God Is Love — Light and Sound on the Path — Sant Mat — Radhasoami — Surat Shabd Yoga
God Is Love — Light and Sound on the Path — Digest of Spiritual Quotes, Satsang Discourses, and Announcements
God IS Love: “The very nature of love surpasses description. It is like a person who cannot speak but can taste fine foods. The Love of God abides where it us made welcome. Impurity, lust and laziness crowds out true love. By removing earthly desires, the devotee makes room for the unlimited love of God to rush in as an exquisitely subtle experience that expands forever. After achieving the boundless love of God, the devotee sees love, hears love, speaks of love and is consumed by the love of God. ….. Follow these teachings and become one with the Beloved.” (Narada Bhakti Sutras)
“Those who practice true Bhakti [true spiritual love and devotion] save themselves and others, spend all they have in helping others. They speak the truth to all, cherish the True Name in their hearts, suffer not feelings of anger to arise, speak under the influence of the Name, reason about Knowledge [Gnosis, inner spiritual experience], and teach the technique of the Shabda [Inner Light and Sound Meditation].” (Sant Sat Guru Kabir, Book of Amar Mul)
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Contents Below — In This Issue/Mailing/Blog/Digest:
* Julian Johnson Changed Gurus and Found the Right Sant Mat Master For Him
* Forget in order to Remember, by Swami Sant Sevi Ji Maharaj
* The Sound of Love and Attraction: Yoga of Inner Sound (Nada-dhyan), by Swami Achyutanand Baba (plus satsang announcement by Chandrapur District Santmat Satsang Samiti);
* The Meaning of the Terms “Bandagi Saheb” and “Namaste'”;
* Tune Into the Cosmic Sound, by Paramahansa Yogananda;
* Inner Seeing and Hearing According to the Buddha;
* Realms, Levels, Regions, Heavens, Planes Within You, by Maharshi Mehi;
* Mystic Verses of Sant Tulsi Das, Kabir, and Soami Ji Maharaj;
* Getting Spiritual Guidance From Within During Meditation — Becoming A Follower of the Inner Light, by ‘Abdu’l-Baha’ of the Bahai Faith;
* The Four “Sats” or Essential Eternal Truths of Sant Mat, by Agam Prasad Mathur;
Sant Mat and Spiritual Awakening Podcasts-On-Demand:
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Charts of the Heavens, Inner Regions, Planes, Spheres of Creation According to Sant Mat Mysticism, Radhasoami, and Surat Shabd Yoga:
Guru Lineage Charts of Sant Mat, Surat Shabd Yoga,
Kabir Panth, and Radhasoami Faith — From Kabir to 2012:
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Mailing List/Email — Yahoo Groups:
Introduction to Sant Mat Spirituality:
Main Sant Mat Radhasoami Blog, with Archive and Search Engine:
Daily Spiritual Quotes — Social Networking —
Sant Mat Quote of the Day:
Sant Mat Satsang Podcast: All About the SOUND — Program Length: 33 Minutes. Click to Listen:
Program Theme: All About the Inner Sound: Readings from Sufi, Several Buddhist Sources, and Several Sant Mat Sources, on Transcendental Hearing, meditating on the Saut-e Sarmad, the Abstract Sound of the Heavens, Audible Life Stream, Word (“in the beginning”), Tao, Logos, Cosmic Christ, AUM, The Music of the Spheres, the Divine Sound Current, the Sound of Silence, the Voice of the Creator. Readings are from: The Mysticism of Sound, by Sufi Master Hazrat Inayat Khan; Mind Beyond Death, by Dzogchen Ponlop; The Surangama Sutra (Shurangama: An Ancient Buddhist Scripture in the Tradition of Quan Yin); The Sound of Silence, by Ajajn Sumedho; The Law of Attention — Nada Yoga and the Way of Inner Vigilance, by Edward Salim Michael; Spiritual Elixir, by Sant Kirpal Singh (published by Ruhani Satsang); The Padavili of Maharshi Mehi Paramahansa Ji Maharaj; and from, The Harmony of All Religions, by Swami Sant Sevi Ji Maharaj.
