This Week's Spiritual Awakening Radio - Click To Listen

Posted on May 1st, 2009 by

This Week's Spiritual Awakening Radio - Readings from Upanishads, Adi Granth, Kirpal Singh, Taoism, and Gnostic Gospels - Click To Listen:

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Satsang Discourse: Tulsi, Devi, Mehi, SantSevi, Bhagirath Baba

Posted on May 2nd, 2009 by

SantMat_Mystic_(James)

Satsang Discourse: Tulsi, Devi, Mehi, SantSevi, Bhagirath Baba

Posted on May 2nd, 2009 by

SantMat_Mystic_(James)

Spiritual Satsang Discourse Featuring the Teachings of Param Sant Tulsi Sahib, Baba Devi Sahab, Maharshi Mehi Paramahans, Swami Sant Sevi Ji Maharaj, and Shri Bhagirath Baba

Sant Mat Fellowship:
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{"Repeat the Name of your Beloved, day and night, again
and again. With care in thought, word and deed, you will
cross to the other shore." -- Sant Dadu Dayal}

Four Shabds (Hymn, Mystic Poems) of Param Saint Tulsi Sahib of Hathras, from the book, Param Sant Tulsi Saheb, S.D. Maheshwari, Agra, India

Shabd 88
Peeping through the latticed screen, I had a glimpse of the Beloved. O friend ! I sacrifice myself before my Sat Guru. (1) He gave me the eyes and took care of my Surat and through His grace I could know of the Abode of the Infinite Being. (2) I proceeded to the unique cave in Gagan where neither the sun nor the moon has any access. (3) Says Tulsi, Surat prepared the Beloved's bed and, lying there, enjoyed great bliss. (4)

Shabd 89
Listen, O friend ! Great is the status of Sants. It is beyond the reach of Yoga and such other methods or practices. (1) In that region of Sants [in the Soundless, Formless Plane Above] there is neither sound nor any form. It is beyond Sunn and Maha-sunn. (2) The Gunas and Nirguna have no access there. Sat Nam is the Beloved's region, which the Jiva should attain. (3) Says Tulsi, he knows the True Name of the Abode of the August, Nameless and Infinite Being. (4)

Shabd 90
O Friend ! My Guru showed me the way through which I could see the Invisible One. When I could recognize the current of spirituality coming from above, I constantly applied my Surat to it. (1) Unique is the spectacle seen on the peak in the sky and I made my Surat participate in the activities going on there, all the time. (2) By lifting the barrier beyond the door on the West, that is, beyond Sunn, I gained access to Sat Lok. (3) Says Tulsi, the Essence resides within the human body, and therein can Atma be found. (4)

Shabd 91
Friend ! I searched further ahead and, after ascending, merged my Surat in Gagan (Trikuti). Proceeding still further I found a path as subtle as a spider's thread, along which, I quickly elevated my Surat. (1) I then beheld Man-sarovar and, taking my seat at the Ghat (bathing place) of Triveni, I bathed in its waters. (2) Withdrawing myself from there and proceeding further within, I saw a unique spectacle of the refulgence of a crore of suns pervading all round. (3) At its middle or centre, I found a door through which I could see a Being who has been described as the Source. (4) Says Tulsi, by applying my Surat to Shabd within, I merged it in the region of Guru. (5) (Param Saint Tulsi Sahib of Hathras)

Sayings of Baba Devi Sahab (Pravesh K. Singh translation)

"Do not live even a single day without inner meditation."

"Such persons who are all the time busy in mundane worldly affairs and are not able to spare even one or two hours a day (for meditation), are not fit to be initiated into inner meditation, for even if these persons get to know about the way to the inner secrets, of what use it would be to them!"

"What is important is not to live a single day in life without practicing meditation, all the experiences of pains & pleasures of the world, one has to go through, notwithstanding."

"The loftiest or the highest outcome of adopting and following the ways of these (Sants) is that it takes one beyond 'aawaagaman' (the repetitive cycles of birth & death)."

"So, we should go to that place where the way to remove these veils is taught. In the terminology of Sants and noble people, such a place is called `satsang' where methods are taught to inculcate bhakti [love and devotion] and remove the veils that keep it under-cover".

"God and bhakti are otherwise one and the same thing".

"In short, bhakti is such a thing without which no worldly or heavenly acts can be accomplished. He alone is a human being (in the true sense) who knows the key to or secret of bhakti. He whose heart is devoid of the spirit of love is not even as good as an animal; he is rather much more inferior to that".

"Bhakti is that essential substance without which any work, either of this world or of the other world, can not be fulfilled; for all such tasks which a man performs with genuine zeal get accomplished well, and all other works in which we do not feel sincerely involved remain incomplete or are only half done".

"What is most significant about bhakti is that is opens up inside man the easy pathway to God, treading on which man reaches his centre or destination from where he never (needs to) return".

"The other Music or Sound is internal and the way to listen to that is by focusing our attention on the internal `Shabd' or Sound which is Ringing within each one of us. Shabd is a highly precious wealth in the life of every human being. So long as this Shabd is present in a man he is alive; as soon as the Shabd exits, it is the end of him.".

"It is the highest duty of every individual to acquire experiential Knowledge of this Shabd, and to investigate or explore the Origin or Source from where this Shabd flows out".

"Our Lord resides in all (of us). He, our Lord, is so wonderful that though He pervades everything, (yet) He is separate from and transcends everything. It is not possible to see Him (in His true form) without meeting, and learning the secrets from, (the accomplished) Guru. He is blessed and adorable within whose body He reveals Himself."

When Sadguru Baba Devi Sahib was nearing the time of his departure from this ephemeral world for his true destination, satsangis humbly requested him to bless with his parting words. To their request, Baba Devi Sahab had obliged by saying, "Duniyaa waham hai, abhyaas karo", meaning, "This world is an illusion -- practice meditation." (Baba Devi Sahab)

Below is from the Padavali of Maharshi Mehi Paramhans

56
Inside one’s body, one witnesses unique and most delightful performances,
In the centre of the eyebrows, you fix firmly your Surat [attention-faculty of the soul],
Watch the wonderful light inside your body,
As you see that light try to experience it;
It is difficult to know its reality by describing or hearing it;
It is to be sought inside one’s own body only.
Within the body itself is Sagun [form], Nirgun [formless] and the abode of the Lord;
If you do not believe, you serve Sadguru, abandoning your pride,
Even now is alive in the world Baba Devi Sahib, the light of knowledge,
Who specifically teaches the means of inner worship;
Mehi says, one going to his shelter, gets inexplicable joy inside one’s body.

