God is a Frequency That Exists Within You — Light and Sound on the Path — Sant Mat Radha Soami Satsang E Newsletter
God is a Frequency That Exists Within You — Light and Sound on the Path — Digest & Document of Spiritual Quotes and Sant Mat Satsang Discourses
“God is a Frequency That Exists Within You. Tune In.”
“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)
“All things are in the universe, and the universe is in all things: we in it, and it in us; in this way everything concurs in a perfect unity.” (Giordano Bruno, Mystic, Philosopher, Astronomer)
“Ultimately there is light and love and intelligence in this universe. And we are it, we carry that within us, its not just something out there, it is within us. This is what we are trying to re-connect with, our original light and love and intelligence, which is who we really are. So it is important not to get so distracted by extraneous things, but to really remember what we are here on this planet for.” (Jetsun-ma Tenzin Palmo)
“For small creatures such as we the vastness is bearable only through love.” (Carl Sagan)
“Beyond the veils of darkness, Light and Sound, in the innermost layer, the Soul finds the ubiquitous Ram [God]. Climb practicing Surat Shabd into the Inaccessible Home and worship within Lord Ram [All-Pervasive Supreme Being].” (Padavali of Maharshi Mehi)
This Sant Mat Radhasoami E-Newsletter explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics, Living Gnosis Now.
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* NEW Spiritual Awakening Radio and Sant Mat Satsang Podcasts
Sant Mat Satsang Podcast, Part One (March 16th, 2014): Nine Steps of Devotion;
Sant Mat Satsang Podcast, Part Two (March 16th, 2014): Why We Seek to See the Inner Light;
Some Radio For Peace: Education For A More Peaceful Planet: The Ethical Foundation of the Masters of Inner Light and Sound — on peace and ahimsa ethics;
A History of Mystics, Part 1: The Mandaeans, a Living Gnostic Religion;
A History of Mystics, Part 2: The Opposite of “Not One Of Us” is “We Are All One”;
A History of Mystics, Part 3: Charts of the Heavens — Maps of Inner Space (Radio Satsang);
A Vegan Conversation with Sunny Mueller of Vegetarian House and Loving Hut, Parts 1 & 2;
Gnostic Radio Series With Stephan Hoeller, the Gnostic Bishop, Parts 1, 2, and 3;
Mystic Poetry of Darshan Singh: Love’s Last Madness, Part 1;
Mystic Poetry of Darshan Singh: Love’s Last Madness, Part 2: Impressions of Sawan;
Many, Many More;
Spiritual Awakening Radio explores the world of spirituality, comparative religion, world scriptures and other books, East and West, God, meditation, near death experiences, the vegan diet, and ahimsa ethics — education for a more peaceful planet.
The Sant Mat Satsang Podcast is an online satsang providing words of light and love for the spiritual journey, exploring the Sant Tradition of India, Santmat — Sant Mat, Surat Shabd Yoga — Inner Light and Sound Meditation, Radhasoami — Radhaswami, the Path of the Masters.
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Rumi is More Than A Dispenser of Clever Words — Find Your Own Shams
People are drawn to the poetic utterances of Jalaluddin Rumi (1207-1273). In the lives of many, Rumi has become the rare example of encountering a genuine spiritual master of the past, what the Sufis call a “murshid”, an advanced spiritual teacher or guide. More than a poet, they sense there is a radiance behind Rumi’s words, that really, Rumi offers a radically different and far more enchanting approach to God or the spiritual world than the conventional religion they know.
Rumi was a 13th-century Persian Sufi mystic. For some reason, this particular Sufi poet has become extremely popular and well-known to many, yet Rumi is one of thousands of such celebrated Gnostic poet-mystics, Sants and Sufis of the East.
Sufism is a form of Islamic Gnosticism, a school of mysticism. Rumi’s spiritual teacher (living master, murshid) was Shams of Tabriz, a disciple of Baba Kamal al-Din Jumdi in a Sufi Order, a living school of spirituality. In Arabic, “Shams” means “Sun”. For Rumi, Shams was his light-giver (guru), the spiritual guide, someone who communicated the mysteries of the Kingdom of Heaven, the methods of spiritual practice, meditation, how to ascend through the heavens and commune with the Beloved Supreme Being.
