Kirpal Singh - Surat Shabd Yoga; the Yoga of the Celestial Sound Current

SURAT SHABD YOGA

SANTKIRPALSINGH

Thebody itselfisthe truetempleofthe Lord,inwhichthe LightofGodis shimmering,and inthatLightthe Soundisvibrating.

SURAT SHABD YOGA

TheYogaoftheCelestialSoundCurrent ChapterV"TheCrownofLife"

SANTKIRPALSINGH

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Thespiritualpathisessentiallyapracticalpath. Itisonlythespirit–disencumberedanddepersonalized–thatcanundertakethespiritualjourney.

Theinnerman,thesoulinman,hastoriseabove body-consciousnessbeforeitcantraverseintohigher consciousnessortheconsciousnessofthecosmos andofthebeyond.

AllthisandmorebecomespossiblethroughtheSurat ShabdYogaortheunionof‘self’inman(Surator consciousness)withtheShabdorSoundPrinciple, throughthegraceoftheMaster-soul.

SantKirpalSingh

SURATSHABDYOGA

Intheforegoingsectionsofthisstudy,wehaveseenhowithasbeen taughtsincetimeimmemorialbytheIndiansagesthatbehindtheapparent selfofwhichweareconsciousineverydayexistence,theselfthatshirks painandseekspleasure,thatchangesfrommomenttomomentandissubjecttotheeffectoftimeandspace,thereisthepermanent"Self",theAtman.ThisAtmanformsthebasicreality,thefinalsubstance,theessenceof essences,anditisinthelightofitsbeingthatallelseassumesmeaning. Likewise,wehaveseenhowtheIndianmysticshaveanalysedthenatureof theUniverse.Seenfromthesurface,ourworldappearstobeaqueercompositionofcontradictoryelements.Facedwiththesecontradictionsmanis compelledtolookforaCreatorwhoholdstheopposingforcesinbalance andrepresentspermanencebehindthefluxofexistence.Butashepenetratesdeeperandstilldeeper,hediscoversthatthecontradictionsareonly apparent,notreal:thatfarfrombeingopposedinnature,theyaredifferentiatedmanifestationsofthesamePower,andthattheyarenoteven"manifestations"properlysocalled,butareillusionsoftheignorantmindwhich aredispelledinthelightofrealizationwhenonebeginstoknowthatthe oceanischangelessthoughitappearstochange.

ThesetwoinsightsarebasictoIndianthought,andoncloserexaminationwillbeseentobenotseparate,butone.Therecognitionoftheabsolute natureoftheinnerSelf,theAtman,impliesrecognitionofthetruenature ofexistenceoftheParamatman,theBrahman;whileanunderstandingof thenatureofParamatmanorBrahmanimpliesanunderstandingoftheAtman.Ifbehindthechanging,time-riddenself,therebeaneternal,changelessandtimelessOne,andifbehindthefluxofmutabilityofthecreationas wenormallyknowit,therebeanAbsoluteImmutableReality,thenthetwo mustberelatedandmustinfactbeidentified.HowcantherebetwoAbsolutes?HowcantheAtmanbedistinctfromtheBrahman,whenallthatis, isonlyaprojectionofBrahman?

Themomentwerealizethesetruths aboutthenatureofSelfandOverself, ortheoneTruthaboutthenatureofReality,theproblemthatinevitably posesitselfis:Whydoweineverydayexistenceexperiencetheworldin termsofdualityandplurality,feelingourselvesseparatefromeachother andfromlifeingeneral,andwhatmaybethemeansfortranscendingthis unnecessaryconstrictionofourselvesandmergingintotheOceanofConsciousnessthatisouressentialstate?Theanswertothefirstpartofthis questionhasbeenthatthespirit,initsdownwarddescent,getsenveloped infolduponfoldofmentalandmaterialapparatuswhichcompelittoexperiencelifeintermsoftheirlimitations,until,nolongerconsciousofits owninherentnature,thesoulidentifiesitselfwiththeirrealmoftimeand space–nam-rup-prapanch.Theanswertothesecondparthasbeenthat thesoulcanbearwitnesstoitself,provideditcandivestitselfofitslimiting adjuncts.Themanyformsandvariationsofyogathatwehaveexamined arenomorethanthevariousmethodsevolvedforaccomplishingthis processofdisentanglementorspiritualinvolution.

Theonerecurringthemeintheteachingsofallgreatrishisandmystics hasbeenthattheirinsightsarebasednotoninheritedlearning,philosophicalspeculationorlogicalreasoning,butonfirsthandinnerexperienceor anubhava–awordwhoselucidityofexpressivenessdefiestranslation.They explainthatseemingdifferencesarenotbecauseofanycontradictioninherentinwhattheysay,butbecausemenvarygreatlyintemperament,and whatispossibleforthemanofaculturedandrefinedintelligenceisimpossiblefortheunsophisticatedpeasant,andviceversa.Variousriversmay wendthroughdifferentplains,buttheyallreachthesea.Patanjali'sEightfoldPathisthefirstmajorattempttocorrelatethemanyavailableavenues intoasinglecoherentsystemforspiritualreintegration.Laterrishisand teachersderivedmuchguidancefromhim,buttheirteachingsimplicitly embodytherecognitionthathissystemistooexactingandtendstodeny spiritualattainmenttotheaverageman.Furthermore,itissocomplexthat forthemajorityofsadhaks(aspirants)itislikelytobecomeamazein whichtheylosetheirwayandmistaketheintermediategoalsforthefinal destination.Andso,whileMantraYoga,LayaYoga,HathaYogaandespe-

ciallyRajaYogacarryonPatanjali'straditioninmodifiedforms,there emergethreeothermajorformsthatrepresent,incontrasttotheAshtanga Marg,agreatsimplificationandspecialization.TheJnanayogin,theKarma yoginorthebhaktanolongerneedstoretirefromtheworldorundergo exactingpsycho-physicaldisciplines.Eachapproachesthegoalfromaparticularangleandreachesitbysheerpurposefulconcentration.

Theendofallyoga,asShankaraclarified, isabsorptionintotheBrahman.Allthepathsthereforeaimatsamadhi,inwhichstatesuchexperience canbeattained.ButifPatanjali'ssystemanditsderivativeshavecertainseriousdrawbacks,itisaquestionwhetherthethreeothermajorformsare whollywithoutthem.IffortheKarmayoginfreedomliesthroughdetachmentanddesirelessness,isitpossibleforhimtobecompletelyfree?Does henotseekemancipationinfollowinghispath,andisnotthatitselfaform ofdesire?Besides,isitpsychologicallypossibleforthehumanmindtodetachitselfcompletelyfromitsnormalfieldofexperiencewithoutfirstanchoringitselfinanotherandhigherone?Itisauniversalcharacteristicof manthatheseekskinshipwithsomethingotherthanhimself.Thisisthe lawofhislifeandsourceofallhisgreatachievements.Thechildisbound tohistoys,andtheadulttofamilyandsociety.Asinthecaseofachild,you maynotwithoutharmdeprivehimofhisplaythingsuntilhehasoutgrown thempsychologically,likewisetoexpectthesadhaktogiveuphissocial andfamilyattachmentswithoutfirstoutgrowingthembydiscovering somethinggreaterandlarger,istocutattherootoflife.Itwillnotbring progressbutregression,forthemanwhoundertakesitasanenforceddisciplineonlysucceedsinrepressinghisnaturaldesires.Theresultisnotthe enhancementofconsciousnessbutitsnumbingandatrophy,notdetachmentbutindifference.This,asMr.T.S.Eliothaspointedout,"differed completely"fromboth"attachment"and"detachment,"resembling

…theothersasdeathresembleslife,beingbetweentwolives–unflowering,betweentheliveandthedeadnettle.

ThedisciplineofKarmaYogaisanecessaryone,butifitistofulfilitsend itmustbecompletedbyanotherdisciplineofanesoterickind,without

TheancientpathofSuratShabdYogaorParaVidya,isonethatcanbe followedbymen,womenandchildrenofallageswithoutanydiffi‐culty,unlikeotherways,whichinvolvecomplicated,strenuousexer‐cises,andcontrolofthebreath.These,atthemost,leadtoaslight controlovertheselfandafewpaltrypowers. Thelattermethodsalsorequireastrongphysiqueandarichdiet. Assuch,theyarecondemnedbytheMastersasunsuitedtothisage, andasinvolvingphysicaldangerstothebody.

whichittendstoreduceitselftoanineffectualattempttoliftoneselfupby one'sshoestrings.

AsfortheJnanayogin,jnanamaycarryhimveryfarindeed.Itmaytake himbeyondthegrossphysicalplaneintothespiritualones.ButcanJnana carryhimbeyonditself?AndifJnana,whichaswehaveseen,formsoneof thekoshasthatencompasstheatman,albeitaveryrarefiedone,howcanit thengivethesoulabsolutefreedom?Jnanaisthehelpandyetitmayprove tobethehindrance.Ithasindubitablythepowertoridthesoulofallencumbrancesgrosserthanitself,buthavingreachedthusfarittendstoclog furtherprogress.Andsinceitisnotofthetrueessenceofthesoul,theAbsolute,itcannotbewhollyabovethereachofKalaorTime.Mysticsdistinguishbetweenthetworealmsoftime,KalaandMahakala,thus:thefirstof theseextendsoverthephysicalworldandthelessgrossregionsimmediatelyaboveit,whereasthesecondstretchestoallthehigherplanesthatare notofpurespirit.Hence,thegainsthattheJnaniachievesmaybeoutofthe reachoftimeaswenormallyconceiveit(kala),buttheyarenotwhollybeyondthereachofgreatertime(mahakala).Itneedhardlybepointedout thatwhatistrueofJnanaYogaisalsotrueofthoseformsofyogathatdependuponthepranicenergies.Theytooarenotofthetruenatureofthe Atman,andassuchcannotleadIttoastateofAbsolutePurity,beyondthe realmofrelativity.

SantKirpalSingh

Besidesitsinabilitytoensureabsolutefreedom,JnanaYogaisnotapath accessibletotheaverageman.Itdemandsextraordinaryintellectualpowers andstaminawhichfewpossess.Itwastomeetthisdifficultyaswellasthat posedbyKarmaYogawhenpractisedbyitself,thatBhaktiYogacameinto prominence.Hewhonormallywouldnotbeabletodetachhimselffrom theworldnorhadthementalpowerstoanalysethetrueSelffromtheuntruecouldbythepowerofloveleaporbridgethegapandreachthegoal.

Buthowcanmanlovethatwhichhasneitherformnorshape? Sothe bhaktaanchorshimselfintheloveofsomeIsht-deva,somedefinitemanifestationofGod.Butinovercomingthispracticaldifficultyheexposes himselftothesamelimitationsasthejnani.ThechosenIsht-devabvits verynaturerepresentsalimitationupontheNamelessandFormlessAbsolute.Andevenifthebhaktareachesthelevelofthatmanifestation,canthat limitedbeingtakehimbeyonditselftothatwhichhasnolimitation?