57
O devotee! There is a wonderful display within this body,
In the darkness of this body is the sky studded with the stars, the Moon and the Sun,
There is the subtle body within the gross one and in that subtle body is the causal one,
And yet there is the fourth one, that is, the supra-causal body,
The fifth body, that is, Kaivalya (Oneness) is without attributes and full of knowledge,
Mehi says, the Quintessential Word along with the Absolute, is present in one’s body. (Maharshi Mehi)

Couplets of Swami Sant Sevi Ji Maharaj

Begin meditation with internally chanting or repeating the Guru-mantra-incantation (the charged words given by the Guru). And then visualize the radiant form or image of the Satguru in the still darkness of the inner sky (with eyes closed). Follow that with focusing your attention at the seat of the soul within, i.e. at the Third Eye or the Inner Eye or the Til Dwaar, by making the two streams of consciousness in your two eyes converge in a Point.

When the two currents of consciousness meet in a Point, Divine Light appears within. Then, practice Surat Shabd Yoga (Yoga of Divine Sound) i.e., try to shift your attention to listening to the Divine Sounds or myriads of melodies (Anahad Naad) ringing inside. Listening to the Divine Sound destroys all the perversions, agitations and fickleness of the mind.

Ascending beyond or transcending myriads of sounds, try to identify and tune in to the Quintessential Unstruck Melody, called "Saar Shabd" or "Anaahat Naad" which alone is capable of taking you and merging you into oneness with the Supreme Lord; this is the ultimate deliverance, emancipation, welfare, or liberation. (Sant Sevi Ji)

Shri Bhagirath Baba on Manas Jappa - Simran - Name Repetition Done With Devotion and Love (Prem-Bhakti)

There are three layers (coverings) over the Jeevaatmaa (Individual Soul). Those are: darkness, light and sound. Darkness is the shadow of the light. This darkness is the first layer on the Jeeva (individual soul) whom all beings see. One who crosses this layer of darkness through a special kind of meditation sees the inner Light within oneself. This inner Light is called Aatma-Aalok (Light of the self) or Brahma-Prakash (Divine Light), on achieving it, Divya-Drishti (Divine Eye, Third Eye) opens completely. One should repeat (reiterate) the Guru-instructed mantra within the mind, gazing into the darkness that appears while closing the eyes. This process is called Maanas Jap. In doing this process neither lips are oscillated nor the tongue. Instead, the mantra (word or name given by Guru) is repeated within, through the mind. This Jap is actually a kind of meditation. Repeating mantra through the mind is to call the Ishta (the tutelary deity, most beloved, Sadguru) near oneself. So, Jaapak (a practitioner who does Jap) should perform Jap with great love. He (Ishta, Guru) becomes happy/merciful if one does Jap with immense love and devotion, and he appears at will.

The practitioner who does Jap sitting in a secluded place with the right method and immense love, becomes the excellent devotee. Sant Charan Das says:

"Sakal shiromani naam hai, sab dharman ke maahi |
Ananya bhakta wah jaaniye, sumiran bhoolai naahi ||"
[Name (Jap) is the crown of all and has been described in all creeds.
Know that person as the superior devotee who never forgets Jap.]

By doing Jap, the mind and heart become devotionally pure, morale is uplifted, one gets strength in inner meditation. Japaat Siddhi (divine power after getting perfection in Jap) is obtained. By doing Jap, so much sanctity begins to flow within the body and mind of the practitioner (Jaapak) that the vibration or wave of Jap (mantra the practitioner repeats) penetrates (flows into) whatever the practitioner touches. (Gurusevi Shri Bhagirath Baba)

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Soami Ji Maharaj's Letters to Huzur Maharaj - Document

Posted on May 8th, 2009 by

SantMat_Mystic_(James)



Soami Ji Maharaj's Letters to Huzur Maharaj - Document

Sant Mat Fellowship:
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Radhasoami Reality:
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{Radhaswami Dayal ki Daya Radhaswami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Online Glossary of Radhaswami Terms:
http://www.angelfire.com/linux/radhasoami/glossary.htm

Soami Ji Maharaj's Letters to Huzur Maharaj - Document

The Five Letters

Letter 1

My dearest and dearer than life,

I wish you all health and happiness, but keep uppermost in your mind Bhajan, Dhyan and devotion to the Supreme Being. The Grace of the Supreme Being on you is the same as it was before. Attune yourself to the Will of the Lord. Renouncing all thoughts of the past and future, keep your spirit immersed in Shabd at the time of Bhajan.

Fix your spirit in Shabd, and Shabd is in Gagan. Fill your heart with yearning; and heart is at Trikuti.

Unite your spirit with Shabd and see beauteous sights. The Til is located within Sukhmana (an artery of the human body, which lies between Ida, on the right and Pingla, on the left), and the form of Jyoti [Light] is in the Til [Third Eye].

Sit in Bhajan [inner Sound Meditation] after making your mind and spirit calm, with the help of love and yearning. By the Grace of the Guru, your object will be gained; rest assured, and have no fear whatsoever.

Letter 2

The contents of your letter have been read out to Huzur Soamiji Maharaj and your cherished wish has been conveyed to Him. Huzur was greatly pleased, and He graciously observed, “Your request is granted. Love and devotion, yearning and earnestness, would now go on increasing day by day. If the Lord pleases, (and it is, in fact, His pleasure) you would not forget Him even for a moment. Rest assured that His loving memory will always remain with you inwardly in a subtle form. This gift is bestowed on you as a matter of grace, for you have done nothing to incur so much of Huzur's pleasure as to deserve such a great gift. Just as a charitable person gives to an importunate beggar out of his habitual compassion, so to you too, He has given, given, given. You will now come soon. The Lord is omnipotent.”

Letter 3

Beloved of the Satguru, Beloved of the Lord, Adorned with Shabd, My dear Salig Ram!

Always remember the Lord. My blessings to you are that with a sincere mind, sincere spirit, sincere love, sincere devotion, sincere yearning and sincere attention in the contemplation of the Guru, you may peruse this letter. Your letter full of love and yearning to hand. I have understood its express and implied contents. Although I keep on praying for your physical attendance at His court, yet no definite reply is forthcoming so far. It appears, however, from the existing situation, that special Grace and Mercy are being bestowed on you, in a greater measure. Therefore, giving up all restlessness, keeping His Mauj and Will uppermost, consider Him as your Saviour. Although you are deprived of Darshan, Satsang, Seva and attendance on the Guru at present, yet do not imagine that this is detrimental to your interests in any way. He is present with you all the time in Shabd Form. Therefore, banish all worry, and look with sincere attention and spirit, and you will get His vision. Such a situation is also not without some hidden good. There is certainly joy and pleasure in union, but at intervals, separation is also equally desirable. Certainly you are likely to be present here soon. Whatever earnings of Bhajan you make, bring that capital as a present for me. I look forward to you for this earning. You are earning for all. What is wrong with my lot that you are so slow m this respect? If you come empty handed, then you will be classed among the unworthy sons and idlers and will be disgraced. Take care! Be alert! Come to me with due caution. You have been sent away already; and you will be turned out again. It is, therefore, proper that giving up sloth, and pacifying the mind, do your best in Bhajan. In short, what I mean is, that you bring such a wonderful and novel present for me, that hearing about and seeing it, I may feel a unique pleasure. Else, the Lord is all powerful, and know ye that He is ever kind on you.