Rumi is a great read, composed great poems, contributed much to the world of literature? Sure. However, to truly “get” Rumi and come to appreciate his message, we need to find our own living Shams of Tabriz.
The Master-Student Relationship
“Rumi trusted his heart and soul to Shams, and Shams said, ‘That is a good beginning. What more can you offer?’
“‘There is nothing more!’ cried Rumi.
“Shams replied, ‘Still you sleep, Rumi. It is a new day. Wake up! You resist my words because of your own insecurities and the fear that right now you could be the God that you truly are. Could I, as your friend, allow you to continue living a life of limitation when you know better?'”
Rumi says: “If you seek to know God, sit at the feet of the Masters.” “Feed your heart in conversation with someone harmonious with it; seek spiritual advancement from one who is advanced.” Rumi says, may you find your own Shams and learn from them the Secret of Secrets.
“Rumi found in poetry the only form of expression befitting his reverence for his teacher Shams of Tabriz.”
Rumi’s Ode to the 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.
The Traveler of the Subtle Inner Path
Many Sants like Sant Tulsi Das, Goswami Lakshminath Paramhans, Sant Kabir, Sahib Surdas Ji, Sant Tukaram Ji, and Shri Maharshi Mehi unanimously pronounce that all human beings — irrespective of gender, age, occupation, and race — have an equal right to follow the inner path to the Divine. This view is verifiable by the fact that many Sants and sages, including Sant Kabir, Sant Ravidas, Sant Garibdas were born in ‘lower castes’ and in the lower strata of their society. Many ancient sages like Vyasa and Narada also have unusual births. Sant Tulsidas emphasizes that physical conditions, including birth in lower caste, poverty, and a lack of bodily beauty do not inhibit the progress of the soul. Sants declare that we are all children of one Supreme Being, God. This Divine Being is all compassionate and generous and does not have preference for any persons on the basis of their birth, class, or gender. However, there are certain disciplines all seekers must follow in order to tread this inner path to realize the Divine. According to Maharshi Mehi, “There are a number of necessary observances required to tread the spiritual path.”
Observances: Complete faith in one Divine Being, determination to realize the Divine within, service to the guru, satsang (association of the Sants and the study of scriptures), and steadfast meditation. Prohibitions: Use of intoxicants, practice of adultery, lying, violence (causing suffering to other beings, eating the flesh of animals), and stealing…
Thus, scriptures and Sant literature offer guidelines with regard to disciplines and prohibitions. According to these writings, an untouchable (chandala) who is devoted to the service of the Supreme Being is superior to a Brahmin (a person from the priestly class). Such a chandala with his/her devotion and dedication to the Supreme Being purifies the entire clan.
According to the Dharmashastras (Law Books), “all are born shudras (the lowest caste).” (One rises upward through the inward spiritual journey.) The caste system is based according to one’s qualities, actions, and samskaras (imprints left on the soul due to previous or past life experiences). The reality is, social status, birth, or social class (caste) does not determine the quality of a person; but, rather, one’s comportment determines one’s true status (i.e. caste). Death is a great equalizer. At the time of death, when the soul leaves the body it becomes isolated from all that was connected to the body, including relatives, sons and daughters, caste and status, wealth and wisdom, honor and power. Then, why discriminate against other human beings on the basis of these transitory, material things?
The inner path is accessible to all human beings, but certain disciplines, as cataloged above, are to be followed as also prescribed by the Sants for entering this path. An observance of these disciplines is absolutely essential for the seekers of Divine Reality.
O seeker, if you want to become a pilgrim on the spiritual path then do not transgress the disciplines and rules prescribed by the Sants and scriptures! Without following these necessary provisions and disciplines you will not be able to travel upon this inward journey, and will not attain success in achieving the highest goal.