Astudyofthelivesoftheprominentexponentsofthissystemclarifies thepoint.Ramanuja,thewell-knownmysticoftheMiddleAges,failedto apprehendtheteachingsofhispredecessor,Shankara.Hefollowedwhatin Indianphilosophyisknownastheschoolofvasishtadvaita,i.e.,thatthe AtmancanreachIshwar(GodasthemanifestedCreatoroftheUniverse), andcangetsaturatedwithcosmicconsciousness,butitcanneverbecome onewithHim.

WhattosaythenofreachingGodastheUnmanifested, NamelessBrahman?TheexperienceofSriRamakrishnainourowntimeonceagain bringsoutthislimitation.HehadalwaysbeenaworshiperoftheDivine Motherandsheoftenblessedhimwithhervisions.Buthealwaysperceived herassomethingotherthanhimself,asapoweroutsidehimselfandonefor whoseoperationhecouldoftenbecomeamedium,butinwhichhecould notmergehimself.WhenhesubsequentlymetTotapuri,anadvaita sanyasin,herealizedthathemustgetbeyondthisstagetoonewherethere wasnonameorformandwheretheSelfandtheOverselfbecameone.

Whenheattemptedtoenterintosuchastatehediscoveredthathisearlier attainmentsbecameahurdleinspiteofallhisefforts.

Hetellsus:Icouldnotcrosstherealmofnameandformandbringmy mindtotheunconditionedstate.Ihadnodifficultyinwithdrawingmy mindfromallobjectsexceptone,andthiswasthealltoofamiliarformof theBlissfulMother–radiantandoftheessenceofpureconsciousness–whichappearedbeforemeasalivingrealityandwouldnotallowmetopass therealmofnameandform.AgainandagainItriedtoconcentratemy mindupontheAdvaitateachings,buteverytimetheMother'sformstood inmyway.IndespairIsaidto"thenakedone"(hisMasterTotapuri),"Itis hopeless.Icannotraisemymindtotheunconditionedstateandcomeface tofacewiththeAtman."Hegrewexcitedandsharplysaid,"What!Youcan't doit?Butyouhaveto."Hecasthiseyesaroundforsomethingandfinding apieceofglasshetookitupandpressingitspointbetweenmyeyebrows said,"Concentrateyourmindonthispoint."ThenwithsterndeterminationIagainsattomeditate,andassoonasthegraciousformoftheDivine Motherappearedbeforeme,Iusedmydiscriminationasaswordandwith itsevereditintotwo.Thereremainednomoreobstructiontomymind, whichatoncesoaredbeyondtherelativeplane,andIlostmyselfin Samadhi. (SayingsofSriRamakrishna(Mylapore-Madras,1954),page313)

Itisclearthereforethatwhilethebhaktacangoveryfarspiritually,can greatlyenhancehisconsciousness,gainmiraculouspowers,andanchored inahigherloveriseabovetheloveofthisworld,itisneverthelessnotpossibleforhimtogetbeyondtheplaneof"nameandform,"andthereforeof relativity.HemaygetlostinthecontemplationoftheGodheadwithHis amazingattributes,buthecannotexperiencethesameinitsNirgunaand itsAnami,its"Unconditioned"and"Nameless"state.Hecanfeelhimself saturatedwithCosmicConsciousness,butitcomestohimassomething outsidehimselfasagiftofgrace,andheisnotabletolosehimselfinItand becomeonewiththeOceanofBeing.Ifhedoesseektoattainthatstate,his accomplishmentasabhakta,insteadofhelpinghimfurther,tendstohinderandobstructhim.

Thetwothingsthatemergefromanexaminationofthepopularformsof yogathatwereevolvedafterPatanjaliare:firstthatthesoulcanriseabove

physicalconsciousness,givenmeanswherebyitcanfocusitsenergies, withoutrecoursetothearduouscontrolofpranas,andsecondthatfull spiritualrealizationortruesamadhiisnotmerelyamatteroftranscending thephysical(thoughthatisnecessaryasafirststep),butistheendofa complexinnerjourneyinwhichtherearemanyintermediatestagestheattainmentofwhich,undercertainconditions,maybemistakenforthefinal goalandmaythusdebarfurtherprogress.

Theproblemthatarisesbeforethetrueseeker inthefaceofsuchasituationistodiscoverameansotherthanthatofpranas,jnana,orbhaktiofan Isht-deva,asnotonlytoenablethespirit-currentstobereleasedfromtheir presentphysicalbondage,butalsotoenablethesoultobedrawnupward unhinderedfromonespiritualplanetoanotheruntilittranscendscompletelyalltherealmsofrelativityofnaamandrup,ofkalaandmahakala, andreachesitsgoal:atonementwiththeNamelessandFormlessOne.

TheSoundCurrent

ItisinthecontextofthisproblemthatSuratShabdYoga,ortheyogaofthe celestialSoundCurrent,assumesitsuniqueimportance.Thosewhohave masteredthisyogateachthattheAbsolute,thoughfreeofattributesinIts primalstate,projectsitselfintoformandassumestwoprimaryattributes: LightandSound.

Itisnomereaccident,theypointout,thatintherevelatoryliteratureof allmajorreligionstherearefrequentreferencestothe"Word"whichoccupiesacentralpositionintheirpattern.IntheGospelswehave:

InthebeginningwastheWord andtheWordwaswithGodandtheWordwasGod.

ST. JOHN

InancientIndianscriptureswereadrepeatedlyofAum,thesacredWord pervadingthethreerealmsofbhur,bhuvaandswah(i.e.,thephysical,astralandcausal).Again,Nanaksays:

Theearthandskyareofnaught,butShabd(Word).

FromShabdalonethelightwasborn, FromShabdalonecreationcame, Shabdistheessentialcoreinall.

ShabdisthedirectiveagentofGod,thecauseofallcreation.

PRABHATI

TheMuslimSufisdeclare:

CreationcameintobeingfromSaut(SoundorWord) andfromSautspreadalllight.

SHAMAS TABREZ

TheGreatNameistheveryessenceandlifeofallnamesandforms. Itsmanifestformsustainscreation;

Itisthegreatoceanofwhichwearemerelythewaves, Healonecancomprehendthiswhohasmasteredourdiscipline.

ABDUL RAZAQ KASHI

MosesheardthecommandmentsofGodamidstthunderandflame, whileinZoroastrianandTaoistthoughtaliketherearereferencestothe "CreativeVerbum,"the"DivineLight,"andtothe"WordlessWord,"the silentWord.

Somelearnedscholarsandtheologiansinsubsequenttimes,becauseof theirownlimitedexperience,haveinterpretedthesedescriptionsasmetaphoricreferencestointuitiveorintellectualenlightenment.Oncloserexaminationsuchapositionwillbefoundtobeuntenable.Theterms"Word" orLogosasusedbytheGreeks,HebrewsandEuropeans,maybedistorted tomean"reason"or"order,"and"light,"mayevenbemadetomeanno morethanmentalillumination,buttheirequivalentsinotherreligiousliterature– nad,udgit,akash-bani,shabd,naam,saut,bang-i-Ilahi,nida-i-as‐mani,sraosha,tao,andjyoti,prakash,tajalli,nur-i-yazdani, etc.,refuseto bearsuchatravestyoftheiroriginalmysticmeaning.Whatismore,some seershavestatedtheirrealconnotationinsuchawaythattherecanbeno scopeforequivocationorroomfordoubtthatwhatisinvolvedisnotfigurativeexpressionofordinarymentalexperience,buttranscendentinner perception.

Thus,intheRevelationofSt.Johnwehave:

Hiseyeswereasaflameoffire…Hisvoiceasthesoundofmany waters…Hiscountenancewasasthesunshinethinhisstrength… AndIheardaVoicefromheaven,asthevoiceofmanywaters,and asthevoiceofagreatthunder:andIheardthevoiceofharpers, harpingwiththeirharps.

WhileintheUpanishadswearetold:

Firstthemurmuringsoundsresemblingthoseofthewavesofthe ocean,thefallofrainandthenrunningrivulets,afterwhichthe

bherviwillbeheard,intermingledwiththesoundsofbellandconch.

NAD BIND UPANISHAD

TheProphetMohammedheardcelestialmusicwhichgraduallyassumed theshapeofGabrielandformeditselfintowords;whileBahaU’llahrelates: Myriadsofmystictonguesfindutteranceinonespeech,andmyriads ofHishiddenmysteriesarerevealedinasinglemelody;yetalas, thereisnoeartohearnorhearttounderstand!

Blindthineeyes,thatthoumayestbeholdMyBeauty,andstopthine earsthatthoumayesthearkenuntothesweetmelodyofMyVoice.

ThesereferencestoLightandSound,saytheMastersoftheSuratShabd Yoga,arenotfigurativebutliteral,referringnottotheouterilluminations orsoundsofthisworld,buttoinnertranscendentones.Theyteachthatthe transcendentSoundandLightaretheprimalmanifestationsofGodwhen HeprojectsHimselfintocreation.InHisNamelessstateHeisneitherlight nordarkness,neithersoundnorsilence,butwhenHeassumesshapeand form,LightandSoundemergeasHisprimaryattributes.

Thisspiritforce, Word,Naam,Kalma or God-in-action,isresponsiblefor allthatis,andthephysicaluniversesthatweknowarenottheonlyones thatIthascreated.Ithasbroughtintobeingmyriadregionsandmyriad creationsoverandabovethephysical.IndeedthewholeisagrandunfathomableillimitablepatterninwhichthePositivepole(SachKhandorSat Lok)isaplaneofpure,unalloyedspirit,whiletheNegativepole(Pind)is ofgrossphysicalmatterwithwhichweinthisworldarefamiliar.Inbetweenarecountlessregionswhichthosewhohavejourneyedfromoneend totheotheroftendivideintothreedistinctplanesinaccordancewiththe balanceofPositive–spiritualandNegative-materialforcesineachplane.

TheMastersteachthattheoneconstantprinciplethatlinksallthese planesfrompurespirittogrossmatteristheprincipleoftheflamingsound orthesoundingflame.TheWordorShabdasitdescendsdownwardassumesavaryingdensityofspirituo-materialforces.Mysticsspeakofthe

purplelightandthelightofthenoondayorsettingsun,andrefertothe soundsofflutes,harps,violins,conches,thunder,bells,runningwater,etc., butthoughmanifestingdifferentlyatdifferentlevelstheShabdyetremains constantinItself.

Asariverspringingfromthesnowypeakofatoweringmountainflows towardthesea,itundergoesmanychangesofsetting,shape,motionand appearance,andyetitswatersremainthesame.