Letter 4

My dear Saligram,

Always remember the Lord, and, knowing that He is always with you, imbue yourself with His love. I have come to know the state of your restlessness and uneasiness all these days owing to separation and overflow of love. But the Lord is with you all the time. Why are you so restless? This, too, is a sort of joy, which is particularly bestowed on lovers only, and its relish is experienced only during the state of separation. Its bitterness, in fact, is also very sweet indeed. Of course outward darshan you get only occasionally, but the Lord is watchful in Shabd Form and is always with you.

Lord in Shabd form is always with you and is never far. Have patience, and you will get a glimpse of True Light.

Satnam, the Name of Sat Purush, is resounding in Sat Lok. Raise your Surat with Shabd, and you will have darshan of the refulgent form of the Lord.

Be saturated with His love and yearning. Keep away from evil tendencies and leanings. Combating with mind and its forces, remain absorbed in Shabd.

Further, your letter of yearning was read out in the assembly of all the Satsangis. All were pleased to hear it, and, in a way, it served as an example to them all, to emulate and learn what true love means. The Lord will, out of His own Grace and Mercy, bestow upon you the blessings of true love in its entirety. Further the Lord is all powerful.

Radhaji sends Her blessings for your welfare and is pleased with you and says that She will intercede on your behalf for your early return.

Letter 5

It has been ordered that whatever you had asked of the Exalted Darbar of Sat Guru Saheb has been granted to you. Don't be impatient. Giving up all restlessness, remember the Holy Feet of the Guru. You are not aware of the Guru's wisdom and His acts. You will, surely, come and meet me, but meanwhile the Kal's head is being broken. Do not think that you have been separated, but that Kal is being made subservient to you, and how many people are being benefited by it. That is why your separation has been tolerated by me, and you yourself know it. Knowing all this, why do you feel so uneasy? This exactly is the condition of those charitable and great souls who live for others; the reward (Jagir) that they receive is that they are deprived of food, drink, sleep, laughter, conversation and all comforts of the body and the mind. But you do allow Kal to gain a little strength now and then. So rest assured, the Guru will look after this, when you meet Him. All does not depend upon presence in person, though you are shortly to be present, do you know it? Look up to Mauj and Will of the Guru. He is always gracious and merciful and will never keep you devoid of His Grace. An ocean of bliss and happiness is being filled for you. You will bathe in it, drink its nectar and will distribute much of it to others as well. You know not what gift to ask for, nor the manner in which to ask for it. The Giver (Lord) is ashamed of your petty requests. Such requests simply are put forward by unworthy people. What are these trifles that you ask for? Henceforth, it is not necessary for you to ask for anything. Now go on observing what the Guru gives you, of His own accord, which you could never even dream of. Well, what can a child ask for? At the most he will ask for a ball and a bat or a yo-yo or a top, whereas his father has got prepared for him a garden and a glass palace. But what does he know of these things? After these days of childhood and ignorance are over, the moon and the sun will be the balls and the milky way the stick and the Lord and His devotee (Sewak) will play together in the fields of Sunn and Maha-Sunn, and Shabds will resound all round. Oh one side, your sisters will be there and on the other your brothers. How great will be your bliss when you experience those ecstasies ! This, in fact, is only an illustration, but that Reservoir is, of course, fathomless. And now the time is coming for you to see all this glory. Therefore, be patient and have endurance, and furthermore Sat Guru is the Almighty Lord.

(Biography of Huzur Maharaj, S.D. Maheshwari, Agra, India)

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Document: Philosophy of Liberation

Posted on May 8th, 2009 by

SantMat_Mystic_(James)

Document: Philosophy of Liberation

Sant Mat Fellowship:
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{"Repeat the Name of your Beloved, day and night, again
and again. With care in thought, word and deed, you will
cross to the other shore." -- Dadu}

Meditation Sangat:
http://groups.yahoo.com/group/MeditationSangat

{"Do not live even a single day without inner
meditation." -- Baba Devi Sahab}

May 8th, 2009 is the Birth Aniversary (Jayanti) of Sadguru Maharshi Mehi Paramahansa Ji Maharaj

Below are Excerpts from the Book: Moksha-Darsan (Philosophy of Salvation or Liberation), a Primary Text for Understanding Sant Mat (The Path of the Masters)

The Philosophy of Liberation
By Maharishi Mehi
All rights reserved ©2006 Santmat Society of North America

1. Stillness or steadiness is the essence of Shanti.1

(Shanti is a Sanskrit word with several English meanings: peace, tranquility, bliss, etc. The peace which results from some degree of communion with God is Shanti.)

2. He who has attained Shanti is a saint.2

3. Sant Mat encompasses the thoughts and way of saints.

4. The desire for attaining Shanti is natural in human beings.

In the Upanishads3 the formula for the attainment of Shanti is expounded by the seers and saints of these ancient works. Similar views have been expressed by the saints of all times, including such saints as Guru Nanak Sahab and Kabir Sahab who expounded their views in the Punjabi and Hindi languages respectively.4 Such expressions are for the inspiration and edification of all people.

However, the Upanishads uniquely and fully describe the means for attaining Shanti and describe the means for attaining the Highest Wisdom. That is why the Upanishads are considered the foundation of Sant Mat. Further, a comprehensive exposition of the Divine Word-Sound is given in the Upanishads which leads to the Highest Wisdom. The Upanishads explain the yogic techniques and systematic views of transcending thought and attaining the Absolute through the use of sound (Yoga of Surat-shabda).5 Sant Mat follows the yogic path as prescribed in the Upanishads and specifically employs Surat-shabda-Yoga in its practices. The result of such practice is the attainment of the Highest Goal, the knowledge of the Supreme.

This is not to undermine the teachings of other saints, but rather to say that in the Upanishads are found the basis of the teachings of these saints. Often the teachings of various saints would, on the surface, seem contradictory to each other or even contradictory to the principles of the Upanishads. In fact, there is an unbreakable unity in the spiritual views of all saints. In different times and in different places saints appear, and their followers name their tradition in respect to the particular saint. The appearance of differences can be attributed to time, place and language, giving varied labels to views which are in reality the same. Likewise, due to excessively zealous followers these
seeming differences are often accentuated. When all sectarianism and the forms of the particular time or place of the writings of a saint are removed, the basic principles of Sant Mat are in unity. The Ultimate, Unbounded, Infinite state (as described in section 11) is the unique possession of a saint. Further, the means to attain this state (as described in section 59 and 61) are found in the writings of the saints. Even though there are differences in the name and form of the Deity of worship, the underlying unity of the Unbounded dissolves these seeming differences (according to the idea expounded in section 86).