— Swami Vyasanand Ji Maharaj, from the chapter titled, The Traveler of the Subtle Inner Path, in the new book, The Inward Journey of the Soul (Chal Hansa Nij Desh)
Thoughts Are Like Seeds That Sprout Into Words and Deeds
“Right Vision or Faith (Samyak Darshana), Right Knowledge (Samyak Gyana), and Right Conduct (Samyak Charitra) — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as Ratnatraya. These three are essential for the soul to evolve spiritually.” (Sutra of Jainism)
“Watch your thoughts; they become words.
Watch your words; they become actions.
Watch your actions; they become habits.
Watch your habits; they become character.
Watch your character; for it becomes your destiny.” (Hindu Upanishads)
Today’s karmas become the fate of tomorrow. According to our last life actions, our mental tendencies are formed in this life. Because of our pure actions we will have the desire to seek the association of Sants and to meditate.
Some argue that nothing goes with the soul after death, but this is not correct. The teachings of Sants and scriptures indicate otherwise. If our past life karmas were not a determinant of our present condition, then, all people would be exactly the same — with identical tendencies and aptitudes. The soul carries with it the results of good and bad actions and this can be attested by the fact of the existence of a diverse population with varied capacities in the world. Some are born beautiful and others lack beauty; some are born in wealthy families and others deprived of basic needs; some are born with a serene nature and others are spiteful; some seek and gain wealth, and others remain poor; some easily rise to scholarly heights and others barely gain minimum success; some become great artists without much effort and others struggle with no success in sight.
People are inclined toward different goals according to their past karmas. Therefore, everyone has a unique nature, bodily structure, conduct, countenance, circumstances, and status. All this is because of our actions in previous lifetimes. Furthermore, it is also observed that sometimes our past actions unexpectedly change the course of our present life. This is seen in the change in the direction of our life, or in a sudden change in attitude, or changes in health or status. In these conditions, people’s lives take surprisingly different courses that are unexplainable in the context of the present life’s situations. We cannot know what past karmas have created for our future or how they may affect our future life-situation. Even the great souls go through the ups and downs caused by the effects of good and bad karmas…
Without enough resources, and in spite of having all other agricultural means, a farmer is unable to have a successful crop. Similarly, though having met all other basic requirements to tread the path of meditation, a practitioner without favorable past karmas will not have the desired success on the spiritual path. If we continue to create good karmas, then the course of our life will shift and will lead to spiritual progress. Individuals, even if they do not believe in reincarnation or the karmas of past lives — if they carefully tread their path in this life and devote themselves to performing good actions — their deeds will become a source of future progress, and help them move forward on the inward journey of the soul.
— Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
“The person who adheres to the meditation on the Supreme Being, the Ultimate Reality, as outlined in this book by Satguru Kabir, will have the effects of his past life karmas, his present life karmas, and future life karmas, uprooted. (A devotee, through deep meditation, identifies with the Supreme Being that is beyond all karmas and their effects. Karmas operate at the level of the mind/body complex, not at the level of Spirit.)” (Saying 333, Brahm Nirupan of Kabir)
The Devotee Who Wishes Liberation Should First Practice the Nine-fold Devotion
195. The devotees who have practiced the nine-fold devotion are the best of all. Now there is a description of each of the nine parts of the nine-fold devotion. Listen attentively to it.
196. The first part of devotion is to abolish doubt and illusion, and offer service and worship to the guru who shows you your true nature. The second part is to serve the religious or saintly people. And the third part is the repetition of the Eternal Name with love.
197. The fourth part of devotion is to listen very faithfully to teachings that awaken spiritual knowledge, and the fifth part is the removal of the influence of Maya (illusion and doubt) in your life.
198. Satyalok (Eternal Abode) is your true dwelling place where there is eternal bliss. The happiness of this world is transitory and false. Having the wisdom to know the difference is the sixth part of devotion. The seventh part of devotion is to always speak the truth just as you have seen or heard it.