Ifonecoulddiscoverthisaudiblelife-streamwithinoneself,ifonecould discoveritslowerreaches,onecoulduseitasapathwayleadinginevitably toitssource.Thecurrentsmightatcertainpointsentergorgesandrapids, butneverthelesstheyarethesurestwayontheupwardjourney.Bearange howsoeverunscalable,thewaterswillhavecutapassandcarvedapassage, andhewhowillavailhimselfoftheirguidancewouldneverfailtofinda way.AndsincethisNaamorWord-currentspringsfromtheAnaamorthe Wordless,hewhoholdsfirmlytoItwillinevitablyreachthestartingpoint, transcendingplaneafterplaneofvaryingrelativityuntilhearrivesatthe verysourceofnameandform;thencetomergeintoThatwhichhasno nameorform.

TheCornerstones

TheSoundCurrentundoubtedlyoffersthesurestwaytomanforreaching fromformtotheFormless,butthequestionarises,howcanmangetaccess toItandthusaccomplishhisinnerjourney?

Thoseproficientinthispathalwaysmaintainthattherearethreeconditionsthatmustbefulfilledbeforesuccessinthistruestofallyogascanbe attained:

Satguru

ThefirstconditionisthatoffindingaSatguruortrueteacherwhoisan adeptinthismysticscience.Thesubjectisoneofpracticalself-realization, notofphilosophicdissertationorintuitivefeeling.Ifitwereoneofmere theory,thenbooksandscriptureswouldbeenoughforourpurpose,and ifitwereoneofmerefeelingtheneachcouldtrustthepromptingsofhis ownmind.Butthequestionbeforeusisthatofunlockinga"sixth"sense, oneofdirecttranscendentalperception,ofinnerhearingandseeing.One borndeafandblindmay,withthehelpofBraille,learnthemostdetailed expositionsofman'srichandvariedaudio-visualexperiences,buthis studycannevergivehimdirectexperience.Themostthathecangetfrom booksistherealizationofanextensiveplaneofexperiencewhollybeyond him,andthiscangenerateinhimtheurgetodiscovermeanswherebyhe canovercomehisphysicallimitations.Itistheexpertsurgeonordoctor whoalonecaneffectacure(providedhisailmentiscurable).Andshould hefallintothehandsofacharlatan,hisconditionwillonlybecomeworse andmorecomplicated.

Inlikemanner,theaspirantwhoseeksinnerspiritualmasterymustseek theaidofonewhohasalreadymasteredtheway.Allhisreadingsofscriptures,allhisthinking,canatbestleadtoasingleconclusion,providedheis sensitivetothepointinvolved:theneedforalivingMaster.Withoutsucha Masterhecannotevenunderstandthetrueimportoftherevelatoryscriptures.Theyspeakofexperiencesbeyondhislevelofexperience,andeven

inhisownlanguagetheycanonlyspeakinmetaphorsandparables,for howcanthediscoursesoftheblindbemadetoexpressdirectlythatofthe seeing?Toattempttointerprettherichspiritualheritageinourreligious literaturewhollyintermsofourownlimitedexperiencemightleadtoa distortionofthetruemeaning.Wemightgatheragreatdealofpsychologicalwisdom,buttheinnersignificancewouldbelostonus,andallourintellectualtheorizingwouldonlylandusinunendingtheologicalcontradictionswithwhichthevariousinstitutionalizedreligionsareencumberedtoday.

Onlyonewhohashimselfexperiencedwhatthegreatscripturesdescribe,canguideustotheirrealsignificance.Butthetaskofaspiritual teacherdoesnotendthere.Theelucidationofthetruemeaningofreligion isnomorethanafirststep.Aftertheaspiranthasunderstoodthenatureof hisgoal,hemustpursueitpracticallyandrationally.Toknowisonething, andtodoisquiteanother.Itisonlyafterhehasexplainedtotheaspirant theendtobeattainedthattheMaster'srealtaskbegins.Itisnotenough thatthedoctordiagnosesthecauseoftheblindman'sailment,hemustperformtheoperationaswell.Sotoothespiritualguideatthetimeofinitiationgivesthediscipleafirst-handexperienceoftheinnerLightandSound. HeputshimintotouchwiththeDivineStream,beitatitslowestlevel,and instructshiminthesadhnastobefollowedforconsolidatinganddevelopingthisinnerexperiencetoitsfullextent.

Hewhocanfindsuchateacherisblessedindeed.Buttodiscoversucha oneandbeinitiatedbyhimisnotenough.Thegerminalspiritualexperiencethathegivesmustbenurturedanddevelopedtothepointoffullspiritualefflorescence.Tobeabletodothis,onemustacceptwhateverone learnsandattempttoputitintopractice.Toknowsuchamanistolove him,andtolovehimistofollowhiscommandments.Untilonecanthus loveandobey,andsotransformone'slife,thegiftoftheGururemainsasa seedlockedawayinasteelvaultwhereitcannotsproutandgrowto fruition.

Sadacharor self-discipline

Itisthenecessityforself-disciplinethatmakessadacharthesecondcornerstoneofthepattern.Thewordsadacharisnoteasytotranslate.One canfindmanyliteralequivalents,butnoneofthemreallyexpressesitsextensiveandmany-sidedsignificance.Inbrief,itstandsforthegoodand purelife.Itdoesnotsimplyanyrigidcodeorsetmoralformulae,butsuggestspurityandsimplicity,whichradiatefromwithinandspreadoutwards,permeatingeveryaction,everyword,everythought.Itisasmuch concernedwithone'spersonalhabits,goodandhygienic,aswithone'sindividualandsocialethics.Andonitsethicalside,itisconcernednot merelywithone'srelationtoone'sfellowmenbuttoalllivingthings,i.e., harmonywhichistheresultofrecognitionthatallthingsarefromthe sameEssence,andsoawormisasmuchapartofBrahmanasthemightiestofgods,Indra.

ThefirstlessontaughtbyatrueGuruisthatof"theidentityofsubstance,"andhewhohasgraspedthistruthwilldisciplinehislifeaccordingly.Hewillnotbeapreytoinordinatedesires,andhisoneaimwillbeto reachthestillpointwhichholdsinitselfallactions,thepointwheretohave nothingistopossesseverything.Hewillknowthattheonepathtofulfilmentisthroughrenunciation,andtheonewaytoreachtheAlmightyis throughfreeinghimselffromallotherattachments:

Inordertoarriveathavingpleasureineverything, Desiretohavepleasureinnothing.

Inordertoarriveatpossessingeverything, Desiretopossessnothing.

Inordertoarriveatbeingeverything, Desiretobenothing.

ST. JOHN OF THE CROSS

Cleansethechamberofthyheart ThatthyBelovedmayenter.

TULSI SAHIB

Wherethereisnothing,thereisGod.

W. B. YEATS

Freedfromthedemonofdesire(kama),hewillbefreedfromthedemon ofwrath(krodh),whichfollowsuponfrustrationofdesire.Liberatedfrom these,hewouldbefreedalsofromgreed(lobh),attachment(moh)and pride(ahankar),whicharebuttheextensionsofdesire.

Hiswouldbealifeofdetachmentorofnishkama.Butdetachmentwould notbeforhimalifeofindifferenceorofasceticrenunciation.Toknowall lifeistodiscoveranewbondbetweenoneselfandtherestofcreation.He whoknowsthiscannotbemerely"indifferent."Hemustperforcebefilled tooverflowingwithsympathyforallthatheconfronts,andsympathytowardthewholemustimplyacertainholyindifferencetothepart.Hewill nolongerbetiedtohisownnarrowindividualinterests,butwillsharehis loveandresourceswithall.Hewilldevelop,slowlybutsurely,somethingof thecompassionoftheBuddhaandtheloveofChrist.Norwillhefeelhimselfcalledupontoleavetheworldforthesolitudeoftheforest,themountainorthedesertcave.Thedetachmentmustbeaninnerone,andonewho cannotachieveitathomewillnotachieveitintheforest.Hewillrecognize thegreatuseofoccasionalretreatsfromworldlyaffairsandcarestothesilenceofsolitarymeditationandconcentration,buthewillnotseektoescapefromlifeanditsresponsibilities.Hewillbealovinghusbandanda goodfather,butwhilebeingthesehewillneverforgettheultimatepurpose oflife,alwaysknowinghowtogiveuntoCaesarthatwhichisCaesar's,and preservingforGodthatwhichisGod's.Thewayfortranscendingdesire,he willknow,isnotthroughrepressingitbutmeetingitsquarelyandovercomingit.Tohim,sanyasaisnotamatterofouterevasionorescapismbut ofinnerfreedom,anideathatiswellexpressedbyNanakthus:

Letcontentmentbeyourear-rings, AndendeavourfortheDivineandrespectforthehigherSelfyourwallet, AndconstantmeditationonHimyourashes, Letpreparednessfordeathbeyourcloak,

Andletyourbodybelikeuntoachastevirgin.

LetyourMaster'steachingsbeyoursupportingstaff.

Thetwocardinalvirtuesthatsuchamanwillcultivatewillbecharityand chastity.Hewillbelargeofheartandbounteous,caringmoreforthesufferingsofothersthanforhisown,andeasilyforgivingthosethatinjurehim. Hewillbesimpleandrestrainedinhishabits.Hiswantswillbefewand easilysatisfied,foronewhohastoomanydesiresandtoomanyattachmentscannotbepureofheart.Forhimchastitywillextendeventogiving upmeatanddrink.Whenalllifeisone,toliveuponthefleshofotherliving beingswouldbetodefileoneself.Andwhenone'sgoalistoattaineven higherrealmsofconsciousness,toresorttonarcoticsandintoxicantsis onlytocourtregression.ItisnotanidiosyncrasyofIndianseersthatthey shouldhavemadeabstinencefrommeatanddrinkanecessarypartofthe spiritualdiscipline.WehavesimilarinjunctionsintheKoranandtheHoly Bible.

ThusinProverbs23:20,wefind:

Benotamongwinebibbers;amongriotouseatersofflesh.

AndinRomans14:21:

Itisgoodneithertoeatflesh,nortodrinkwine,noranything wherebythybrotherstumbleth,orisoffended,orismadeweak.

AndinICorinthians6:13:

Meatsforthebelly,andbellyformeats;butGodshalldestroybothit andthem.NowthebodyisnotforfornicationbutfortheLord;and theLordforthebody.

IntheEsseneGospelofJohn(directtranslationfromtheAramaicofthe pureoriginalwordsofJesus),wehave:ButtheyansweredHim:"Whither shouldwego,Master,...forwithyouarethewordsofeternallife.Tellus, whatarethesinswemustshun,thatwemaynevermoreseedisease?"