Surat-Shabda-Yoga as a means to attain the Unbounded state is an integral and indispensable aspect of the Sant Mat tradition. Any tradition devoid of this essential aspect is not true Sant Mat. Various saints describe the Yoga of Surat -Shabda, and from these descriptions we become aware of the significance of Surat-Shabda-Yoga. The following are some words of the great saints, concerning the importance of Surat-Shabda-Yoga:

Guru Nanak Sahab states:
"The invisible and supra-sensory name of God (Divine Word-
Sound) is extremely sweet and lovely."

Tuls-Das states:
“I offer homage to the Divine Name of the Universal Being, Ram, which is the cause of the sun, the moon and the fire. That Divine Universal Name is the form of the creator,
maintainer and destroyer.”

............One will not succeed in Yoga if purity of character is disregarded. Lying, stealing, smoking, taking of drugs (including alcohol), violence, and adultery are all obstructions to the successful practice meet the Supreme Sovereign).

53. Listening to and study of the discourses on this sacred knowledge is an important step in the Sant Mat tradition. Listening to satsanga (spiritual discourses) is prescribed as an essential activity.

54. The personal and private instruction in the art of this spiritual practice should be received from a Sadguru (an accomplished spiritual master). Once the technique has been learned, one should practice it regularly and daily according to the instructions given by the master.

70. Through constant practice of the Meditation of Sound, the practitioner also experiences the Divine Light. Just as upon attending a concert, one cannot help but notice the beautiful setting, of Upper Nature, the plurality of sounds ceases to exist, and only then can the Essential Divine sound be experienced. Other sounds of the various Realms are not experienced at this level of the State of Oneness because diversity does not exist in the state of Oneness.

75. The State beyond Sound is acknowledged in the writings of saints as the goal of their teachings. In addition, their writings accept repetition of a Divine name, concentration on a form of the Divine, fixing the mind on a point and concentrating on the inner sounds of the different spheres as a means to reach the Soundless State. These four techniques are therefore essential in Sant Mat.

76. Without achieving perfection in the Yoga of Sound, the realization of the Supreme Sovereign God or the Knowledge of the Self cannot be achieved.

77. Without resolute devotion to the guru (a spiritual master), even by means of the Yoga of Sound, the realization of the Supreme Sovereign God is not possible. Without the help of the master, it is not possible to attain the full devotion for the Divine and the highest good.

82. The recognition of a true spiritual master is the most difficult of tasks. However, the one who has purity of character (rectitude), who practices diligently the Yoga of Sound, and who can explain clearly Sant Mat (the path of saints) can be accepted and trusted and given devotion as a spiritual master. A person without rectitude or purity of character, regardless of the other qualities just mentioned, should not be regarded as a true master.

If one has accepted a spiritual teacher and later finds him or her lacking in rectitude, that teacher should be abandoned. In spite of the teacher’s exquisite knowledge, association with that teacher is not desirable if he or she is lacking in moral character. As the aspirant is particularly affected by the teacher’s moral character, it is imperative to avoid teachers without moral virtues. Purity of character is the essential quality of a teacher and if purity is lacking that teacher is no better than an animal. A teacher lacking purity of character or other essential virtues is a false spiritual teacher. The fruits of accepting a true master are immense. Unfortunately, true teachers are few and difficult to find. A spiritual master who is wise, pure and a practitioner of the Yoga of Divine Sound gradually imparts his or her virtues to the student. The good will of the spiritual teacher cannot but help affecting the aspirant in a positive manner because one is affected by the power of a higher vibration. Section 77 describes the qualities of the teacher and how the aspirant benefits from his or her relationship with the teacher.

The master who practices the Yoga of Sound but is negligent in his moral character and in his spiritual knowledge is harmful to the seeker of spiritual knowledge. If one has accepted such a master, disregarding the importance of rectitude and knowledge, the aspirant would be deprived of the benefits of the association with a true preceptor, mentioned in the previous paragraph. In addition, in following an immoral teacher the aspirant would have the difficult task of not going astray, much less advancing on the spiritual path. However, without the aid of a true teacher this spiritual task can be undertaken by a few steadfast learned disciples. For most it is almost impossible to undertake this task. of gaining grace as described in the writings of the saints.

83. The aspiration to serve with love and behave humbly before the teacher arises naturally in the hearts of students. Therefore, devotion to the spiritual teacher is also natural. To say anything against devotion to the teacher is pointless. And also, the wise will not give devotion to an unworthy teacher and will influence other aspirants to do the same.

84. The four essential elements an aspirant of the spiritual path needs are the following: one, association of saints and hearing of things spiritual; two, moral rectitude; three, dedication to the teacher; and four practice of meditation. These essentials have previously been discussed; association is referenced in section 53; moral rectitude is addressed in section 60; meditation is referenced in sections 54 through 59. In Sant Mat an intense eagerness to acquire these essentials must be present. However, devotion to the teacher is paramount to the other three essentials and is the key to achieving the other three.

85. 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 is to provide a system which fulfills the desires of attaining absolute peace.

87. The practice of Nadanusandhana (the Yoga of Sound) is not mere child's play. Its full practice cannot be exercised by one who lacks Yama and Niyama (virtues and moral rectitude). See the following section 88 for more detail on Yama and Niyama.

There are sounds due to gross vibrations in the material body. To meditate on these gross sounds and believe it to be as the full practice of the Yoga of Sound shows a lack of knowledge of Yoga. According to the literature of the Sants (Saints), Yama and Niyama are essential for mastery in the practice of the Nadanusandhana (Yoga of Sound [Nada-nu-sandhana, the spiritual practice of inner Sound meditation, also called Surat Shabd Yoga]).

88. Yama consists of five disciplines: satya (truthfulness), ahimsa (non-violence), asteya (non-stealing), brahmacarya (continence), and aparigraha (control of greed or non-possessiveness).

Niyama also consists of five practices, which are the following: sauca (internal and external purity), santosha (contentment), tapas (penance), svadhyaya (study of spiritual matters) and lsvara pranidhana (meditation on God).

89. In following Yama and Niyama, one exercises aversion from the five sins, serves the spiritual master, attends satsang, and practices meditation as referred to in section 60.

90. A comfortable asana (a pose of sitting or posture) of keeping the head, neck and trunk straight and steady is a must for meditation. Without the ability to sit in such a steady posture for prolonged periods, meditation cannot be practiced.

91. Meditation should be practiced being alert, without being drowsy, shutting the eyes comfortably and without turning the eyeballs or pressing them in any way.

