Finding Peace Within — Light and Sound on the Path
To the one who meditates on Him
there comes perfect peace,
and all pain and sorrows depart.
Meditate on Him,
Who contains this universe,
Whose Holy Name is the whisper on the lips
of the entire creation.
— Guru Arjun Dev, Sukhmani Sahib (Adi Granth)
Sant Kabir Sahab asks: “You have lost an object in one place and you are looking for it in an entirely different place. How could you possibly find it?”
“Let us consider this dilemma in view of the way people usually attempt to find peace, joy and contentment. People wander ceaselessly through life, always seeking to acquire material resources, thinking they will thus achieve their goal of happiness. However, as the saints tell us, even if we acquire all these physical possessions — status, fame, or wealth — we are still unable to attain true peace, joy and happiness. The peace we seek is not found in the outer material world but only in the inner world of the soul. The outer manifest world is merely sensory. It is transitory and ever fleeting. But within us lives the Supreme Being whose true form is peace and bliss. The Divine is unmanifest (without physical form), eternal, and beyond the senses. Only by turning inward and ceasing the outward wandering, will we be able to attain lasting joy and eternal peace.” (Swami Sant Sevi Ji Maharaj)
It is natural for human beings to desire Shanti (true peace). Inspired by this inherent desire, seers of ancient times searched for the inner peace and found the path to attain this inner peace, and expounded this way in the ancient teachings of the Upanishads. Similar views have been expressed by saints in more recent times such as Guru Nanak and Kabir Sahib. They expressed their teaching in the Punjabi and Hindi vernaculars, respectively, for the inspiration and edification for the common masses. The teachings of these latter saints are referred to as Sant Mat. “The desire of an individual to be free from sufferings and to attain the happiness of absolute peace is naturally present in the hearts of all. The purpose of Sant Mat (Path of the Masters) is to provide a system which fulfills the desires of attaining absolute peace.” (Maharshi Mehi Paramhans)
“A reverent, stoic and meditation-absorbed person attains knowledge and immediately reaches ultimate peace”. (Bhagavad Gita)
Inner Peace: “OM Shanti, Shanti, Shanti Shanti”. (“Peace, Peace, Peace, in the Divine Sound”). Shanti is a Sanskrit word with several English meanings: peace, tranquility, bliss, etc…. The peace which results from some degree of communion with the Supreme Being is Shanti. The embodiment of peace is a Sant: “He who has attained Shanti is a Sant (Saint).” (Maharshi Mehi Paramhans)
“Peace and tranquility prevail in that place where a Sant [True Master], My Dear One, resides.” (Sant Garib Das)
“Until the last moments of his life Mahavira [Lord Mahavira of Jainism] inspired many to seek world peace through the establishment in inner peace, and he encouraged people to realize their Divine nature.” (Swami Sant Sevi Ji Maharaj)
”Through inner meditation the jivatman (individual soul) begins it’s ascent toward the Soundless State [Realm of God/Ultimate Reality Beyond Light and Sound] where it will eventually merge with the Divine. When the soul thus experiences oneness with the Divine, it will attain ultimate peace and supreme joy. Sant Mat teaches a path to the attainment of this joy and peace. This is the significance of the way of Saints and the importance of Sant Mat.” (Swami Sant Sevi Ji Maharaj)
“When you reach the state of concentration, then you are surrounded by a protective aura automatically. No power on earth can harm you then. Therefore, do simran and be anxiety-free.” (Anurag Sagar Commentary, Volume Two)
“Shabd [the inner Sound Current] burns down all material longings and attachments. The body and the mind [of the disciple] dwell in peace and in the love of Sat Purush.” (Guru Amar Das)
“Shabd brings in inner peace and satiety.” (Kirpal Singh, Book Two of ‘Naam Or Word’)
“The Sound is the essential essence of creation. This (Shabda) Sound reverberates in the heart of each person, proclaims Guru Nanak.” (Book of Prana Sagali)
