Sant Mat: Merging with the Nameless, Soundless God (Anami) – Light and Sound on the Path
Merging with the Nameless, Soundless God (Anami) — Light and Sound on the Path
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Sant Mat Library, Recommended Reading
Kabir, Anurag Sagar, Adi Granth, Radhasoami, Kirpal Singh, Maharshi Mehi, Gnostic, Vegetarian, Vegan Books:
The Charts of the Heavens
Inner Regions —
Spheres of Creation According to Sant Mat Mysticism, Radhasoami, and Surat Shabd Yoga:
In the course of his missionary activity Nanak often visited foreign countries. According to local folklore, he is said to have visited Mecca in the guise of a Muslim devotee. But his not paying heed to Mohammedan etiquette nearly cost him his life. On his first night at Mecca he slept with his feet towards the Kaaba. He was rudely awakened by an Arab clergyman who said, “Who is this sleeping Kaafir (infidel) who lies with his feet towards God?” To this Guru Nanak replied, “Turn my feet in the direction where God is not”.
“Lighting oil lamps in the temples, churches, and mosques, ringing bells, singing, praying out loud to extend our voice to God — these are all outer symbols of the inner experiences of divine Light and Sound.” — Swami Sant Sevi Ji Maharaj, Harmony Of All Religions
“The soul-explorer is not alone, for there are those who have traveled the highways of the inner cosmos; far more than one may at first realize.” (George Arnsby Jones)
“Masters have come in the past, are existing today, and will continue to come in the future for the spiritual benefit of man.” (Kirpal Singh)
“That Supreme Being has created everything from one drop, out of which have emerged millions of fathomless oceans.” (Soami Ji Maharaj’s Commentary on the Morning Prayer of Guru Nanak)
satya purush chowthe pad basa, santan ka wahan sada nivasa,
so ghar darsaya guru pure, bin baje tahan achraj ture —
God dwells in the fourth state (superconscious), and that is where the liberated saints always dwell through meditation. The perfect guru has shown that abode where, without musical instruments, the miraculous divine Music (Anahad Nad) plays.
age alakh purush darbara, dekha jaye surat se nyara,
tis par agam lok ek nyara, sant surati koi karat vichara —
As you advance, there is the invisible God’s royal court that can be seen in unique meditation. There is the unfathomable and marvelous abode that saints in meditation can contemplate.
tahan se darse atal atari, adbhut satguru mahal sawari,
surat hui sat karman gami, purush anami jai samani —
From there you will see the immovable palace, where the immortal Satguru dwells. When your karmas and meditation harmonize, then you will merge with the Nameless God [Anami Purush].” (Book of Prayers)
“The soul has been given its own ears to hear things the mind does not understand.” — Rumi
Names Leading to the Nameless One (Anami) — All About Transcendental Hearing of Divine Sounds and Merging with the Soundless God
Rumi: “O lovers, lovers it is time to set out from the world. I hear a drum in my souls ear coming from the depths of the stars.”
Hatha Yoga Pradipika: “The practitioner may hear sounds like the sound of the Ocean, a Rain Cloud, a Drum, a Kettledrum, a Conch, a Bell, a Horn, a Flute, a Lute, or a bee [Hum].”
Peter Fripp: “The Music of the Shabd is distant and unsteady when first heard, but as it deepens, it lifts the listeners into a hitherto unknown peace…. The Sound of the Shabd is like a constant theme with variations on all levels [planes or heavens]. These variations are described as the rushing of a mighty wind, the sound of a lute, the deep resonance of a bell or conch, or the tinkling of glass in the wind. There are also wonderful lights and radiance to accompany the sounds…The sounds and lights progress in a definite order, corresponding to each stage of the journey inwards, and they clearly indicate the disciples progress.”
Hazrat Khan: “It sounds like Thunder, the roaring of the Sea, the jingling of Bells, running the Water, the Buzzing of bees, the Twittering of sparrows, the Vina, the Whistle, or the sound of Shankha.” (The Mysticism of Sound)
Padavali of Sant Namdev: “Pierce through the six chakras, and ascend upwards. Listen to the Melody Divine arising there. Through the Melody, the turbulent mind is quelled. Realize that only thus is thy practice made fruitful.”