92. The practice of meditation should be an essential part of the practitioner's daily routine. The preferred time of meditation is Brahmamuhurta ([Hour of God: Brahma-mu-hurta, or Amrit Veela: Hour of Elixir]: very early in the morning: 3:00 A.M.). Likewise one should meditate at mid-morning and then again in the evening time. While falling asleep, one should also engage his mind in meditation. Further, it is good to practice Manas japa [Simran] or Manas dhyana [Dhyan] while working.

93. Before learning the Nadanusandhana (meditation on inner Sound) in practicing Manas japa (mantra repetition), Manas dhyana (focusing on the form of the master or deity) and Drshti Yoga ([inner Light meditation in the Third Eye Center or Eye-Focus] focusing on a Point that is practicing one-pointedness), one should meditate with eyes and mouth shut. Upon learning Nadanusandhana (Yoga of Sound [Inner Sound meditation]) from the Master, one should also close the ears.

94..........In the initial stages of dhyana (absolute concentration), pratyahara is practiced. [Note: Pratyahara means to bring back. Bringing back or refocusing one's attention during meditation, bringing the mind distracted by worldly thoughts back to the Focal Point during meditation.] Through the means of pratyahara, the mind is brought back repeatedly to the Focal Point. By this constant practice of pratyahara, one is eventually able to concentrate for a short period on the Focal Point. This state of concentration is called dharana (steadiness of concentration or absorption). When absorption is maintained for longer and longer periods of time, then it is dhyana (absolute concentration). Then in this state of dhyana, one is able to grasp the Streams of spiritual Sounds (described in section 60) and finally achieves samadhi (Unity [Union, Absorption, Oneness in deep meditation]). Drshti Yoga (seeing the inner Light---the Yoga of Vision) will greatly facilitate pratyahara and dharana......

............The saints and true teachers are known to be impartial; their blessings fall like the rain. However, the rain, while falling on all, tends to collect in deep pools just as the grace of the saints while showering on all flows rapidly and collects in the deep pools of the aspirants who are devoted. It is not surprising that the aspirants through their devotion draw the grace of the master towards them. Aspirants who give great attention to the ways of the teacher are worthy of the gift of knowledge. Obviously, not the careless one, but the one who honors the gift and cares for the receiving bowl receives the gift of the grace of the teacher. Making oneself worthy is the secret of devotion to the master, and will greatly facilitate meditation explained in detail in section 59.

105. The means to attain the direct knowledge of the Supreme Sovereign

God (Summary of the Philosophy of Liberation).

Before learning the technique to attain the direct knowledge of the Supreme Sovereign, intellectual understanding of the essential nature of the Supreme Sovereign God and one’s own self is necessary. Through hearing and studying the discourses of spiritual teachers and contemplation, such knowledge can be acquired. Along with knowledge of the order of creation, the reason for not having the direct knowledge of both should be sought. Through intellectual understanding of the essential nature of the Supreme Sovereign, it is determined what needs to be attained. One should be able to discern whether it is the body which realizes the Supreme or the Self, Knower within the body.
Also, for this realization should the practices be of an external nature (outwardly devotional practices) or internal nature (Yoga of Vision and Yoga of Sound)? Having come to an understanding, these wanderings will be left behind. After gaining the intellectual knowledge of one’s Self, one will understand whether one is suited for attaining this Knowledge. Once, intellectual knowledge of the order of creation and the reasons for not having direct knowledge of God and one’s own Self are understood then the means will be brought to light. With this revelation one will be able to go be ultimately merging in Soundlessness or the Supreme Sovereign God. The internal practice of meditation ends here: the Supreme God is realized and the work is completed.

98. The practitioner should support himself in gainful employment, living on one’s own earnings. The aspirant is best content with a few things.

99. The aspirant should keep himself free of impulses such as lust, anger, greed, delusion, egotism, jealousy and fear. In his interest for spiritual progress, the practitioner should create pure mental habits: compassion, mercy, contentment, forgiveness and humbleness.

100. The following should be avoided because they cause unsteadiness of the mind: intake of intoxicants, including alcohol and various non-prescription drugs, and eating of meat and fish.

101. Through association of saints, the hearing of spiritual talks and study, wisdom can be acquired. Wisdom is essential in determining what is the right way to live your life. Without wisdom one can make poor decisions, which result in undesirable consequences.

...........In conclusion, as has been stated the microcosm and macrocosm are interconnected as they are completely permeated by the realms described above. Likewise, to go beyond all the realms is to go beyond all concealments. Further, in whatever realm the individual dwells, he dwells in that realm both in the microcosmic sense as well as the macrocosmic sense. In addition, if one ceases inhabiting one of the Realms, then he leaves behind both the microcosmic as well as the beyond the concealments of Causal Nature imposed on the creation and the Self and then will meet with the Supreme and experience direct knowledge of the Supreme Sovereign God.

(from, The Philosophy of Liberation, By Maharishi Mehi)

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A Kabir Lineage: Guru Kabir to Sant Dharamdas to Churamani

Posted on May 9th, 2009 by

SantMat_Mystic_(James)

A Kabir Guru Lineage: The Dharamdasis

A Kabir Lineage: Guru Kabir to Sant Dharamdas, then to His Son Churamani Nam and Successors: Dharamdasi Huzurs: Gurus of the Dharamdas Branch of Kabir Panth During Kali Yuga. Also see the list of guru-names mentioned in the opening verse of the Anurag Sagar.

Guru Kabir 1440—1518?
Sant Dharam Das 1420-1532?
Churamani Nam - became guru: 1694?
Sudarshan Nam 1714
Kulpati Nam 1734
Pramodh Nam (Guru Bala Pir) 1754
Kewal Nam 1774
Amol Nam 1794
Surat Sanehi Nam 1814
Haqq Nam 1834
Pak Nam 1854
Praghat Nam 1854
Dhiraj Nam 1894
Ugra Nam 1897
Daya Nam
Gridhmani Nam (Grandhmaniam Hajur Grandhmaniam Saheb) 1933-1945
Prakash Nam (Prakash Manin Nam Saheb) 1945-1962
Uditmani Nam (Udit Nam Saheb) 1962-1998
Mukundmani Nam (Mukund Mani Nam Saheb) 1998-2007
Adh Nam (Ardh Nam Saheb) 2007-Present

For background on recent Dharamdasi Gurus, see:
http://hajursaheb.com/index.html

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Tulsi Sahib Guru Lineages

Posted on May 10th, 2009 by

SantMat_Mystic_(James)

Lineages Connected with Param Sant Tulsi Sahib of Hathras, India

Shri Tulsi's Guru is unknown to us. Perhaps it was one of the Satgurus appointed by Sant Dariya Sahib of Bihar. Dariya, the Sangat founded by Dariya Sahib, and Sant Tulsi used the Anurag Sagar, a sacred text of the Dharamdasi Branch of Kabir Panth. They also shared the view that Dharam Das was a spiritual successor of Guru Kabir. These and other parallels indicate some sort of connection somewhere between one of the Dharam Das-related Kabir guru lineages and Tulsi Sahib and/or Dariya Sahib.

