these are simply comments on the content of the email or expressions of gratitude for the email. I am not a doctor. I write various things, but I am not providing any specific guidance.

I am not responsible if someone prematurely assumes that a sound is a Nāda sound, does not go to the hospital, and the condition worsens. Therefore, I recommend that you first visit a hospital.

In some schools of meditation, there is a teaching that says, "Let go of any distracting thoughts that arise." This teaching seems correct in the state of concentration, or samadhi, especially in the state of observing the mind.

However, before that, it seems to function only as a principle.

If you truly let go of distracting thoughts, as the teaching suggests, distracting thoughts tend to expand, and the loop of distracting thoughts strengthens, making feelings of anger, hatred, and jealousy stronger (for those who do not meditate often).

Some teachings say not to repeat distracting thoughts. This is true as a "result," but it is not something that can be done intentionally.

If you intend to do that in your mind, you can easily create an image of being able to meditate, and repeatedly tell yourself, "I can let go of distracting thoughts," or "I don't repeat distracting thoughts," which are just distracting thoughts themselves. This is a common occurrence for beginners, and it is probably a path that everyone goes through, so it is not necessarily a bad thing, and it can even be a sign of having gained some experience with meditation. However, you cannot stop there.

As a result, not letting distracting thoughts loop is good, but it is not the "method" itself.

Therefore, you need to think about methods to prevent distracting thoughts from looping.

These methods are described in scriptures, such as chanting a mantra, focusing on the space between the eyebrows, or listening to the anahata sound (if you can hear it), to bind the mind to a single point. These are different methods, but they all have in common the idea of binding the wandering mind and focusing it on a single point. If your school of thought teaches a particular method, you can use that. Otherwise, you can choose a method that suits you. At this stage, there is not much good or bad, only preferences and what suits you.

At this stage, there is no "letting go of distracting thoughts." Instead, you are confining the movements of the mind, where distracting thoughts arise, and binding it to a single point so that other things do not come to mind. When chanting a mantra and concentrating, distracting thoughts may enter, but you repeatedly bring your concentration back to the mantra with the power of your will. The same is true when focusing on the space between the eyebrows. When focusing on the space between the eyebrows, distracting thoughts may enter and your concentration may be broken, but you notice it and bring your concentration back to the space between the eyebrows with the power of your will. This may be difficult to notice when your eyes are closed, but if you have time, you can do it gradually. The same applies to the anahata sound. The basic principle is to concentrate on the anahata sound, and even if distracting thoughts enter, you let them go and bring your awareness back to the anahata sound.

The basic principle is to not follow distracting thoughts that enter, but to return to the concentration of meditation. This is based on the idea that the mind can only think of one thing at a time. Focus on the object of meditation, and even if distracting thoughts enter, do not follow them, but focus on the object of meditation.

In meditation, the teaching of "letting go of distracting thoughts" essentially means this. However, there is also a state of "observing the mind" in the state of samadhi, which is also expressed in a similar way, and it can be said that "letting go of distracting thoughts." However, in the samadhi of the mind, the Atman (true self) behind the mind is observing, so the state is quite different.

It seems that the positioning of the "nada" sound changes depending on whether one has awakened consciousness or not.

When the true nature of the heart (sejni) has awakened consciousness (rikpa), even if there is a nada sound, one is in a state of observing it from the side.

On the other hand, when rikpa has not yet emerged, or is very weak, the conscious mind (the thinking mind) clings to the nada sound. In this case, when extraneous thoughts arise, one may feel unwell or confused, and thoughts may swirl around in the mind.

In the latter state, some texts mention "meditation on the nada sound," and it is written that by focusing on the nada sound, one can reach samadhi as a preliminary stage.

(Chapter 5, verses 79-80) You will hear a pleasant sound emanating from within your right ear. First, it will sound like the chirping of a cricket, then like the sound of a flute, then like thunder, a drum, a bee, a dhol, and further on, the sounds of trumpets, kettledrums, and the mridangam (a South Indian double-sided drum).
(Chapter 5, verses 81-82) And finally, you will hear the resonance of the anahata sound, and there will be light within that sound, and there will be the mind (manas) within that light, and the mind disappears within it. This is the state of reaching the throne of Vishnu. This is how you will attain samadhi.
(From "Continued Yoga Sutras" by Tsugio Saho)

There are various types of samadhi, but the samadhi described here has not yet reached the Atman, and the awakened consciousness (rikpa) of the true nature of the heart (sejni) has not yet emerged. Even so, it is a significant advancement compared to being troubled by extraneous thoughts and afflictions, but it is not the end. There is still a stage ahead where the true nature of the heart (sejni) emerges and awakened consciousness (rikpa) begins to function.

The disappearance of the nada sound is something that happens before rikpa emerges. It may be a stage of growth, but after rikpa emerges, the nada sound is often present, but the conscious mind does not become distracted by it.

In the state where rikpa is functioning, a "consciousness of observation" appears next to the nada sound and the conscious mind (the thinking mind). There is a consciousness that observes not only the nada sound itself but also the ordinary mind (conscious mind, thinking mind) that is aware of the nada sound.

This "consciousness of observation" has always existed, according to the texts. It is not a newly acquired ability, but rather something that is inherently present in all humans. However, in this confused world, it is covered up by impurities, and the function of awakened consciousness (rikpa) is suppressed. The texts say that by removing these impurities through meditation and practice, anyone can attain enlightenment. I believe this is true.

When awakened consciousness (rikpa) emerges, the true nature of the heart (sejni) appears separately from the ordinary mind (conscious mind), and it begins to observe the nada sound. Before rikpa emerges, focusing on the nada sound would take over the entire ordinary mind (conscious mind). However, after rikpa emerges, the conscious mind can selectively focus on the nada sound, or on other things. In order to selectively activate the conscious mind, the inherent nature of the heart (sejni) that controls and observes the conscious mind is necessary. It is through the function of rikpa by sejni that the conscious mind can function consciously and selectively, without being unconsciously swayed. The conscious mind itself is like a tool, and it is through the conscious function of rikpa by sejni that the conscious mind can be moved consciously.