The Sound of Love and Attraction: Yoga of Inner Sound (Nada-dhyan), by Swami Achyutanand Baba
The Yoga of Inner Sound or Nada dhyan (Nada meaning sound while dhyan means meditation) is also called nadanusandhan [Exploration (anusandhan) of the Sound (nada)], surat shabd yoga (Yoga or Union of the Soul (surat) with the Sound (shabd)], or shabd dhyan (Meditation on Sound). ‘Nada’ or ‘shabd’, meaning sound or word, has great attractive power. Suppose a person is in a deep reflecting state of mind, or is listening attentively to something very interesting. However, if a loud jarring or melodious sound is suddenly produced, his attention would be involuntarily removed from the earlier topic and drawn towards this sound. It is said that even cows grazing grass and calves feeding on their mother cows lost their attention when Lord Shri Krishna played his flute. ……
When God came to have the playful mood (‘mauj’ [will]) to make this creation, a vibration was produced in the beginning along with its companion sound. This sound itself was termed ‘adi nam’ (‘adi’ means the original, the first or the primeval, and ‘nada means name, word or sound). This word is present in each and every, even the minutest, particle of the creation. That is why it is also called the ‘sarvavyapini dhvani’ (‘sarvavyapini’ implies all pervading and ‘dhvani’ means sound). This very sound has been variously referred to by rishis (sages) as Om, Sfota, Udgeeth, etc. Subsequently, sants called it Ram nam (name of God), satanaam or sattanam (True Name), sar-shabda (Quintessential Sound or Word), sat-shabda (True Word) as well. This sound is perceived by the spiritual seeker in inner meditation to attain to the Supreme Sovereign, the God. The way to meditate upon this word has to be learnt from a true adept, Satguru (True Guru). …..
Any word has a natural characteristic or propensity to attract or draw its perceiver towards its source or origin. That word which has emanated from the Supreme Lord, therefore, possesses the property of leading its perceiver to God. It is also imbued with the qualities of its source and, therefore, endows its perceiver as well with the same. Therefore, shabda sadhana (inner sound meditation practice), nadanusandhana or the Yoga of Sound has been regarded as the most essential and the loftiest meditation in Sant Mat. The great Santmat Guru Maharshi Mehi Paramhans Ji Maharaj has written in Part IV, The Philosophy of Liberation, of his book “Satsang Yoga”:
“That school of spirituality which makes no mention of the complete method of Nadanusandhana or Surat Shabda Yoga (Yoga of Inner Sound) does not deserve to be treated as ‘Santmat’.” (from the book, Yoga of Inner Light and Sound, by Swami Achyutanand Baba, available as a free download at the Sant Mat Library)
O Guru! May my consciousness ascend the sky.
Kindly help me catch the current of seven melodies and
the Quintessential One.
After allowing me to catch the support of your Radiant Being,
Let me have a glimpse of your highly resplendent Vision.
(Padavali of Maharshi Mehi)
Swami Achyutanand Maharaj — Initiations — Spiritual Gatherings — Sant Mat Satsangs
The Three-Day Seventh Annual Santmat Satsang organised by Chandrapur District Santmat Satsang Samiti will be held from the 5th to 7th December, 2012 at Ganesh Pooja Grounds, Shaktinagar (Durgapur) WCL Colony, Chandrapur, Maharashtra, India.
Satsang Times: 7:30 AM — 9:30 AM
6:30 PM — 8:30 PM
The main attraction of the event will be elixir discourses of octogenarian Swami Achyutanand Maharaj, an eminent direct disciple of Maharshi Mehi Paramhans, Sant Mat tradition. (Email Pravesh K. Singh for more information.)
The term Bandagi Saheb: Bandagi is from the Sanskrit ‘vandana’ — a salutation, and Saheb is a word for Master. Bandagi Saheb thus can be rendered: “I offer salutation or greeting to the Master dwelling in you”. Bandagi Saheb! Bandagi Saheb reminds me of the word “Namaste”, which means: “The God in me bows to the God in you.” The Light and Sound of God is within everyone: “We are all brothers and sisters in God. Whenever Masters come, they give us a practical demonstration of divinity. Those who do what they say, develop spiritually.” (Kirpal Singh)
Tune Into the Cosmic Sound, by Paramahansa Yogananda
(Note: Yogananda Ji was initiated into Surat Shabd Yoga before his eventual association with Sri Yukteswar and Kriya Yoga, as some books about his life have mentioned.)