Padavali of Sant Namdev: “Listen to the heavenly Music and attain liberation while still living.”
Maharshi Mehi: “The Original Divine Sound, which originated from the Supreme Sovereign, continuously without break reverberates throughout the hearts of the entire macrocosm and microcosm. The Sound will inherently go on for the duration of creation because the evolution of creation depends upon the existence of Sound. Should the Sound cease so would creation.”
Maharshi Mehi: “Sound by its nature has the quality to draw one to its point of origin……… No other means is better than the Sound for transcending the concealments (realms) of creation.”
Padavali of Sant Namdev: “It is your Music I hear O Lord. The rhythm of drums, jantar [a three stringed musical instrument], and Vina. The supreme moment has come.”
Maharishi Mehi: “They are similar to the sounds of the Veena (stringed instrument similar to the lyre), the Murali (flute), the Nafeeri (horn instrument), the drum, the Mrdal (cymbals), the Singi (a horn), the Sitar (stringed instrument), or the Sarangi (similar to a lute). Other descriptions compare these Sounds to a peal of Thunder and a roar of a Lion.”
Rumi: “We are as the flute, and the music in us is from thee; we are as the mountain and the echo in us is from thee.”
On Surat Shabd Meditation, The Yoga of Sound, by Maharshi Mehi
“The Existence of the Supreme Sovereign is only realized by going beyond the Non-Conscious Realm of coverings. There are four Non-Conscious Realms:
* Sthula (Gross — Material World)
* Suksma (Subtle — astral plane. This and the following Realms are perceived through refinement of consciousness in the state of meditation.)
* Karana (Causal)
* Mahakarana (Supra-Causal).
“The ultimate human achievement is the realization (attainment) of the Supreme Sovereign God.
“The individual soul perceives according to that realm in which he is living. Just as yellow colored glasses make the world appear yellow, so also that realm in which the individual soul lives makes all of creation appear as that particular realm, owing to the shadow of the Non-Conscious Realms (coverings). The reality of the Supreme Sovereign is as though nonexistent.
“Any forms containing gunas (attributes) have a beginning and are finite. They cannot be the Ultimate Reality nor the Supreme Sovereign in Its entirety.
“Smell, touch, taste as well as the spoken and unspoken Sounds of the realms of the three attributes (sattva, rajas, tamas) can be called Saguna Nirakara (Qualified-Unmanifest). No matter how subtle or how great these attributes of the realms may be, they can never reflect the Supreme Sovereign.
“Pure Consciousness and the Original Word emanated from the center of Pure-Consciousness which is devoid of sattva, rajas, and tamas (three attributes). They can be called Nirguna Nirakara (Unqualified Unmanifest). However, Nirguna Prakrti (Unqualified-Nature, Pure-Consciousness) does not exceed the Supreme Sovereign. This is only logical, as nothing which is finite can encompass that which is infinite.
“Non-Conscious Nature with qualities or Lower Nature transforms itself into various forms. It is therefore called perishable and non-eternal.
“Pure-Conscious Unqualified Nature is unchangeable. Therefore, it is known as aksara (imperishable) and is sat (true). The Supreme Sovereign is beyond the true and untrue as well as beyond the perishable and
“Creation comes into existence through the Divine Vibration (Wave) brought forth in the Supreme Sovereign by Itself (not otherwise).
“An integral and inseparable aspect of the spiritual vibration is Shabda (Sound). The vibration must accompany Sound and the Sound must accompany the vibration.
“Before the creation of the Unqualified-Nature (Upper Nature) and before the creation of the Qualified-Nature (Lower Nature) there must have been manifested Adi Dhvanyatmaka Shabda (the Original Inarticulate Sound). This Sound is called Om, Satya Shabda (True Word), Sar Shabda (Essential Word), Satya Nam (True Name), Rama Nam (all pervading Sound), Adi Shabda (the Word of the beginning).
