The Yoga of Love — Light and Sound on the Path — Newsletter of Spiritual Quotes & Sant Mat Satsang Discourses


The Yoga of Love — Light and Sound on the Path — Newsletter of Spiritual Quotes & Sant Mat Satsang Discourses
 

 
NOTE: To see and enjoy all the content as you’re scrolling below, including photos, if you’re viewing this via email, always click: “Display Images”, or “Show Images”.
 

 
This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-consciousness, and explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.
 
“What’s the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish.” (“Quintessence of Yoga: Secret of All Success”, a Sant Mat publication)
 

 
On the Path of the Masters there are books that represent the “science of the esoteric”, providing technical details about subtle bodies, inner regions, karma, meditation practice, and so on. And there is also the poetic side expressing the heart of mysticism. In English, the words of many bhajans and banis (hymns) of Saints (Sants) have become available. They read like poetry or psalms. Rumi poetry is similar. These Mystics of the East provide very beautiful and bhakti devotional teachings — the Way of the Lover and the Beloved. There are the compositions of Kabir, the Guru Granth, Namdev, Ravidas, Dadu, Mirabai, Dayabai, Sahjo Bai, Tulsi Das, Paltoo Sahib, Surdas, Tukaram — so many great souls. These are such priceless sources of inspiration. It’s absolutely essential for the initiate/satsangi to be in touch with the bhakti side of the path.
 
 
*The Classic Nirguna Bhakti Sants of India — Online E Books Relating to the Bhakti Saints (Dadu, Namdev, Ravidas, Mirabai, Tukarama, Many More):
https://medium.com/sant-mat-radhasoami-books/9a2fe8acfd8
 
 
*Guru Nanak, Sikh Gurus, Guru Granth, Adi Granth (Shri Guru Granth Sahib) — Online E Books Relating to Guru Nanak, Sikh Gurus, Guru Granth and Other Texts:
https://medium.com/sant-mat-radhasoami-books/e3374f9145e3
 

 
*PODCAST — Click To Listen: The Heart of Mysticism, Part 1:
http://www.spiritualunite.com/music/591/podcast-the-heart-of-mysticism-part-1
 
 
*PODCAST — Click To Listen: The Heart of Mysticism, Part 2:
http://www.spiritualunite.com/music/590/podcast-the-heart-of-mysticism-part-2
 
 
A two-part series on Spiritual Awakening Radio, The Heart of Mysticism — Yoga of Love — The Way of the Lover and the Beloved: Love is the only reality. All else is illusion. Cultivating love is one of the central teachings of mysticism, East and West. In India, masters often use the term “Bhakti,” which means love and devotion. Someone asked: “How can one sit so still, repeat only holy names and think of God constantly?” Mataji serenely replied: “By falling in love, because when one is truly in love nothing but the Beloved can enter one’s mind. So the secret of Surat Shabda Yoga and of mysticism is not necessarily ‘practice and more practice,’ but love. To be so devoted to one’s Lord that nothing can stand in the way, this and nothing else is the truth of Sant Mat [The Teachings of the Masters].” (Enchanted Land)
 
 
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RUMI: “The people of this world are like the three butterflies in front of a candle’s flame.
The first one went closer and said: I know about love.
The second one touched the flame lightly with his wings and said:
I know how love’s fire can burn.
The third one threw himself into the heart of the flame and was consumed.
He alone knows what true love is.”
 
 
“Go deeper …
Past thoughts into silence.
Past silence into stillness.
Past stillness into the heart.
Let Love consume all that is left of you.”
– Kabir
 
 
Kabir: “Without Bhakti [love] and devotion,
nobody can swim across the vast and deep
Ocean of this Samsara [World of Changes]
even if one makes use of lakhs of ways and means;
but if one takes to the Word and develops love for the Shabd,
one will one hundred percent go to their eternal Abode.”
(The Essential Kabir, Translated by M. G. Gupta, Huma Books, Agra)
 
Bhakti bina naheen nistarae, laakh karae jo koye
sabad sanehi hvae rahae, ghar ko pahunchae soye
 
 
 
The Jewel (Soul) Lost in the Mud
 
“The jewel is lost in the mud,
and all are seeking for it;
Some look for it in the east,
and some in the west;
some in the water
and some amongst stones.
But the servant Kabir
has appraised it at its true value,
and has wrapped it with care
in the mantle of his heart.”
 
– Kabir
 
 
“When the pearl is cast down into the mud,
it becomes greatly despised,
nor if it is anointed with balsam oil
will it become more precious.
But it always has value in the eyes of its owner.
Compare the children of God:
wherever they may be,
they still have value
in the eyes of their Father.”
 
– Gospel of Philip (Nag Hammadi Library of Egypt)
 
 
“Through the central Point between the two eyebrows [Third Eye],
enter within your body, going beyond gross, subtle, causal, and supra-causal spheres.
And finally, reaching the very seat of Kaivalya [Oneness], get detached from all these five coverings
of your body [and subtle bodies]. Seeking the assistance of the Light and Sound of God
 and the Quintessential Word, merge yourself with the Quintessential Sound to be at one with the Lord.
Mehi says, Your efforts inside your body will make you so subtle that you will be able to
go beyond these five bodies. This is called the real devotion [Bhakti], which you always must focus on
as your ideal or goal.” (Maharshi Mehi)
 

 
The Way of the Lover and the Beloved: Bhakti
by James Bean
Copyright March 1998 –
All Rights Reserved
 
Bhakti Yoga according to the Dictionary of Mysticism is “the yoga of love, the quest of union with the Divine Spirit through Bhakti-marga (the path of love and devotion).” (Frank Gaynor, Philosophical Library) Bhakti is a Sanskrit word for love and devotion, and love is the quintessential truth of all religion, spirituality and mysticism. In the New Testament, Saint Paul said that “love is the most excellent way.” The Bhagavad Gita and the other world scriptures say the same thing. The mystic-lovers of history have taught that “God is an infinite Ocean of Love and each soul is a drop from that Ocean.” By approaching simran/zikhr/manas jap (a spiritual exercise of repeating God’s Name or Names, mantra), prayer, the singing of hymns or meditation with an attitude of love and devotion (prem and bhakti), we elevate our consciousness; the practice of love brings us into harmony with the Supreme Being, our own true nature, and with everyone else. “Even as the sun shines and fills all space with light, so shines the Lord of Love and fills the hearts of all created beings.” (The Upanishads, Eknath Easwaran) I very much suspect people are drawn to the poetry of Rumi because he may be for some a connection to this rare and lesser-known Eastern mystical approach of Divine romance, the Way of the Lover and the Beloved!
 