199. The eighth part of devotion is to have equal vision towards all beings, and to know that the same soul dwells in all of them. Regard their happiness and suffering as you regard your own. The ninth part of devotion is to have nobility of character, so that your thoughts, words and deeds create no enmity with anyone. It is praiseworthy to have compassion, generosity and other noble conduct towards every being.
— Brahm Nirupan of Kabir
Why We Seek to See the Inner Light: Getting Off the Wheel of Reincarnation
“If anyone does not receive the Light while he is here, he will not be able to receive it in the other place either.” (Gnostic Gospel of Philip, Nag Hammadi Library of Egypt)
Gnostic Book of Pistis Sophia: “All the rulers (archons) of the height have tried to deceive me into believing that I am only a body of matter without Light in it. And after this the merciless powers surrounded me, and tried to take away all the Light that was in me. But You appeared to me out of the darkness and I trusted You, O Light, and said: ‘You are the one who liberated me. I thank You O Light for having compassion on me. And You have saved me, O Light, with your Gnosis [Mystical Knowledge].'”
Swami Santsevi Ji Maharaj: “What is the place to be reached? When we close our eyes and see darkness, this is the realm of ignorance. When the Light dawns within you, then you understand that you reside in Noble Regions. In darkness resides ignorance and in Light resides Knowledge. For example, as we are sitting in visible light right now we are able to see one another. However, if the power goes out, ensuing total darkness, we will not be able to see others. We will not even be aware of other people, coming and going. In this analogy “light” signifies knowledge and “darkness” signifies ignorance.
“In the same manner 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 Vyasanand Ji Maharaj: “The practitioner here experiences the joys of the Light realm. There are many regions within the Light realm, with each higher realm being exponentially larger than the previous. Also the bliss and joy of each successive realm increases greatly. In this realm of Light the practitioner sees and converses with his guru and receives further instruction for advancing. The student sees many wonders within each realm.”
Mystic Verse of Sant Tulsi Das Based on a Translation by Swami Swarupanand Baba (Maharshi Mehi Ashram)
रैन का भूषण इंदु है दिवस का भूषण भान |
दास को भूषण भक्ति है भक्ति को भूषण ज्ञान ||
ज्ञान को भूषण ध्यान है ध्यान को भूषण त्याग |
त्याग को भूषण शांति पद तुलसी अमल अदाग ||
[वैराग्य संदीपनी — गो० तुलसीदास ]
“The beauty of night is the moon, and of the day is the sun. Likewise, the beauty of the devotee (bhakta) is love (bhakti). The shining (beauty) of devotion is real knowledge, and it is more beautiful when done with meditation. Meditation is most genuine or true when all desires have departed. There is no attachment to material things. It is perfectly bright when there is perfect peace. There is absolute rest, steadiness, a state of stillness — the Soundless state. It is absolutely pure and exquisite (ethereal).” (Sant Tulsi Das)
Inner Sound Meditation: The Opening of the Inner Subtle Hearing Faculty
Inner Sound Meditation in Buddhism: “It is easiest to hear this Sound when it is quiet, particularly at nighttime. Once you have identified this Sound, then you place your awareness on it without wavering. Resting your mind in the Sound, you continue to listen, going further and further into the Sound itself.” (Mind Beyond Death, Dzogchen Ponlop Rinpoche)
“At first we receive this Teaching through our sense of hearing, but when we are fully able to realize it, it becomes ours through a Transcendental and Intuitive Hearing. This makes the awakening and perfecting of a transcendental faculty of hearing of very great importance to every novice. As the wish to attain Samadhi deepens in the mind of any disciple, he can most surely attain it by means of his Transcendental Organ of Hearing. For many a Kalpa — as numerous as the particles of sand in the river Ganges — Avalokiteshvara Buddha, the hearer and answerer of prayer, has visited all the Buddha-lands of the ten quarters of the universe and has acquired Transcendental Powers of Boundless Freedom and Fearlessness and has vowed to emancipate all sentient beings from their bondage and suffering. How sweetly mysterious is the Transcendental Sound of Avalokiteshvara! It is the pure Brahman Sound. It is the subdued murmur of the seatide setting inward. Its mysterious Sound brings liberation and peace to all sentient beings who in their distress are calling for aid; it brings a sense of permanency to those who are truly seeking the attainment of Nirvana’s Peace.” (Surangama Sutra, Sacred Text of Mystical Buddhism)
“Sants have articulated about the closing of three gates of the body to experience the inner Sound. The three gates are eyes, ears, and mouth. Close these and, only then, can one hear the inner Sounds. According to Sant Kabir: ‘Close your eyes, ears, and mouth, and listen to the anahad (inner Unstruck Divine Sound).’ Sant Nanak Sahab says: ‘Close the three gates and listen to the reverberation of the Divine Sound.’ Sant Maharshi Mehi and also Sufi Sants have used similar vocabulary to describe the process of closing three openings for hearing the inner Sound.
