Practicing Sant Mat — Love, Light and Sound on the Path
Practicing Sant Mat — Love, Light and Sound on the Path
Mirabai — Bhakti Hymn by Karnamrita Devi Dasi:
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Contents Below — In This Issue/Digest
Newly Added Books and Articles at the Sant Mat Library Online;
New Podcasts Now Available: Sant Mat Satsang Podcasts, and, Spiritual Awakening Radio;
John Lennon Quote
Wisdom from the Prakash Mani Gita, Introduction to Sant Mat Ethics, Meditation, and the Goal of Inner Sound Meditation Practice;
A Rather Sufi-like Poem by a Sant: Ghazal of Sant Tulsi Sahib;
Seven Stages of Mystic Ascension to Heaven; From Inner Light To Sound; Three Important Requirements: Praise, Prayer, Meditation; and, Communion or Meditation Practice — All Satsang Discourses By Swami Sant Sevi Ji Maharaj
The Infinitesimal Point — Opening To Realms of Inner Light, Satsang Discourse By Swami Achyutanand Baba;
Meditation Practice (Sadhana) According to Sant Mat Mysticism
Article — Evidence that Jesus and the Original Aramaic Christians Were Vegetarians
More Books Added to the Sant Mat Library of Online Books — GO TO:
Kabir in the Adi Granth; Prakash Mani Gita: On Surat Shabd Yoga; The Way Out Is IN, a Radhasoami classic; The Secret of Realization, by Dr. H.N. Saksena; The Science and Philosophy of Spirituality, by R. K. Gupta; Divine Melodies (rare book of Kirpal Singh poetry); Spiritual Elixir (Letters To Initiates); Satyanusaran (The Pursuit of Truth), by Sree Sree Thakur Anukulchandra; Messages of Sree Sree Mentu Maharaj;
Western Plagiarisms of India’s Sant Mat Tradition — Links to Several Books and Articles Added Including: “The Making of a Spiritual Movement — The Untold Story of Paul Twitchell and Eckankar”, authored by David C. Lane; Offshoots of Offshoots, Offshoots of Offshoots of Offshoots — a chapter on “Virtual Gurus” authored by Andrea Lane; Undoing the Damage of Rogue Light and Sound Gurus — Deviations from The Path, Parts 1, 2, and 3;
Vegan Diet and Sant Mat: Article: Evidence that Jesus and the Original Aramaic Christians Were Vegetarians; Teachers in the “western neo light and sound” type groups and various offshoots almost always rationalize that the vegetarian dietary practices of the Sant tradition are merely “cultural” rather than spiritual and ethical, that the vegetarian teachings of the Masters and Mystics are not to be taken seriously. New age neo “light and sound” authors sometimes attempt to make propaganda by citing passages from the New Testament about eating meat. They argue that, in their view Jesus was a Master and ate meat, therefore we should eat meat too. This flawed Sunday school logic is dealt with rather thoroughly.
PODCASTS Recently Added — GO TO:
Sant Mat Satsang PODcast 8-23-12: Evidence that Jesus and the Original Aramaic Christians Were Vegetarians or Vegans. Research into the Ebionite Gospels and Other Ancient Texts;
Veena Howard speaking about the Spiritual Masters of India (Sant Mat), Parts 1 and 2;
The Sikh Religion of India: Background, Spirituality, Mystic Poetry of Namdev and Kabir — Readings, Music and Chant, Parts 1 and 2;
Love’s Last Madness — Mystic Poetry of Sant Darshan Singh (in English and Urdu), Parts One and Two;
There is No ‘Vatican’ of the Spirit — A Reflection on the Impermanence of Spiritual Movements in a World of Samsara (Changes);
Near-Death Experiences Through Meditation;
John Lennon: “I believe in God, but not as one thing, not as an old man in the sky. I believe that what people call God is something in all of us. I believe that what Jesus and Mohammed and Buddha and all the rest said was right. It’s just that the translations have gone wrong.”