Bhakti is an Indian term for the religion of love; it is heart-centered, focused on the cultivation of love between the soul and the Oversoul, between lover and the Beloved. India’s Nirguna Bhakti Saints and devotees (bhaktas) are madly in love with God; their relationship with the Supreme Being is that of Divine romance! The 16th century mystic and Sant Mira Bai said:
 
“To the Lord’s abode I will go,
for He alone is my true love.
I’ll gaze upon His charming face
and ever remain enthralled.
In the calm of the night
I will arise and go to him,
and return at dawn.”
 
 
Practices of Love and Devotion (Prem-Bhakti) For the Supreme Being
 
According to Saint Tulsi Das there are several modes of Bhakti practice. One major practice is called Satsang — the society of realized Saints. Satsang means “association with Eternal Truth” as well as “association with God,” and is to some extent comparable to “church” or “temple,” but not in any institutional sense. A saying of Jesus in the New Testament provides us with a great definition of Satsang: “Where two or three are gathered in My Name, I am there in their midst.” When devotees or initiates of a Saint sit together for instruction, worship and meditation, the Masters teach that there’s a great spiritual energy or charge present, a stronger manifestation of the loving Presence of God and a kind of “communion of Saints,” past and present.
 
Satsang is also an experience of spiritual community, an opportunity to be uplifted by the collective energy of our brothers and sisters on the Path, for we’re influenced by the company we keep! Devotees make this a time and place of spiritual Remembrance, and this helps to keep us on the Path. Mira Bai has said:
 
“In minutes, Satsang will lead to
Jiva-Mukti [the salvation or
liberation of the soul].”
 
The format of Satsang meetings can include: a spiritual discourse, instruction on putting the Path into practice, a Master giving a talk (or recording of such), readings from the writings of various Masters or Mystics, the reciting or singing of banis, bhajans or kirtans (hymns of worship composed by Saints), and silent group meditation. It’s considered the greatest of blessings if it is a Master who conducts the Satsang in person.
 
The effect of Satsang is that of remembrance, thus, with such a spiritual boost, encouragement and support for the spiritual journey, those who go to Satsang are much more likely to stay on the Path and put effort into their own daily spiritual practice at home. Thus will the life of the Bhakta (lover, devotee, disciple) become more and more God-intoxicated by imbibing the spiritual wine, the nectar of Divine love.
 
 

 
Simran — The Power of Repeating God’s Name
 
Repeating a Name (or Names) of God with love and devotion, called in the east “Simran”, “Manas Jap”, or “Zikhr,” is one of the key spiritual exercises used to cultivate love for God and to invoke the Positive Power in our daily lives, making it possible to live a life of love. This is usually done mentally, as a mental repetition of a Name of God done during meditation, this practice is done during available moments throughout the day and night as a way to remember God all the time. Says Sant Tukarama:
 
“Such is God’s Name
that it heals the disease of the world.
Whosoever repeats the Lord’s Name
while engaged in earthly duties,
remains ever in a blissful state of divine communion.
One absorbed in the Lord’s Name, O Tuka,
has truly attained liberation while living.”
 
This spiritual exercise of repeating God’s Name helps to uplift our day, to bring some of the heaven and bliss of meditation into our down-to-earth daily experience, and is a way to remember in a world of forgetfulness, to remain awake in a world of spiritual slumber, to abide in Truth, no longer dominated by the forces of illusion. Be who you really are wherever you go!
 
Most of the great Saints and Mystics of history have also been poets or composers of hymns, psalms, odes, banis, bhajans — mystic songs of love and devotion.
 
Closely related to the chanting of Divine names (mantra, manas jappa, simran or zikhr) is the practice of reciting or singing kirtans, shabds and banis (hymns). India’s Saints of Love for thousands of years now have composed their own vanis, padavali, devotional hymns and poems. India’s Mystics have left behind — and continue to compose — an immense treasure of devotional literature, the scriptures of the Saints and Masters of the East. If Westerners aren’t able to sing these hymns in their original languages, reading translations of them is in itself a spiritual exercise of great benefit, for these beautiful words carry a loving spiritual charge that helps to keep one mindful of the spiritual Path, as well as it helps to prepare one for daily meditation practice. Babuji Maharaj of Agra used to advise his followers to recite several hymns a day, prescribing certain hymns of Swami Ji Maharaj and Huzur Maharaj Rai Saligram (his spiritual Master) “to be sung in the morning, before meals, and before going to bed at night.” Each tradition has a similar practice of daily prayers and hymns. To be sure, it is indeed extremely helpful to read a couple of hymns or poems of the Saints each day.
 
Traditionally in India the Saints and Masters have also used hymns and mystical poetry as a way to communicate their teachings to the people by sharing the truths of the Saints directly to the hearts of those who listen. “Govinda [God] says, ‘I go wherever devotees sing my praise.'” (Sant Garab Das) That quote from Garab Das very much reminds me of a passage from the Hebrew Book of Psalms: “God inhabits the praises of His people.”
 
This is a translation of a hymn (shabd) by the 19th century Mystic Param Sant Tulsi Sahib of Hathras titled, “Shabd surat jin ki mili.”
 