Listen to the cosmic Sound on the sensitive right side of your head. Feel it spreading through the brain. Hear its continuous pounding roar. Now hear and feel it spreading over the spine and bursting open the doors of the heart. Feel it resounding through every tissue, every feeling, every cord of your nerves. Every blood cell, every thought is dancing on the sea of roaring vibration.
Observe the spread of the volume of the cosmic Sound. It sweeps through the body and mind into the earth and the surrounding atmosphere, into the airless ether, and into millions of universes of matter.
Meditate on the marching spread of the cosmic Sound. It has passed through the physical universes to the subtle shining veins of rays that hold all matter in manifestation.
The cosmic Sound is commingling with millions of multicolored rays. The cosmic Sound has entered the realm of cosmic rays. Listen to, behold, and feel the embrace of the cosmic Sound and the eternal Light. The cosmic Sound now pierces through the heart-fires of cosmic energy and they both melt within the bosom of cosmic consciousness and cosmic joy. The body melts into the universe. The universe melts into the Soundless Voice. The Sound melts into the all-shining Light. And the Light enters the bosom of infinite joy.
The Cosmic Ocean
When you find that your soul, your heart, every wisp of inspiration, every speck of the vast blue sky and its shining star-blossoms, the mountains, the earth, the whippoorwill, and the bluebells are all tied together with one cord of rhythm, one cord of joy, one cord of unity, one cord of Spirit, then you shall know that all are but waves in His cosmic Ocean.
Inner Eye/Inner Seeing — Inner Ear/Inner Hearing
Buddha: “With the Divine Eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds. Just as a man with good sight when he has ascended to the upper palace chamber, might survey a thousand wheel-rims, so too, with the Divine Eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds.”
Buddha: “I have proclaimed to my disciples the way whereby with the Divine Ear element, which is purified and surpasses the human, they hear both kinds of sounds, the divine and the human, those that are far as well as near. Just as a vigorous trumpeter might make himself heard without difficulty in the four quarters; so too, I have proclaimed to my disciples the way whereby with the Divine Ear element….far as well as near. And thereby many disciples of mine abide having reached the consummation and Perfection of Direct Knowledge.” (The Middle Length Discourses of the Buddha — A Translation of the Majjhima Nikaya, Teachings of the Buddha, translated by Bhakkhu Nanamoli and Bhikkhu Bodhi, Wisdom Publications)
Realms, Levels, Regions, Heavens, Planes Within You
“The glittering Point between the two eyebrows is visible, O brothers! Closing your eyelids, try to see. Let the two currents of Light converge at the central point of the eyebrows. Fix your gaze and cross your bodily sphere. Enter the egg of the universe. The sky, studded with stars, looks so wonderful. Light, like the earthern lamp, is visible that eliminates the darkness of the closed eyes. The incomparable Moonlight, unique in itself is spread in all corners. And the Light of the young Sun also radiates beautifully. Surat [the attention-faculty of the soul], with its spiritual vision, catches the multiple Sounds without being impaired. O individual souls! Catching these Sounds with a Surat-like rope, traverse the final abode, which is the real home. Mehi has revealed this mystery, the Quintessential One. One who serves Guru without any cleverness, has no difficulty in reaching the real home.” (Padavali of Maharshi Mehi)
“The Quintessential One along with Surat [the soul] at the final stage disappears. The very stage of Soundlessness, Wordlessness or Namelessness is entirely different. According to Mehi that stage is devoid of dualism. Surat [soul], merging with the Absolute, never returns to the physical world.” (Padavali of Maharshi Mehi)
Take care to retain attention within the two eyebrows,
Purifying the mind and body fix thy gaze at one center;
Then shalt thou penetrate into the Beyond,
seeing the Reality face to face,
O Tulsi! The dust of the Saints spreads before thee
a carpet of Light. (Sant Tulsi Das)
“I fly as a bird,
my wings the Word,
Saith Kabir I’m free,
my Satguru liberates me.
My consciousness awoke
Only the Word did resound,
And then beyond the Pind and And-Anand,
my true home I found.”
