In This Issue… Exploring the Teachings of Soamiji Maharaj and the Radhasoami Faith (Sant Mat), Including the Sar Bachan Radhaswami Poetry — Also: Who Were the two Gurus of Soamiji Maharaj?
“In the present time, the Jiva [soul] is unable to do anything else except the Bhakti [devotion] of the Satguru and the practice of Surat Shabd Yoga. And if anyone resorts to other means or methods, it is like beating about the serpent’s hole which will not kill the serpent. The proper and only effective means of catching the serpent of the mind (controlling the mind) is the worship of Satguru and the practice of Shabd. By no other means can it be subjugated.” (Soami Ji Maharaj in Sar Bachan Radhasoami Prose, Book II, Sayings of Soami Ji Given in Satsang)
An example of parallel verses between the Prose and the Poetry: “By no other means can it be subjugated”, and, “by no other means will it come round.” Soamiji said something almost identical in the Sar Bachan Radhasoami Poetry: “When one begins to hear Shabd [the inner Sound Current], one’s mind is brought under control. By no other means will it come round.” (Soamiji Maharaj, Sar Bachan Radhasoami Poetry)
“A million other methods will fail to tame it,
it will submit only by listening to that Melody.
The yogis practice their own methods
while the learned are busy
with knowledge and discussion.
Ascetics wear themselves out with penances
and celibates with their struggle against lust.
Dhyan yogis only delude themselves
in mental contemplation.
Priests read and recite the scriptures —
they too waste their energies,
in learning and preaching.
Intellect and cleverness are of no avail —
scholars have to repent in the end.
No other practice will work for you,
only the practice of Shabd will unite you with God.
When a disciple with longing in his heart
meets a Master who knows the secret of Shabd,
and the disciple devotes himself
to the practice of Shabd,
only then will his mind begin to be controlled.
Indulgence in passions is futile,
so sacrifice your body and mind at the altar of love.
The passionate and the deceitful
can never put their faith in the Shabd Melody,
for this Melody comes from the highest heaven
and rare is the soldier-saint who catches it.
He brings his mind into submission,
gains command of it
and besieges the fortress in the sky of Trikuti [causal plane].
Beyond that is the trench of Sunn [void] and then the plateau
which marks the boundary of Maha Sunn [great void].
Then the soul breaks open the gate of Bhanwar Gupha [revolving cave],
through which the Master shows it
the Lord’s crystal palace.
The spectacle there is utterly fascinating —
each ray glows with the light of a sun,
each sun glows with a novel light,
each moon projects a million images.
The firmament of the heart is illumined
by the light of the higher realms
reflecting through billions of inner skies.
There is a mysterious twist to the whole play —
only to be witnessed by a rare gurumukh (faithful disciple)
who has reversed the downward flow of his attention.
How far can I go in describing the unfathomable secret?
Those who want to know must go into a mystic trance.
I am like a dumb person eating sweets,
unable to relate the taste he enjoys.
How can I possibly describe the unique magnificence
of the unutterable, indescribable realms?
Yet RadhaSoami is immensely pleased
to bring these hidden secrets out into the open.”
— Soami Ji Maharaj, Bachan 9, Shabd 9, Sar Bachan RadhaSoami Poetry
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A Satsang Without Walls: This is the July 7th, 2016 Sant Mat Spirituality and Meditation Satsang Newsletter (Blog, Digest, Document, E-Booklet,) of much poetry and prose — words of light and love from various spiritual Masters, spiritual classics or scriptures. Enjoy all of the readings below. May they provide you with some helpful satsang reading material wherever you are in the world, near or far, and lead to a further in-depth exploration of the teachings of the Masters, including from lesser-known or newly translated material you may not have encountered before in English.
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, audio, videos, philosophy, cosmology, gnosticism, meditation, mysticism, and history of the Masters from a traditional Indian perspective that’s non-sectarian, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.
NOTE: This newsletter is for educational purposes only. Fair Use of Quotations: “Copyright Disclaimer Under Section 107 of the Copyright Act 1976, allowance is made for fair use for purposes such as criticism, comment, news reporting, teaching, scholarship, and research…”
NOTE: This newsletter is supportive of, The Murar Declaration — the universal principles of peace, affection, harmony and cooperation as outlined at the Sant Mat conclave known as Spircon 2010, a historic event held in Agra attended by the leadership and representatives of several branches of Sant Mat & Radhasoami lineages.
NOTE: The Usage of the Term “Sant Mat”: “Sant Mat” means: “The Teachings (‘Mat’) of the Saints or Sages” or “Path of the Masters”. In India it’s common knowledge that the term “Sant Mat” was coined or adapted by Param Sant Tulsi Sahib of Hathras during the 19th Century. “Sant Mat” was adopted and popularized by Tulsi Sahib as a new name for this spiritual path or genre of mysticism, but the Sant tradition, with its many guru-lineages or branches, is a spiritual movement that dates back many centuries to ancient India.
“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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Sant Mat Links — Online Resources
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Soami Ji’s Mystical Meditation Room-Within-A-Room (We can follow Soamiji’s example and also have a darkened meditation 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, Agra)
Some Background on Seth Shiv Dayal Singh (Soamiji Maharaj, a.k.a. Sant Radhaswami Sahib), Sant Tulsi Sahib of Hathras, and Sant Girdhari Sahib of Lucknow
“Shiv Dayal Seth (called ‘Soamiji Maharaj’ by followers and devotees) was born on the 24th of August, 1818 (in Agra, Uttar Pradesh) and died on the 15th of June, 1878 (in Agra). He was a Satguru of Sant Mat and [the] Radhasoami tradition. Adherents believe him to be [the] incarnation of [the] Supreme Being Radhasoami Sahab.” (Wikipedia)
Soamiji Maharaj grew up being part of the Sant Mat Satsang group founded by Param Sant Tulsi Sahib, with branches in Hathras, Agra, Lucknow, and several other cities. Soamiji and his wife Radhaji were initiates and followers/devotees of Sant Tulsi Sahib, as were their families and extended families.
“Gradually, Tulsi Sahab attracted a large number of followers and disciples from among the high caste Brahmins as well as the low caste Sudras. They came from the poor classes, as also from the affluent. He used to visit towns and cities in U.P. and among his disciples were Seth Dilwali Singh Sahab of Agra [Soami Ji’s father], his wife Mahamaya, his mother, his mother in-law and sister. They were all keen disciples of Tulsi Sahab. He used to pay visits to them in Agra, stay in their home in Panni Gali, and hold satsangs there.” (Entry for Param Sant Tulsi Sahib in, “Radhasoami White Paper on the Religion of Sants and RadhaSoami Faith”, published by Dayal Bagh in Agra)
Maharaj Girdhari Sahib also was originally part of the Agra Satsang, spending some time there. (Pratap Singh Seth, “Biography of Soami Ji Maharaj”, p. 37).
“Tulasi Sahib/Tulsi Sahib: A guru of the eighteenth to nineteenth centuries, who founded a sect known as Saheb Panth… His chief disciples included Ramakrishna, a shepherd, Girdhari Lal, also known as Girdhari Das, and Surswami. Tulasi died in… 1843, and his disciples carried on his teachings.” (the entry for ‘Tulsi Sahib’ in the book, “Hinduism: An Alphabetical Guide”, By Roshen Dalal) Sant Tulsi Sahib’s spiritual successors included: Surswami in Hathras, Maharaj Girdhari Sahib in Lucknow, and a few other Gurus, who had spiritual missions and ashrams in other locations.