“Whose soul is attached to the Word,
revels ever in cosmic flight;
Revels ever in cosmic flight,
and realizing the Lord,
plays with Him.
The mystery of the Inaccessible
and the secret of the scriptures he unravels:
He reaches his Home within and its Essence
he comes to know;
In the lotus feet of the Beloved
he sees his true destination.
The happily married woman
rejoices with her Spouse every moment, O Tulsi,
For her soul is attached to the Word,
and revels ever in cosmic flight.”
 
The compositions of Param Sant Tulsi Sahib are Bhakti (devotional) in tone, and at the same time allude to the mystical experiences of the soul achieving cosmic flight by becoming attached to the Word — hearing the Celestial Music of the Spheres during meditation. Through the divine Word the mystery of the Inaccessible Plane (called by some Mystics “Agam Lok”) is made accessible. Sant Tulsi described his experience of the Beloved Lord as a marriage consummated in mystical union. This merger of lover and Beloved is the final destination of lovers. Sant Dadu Dayal, a Master in the Kabir lineage said of this oneness:
 
“The lover is converted into the Beloved.
That indeed is called true love.
Forgetting his own ego, he remains
absorbed in the One.”
 
In their hymns, the Masters and Mystics sing of the power that the Spirit of Love has to transport souls back to the original Home of all souls — the Ocean of Love and Compassion. By approaching spiritual practice with love, we will be elevated in spirit to places beyond our wildest dreams! And for those who are skeptical of their own ability to experience the Way of the Saints, Swami Ji Maharaj said in one of his hymns:
 
“It does not matter if your bhakti is imperfect.
Perform bhakti! Radhasoami [the Lord of the Soul]
graciously declares that you should perform bhakti
in whichever way you can. Fear not. He will grant
you the Treasure of Love. You will be a recipient
of the Gift of Love.”
(Sar Bachan Poetry, Vol. II, Agra, India)
 
 
The Ideal Vision For Living A Spiritual Life On Earth
 
Here’s a poem beautiful by the 16th century Mystic Sant Dadu Dayal of Rajasthan who outlined his vision of the spiritual life to be pursued during our time here on planet Earth:
 
“Recognize the Path to your Beloved, O travelers
and take the route of the anguished lover in separation.
Keep the Master’s grace in your thoughts,
and reflect on his pure teachings.
Develop love and devotion with endearment,
and keep the thought of the Creator always before you.
Try to merge yourself into God like water in water.
Fix your mind within by following the Path of the Sound Current.
A yearning will arise; make then an intense and anguished call.
Repeat the Name of your Beloved,
day and night,
again and again.
With care in thought, word and deed,
you will cross to the other shore.”
 

 
Exploring the Inner Worlds of Light and Sound — The Kingdom of the Heavens Within You
 
Any explanation does not in any way fully describe these realms. There are so many forms of Divine Light that only the one who has the experience of these realms would know them in their full scope. Our language does not have the tools to describe the Divine Light realm. Nevertheless, I have attempted to describe some of these experiences to provide inspiration and edification to practitioners on the path, who can fully appreciate with overwhelming marvel the nature of these realms. Furthermore, not all practitioners experience the identical spectacles. There can be variations of experience depending on the individual’s samskaras (past lives deeds). This is the reason that you may find a variation in different Sants’ descriptions of the realms. A practitioner must not be confused to hear such variations of descriptions of these realms.
 
The realm of darkness is dominated by tamas guna (ignorance, inertia). The realm of Light is dominated by rajas guna (passion, activity) and the realm of Divine Sound is dominated by sattva guna (purity, lucidity). All the chakras below the Third Eye — from the Muladhara to the Ajna Chakra) — are dominated by tamas. From the Third Eye to Trikuti is the realm dominated by rajas guna. And from Trikuti to the realm where primordial matter rests in an equilibrium state (beginning of the causal realm), is governed by sattva. Above this is the Divine Conscious Sound Realm that is beyond the sway of three gunas, qualities. This is also known as Para Prakrti (pure or higher Nature). The Conscious Unstruck Sound permeates the whole creation. The Unstruck Sounds of the material realm are pervading within the material creation. This is the reason some fortunate practitioners can hear the Divine Sound in meditation even in the realm of darkness. But generally, the Sound experience begins after one has accomplished focus on the subtle point in the Third Eye.
 
The Formless pervades the form. The realm of Light is the manifestation of the form of the macro-cosmos (brahmanda). And the Sound is the Formless macrocosm. The practitioner who becomes accomplished in the Light realms begins to experience Divine Sound along with various Divine Light experiences. However, after the center of Trikuti (the center of Brahma Jyoti) the Light form becomes absorbed in the Sound (that is Formless) since the form arises out of Formless. According to the natural law anything that is created must return to its Source and be dissolved therein.
 
When the practitioner experiences various aspects of the Light realm, the consciousness is not drawn toward the Divine Sound owing to its attraction to the Light. Moreover, because this Light realm is dominated by rajas, the mind continues to be affected by activity and passion. In the Trikuti, the bright light of the sun destroys the residue of impurities of the mind. Here, purity (sattva) pervades the consciousness and rajas completely vanishes. At that time, the scenes of the Light realm that form the worlds of name and form, begin to fade, and merge into the Formless. The Divine Sound of the Formless realm becomes increasingly strong, to the degree that even though there is some Light remaining, the consciousness does not become distracted. Thus, although there is form in the Formless, the mind is not drawn to the forms (experience of the spectacular scenes of the Light realm).
 
The meditation on the Sound is Formless and transcends the realm of names and forms. Through this meditation the practitioner reaches the Supreme Being. Through this path the meditator goes beyond all obstacles and achieves the ultimate freedom from the cycle of birth and death. The practitioner becomes free from taking birth in this world. The practitioner whose consciousness grasps the Central Sound even once escapes the afflictions of time and death. This practice of meditation is the direct path as was stated by the Prophet Mohammad. By treading this path the practitioner reaches the untainted destination of Khuda (a word for God in Urdu) or the realm of the Supreme. This path of meditation is described by Jesus as the eye of the needle, and by going through it one attains the Kingdom of Heaven. This is the path leading to Nirvana as described in Jainism and Buddhism. This is the Unstruck Sound (Anahat Shabd) revealed by Guru Nanak, which is heard by closing the ears, eyes, and mouth. This meditation is the essence of all the different religions, all sacred texts and the core message of all Sants and sages. This meditation takes the practitioner to the Ultimate Goal.
 