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5/15 Spiritual Awakening Radio: Lost Books of the Bible

Posted on May 15th, 2009 by

SantMat_Mystic_(James)

5/15 Spiritual Awakening Radio: Lost Books of the Bible Revisited - Click to Listen:
http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=OvauQl70eND8EHk2zAM36g%3d%3d

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The Soul of Tukarama: Saint of Maharashtra

Posted on May 16th, 2009 by

SantMat_Mystic_(James)

The Soul of Tukarama: Saint of Maharashtra
By James Bean
Copyright March 2005

Sant Mat Fellowship:

http://groups.yahoo.com/group/SantMatFellowship

I've thoroughly enjoyed reading about Saint Tukarama ever since I learned of him a decade and a half ago. In fact, I've tried to collect all of the available books on the life, teachings, and poetry of Tukarama that are in English. I agree with the Indian scholar Dr. R.D. Ranade who said:

"Tukarama exhibits all the doubts and disbeliefs, the weaknesses and the sufferings, the anxieties and the uncertainties, through which every aspiring soul must pass, before he can come into the life of Light, Spirit and Harmony. There is no other instance in the whole galaxy of the Maratha Saints, barring perhaps Namadeva, which can be regarded as illustrative of this human element which we find in Tukarama."

Tukarama does have many analogues in literature: the poetry of John Bunyan, the Thanksgiving Hymns of the Dead Sea Scrolls, and the Psalms of King David.

Saint Tukarama (1598 - 1649 AD) was born at Dehu near Poona in the State of Maharashtra, India. He is the most famous of Maratha poets, and one of the major voices of Bhakti Marg -- the Way of Love and Devotion. His compositions of poetry, prayers and hymns (gathas and abhangas) are filled with human doubts and frailties. He also expresses words of ecstatic love and rapturous union with his Divine Beloved that filled his soul to overflowing. Tukarama was truly one of India's greatest Sants (Saints).

I highly recommend his poetry to any mystically inclined soul who's a connoisseur of the inspiring spiritual classics of the East. Think of Tukarama as another Rumi, Hafiz, or Kabir.

A Very Human Saint Who Tells God Just What He Thinks!

The largest translation of his poetry in English is, The Poems of Tukarama by J. Nelson Fraser, published in Delhi by Motilal Banarsidass Books. This is from a section titled, "Remonstrations With God:"

We are lost in a wood of anxiety: why do you still delay? Come, O Vitthala [God], our strength is spent in entreaties. Why do you not fear disgrace, thus abandoning your own children?

___

We are full of anxious longing: we have laid hold of God, but he seems far off.

___

I have not disobeyed any voice of authority: why has Narayana [God] left me? With undoubting mind I beseech him, for I have not found the peace that knows no care.

___

It is not right that you should forget your servants; for there is perfect justice at your feet. Tuka says, 'You are not ashamed,though we are sinking in the gulf of anguish!

Tukarama's Spiritual Practices/Sadhana

Tukarama wrote about several practices that transformed his life. He prayed for help in this way: "Take, Lord, my life Live thou thy life through me." (Oxford Books of Prayer, Oxford University Press)

He taught the principle that we are influenced by the company we keep, that spiritual community or companionship (Satsang) can be nurturing and supportive to our efforts. He writes:

Let me meet people of my own kind,
so that I may be satisfied. My mind
pants to meet those who love God.
Mere contact with the sandalwood
tree, and plants all around emanate
the same aroma. Likewise have I
embraced the feet of Sants [Saints],
and my separateness is extinguished.

Like other Nirguna Bhakti Sants, he believed that God is within all living beings, so we can see God in those that we meet - as in Namaste' ('the God in me bows to the God in you'). This realization changes everything in our consciousness, changes our universe into a place filled with living forms of God - all living things: "The Kingdom of God that is spread out upon the earth...." (Gospel of Thomas, Saying 113)

Another Important Spiritual Practice for Tukarama is the Chanting of Various Names of God (Simran), Remembering God by Repeating his Name

He who utters the Name of God while walking,
gets the merit of a sacrifice at every step.
Blessed in his body. It is itself a place of
pilgrimage. He who utters the Name of God
without ceasing receives liberation while
living.

The Devotee Becomes God By Repeating-Merging in God's Name

Vitthala Naam Mukti

Can one be entangled in the mire of
Illusion
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
for deliverance.
Thus the devotee becomes the Lord
Himself,
And thus has the Lord become Tuka.
(Tukaram - Saint of Maharashtra, RS Books)

The Bhajans of Sants

Another important ingredient for the spiritual life was kirtana or bhajans, the singing of hymns of praise. I do notice that a very large number of mystics have composed their own devotional songs or poems. This creative outpouring from the heart helps to stimulate something deep inside: the Cry of the Soul. Saint Tukarama's explanation of this focuses upon the need for Bhakti, the need to engender love and devotion:

This God cannot be attained except through love.
What is required is pure devotion. That is the
way to liberation. In fact, God does not care
for anything except love. (Mysticism In India by R.D. Ranade, SUNY Press)

All these spiritual practices help to transform the body, emotions, thoughts, and one's very existence into expressions of the soul, our true identity and spiritual essence. This makes it much easier to have enough peace of mind to be able to meditate -- to enter the world of the soul during meditation.

Infinite bliss has filled my entire being,
the stream of love divine flows freely and
I sing the Lord's Name unceasingly. I lead
a life eternal that cannot ever ebb. I
repeat ever and again the Name of the Lord;
to me, this shore of the ocean of life and
the other one [eternity], are truly one and
the same. (Tukaram - Saint of Maharashtra, RS Books)

Tukarama, Speaking from the Ecstasy of Mystic Contemplation

I have found a Sea of Love, an inexhaustible flood;
I have opened a treasure of spiritual knowledge,
it diffuses the lustre of a million suns,
arisen in thy worshipper's souls.

The same Tuka, who earlier in life composed many candid and resentful prayers, lamenting over famine and misfortune, ended up being one of India's greatest poet-mystics and Saints.

The book Tukaram - Saint of Maharashtra, published by RS Books, makes available many of his mystical compositions pertaining to the experience of Inner Light, the Sound Current and the Higher Planes.

DARKNESS FLEES BEFORE THE SUN

I penetrated the Eye Center and perceived
the Light within.
Darkness has vanished,
And the sun has burst forth
in full splendor.

So long as the soul knows not itself,
The brilliance of the sun cannot be seen.

Says Tuka, I see my true self and the Lord
Pervade the whole creation as one effulgence.