After the death of his initiating Guru Sant Tulsi Sahib in 1843, Soami Ji Maharaj treated Girdhari Das as the next spiritual Master and Tulsi Sahib’s primary successor, as well as donated and “gave substantial material support” to Sant Girdhari’s spiritual mission in Lucknow for “a number of years” according to, “The Biography of Soamiji Maharaj”, also according to Daniel Gold in, “The Lord As Guru: Hindi Sants in the North Indian Tradition”, and other sources. Soamiji attended Sant Girdhari’s satsang between 1843 and 1860, and was closely affiliated with him. After Sant Girdhari’s passing in 1860 is when Soamiji Maharaj began his own open satsang in Agra.
Both Sant Tulsi Sahib and Maharaj Girdhari Sahib were Gurus of Soami Ji Maharaj. Both provided Soami Ji with inner Grace, helping to guide him during his inward ascents through various heavenly regions.
In the Sar Bachan Radhasoami Poetry (Sar Bachan Radhasoami Nazm yaani Chhand bandh) of Soami Ji Maharaj is a very important lengthy section, Bachan/Discourse 21, a kind of “book within the book” called Hidayat Namah (Esoteric Instructions), going into detail about the soul travel or heavenly ascents of Soami Ji Maharaj. It represents the heart of this essential holy book of the Radhasoami Faith. Here Soami Ji provides the following description (7–8):
“Beyond this, there are innumerable palaces made of crystal (sheesh mehal) and diverse spirits inhabit them and are settled there in accordance with the allotments made by the Lord, and they see the peculiar mutual display which is so blissful, and in turn they also establish their own plays and sports. In Hindi, these spirits are described as ‘circles of hamsas’ (purified spirits). The engravings and the designs carved in these spheres are to be seen in order to be believed. The entire dispensation and workshop there is purely spiritual; it is not at all gross or material.
“Spirits dwelling there are characterized by excessive delicacy, subtlety, refinedness and purity; they don’t have a trace of physical coarseness (kasaafat) and impurity. The details of this sphere are known only to the faqirs. [‘Full particulars of these regions are known only to Sants’ — Maheshwari translation.] To unfold more about it is not proper and advisable. For a long time the spirit of this faqir (i.e. Soamiji Maharaj Himself) sauntered and stayed there and then under instructions from the Teachers and Guides, moved ahead.
8. “Moving on and on, the spirit soared up about 5 arab (1 arab = 1 billion) and 75 crores (1 crore = 10 million) jojans (really incalculable height) and broke into the realm of Hahoot or Mahasunn (in Sar Bachan, Prose, Part I, para 13, the word Hahoot is used for Sunn, and not Mahasunn) and sauntered around it. How shall I describe it? For ten billion miles (again, incalculable distance) there is utter darkness. How shall I describe its depth, except to say that for one kharab (1 kharab = 100 billion, i.e. incalculable extent) jojans, the soul descended and yet its bottom could not be discovered; then again it reversed and turned upward, and following the track pointed by the sages, the spirit treaded that path and then it was deemed improper to determine and find out the depth of this dark region.
“The surat then moved on…”
(“The Quintessential Discourse Radhasoami” (Sar Bachan Radhasoami, Poetry), Volume I, Translation by M. G. Gupta, M.A., D.Litt. Former Member of the Faculty of Political Science, Allahabad University, MG Publishers, and Huma Books, Agra)
Take note of this particular sentence above by Soami Ji: “For a long time the spirit of this faqir (i.e. Soamiji Maharaj Himself) sauntered and stayed there and then under instructions from the Teachers and Guides, moved ahead.”
In the Sar Bachan, words like ‘Murshida’ and ‘Guru’ are translated as “Master”, “Guide”, or “Teacher”, but here we have Teachers, Guides… in other words, a plural form of Murshida/Mursheed/Guru — not just one Teacher or one Guide or Satguru: “Having sojourned there and having enjoyed the glory thereof for a very long time, the spirit of this Faqir moved on, in accordance with the instructions of the Guides.” In a plural form is how it’s also rendered according to another translation by S.D. Maheshwari, “Sar Bachan Radhasoami Poetry”, Part 1, Agra.
Sant Gharib Das of the Radhasoami Faith commented on the above verses of Soami Ji’s Sar Bachan Poetry revealing the names of the two Satguru Guides of Soamiji Maharaj:
“Soamiji in his Discourses has said that his surat descended into the dark regions of Maha-sunn but could neither locate the bottom or the end of it nor did it feel it worthwhile to go down any further. Thereafter, his surat adhering to the signs as revealed to him by his Gurus ascended upwards. Here Soamiji says that it was the inner Mercy of his Satguru Tulsi Saheb and that of Maharaj Girdhari Das Ji whose Satsang he attended for a very long period of time.” (Sant Gareeb Das, Book of Anmol Bachan, a Radhasoami publication)
Who was Sant Gareeb or Garib Das? Gareeb Das was a close disciple of Soamiji: “Although the disciples of Swami Ji Maharaj reached to thousands in number, yet three of them were most prominent. They were Rai Bahadur Saligram at Agra, Baba Garib Das of Delhi, and Maharaj Baba Jaimal Singh Ji in the Punjab.” (Jaimal Singh’s Spiritual Letters)
A few months after Maharaj Girdhari Sahib’s passing (in August, 1860) Soamiji Maharaj began his own open spiritual mission and satsang in Agra on February 15th, 1861.
For more on Maharaj Girdhari Sahib — The ‘Unknown Guru’ of Radhasoami History: A Spiritual Successor of Sant Tulsi Sahib, and Another Guru of Soami Ji Maharaj, see:
Sar Bachan Radhasoami Poetry — The Rest of the Article is Dedicated to the Teachings of Soamiji Maharaj, the Great Saint of Agra
“…Many prominent disciples of Swami Ji Maharaj, both men and women, humbly requested Him to explain His teachings in their own language and easy terms. The result was that about three years before leaving the world, He dictated the poems called ‘Sar Bachan’…” (Spiritual Letters, Baba Jaimal Singh)
Swami Ji’s mystic-verses are quite intricate with layers of meaning, and contain countless terms for various heavenly regions, states of consciousness, visionary and auditory experiences he encountered as he was in communion with his Beloved Radhasoami (Soul-Lord, Lord of the Soul). The Sar Bachan Radhasoami Poetry is a most other-worldly, heavenly document, based upon Swami Ji’s own inner travels, attainments and spiritual realizations. “For about fifteen years, Soami Ji Maharaj used to shut Himself up in a room which is within another room [a meditation room-within-a-room of his home in Agra]. He was all the time absorbed in the bliss of Surat Shabd Yoga.” (Huzur Maharaj) After this period of deep exploration of the inner regions and union with his Beloved Radhasoami in Sach Khand, Swami Ji emerged and began his Mission of public satsang.