“Saint Kabir says that our movement is that of a bird (represented by the Shabd); and that the Satguru has given us the key. With the resounding of Shabd, the doors have been flung open, that this Desh [realm] beyond Pind and And [the physical and astral] is ours.” (from a hymn of Kabir quoted in, The Secret of Realization, by H.N. Saksena)
“This world is perishable and so also is all that pertains to it. A wise man is he, who, having closely examined the nature of existence here, has realized that it is all transitory and illusory, and consecrated his human form by devoting himself to Bhajan and Simran (listening to inner sounds and repetition of the Holy Name of the Supreme Being) and who, taking the fullest advantage of the various faculties which the Supreme Father has graciously endowed him with, has translated the invaluable jewel within him, which is Surat (spirit) or the essence of his being, to its original abode.” (Soami Ji Maharaj)
Getting Spiritual Guidance From Within During Meditation — Becoming A Follower of the Inner Light, by ‘Abdu’l-Baha’ of the Bahai Faith (from a talk given at the Friend’s Meeting House [Quaker Meeting House], Saint Martin’s Lane, London, Sunday, January 12th, 1913)
About one thousand years ago a society was formed in Persia called the Society of the Friends, who gathered together for silent communion with the Almighty.
They divided Divine philosophy into two parts: one kind is that of which the knowledge can be acquired through lectures and study in schools and colleges. The second kind of philosophy was that of the Illuminati, or followers of the Inner Light. The schools of this philosophy were held in silence. Meditating, and turning their faces to the Source of Light, from that central Light the Mysteries of the Kingdom were reflected in the hearts of these people. All the Divine problems were solved by this power of illumination.
This Society of Friends increased greatly in Persia, and up to the present time their societies exist. Many books and epistles were written by their leaders. When they assemble in their meeting-house they sit silently and contemplate; their leader opens with a certain proposition, and says to the assembly ‘You must meditate on this problem’. Then, freeing their minds from everything else, they sit and reflect, and before long the answer is revealed to them. Many abstruse divine questions are solved by this illumination.
Some of the great questions unfolding from the rays of the Sun of Reality upon the mind of man are: the problem of the reality of the spirit of man; of the birth of the spirit; of its birth from this world into the world of God; the question of the inner life of the spirit and of its fate after its ascension from the body.
They also meditate upon the scientific questions of the day, and these are likewise solved.
These people, who are called ‘Followers of the Inner Light’, attain to a superlative degree of power, and are entirely freed from blind dogmas and imitations. Men rely on the statements of these people: by themselves — within themselves — they solve all Mysteries.
If they find a solution with the assistance of the Inner Light, they accept it, and afterwards they declare it: otherwise they would consider it a matter of blind imitation. They go so far as to reflect upon the essential nature of the Divinity, of the Divine revelation, of the manifestation of the Deity in this world. All the divine and scientific questions are solved by them through the power of the spirit.
Baha’u’llah says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time — he cannot both speak and meditate.
It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the Light breaks forth and the reality is revealed.
You cannot apply the name ‘man’ to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.
Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit — the bestowal of the Spirit is given in reflection and meditation.
The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.
Meditation is the key for opening the doors of Mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.
This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.
This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.
Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the Inner Light and characterized with divine attributes, the results will be confirmed.
The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.
But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.
Therefore let us keep this faculty rightly directed — turning it to the heavenly Sun and not to earthly objects — so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the Mysteries of the spirit.
May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.
Julian Johnson Changed Gurus and Found the Right Sant Mat Master For Him
Julian P. Johnson had been a follower of a perfectly respectable, respected, recognized spiritual master in the Sant Mat tradition, but for whatever reason, they never bonded and things didn’t seem to work out. Thus, he changed masters, and adopted another Sant Mat guru as his spiritual teacher, mentor, and guide — the one meant for him. Julian Johnson writes:
“…..I was much like an old miner in the icy mountains of Alaska. He had staked everything on his one claim. But at the end of three years of painful digging, he laid down his tools….. His feet wore bare and bleeding, and his hands numb with cold. His heart almost as numb as his hands. All hope now gone, he wrapped his ragged blanket about him and lay down, while the long dark night closed in about him. Now it seemed to me there was no hope, nothing left for me. I could go back to America and make money. Yes, but I had left all of that to come to India in search of a Master and spiritual light. …..