– Swami Vyasanand Ji Maharaj — His New Book: The Inward Journey of the Soul (Chal Hamsa Nij Desh: O, Swan-Soul Return to Your Abode)
 
 
 
“Purity of character is the fundamental basis on which the edifice of spiritual progress is to be built. These five passions (lust, anger, greed, attachment, egoism [the 5 Passions of the Mind]) will become weaker and weaker as the bliss of the Sound Current increases.” (Huzur Baba Sawan Singh)
 
 
 
The Master said,
“I will give you
what no eye has seen,
what no ear has heard,
what no hand has touched,
and what has never occurred
to the human mind.”
(Yeshua, Gnostic Gospel of Thomas,
Saying 17, Nag Hammadi Library of Egypt)
 

 
 
 

Rambh Yama Makes the News Headlines — The Anurag Sagar of Kabir on False Teachers, the “Yam Doots” or “Messengers of Death”


Rambh Yama Makes the News Headlines —  The Anurag Sagar of Kabir on False Teachers, the “Yam Doots” or “Messengers of Death”
 

 
The Anurag Sagar of Guru Kabir has some fascinating prophecies about false teachers, the “Yam Doots”, meaning “Messengers of Death”. These sometimes claim to be the reincarnation of Kabir, and yet do not teach the meditation practice of the historic Guru Kabir. They become a disturber of the peace, and nuisance to genuine Sants during this Kali Yuga of Maya. It’s amazing to see how eerily accurate these Anurag Sagar descriptions are, sometimes exactly matching the profiles of certain individuals that make the news headlines from Time to Time. 
 
“Rambh Yama is mighty and hostile. He will condemn you and me.
He will condemn arti, initiation, Sat Lok, and other planes.
He will condemn the Scriptures, and the Knowledge of Naam.
Seriously he will utter the Ramainis of Kal.
He will argue over my Words, and many will be caught in his trap.
Taking my Name, he will constantly spread the path in all four directions.
 
“He will call himself ‘Kabir’ and will say that I am controlled by the
five elements.
He will say that the souls are Sat Purush, and deceiving the souls, he
will condemn Sat Purush.
He will say that this Kabir is the god of souls, and he will also call
the creator ‘Kabir.’
But the creator is Kal, who gives pain to the souls, and like him, this
Yam Doot will attract the souls.”
 
Guru Kabir says, 
 
“Listen, Dharam Das. In this way the limitless mighty Rambh will
play the deception.
Singing the name ‘Kabir’ he will trap many souls in this world.
Using the Sign of Shabda, you should awaken the Essence and the
Incarnations.
Using the Knowledge given by the Master, test the Shabda and recognize
It in your heart.
 
COUPLET
 
“0 Dharam Das, be wary within yourself when Yamraj plays this
deception.
Having faith in Shabda, awaken the souls in Shabda.”
 
– Anurag Sagar, Section Four, The Story of the Future:
http://www.spiritualawakeningradio.com/anurag_04_future.pdf
 
 

Seeing the Unseen, Hearing the Unheard, Knowing the Unknown — Light and Sound on the Path — Newsletter of Spiritual Quotes and Sant Mat Satsang Discourses



Seeing the Unseen, Hearing the Unheard, Knowing the Unknown — Light and Sound on the Path — Newsletter of Spiritual Quotes and Sant Mat Satsang Discourses
 

 
NOTE: To see and enjoy all the content as you’re scrolling below, including photos, if you’re viewing this via email, always click: “Display Images”, or “Show Images”.
 
This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-consciousness, and explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.
 
“What’s the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish.” (“Quintessence of Yoga: Secret of All Success”, a Sant Mat publication)
 
 
 
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Like all Masters do, Sant Dadu Dayal the Compassionate Mystic came to rescue souls from “the matrix” of illusion, time and duality.
 
“Kal* has besieged all the world. Few have cared to inquire about the Dayal (the Merciful, Compassionate God, the Ocean of Love)…. Few came to know of Sants, therefore the religion of Sants remained hidden, concealed. I now openly and clearly explain the principles of Sant Mat [Path of the Masters].” (Soami Ji Maharaj, Sar Bachan Poetry, Volume II)
 
*Kal: lord of illusion, death, time, negative power, limited perception, universal mind, Gnostic demiurge (false god);
 

 
Ego-based Seva vs. Right-Hearted Seva (Selfless Service)
 
Seva is a term that means “selfless service”. According to the Sants, everyone has a gift or talent to contribute in one way or another. Seva is never something meant only for organizational “seva elites” in charge of “ministries of seva”, as if others have no permission or rights as human beings to share or contribute in some way. All satsangis, devotees or initiates should do some form of seva, in some way, if they can, according to their abilities, according to the teachings of the Masters. Translate some verses of spiritual poetry from Urdu into English, or words of Masters from Hindi into Thai or some other language. Give someone a book. Liberate a book and upload it so that others may be able to access it and benefit. Donate to the poor. Feed the hungry. Be compassionate toward someone in need that crosses your path, comes to your attention. Seva is not intended to be solely the domain of a few individuals at some institution of religion or spirituality. Rather, seva is something we can all do as part of our spiritual journey of following this Path of the Masters during our time here on planet Earth, the Ocean of Samsara.
 