“Those seekers who can experience this Sound find that it takes them to the Divine Realm. In this way of meeting God, the inner Self finds true peace. Therefore, aspirants should meditate on the words of the Guru and should abandon the ego — this is the path to liberation.” (Swami Sant Sevi Ji Maharaj)
“As you calm down, you can experience the Sound of silence in the mind. You hear it as a kind of high frequency Sound, a ringing Sound that’s always there. It is just normally never noticed. Now when you begin to hear that Sound of silence, it’s a sign of emptiness — of silence of the mind. It’s something you can always turn to. As you concentrate on it and turn to it, it can make you quite peaceful and blissful.” (Ajahn Sumedho)
“Just as the water of the river finds peace merging with the ocean, in the same manner, when the soul unites with God, duality disappears, and the soul becomes tranquil. River is no longer a river. It becomes the ocean. When the soul (atman) is united with the One or God (Brahman), it is no longer an individual soul (Jivatma), but it is the Supreme Soul (Paramatma). This is the highest State of achievement and bliss: the State of complete unity of the Soul and God.” (Swami Sant Sevi Ji Maharaj)
“Just as the lotus blooms after getting the light of the sun, in the same way the sufferings of the souls from ages and ages are finished after having the darshan [vision] of Sat Purush [the Supreme Being].” (Anurag Sagar, The Ocean of Love, about the teachings of Guru Kabir and Sant Dharam Das)
Many More Passages Are Below.
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A Satsang Without Walls: This is the October 11th, 2015 Sant Mat Spirituality and Meditation Satsang Newsletter (Blog, Digest, Document, E-Booklet,) of much poetry and prose — a word-count of over five thousand words from various spiritual Masters, spiritual classics or scriptures. Enjoy all of the readings below. May they provide you with some helpful satsang reading material wherever you are in the world, near or far, and lead to a further exploration of the teachings of the Masters, including from lesser-known or newly translated material you may not have encountered before in English.
This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-Consciousness, and explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, audio, videos, philosophy, cosmology, gnosticism, meditation, mysticism, and history of the Masters from a traditional Indian perspective that’s non-sectarian, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.
NOTE: This newsletter is for educational purposes only. Fair Use of Quotations: “Copyright Disclaimer Under Section 107 of the Copyright Act 1976, allowance is made for fair use for purposes such as criticism, comment, news reporting, teaching, scholarship, and research…”
NOTE: This newsletter is supportive of, The Murar Declaration — the universal principles of peace, affection, harmony and cooperation as outlined at the Sant Mat conclave known as Spircon 2010, a historic event held in Agra.
NOTE: The Usage of the Term “Sant Mat”: “Sant Mat” means: “The Teachings (‘Mat’) of the Saints or Sages” or “Path of the Masters”. In India it’s common knowledge that the term “Sant Mat” was coined or adapted by Param Sant Tulsi Sahib of Hathras during the 19th Century. “Sant Mat” was adopted and popularized by Tulsi Sahib as a new name for this spiritual path or genre of mysticism, but the Sant tradition, with its many guru-lineages or branches, is a spiritual movement that dates back many centuries to ancient India.
“What’s the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish.” (“Quintessence of Yoga: Secret of All Success”, a Sant Mat publication from Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India)
* The ARCHIVE of all past posts/articles/blogs is located here, and includes a search engine:
NOTE: If you’re reading this post at Yahoo Groups and it’s truncated, which occasionally happens, go to the blog archive linked above to read the contents of the post in full.