“The creation could not come into being without Vibration and Sound. Necessarily, Vibration and Sound pervade all of the creations.
“From the beginning, within the inner heart of creation, Shabda (the Sound) was vibrating ceaselessly. The Sound, all pervasive and true, is the essential basis of creation. Concerning this, there is no doubt.
“Out of the Unmanifest emerged the manifest; from the subtle came forth the gross. Naturally, the subtle pervades the gross. And it follows that the Original Sound is all-pervasive.
“Through the medium of Shabda (Sound), the Yogis attain the direct knowledge of the Supreme Sovereign, that is, realization of the Supreme Sovereign. This sound is called Rama Nama (all-pervading Sound). This Sound is the essence of all and is unchanging. It is also called the Sar Shabda (Essential Word), the Satya Shabda (the True Word), and Satya Nam (True Name).
“The natural tendency of the Word (Sound) is to draw the attention or mind towards its center. Sound carries the qualities which correspond with the center of the respective realm. For one who focuses on specific Sounds of the specific realms, Sound transmits Its subtler and subtler qualities.
“There are two major spheres of Creation:
*Para Prakrti Mandala (the sphere of Upper Nature), Saccidanada-pada (the State of Existence, Knowledge, and Bliss), the State of Oneness, the State of Pure Consciousness.
*Apara Prakrti Mandala (the sphere of Lower Nature), the domain of Non-Conscious Nature.
“The Non-Conscious or Lower Nature is divided into four realms: Supra Causal, Causal, Subtle and Gross. In its original intrinsic form, the Lower nature is an amalgam of the three gunas (sattva, rajas and tamas). In the beginning of creation, the gunas were equally balanced. That is the gunas were equally present throughout the Lower Nature domain. When all the gunas are in equilibrium, this state of balance is called Mahakarana (Supra Causal). However, whenever there is any movement among the gunas, an unbalanced situation occurs. The gunas are no longer in equilibrium. This imbalance causes the creation of the universe. In the original existence of Jaratmaka Mul Prakrti (Non-conscious Nature) this imbalance is the cause of so many Universes. Therefore, Non-Conscious Nature in its original form can be called the ‘Ocean of Causes’. This imbalance of Nature in the form of ‘Cause’ flows downward and first takes the form of the subtle and then the gross. Thus the four realms of Non-Conscious or Lower Nature come into existence.
“In total there are five Realms in the whole of creation. There are four Realms of Non-Conscious Nature: Supra-Causal, Causal, Subtle and Gross and one realm of Upper Conscious Nature: the realm of Oneness (Pure Consciousness).
“As the whole of creation, the brahmanda (universe, macrocosm), is filled with the five realms of Nature mentioned above, so also is the pinda (body of an individual soul, the microcosm) filled with the same realms. When an individual soul lives in a particular realm of the microcosm, that same individual at the same time lives in the corresponding realm in the macrocosm. And when an individual leaves a particular realm of the microcosm, that individual simultaneously leaves the corresponding realm of the macrocosm. This is true just as we experience the states of dreaming and waking. Furthermore, if the Surat (consciousness-force, individual soul) will go beyond the five spheres of the microcosm, it will in the same instant go beyond the five spheres of the macrocosm.
“The existence of a realm is dependent upon its center becoming established. Otherwise, a realm cannot come into existence.
“The inescapable logic dictates that there must be five centers for the corresponding five realms.
“The center of the realm of Kaivalya (Oneness or Pure Consciousness) is the Supreme Sovereign Itself. The center of the Mahakarana (Supra-Causal) realm is the junction point of the Mahakarana and Kaivalya (Supra-Causal Realm and Oneness of Upper Nature). The center of the Karana (Causal) realm is the junction point of the Mahakarana and Karana (Supra-Causal and the Causal) Realms. The center of the Suksma (Subtle) Realm is the junction point of the Karana and Suksma (Causal and the Subtle) Realms. And finally the center of the sthula (Gross) Realm is the junction point of the Suksma and sthula (Subtle and the Gross) Realms.