“My heart is coloured with the colour of love.” — Kabir
“Sant Mat, the Way of Sages, is also referred to as the path of saints, the teachings of saints, and as the conviction of saints and sages. Sant Mat is a pure spiritual tradition. The teachings of Sant Mat integrate devotion of God [Bhakti] with inner subtle knowledge and yoga disciplines [Surat Shabd Yoga].” — Swami Sant Sevi Ji Maharaj
A Very Sufi-like Poem by a Sant: Ghazal of Sant Tulsi Sahib
Hear my words O Taqi, stay focused on the Satguru who has assisted you.
Do not succumb to negligence for this path if you desire to see the splendor of your Beloved.
His grace will guide you into His very presence, free of all dangers or fears along the way.
Go directly to your destination, for the Master has revealed to you his instructions.
Rumi, Shams, Mansur and Sarmad arrived. By this very path, and with firm resolve, they reached their goal.
Arduous is the way to the destination of love, but reaching there is not difficult. The one who resolves difficulties is with you and has given you his hand.
Says Tulsi, Hear me O Taqi, the inner secret is unlike anything you have known before. Keep it safe in your heart, for it focuses you on the Most High [God].
From the Prakash Mani Gita on Sant Mat Ethics, Meditation, and the Goal of Inner Sound Meditation Practice (Surat Shabd Yoga Sadhana)
“The one who imparts knowledge that removes your ignorance becomes your Satguru….”
“For meditation, the devotee has to observe the rules of Yama and Niyama. He also has to sit in a proper and comfortable posture for a certain length of time. The sahaj asan or easy posture is practical, and it should be perfected by regular practice.
“The yamas* are: non-violence, truthfulness, non-stealing, non-hoarding of possessions, and control of all the senses and passions. The niyamas* are: cleanliness of mind and body, contentment, austerity, study of scriptures, and intense desire for God realization.
[*NOTE: For more on “Yamas” (morality) and “Niyamas” (personal observances), see the Eight Limbs of Yoga in, The Yoga Sutras of Patanjali.]
“The devotee must control his mind and then meditate on the Word. This is called Surat Dharana or Surat Shabda Dharana which means to control the mind with the Anahad Nada or the Internal Mystical Sound Current. This is the way for the beginner to get control of the mind. When the mind is fixed on the Word (the Inner Sound) and does not waver from it, then it comes under proper control. After control of the mind, the devotee has to meditate. In meditation the meditator realizes ‘oneness’ with the object of meditation. Meditation is just like pouring honey from a bottle: the stickiness of the honey makes every drop stick to the others. In the same way the thought waves maintain a continuous flow towards a single object. The devotee will then attain samadhi or Self-realization. Though there are different kinds of samadhi, he will try to reach Nirvikalpa Samadhi. There is the Savikalpa Samadhi in which the devotee retains a sense of differences. He cannot stay in Savikalpa Samadhi for a long time. In Nirvikalpa Samadhi, all differences disappear and the devotee can remain in it for a long time. In this state there is a constant realization of Oneness. The meditator, the meditation and the object of meditation merge into unity. In Nirvikalpa Samadhi the soul, God and the meditator become one. By achieving this state the devotee obtains immense bliss. The attainment of this state of Samadhi (Sahaj Samadhi) is also called Jivan-Mukti (liberation during this lifetime). The meditator realizes oneness with God during his lifetime. His actions, words and thoughts become harmonious, and he enjoys bliss.”
How does the soul merge into God?
Devotee: O Satguru, please tell me how does the union of Surat [attention of the soul] and Shabda [the Sound Current] come to a person? How can the Surat be pure and how can it love the Shabda? (Surati has different meanings — mind, soul, and consciousness). When the soul merges into the universal Word, Sat Purush (God), then how do all the differences become abolished?
Satguru: When all the thought waves merge into the Divine Sound, they become Sound. There are no more thoughts. Only Word remains. The Surat and Shabda cannot then be differentiated. When the Surat unites with Shabda, it is just as when water mixes with milk and become one. Surat gives up its own identity and merges into the Word. Although Surat and Shabda appear different, they are not really separate. Once the union has occurred, and the thought waves are silenced, bliss is experienced. When the waters of two rivers such as the Ganges and the Yamuna unite at Prayag, one cannot differentiate the waters, just so, when Surat and Shabda unite, they are indistinguishable. However, for this to occur one has to meditate before that Oneness can be realized. The Yamuna merges into the Ganges and loses itself, and only the Ganges remains. In the same way, when Surat merges into Shabda, then only Shabda remains. No one can then identify any separation or differences. When one attains unity with Shabda, his surati becomes pure. All the passions of lust, anger, attachment, greed and ego are removed. He becomes a true devotee.”