“In January 1861, Soami Ji started publicly explaining the method of Saints (Sant Mat) to a few people who gathered at his home. This satsang (true association, association with Eternal Truth) continued for nearly seventeen years, during which period about four thousand persons — men and women — Hindus, Muslims, Jains, Sravagis, and a few Christians were initiated by him into Sant Mat (the Path of the Saints), i.e. Radhasoami path (the Path of the Supreme Being). Most of these were householders; but some (about three hundred) were Sadhus also.” (“Encyclopaedia of Saints of India, Volume Nineteen: Radhasoami”, Criterion Publications, New Delhi)
— excerpted from a book review of the M.G. Gupta Translation of, Sar Bachan Radhasoami, of Soami Ji Maharaj: https://medium.com/sant-mat-meditation-and-spirituality/book-review-the-m-g-gupta-translation-of-sar-bachan-radhasoami-of-soami-ji-maharaj-32aa3ad7e3d2#.gvqp6jj31
If you wish to order M.G. Gupta’s English translations of Sar Bachan Radhasoami Prose, and/or copies of Sar Bachan Radhasoami Poetry, Volumes One and Two, from anywhere in the world, please email Shweta Sharma of Huma Books at this address: shweta.humabooks ‘at’ gmail ‘dot’ com .
Overview of — Introduction to — the Sar Bachan Radhasoami Poetry of Soamiji Maharaj, M.G. Gupta Translation
“The Quintessential Discourse Radhasoami (Sar Bachan Radhasoami, Poetry), Volume I, Translation with Commentary of the Discourses of Sri Shiv Dayal Singh alias “Soamiji Maharaj”, Revealer of the Radhasoami Faith, by M. G. Gupta, M.A., D.Litt. Former Member of the Faculty of Political Science, Allahabad University, MG PUBLISHERS, 34 Hirabagh Colony, Agra 282 005, India.
“The Sar Bachan Radhasoami, Nazm or Chhand-bandh (The Quintessential Discourse Radhasoami, Poetry) by the Revealer of the Radhasoami Faith, Sri Shiv Dayal Singh, alias Soamiji Maharaj, (1818-1878) was first published in a single volume (42 Discourses) in 1884. It was in 1921 that it was split into two volumes, each carrying 21 Discourses, and since then it has continued to be printed in two separate volumes.
“This is the first volume which has an Introduction (Bhumika) divided into twenty paragraphs, an Invocation (Mangla-charan) of 18 verses, and a short, two paragraph-message (Sandesh), and twenty-one Discourses, all of which have 201 hymns.
“While all of them are extremely significant and important for any reader desirous to understand the subtleties of the Radhasoami Faith, the outstanding discourses include Discourse 10 which brings out the distinction between the Varnatmak Name (Formal or Articulated Sound) and Dhunyatmak Name (Inarticulate Sound)
“Discourse 11 expounds the majesty of satsang, as also the difference and distinction between the Radhasoami Faith and other prevalent religions, and the process of creation.
“Discourse 12 spells out the greatness of the Bhakti Marg (path of love and devotion to the guru and the Lord).
“Discourse 13 explains the marks of the perfect guru, the features of the true spiritual seeker, and the mode of rendering service to the guru by body, mind, spirit and money.
“Discourses 14-16 warn the followers of the Radhasoami Faith against the obstructions and hindrances placed in their spiritual evolution by mind (Kaal) and indriyas (sensory and motor organs or instruments).
“Discourse 17 cautions the mendicants and the anchorites against the peril of their being defeated and frustrated by their own primordial urges and predilections like lust, wrath, greed, attachment or bewilderment and conceit, and their negligence in the pursuit of Surat-Shabd-Yoga.
“Discourse 18 stresses the importance of ardent devotion to the Satguru.
“Discourse 19, inter alia, details the do’s and the don’ts (the commandments of the guru or Hukum Namah).
“Discourse 20 issues instructions about Surat-Shabd-Yoga and love and devotion to the Satguru.
“The last Discourse (21) has two distinct parts: the first is the “Instrument of Instructions” or Hidayat Namah, narrating the details of the spiritual stages that a practitioner of Surat-Shabd-Yoga has to traverse, starting from the sixth ganglion or the third til, situated midway between the two eyes, three quarters to an inch from the root of the nose inwards — the seat of the spirit — and passing through the One Thousand-Petalled Lotus or Sahas-dal Kanwal, the Sphere of Three Prominences (Trikuti), Sunn (the Sphere of Spirit), the Maha-sunn (the Great Barrier between Brahmand and Satt Desh), the Rotating Cave, Satt-lok, Alakh (the Invisible Sphere), Agam (the Inaccessible Sphere), and the Radhasoami Abode.
“This Hidayat Namah [Esoteric Instructions] should be recited only before those who are committed to the tenets of the Radhasoami Faith and who believe in its truth and reality.
“The second part of Discourse 21 contains three lyrics (Ghazaliat) composed by Soamiji Maharaj in Persian…
The basic argument running through all these discourses is that all the existing religions are wide off the mark limited as they are by the confines of mind and body (Manas and Maya), that they do not even seek to emancipate the spirit (surat) from their tentacles, and that this ultimate quest can be possible only through a perfect living Sant Satguru, and not by the meditation on those who are no more, or by studying their works.
“This English translation contains notes and comments numbering 481, given at the end of the translation of the text, and a fairly exhaustive Index which is designed to help the reader to locate these notes and find out which note is about what…
“For several years many satsangis from India and abroad had been asking me to translate the Sar Bachan Radhasoami, Poetry, in English giving explanatory notes and comments, even at the cost of some repetition so that reference may become easy and convenient. This work has been brought out to meet their needs.
“I hope and trust that every one who is interested in understanding the delicate points of the Radhasoami Faith (Sant Mat or Guru Mat, or Millat-i-Ishq) will find this work useful.”