“Work had increased and I was doing service for the satsang, but still I was getting nowhere spiritually — the one thing for which I had left country, friends, money and comforts, to come to India. The realization that now two years had passed and I had gained nothing spiritually gave me a painful start. What was tho trouble? I hadn’t gone there just to work for the satsang; but that was all I had accomplished. In addition to all of that, I was beginning to feel the strain of much hard work and my health was rapidly failing. I took sick finally and for several days I lay between life and death. Now the third year was passing and still I was getting nowhere; yet my troubles had multiplied. When I put this matter point blank up to the ‘guru,’ he said it was due to my karma. I had much within my self to overcome. My heart was bleeding and I was terribly dejected.
“In this mood, and in my broken state of health, I finally left Agra, the place to which I had come with such high hopes and such joy. This was the most terrible disappointment of my whole life. But that has all vanished. I can not complain any more. Tho dark cloud has been lifted, and tho sun now shines bright and clear. I HAVE FOUND THE TRUE MASTER, THE REAL SAINT, AND MY BLEEDING HEART HAS BEEN HEALED. I MET THE GREAT MASTER AT LAST. ….
“His Holy Light has healed every illness of my mind, and my body has grown strong again. The evidences of his mastership have accumulated in my consciousness, until now there is no longer any possibility of doubt. Today I walk in his light. In me shines, not the perfect light, indeed; but sufficient light to make the Path radiant and certain. I KNOW that my Master is the Perfect Sat Guru, my Lord and my Liberator. The light grows in splendor all the day long. He is the embodiment of the Supreme Father now bending down in grace to meet the needs of his little children. He took my hand in tho hour of my despair, and today he still leads me. Where my Lord is there can be no more night, no more pain. Never again shall my bleeding feet stumble over the thorny paths of uncertainty. I have found the assurance of certain knowledge. I have found the Master I so long sought and he is hero on the banks of a slow rolling river, in the Punjab, India. Today how I wish I could take the hands of all my friends in America and elsewhere, and say to them: ‘Come, see him for yourself.’ I can not tell you how great he is. His light blinds me. Its glory silences all my powers of speech. His divine love is my breath, my life. But the Heavenly Symphony can not be brought down to mortal ears. Yet it rings through all the Heavens. And this ‘The End’. It is also ‘The Beginning.'”
— Julian P. Johnson, The Unquenchable Flame
Forget in order to Remember, by Swami Sant Sevi Ji Maharaj
All worries and happiness of the day must be forgotten at the time of repose, otherwise one cannot sleep. Similarly, during the hour of meditation all thoughts are to be cast aside. Prayer does not penetrate amidst earthly contemplations.
When one sleeps with a carefree mind, he enjoys deep sleep unaware of what time he will get up again. Likewise, when one sits for meditation with his mind free of complexities, he enjoys unison with God so intensely that he becomes unaware of the thought of returning to his senses again.
It is only after waking do we realize the duration of our deep sleep. Similarly, only after having done meditation does one realize the amount of time that has passed.
May the Supreme worshippable Paramadhya [God] bless you and may you succeed in your spiritual practice. Give your full efforts in practicing meditation and Divine Grace will surely shower upon you.
(Letter of Maharshi Santsevi Ji Paramhans from, Sadhnatmak Patra, a book of letters to various initiates about spiritual practice, published by Maharshi Mehi Ashram)
The Four “Sats” or Essential Eternal Truths of Sant Mat: 1) Sat Shabd (True Sound), 2) Sat Guru (True Teacher), 3) Sat Anurag (True Love), and 4) Sat-sang (True Association), by Agam Prasad Mathur, The Radhasoami Faith, A Historical Study
The Four Essentials (According to the Teachings of Huzur Maharaj)
Elaborating important metaphysical concepts and concluding that salvation is attainable in human life, Hazur Maharaj arrives at the four essential which are the essence his teachings: Sat Shabd, Sat Guru, Sat Anurag and Sat-sang.