Maharaj Saheb said: “The strengthening of the outward tendency or inclination, be it even in Parmarthi [spiritual] activities, is harmful and injurious. For example, to cherish a desire for power and authority in the seva [service, activity] of Satsang or some such other work one is entrusted with, or to become totally engrossed in the seva of the Head of Satsang or in the personal or special seva of the Perfect Guru, which may fortunately be allotted to one, if He [a Master] is present, and to forget the real object, constitutes ignorance. The object of Parmarth [spirituality] is that Surat [soul] and the mind, which are at present getting diffused outside  [in the world of the five senses], should withdraw and ascend within. The modes and methods to achieve this end, are Satsang and Abhyas [meditation practices]. Along with these, seva is also prescribed. If this object is achieved by performing seva, then it is all right, otherwise, the real purpose will be defeated. But, from this it should not be inferred that performing seva is of no avail. According as one’s grade is, seva is also necessary and beneficial, but to consider this alone to be the be-all and end-all of Parmarth [spirituality], and to remain engrossed in outward activities day and night, without giving importance to the withdrawal and ascension of Surat [the soul] and mind is a gross misunderstanding on one’s part.
 
“Some keep their own Swarth (self-interest) uppermost in seva. Great jealousy also finds a place amongst one another. Changes in the allotment of acts of seva or taking away of any seva lead to antagonism and quarrels. That by which one wins the pleasure of the Lord is real seva. Be it reproof, rebuke or humiliation, one should bear it cheerfully and not try to show off one’s cleverness at all.”  (Discourses of Maharaj Saheb)
 
 
 
Ethics: From the Right Speech Section of the Saakhi Granth of Guru Kabir 
 
Ek Shabda: Shabda Samhaare Boliye, Shabda Ke Haath Na Paanv.
Ek Shabda Aushadhi Kare, Ek Shabda Kare Ghaav.
 
“One must exercise extreme control while speaking because words have no hands and feet of their own. They may roll down in any direction, if spoken without exercising proper control. A word may be capable of bringing comfort and working like medicine and, another word may be shocking and distressful.”
 
“Speak only what does not cause pain to others; a word that may bring comfort to the hearts of others; a word of ultimate truth (one must speak only what brings comfort and benefits others).”
 
– Kabir, “Kabir 1008 Vani — Nectar of Truth and Knowledge — Essence of the Collection of Saakhis (the Saakhi Granth of Guru Kabir)
 
 
 
“Countless are the belief-systems and theologies. What matters most is, right now in the living present, via meditation having a direct, personal experience of the Divine.” (Agochar)
 
 
 
“I will come to you in the silence.” (Acts of Saint Thomas in India)
 
 
 
Gnostic Prayer: “….Bestow upon us a spirit of knowledge for the revelation of your Mysteries, to come to a knowledge of ourselves: where we have come from, where we are going, and what we should do in order to live.” (Book of Allogenes — The Stranger in a Strange Land, The Nag Hammadi Scriptures)
 

 
“The souls will come running to their home as is the nature of the baby turtles…” (Anurag Sagar, the Ocean of Love)
 
 
 
“It does not matter if your bhakti is imperfect.
Perform bhakti! Radhasoami [the Lord of the Soul]
graciously declares that you should perform bhakti
in whichever way you can. Fear not. He will grant
you the Treasure of Love. You will be a recipient
of the Gift of Love.”
 
– Soami Ji, Sar Bachan Radhasoami Poetry, Volume Two
 

 
“A negative mind will never give you a positive life.”
 
 
Attempts at “soul travel”, spiritual “science” or mystical experiences divorced from following the ethical precepts and love for God are merely an astral illusion of Inner Light and Sound. Rumi says: “If in thirst you drink water from a cup, you see God in it. Those who are not in love with God will see only their own faces in it.”
 
 
Kabir: “Without Bhakti [love] and devotion, nobody can swim across the vast and deep Ocean of this Samsara [World of Changes] even if one makes use of lakhs of ways and means; but if one takes to the Word and develops love for the Shabd, one will one hundred percent go to their eternal Abode.” (The Essential Kabir, Translated by M. G. Gupta, Huma Books, Agra)
 
 
“Today’s karmas become the fate of tomorrow. According to our last life actions, our mental tendencies are formed in this life. Because of our pure actions we will have the desire to seek the association of Sants [Saints, Masters] and to meditate.” (Swami Vyasanand, The Inward Journey of the Soul: Chal Hansa Nij Desh [O Sawan-Soul, Return to Your Original Abode])
 
 
“The teaching of the Masters aims to release the souls which have been imprisoned for in numerable ages and births, to free them from the shackles of religion and castes, to take them to Everlasting Bliss and to merge them back in their Source, the Supreme Being.” (Huzur Baba Sawan Singh)
 
 
Huzur Baba Sawan Singh: “Those who get this experience of the presence of the Lord need no arguments to convince them of God’s existence.”
 
 
Huzur Baba Sawan Singh: “The person who has obtained the secrets of the Path that leads to Him will never be subject to the pains of rebirth, and gradually the progress of his spirit will be towards higher planes. The day is not far off when his spirit, after freeing itself from the trammels of mind, will take rest in the eternal home of the Supreme Father.”
 
 
“You should pay more attention towards the repetition of the Holy Names and listening to the Sound so that you may cross this plane soon.”
 
 
Rumi says: “Why should I stay at the bottom of a well, when a strong rope is in my hand?”
 
 
“The personal and private instruction in the art of this spiritual practice should be received from a Satguru (an accomplished spiritual Master). Once the technique has been learned, one should practice it regularly and daily according to the instructions given by the Master.” — Maharshi Mehi, Philosophy Of Liberation
 

 
A Human Being — Where Inner And Outer Worlds Converge
 
“Anyone who has probed the inner life, who has sat in silence long enough to experience the stillness of the mind behind its apparent noise, is faced with a mystery. Apart from all the outer attractions of life in the world, there exists at the center of human consciousness something quite satisfying and beautiful in itself, a beauty without features. The mystery is not so much that these two dimensions exist — an outer world and the mystery of the inner world — but that we are suspended between them, as a space in which both worlds meet … as if the human being is the meeting point, the threshold between two worlds.” (Shaikh Kabir Helminski)
 
Ibn Arabi wrote in his Bezels of Wisdom: “He [Allah] brought the Cosmos into being as constituting an Unseen Realm and a Sensory Realm, so that we might perceive the Inner though our unseen and the Outer through our sensory aspect.”
 