1st October, 2001
If you wish to order M.G. Gupta’s English translations of Sar Bachan Radhasoami Prose, and/or copies of Sar Bachan Radhasoami Poetry, Volumes One and Two, from anywhere in the world, please email Shweta Sharma of Huma Books at this address: shweta.humabooks ‘at’ gmail ‘dot’ com
Sant Mat History: On the Origin, Usage, and Meaning of the Sacred Name of God “Radhasoami (Pronounced “Ra-Dha-Swam-E”)
Soami is Ocean and Radha its First Wave
“The founders of the faith have a few allegorical interpretations to put forward to explain the two components of the word — Radha and Soami. The second guru says that the Supreme Being may be compared to an Ocean. A creative Ocean cannot be perceived without commotion. The first wave of the endless Ocean is Radha. The original Current is not different from but is identical with the Ocean itself and as it comes out so it is ever drawn towards it. The creative Ocean, therefore, is Soami and the first original wave just identical to the Ocean is Radha. The two together form the Supreme Ocean full of spiritual bliss and truth. Hence Radhasoami…
“Radhasoami faith is the religion of pure and spiritual love. Love denotes two components, the Beloved and the lover. The prime Source of all love and spiritual energy is the Beloved and is therefore known as Soami. The first wave of love and spiritual energy arising from its Source and then being attracted towards it again, is the lover and therefore is known as Radha. The Supreme Love is Radhasoami, identifying both the components and fusing them into one.” (Agam Prasad Mathur, Radhasoami Faith, A Historical Study)
“In the Radhasoami Faith, this Supreme Being is called ‘Radhasoami’. The exponents of this faith hold that this holy name has been given out by the Supreme Being Himself and as it is refulgently resounding within the higher spheres, it can be heard by a person who practises Surat Shabd Yoga. The second Guru used to address his Guru as ‘Radhasoami Saheb’. When Hazur Maharaj practised the spiritual exercise of Surat Shabd Yoga and attained the highest spiritual Truth, He listened internally the refulgent resonance of Radhasoami incessantly resounding in the first and highest region of creation and found his Guru identical with the Highest Spiritual Being. He was then filled with divine grace and holy light of love. As such, He addressed Him as ‘Radhasoami Saheb’ and considered Him to be the incarnation of the Supreme Being… It was Huzur Maharaj who revealed the name Radhasoami after he realized in His deep meditation (Abhyas) not only that Soami Ji Maharaj was identical with Radhasoami, the Supreme Being, but also that Radhasoami is an ever reverberating Sound coming from the Highest Abode.” (Agam Prasad Mathur, Petals of Love)
“RADHASOAMI Nam was revealed by the Supreme Being Himself. When the humble devotees of Soamiji Maharaj, as a result of their successful Abhyas ([meditation], devotional practices) and Satsang, came to realize His exalted position and immense spiritual powers, and when He too, in His grace and mercy, enabled them to recognize Him, they started addressing Him by the appellation of RADHASOAMI, the Name of the Original Abode from where He made His advent to this world, for showering His grace on Jivas [souls] in this Kali Yuga.” (Radhasoami Sahia Bhoomika — Preface to the Sar Bachan Poetry, by Huzur Maharaj)
“Soamiji tested His disciple and He found that Hazur was capable of spreading His spiritual message. The disciple had realized the Master; and the Master had also recognized the spiritual perfection and glow of the disciple. He recognized in Hazur Maharaj His own spiritual counterpart and on a special request of Hazur, Soamiji Maharaj established the Satsang in 1861. In all eternal radiance Soamiji Maharaj bestowed upon him the most precious and sacred gift — the revelation of the name ‘Radhasoami’. It was the name that Hazur gave to Soamiji Maharaj after the [inner] realization that his Guru was identical with the Supreme Being. The object of Hazur’s life had been achieved and he felt contented as never before. Later in 1866, at Hazur Maharaj’s stance, Soamiji Maharaj revealed the holy name ‘Radhasoami’ to His followers.” (Agam Prasad Mathur, Petals of Love)
“The Radhasoami Mat or Faith derives its name from its original founder, the Supreme Being, Radhasoami, who appeared in this world in human form and designated Himself Sant Sat Guru or perfect Saint or True Guide and Preceptor, and preached holy doctrines to the sincere Enquirer of Truth for the deliverance of their spirit from the bondage of body and surroundings, as well as from the pains and pleasures of this world, and for the ultimate admission (of their spirit entity) into the Holy Presence of the Supreme Being after traversing and breaking through the trammels and impediments in the material spheres.” (Huzur Maharaj, Radhasoami Mat Prakash — Being a Message of Eternal Peace and Joy to All Nations — Originally written by Hazur Maharaj in English and published in 1897)
“Radhasoami Naam — whoever recites gets across the ocean of life; troubles vanish, bliss abides, and gone’s complete all strife.” (Soami Ji Maharaj, Manglacharan, Sar Bachan Radhasoami Poetry, Book One)
“I now give out openly that RADHASOAMI [Lord of the Soul] is
that Mool Nam [Root Name, Great Name]. You should grasp
the significance of this revelation.”
— Soamiji Maharaj, Sar Bachan Radhasoami Poetry, Volume One, Agra
Chanting the Name Radhasoami
“You have to walk with Me, with My spirit, with My radiation. Receive My radiation first, then you can enjoy every radiation with right understanding and without being submerged and drowned in the current of attraction and repulsion they call Maya [illusion].
Always carry My reflection. My aura or reflection is the sum total energy and My spirit of the universe. I am all strength and courage. I am all love and mercy. I am the potential of all talents. I am the source of all riches. I am the light of all wisdom. I am that truth of all truths.
All exist in Me as they are part of Me and I exist in all of them. They are nothing but Me. You will see that I am vibrating everywhere, not only as light waves but also as sound waves, as the creative force, as the procreative force, as the force of all expansion.
I am the creative force, ‘Raaa’.
I am the expanding force, ‘Dhaaa’.
I come back with all the vibrations, ‘Swammm’.
I become again one with you all and you feel one with Me as ‘EEEE’.
(Radhaswami, Ra-Dha-Swam-E, Radhasoami).
Chant this Name, this is Me in sound form.
Enjoy Me in sound form, as the magnetic field of love.
(Discourses of Sree Mentu Maharaj, Volume One)
Prem Bani Radhasoami of Huzur Maharaj
The Supreme Father Radhasoami Dayal [Merciful Lord of the Soul] loves you dearly.
He will redeem you in a moment.
Believe what I say is true.
Know that Radhasoami is your True Beloved.
His heart is overflowing with compassion for souls.
He imparts them his own strength and redeems them.
Have no anxiety or worry in your mind now.
Always utter ‘RADHASOAMI’,
the Name of the Merciful Supreme Being.
Then only will mind and Kal become powerless against you.
Radhasoami is my most Beloved Lord.
None other than Him comes to mind.
I sing praises of Radhasoami again and again
and shall remain at His holy feet ever alert and vigilant.
I discard all the evil tendencies of the mind
and enshrine RADHASOAMI Nam in my heart.
I sing ‘RADHASOAMI’, ‘RADHASOAMI’… every moment.
(Huzur Maharaj, Prem Bani Radhasoami, Volume One)
The Sar Bachan of Swami Ji Maharaj
Radhasoami has imparted a unique message.
The moment I utter the Holy Word ‘RADHASOAMI’,
all my doubts and misgivings are dispelled.
Radhasoami has taken me in His lap.
Radhasoami will also redeem you.
Repeat the Holy Word ‘RADHASOAMI’ all the time.
Recite ‘RADHASOAMI’ all the twenty four hours.
Radhasoami dwells in my heart every moment.
(Swami Ji Maharaj, Sar Bachan Radhasoami Poetry, Book One)
‘’’Satsang’ is association with the Guru or a Sadh [sadhu, or virtuous satsangi, devotee], and the Guru or Sadh should be a follower of the Religion of Saints, i.e., the Radhasoami Faith [Sant Mat]. In such a Satsang there will be no mention of quarrels, disputes, stories, worldly entanglements and such other things. Only the following matters will be dealt with:
(1) Glory of Sat Purush, the Compassionate Radhasoami [God, the Lord of the Soul], the secrets of the path — of the various stages, and the methods of traversing the path;
(2) Methods of developing love for — and faith in — the Feet of Merciful Radhasoami and the Guru;
(3) Engendering in one’s mind — of the condition of indifference to — and detachment from — the world and its enjoyments;
(4) Description of those obstacles which the mind and Maya [illusion] create to prevent an Abhyasi [practitioner] from proceeding on the path;
(5) Description of the experiences which an Abhyasi [practitioner] gets at the time of Satsang and his Abhyasa [meditation practice]; and,
(6) Description of the ascent of the spirit to higher regions and the conditions therein.” (Huzur Maharaj, Radhasoami Mat Sandesh)
“It should be noted that all the following activities are included in devotional practices (Abhyas):
(1) Sumiran [Simran: Repetition of the Holy Name];
(2) Sumiran and Dhyan [Repetition of the Holy Name along with Contemplation of the Holy Form];
(3) Bhajan [Listening to the Sound Current].