“We usher in a new era, Sat Yuga — the Age of Truth.” (Proclamation)
Sant Mat Links — Online Resources
Spiritual Awakening Radio — Sant Mat Satsang Podcasts — Readings From Various Masters
Featured Program: I am Miguel Conner’s guest this week on his podcast Aeon Byte Gnostic Radio. The discussion is about the vegetarianism of the Pythagoreans, Essenes, the Ebionites or first Hebrew Christians, John the Baptist, Jesus, James the Just, Other Apostles, Early Christian Texts and the Gnostic Gospels: https://www.youtube.com/watch?v=6kJh66vIJz0
Featured Program With A Sant Mat Focus: New Spiritual Awakening Radio Podcast-On-Demand: 10/6/2015 — Padavali Satsang Series, Part 4: The Spiritual Journey — Sant Mat Meditation Practice According to the Padavali and Philosophy of Liberation, by Maharshi Mehi — Click to Download MP3: http://download.liveindexer.com/podcasts/HealthyLifeOD/Audio//ECI_AUTO/Oct2015/SPA100615_WMA.mp3
* Spiritual Awakening Radio — Sant Mat Satsang Podcasts, Free and Available Online — Current and Up-Coming Podcasts-On-Demand — Hear and Download Podcast MP3’s Anytime 24/7 — To Listen to These Listed Below, GO TO: http://hosted.EarthChannel.com/HealthyLife/spa-od.html
Date and Program Title:
10/27/2015…..(Upcoming) The Philosophy of Liberation, Part 2
10/20/2015…..(Upcoming) The Philosophy of Liberation, Part 1
10/13/2015…..(Upcoming) Padavali Satsang Series — Hymns, Readings, Commentary, Part 5
10/6/2015…….Padavali Satsang Series — Hymns, Readings, Commentary, Part 4 (Sant Mat Meditation Practice According the the Padavali and Philosophy of Liberation, by Maharshi Mehi)
9/29/2015…….Padavali Satsang Series — Hymns, Readings, Commentary, Part 3 (Exploring the Seven Key Practices of Sant Mat Spirituality, Seven Principles of Sant Mat, Definition of Sant Mat, Hymn 5 of the Padavali in Hindi Bhajan, with English translation and commentary)
9/22/2015…….Padavali Satsang Series — Hymns, Readings, Commentary, Part 2 (Bhajans — Padavali Hymns 3 and 14 Sung in Hindi with English translation and commentary. The theme is: signs of true and false Masters.)
9/15/2015…….Padavali Satsang Series — Hymns, Readings, Commentary, Part 1 (This program features background on Maharshi Mehi Paramhans of the Sant Mat tradition of India. The first two hymns of his collection of mystic-verses known as the Padavali are sung in Hindi, musically accompanied with tambura, along with English translation provided and commentary. Also some background is presented about the origins of the Sant tradition, and the usage of the term “Sant Mat” by Sant Tulsi Sahib of Hathras, for most, the founding Master or Adi Guru of modern-day Sant Mat.)
9/8/2015………Three Central Teachings of the Sikh Scriptures (1) The Need For A Living Master — to Receive Initiation from a Living Satguru Into the Meditation Practice; 2) Hearing the Sound Current in One’s Meditation Practice; and, 3) Following a Non-violent Way of Life Including the Vegetarian Diet)
9/1/2015………Introduction to the Sikh Scriptures of India
8/25/2015…….Be Truly Human
8/18/2015…….Sant Mat Spirituality and Meditation
8/11/2015…….Figuring Things Out in a Land of Illusion
8/4/2015………The Light-Givers of India
7/28/2015…….The Sant Tradition of India, Part 3
7/21/2015…….The Sant Tradition of India, Part 2
7/14/2015…….The Sant Tradition of India, Part 1
(NOTE: At the Earth Channel site, click on various show titles to either download or stream the audio. All shows shown above at Earth Channel/Healthy Life Net are kept available online for about three months.)
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World Peace Through Inner Peace
Rumi: “Love is the bridge between you and everything.”
“The Lord in Shabad form is always with you and is never far. Have patience, and you will get a glimpse of true Light.” (Soamiji Maharaj, in a letter to Huzur Maharaj Rai Saligram)
“He who immerses the heart in the immortal water of Gnosis carries within him the sixty-eight holy places.” (Sikh Scriptures, Guru Granth/Adi Granth: “The Gospel of the Guru Granth,” Duncan Greenlees, Theosophical Society)
Understand the Disciple as the Moonbird, and the Master as the Moon (Anurag Sagar)
“Understand the disciple as the oyster shell, and the Guru as the Seed of the pearl; the Guru as the Philosopher’s Stone and the disciple as iron; the Guru as Malay Mountain; and the disciple as the snake — by reaching the Master the body becomes cool. The Master is the Ocean and the disciple is Its wave; the Master is the Lamp and the disciple the moth. Understand the disciple as the moonbird, and the Master as the Moon; the Feet of the Master are the Sun and the disciple is that lotus which blooms. If the disciple is determined in this kind of love, and if he keeps the darshan [vision] of the Master’s Feet in his heart, when the disciple remembers the Master like this, understand that disciple as equal to the Master. Think about the difference between one guru and another, as all the world is calling, ‘guru, guru.’ He is the Guru Who manifests the Shabda [the Sound Current] in the souls by the strength of which the souls go Home. There is no lacking in such a Guru. The Path of such a Guru and the disciple is the same.