— Shri Prakash Mani, From the “Prakash Mani Gita”, on Surat Shabd Yoga Sadhana (Inner Light and Sound Meditation Practice)
From Inner Light To Sound
“The path leading to God is within your heart. Enter into Ajna Chakra [Third Eye] and you will find your Beloved. God is not found in a manmade Ka’ba (Muslim pilgrimage place), but in natural Ka’ba (holy place), within your own heart or self. Turn your attention within.
You should listen attentively to the reverberating divine Sound. The celestial Sound is coming to take you back to the Source. Remember you cannot hear this with the physical ears. When you focus your gaze within Ajna Chakra and the consciousness is inverted inward, your physical ears automatically will close and the inner ears will open. By that power with inner ears you can hear the celestial Sounds. The original Sound of the creation comes from the abode of God and it will take you to God.
“The Nadabindu Upanishad sings the praise of [inner] Sound Yoga and offers this image:
‘When a mad (in rut) elephant goes to a banana orchard and destroys and eats the orchard, and the elephant keeper comes and pierces the elephant with a prong, the elephant is brought under control. In the same manner, our mind is like the mad elephant that is wandering in the garden of sense objects and is disciplined by the practice of [inner] Sound Yoga.’
“This teaches us that when the mind withdraws from the sense objects and goes towards a state that is beyond worldly desires; the mind automatically turns toward God.”
— Swami Sant Sevi Ji Maharaj, Harmony Of All Religions
Seven Stages of Mystic Ascension to Heaven
By Swami Sant Sevi Ji Maharaj
1) Praise or Bhakti,
3) Manas japa (simran, praying without ceasing, repeating the name of God — mantra, the first stage of meditation),
4) Manas dhyana (contemplating the form of the Master, second stage of meditation),
5) Dristi sadhana (seeing Inner Light at the Third Eye Center, third stage of meditation),
6) Nadanusandhana (Nada Sadhana: hearing the Inner Sounds — Surat Shabd Yoga, fourth stage of meditation),
7) Reaching Kaivalya (Oneness with Soundlessness, the Nameless One, Formless Supreme Being, the Supreme State, The Ocean of Love — the Goal)
[The ultimate goal of Sant Mat Mysticism is to merge into the upper level of Kaivalya known as Sabdatita [Sabtatit] Pad — the State beyond the Sound, the Ultimate Reality of God in the Nirguna or Formless State, also described with terms such as Anami (Nameless), Anadi (Soundlessness), and Ocean of Love.]
Three Important Requirements: Praise, Prayer, Meditation
There are three important requirements to be met in the practice of a person who pursues devotion to the Divine and seeks to attain liberation. First is praise; second is prayer; and third is meditation. We know that when we are indebted to someone, we should express our gratitude and appreciation. God has blessed us bountifully.
Although we are unable to repay God for his generous blessings, we can acknowledge this goodness by chanting praises about the Divine Being. When we exalt God through song, we declare the glories of the Divine. In doing this, we remember the grandeur of God. As a natural result, our faith in God increases. Unless we acknowledge someone’s qualities, it is impossible to be faithful to that person.
Tulsi Das Sahab says:
“Without having the knowledge of the nature of God it is impossible to know him. And without understanding his qualities we can not have love for God. Without love we cannot have devotion and true faith. This is as unattainable as the mixing of water and oil [which is impossible].”
Therefore, in order to have devotion and faith in God it is necessary to know the grandeur of God. Once the glory of God is known, our heart is attracted to God. This is a great way to keep your heart in devotion to God. Thus, it is through praise that we extol the divine powers of God and draw our mind toward God.
After singing praises to God we, then, pray. Prayer is supplication with deep humility. In general, people have desires and make demands. Only the great sages do not have wants.