“Someone asked, ‘If the Sound is not heard with the physical ears then with what kind of ear is this subtle Sound heard?’ When the mind becomes concentrated, then the physical sense of hearing becomes quiet and one does not hear. This occurs because the attention withdraws from the senses and one is unable to hear physical sound.
“In response Sant Tulsi Sahab says: ‘A practitioner who is able to focus in the Sushumna or the tenth gate for some time will experience the opening of the inner subtle hearing faculty. That inner sense of hearing is also known as the consciousness Current.’ My Guru Maharshi Mehi said: ‘A practitioner hears the sweet Sound of the flute through the stream of inner consciousness.’ When the outer ear ceases to hear and the mind is fully concentrated within, then the inner hearing opens up and the practitioner can hear the Divine Sound within (through the inner ear)…
“By focusing on the third eye he must attempt to recognize the Central Sound, as instructed by the guru. As soon as the practitioner recognizes the Sound emanating from the center of the light realm, this Sound, like a magnet, will attract the consciousness and will draw it to the center of a higher realm. Once a practitioner grasps the Central Sound, he will continue to ascend upward until the soul reaches the ultimate goal of realization of the Divine. Maharshi Mehi says: ‘It might be possible to separate the magnet from the iron but the consciousness Current which is attracted to the Divine Sound cannot be separated in spite of any outward distractions and dangers.’ Sant Daria Sahab elaborates: ‘My mind is always drawn to the Divine Sound (Shabd) and it has forsaken all worldly distractions. Day and night it is focused on the target and listens to the resounding of the Divine Sounds (Shabd) within.'”
— Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul (Chal Hansa Nij Desh)
The Goal of Inner Sound Meditation is Union with Khuda (God): “The meditation on the Sound is Formless and transcends the realm of name and form. Through this meditation the practitioner reaches the Supreme Being. Through this path the meditator goes beyond all obstacles and achieves the ultimate freedom from the cycle of birth and death. The practitioner becomes free from taking birth in this world. The practitioner whose consciousness grasps the Central Sound even once escapes the afflictions of time and death. This practice of meditation is the direct path as was stated by the Prophet Mohammad. By treading this path the practitioner reaches the untainted destination of Khuda (a word for God in Urdu) or the realm of the Supreme. This path of meditation is described by Jesus as the eye of the needle, and by going through it one attains the Kingdom of Heaven. This is the path leading to Nirvana as described in Jainism and Buddhism. This is the Unstruck Sound (Anahat Shabd) revealed by Guru Nanak, which is heard by closing the ears, eyes, and mouth. This meditation is the essence of all the different religions, all sacred texts and the core message of all Sants and sages. This meditation takes the practitioner to the ultimate goal.” (Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul)
The Spiritual Journey According to Sant TukaRama of Maharashtra — Mystic Verses
Words Are the Only Clothes I Wear
“Words are the only jewels I possess.
Words are the only clothes I wear.
Words are the only food that sustains my life.
Words are the only wealth I distribute among people.
Says Tuka, witness the Word — He is God.
I worship Him With my words.”
— Sant TukaRama
Tukaram Freed From Karma
“God is now my sanchit, prarabdh and kriyaman karmas;
They are of no consequence to me anymore;
I am freed from the effects of age and death.