“All the world is entangled in different kinds of thoughts, deeds and emotions. The soul has fallen in the snare of illusion and doesn’t know how to go back to the Real Home. There are many gurus in the world and they have made artificial snares. Without the Satguru the illusion will not be finished as the terrible Kal [lord of death, time and illusion] is very mighty.”
— Anurag Sagar (Ocean of Love, a Scripture About the Message of Kabir and Sant Dharam Das Panth)
The Methods for Returning to the Divine Source, by Swami Sant Sevi Ji Maharaj
“As butter permeates milk, so consciousness permeates the mind. When the mind becomes concentrated so does the current of consciousness which permeates the body and mind. Therefore, the Sants have given instruction about the ways to withdraw and concentrate the mind within. Maharshi Mehi elaborates on this in the Philosophy of Liberation. The following references are particularly worth studying:
“‘In whatever realm of this universe one lives, it is natural to get the support from the predominant element of that realm. Therefore, one who is dwelling in the physical realm will naturally take support from the material elements. It would be easier to utilize the sensory elements in the method to concentrate the mind. Therefore, to begin to concentrate the mind, one should make use of Manas japa (mental repetition of the spoken name of God [simran]), and Manas dhyana (focusing on a physical manifested form of God [Master]). God permeates all realms of nature and the entire universe. The Saints, prophets, sages, all radiant and all benevolent beings are myriad physical manifestations of the Divine Powers on earth. Fixing the mind on one of their images (Manas dhyana; focus on a Divine form) facilitates concentration of the mind and prepares it to enter into the inner subtle realms.
With Physical Eyes Closed, There is Light Beyond the Darkness Seen at the Third Eye Center
“‘In order to enter into the subtle realms, one must take support of the subtle element. One must therefore practice taking support of the subtle (non-material) element. Subtle support is “the infinitesimal point”. This point is visualized in the middle of two eye-brows. The infinitesimal point is also known as the subtlest of the subtle forms of God. Bindu (point) is defined as an indivisible point. It is too minute to be drawn or indicated in any physical way. Dhristi yoga, the yoga of vision [inner Light meditation] is an uninterrupted concentration on (literally “seeing”) on the infinitesimal point. Dhristi is the power of seeing. Single-pointedness (intense focus) is attained by sitting with closed eyes and practicing uniting the beams of vision of both eyes. The technique of how to gaze on a single infinitesimal point in the center, and concentrating the mind on that point is taught by the Teacher. This is known as Dhristi Yoga [inner Light meditation]. In this practice it is advised neither to focus forcefully nor manipulate the eyeballs in any manner. The Saints teach the specifics of this yogic technique [at the time of one’s initiation]. By this practice [meditation technique] the inner Divine vision is opened. This is beyond the sensory dimension of seeing.’