Kabir Sahab said:
“My desires are gone, as are my worries. My mind is filled with detachment. One who does not want anything is the king of kings.”
Sant Tulsi Das says:
“People desire sons, wealth and fame in this world. Why do people desire that which taints the mind?”
Why do we desire these things? Sant Tulsi Das considers this:
“[Fleeting] pleasures come to us without asking, whether we are in heaven, hell, house, or forest. Why then do people work so hard to get these pleasures while they ignore the advice of the sages [to seek permanent joy?]”
Why do we invest so much effort in acquiring these worldly pleasures which come to us naturally? And let us consider as well that there is always pain involved in acquiring worldly objects, and that an even greater exertion is required to sustain them. And further, when these very same insidious sensory pleasures leave us, the distress is even more intense. This is why, the wise do not ask for things which are transitory. The truth is that our desires should only be for something which would eliminate the desire [for worldly pleasures] itself. In reality, the only thing we should be asking God for is to achieve union with the divine. After realizing the Divine, there is nothing left to be achieved. This is the end of all wants.
Prayer and invocation are not merely concerned with the mindless muttering of requests, but rather, prayer should be the voice of our heart. God always listens to the one who calls out with a pure heart.
In the Yajur Veda (chapter 20) it is said:
“Oh God, even as we unknowingly commit various sins, day and night, please forgive these offenses and ill desires. You are omnipresent, like the pervasive wind.”
We have previously spoken about prayer in both Christianity and Islam [chapters of, The Harmony of All Religions]. Christians refer to this practice as prayer, and Muslims call it ibadat. We see that in all theistic religions there is a great emphasis on prayer.
Communion or Meditation Practice
The practices of praise and prayer-glorification and invocation-are followed by communion through the practices of contemplation and meditation. The Sanskrit word upasana literally means sitting near God. The saints distinguish four categories of upasana. The four basic practices are:
1) Manas japa,
2) Manas dhyana,
3) Dristi sadhana and
— Swami Sant Sevi Ji Maharaj, Harmony of All Religions
The Infinitesimal Point — Opening To Realms of Inner Light
“This calls for a motionless, still gazing ahead right in front of the center of the two eyes in the inner dark void that is seen upon closing our eyes gently. The art of gazing in the inner dark vastness that the currents of consciousness present in the two eyes, meet at a Point, so the gaze gets fixed in a Point, has to be learnt from an accomplished Guru and practiced regularly with utmost faith and sincerity. It must be noted here that Sants warn strictly against any kind of imagining of the presence of a Point within. Whenever the two currents meet, a bright Point is automatically seen — it does not have to be imagined or visualized. Whenever this happens, breathing adjusts automatically. Awareness of own body and surroundings is lost even as the meditator is fully alert and conscious internally. Ascension or transcendence is a direct corollary of concentrationMore Wisdom from the East, collection of attention. As a result, thus, of awareness shrinking completely into an absolute Point, the ‘jiva’ or ‘Surat’ (non-liberated individual soul that is combined with the mind, etc…) pierces through or transcends the gross sphere, and ascends into the astral sphere where countless varieties of Sounds called Anahad (‘ana’ meaning ‘no’, and ‘had’ meaning limit or boundary) Nada (Sounds) are heard. Brilliant lights, innumerable worlds, stars, moon, sun, advanced souls, etc…., etc…. are seen by the practitioner, who has become completely oblivious of, or has left behind the gross universe (that his physical body exists in) behind. The soul keeps flying in the inner sky like a bird, sighting all the magnificent scenes. Hence Bindu Dhyan or the Yoga of Light is also known as the ‘vihangam marg’ (vihangam means ‘bird’, and marg means ‘path’). The perceiver becomes indescribably enthralled, ecstatic by the mesmerising sights. But he has to move on, resisting these temptations, and rise still further to accomplish his ultimate Goal, which is Self-Realization or God-Realization.”