Jesusanswered:"Beitsoaccordingtoyourfaith,"andHesatdown amongthemsaying:"Itwassaidtothemofoldentime,‘HonorthyHeavenlyFatherandthyEarthlyMother,andtheircommandments,thatthy daysmaybelonguponearth.'Andnextwasgiventhiscommandment: ‘Thoushaltnotkill,'forlifeisgiventoallbyGod,andthatwhichGodhas given,letnotmantakeaway.ForItellyoutruly,fromoneMotherproceeds allthatlivesupontheearth.Thereforehewhokills,killshisbrother.And fromhimwilltheEarthlyMotherturnaway,andwillpluckfromhimher quickeningbreasts.Andhewillbeshunnedbyherangels,andSatanwill havehisdwellinginhisbody.Andthefleshofslainbeastsinhisbodywill becomehisowntomb.ForItellyoutruly,hewhokills,killshimself,and whosoevereatsthefleshofslainbeasts,eatsofthebodyofdeath.Andtheir deathwillbecomehisdeath.Forthewagesofsinisdeath.Killnot,neither eatthefleshofyourinnocentprey,lestyoubecometheslavesofSatan.For thatisthepathofsufferings,anditleadsuntodeath.ButdotheWillof God,thathisangelsmayserveyouonthewayoflife.Obey,therefore,the wordsofGod:‘Behold,Ihavegivenyoueveryherb,bearingseed,whichis uponthefaceofalltheearth,andeverytree,inwhichisthefruitofatree yieldingseed;toyouitshallbeformeat.Andtoeverybeastoftheearth, andtoeveryfowloftheair,andtoeverythingthatcreepethupontheearth whereinthereisbreathoflife,Igiveeverygreenherbformeat.'Alsothe milkofeverythingthatmovethandthatlivethuponeachshallbemeatfor you;evenasthegreenherbhaveIgivenuntothem,soIgivetheirmilkunto you.Butflesh,andthebloodwhichquickensit,shallyenoteat."

AndJesuscontinued:"Godcommandedyourforefathers,‘Thoushaltnot kill.'Buttheirheartwashardenedandtheykilled.ThenMosesdesiredthat atleasttheyshouldnotkillmen,andhesufferedthemtokillbeasts.And thentheheartofyourforefatherswashardenedyetmore,andtheykilled menandbeastslikewise.ButIsaytoyou:Killneithermen,norbeasts,nor yetthefoodwhichgoesintoyourmouth.Forifyoueatlivingfoodthesame willquickenyou,butifyoukillyourfood,thedeadfoodwillkillyoualso. Forlifecomesonlyfromlife,andfromdeathcomesalwaysdeath.Foreverythingwhichkillsyourfoods,killsyourbodiesalso.Andeverything

whichkillsyourbodies,killsyoursoulsalso.Andyourbodiesbecomewhat yourfoodsare,evenasyourspirits,likewise,becomewhat,yourthoughts are."

Withthechastityinfoodanddrinkwillgoanotherkindofchastity,the onethatpertainstosex.Onewillnotsuppressallsexualdesire,forrepressioncanonlybreedneurosisandpreparethewayforadownfall,buthewill beeverseekingtosublimateit.Hewillunderstandthatnature'spurposein thisinstinctistopreservetheraceandwillchannelitsoastofulfillthat purpose,nevermakingitanendinitself,asourceofphysicalpleasure,for whenitbecomesthat,itturnsintoadrugthatanaesthetizesthespiritand beginstodefeatnature'spurposeofprocreationbyencouragingtheinventionanduseofcontraceptives.

Inshort,thesincereandconscientiousaspirantwillreorienthisentire modeoflife,ineatinganddrinking,thinking,acting,feeling,etc.Hewill graduallyweedoutofhismindallirrelevantandunhealthydesires,untilhe graduallyattainsthestateofpurityandsimplicitythatmarksthechild.

VerilyIsayuntoyou,exceptyebeconvertedandbecomeaslittle children,yeshallnotenterintotheKingdomofGod.

ST.MATTHEW

Allreligiousteacherstheworldover,laidgreatstressonhighermoral values,andtheseinfact,constitutethegroundworkfortheirteachings.A trueMasteralwaysinsistsonthemaintainingofarecordofdailylapsesin thought,wordanddeed,fromnon-injury,truth,chastity,universallove andselflessserviceofall,thefivecardinalvirtuesthatpavethewayforspirituality.Itisonlytheknowledgeofourfaultsthatcanmakeusweedthem outandstriveintherightdirection.

Throughallthisprocessofreintegration,hisinspirationwillbetheexampleofhisMasterandtheinnerexperiencehegives.HisMaster'slifewill bealivingtestamentbeckoninghimtowardtheidealofsadachar,andthe experiencehehasoftheWordwithinwillstandasaproofofthetruthof whathisMasterteaches.

WetalkofGod,hearofGod,andreadofGod, butweseldompracticeGodinourdailylife. ItisthepracticeofthepresenceofGodthatmattersandwecanonly havetheawarenessofthispresencebyleadingaGod-likelife; therearenoshortcutsonthewaybacktoGod.

Sadacharisnodrydisciplinethatcanbeattainedbyfollowingcertainset formulae.Itisawayoflife,andinsuchmattersonlyhearttoheartcan speak.ItisthisthatmakesSatsang,orassociationwithatrueMaster,so important.Itnotonlyservesasaconstantreminderofthegoalbeforethe seeker,butthroughthemagictouchofpersonalcontact,graduallytransformshisentiremodeofthinkingandfeeling.Ashisheartandmindunder thisbenigninfluencegrowgraduallypurer,hislifemorefullycentresinthe divine.Inshort,asheincreasinglyrealizesinpracticetheidealofsadachar, histhoughts,nowscatteredanddissipated,willgainequipoiseandintegrationtilltheyarriveatsofineafocusthattheveilsofinnerdarknessare burnttocindersandtheinnerglorystandsrevealed.

Sadhnaordiscipline

Andnowwecometothethirdcornerstoneofthespiritualedifice,thatof spiritualsadhnaordiscipline.Theonerecurrentthemeofapuranguruor perfectteacher,isthatthegoodlife,thoughhighlydesirableandindispensable,isnotanendinitself.Thegoaloflifeissomethinginneranddifferent.Itisanascensionfromtheplaneofrelativityandphysicalexistence intooneofAbsoluteBeing.Hewhorecognizesthiswillmouldhislifeaccordingly,first,becausesucharecognitionimpliesastateofmindthat,beingfreefromegoandattachment,expressesitselfinvirtuousandcreative action,andsecond,becausewithoutcultivatingsuchastateofmindandof

SantKirpalSingh

lifeonecannotattainthepoiseandconcentrationrequiredforinnerascension.

Sothebasicstressoftheenlightenedteacherislaidalwaysuponthe transcendentalgoal.Heteachesthatthepranicandvigyanicenergiesare notoftheessenceofAtman,buttaketheirbirthinplaneslowerthanthose ofpurespirit.Hewhowouldusethemasaladdermaytranscendbodily consciousness,mayreachtheplaneswhencetheyoriginate,buthecannot reachbeyond.Thespiritbeingsimilarinall,themeanstospiritualenlightenmentshouldlikewisebeaccessibletoall.But,ashasbeenseenalready, suchformsofyogaasarebasedonthepranasoronjnanamakespecial demandswhichallcannotfulfil.Thepranicsystemsarebeyondthereach oftheoldorthoseoftenderyears,andalsoofthosewhosufferfromany respiratoryordigestivedisorders.ThepathofJnanapresumesmentaland intellectualcapacitiesthatNaturebestowsonlyonfew.Iftheseapproaches wereindeedthenaturalonesopentous,thenthelogicalconclusionwould bethatNatureisverypartialinherblessings,discriminatingbetweenman andman.Why,ifthesunshines forall,andthewindblowsforall,should theinnertreasuresbeavailableonlytothechosenfew?Theyarealsoforthe learnedandtheunlearned.

Yogasthataresodiscriminatinginselectingtheirpractitioners,andso exactingintheirpractice,cannotbewhollynatural.Themethodtaughtby theMastersoftheSuratShabdYogaisdifferent.Asmentionedearlier,the natureofcreationandthewaybacktolife'sinitialsourceisexplainedtothe seeker.Atthetimeofinitiation,heisgivenafirst-handinnerexperience whichheistaughttodevelop.Theseatofthesoulisbetweenandbehind theeyebrows.Thisatleastisacceptedbyallyogas.Itistothispointthat mysticsreferwhentheyspeakofshivnetra,divyachakshu,tisratil,Brahmrendra,triambka,trilochana,nukta-i-sweda,koh-i-toor,thirdeye,single eye,figurativelycalledthestillpoint,themountoftransfiguration,etc.Itis atthispointthatthesadhakhavingclosedhiseyesmustfocushisattention, buttheeffortatconcentrationmustbeaneffortlessoneandtheremustbe noquestionofanyphysicalormentalstrain.Toassistthisefforttheteacher

givesthediscipleamantra,orchargedverbalformula,whichissymbolicof thejourneyahead.Thisformula,whenrepeatedslowlyandlovinglywith thetongueofthought,helpsthediscipletocollecthisscatteredthoughts graduallyatasinglepoint.Whatgivesthismantraitspotencyisnotany magicinherentinthewordsperse,butthefactthatitisgivenbyonewho, byhisownspiritualpracticeandmastery,haschargeditwithinnerpower. Whentheaspirant,byhisinnerconcentrationandbythementalrepetition ofthechargedwords,hasbroughthisinwardgazetoasharpandsteady focus,hewillfindthatthedarknesswithinthatheatfirstconfronted,gets graduallyilluminatedbyshiftingpointsoflight.Ashispowersofconcentrationincrease,thelightsceaseflickeringanddevelopintoasingleradiatingpoint.

Thisprocessofconcentration,orthecollectionofsurat,automatically drawsthespirit-currents,normallydissipatedalloverthebody,towardthe spiritualcentre.Thiswithdrawalisgreatlyassistedbysimranorrepetition ofthechargedmantra;andtheperceptionoftheinnerlight,leadingto dhyanorone-pointedconcentration,quickenstheprocessstillfurther.In turn,dhyanwhenfullydeveloped,leadstobhajanorinnerhearing.The innerlightbeginstobecomeresonant.

WithintheeisLightandwithintheLighttheSound, andthesameshallkeeptheeattachedtotheTrueOne.

GURBANI

Thepractitioner,whenheshutshisphysicalears,getsrapidlyabsorbed intothemusic.Itisacommonexperiencethatthoughlightcancatchthe eye,itcannotholditforverylongandhasnoverymagneticqualityaboutit. Butwithmusicitisdifferent.Hewhohearsitinsilenceandstillness,is drawnirresistibly,asitwere,intoanotherworld,adifferentrealmofexperience.Andsotheprocessofwithdrawalthatbeginswithsimran,isstimulatedbydhyan,andisrapidlyextendedbybhajan.Thespiritualcurrents,alreadymovingslowly,arecarriedupward,collectingfinallyatthethirdeyetheseatofthesoul.Thespiritualtranscendingofphysicalconsciousness,or deathinlife,isthusachievedwiththeminimumofeffortandtravail.