Rumi: “Everything you see has its roots in the Unseen world.
The forms may change, yet the essence remains the same.
Every wonderful sight will vanish;
Every sweet word will fade,
But do not be disheartened,
The source they come from is eternal, growing,
Branching out, giving new life and new joy.
Why do you weep? The source is within you
And this whole world is springing up from it.”
 
 
 
“When ever you are in trouble, sit down for doing simran [repetition of the mantra/holy name or names of God]. When you reach the state of concentration, then you are surrounded by a protective aura automatically. No power on earth can harm you then. Therefore, do simran and be anxiety-free.” (Anurag Sagar, Volume Two, Tarn Taran Edition)
 
 
 
Create Your Own Darkened Room or “Cave” For Meditation — Soami Ji’s Special Room, A Mystical Meditation Room-Within-A-Room: “From childhood Soami Ji Maharaj used to shut himself up in a small room which is at the back of another room on the ground floor of his house. For light and air there is a small aperture, otherwise no noise can reach within. This room still exists in a renovated form and is considered as one of the most sacred and hallowed of places.” (Biography/Jivan Charitar of Babuji Maharaj, published in Agra)
 
 
 
Time For Practicing Spiritual Disciplines [Meditation] — Kirpal Singh, Naam Or Word:
 
“One may devote oneself to the worship of Naam or Word at any time and at any place for there are no restrictions in this behalf. But Amrit-Vela (early dawn) is the most appropriate and fruitful for the purpose.
‘At the ambrosial hour of the early dawn,
Be ye in communion with the divine Word,
And meditate on His glory.’ (Guru Nanak)
“Again,
‘O thou rise early, and worship the Word day and night,
and then, O Nanak, thou shalt have no grief and escape from all troubles.'” (Guru Ram Das)
 

 
Moving On To The Higher Stages of Meditation, by Swami Vyasanand Ji Maharaj (The Inward Journey of the Soul)
 
Material names and forms are not everlasting. Subsequently, by meditating on them it is not possible to attain the eternal State. Some devotees, whose ultimate goal is the eternal essential inner Self, begin with an early stage of practice. At this stage they are still focused on the material names and forms, and they have not yet moved on to the higher stages of meditation. Should they leave the body at that stage, they will again get a human body and will proceed on the path of meditation. In this way, obtaining increasingly higher human forms in consecutive lives they will eventually attain liberation.
 
Now the questions arise: What is the correct method to mediate on the material form of the deity, to meditate on the light or subtle form of the deity, and, finally, to meditate on the subtlest form, the Divine Sound form (also known as Nada Brahma)? The answer: Just as the mythical Chakor bird constantly stares at the moon; just as a tortoise, even though she stays in water, constantly thinks of her eggs on the dry land; just as a woman carrying a water pot keeps attention in the pot on her head even while talking to others; just as the legendary snake keeps attention on its mani (jewel) while hunting; just as a circus performer focuses full attention in the act being performed; just as a devoted wife keeps her attention on her husband who is traveling; just as a woman while husking the grains pays attention to the grain thrasher; just as a baby bird or a baby cow keeps its attention on the mother; just as an archer keeps attention on the goal; just as a thief always thinks about others’ money, in the same way a practitioner should always concentrate on the deity and keep constant single-minded attention on the deity…
 
Our Gurudev [Maharshi Mehi] has given clear instruction:
 
“Practice the recitation (japa) of the name of the guru and focus on the form of the guru (manas dhyan). These preliminary practices purify the mind and intensify the focus. The subtle form of meditation begins at the center of the eyebrows (Ajna Chakra), also known as the third eye. Maharshi Raman calls the third eye — “the Agni Chakra.” This is the place where the channels of Ida and Pingala converge. Here the subtle light-point begins to emerge. From this point the inner subtle meditation begins. Therefore, in order to focus on this point, it is important to concentrate initially on the physical body of the deity. We concentrate on the material form with both streams of the eyes and focus so intensely that the material form of the deity becomes infinitesimally minute. And at this juncture, the gaze becomes so concentrated upon the material form that we cease to see the form. The reader may be surprised at this, but with practice it is certain to happen in time….
 
“…At this time, pay attention so that no other thoughts enter in the mind. Once the mind is completely focused, then with purified intellect, disciplining the mind, merge the mind with the intellect, and merge the individual Self into the inner soul. Then uniting your inner Self with the Supreme Being, a still-minded person merges into the Supreme tranquil State.” (Shri Shukdeva)
 
Lord Krishna also emphasizes: “A wise man should withdraw his senses from the sensory objects through the mind. The mind should be yoked to Me (the Divine form of God) with the help of the charioteer, the intellect. The mind that is scattered in different directions should be withdrawn and focused in one place. While meditating, do not think of other parts of My body, only My smiling face. Having focused your concentration on the face, then remove the gaze from there and place it in the Inner Sky. Finally, leaving that behind, unite to My pure form without thinking anything else.” In this quote the focusing on the Inner Sky is referred to the subtle form of (shunya dhyan) meditation. The shunya does not mean “emptiness”, but means devoid of material components….
 