(4) Recitation of holy books or listening to their recital in Satsang intelligently;
(5) Discussing the principles of the Radhasoami Faith or listening to such discussion;
(6) Thinking about and reflecting on matters pertaining to the Radhasoami Faith and its practices and pondering them; and
(7) Examining the ways of one’s mind and senses daily, keeping them under control as far as possible.” (Huzur Maharaj, Prem Patra Radhasoami, Volume One)
— Letters from the Masters: Huzur Maharaj (from a collection of extracts from letters written by Param Guru Huzur Maharaj to satsangis)
Ocean (God), Wave (the Living Master/Sant Satguru) and Drop (the Soul)
“The relationship between the Supreme Being, the Guru and the jivas [souls] has been well compared with ocean, its wave and the drop. The Supreme Being is the ocean of all bliss, light, life, sound and truth. The Guru is the wave which is always in union with the ocean and not different from it and the jiva [soul] with the same attributes is a drop far away from the ocean. This contact between the drop and the wave is the true Bhakti [path of love]. Therefore, emphasis has been laid upon establishing contact between the Guru and the disciples at all levels, that is, physical, mental and spiritual. This contact would be developed through the company of the Guru, both external and internal. The external company of the Guru is called the ‘external satsang’ and the internal company of the Shabd form of the
Guru is called the ‘internal satsang’. There are four essentials on which this faith bases its tenets:
1. Sat-Guru (True Master, Spiritual Guide);
2. Sat-Sang (True Association, Spiritual Fellowship);
3. Sat-Anurag (True Love, True Bhakti);
4. Sat-Naam (the True Name, that is, Radhasoami Nam) or Sat-Shabd (True Sound);
“By the Seva [service] and the Satsang [true association] of the Guru the spirit entity would slowly and slowly shake off the coverings [sheaths, subtle bodies] and would be able to catch the Sound Currents and one day reach the Ultimate Abode. The whole process may take a period of four lives which may be shortened in the case of more ardent devotees.
“For the attainment of perfect salvation, the Radhasoami Faith like all other Sant sects, shuns all other paraphernalia and external observances and rituals. It has emphasized upon the pure love in the holy feet of the Supreme Being and the Guru. As such it denounces hatred and discrimination among the human beings. All are the children of one Father and as such there is no place for such a discrimination in point of caste, creed or color and thus cannot check one to adopt this faith. According to the Radhasoami Faith, women are entitled to enjoy the same privileges as men. They also can practice Surat Shabd Yoga and gain high spiritual attainments. The champions of this enlightened faith, advocated in the social set up of the nineteenth century the removal of the purdah system for the ladies and urged them to come out of the narrow social restrictions and respond to the call of the time. Moreover, their preachings strengthened the disintegrating Hindu society by effacing the false barriers of caste prejudices.” (Agam Prasad Mathur, Petals of Love)
“Great emphasis as been made by the Masters on the generation of love for the Supreme Being, the Supreme Master who is all love. Love is the prime source of boundless energy. Love is bliss, and thus the Supreme Being is Supreme Bliss. Love is Light and Truth and from them emanates intelligence. Thus, the Supreme Being is an infinite Ocean of bliss, intelligence, energy, truth and light. He is eternal and unchangeable, the sole director of the whole creation. Such a Supreme Being is omnipresent, omniscient and omnipotent. He is all-pervading. The entire universe is the creation of His own Current and as such He is present at every stage in the creation.” (Agam Prasad Mathur, “Petals of Love”)
“The sole purpose of the incarnation of the Supreme Being as Satguru is to redeem the Jivas [souls] from the cycle of chaurasi [the transmigratory cycle of births and deaths], to reveal to them the efficacy of Surat Shabd Yoga and to engender into them the true and sincere love for the Supreme Being.” (Agam Prasad Mathur, “Petals of Love”)
“Through practicing Surat Shabd Yoga with love and bhakti one is able to attain true salvation. One does not have to forego one’s worldly duties for this practice, which can be performed by anyone, whether young or old, male or female. The key ingredients of this faith are love and devotion.” (Agam Prasad Mathur, Petals of Love)
“In a nut-shell, the Radhasoami Faith is a Gospel of Love. Love towards the holy feet of Radhasoami Dayal [Merciful Lord of the Soul], love towards the Guru of the time and love with all the human beings is its cardinal message.” (Agam Prasad Mathur, Petals of Love)
“The practice of Surat Shabd Yoga is dependent on the love generated in the devotee’s heart for the Supreme Being Radhasoami Dayal [Merciful Lord of the Soul, Anami, Anadi Purush]. The Radhasoami Faith [Sant Mat] therefore advocates the blending of Yoga with Bhakti [devotion].” (Agam Prasad Mathur)
The Prose (Sar Bachan Radhasoami Bartik): Book One of the Sar Bachan Prose is an Abstract of the Teachings of Huzur Radhasoami Saheb (Soami Ji Maharaj) authored by Huzur Maharaj (Rai Saligram). Book Two of the Sar Bachan Prose is a collection of the Sayings of Soami Ji Maharaj delivered in Satsang.
Sar Bachan Radhasoami Poetry (Sar Bachan Radhasoami Nazm yaani Chhand bandh): Both volumes of Sar Bachan Poetry represent compositions of Soami Ji Maharaj: “This scripture was written to the dictation of Huzur Radhasoami Saheb Himself. He had no intention to compose any Bani. But some devoted Satsangis and Sansangins persistently beseeched Him, and He was pleased to accede to their prayer.” (Radhasoami Sahia Bhoomika — Preface to the Sar Bachan Poetry, by Huzur Maharaj)
From the Last Words or Parting Instructions of Soami Ji Maharaj of Agra: “Then Seth Sundarshan Singh then asked whom should they look to for guidance after Him. Swami Ji Maharaj said, ‘Whoever needs spiritual guidance should seek it from Salig Ram (Huzur Maharaj).’”
“Truth should be the guideline in the performance of all activities, spiritual or temporal, for a satsangi. Nothing that falls short of truth should be acceptable to him [or her].” (Agam Prasad Mathur, Petals of Love)
The Cosmos Is A Symphony of Vibrating Currents or Strings, By Huzur Maharaj
“The entire creation is composed of currents. The various bodies are made up of currents (threads or wires). Just as cloth is made from threads or as the branches and twigs of a tree are but clumps of fibres, so is the human body made up of thread-like nerves, through which currents pass. This is how all the physical bodies are made. When a person speaks, his voice becomes audible by means of currents. Similarly it is by the currents of sight (light) that we see the world.
“When there was no universe, the first thing that happened [the First Cause] was that a current issued forth from the Feet of the Supreme Being Compassionate Radhasoami [Lord of the Soul]. This current is the current of Shabda [Mystic Sound] and of Life and Light. The entire creation of all the regions [planes, spheres, dimensions] higher or lower, has been brought into existence by this current.