Whenstudentsoftheotherformsofyogareachthestateoffullphysical transcendenceafteralongandexactingmasteryofthelowerchakras,they generallyassumethattheyhavereachedtheirjourney'send.Theinnerplane atwhichtheyfindthemselves-therealmofSahasrarorSahasdalKamal, oftensymbolisedbythesun-wheel,thelotusorthemulti-foliaterose–is indeedincomparablymorebeautifulthananythingonearth,andincomparisonappearstimeless.ButwhenthestudentoftheSuratShabdYogasucceedsinrisingabovephysicalconsciousness,hefindstheRadiantFormof hisMasterwaitingunsoughttoreceivehim.Indeed,itisatthispointthatthe realGuru-shishyaorteacher-studentrelationshipisestablished.Uptothis stage,theGuruhadbeenlittlemorethanahumanteacher,butnowheis seenasthedivineguideorGurudev,whoshowstheinnerway:

ThefeetofmyMasterhavebeenmanifestedinmyforehead, Andallmywanderingsandtribulationshaveended.

WiththeappearanceoftheRadiantFormoftheMasterwithin, Nosecretremainshiddeninthewomboftime.

Christalsospeaksinthesamestrain:

Thereisnothingcovered,thatshallnotberevealed,andhid, thatshallnotbeknown.

UndertheguidanceofthisCelestialGuidethesoullearnstoovercome thefirstshockofjoy,andrealizesthatitsgoalliesstillfarahead.AccompaniedbytheRadiantFormanddrawnbytheAudibleLifeCurrent,ittraversesfromregiontoregion,fromplanetoplane,droppingoffkoshaafter kosha,untilatlastitstandswhollydivestedofallthatisnotofitsnature. Thusdisentangledandpurifieditcanatlastentertherealmwhereitsees thatitisofthesameessenceastheSupremeBeing,thattheMasterinHis RadiantFormandthesoularenotseparatebutOne,andthatthereis naughtbuttheGreatOceanofConsciousness,ofLove,ofBlissineffable. Whoshalldescribethesplendourofthisrealm?

GURU ARJAN

ST. MATTHEW

Onlyhearttoheartcanspeakoftheblissofmysticknowers:

Nomessengercantellitandnomissivebearit.

Whenthepensettopicturingthisstation, Itbrokeinpiecesandthepagewastorn.

HAFIZ

PERSIAN MYSTIC

Havingreachedthejourney'send,theseekertoomergeswiththeWord andentersthecompanyoftheFreeOnes.Hemaycontinuetolivelikeother meninthisworldofhumanbeings,buthisspiritknowsnolimitationsand isasinfiniteasGodHimself.Thewheeloftransmigrationcannolonger affecthim,andhisconsciousnessknowsnorestrictions.LikehisMaster beforehim,hehasbecomeaConsciousCo-workeroftheDivinePlan.He doesnothingforhimselfbutworksinGod'sname.Iftherebeindeedany Neh-Karmi(onefreefromthebondsofaction),itishe,forthereisnomore potentmeanstofreedomthanthePoweroftheWord.

Healoneisaction-freewhocommuneswiththeWord.

GURBANI

Freedomforhimisnotsomethingthatcomesafterdeath(videhmukti); itissomethingachievedinlifeitself.Heisajivan-mukta(free-in-life);like aflowersheddingfragrance,hespreadsthemessageoffreedomwherever hegoes.

ThosewhohavecommunedwiththeWord,theirtoilsshallend. Andtheirfacesshallflamewithglory.Notonlyshalltheyhavesalvation, OhNanak,butmanymoreshallfindfreedomwiththem.

Inactualpracticeofthespiritualdiscipline,stressislaidonSimran,Dhyan andBhajan,eachofwhichplaysaspecificroleinunfoldmentoftheSelf.

TheMastergivesSimranormentalrepetitionofthechargedwords,which helpingatheringtogetherthewanderingwitsofthepractitionertothestill pointofthesoulbetweenandbehindthetwoeyebrows,towhichplacethe sensorycurrentsnowpervadingfromtoptotoearewithdrawn,andone

SURATSHABDYOGA

becomeslosttotheconsciousnessoftheflesh.Thesuccessfulcompletion ofthisprocessofitselfleadstodhyanorconcentration.Dhyanisderived fromtheSanskritrootdhi,meaning"tobind"and"toholdon."Withthe innereyeopened,theaspirantnowseesshimmeringstreaksofheaven's lightwithinhimandthiskeepshisattentionanchored.Gradually,thelight growssteadyinhissadhna,foritworksasasheetanchorforthesoul. Dhyanorconcentrationwhenperfected,leadsonetoBhajanorattuningto themusicwhichemergesfromwithinthecentreoftheholylight.Thisenchantingholymelodyhasamagneticpullwhichisirresistible,andthesoul cannotbutfollowittothespiritualsourcefromwhencethemusicemerges. Thesoulishelpedbythistripleprocesstoslideoutoftheshacklesofthe bodyandbecomesanchoredintheheavenlyradianceofitsSelf(atman), andisledontotheheavenlyhomeoftheFather.

Theentireprocessisnurturedby SatNaam,SatguruandSatsang, which infactaresynonymousfortheMasterPoweratwork.

SatNaamisthePoweroftheAbsolutestirredintocompassionandwhen Itputsontheflesh,ItassumestheformoftheGuru(Wordmadeflesh),and worksthroughhimbymeansofSatsang,bothouterandinner,whichhelps thejivasripeforregeneration.ThisPowerworksonalltheplanessimultaneously,accordingtotheneedsofeachindividual;bywordofmouthasa Guruinhumanform,sharinginalljoysandsorrowsofthehumanbeings; byinnerguidanceasGurudevainhisastral,luminousorradiantform,and finallyasSatguru–averitableMasterofTruth.

Therearetwowayswithin:jyotimargandsrutimarg(thewayoflight andthewayofsound),respectively.TheholyLightkeepsthesoulanchored andabsorbedandtoacertainextentleadsthesoulaswell,buttheholy Wordpullsitupwardandcarriesitacrossfromplanetoplaneinspiteof varioushurdlesontheway,likeblindingorbewilderinglights,densely pitchdarkness,etc.,untilthesoulreachesitsdestination.

Aperfectscience

Eventheforegoingbird's-eyesurveyofthenatureandscopeoftheSurat ShabdYogaconveyssomeofitsuniquefeatures.Hewhostudiesitinrelationtotheotherformsofyogacannotbutnotethecompletenessofitssolutionofalltheproblemsthatconfronttheseekerwhenpursuingothersystems.Ontheplaneofouteraction,itdoesnotbaseitselfonadryandrigid disciplinethatisoftenladenwiththeconsequencesofpsychologicalrepression.Itholdsthatsomedisciplineisnecessary,butaddsthatitmust ultimatelybeinspiredbyinnerspiritualexperienceandbeamatterof spontaneousliving,andnotofrigorousasceticismandatoodeliberateself abnegation.Theseekermuststrivetowardastateofequipoiseandmust thereforecultivatethevirtueofmoderationinthoughtanddeed.Theintegrationhetherebyachievesenableshimtogaingreaterconcentration,and sohigherinnerexperience,andthisinnerexperiencemustinturnhave repercussionsonouterthoughtsandaction.Therelationshipofsadacharto innersadhnaisareciprocalone;eachenlivensandgivesmeaningtothe other,andonewithouttheotherislikeabirdwithasinglewing.Howcan thespiritbebroughttoperfectone-pointednesswithoutthepurityofmind andbody,andhowcanthesoultranscendallhumanattachmentsandimperfectionswithoutcentringitselfintheloveoftheDivine?

WhenthequalitiesoftheAncientofDaysstoodrevealed, thenthequalitiesofearthlythingsdidMosesburnaway.

RUMI

TheSuratShabdYoganotonlyprovidesameansforachievinginpracticethedifficultidealofsadachar,italsooffersamodeoflifethat,while raisingoneabovethisphysicalworld,doesnotenslaveonetotherealmof NameandForm.TheMastersofthispathknowonlytoowellthatabstract speculationsaboutthenon-attributiveaspectoftheAbsolutecannotlead onetoIt.Howcanman,conditionedbynameandform,bedrawndirectly tothatwhichisbeyondnameorform?Loveseekssomethingwhichitcan comprehendandtowhichitcanattachitself,andGod,ifHeistomeet

man,mustassumesomeshapeorform.Itisthisrecognitionthatinspires thedevotionofthebhaktatoShiva,Vishnu,Krishna,orKalitheDivine Mother.ButthesedivinebeingsrepresentfixedmanifestationsofGod,and oncethedevoteehasreachedtheirplane,theirveryfixity,aswehaveseen already,preventsfurtherprogress.

TheMastersoftheSuratShabdYogawhollytranscendthislimitationby linkingtheseekernottoafixed,buttoanall-pervadingmanifestationof God;theRadiantSoundCurrent.ItisthisanhatandanhadNaam,thisunstuckandunfathomableWord,thatsupportsthevariousplanesofcreation rangingfrompurespirittogrossmatter.Itsstrainspervadeeveryrealm, everyregion,anditrunsthroughthemlikeariverthatflowsthroughthe valleyswhichithasbroughtintobeing.Andliketheriver,itexistsinafluid state,changingateveryplane,yeteverremainingthesame.Theseekerwho hasbeeninspiredbytheloveoftheriveroftheWordisblessedindeedfor heknowsnoneofthelimitationsexperiencedbythosewhoadoreGodin otherforms.AsheisdrawnupwardbyItsbeatificpower,hefindsItchanging,modifying,becomingevenstrongerandpurer,beckoninghimonto higherandstillhighereffort,neverallowinghimtohaltortoloiter,but leadinghimonfromplanetoplane,fromvalleytovalley,untilhearrivesat theverysourcefromwheretheUnmanifestedcomesintomanifestation, theFormlessassumesform,andtheNameless,name.ItwasthiscompletenessoftheinnerjourneymadepossiblebytheYogaoftheSoundCurrent thatledKabirtodeclare:

Allholyonesareworthyofreverence, ButIadoreonlyonewhohasmasteredtheWord.

TheSuratShabdYogaisnotonlythemostperfectofthevariousyogas, butitisalsocomparativelyeasytopractice,andoneaccessibletoall.Not onlydothosefollowingthispathreachtheultimateend,buttheydoso withgreatereconomyofeffortthanispossiblebytheothermethods.The transcendenceofphysicalconsciousnessthattheyoginpursuingthepath ofthepranasachievesonlyafteralongandarduousdiscipline,isattained bypractitionersoftheSuratShabdYogasometimesatthefirstsittingatthe

timeofinitiation.Thatthisshouldbesoisnotamerechanceoraccident.