— From the Preamble of, Yoga of Inner Light and Sound, by Swami Achyutanand, translated by Pravesh K. Singh
Meditation Practice (Sadhana) According to Sant Mat Mysticism
There are several meditation practices in Sant Mat. There are several techniques described, the specific details of which are taught to students at the time of their deeksha (initiation) into the practice:
1) developing a daily routine, the habit of meditating at the same time or times each day;
2) proper posture with back straight so that one is truly focused at the Third Eye and remains alert and awake;
3) Manas Japa (Simran), a mantra repetition of a sacred word or words chanted mentally;
4) Manas Dhyan, the technique of mentally visualising or seeing a form of God or one’s teacher;
5) Drshti Yoga (Yoga of inner Light), the technique of focusing upon an Infinitesimal Point. This Point will eventually blossom into inner Light or visions of Light. One gazes into the middle of the darkness or the Light one sees while in meditation. Think of the Infinitesimal Point as being like a laser pointer or cursor keeping one focused. One passes from scene to scene and vision to vision always looking toward the center;
6) Nadanusandhana (Yoga of inner Sound or Bhajan), the practice of inner spiritual hearing (also know as Surat Shabd Yoga); and,
7) Reaching the State of Kaivalya: Oneness with the Supreme Being in the Pure Conscious Realm. The ultimate goal is to merge into the upper level of Kaivalya known as the Ocean of Love and Compassion, the Ultimate Reality of God in the Nirguna or Formless State, also described with terms such as Radhasoami (Lord of the Soul), Anami (The Nameless One) and Anadi (The Soundless State beyond Light and Sound, Sabdatita [Sabtatit] Pad).
Evidence that Jesus and the Original Aramaic Christians Were Vegetarians
A Western Master of the Sound Current by the name of Pythagoras once said, “Our Earth has abundance of such pure and harmless foods and there is no need for us to partake of meals for which blood has to be shed and innocent life sacrificed.”
“Nothing will benefit human health and increase chances for survival of life on Earth as much as the evolution to a vegetarian diet.” (Albert Einstein)
In the Case of Jesus, “What About the Loaves and Fishes?”
The first question people always ask is, “What about ‘fish’ and the ‘Passover lamb’?” They could also cite the passage about John the Baptist eating bugs (locusts). This of course is based on a couple of verses from the Orthodox New Testament that people are familiar with.
For those not acquainted with early Christian history and the various collections of writings or scriptures from that period that have survived, at first glance it appears as if Jesus ate fish and that John the Baptist dined on locusts. Certainly the well-known writings of European Christianity portray it that way. But not so fast! Those gospels represent writings used by a religious sect following the Apostle Paul’s Western version of Christianity. Paul did advocate eating meat as did his followers generally, but he himself supplies us with evidence in his own letters (epistles) dating back to the early decades of the First Century AD (around 50 AD) that others in early Christianity disagreed with him about diet and many other issues. It turns out that Paul dropped the vegetarian requirement as part of his attempt to make converts around the Roman Empire. If you read his New Testament “Book of Galatians” closely you can notice there was quite a bit of tension between Paul and the original Jesus Movement based in Jerusalem. Paul gives them ‘left-handed compliments’, calls them “weak”, “of the circumcision”, and even “judaizers,”. Given their solid credibility and affiliation with the historic Jesus, Paul couldn’t completely denounce them, but he does greatly marginalize them. They are barely mentioned at all in the New Testament. Relations with the earlier group were rather frosty, and this is always a serious red flag in these cases when you have one group or schism breaking away from an earlier spiritual movement.