“The seat of the Supreme Being Radhasoami Dayal is within everybody. The spirit currents descended from Him creating Dayal Desh [Merciful Region, Spiritual Realms], Brahmand [universal mind] and Pind [physical plane, material universe/multiverse]. From a centre inwards between the two eyes, where the spirit has taken its location in this body [seat of the soul, third eye, wisdom eye], it is supplying energy by means of currents to the mind and the senses and the entire frame. As the spirit current alone is the current of bliss, pleasure and knowledge, it is only on account of it, that all those having physical bodies experience pleasure and relish it through the sense organs.
“Whoever is desirous of reaching the source of this current, which is the fountain-head and reservoir of all bliss, all pleasure and all knowledge, to obtain supreme bliss and eternal happiness, should revert to its source, i.e., the Feet of the Supreme Creator, Radhasoami, with the help of this very current.”
— Huzur Maharaj (Rai Bahadur Salig Ram Sahab), Prem Patra Radhasoami, Volume One (the Love Discourses of the Lord of the Soul)
Those who have developed such a love for the guru (as that of chakor-bird for the moon) are the gurumukhs [disciples, devotes], and they are accepted by the guru as his own.
Radhasoami has steered my boat across the ocean of bhau (manas and Maya, mind and matter); I am now deeply in love with my guru, Radhasoami. I am like the chakor-bird enamoured of the moon, while Radhasoami is the moon par excellence. If I am the lotus, Radhasoami is the sun (whose rays make the petals of lotus open out which close up again when the sun sets.)
Radhasoami Himself is ever present (omnipresent), whether it is day or night (i.e. He looks after His disciples every moment whether he is in distress or in delight); Radhasoami is there to redeem him every instant and in all parts of day and night. Radhasoami is the sunshine; He is the shade. Radhasoami is the sun and He is the moon (i.e. He is the headspring and He is the spring also).
Radhasoami is japa and He is the silence. He is the vision of the eye; He is the feeling of the heart. Radhasoami is inside of the jiva; He is also outside him. He is in the evanescent; He is in the evident (paroksh and pratyaksh). Radhasoami is in the firmament; He is in the terra firma.
O Lord! If I am body, you are the life-breath; without you there is just no hope of living. If you are the cloud, I am like a peacock which screams at the mere sight of cloud. If I am a bulbul, you are a bed of roses; if I am a qumri, you are a cypress tree of unsurpassed beauty. You are like a moon while I am like a dark night; it is from you that I have sheen and shine. When from the Ocean of Love (i.e. you) a wave surges, it washes away myriads of delusions and illusions. The habitat of lust and wrath has been desolated and ruined; all hopes, mental inclinations and urges (mansha) depart from the body and mind.
Those who fail to gain access to the Satguru keep to delusion and remain ensnared in the trap of this phenomenal realm (bhau-jaar). As for me, I have found the Satguru (of the time) and I sacrifice myself to him. I keep my gaze fastened upon him as the red-legged partridge enamoured of the moon, keeps on gazing at the moon fixedly, in wonder and admiration.
If I am like food, Radhasoami is like the salt (without which the food is tasteless and good for nothing); if I am a seedling (ankur), Radhasoami is like the breeze (that refreshes and nourishes the seedling). If I am like a star, Radhasoami is the sky (where the star shines and twinkles). If I am like water lily or asphodel or daffodil (kumodini), Radhasoami is like the moon (which enables it to bloom and blossom with white or yellow flowers). It is by the grace of Radhasoami that I started moving upward from my being (ghat); I obstinately cling fast to the feet of Radhasoami.
I never divulge the secret of Radhasoami to anyone; I know that without Radhasoami, I will be carried away by torrential waters into the midstream of the tumultuous ocean of this world. Radhasoami has taught me to cling to shabd as an adornment; Radhasoami is the moon that knows no eclipse. In the company of Radhasoami, one doesn’t suffer any pain or affliction, or grief or gloom, but in His company one always feels happy, gleeful and cheerful.
I am the hot favourite of my darling Lord Radhasoami, so that now my surat reached the midstream of Gagan (Arsh-i-Bareen, Trikuti or Pranava). Inside of me, a vast stretch of moonlight opened up and became resplendent. My surat thus keeps on soaring higher and higher, time and again so that I opened ajar the stone-like shutters of Sunn. Reaching there I feel lightened of the heavy burden (heavy covers of mind and matter) which were spirited away (carried off mysteriously and secretly).
Radhasoami Himself (in the form of Sant Satguru) has deepened our understanding of Radhasoami Name and faith; Radhasoami Himself has given us the right comprehension (the act and the capacity to perceive and understand) of Radhasoami mystery. Radhasoami Himself is the (ultimate) sun and Radhasoami Himself is the ray (i.e. the entire creation that emanates from that sun); Radhasoami is the Ocean (of Love and spiritual zest, i.e. anshi); Radhasoami is also the drop (i.e. the ansh or the jiva surat). Radhasoami is the moon; Radhasoami Himself is the moon-kala (moon-beam, the moonlight and moonshine and all its phases of waning and waxing, rotation and revolution). Radhasoami is the akash (gagan) and He Himself is the akashvaani.
Radhasoami is the earth; He is the water. Radhasoami is the fire; He is the air. Radhasoami is the three (gunas); He is the four (ingredients of antehkaran – mind, attention, intellect and ego). Radhasoami is the One (Satt Purush Radhasoami Anami); Radhasoami is the two (blue current of Brahman and yellow current of Adya or Maya).
Radhasoami Himself is the seven (seven spheres viz. Sahasdal Kanwal, Trikuti, Sunn, Bhanwar Gupha, Sattlok, Alakh and Agam; or the seven apertures – two of the ears, two of the eyes, two of the nose, and one of the mouth); Radhasoami is the twenty (i.e. the five sensory and five motor organs and their ten presiding deities).
Radhasoami is the One Thousand (Sahasdal Kanwal) and the Tenth (Dwar, i.e. Sunn). Radhasoami Himself pervades the bluish corner or the third til (sixth ganglion); He Himself is in the white plain of Sunn (between the third til and Sahasdal Kanwal). He is in Sahasdal Kanwal; He is the Aumkara (in Trikuti) and Rarang (in Sunn). He is Sohang (Anahoo) in Bhanwar Gupha; He is the Satt (Haq) in Sattlok (Hoot). Radhasoami is Alakh (Invisible), Agam (Inaccessible), and Radhasoami (in the form of Sant Satguru) is Himself Radhasoami, the Supreme Lord.
Radhasoami Himself (as Sant Satguru) reveals the majesty and magnificence of Radhasoami (Anami); Radhasoami (as Sant Satguru) adulates and adores Radhasoami (the Supreme Lord). Radhasoami Himself puts across (lakhayen) the essence (sar) of Radhasoami; Radhasoami Himself (as the perfect guru) makes us love Radhasoami.
Develop and activate that love and longing for the Satguru as the fish has for the current of water and as the red-legged partridge (chakor) has for the moon, at which it looks fixedly; develop that trust in him which would illuminate and light up your inner self. But then none of this can be attained without the required luck without which one remains helpless; and yet this luck can be possible only with the grace of the guru. In short, Radhasoami has spelt out the sum and substance of this spiritual technique; as it is, develop love for his feet.
I listened to the sounds of bell and conch-shell and witnessed the moon, the sun and the stars. Then I opened ajar the gate of the Crooked Tunnel, and ascending to Trikuti I heard the unstruck sound revealed by the guru, namely AUM. Here I saw the sphere (mandal) of the sun and the fountainhead from which sprang the Vedas; I discerned part of the syllable OM which is the root of this creation as launched by the Trinity of Vishnu (A), Shiva (U), and Brahma (M).