ThefactisthattheSuratShabdYogaadoptsamorescientificandnatural approachtoman'sspiritualproblems.Why,itasserts,ifthespiritualcurrentreachesthebodilychakrasnotfrombelowbutfromabove,shouldit benecessarytomastereachofthesechakrasinturn?Amanstandingatthe heartofavalley,ifhewishestoreachtheriver'ssource,doesnothaveto traveldowntoitsmouthandthenretraversethedistance.itfurtherholds thatifpranaandmind(evenattheirmostrefined)arenotofthetrue essenceofthespirit,thenhowcantheybethebestmeansofdisengagingit fromitsencrustations?Ifitcouldbeputintouchwiththatwhichisofits ownessentialnature,likewoulddrawlike,andwiththeminimumofeffort thedesiredendwouldbeachieved.Itisfromthepointofthetisra-til,the thirdeye,thatthespiritualcurrentspreadsitselfintothebody.

Allthatisneededistocheckitsdownwardflowatthispointbycontrollingone'ssensesanditwould,ofitsownaccord,collectitselfandflowbackwardstowarditssource.

Shutteryourlip,yourear,youreye AndifyoudonotTruthdescry, Thenletyourscornuponmefly.

Theseekerhasnoneedtobeginfromtheverybottom,allhehastodois toturninthedirectionofthespiritualstreamandtherestwillfollow.

WhatisthereinreachingtheLord?

Oneneedsonlytotransplanttheheart.

Itisthissimplicityofapproachcoupledwitheconomyofeffortthathas inducedmanytocalltheSuratShabdYogatheSehajMargortheEasyWay. Itbeginsatthepointwhereotheryogasnormallytendtoend.Sahasrar,the regionofthethousand-petalledlights,whichmarkstheendofthenormal yogin'sjourneyaftertraversingthevariousbodilychakras,iswell-nighthe firststeptobetakenbythefolloweroftheSuratShabdYoga.Further,by

HAFIZ

IANAYAT SHAH

refusingtodisturbthepranicorkundalinicenergies,thisyogagreatlyreducesthestrainofphysicaltranscendence.BycontactingtheSound-principle,thesensorycurrentsareautomaticallydrawnupwardwithoutthe practitionerconsciouslystrivingtoachievethisend,andthemotorcurrentsareleftuntouched.Notonlydoesthissimplifytheprocessofentry intothestateofsamadhi,butthatofreturningfromitaswell.Theadeptin thispathneedsnoouterassistanceforcomingbackintophysicalconsciousness,asisthecasewithsomeotheryogicforms;spiritualascension anddescentareentirelyvoluntaryandcanbeachievedbyhimwiththerapidityofthought.

Themethodoftranscendentalhearingisonlyanextensionofournormaldailvpractice.Whenwearefacedwithsomeknottyproblem,ourentireconsciousenergiestendtofocusatonepoint–theseatofthesoul–withoutaffectingpranic-motorenergiesfunctioningautomaticallyinour body.TheSuratShabdYogapractitionerachievesthisconcentrationatwill undercontrolledconditionsthroughsimrananddhyan,andassoonashe contactsthereverberatingWord,thesensoryspiritualcurrentthatisstillin thebodyisdrawnirresistiblyupwardandcompletephysicaltranscendence isachieved.

Itisthisqualityofsehaj,ofnaturalnessandease,thatmakestheSurat ShabdYogaaccessibletoall.ThemusicoftheDivineWordisvibratingin allalike,andhewhofollowsItspath,needsnospecialrequirements, whetherphysicalorintellectual.Itisasmuchopentotheoldastothe young,tothesinnersastothesaints,tothesimpleastothelearned,to womenandchildrenastomen.Indeed,womenandchildrenandtheunsophisticated,owingtotheirsimplermodesofthoughtandtheirspontaneous faith,oftenmakequickerinitialheadwaywiththismethodthantheirmore sophisticatedbrethren.

However,fullattainmentinthisfielddemandsunwaveringperseverance andeffort,whichmaynotalwaysbeforthcoming.Asnorigorousandextensivedisciplinesoffood,physicalexercises,etc.arerequired,itdoesnot necessitatesanyasaorcompleterenunciationoftheworld,andisasmuch

opentothegrehastis,themarried,astothebrahmcharis,thosewhoare underavowofcelibacy.Hadthepranicandvigyanicsystemsbeenthe mostnaturalavailablethenweshouldhavehadtoconcludeNaturetobe partial,forthephysicalandmentalcapabilitiestheyrequirearedistributed unequallyamongmen.Ifthesunandtheairareavailabletoall,whyshould thespiritualgiftsbereservedonlyforthechosenfew?Besides,pranaand vigyancanatbestleadonetotheplaneoftheiroriginandastheyarenot purelyspiritual,howcantheyleadtotherealmofpurespirit?

However,tosaythattheSuratShabdYogaisthemostperfectoftheyogic sciencesandthemostnatural,isnottosaythatitdemandsnoeffortand thatanyonecanjusttaketoitandsucceed.Hadthatbeenthecase,humanitywouldnothavebeenflounderingasitistoday.Thefactisthatcompetentteachersofthiscrownofallsciencesarerareandthatevenwhena teacherisfound,fewarepreparedtoundergothekindofdisciplinerequired.Thespiritmaybewilling,butthefleshisweak.Mostmenareso deeplyengrossedwiththeloveoftheworldthatevenafterhavinghada glimpseofinnertreasurestheyarereluctanttogiveuptheirworldlyways andconcentrateonthepossessionofthatwhichmakesonethemasterof all.Sincethestressinthisyogaisalwaysontheinner,neverontheouter, nopathcouldinawaybemoreexactingforthegeneralrunofmen.Many canspendwholelivesinouterritualandceremonialbutfewcanattainperfectinnerconcentration,undisturbedbymundanethoughts,evenforafew moments.HenceitwasthatKabircomparedittowalkingonanaked sword,whiletheSufisspokeofitastherah-i-mustqim,finerthanahair andsharperthantherazor'sedge.Christdescribeditasthe“straitandnarrowway”thatonlyafewevertread.Butforonewhomtheworldluresnot andwhoisfilledwithapassionateloveofGod,nothingcouldbeeasierand quicker.Heneedsnootherforcethanthatofhisownurgeand,purifiedof earthlyattachmentsbyhissincereandstronglonging,hissoulshallwing homeward,borneonthestreamofShabdtowarditspointoforigin,the havenofblissandpeace.Shouldthesoulconfrontanyobstaclesonits homingflight,itsRadiantFriendisalwaysbesideittoleaditpastandprotectitfromallpitfalls.

TheroadthroughthehigherplaneslieschartedbeforethesoulascompletelyasthatforHathayoginsofthelowerbodilychakras,andwithsuch aPowertobearit,andsuchaFriendtoguide,nothingcandeterorentrap, nothingcandisturbthesteadinessofitscourse.”Takeholdofthegarment, Obravesoul,ofOnewhoknowswellallplaces,physical,mental,supramentaland.spiritual,forhewillremainthyfriendinlifeaswellasindeath, inthisworldandtheworldsbeyond,”exhortedJalalud-dinRumi.

AndsangNanak:

HethathasfoundatrueMasterandpursuestheperfectwayofthe HolyWordshall, Laughingandlivinginthisworld,findfullfreedomandemancipation.

Again, Likethelotusshallheriseimmaculateabovethemireoftheworld Andliketheswanshallheshootforthfromitsmurkywatersun‐touchedanduntrammelled.

TheMaster

Apartfromitsscientificapproach,itscomparativelyeasyaccessibility,its qualityofnaturalnessanditsfreedomfromthedrawbacksofotheryogic forms,anotherdistinctivefeatureoftheYogaoftheSoundCurrentisthe uniqueandpervasiveemphasisitlaysontheneedateverystepforaSatguru,Pire-rahorMurshid-i-Kamil(acompetent,livingMaster).Though somethingonthisthemehasalreadybeenmentionedunder"Thecornerstones",muchremainstobeelaborated.

The Guru-shish or Guru-sikh relationshipisimportantinallformsof practicalyoga,butitispivotalhereinauniquesense.FortheGuruinthe SuratShabdYogaisnotonlyabeingwhoexplainstoustherealnatureof existence,instructsusinthetruevaluesoflifeandtellsusofthesadhnasto bepractisedforinnerattainment,heisallthisandmore.Heistheinner guideaswell,leadingthesoulfromplanetoplanetoitsultimatedestination,aguidewithoutwhoseaidthesoulwouldmistaketheintermediate stagesforthefinalgoalandwouldencounterbarrierswhichitwouldbe unabletosurmount.

TheroleoftheMasterbeingwhatitis,itislittlewonderthatallmystics whohavepursuedthiswayshouldhavesungofhimwithsuperlativereverenceandadoration.FromKabir,weread:

Iwishandlongforthedustofhisfeet–thedustthathascreatedtheuniverse;

Hislotusfeetarethetruewealthandahavenofpeace.

TheygrantineffablewisdomandleadoneonthepathGodward.

AndtheSikhscripturessing:

SweetarethelotusfeetoftheMaster; WithGod'swritoneseesthem;

Andmyriadaretheblessingsthatfollowuponsuchavision.

GURU ARJAN

FromtheSufis,wehave:

IfIweretosingpraisesofhiscountlessblessings tilleternity,Icouldhardlysayanythingofthem.

JALALUD-DIN RUMI

Somemysticsevengototheextentofraisinghispositionabove thatofGod:

TheMasterisgreaterthanGod.

TheGuruandGodbothstandmanifested, whommayIadoreandrenderobeisance?

WonderfulindeedistheGuru whohasrevealedtheGod-powerwithin.

Allthismayleadthesceptictosuspecthumanidolatry.Hemayask: "Whythisdeificationofahumanbeing?Whysuchpraiseheapeduponone whoismortal?"Mysticsattimeshaverespondedtothisquestionwithholy indifference:

PeopledecrythatKhusrohasturnedidolator; IndeedIhave,butwhathastheworldtodowithme?

Butsometimes,theyhavethemselvesanswereditfully:

WithoutthemunificenceoftheMasteronegetsnaught, Evenifoneengagesinamillionmeritoriousdeeds.

DevotiontoGodkeepsoneentangledinthis(physical)life –justconsidergravely, ButdevotiontotheMastercarriesonebackuntoGod.

KABIR

SEHJO BAI

AMIR KHUSRO

GURBANI

Enterwithinandverifyforyourself, Whoisgreaterofthetwo:GodortheGuru.

GURBANI

Goddrovemeintothewildernessoftheworld, buttheMasterhassnappedformetheceaselesschainoftransmigration.