The Inner Sky (inner heart) is devoid of all five sensory elements. All sensory name and form disappear here. Generally, the material name and form distract the mind and make it agitated. The significance of Shunya or subtle meditation is that since there exist no sensory objects, the mind becomes settled and focused. At that point there are no physical desires to pull you downwards. Sants laud the importance of this stage. Sant Kabir says: “The Shunya meditation tames the mind of the practitioner.” Sant Mirabai says: “When the consciousness rises to the Inner Sky, it becomes restrained.” We can explain with a simple example: Just as a snake crawls in a zig-zag manner, but becomes straight when it enters in the hole, similarly, when the mind is engrossed in the nine gates of the body, it is fickle, but when it enters in the tenth gate, it becomes straight (without any crooked thoughts), and becomes peaceful. Sant Tulsi Sahab says: “With the association with the guru (in the passage way of the inner Self), and with the help of the guru mantra [simran], the great poisonous mind is brought under control.” The “passage way” refers to Brahmarandhra, “the guru’s abode.” It is the gateway to Brahman, it is also known as the tenth gate, and is also referred to as the shunya marga, the subtle path…
 
Drishti Yoga (The Yoga of Inner “Seeing” — [Inner] Light Meditation)
 
There is more attraction with the subtle form of the deity than in his material (physical) form. The consciousness is much easier to become absorbed in the subtle form rather than the material form. The worshippers of the qualified or physical form of the Divine do not consider the significance of subtle meditation. They argue that it is not possible to mediate and concentrate on the Formless since without an object it is impossible to concentrate our mind and gaze at it. However, through a close consideration of the subtle form, one can begin to understand the possibilities and purpose of the subtle meditation.
 
There are two kinds of scenes within the inner world. One is darkness and the other is light. Initially, when practitioners close their eyes, the darkness is seen within. Then, after some time of diligent meditation practice, the light emerges. First, during [inner seeing], the mind’s eye sees the shapeless darkness. In the same way the light is without form and shape. But through the mind’s eye, the practitioner is able to concentrate their gaze upon the inner Light.
 
Sight is seen only through eyes. Focusing the inner gaze in the darkness and light is called the meditation of seeing, or Drishti yoga. The recitation of a mantra and the meditation on the Sound is called sightless meditation. Focusing the mind in the darkness is called the meditation of seeing in darkness. Concentrating the gaze on the Light is known as practice of contemplating on Light. One’s gaze must become concentrated in such a way that the whole darkness becomes a single point. In other words, the power of gazing gathers the whole darkness and transforms into one point. This dark point is known as the dark bindu or mark. By focusing on this point unceasingly, the white point emerges, and is known as the “white bindu” or “point” (bindu or small dot), “white lotus,” and “pranav bindu.” From this white, effulgent bindu the meditation of Light begins. These various kinds of meditation, both gross and subtle, have been described by the Sants in the following ways. Withdrawing from all other physical names and sounds and only focusing on the name given by the guru is called: “material but Formless meditation.” Withdrawing from all material forms and focusing on the image of the deity as taught by the guru is called material-visualization meditation. The meditation on the point or bindu is the subtle form of meditation. The meditation on the countless Divine Sounds is considered the subtlest form of meditation since it does not require visualization or focus on any form. This is called the most subtle and Formless meditation.
 
When we close our eyes and do not see any objects, this does not mean that there exists nothing that can be seen. In other words, the shapeless darkness is also an object. Unfortunately, we cannot even see pure darkness because we are constantly thinking about the images of the world, and instead of seeing darkness we see the imaginary sights projected on the screen of inner mind. Without practicing the meditation of focusing in the darkness, it is not possible to see the subtle Light that lies deep within. The experience of Divine Light in the meditation brings joy, and the progress then becomes rapid. Consequently, one’s faith and conviction becomes stronger. Goswami Tulsi Das says: “This form of meditation of the Divine is easy and gives joy; who will not enjoy it.”
 
However, until the sheath of darkness is in front of us, it seems that this is a very difficult path to realize the Divine. The fountain of joy has not yet opened, and progress in meditation is slow. Furthermore, if the conviction of practitioners is weak; their faith is also not mature. Gradually, the practitioner may become doubtful of the meditation technique because progress is not in sight. Some even leave meditation and become fake sadhus. Some abandon the path and expound meditation to others to save face. Some open ashrams and indulge in satisfying the sensory desires. This apparently impermeable vast realm of darkness is capable of destroying the enthusiasm of many great seekers, making them disheartened and turn toward the world. However, keep in mind that a coward leaves the battleground but a fighter continues to struggle to the end. The courageous practitioner battles the realm of darkness and diligently engages in the yoga of drishti or focused gaze. This is the juncture. It is essential to be firm in moral rectitude. At this time it is important to dedicate day and night to the practice. It is necessary to discipline your daily lifestyle and study the scriptures. It is essential to focus the mind and gaze, follow the practice according to the instruction of the guru. Therefore, it is necessary to surrender oneself to the guru, and serve the guru with the mind, body, and life-breath, in other words, diligently following the teachings of the guru. For this, it is important to surrender to the holy feet of the guru.
 
When we gaze at a scene in the middle, our mind becomes focused and we only see the center of the scene, which is the source of the scene. This focal point can be likened to a seed. At the very center of the seed lies the invisible energy, which is the source of the visible tree. Even though the source of the tree lies in the seed, many are not able to understand the mystery. The implication of this analogy is that the cause of darkness lies in the Light, the cause of the Light lies in the Sound, the cause of the Sound lies in the material subtle Sounds, the cause of the subtle Sounds lies in the Infinite Divine Reality. In other words, the primal seed, the cause of this whole world — both seen and unseen — is the Divine Being. Until we realize the direct experience of the Divine, we are engrossed in the delusion of the material world. As soon as we have complete knowledge of the Divine, the other forms of material and subtle reality disappear.
 
As discussed earlier, the center of our energy is the Divine Being. However, as our consciousness is bound in the physical body, its visionary center is considered to be the Ajna Chakra (Tenth Gate). As soon as the consciousness becomes focused on the bindu (point) in the center of the realm of darkness, it realizes that its source is beyond this center. Thus, consecutively transcending the centers of lower realms and ascending upward within, the consciousness goes beyond the world of material name and form and merges into the root center of the Supreme Being, the original source of all creation.
 