Those in Jerusalem — Jesus’s own family and spiritual successors headed by the Apostle James — the brother of Jesus and next leader of the Aramaic-speaking Jerusalem Community — were all vegetarian. They disagreed with Paul’s sect about diet. “The consumption of animal flesh was unknown up until the great flood. But since the great flood, we have had the fibers and the stinking fluids of animal flesh stuffed into our mouths…Jesus, the Christ, who appeared when the time was fulfilled, again joined the end to the beginning, so that we are now no longer allowed to eat animal flesh.” (Hieronymus)
How could it be that Jesus’s own family, the actual group of direct spiritual successors and disciples would have it all wrong about diet, and Paul, who never physically met Jesus and never was directly affiliated with the original disciples, had it right? The truth of the matter is the Hebrew gospels did not portray Jesus as eating fish or Passover lamb, and in those gospels, John the Baptist did not eat any insects. Paul’s group had their literature, but so did the Ebionites. There were pro-meat gospels, as we all know, but there were also vegetarian gospels: The Hebrew Gospel of Matthew, The Gospel of the Hebrews, Gospel of the Nazarenes, Gospel of the Ebionites, other Ebionite literature including, “The Clementine Homilies”, and, “The Recognitions of Clement”. These are not channeled or recently composed writings, but scriptures that have been known to scholars, and used by other branches of Christianity from the Middle East in antiquity. Sometimes these books are called “extra-canonical writings” or “lost books of the Bible”. These are books of someone else’s Bible, in other words, sacred texts once used by other forms of Apostolic Christianity long ago in Israel, Syria (Mesopotamia), Turkey (Asia Minor), Egypt, Ethiopia, around the Mediterranean, etc….
The Jewish Christians called themselves “Ebionites”. “Ebionite” is a word derived from Hebrew meaning “the Poor.” They traced their vow of poverty back to the first Christian community described in the New Testament “Book of Acts” 4:32-35, a spiritual community which shared all of their possessions in common.
Epiphanius quotes their gospel, the Ebionite or Hebrew Gospel, as ascribing the words to Jesus, ‘I have come to destroy the sacrifices’ (Panarion 30.16.5), and as ascribing to Jesus rejection of the Passover meat (Panarion 30.22.4), and analogous to numerous passages found in the “Recognitions” and “Homilies” (e.g. “Recognitions” 1.36, 1.54, Homilies 3.45, 7.4, 7.8).
The Ebionite or Hebrew Gospel quotes Jesus as saying, “I have come to abolish the sacrifices, and if you cease not from sacrificing, my wrath will not cease from you”. (Panarion 30.16.5)
One of the earliest Ebionite Christian documents is, “The Clementine Homilies”, a work based on the teachings of Saint Peter. Homily XII states, “The unnatural eating of flesh meats is as polluting as the worship of devils, with its sacrifices and its impure feasts, through participation in it a man becomes a fellow eater with devils”.
Paul was OK with the practice of eating meat sacrificed to idols that came from various temples, but the original Jesus Movement categorically rejected this. The author of the “Book of Revelation” in the New Testament also denounced this practice. See “Book of Revelation” 2:12-17. The passage from Revelation actually contradicts other verses in the New Testament authored by Paul!
The first Christians, also known as Ebionites or Nazoreans were not only kosher, but strictly adhered to a vegetarian diet. The largest surviving collection of Ebionite scriptures are, “The Clementine Homilies”, and, “The Recognitions of Clement”. Those are vegetarian gospels and condemn animal sacrifice in any form. It says in the “Book of Homilies” that God does not want animals killed at all (3.45), and condemns those who eat meat (7.4, 7.8). And these passages below also show their diet was vegan (no eggs, no dairy, no animal products, period).
Peter said, “I live on olives and bread to which I rarely only add vegetables.” (“Clementine Homilies” 12,6; also see, Recognitions 7,6)
“And happiness is found in the practice of virtue. Accordingly, the Apostle Matthew partook of seeds, and nuts, hard-shelled fruits, and vegetables, without flesh.” (Clement of Alexandria, “The Instructor”, book 2, chapter 1)
“John never ate meat.” (Church historian Hegesipp according to Eusebius, “History of the Church” II 2:3)
“James, the brother of the Lord, lived on seeds and plants and touched neither meat nor wine.” (“Epistulae ad Faustum” XXII, 3)
“James, the brother of the Lord was holy from his mothers womb; and he drank no wine nor strong drink, nor did he eat flesh.” (Hegesippus, quoted in, “The Church History of Eusebius”, book 2, chapter 23)
And James became the successor of Christ and next leader of the Jesus Movement! The Gospel of Thomas, Saying 12: “The disciples said to Jesus, ‘We are aware that you will depart from us. Who will be our leader?’ Jesus said to him, ‘No matter where you come, it is to James the Just that you shall go, for whose sake heaven and earth have come to exist.'” (Bently Layton’s translation)
Though never seeing eye-to-eye with the original Jerusalem community on many things, including the issue of meat-eating, in his letters (New Testament epistles) even Paul the rogue Apostle confirms this leadership role of James the Just, “the Lord’s brother” in Jerusalem, and he himself went to visit him to seek his blessings on a couple of occasions.