SEHJO BAI

AllgreatspiritualteachershavemaintainedthatwithoutthehelpofalivingMaster,thespiritualjourneyisdifficultandimpossibletotraversetothe veryend.Jalalud-dinRumi,thePersianmystic,suggeststhisforcefully whenhesays:

VeiledfromthiswasMoses

Thoughallstrengthandlight, Thenthouwhohastnowingsatall, Attemptnotflight.

Andmakeshismeaningstillclearerelsewhere:FindaMasterspirit,for withouthisactivehelpandguidance,thisjourneyisbesetwithdangers, perilsandfears.IntheGospelsitisthesamestrainthatvibratesthrough thesayingsofJesus:

NomancomethuntotheFatherbutbyme.

NomanknowethwhotheFatheris,buttheSon; andhetowhomtheSonwillrevealHim.

Nomancancometome,excepttheFather whichhathsentmedrawhim;

andIwillraisehimupatthelastday.

Whileconferringapostleshiponthetwelvedisciples,Jesussaidunto them:

ST. JOHN

ST. LUKE AND ST. MATTHEW

ST. JOHN

Hethatreceivethyoureceivethme, andhethatreceivethmereceivethHimthatsentme.

WhereforehewasabletosavethemtotheuttermostthatcameuntoGod byhim,seeingheeverlivethtomakeintercessionforthem.

TheMasterisindeedthe"Intercessor"orRasul,whomovesbetweenus andGod,linkingustotheholyWord,andwithouthimtherecouldbebut littlehopeofsalvation.Nofriendshipcouldbegreaterthanhisfriendship, nolovetruerthanhislove,nogiftgreaterthanhisgrace.Chancewinds mayblowothersapartanddeathmaycometopartthemostfaithfullovers; healoneisunfailinginlifeaswellasindeath:

Ihavecommandedyou;and,lo!

Iamwithyoualways,evenuntotheendoftheworld.

ST. MATTHEW

Healoneisafriendwhoaccompaniesmeonmylastjourney, AndshieldsmebeforethejudgementseatofGod.

GURBANI

Othergiftsmaydecayandperish,buthisgift,thegiftofGod'sWord,is imperishable,indestructible,evershining,everfresh,evernew,aboonin life,agreaterboonindeath.

FromwheredoestheMasterderivethisuniqueandsuper-humanpower thatmakeshimalmostequaltoGodand,intheeyesofhisdisciples,places himevenaboveGod?CanmortalfleshcompetewiththeImmortalandthe finiteout-distancetheInfinite?Thismaywellseemaparadoxtotheworld, butthosewhohavecrossedwithopenedeyestotheinnerKingdom,seein thisnocontradiction,onlythemysteryofGod'sgreatness.ThetrueMaster isonewhounderinstructionandguidancefromhisownteacherhas learnedtoanalysethesoulfromthebody,hastraversedtheinnerpathto itsveryend,andhasbeheldthesourceofalllightandlifeandmergedwith theNamelessOne.AftermergingwiththeNamelessOne,hebecomesone withHimandonewithallthatis.Onthehumanplanehemayappearas

limitedasanyoneofus,butonthespiritual,heisLimitlessandInfinite evenasGodHimself:

OhmyservantobeyMe,andIshallmaketheelikeuntoMyself. Isay, "Be," anditis,andthoushaltsay "Be," anditshallbe.

TheWordwasmadeflesh,anddweltamongstus.

TheWordistheMasterandtheProphet, fullofwisdomdeepandprofound.

GURU NANAK

WhenIchurnedtheseaofbody,astrangetruthcametolight, GodwasidentifiedintheMasterandnodistinctioncouldNanakfind.

GURU RAM DAS

GuruisBrahma,GuruisVishnu,GuruisShiva andGuruistheveritablePar-Brahm, andweofferoursalutationtoHim.

TheGurushishrelationshiphasveryoftenbeendescribedasbelow:

WhoisthetrueGuruforadisciple?

ShabdindeedistheGuruandSuratthediscipleoftheDhun(Sound).

GURU NANAK

TheShabd-Guruistoodeepandunfathomable, Without(thecontrollingPowerof)theShabd Theworldwouldbebutawilderness.

GURU NANAK

TheWordoftheMasterisMasterindeed,fulloflife-givingwater, HewhofollowsHisWorddothverilycrossthestrandsoftime.

GURU RAM DAS

BAHA'U'LLAH – THE FOUR VALLEYS

ST. JOHN

Thedisciple-SuratcantraversethePathonlywiththeShabd-Guru, Exploringtheheavenlymysteries,itdothfindrestintheinverted well(ofthehead).

TULSI SAHIB

KnowitforcertainthatShabd-GuruistheveritableGuru, SuratcantrulybecomethediscipleoftheDhun bybeingaGurmukh(receptaclefortheWord).

BHAI GURDAS

Gururesidesinthegagan(spiritualrealmabove) andthediscipleintheghat(betweenthetwoeyebrows). Whenthetwo,theSuratandtheShabd,domeet, theygetunitedeternally.

KABIR

ThereisanessentialandindivisiblerelationshipbetweenGodandthe God-man,forheservesasahumanpoleatwhichtheGodpowerplaysits partandhelpsintheregenerationofthejivas.Itisneedlesstodistinguish betweenthemagnetandthemagnetizedfieldanditisthereforesaid:

DevotiontotheSatguruisdevotiontotheLord, SatgurusecuressalvationbygivingcontactwithNaam (theGod-power).

Uncovetousofworldlyriches,hemayseempoor,butheisrichinGod's Infinitudeand,oncethemortalcoilshavebeencastoff,heisreabsorbed intothestillcentre,subjecttonolimitations.Whatgiveshimhisunique pre-eminenceispreciselythisspiritualat-onementwiththeAbsolute,and tojudgehimonthehumanlevelistofailtounderstandhim.Rumihaswell said,"NevertakeaGod-mantobehuman;forthoughappearingso,heis yetmuchmore."Itisbyvirtueoftheextra-humanpotentialthathebecomestheMaster.HavingmergedintoDivineConsciousnesshe,inhishumanstate,becomesItsagentandspeaksnotinhisindividualcapacitybut asthemouthpieceofGod:

HishandisthehandofGod

AndthepoweroftheLordworksthroughhim.

O!myfriend,Ispeaknothingfrommyself, IonlyutterwhattheBelovedputsintomymouth.

GURU NANAK

Idonothingofmyself;butasmyFatherhathtaughtme, Ispeakthesethings.

ST. JOHN

TheMasterbeingwhatheis,itisnotsurprisingthatheshouldbeheldso high.BeinganinstrumentoftheDivine,topraisehimisonlyanotherway ofpraisingGod,andtoextolhimaboveGodisnottosetupanopposition betweenthefiniteandtheInfinitebuttoassertthatfromthehumanstandpoint,theaspectofGodwhichbendsdowntowardmantoraisehimto Itself(i.e.,thecentripetal),ishigherthanthatwhichmerelyallowshimto runhiswaysintheworldofrelativityfrombirthtobirth(i.e.,thecentrifugal),eventhoughbothatthesupra-humanlevelareseentobeoneandindivisible.

Asysteminwhichtheteacherissocentraltoeveryaspectofthestudent's outerandinnerdisciplineandprogressandwithoutwhoseinstructionand guidancenothingcouldbedone,mustlaygreatemphasisontheprinciple ofGrace,andmysticliteratureisnotwantinginstressingandunderlining thisaspect.ButiffromoneangleitistheMasterwhobestowseverything uponthedisciple,itmustnotbeforgottenthatindoingthisheisonlyrepayingadebtheowestohisownGuru,forthegifthebestowsisthegifthe himselfreceivedwhenhewasatthestageofadisciple,andsoheusually neverclaimsanythingforhimselfbutattributeshispowertothegraceof hisownteacher.Besides,fromanotherangle,everythingisinthedisciple himselfandtheMasterdoesnotaddanythingfromoutside.Itisonlywhen thegardenerwatersandtendstheseedthatitburstsintolife,yetthesecret oflifeisintheseeditselfandthegardenercandonomorethanprovidethe conditionsforitsfructification.SuchindeedisthefunctionoftheGuru.

AnancientIndianparablevividlybringsoutthisaspectofMaster–disciplerelationship.Itrelatesthatonceashepherdtrappedalion'scuband rearedhimwiththerestofhisflock.Thecub,judginghimselfbythosehe

sawaroundhim,livedandmovedlikethesheepandlambs,contentwith thegrasstheynibbledandwiththeweakbleatstheyemitted.Andsotime spedonuntil,oneday,anotherlionsawthegrowingcubgrazingwiththe restoftheflock.Heguessedwhathadhappenedandpityingthecub's plight,hewentuptohim,drewhimtothesideofaquietstream,madehim beholdhisreflectionandthelion'sownand,turningback,letfortha mightyroar.Thecub,nowunderstandinghistruenature,didlikewiseand hiserstwhilecompanionsfledbeforehim.Hewasatlastfreetoenjoyhis rightfulplaceandthenceforwardroamedaboutasakingoftheforest.

TheMasterisindeedsuchalion.Hecomestostirupthesoulfromits slumberand,presentingitwithamirror,makesitbeholditsowninnate gloryofwhich,withouthistouch,itwouldcontinueunaware.However, wereitnotitselfoftheessenceoflife,nothingcouldraiseittospiritualconsciousness.TheGuruisbutalightedcandlethatlightstheunlitones.The fuelisthere,thewickisthere,heonlygivesthegiftofflamewithoutany losstohimself.Liketoucheslike,thesparkpassesbetweenandthatwhich laydarkisilluminedandthatwhichwasdeadspringsintolife.Aswiththe lightedcandle,whoseprivilegeliesnotinitsbeinganindividualcandlebut initsbeingtheseatoftheunindividualflamethatisneitherofthiscandle norofthatbutoftheveryessenceofallfire,sotoowiththetrueMaster.He isaMasternotbyvirtueofhisbeinganindividualmasterlikeanyoneelse, butheisaMastercarryinginhimtheUniversalLightofGod.Again,just asonlyacandlethatisstillburningcanlightothercandles–notonethat isalreadyburntout–soonlyalivingMastercangivethequickeningtouch thatisneeded,notonewhohasalreadydepartedfromthisworld.Those thataregoneweregreatindeedandworthyofallrespect,buttheywerepreeminentlyfortheirowntime,andthetasktheyaccomplishedforthose aroundthemmust,forus,beperformedbyonewholivesandmovesinour midst.Theirmemoryisasacredtreasure,aperennialsourceofinspiration, buttheonethingtheirremembranceteachesistoseekforourselvesinthe worldofthelivingthatwhichtheythemselveswere.Onlythekissofalivingprince(Master)couldbringtheslumberingprincess(Soul)backtolife

andonlythetouchofabreathingbeautycouldrestorethebeasttohisnativepristineglory.