“‘When the state of one-pointedness (complete focus) of mind is attained, it is possible to listen to the Divine inner Sounds which arise from the juncture of the material and subtle realms. These celestial Sounds are not audible to the sensory ears. When the subtle state (sukhma, non-material) is reached, it becomes possible to perceive the Divine Sounds of the subtle realm. This Sound has the inherent quality of attracting the consciousness to its point of origin. Once that Sound is perceived, consciousness is drawn to the Sounds of each successive and ascending realm until consciousness reaches the Soundless Realm (Shbadatita). This is the Realm of God (a State of Transcendence and Bliss [beyond forms, lights and sounds]). To achieve this, service to, and association with, a Sat Guru, as well as his instruction and grace are essential. The practitioner must also be diligent in practice.’ (Maharshi Mehi, Philosophy of Liberation, quoted by Swami Sant Sevi Ji Maharaj)
“The path described above can be summarized in the following manner. The four practices are gross to subtle in an ascending order: Manas Japa, Manas Dhyana, Dhristi yoga, Nadanusandhana (Sound meditation [surat shabd yoga]), and the Soundless yoga [union with the Divine]. The practices of Manas Japa (mantra [simran]) and Manas dhyana are the worship of the physical, qualified (personal) form of God. (God is perceived in various manifestations of name and form in the gross [physical] realm). The practice of the meditation on the infinitesimally small point, Dhristi yoga [Meditation of inner Light], is the worship of the subtle qualified form of God (where God perceived as the infinitesimal point). Concentration on the Divine Sounds, nadas (other than Sar Shabad, the Divine Sound of the beginning, Logos) is the worship of the qualified Formless Divine, as this meditation eventually leads to the meditation on the Sar Shabad (the Original Divine Sound). The meditation on this essential Sound, Logos, Adi Shabda, is the worship of the Unqualified-Formless (the Transcendent Godhead). This meditation is the culmination of all forms of worship. But without completely mastering all these practices and treading the inward journey, it will be impossible to reach the Soundless State (the realization of the Impersonal Realm of the Divine). This is the Realm of God and the attainment of moksa (the state of liberation). Reaching this the aspirant experiences absolute peace and achieves the ultimate goal of human life.” (Swami Sant Sevi Ji Maharaj, Harmony Of All Religions)
About the Author of, Harmony Of All Religions: Swami Sant Sevi Ji Maharaj
“Sant Mat, the Way of Sages and Sants, as we prefer to refer to it, not only emphasizes a life of moral rectitude, but underlines the inner journey for God-realization, or Liberation. Therefore, Santmat is not confined to the beliefs, rituals, and dogmas of any specific religion. It is universal in nature and embraces the truths found in most of the world’s sacred texts and religious traditions, even while not advocating any particular religion. Santmat encompasses a set of ageless moral values, a belief in a Higher Power, and even more important, a methodology for realization of the Highest Reality. This method elaborates the path of Divine Light and Sound through which one attains the state of absolute peace within one’s own Self. The unifying philosophy of Santmat leads the way beyond the boundaries of sectarianism, religious fanaticism, and communal distrust which plague our world today. Maharshi Santsevi Ji has taught the teachings of Santmat to more than a million people from multiple religions and from many countries….”
“Shri Santsevi Ji has thereby confirmed the ancient Vedic saying: ‘Truth is one; the sages speak of it in various ways.’ The purpose of religion (re-legare in Latin, meaning ‘to unite’) is, indeed, not to divide, but to unite. The intent of this presentation is to sustain unity and harmony, as the Sanskrit word dharma connotes. Dharma, often translated as ‘religion,’ indicates the principle of sustenance and holding together. Dharma functions to bring peace, love and unity, and at the same time to remove hate, distrust and divisive forces.
“Through this book Shri Santsevi Ji seeks to present a path that will instill harmony instead of conflict, establish trust in place of doubt, and replace hate with love. This volume will serve as a balm to tender
wounds, and may provide hope to despairing hearts. It points the way beyond a mere outer harmony of apparently divergent religions, which could be possible by an intellectual analysis of ideas. But even more deeply, Swamiji’s intent is to invite fellow human beings to realize inner peace and harmony by walking on the path tread by the great Saints, seers and prophets.” (Harmony Of All Religions — This is a free, online ebook available at the Sant Mat E-Library linked above. See the section of the e-library called “Recent Publications Related to Maharshi Mehi and Sant Tulsi Sahib of Hathras”)
Sant Mat in Nepal — The Image Above: The Dalbahadur Baba of Nepal
Vedic Dharma vs. Sant Mat Dharma or the Way of the Sages — Saints — Masters
Maharshi Mehi Paramhans and the other Sants of India have been in the cultural context of Hinduism what Sufis, Gnostics, and Christian Mystics have often been in relation to their prospective traditions: focusing on the esoteric passages contained in their scriptures. They find mystic jewels or gold embedded in the “mud” of tradition, including references to the all-loving God above time, form and ritual. While not paying much homage to institutions or outer temples made of wood and stone, they make the heart of their message and spiritual mission a contemplative meditation practice that promotes the exploration of inner space, the “temple” of the human body.