Then I mounted to the top of Sunn (Sphere of Spirit) where the stirring sound of Rarang is resonant; this rendered Maya (matter) and Kaal (mind) somnolent (inert, drowsy and lethargic). There the white full moon blooms like a flower and there I drank the ambrosia of the mental lake (Mansarovar, the focus or reservoir of spirituality which is directly below the seat of Akshar Purush himself).
I developed intimacy (milaap) with the hamsas (purified spirits) and witnessed the éclat of tumult and uproar caused by the sounds of fiddle and sarangi (a stringed instrument of India played with a bow). Thereafter I experienced the secret sounds of Maha-sunn and managed to have the Mahakaal (overgrown negativity) deprived of his force and strength. In the Rotating Cave I witnessed the ambrosial showers and experienced the scintillating and animated sound of flute and Sohang.
The surat then soared to Sattlok where its deity, Satt Purush, summoned me in a loud voice; I repaired to Sachch Khand where I occupied my throne, laid out there for me. By His grace, the Satt Purush arranged to bestow upon me a telescope, and made me perceive (parkhaya) the sheen and splendour of the form of the Alakh (the Invisible Sphere).
After this, the deity of the Inaccessible Sphere, Agam Purush, percolated the drops of ambrosia and unfolded and unwrapped the mystery of Radhasoami. Then was affirmed as the abode of bhakti or devotion; here I performed the aarti of Radhasoami and ingratiated myself with Radhasoami, with the result that my immense pain and affliction was driven out far away and by sipping the beverage of Sound I was so charmed that I became one with it (rasaya).
— Soamiji Maharaj, Quintessential Discourse Radhasoami: Sar Bachan Radhasoami Poetry, Volume I; Translations into Contemporary English, Commentary and Footnotes, by M.G. Gupta: http://www.spiritualawakeningradio.com/brsarbachan.html
“Don’t be satisfied with stories, how things have gone with others. Unfold your own myth.” (Rumi)
With a living mystic path, initiation into the Mysteries of the Kingdom of Heaven includes inner direct seeing and hearing. If we can’t see or hear, how could we possibly begin exploring Inner Space for ourselves? The information written in restaurant menus might be informative and yet can not resolve one’s hunger. And tales in sacred texts of people who once enjoyed glorious feasts centuries ago does not feed the living.
“When we see darkness with our eyes closed we are in the realm of death and re-birth [we are unaware of our true nature.]. When we come out of the realm of darkness and enter into the realm of Light, we will at the same time transcend the web of death. It is not possible that we can remain in darkness and be free from the net of birth and death. Having achieved inner Light, we can be liberated from the cycle of birth and death.” (Swami Sant Sevi Ji Maharaj, Harmony of All Religions)
In the Corpus Hermeticum and Nag Hammadi scriptures are/were described all of the ingredients of a living, viable mystical path: https://medium.com/sant-mat-meditation-and-spirituality/ingredients-of-a-living-spiritual-path-seven-gnostic-sant-mat-parallels-f55cb5715c8e#.r00rrogoe
1) living masters/teachers with students (past masters, scrolls, cuneiform tablets or old scriptures are not enough: a living guide is required);
“Rumi says, ‘If you seek to know God, sit at the feet of the Saints’”.
“People, where are you rushing, so intoxicated and having so fully drunk the strong wine of reasoning unaccompanied by acquaintance? You cannot hold it; already you are about to throw it up. Stop, get sober! Look up with the eyes of the mind [heart or soul] – and if you cannot all do so, at least those of you who can! For the imperfection that comes from unacquaintance is flooding the entire earth, corrupting the soul along with the body that encloses it and preventing it from putting in at the Haven of Safety. So do not be swept away by the main current! Rather, you who can must avail yourselves of a counter-current, take to the Haven of Safety, put in there, and look for a leader to show you the way to the Doors of Gnosis (Acquaintance), where there is bright Light, pure from darkness; where no one is intoxicated, but all are sober, fixing their eyes on that Being who wills to be seen – but mentally [with the eye of the soul], for that Being cannot be heard or told of or seen by eyes, only by the mind’s eye [the eye of the soul].”
(Hermetic Tractate VII, Corpus Hermeticum: The Greatest Human Evil is Unacquaintance With God, Bentley Layton translation)
2) a cosmology of several heavens/inner regions/planes/spheres;
Charts of the Heavens — Inner Regions — Planes — Spheres of Creation According to Sant Mat: https://medium.com/sant-mat-radhasoami-books/9132697adaa7
“Blessed are those chosen and unified. The Realm of the Kingdom is theirs. For out of her you have come, and back to her you are returning.” (Saying 49, Gospel of Thomas, Wisdom of the Twin, Lynn Bauman translation)
Summarizing the Spiritual Message of the Gospel of Thomas, See: https://medium.com/gnostic-studies-living-gnosis-now/summarizing-the-spiritual-message-of-the-gospel-of-thomas-by-james-bean-90862170ac8a#.fzn0buzcv
3) an understanding that souls can access these realms here and now during this present life (a present-tense Kingdom of Heaven available to souls right now, not a spirituality postponed till some magical date on a calendar or hypothesized future age);
“In this life the concept of salvation all describe;
To meet the Lord by dying while living, none discloses.
They all speak of the goal of salvation after death;
How to attain it while living, no one says. Were they to reveal the method of attaining release while living,
Then alone would Tulsi be convinced of their words.
Who speak, after seeing with their own eyes, and teach the method of salvation during life,
Are of the stage and stature of Saints, for they reveal the quintessence of the soul.”
(“Seek To See God Now — Liberation During This Life” — Mystic-Poem of Tulsi Sahib)
4) an initiation into the mysteries of the heavens, imparting to spiritual seekers the meditation techniques and sacred names;
The Master said,
“What your own eyes cannot see,
your human ears do not hear,
your physical hands cannot touch,
and what is inconceivable
to the human mind — that I will give to you!”
(Saying 17, Gospel of Thomas, Wisdom of the Twin, Lynn Bauman translation);
5) visionary and auditory mysticism (inner Light and Sound, spiritual seeing and hearing) — descriptions of souls traveling within through various inner regions;
“Man’s soul shall become, when it leaveth the body, a great flood of Light, so as to traverse all the regions until it cometh into the Kingdom of Mystery… Seek, all of you, after the Light, so that the power of your soul that is in you may find Life. Do not cease seeking day or night until you find the Mysteries of the Kingdom of Light, which will purify you, transform you into pure Light, and guide you into the Kingdom of the Light.” (Gospel of Faith-Wisdom — Pistis Sophia)
“Look at God within yourself, how ‘God is Light.’ For his Nature is a glorious, many-splendored Light. He manifests the Light of his Nature to those who love Him in all the worlds…” (John of Dalyatha, Syriac Mystic)
“When your eye turns inwards in the brain and you see the firmament within, and your spirit leaves the body and rises upwards, you will see the Akash in which is located Sahas-dal-kanwal, the thousand petals of which perform the various functions pertaining to the three worlds. Its effulgence will exhilarate your spirit.” (Soamiji Maharaj, “Esoteric Instructions”)
“At first, Mataji pointed out, there will be only darkness but eventually light will appear in the form of either small flashes or small star-like points. In any case, one should focus on the radiance, keeping one’s simran intact and allowing the light to draw the soul inward. The third and most important step, Mataji said, is to listen to the sound that issues forth from the light. It is this internal music which will numb the body and allow the consciousness to leave its ordinary dwelling. By riding this current of light and sound, like a fish going upstream, the soul will be able to go back to its original home. On the journey within, however, the soul must be guided by a true master so as not to be detained in any of the lower illusory regions. According to Mataji, what near-death patients experience is only the beginning of a vast sojourn into great universes of light, love and beauty.” — Yogani Mataji: https://medium.com/sant-mat-meditation-and-spirituality/the-teachings-of-yogani-mataji-radhaswami-satsang-hoshiarpur-71cfc9f63223#.1eq9lmbuw
“…Listen to the Sound that issues forth from the Light.” (Some valuable guidance about correct and proper Surat Shabd Yoga practice made by Yogani Mataji.)