INNER EXPERIENCE - THE DOOR WITHIN

Through the Eye, my vision has risen to
Daswandwar,
And my soul has cast off its coverings.

Firmly established at the Tenth Door,
I adore my Master's Radiant Form,
which I recognize by His grace.

The bubble of illusion has been pricked,
The Almighty, Merciful Lord has revealed
Himself.

In the blissful state of fulfillment,
Tuka, without hands, clings to His feet.

THE SOUND CURRENT OR MUSIC OF THE CREATOR

Tuka is absorbed in the surging wave
of Sound Divine;
Its resplendence spreads through his
innermost being.
The Lord has made His home in me,
The lamp of eternal Light has been
kindled.
The all-pervading Sound, O Tuka, is
the Lord Himself.

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Lists of Past Sants, and, Samadhi: State of Divine Union

Posted on May 18th, 2009 by

SantMat_Mystic_(James)

Lists of Past Sants, and, Samadhi: State of Divine Union

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship

Lists of Past Saints - The Sants

While Sant Tulsi Sahab laid the foundation of the Santmat tradition of modern times, it was exquisitely served and enriched in a completely unique way by Maharsi Mehi Paramhans ji Maharaj. Maharshi Mehi was a direct disciple of Baba Devi Sahab of Muradabad, Uttar Pradesh, India who had special blessings of Sant Tulsi Sahab. Before I proceed further, I wish to place on record that I have a firm opinion that all true sants are equal, as they all have, by dint of their rigorous meditational practices, raised their consciousness to merge into that of, and, hence, have become one with, the Absolute Power that is, God. I, thus, have (and all of us should have) equal admiration and respect for all the sants (Lord Buddha, Lord Mahavir, Shankaracharya ji, Ramanand ji, Kabir Sahab, Guru Nanak, Tulasi Das ji, Tulsi Sahab, Baba Devi Sahab, Dadu Dayal ji, Sundar Das ji, Swapach ji, Radhaswami Sahab ji, Ravidas ji, Tukaram ji, Jagjivan Sahab, Palatu Sahab, Gorakhnath ji, Shiv Narayan Swamiji, Dariya Sahab, Soordas ji, Sahajo Bai, Shabri, Mira Bai, Maharshi Raman, Rumi, Bulla Sahab, Guru Gobind Sahab, etc. etc.) whichever sect or 'panth' they are from (in fact, the sants did never form or even propose to form any sect or panth, it has always been formed & promoted – sometimes chauvinistically – by their followers; the sants themselves have always been much beyond any sect)....... All sants have, in all times, made the noblest efforts to uplift the human kind from their woeful state of being attached to the illusory duo of the body & the world. (from an article listing many Sants and mystics titled, Maharshi Mehi – The Bridge between Scriptures and the Santmat, by Pravesh K. Singh)

Said Tulsi Sahib: 'Listen, I will now explain what I mean by "Sant". To mention a few Sants, I pick the names of Dadu, Mira, Nabha, Nanak, Dariya Saheb and Soor Das. Kabir's name, I mention again. And there have been many other Sants. Sants, who have reached the Eternal Region, have given to the world invaluable couplets and hymns in the form of their poetical compositions. I, Tulsi Das, who am only the dust of the holy feet of Sants, also said something about the bliss of the Inaccessible Region.' (Param Sant Tulsi Sahib, S.D. Maheshwari translation)

Huzur Maharaj, on the teachings of Soami Ji Maharaj: A few names of perfect and true saints and true sadhs and fakirs who manifested themselves in the last seven hundred years are given here. They are: Kabir Sahab, Tulsi Sahab, Jagjivan Sahab, Garib Das Ji, Paltu Sahab, Guru Nanak, Daduji, Tulsi Das Ji, Swami Hari Das Ji, Sur Das Ji and Raidas Ji [Ravidas]. Among Mohammedans: Shams-i-Tabrez, Maulana Rumi, Hafiz, Sarmad, Mujaddid Alif Sani. From a perusal of the discourses and the writings of the great personalities, one can know how far they had reached, and what was the region they had come from. (Sar Bachan Prose, Book One, Agra)

Great praises to all the Saints! In which manner will one pray to them? My mind is so very impure and inexperienced. Saints being destroyers of sorrows do away with the worldly traps. They are the treasure-troves of knowledge and meditation. Highly proficient in the techniques of single-minded concentration and the Yoga of Sound. They propagate the same in plain language all over the world. Great are the sages and saints like Buddha, Shankar and Ramanand for eliminating sins. Sacrifice to the magnificent saints like Kabir, Nanak, Goswami Tulsidas & Tulsi Sahib, Dadu, Sundar Das, Sur Das, Swapach, Ravi Das, Jagjivan, Paltu, etc... They are all great benefactors, delivering human beings from the fears of the world. Sadguru Devi and other Saints are also highly adorable, Maharshi Mehi sings their magnificence and lies prostrate at their sacred feet with faith and love. (Padavali of Maharshi Mehi Paramahansa)

Samadhi: (The State of Divine Union)

Samadhi is the eighth limb of Yoga. Samadhi is of two kinds: One type of Samadhi is samprajanata — a joyful state in which higher consciousness working through the mind in all stages. The second type is asamprajanata. In this type of samadhi the mind is completely absorbed in a state of pure awareness and all of one’s desires vanish. Generally speaking, the state of Samadhi is achieved when the subject (soul) and the object (God) unite. Duality disappears, and oneness is established. According to the Sant tradition, this state is possible through the practice of the yoga of Divine Sound. Without the practice of Sound yoga, the practitioner will not be able to achieve complete control of the mind.

Sant Kabir speaks about the Divine Sound: "Search the Divine Sound, control your mind. This yoga is accomplished through the means of Sound. The true Sound is the essence of creation. The physical body and world are not real (i.e., not permanent)."

Through the practice of the yoga of Light, complete control of the senses is attained (dama), and through the yoga of Sound the complete control of the mind (shama) is accomplished.....

With regard to Sound yoga the Yogshikhopanishad says: "When one focuses on a finest point and becomes established in this focus, then the divine Sound automatically becomes manifest and one is able to perform Sound yoga."

At that point of focus our ten senses (cognitive senses and active expressions) are left behind, and we enter in a state of total absorption. When our eleventh sense, the mind, enters into the ajna charka (the third eye) the practitioner is hears the Celestial Sounds. Vedic seers refer to this ajna chakra as sushumna and fakirs of Sufi tradition call it shahrag.

Sant Tulsi Sahib says: "The path to reach our Beloved lies in shahrag. Why are you wandering in the outer world to find your Beloved (God)?"