As we discussed earlier, the imaginative center of our consciousness energy is the Ajna Chakra or third eye. The attenuated form of the conscious energy is categorized under four names: mind (manas), intellect (buddhi), thought processes (chitta), and ego or “I” principle (ahamkara). These four create this world, which our center, then these created images of the world slowly begin to dissolve in the mind, because this is all created by the mind. Then the mind and intellect become dissolved in me. I created my world and I am created by the Supreme Being. Logically, the creation becomes dissolved in the cause. In the same way, through diligent meditation my world will merge in the mind, the mind will merge in me, and then I will merge in the Divine.
 
Thus holding onto this deepest conviction you should meditate (sadhana). You should consider that all the darkness you see is illusory and it is inevitable that illusion will be destroyed. In this way, first you should disassociate yourself from the names and forms of the world created by the mind. Then with full intense concentration you should gaze at the darkness within. Gradually begin to concentrate scattered thoughts and gaze into the darkness. Slowly, by concentrating your sight, focusing your gaze (concentrated seeing within), establish yourself in the center of the darkness. In other words, focus on the middle of the darkness.
 
Remember, do not hasten to get success in this endeavor. With great patience and earnestness withdrawing your mind constantly, try to prevent your gaze from wandering up or down or left to right. When the gaze moves away from its focal-point, then concentration disappears. When the gaze is unstable, the mind becomes restless. When the mind becomes restive then again, the thoughts of name and form of this world begin to arise in the mind. During this practice, it is very important to concentrate both the gaze and the mind so no disturbance arises between the sight and the focal-point.
 

 
Focus on the Most Subtle Inner Sounds During Meditation
 
The French mystic Edward Salim Michael stumbled upon this primordial “Nada” Sound by accident late in his life, opening him to a profound mystical experience of at-one-ment with the Universe… He describes the Nada of inner Sound in the following way:
 
“When the aspirant employs this Nada (inner Sound) as the main support for his meditation, he must follow all its slender fluctuations, subtle variations of note, and mysterious jewel-like glitterings, second by second, with the utmost diligence. He will discover that this unusual Sound with its strange vibrations, celestial twinklings, and, above all, enigmatic continuity will become a most precious support for his concentration in all his future meditations…When the aspirant has recognized this Nada [Inner Sound] and familiarized himself well enough with it, he will perceive that, contrary to the ever-changing inner and outer conditions that he was used to up to that moment, this mystical Sound has a strange unearthly continuity about it…it can also be compared to the soft whisper of the wind and the continuous hissing noise of the ocean waves, with a shrill “ultra” Sound on top of it, composed of all the harmonics in the Universe. On higher spheres, this sacred Nada will have a strange sort of silvery aspect to it, somewhat similar to the uninterrupted jingling Sound of very little pieces of glass, with other smaller, ever more subtle Sounds superimposed on it, until finally these finer Sounds seem to disappear into infinity.”
 
Michael then goes on to describe the actual mechanics of meditation upon the Unstruck Sound:
 
“In the beginning, the seeker should fix his attention on the part of the Sound that is most shrill and, as explained in the previous chapter, oscillating slightly somewhat like the twinkling of a star. It will be easier to hear that way. Later, when the aspirant gets more familiar with it, he will begin to hear two or more Sounds at the same moment. At first he may not quite realize, or be really sure, that he is hearing two Sounds simultaneously. However, if at such times he listens carefully, he will note that one of these two sounds is slightly more obvious, whereas the other is a little more high-pitched and more subtle. He should listen carefully to both Sounds for a while until it becomes absolutely clear to him which of these two Sounds is the more subtle and high pitched. It is to this one he must then gently let his attention turn and concentrate on. He must not be tempted to follow the more obvious of these two Sounds any more — even though it will keep intruding and drawing him back to it.”
 
– “The Unstruck Sound: A Buddhist Perspective”, by Ozmo Piedmont, published by the Prajna Institute for Buddhist Studies
 
 

 

Kabir: Plucking Flowers of Spirituality — A Great Summary of the Spiritual Journey According to Kabir and the Sants of India


Kabir: Plucking Flowers of Spirituality —
A Great Summary of the Spiritual Journey According to Kabir and
the Sants of India
 

 
The body is a forest of blooming flowers,
But only the wise can pluck them.
How does one attain to this wisdom?
 
First, go to the perfect Teacher,
And learn from him the inner teaching.
Contemplate on the words of the Saints,
And strengthen your faith day by day.
 
Second, cast all your doubts away,
And shun the perception of duality.
See the One dwelling inside and outside.
Achieve this and you’re a saint.
 
Third, rise above outer attributes,
And take a seat at the “Third Eye”,
This is verily the palatial throne
Where you hear the Divine Melody.
 
Fourth, reign in the restless mind,
And abandon all your cleverness.
Swing on the swing of Divine Love,
And entreat the Teacher for the gift of devotion.
 
Fifth, acquaint yourself with the eternal elements.
And exert mastery over the senses.
 
Sixth, let consciousness pierce the six chakras,
And reaching above them, see the Light.
Make perfect the left and right nerve currents,
And dwell in the cave of the Void.
 
Seventh, let truth enlighten your life,
And behold the Supreme Spirit in you.
Grab hold of the silken thread of realization,
And climb to the Eternal Abode.
 
Eighth, let the lotus of consciousness bloom,
And render your heart resplendent.
When in your soul you see the Eternal,
Then you’re fit to be called a saint.
 
Ninth, your portals of perception will open,
When you make an ally of the Perfect Master.
You will see that the soul is not the body,
When the Master shows the soul’s unity with God.
 
Tenth you’ll reach the door of liberation,
Where the Divine Melody resounds.
 
Kabir says, “Listen to me, my brothers,
Only a rare one considers my teaching.”
 
 
– Bhajan of Guru Kabir, Translated by Dr. Das, “The Kabir Voice” Newsletter, Surry, BC Canada, and included in, “The Brahm Nirupan of Kabir”.
http://www.Kabir.ca/books
 
 
https://Medium.com/@SantMat
 
http://SantMatRadhasoami.Blogspot.com
 
https://www.Facebook.com/SantMatRadhasoami
 
http://www.spiritualawakeningradio.com/santmat.html
 
 
 

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