“Creation comes into being through an outward flowing vibration from the Center. This outward flowing vibration is accompanied by Sound. Each of the five realms has its individual central Sound. The central Sounds of the five Realms naturally move from above to below, as that is their tendency. That is, the Sound moves downward from the center of the realm toward the realm beneath its own position. For example, the Sound moves from the Supra-Causal to the Causal. Each of the Sounds of the centers of the five realms possesses an attribute to draw surat (the consciousness) upward to its center. The Essential Sound or Pure Spiritual Sound has the attribute to draw one’s consciousness up to the Supreme Sovereign. The other mayavi sounds (material Sounds mentioned above) of each of the respective five realms have the attribute to attract the person who hears it (or focuses on it) and to draw that person’s surat (consciousness) to the Sound of the realm directly above. Further, for the practitioner, the realization of the Essential Divine Sound is impossible without first attaining the Sounds of the lower realms. Sar Shabda (the Essential Divine Sound) beckons a return to the Supreme Sovereign. The progression of Sound in all centers of the realms is upward, carrying one’s consciousness from the lower centers to the higher centers ultimately reaching the Supreme Sovereign God.
“The Sound of the higher realm naturally reaches to the lower realms. And the Gross is pervaded by the Subtle. Further, the Sounds of the higher realms are more pervading (powerful) than the Sounds of the lower realms. The sounds of different realms are each distinctive. The Sound of the center of a specific realm above is perceived from the center of the next lower realm. This is a logical fact. Once the Consciousness experiences the Sound of higher realms, it will not fall back to the lower realms.
“The Upanishads and various saints of India elucidate the practice of Surat Shabda Yoga (Yoga of Sound). Through the progressive experience of all the Sounds, one realizes the Supreme Sovereign. All the Sounds of the realms draw surat (consciousness) upward. As it progresses, the consciousness goes beyond all the realms of creation where the Supreme Sovereign is found; that is, it achieves the direct experience of the Supreme.
“In summary, one grasps the central Sounds of the lower realms and progressively is drawn upward to the Sounds of the higher realms. Ultimately, one reaches the center of the Original Sound, the Essential Divine Sound, and thereafter attains the Ultimate State, Sabdatet Pad (the State beyond the Sound). The Yoga of Sound must be practiced in order to attain the Nameless State. This is fully elaborated and described in the Upanishads and literature of the saints. The Yoga of Sound is the only medium to reach this State, no other. The greatest good is in the attainment of the Ultimate State, the Nameless State..
“It should be understood that in this Yoga, one should first be devoted to the Gross Qualified Manifest Form, and then to the Subtle Qualified Manifest Form, and then to the Qualified Unmanifest Form and finally to the Unqualified Unmanifest Form.
“Manas Japa [simran] and Manas Dhyan are the practices of devotion to the Gross Qualified Manifest Form.
“The practice of being in one-pointedness or attaining the subtlest form is devotion to the Subtle Qualified Manifest Form. The practice of focusing on all other internal sounds except the Essential Divine Sound is devotion to the Subtle Qualified Unmanifest Form of Causal and Supra-Causal form. The meditation on the Essential Divine Sound is devotion to the Unqualified Unmanifest Form. All devotional practices end here. When all devotional practices are completed, then and only then does one reach the Nameless State or the Supreme Sovereign and thus attains Moksha (liberation) or final Peace.”
“As the Sound originates from the Soundless or Nameless State, by grasping the Sound, one is drawn naturally to the Soundless State (the Supreme Sovereign, God).
“To move spiritually upward within one’s self, through and beyond the realms, is to progress towards union with the Supreme Sovereign. This practice is devotion to the Supreme Sovereign and is unfailing. This spiritual practice is for attaining the perfect Knowledge of the Self and is also called the Antarik Satsang (inner effort to meet the Supreme Sovereign).”
— Maharshi Mehi, Philosophy Of Liberation:
When Sadguru Baba Devi Sahib was nearing the time of his departure from this ephemeral world for his true destination, satsangis humbly requested him to bless with his parting words. To their request, Baba Devi Sahab had obliged by saying, “This world is an illusion — practice meditation.”