The path leading to God is within your heart. Enter into ajna chakra and you will find your Beloved. God is not found not in a manmade Ka’ba (Muslim pilgrimage place), but in natural Ka’ba (holy place), within your own heart or self. Turn your attention within. You should listen attentively to the reverberating divine Sound. The celestial sound is coming to take you back to the source. Remember you cannot hear this with the physical ears. When you focus your gaze within ajna chakra and the consciousness in inverted inward your physical ears automatically will close and the inner ears will open. By that power with inner ears you can hear the Celestial Sounds. The original Sound of the creation comes from the abode of God and it will take you to God.

The Nadabindu Upanishad sings the praise of Sound yoga and offers this image: "When a mad (in rut) elephant goes to a banana orchard and destroys and eats the orchard, and the elephant keeper comes and pierces the elephant with a prong, the elephant is brought under control. In the same manner, our mind is like the mad elephant that is wandering in the garden of sense objects and is disciplined by the practice of Sound yoga."

This teaches us that when the mind withdraws from the sense objects and goes towards a state that is beyond worldly desires, the mind automatically turns toward God. (Swamisant Sevi Ji, The Harmony of All Religions, Bhagalpur, Bihar India)

On closing the eyes everyone sees the darkness inside, whether he/she belongs to whatsoever creed, caste, country or he/she be young, child, old, male, female, scholar or illiterate. This darkness has not been created by the people or gods. This darkness has been created by the Supreme Sovereign God. There are three layers (coverings) over the Jeevaatmaa (Individual Soul). Those are: darkness, light and sound. Darkness is the shadow of the light. This darkness is the first layer on the Jeeva (individual soul) whom all beings see. One who crosses this layer of darkness through a special kind of meditation sees the inner light within oneself. This inner light is called Aatma-Aalok (Light of the self) or Brahma-Prakash (Divine Light). On achieving it, the Divya-Drishti (Divine Eye, Third Eye) opens completely. (Swami Bhagirath Baba)

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Vegetarian Kabir

Posted on May 19th, 2009 by

SantMat_Mystic_(James)

Vegetarian Kabir

The Kabir Group:
http://groups.yahoo.com/group/KABIR

Kabir says, boiled rice with lentils,
seasoned with tasty salt,
is the best of foods:
I cannot slit throats
to have meat with my bread.

(Songs of Kabir from the Adi Granth,
Nirmal Dass, SUNY Press, NY)

Ants in a Burning Log - Dharamdas Meets Kabir

Dharma-das was extremely devout and practiced all the rules of charity toward the poor and guests. One day Dharma-das arrived at Mathura on a tour of sacred bathing places. After bathing in the Yamuna, he set about preparing his food. When he looked in the fire, he saw that an army of ants was desperately trying to escape from a burning log. He was filled with compassion and vowed not to eat the food. He put it on a plate and went out to find a suitable donee. Just then Kabir arrived in Mathura. Dharma-das offered the food to Kabir. Kabir told him: "Listen, merchant Dharma-das! When you were making this food, millions of ants were killed. Do you want to burden me with all this sin?" As Kabir spoke, all the rice grains on the plate turned into ants and began to crawl back to the ground.

Dharma-das then asked Kabir who he was. Kabir said: "In this Kali Yuga my name is Kabir. ... I gave you a boon in a previous life. For this reason I have come here to enlighten you."

(Kabir Legends and Ananta-Das's Kabir Parachai, a translation of the Kabir Parachai, David Lorenzen, SUNY Press, New York)

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Friday on Spiritual Awakening Radio: Inner Sound Meditation

Posted on May 20th, 2009 by

SantMat_Mystic_(James)

Friday on Spiritual Awakening Radio: Inner Sound Meditation

Posted on May 20th, 2009 by

SantMat_Mystic_(James)

Friday on Spiritual Awakening Radio: Inner Sound Meditation in the World Religions. 10 AM Pacific/1 PM Eastern Time streaming live via

http://www.HealthyLife.NET

NOTE: Friday's Program will also be repeated Sunday on HealthyLife.NET, 9 AM Pacific/NOON Eastern Time.

Usually, as of Friday evening each week, new shows are archived and become available on-demand via my library of archived shows:

http://www.healthylife.net/RadioShow/archiveSPA.htm

O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in springtime in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.

From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed.

(Tibetan Book of the Dead)

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The Rope Given by the Master So You May Leave the Well of Bhav

Posted on May 29th, 2009 by

SantMat_Mystic_(James)

The Rope Given by the Master So You May Leave the Well of Bhav

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"This mysterious path is described in the holy books, but it cannot be found simply by the study of sacred texts. It is found by the grace and guidance of an accomplished Teacher."}

A man once fell into a well. Someone came along, had compassion for him and wanted to save him. So he threw a rope into the well and said, "I am holding this rope. You come out." But instead of holding onto that rope, the man began to question him: "Who has made this well? Why was it made? Why did I fall down in here?" When the man who wanted to save him had been there for some time, he said, "Many fools like you can again fall into this well," and walked away. So Master said that what was required was, first of all, to hold that rope and come out. And after coming out of the well he could have asked any question he liked.

Guru Kabir has said: "Paanchai paanch paras ras, shabd gandh aru roop. Inhakar kahaa na keejiye, bahuri parab bhavakoop". Do not follow the five (objects of physical senses: touch, taste, sound, smell and form) or else, you would fall again in the well of 'bhav'(existence or cycles of birth & death).

The "Rope" of the Inner Light and Sound in Another Kind of Well: The Inverted Well (from a post by Pravesh K. Singh)

Sant Paltoo Sahib says: "There is an inverted well in the (inner) sky wherein a lamp keeps burning."

The head of a man, standing above the neck, is like an inverted well in which (the divine) lamp or flame burns or is alight. This lamp emitting Light is seen by the practitioner of meditation. Tulsi Sahab has said, "Jaise mandir Deepak baaraa. Aise joti hot ujiyaaraa," meaning, "Just as a lamp burns in the temple, our inner sky is illumined by the Light." The well that we have on the earth is open at the top. This is the straight, upright or erect well, as all of us know. Man's head, however, is closed at the top and open from the bottom; the way to its top is from its bottom. That's why a man's head is also referred to as the inverted well. Verses of Sant Paltoo Sahib:

"The lamp (inside the head) burns without any oil and wick. All the six seasons and all the twelve months, this lamp keeps burning.

"Those who have found a Guru (and act according to his teaching) are able to behold this Light.

"Those who are deprived of a Guru are not able to contemplate this Light.

"A Sound emanates out of the Light of this lamp.

"Only that practitioner, and nobody else, who has sunk himself deep into trance or intense meditation, in all his awareness, is able to perceive this divine Sound.

"Blessed is he, says Paltoo, who listens to or perceives that Sound.

"There is an inverted well in the (inner) Sky wherein a lamp keeps burning."

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Tagged with: the inverted well, man at the bottom of a well, the master, inner light and sound meditation, salvation, moksha

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