Sant Mat shares some ideas in common with the other cousin schools of mysticism such as Pythagoreanism, Neoplatonism, Kabbalah, Sufism, and Gnosticism.
A Glimpse of Sant Mat In the Remote Hills of Dehradun
“The following glimpse into the daily routine of a contemporary Master of Santmat, whom I visited in the remote hills of Dehradun, provides insight into the question how the boundaries of renunciation and social concern are negotiated. Guru Maharaj ji’s humble kuteer (dwelling), surrounded by trees, has a thatched roof, mud floor….. no walls and no electric outlets or fixtures. The Guru, a monk in ochre robes, sits on his wooden tucket and gives audience to the followers who sit on the ground. The followers are a mix of monks and lay men and women of various strata of Hindu society, from both cosmopolitan and rural areas. Tribal men and women descend the hilltops to pay homage to the Sant. The conversations primarily focus on the path and practice of inner path of meditation, and they are strewn with stories from the Ramayana and the medieval and contemporary Sant’s lives. I was told that these tribal people were engaged with animal sacrifices but now with the teachings of Santmat have become vegetarian and have stopped the tribal traditions of sacrifice. The Guru gave gifts to the needy, while followers paid respect by touching his feet. The Guru’s openness in receiving followers highlights his dedication to community and social development. Though he has chosen to live separate from society by virtue of his monastic lifestyle, he still provides guidance to all who wish to study and learn.
“Despite the lack of electricity, the Guru uses modern technology to maintain a connection to those who cannot seek him out in person. During the conversation, his cell phone rings with a melodious ringtone of a bhajan (a hymn celebrating devotion to the Guru). The Sant glances at his followers with a smile and answers the phone. Since the phone is on speaker, it is easy to make out the voice and the tone of the caller. In an hour’s time he receives about three phone calls from men and women with various queries: some devotees in Bihari vernacular ask for his blessings for specific occasions (starting first day of college, marriage of daughter). Others in literati Hindi call for consultation with serious predicaments (job loss, the conflict arising from a son’s decision to marry a woman of a different caste). The guru patiently listens to the callers and tells them to trust him and to meditate on Guru Maharaj (he addresses his own Guru in this way). The calm and serenity of the ashram’s meditative environment is often interposed by the ringtone of the bhajan summoning another query or problem from a devotee, who considers the Guru’s advice as a Divine command. By virtue of his persona of Sadhu, the Guru negotiates each day the boundaries of sacred and secular and worldly problems and other-worldly profound discourses.
“The Guru stands on the threshold of both the aspiration of spiritual attainments and concern for social needs. Narayan quotes anthropologist Veena Das, who also identifies this connection: ‘The sannyāsi does indeed appear to be in a permanent state of liminality, standing on the threshold between humans and deities, between caste society and the religious transcendence of society, between the living and the dead.’ (22) The Guru stands on the threshold of both Vedic Dharma and Sant tradition in praxis. Victor Turner defines liminality: ‘The attributes of liminality or liminal personae (‘threshold people’) are necessarily ambiguous, since this condition and these persons elude or slip through the network of classifications that normally locate states and positions in cultural space.’ (23) It is a testament to the renunciate’s liminality that he can transcend the structures of caste and class and is free to question and move beyond established norms and power structures.” (V.H., from a forthcoming essay on Sant Mat in Bihar and Rural India.)
(22): Narayan (1989), p. 75
(23): Turner, (1995), p. 95.
SIMRAN: Why Sant Mat Masters Teach That Repeating Simran Words (Mantras, Manas Jap) Is Best Done Mentally — A Mental Chant Done “With the Tongue of Thought”
“Practitioners obtain results of mantra recitation according to their minds’ stillness and concentration. The method of recitation that produces deep concentration is better and yields superior results…. Sants [Spiritual Masters] state upanshu (murmuring) qualitatively has ten times more focusing-power than vacaka (out loud) japa. Svasa (breath recitation) japa yields a hundred times more concentration than upanshu. Manas (mental) japa on the other hand creates one thousand times more concentration than svasa japa. Mental japa [simran] is on the same platform as meditation (concentrated focus). Therefore, efficiency of mantra japa is determined by the intensity of concentration.”