“I am the silence that is incomprehensible.
I am the Voice whose Sound is manifold
and the Word whose appearance is multiple…
I am the hearing which can be attained by everyone.”
(Thunder: Perfect Mind, Nag Hammadi Library)
See, The Yoga of Sound — Exploring Sound Meditation (Auditory Mysticism, Surat Shabd Yoga) in the Sacred Texts of the Great World Religions and Gnostic Traditions: https://santmatradhasoami.wordpress.com/2013/09/20/the-yoga-of-sound-exploring-sound-meditation-auditory-mysticism-surat-shabd-yoga-in-the-sacred-texts-of-the-great-world-religions-and-gnostic-traditions-tuning-the-cosmic-radio-dial
6) they have an ethical code, and this ethical foundation includes a vegetarian diet, then and now;
“In Sant Mat all Masters have decried killing and meat-eating.” (Sant Tulsi Sahib, “Ghat Ramayan”)
“As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love.” (Pythagoras)
Uncovering A Vegetarian Jesus at the Beginning of Christianity: https://medium.com/sant-mat-meditation-and-spirituality/uncovering-a-vegetarian-jesus-at-the-beginning-of-christianity-9279741be7c4#.taipg75yt
7) The Goal of the teachings and meditation practice is experiencing direct union with God;
“Within this body breathes the secret essence. Within this body beats the heart of the Vedas.
Within this body shines the entire Universe, so the saints say.
Hermits, ascetics, celibates all are lost seeking Him in endless guises.
Seers and sages perfectly parrot the scriptures and holy books, blinded by knowledge.
Their pilgrimage, and fasting, and striving but delude
Despite their perfect practice, they discover no destination.
Only the Saints who know the body’s heart have attained the Ultimate, O Tulsi.
Realize this, and you’ve found your freedom (while teachers trapped in tradition know only the mirage in the mirror).”
(“Within This Body” — Mystic-Poem of Sant Tulsi Sahib of Hathras)
“The center-most part of your being — THERE is the Supreme Region. It is the sacred temple of the Spirit.” (Miguel Molinos, “The Spiritual Guide”)
Over time, in different branches of the Sant tradition of India, various sacred mantra names or simran words are used. The name “Ram” was used by Guru Kabir and other classic or early Sants such as Namdev. “Satya-Ram” is the sacred name used by the followers of Sant Dadu Dayal of Rajasthan. There is a tradition of the Guru Mantra phrase and five Sach Khand or heavenly level names of God used in the Sant Dharam Das path. The Panch Naam or Five Names are sacred words corresponding to various inner regions used by Sant Tulsi Sahib of Hathras and some of those connected with him. Others associated with Sant Tulsi Sahib and successors use another charged name for God. In the Radhasoami Faith there is Radhasoami Naam — the manifestation of the name Radhasoami — that begins with Soamiji Maharaj and Huzur Maharaj Rai Saligram Bahadur of Agra.
Mystic Verses of Guru Kabir
Verbal Chant: “Let Your Tongue Say ‘Ram'”
To receive true life,
devote yourself to Hari [God].
Narayana’s [God’s] name is a pillar;
let your tongue say ‘Ram.”
Manas Jap or Mental Chant: “Repeat Ram’s Name in Your Heart”
You cannot call anyone your own;
repeat Ram’s name in your heart
all the time.”
“Kabir says, Those who want to solve the riddle
will know all if they repeat ‘Ram’.”
forget not Ram’s name;
let body and wealth go,
if they must.
Dedicate your heart
to His flower-like feet,
and be absorbed in Ram’s name.”
(“Songs of Kabir from the
Adi Granth”, translated by
Nirmal Dass, SUNY Press, NY)
Sing and Repeat the Name of Ram [God] — The Mystic Bhakti Poetry of Sant Namdev
Sant Namdev, 1270-1350 — some of his verses are included in the Adi Granth (Guru Granth of the Sikhs). There is a collection known as the Shri Namdev Gathas, and, what’s quoted below is from the Padavali of Namdev.
There are four essential books to explore if you’re interested in learning about the Sant Mat of Namdev — the Teachings of this Saint: “Sant Namdeva — The Facts of His Religious Ideology”, by O.P. Ralhan, Anmol Publications, New Delhi; 2) “Saint Namdev”, J.R. Puri and V.K. Sethi, a volume in the Mystics of the East Series, published by the Beas Radhasoami Satsang; 3) The Sikh Scriptures online at Sikhs.org or other translations of the Sikh Gurbani; and, 4) “The Hindi Padavali of Namdev — A Critical Edition of Namdev’s Hindi Songs with Translation and Annotation” (Hindi and English), by Winand Callewaert, from Motilal Barnarsidass Publishers, Delhi, which I’ve used below.
The sacred simran/mantra name “Ram”, used by Namdev as a name for the Formless Supreme Lord of Love, appears often in the mystic verses of not only Namdev, but also Kabir, all throughout the Adi Granth, in the hymns of Ravidas, Dadu, and countless other Sants of India.
It is the power of love (prem) and devotion (bhakti) that brings the wandering mind to focus (pratyahara) and holds one’s attention at the Third Eye center during meditation (dharana during Surat Shabd Yoga). One is permeated by love repeating God’s name or names, beholding the Light within, and during bhajan (listening to the inner Sound), also considered an act of worship in traditional Sant Mat mysticism.
Words of God-Bhakti, Light and Love from Sant Namdev
God [Hari] is my companion
in life and death.
Hari, who rescued
the drowning creature.
Hari, the Giver of joy
is always with me.
I am immersed in
the name of Hari
What can you lose
if you sing
Sing that name
sleeping or waking.
The glory of that name saved Dhruv
who meditated on the mantra
Sanak and others
cherished the name
the name Ram
which grants freedom.
This is my message
‘What you receive
is what you desire’.
Sing the name
the state of nirvana.
Your tongue lies idle
what better can it do?
All are false
serve worldly goals
they are empty without faith.
These regular fasts
are worldly efforts
they are like a ladder
when the citadel is scaled.
My heart lies at Your feet
You are my refuge
Dwell on Ram
like the caterpillar
in the cocoon.
The Lord has all
He is the master of
He lives within
A worm or a moth
whatever moves or is still
Ram is with