(A) Sat Shabd or Sat Naam
Shabd, the first manifestation of Supreme Being, is the prime source of all energy and reservoir of all spirits. It is the essence, actor and protector of the entire creation. All harmony is due to Shabd. Hazur Maharaj says that Shabd is not mere sound; it is also the current or energy which accompanies commotion in the ocean of energy — the Supreme Being. Shabd is, therefore, the formless essence of spirit-current which emanates from the highest reality and is present inherently with the same intensity in the different regions of creation. Dhunyatmak Naam is the manifestation of Shabd. It is Dhunyatmak, while worldly sounds are varnatmak. The Dhunyatmak name is Radhasoami and it can be heard in spiritual contemplation or yoga. Hazur attaches supreme importance to this Dhunyatmak name and says that not only does it resounds in different regions of creation but it also echoes in the innermost of jivas [souls]. He holds that surat which possesses inherent attraction for Shabd, has been forced by its contact with mind and matter to break its contact with Shabd. In order to re-establish the eternal communion of surat with Shabd, one should practice Surat Shabd Yoga [inner Light and Sound Meditation]. Then alone surat will be able to cast off the fetters of mind and matter to enter the first grand division — its real true abode. Explaining Surat Shabd Yoga, Hazur says that in its practice one has to concentrate on teesra til [third eye center], grasp the Shabd of higher regions and ascend higher with the guidance of Sat Shabd until he reaches the highest and the purest region — the Radhasoami Dham. He believes that the course followed by the current during the descent of spirit to lower regions must naturally be the only true path for its return of its original source, and whosoever finds this current is on right path to emancipation.
Hazur considers the Surat Shabd Yoga as superior to all other practices of spirit-elevation. According to him those who withdraw the spirit entity with the help of current of pran (respiration) or the current of sight or of ambrosia can not reach beyond brahmand, because all these currents emanate from this region. He holds Surat Shabd Yoga to be the easiest of all spiritual practices as it can be performed by man and women of every age who lead family life and are engaged in worldly duties to earn their livelihood Hazur, therefore, exhorts the jivas to follow the devotional path of Surat Shabd Yoga and perform true Shabd-bhakti.
The techniques of surat-shabd-yoga and the secrets of sat shabd can be revealed by a Satguru alone who is the deh-swarup of satpurush Radhasoami Dayal. Hazur says that nij-rup is the father and the reservoir while deh swarup is the son and the current. Satguru is also known as nij-dhaar and nij-putra of the Supreme Being. He functions in this world as the representative of the Supreme Being and possesses all His attributes — love, bliss, light, energy, truth and spirit.
The sole purpose of the incarnation of Supreme Being as Satguru is to redeem the jivas from the cycle of chaurasi, to reveal to them the efficacy of Surat Shabd Yoga and to engender into them the true and sincere love for the Supreme Being. Hazur believes that the real form of Santsatguru is one which is the chaitanya or omniscient being Himself assumes and as chaitanya is imperishable so is the form of the Satguru formless and imperishable. Santsatguru takes the devotee to the formless region of pure spirit through his essential form and makes him realize this truth during the course of his spiritual contemplation. The role of the Santsatguru is like that of a transformer. He receives spiritual currents from the Supreme Being, harnesses them and then charges the devotees with as much love and spiritual bliss as he deems fit. The jivas engrossed in worldly activities can try to attain salvation through the grace and mercy of the Santsatguru. Satguru does not exhibit spiritual powers to the world yet he attracts the jivas by removing the covers of coarse matter from their spirit, thus awakening their inner self. He generates true love and devotion in their heart and enables them to perform the Surat Shabd Yoga. The jivas can combat the evil forces of kam (passion), krodh (anger), lobh (greed), moh (attachment) and ahankar (ego), and come out of the clutches of kal and maya only through the grace of the Satguru. They will then be qualified to efface the evil effects of karma and get on the real road to redemption.
In a nutshell, Hazur’s guru is love, light, truth and the true Supreme Being. He relieves the restless souls from worldly pangs and grants them eternal solace and relief. He leads them from darkness to light, from ignorance to knowledge and from death to immortality. Hazur advises the jivas to search out for such a guru and worship him. A guru of the time is the real friend, philosopher and guide, a true benefactor and protector who looks after their spiritual and mundane interests. By his discourses, he removes the devotees’ doubts and difficulties. He alone can charge them with pure spiritual love and issue instruction regarding the practice of Surat Shabd Yoga.
Hazur holds that Santsatguru is ever present in the world. In case the guru departs from the world, he nominates his successor and enjoins upon devotees to have the same veneration for his successor. The departed guru emanates his spiritual currents in the present guru or virtually comes to exist in his successor’s form. Both forms become one in spirit. But, Hazur holds, the guru in the past form can not inspire the same zeal and enthusiasm in the heart of devotee as the guru in the present form.