Our Path Back to the Source — The Inward Journey Back to God — The Essence of Dharma
“Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows:
“The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature.
“The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate.
“The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source.
“This is what dharma or religion really intends to teach us. This is the essence of dharma.”
— Swami Sant Sevi Ji Maharaj, Harmony Of All Religions
Rumi says: “Listen with ears of tolerance! See through the eyes of compassion! Speak with the language of love!”
“Love rests on no foundation. It is an Endless Ocean, with no beginning or end.” (Rumi)
“Ignore those that make you fearful and sad, that degrade you back towards disease and death.” — Rumi
“Because of love, I have become the giver of Light.” – Rumi
Wisdom and Meditation Practice: “Can the knowledge devoid of yoga afford salvation? Never. It is definite. So yoga without knowledge can’t be helpful in the attainment of salvation, therefore an aspirant is required to firmly practise both knowledge and yoga.” (Guruprasad Baba)
Recently In India It Was Guru Purnima (Commemorating Satgurus)
In Praise of Competent Masters
With gratitude to the Competent
The Living One.
In a Sea of Samsara,
there is a bright Light in the darkness.
A silent Music becomes audible.
Jai Guru. Hail to the One
Who takes the darkness away.
Hail to the Competent Living Master,
Qualified Teacher, a True One,
Genuine Mentor of souls,
Righteous and Worthy Guide,
Leader of a spiritual community.
Praise of the Sant-soul of Love
Who has reached the fifth plane or above,
Merging in God.
At the feet of such a loving, Radiant One,
the soul can not help but find inner Light
and slip into deep samadhi meditation.
In the eyes of the Sant are love, wisdom, light, compassion, grace, a reflection of God. (JB)
“I like that relative who prevents me from going into evil ways, and guides me into the righteous path;
He is wise who remains on the righteous path;
he makes others search,
and never forgets himself;
He is a false guru if he does not show the real path to his disciple.
If the disciple gets the grace of Satguru then he will worship God.” (Kabir)
“Go thou to the company of the good, where the Beloved One has His dwelling place:
Take all thy thoughts and love and instruction from thence.
Let that assembly be burnt to ashes where His Name is not spoken!
Tell me, how couldst thou hold a wedding-feast, if the bridegroom himself were not there?
Waver no more, think only of the Beloved;
Set not thy heart on the worship of other gods, there is no worth in the worship of other masters.
Kabir deliberates and says: ‘Thus thou shalt never find the Beloved!'” (Kabir)
Dedicated to the Sant Satguru
“You come to us
from another world
From beyond the stars
and void of space.
Of unimaginable beauty,
Bringing with you
the essence of love.
You transform all
who are touched by you.
troubles, and sorrows
dissolve in your presence,
to ruler and ruled
To peasant and King.
You bewilder us
with your grace.
You are the master alchemist.
You light the fire of love
in earth and sky
in heart and soul
of every being.
Through your loving
existence and nonexistence erge.
All opposites unite.
All that is profane
becomes sacred again.”
Current Podcasts of Spiritual Awakening Radio
Near-Death Experiences Through Meditation;
There is No ‘Vatican’ of the Spirit — A Reflection on the Impermanence of Spiritual Movements in a World of Samsara (Changes) — The World Needs More Satsangs;
The Sirio Carrapa Interview (Sant Bani Ashram, Ribolla, Italy);
Visions of Allah — Rumi, Sufi Poetry and Mysticism;
Leaving the Matrix — Mysteries of Inner Light and Sound;
The Mystic Poetry and Teachings of Sant Tulsi Sahib of Hathras, India;
The Heart of Mysticism;
Going Beyond the Universe: Eclectic Readings: Sant Namdev, The Upanishads, Rumi, Kabir, Dadu, Maharshi Mehi, Gnostic Gospel of Judas, Kirpal Singh, Gospel of Thomas, Mandaean Gnostic Prayer, Anurag Sagar;
Pravesh K. Singh, speaking about Inner Light and Sound Meditation and the Spiritual Masters of India;
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