In unity as in diversity, the Divine is all pervading.
The omnipresent Lord, O Tuka, is ever at play within me.”
— Sant TukaRama
Contemplating God In Meditation
“We must forget bodily consciousness like a deer which is infatuated by music.
We must look up to God, as the young ones of a tortoise look up to their mother.
As a fountain rises upwards, even so must one’s spirit rise to God.
One should entertain no idea whatsoever, except that of God.”
— Sant TukaRama
Chanting God’s Name as a Bhakti Practice
Simran: The art of remembering God by repeating his name verbally, or repeating it within as in Manas Jappa: a mental or internal repetition done “with the tongue of thought”.
“A single word said with an attentive mind is better than a thousand when the mind is far away.” (Evagrius)
The sole way to the realisation of God, according to Tukarama, is the constant repetition of God’s name:
“Sit silent,” says Tukarama, “compose thy mind and make it pure, and then happiness will know no bounds. God will certainly come and dwell in his heart. This will be the result of thy long effort. Meditate time after time on God’s name …… says Tuka, “that this will surely come to pass, if thou hast one-pointed devotion” (Abg.1132). “The uttering of the name of God is indeed an easy way for reaching Him. One need not go to a distant forest. God will Himself come to the house of a devotee. One should sit at a place, concentrate his mind, invoke God with love, and utter His name time after time. I swear by God’s name,” says Tuka, “that there is no other way for reaching God: indeed, this is the easiest of all ways” (Abg. 1698). “If we only utter the name of God, God will stand before us. In that way should we meditate on Him.” (Abg. 2021). There are always difficulties which intervene before God is reached. These are dispelled by the power of devotion. “The Name will lead to God if no obstacle intervenes. A fruit becomes ripe on a tree only if it is not plucked” (Abg. 695). “The ship of God’s name,” says Tuka, “will ultimately carry one across the ocean of life. It will save both the young and the old” (Abg. 2457). “The whole body feels cool when one meditates on the Name. The senses forget their movements. . . . By the sweet nectar-like love of God, one is full of energy and all kinds of sorrow depart immediately” (Abg. 1543).
— TukaRam, edited by R.D. Ranade, SUNY Press, NY
Repeat the Name of God
“He who utters the Name of God while walking,
gets the merit of a sacrifice at every step.
Blessed is his body. It is itself a place of
pilgrimage. He who says ‘God’ while doing his
work, is always merged in samadhi.
He who utters the Name of God
while eating, gets the merit of a fast
even though he may have taken his meals.
He who utters the Name of God without
intermission receives liberation while living
[jiva mukti, liberation of the soul].
“Can one be entangled in the mire of
When the Name of the Lord is constantly
on his lips?
One who ceaselessly meditates on Him,
While walking, talking, eating or sleeping,
While engaged in worldly duties,
The Lord is with him at all times.
“Repeat constantly the Name of the Lord,
And know that devotion is indispensable
Thus the devotee becomes the Lord
And thus has the Lord become Tuka.”
Third Eye — Inner Visions of Light
“The soul has been cast in the human body,
It reveals itself as the light of the eye.
To realize the Lord,
Saints and Masters denote landmarks;
Whoever turns attention inward,
Captures these inner signs.
He perceives the vast Parbrahm,
Intensely hard to cross.
I shut off outer communication,
And still myself at the eye center;
I gaze at the inner sky, O Tuka, and lo!
The Supreme Spirit comes to dwell within.”
Inner Sound and Light
“Tuka is absorbed in the surging wave
of Sound Divine;
Its resplendence spreads through his
The Lord has made His home in me,
The lamp of eternal Light has been
The all-pervading Sound, O Tuka, is
the Lord Himself.”
“In contemplation of the Lord,
My body and mind are transformed;
What can I now say, what can
For the ‘I’ that was, has become
the Lord Himself.
My soul and the Lord are united;
The creation has become the Lord
Tuka has nothing more to add; in
His soul has embraced the Lord.”
— Sant TukaRama
Prayer in the Adi Granth
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