According to Hazur, the jivas are so engrossed in the world and its objects that they can hardly recognize the Satguru. Such a devotee as pines to meet the Satguru can alone get an opportunity to come to his satsang. At the very first sight some of the devotees recognize the true Master and begin loving him intensely. Such devotees then become worthy of performing Surat Shabd Yoga. Indeed, those who come in contact with such a devotee are also enlightened. His love for the Master rests upon a rock-like foundation of faith.
As regards the mass of followers, they are supposed to serve the Satguru with body, mind and soul and practice Surat Shabd Yoga regularly. However, a total surrender to the Master is the ideal which in turn generates true love for the Supreme Being. Those who practice this mode of devotional faith, may find a unique inner transformation may one day succeed in reaching the ultimate destination.
(C) Sat Anurag
Hazur defines Sat Anurag as sincere love or a strong fervent desire and perseverance to approach the Supreme Being. Such a desire, he holds should outweigh all worldly desires and it gradually raises the fortunate possessor of this lofty passion to the highest region. Glorifying the cult of love, Hazur says that knowledge without love for the Supreme Being is futile and tends towards untruth and darkness or materialism, while love turns everything to good use and leads to enlightenment and truth. He considers the noble passion of love as the most powerful means for removing obstacles and discarding superstitions and doubts. Pure love, says he, sheds the light of grace as it forms a link with the Supreme Being. He elucidates this by saying that sincere love is reciprocal and that the Supreme Being takes special care of such a devotee and draws him gradually towards the grand centre of pure light and attraction and thus towards Himself. Such persons whose hearts are imbued with worldly love and passion, recede from this centre and fly away towards darkness and untruth. Selfish love brings on egotism and pride and sows the seed of hatred, jealousy and disregard in the minds of hundreds of associates and neighbors, while pure and sacred love for the Supreme Being creates humility, meekness and an affectionate regard for kindreds, neighbors and humanity in general. He further says that whereas self-love will never part with anything except for the sake of its own aggrandizement and indulgence in sensual pleasures, holy love is always ready to sacrifice anything to gain admission into the presence of the Supreme Being.
According to Hazur, love is the basis of creation and the cause of its sustenance and preservation. For every wave of love, in the devotee’s heart brings goodness and joy from the Supreme Being and every thought springing from such a heart is a harbinger of good work and good service. He asserts that true love knows no bounds and like its source, it is extensive and far-reaching in its beneficial results. The effect of true love is sublime and all good qualities and goodness gradually find their home in the heart in which it dwells. It ultimately takes one to the highest region of spiritual love and so a devotee should first establish contact with eternal spiritual love, the Santsatguru, the only means to salvation.
By satsang Hazur means the company of the Santsatguru of the time. If a devotee is unable to search out the Santsatguru, he should attain satsang of a Sadhguru or that of a premi abhyasi.
Hazur has also described satsang as the holy service conducted under the authority of Santsatguru or his representative — congregational prayer, listening to Satguru’s discourses and meditating to enjoy eternal bliss of Satguru’s darshan. This, Hazur calls external satsang where devotees join together in the performance of such acts of faith and charity as are inspired by love and desire to approach the Supreme Being.
Another type of satsang may be styled as internal satsang — the application of mind and spirit to sound currents at the time of spiritual practice and an effort to elevate them to higher spheres.
The advantages of satsang are numerous. It sanctifies a devotee, quenches his thirst, clears his doubts and elevates him to higher regions. Hazur holds that true satsang helps in effacing the evil effects of jivas’ karma and worldly attachments and maya are easily thrown aside giving enormous spiritual benefits to devotees. Hazur Maharaj has asserted that a sense of complete detachment from the world and its transitory objects will definitely grow through satsang and the devotee will feel intensely inspired by spontaneous love and devotion for the Supreme Being. He further says that since all spirit entities emanated from one single supreme spiritual source, people of all caste, colors and creeds can attain satsang and derive spiritual solace and relief.
A satsangi is a person who gets initiated to the Radhasoami faith and has unshakable faith in it and acts truly in conformity with its beliefs and practices.