— Swami Vyasanand Ji Maharaj, The Inward Journey of the Soul
Soamiji’s Public Satsang Was Officially Established in 1861, and the Name RADHASOAMI Was Revealed to All the Followers in 1866
“Soamiji tested His disciple and He found that Hazur was capable of spreading His spiritual message. The disciple had realized the Master; and the Master had also recognized the spiritual perfection and glow of the disciple. He recognized in Hazur Maharaj His own spiritual counterpart and on a special request of Hazur, Soamiji Maharaj established the Satsang in 1861*. In all eternal radiance Soamiji Maharaj bestowed upon him the most precious and sacred gift — the revelation of the name ‘Radhasoami’ **. It was the name that Hazur gave to Soamiji Maharaj after the realisation that his Guru was identical to the Supreme Being. The object of Hazur’s life had been achieved and he felt contented as never before. Later in 1866, at Hazur’s stance, Soamiji Maharaj revealed the holy name ‘Radhasoami’ ** to His followers.” (Prof. Agam Prasad Mathur, Petals Of Love, Agra)
* “On the request of his beloved disciple, Rai Saligram, he laid the foundation of the Radhasoami Satsang on Basant-Panchami day in January 1861.” (Prof. A.P. Mathur, Radhasoami Faith, A Historical Study, Agra)
** Radhasoami: “The True Supreme Being”; Ultimate Reality; Most High God at the Highest Level (Radhasoami Desh); “Supreme Father”; “Lord (Swami) of the Soul (Radha)”;
“When you sing the name ‘Radhasoami’, you do the simran of the ‘Five Names’.” (Gareeb Das, disciple of Soamiji Maharaj, Book of Anmol Bachan)
My Beloved Radhasoami (Expressions of the One God In All Realms of Creation and the Five Names), from the Sar Bachan Radhaswami Poetry, by Soamiji Maharaj, Volume One:
Indescribable, Infinite, Unfathomable and Anami [Nameless, The Eighth] is my Beloved RADHASOAMI [RadhaSwami, The Lord of the Soul, Most High, God, Ultimate Reality].
He is of wondrous form, eternally immersed within Himself in rapturous bliss.
Such is my Beloved Radhasoami.
In Agam Lok [The Inaccessible Universe or Realm, Seventh Plane] He assumed the form of Agam Purush.
Such is my Beloved Radhasoami.
Then He became Alakh Purush in Alakh Lok [Being and Realm Beyond Perception, Sixth Plane].
Such is my Beloved Radhasoami.
In Sat Lok my Beloved Radhasoami assumed the name and form of Sat Naam Sat Purush [True Name, True Timeless Being, Fifth Plane].
In Bhanwar-gupha [Swirling Vortex, Revolving Cave, Forth Plane], the Antar-Jami (all-knowing) presiding deity is none other than my Beloved Radhasoami.
He halted at Maha-Sunn [Great Void, Barrier of Darkness between the Third and Forth Regions].
Such is my Beloved Radhasoami.
Sunn [Void, Daswan Dwar, Third Plane, Par Brahm], He became the Imperishable Deity.
Such is my Beloved Radhasoami.
In Gagan Mandal [Trikuti, Three Worlds, Causal Plane, Second Plane, Brahmanda), He is OMkar Purush, who is without desires.
Such is my Beloved Radhasoami.
Still lower down, He assumed the dark bluish form of Niranjan [Lord of First Inner Plane or Level, Astral, Sahas-dal-kanwal, Thousand Petaled Lotus, Anda].
Such is my Beloved Radhasoami.
Descending to the heart center, He became subject to desires.
Such is my Beloved Radhasoami.
He, however, reduces the evil propensities associated with the Plane of Senses [Pinda].
Such is my Beloved Radhasoami.
Assuming the physical form and body, He awakens the humanity [Sant Sat Guru].
Such is my Beloved Radhasoami.
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