Inter-Faith Love Instead of Hate
The following passage is from the “Recognitions of Clement”. This Ebionite Christian author has very nice things to say about those in India who worship One God, follow peaceful customs and laws, and are vegetarian or vegan. Imagine! Clearly he sees parallels between his own religion and that of his brothers and sisters “in the Indian countries.” This is one of the most amazing passages I know of in the extra-canonical scriptures, as it is a rare example of one religion (Ebionite, Hebrew Christianity) recognizing “Truth” in another religion (Hinduism), a rare inter-faith moment in human history. “Recognitions of Clement”, and, the “Clementine Homilies”, are surviving Jewish-Christian texts representing an Ebionite vegetarian Christian point of view:
“There are likewise amongst the Bactrians,
in the Indian countries,
immense multitudes of Brahmans,
who also themselves,
from the tradition of their ancestors,
and peaceful customs and laws,
neither commit murder nor adultery,
nor worship idols,
nor have the practice of eating animal food,
are never drunk,
never do anything maliciously,
but always fear God.”
— “Recognitions of Clement”, Book 9, Chapter 22, “Brahmans” Volume Eight, of the, “Ante-Nicene Fathers”, page 187, T & T Clark Eerdmans edition
More Wisdom from the East
Sant Kirpal Singh: “Those who take up the practices concerning the lower centers in the body, do take meat …….. but those who are anxious to rise above body consciousness and go into the Beyond have of necessity to eschew all that. This is the Path I have put before you. Liberation or salvation is something which starts only when you rise above body consciousness. For that reason, vegetarianism is the first essential.” (“The Night is a Jungle”, published by Sant Bani Ashram of New Hampshire)
The harshest words that Guru Kabir, a great Master from Northern India (loved by Sufis, Sikhs, Jains, and Hindus alike), ever spoke were directed against the slaughter or consumption of innocent animals. Kabir says, “The man who eats meat is a demon in human form. Keep away from him — his company will ruin your meditation.”
The following passage, on the reason why many practitioners of various spiritual paths advocate following the Satvik or vegetarian diet, is from the book, “Harmony of All Religions”, published by Maharshi Mehi Ashram, Bihar, India:
“The saints have addressed violence with particular attention to the foods which are eaten. Foods which are produced by killing living beings, as well as foods which are not pure and fresh, are considered Tamsik. Consumption of these is prohibited by the teachings of the Saints. This includes animal products such as meat, fish, and eggs. These foods inhibit the clarity of mind and the health of the body.”
“Further, Kabir Sahab says: “The kind of food and drink which we consume directly influences how our mind will become. Even the quality of water which we drink will influence our speech.” (Maharishi Sant Sevi Ji Paramahans)
“In Sant Mat all Masters have decried killing and meat-eating.” (Sant Tulsi Sahib, Ghat Ramayan)
The Vegetarian Prayer of Thanksgiving — One of the “Lost Books of the Bible” Unearthed at Nag Hammadi: “When they had said these things in the prayer, they embraced each other and they went to eat their holy food, which has no blood in it.”*
* A vegetarian meal. This passage also turns up in the Epilogue of Asclepius, in “HERMETICA,” translated by Sir Walter Scott, published by Shambhala:
“Having prayed thus, let us betake ourselves to a meal unpolluted by flesh [animalia] of living things.”
The G.R.S. Mead translation of the same passage in, Hermetica (Samuel Weiser Books) says: “With this desire we now betake us to our pure and fleshless meal.”
“With such hopes we turn to a pure meal that includes no living thing.” (Asclepius, translated in “Hermetica”, Brian Copenhaver, Cambridge University Press)
To read further, and to get scores and scores of footnotes with references, see pages 913-953 of the Radhasoami book, “The Gospel of Jesus — In Search of His Original Teachings”, by John Davidson, Clear Press UK. ////////