WheretheguidanceofacompetentlivingMasterissuchaprimenecessity,thetaskoffindingandrecognizingsuchagenuinesoulassumesparamountimportance.Thereisnodearthoffalseprophetsandofwolvesin sheep'sclothing.TheverytermSatguru,ortrueMaster,impliestheexistenceofitsopposite,anditisthefalsethatmeetourgazeateveryturn. HoweverdifficultitmaybetofindaGod-man(forsuchbeingsarerare, unobtrusiveintheirhumilityandreluctanttodeclarethemselvesbyspectacularmiraclesorcourtthepubliclimelight),itisneverthelessnotimpossibletosinglehimoutfromtherest.Heisalivingembodimentofwhathe teaches,andthoughappearingpoor,heisrichinhispoverty:

Wemayseembeggars,butouractionsaremorethanroyal.

Heisunattachedtoworldlyobjectsandisnevercovetous.Hegiveshis teachingsandinstructionsasafreegiftofnature,neverseekinganythingin return,maintaininghimselfbyhisownlaboursandneverlivingonthe offeringsofothers:

BownotbeforeonewhocallshimselfaMaster, yetlivesonthecharityofothers.

Healoneisofthetruepathwhoearnshisownlivelihood andbefriendstheneedy.

Further,agenuineMaster-soulneversetsupanycontradictionsinour minds;allthedistinctionsbetweenfaithandfaith,creedandcreed,vanish athistouch,andtheunityofinnerexperienceembodiedinthevarious scripturesstandsclearlyrevealed:

Itisonlythejeweller'seyethatataglancecantelltheruby.

SHAMAS TABREZ

GURU RAM DAS

BHAI NANS LAL

TheonerecurrentthemeofsuchaMaster'steachingisthatinspiteofall theoutwarddistinctionsthatconfuseandconfoundus,theinnerspiritual essenceofallreligiousteachingsisthesame.HencetheMasterscomenot topropagatenewcreedsordogmasbuttofulfilltheexistingLaw:

ONanak,knowhimtobeaperfectMasterwhounitesallinonefold.

GURU NANAK

Ifhetriestoconvert,itisnottheoutwardnameandformthatheseeks, butthebaptismofthespiritwithin.Forhim,theinnerlifeisasciencethat isopentomenofallcreedsandnations,andwhosoevershalltakeupits discipline,tohimshallallthingsbeadded.

Thusitistheinnermessagethatiseverparamountintheteachingsofa realMaster.Hecanbestinterpretthetrueimportofthescripturesbuthe speaksnotasonewhoislearnedinsuchmattersbutasonewhohashimself experiencedwhatsuchwritingsrecord.Hemayusethescripturestoconvincehislistenersthatwhatheteachesisthemostancienttruth,yethe himselfisneversubjecttothemandhismessagemovesabovethemerely intellectuallevel;itisinspiredbythevividnessandintensityofdirectfirsthandexperience."Howcanweagree,"saidKabirtothetheoreticalpandits, "whenIspeakfrominnerexperienceandyouonlyfrombookishlearning." Hemakestheseekerturnalwaysinwardtellinghimoftherichtreasures within:

Dostthoureckonthyselfapunyform, WhenwithintheetheUniverseisfolded?

ThekingdomofGodcomethnotwithobservation, ThekingdomofGodiswithinyou.

ST.LUKE

Invitingandpersuadinghimtoundertakethedisciplinethatunlocks thistreasurehesays:

Cleansethoutherheumfromthyhead AndbreathethelightofGodinstead.

Andthisdiscipline,ifhebeindeedaperfectteacher,willfocusitselfnoton HathaYogaorothersuchextremepractices,butontranscendentalhearing andseeingaccompaniedbyasteadyouterpurificationofone'sthoughts anddeedsbymeansofmoderationandintrospectiveself-criticism,rather thanbytorture,austerityorasceticism.Butthemostimportantandleast falliblesignoftheSatguruisthathisteachingswillnotonlyalwaysbecentredonthisinnerscience,butatthetimeofinitiation,hewillbeabletogive thediscipleadefiniteexperience–beiteversorudimentary–oftheLight andSoundwithinand,whenthedisciplehaslearnedtoriseabovebodyconsciousness,hisRadiantFormwillappearunsoughttoguidehimonwardonthelongjourney.

ThewondrousandluminousformoftheMaster

OnlyatrueMastercanmakemanifesttothespirit.

GURU NANAK

HeisaGuruinvainwhocannotturnthedarkness(gu)intolight(ruh). AndNanakhassaid,"IwillnottakemyMasterathisworduntilIseewith mineowneyes."Ifheisagenuineteacher,hewillneverpromisesalvation thatcomesonlyafterdeath.Accordingly,tohimitisalwaysamatterofnow andhere.Onewhohasnotattainedliberationinlife,cannothopeto achieveitafterdeath.Jesustooalwaysurgedhisdisciplestomastertheart ofdyingdaily.

AMasterwillfurthermaintainthatspiritualityisascience,albeitasubjectiveone,andthateveryindividualcanandmustverifyitstruthinthe laboratoryofhisownbody,providedhecancreatetherequisitecondition, whichisone-pointedconcentration.Lifeisonecontinuousprocesswhich knowsnoend,thoughitmayassumedifferentaspectsatdifferentlevelsof existence.Asonepasseshelplesslyfromoneplanetoanother,heissupposedtohavediedattheplanequittedbythesoul;forwehaveyetno knowledgeandmuchlessexperienceofthelifeonotherplanes,whereone isledbythepropellingforceofkarmicvibrations.Itisfromthisbondage andforcedcomingsandgoingsthattheMasterpreparesthewaytoliberationinthisverylife,byconnectingajivatotheeternallifelinespervading endlesslythroughthecreation,andgivesoneanactualforetasteofthe higherspiritualregions,providedoneispreparedtoforsakethefleshfor thespirit."Learntodie,thatyoumaybegintolive,"exhortedtheMaster Christian.Blessedisthemanwhodailyprepareshimselftodie.

ThoseinwhomtheeternalWordspeaksaredeliveredfromuncertainty, anditisindeedtheMaster'sjobtomakethisWordaudibleinman.

Hewhohassuchateacherisblessedindeed,forhehasverilymade friendswithGodHimselfandfoundacompanionwhoshallnotforsake himeventotheendoftheearth,inthislifeorafterdeath,andwhoshall

OhNanak!snapallthetiesoftheworld, ServethetrueMasterandHeshallbestowontheetrueriches.

GURBANI

notceasetoguidehimuntilhereacheshisfinaldestinationandbecomes asgreatandinfiniteashimself.

Aphilosopher'sstoneatbestmayturnbasemetalintogold, ButglorytotheMasterwhocantransformthedisciple intohisowncelestialmould.

Whateverone'sproblems,thereispeaceandsolaceinhiscompany,and associationwithhimgivesstrengthandstimulatesinnereffort;hencethe pressingneedforSatsang(associationwiththeTrueOne),forthosewho havenotyetlearnedtocommunewithhimontheinnerplanes.

Aseekermustcertainlybecriticalanddiscriminatinginhissearchfora perfectMaster,buthavingsucceededinfindingone(andhewhoisagenuineseekerwillneverfail,suchistheDivinedecree),whatwillbethenatureofhisrelationshiptohim?Willhecontinuetobecriticalofwhatheis toldandobserves?Willhecontinuetotesteveryactofhisteacherwiththe microscopeofhisdiscrimination?Tomaintainsuchanattitudeevenafter havinginitiallyascertainedthegenuinenessofthePerfectOneistofailto appreciatehisgreatnessandrightlyrespondtoit.Tomeetsuchasoulisto meetoneinfinitelygreaterthanoneself,andtoknowhimtobeonewith Godistobehumbledandfullofawe.Tojudgehimbyone'slimitedfacultiesistoattempttoholdtheoceaninatest-tube,forheismovedbyreasons thatwecannevercomprehend.

Hewhocanappreciatetheblessingofbeingtakenintothefoldofthe Satguruorthemurshid-i-kamil,willforeversingofhisGrace,beautyand perfectlove:

IfthebeautifulOneweretotakemywanderingsoulunderhiswing, Iwouldsacrificeallempiresforthelovelymoleonhisface.

HAFIZ

HewillneverquestiontheactionsofhisMaster,evenifhefailstounderstandthem,forheknowsthateven:

IfKhizrdidwreckthevesselonthesea

Yetinthiswrongthereareathousandrights.

Hewillhavetodevelopthefaithofachildwho,havingtrustedhimself toalovinghand,movesasdirected,neverquestioninganything:

…whosoevershallnotreceivetheKingdomofGod asalittlechildshallinnowiseentertherein.

Evenifheaskstheetodyetheseatofworshipwithwine, benotscandalized,butdoit, ForHewhoisthyGuideknowswellthejourneyanditsstages.

ThecrypticwordsoftheGod-manveryoftenbafflehumanunderstanding.Hisbehests,attimes,mayapparentlysoundcontrarytothescriptural textsorethicalinjunctions,butinrealitytheyarenot.Oneshouldfollow theminfullfaith,andinduetimetheirtruesignificancewillberevealed.

Andlikethechild'sshouldbethedevotee'slove,fullofhumilityandsimplicity.Thepurityofitsflamealoneshallburnawaythedrossoftheworld:

Kindlethefireofloveandburnallthings, Thensetthyfootuntothelandofthelovers.

Weldintoonethevessel,whichisnowfragmentedintoathousandparts, sothatitmaybefittocontainthelightofGod.Itisthelinkbetweenthe seekerandhisFriendandthroughHim,betweentheseekerandtheAbsolute.HowcanonelovetheNamelessandFormlessbutthroughHim,who isHistrueembodiment,forastheLordrevealedtoMohammed:

Idwellneitherhighnorlow,neitherintheskynorontheearth, noreveninparadise,

RUMI SURAT SHABD YOGA

ST. LUKE

RUMI

BAHA'U'LLAH

Ohbeloved,believeme,strangeasitmayseem, IdwellintheheartofthefaithfulanditistherethatImaybefound.

RUMI

Onthismysticpathreasoningisthehelp,butreasoningisalsothehindrance.Lovealonecanbridgethegulf,spanthechasm,andknitthefinite totheInfinite,themortaltotheImmortal,therelativetotheAbsolute. Suchloveisnotofthisworldorofthisflesh.Itisthecallofsouluntosoul, oflikeuntolike,thepurgatoryandtheparadise.Whoshalldescribeitsecstasy?

SpeaknotofLeila'sorofMajnun' swoe

Thylovehathputtonaughtthelovesoflongago.

Livefreeofloveforitsverypeaceisanguish.

Amillionspeakoflove,yethowfewknow, Trueloveisnottoloseremembranceevenforaninstant.

KABIR

Indeed,itisthequalityofceaselessremembrancethatisoftheessence oflove.Hewhoremembersinsuchfashionmustneedtoliveinperpetual remembranceofhisBeloved'scommandmentsandinperpetualobedience. Suchloveburnsinitsfirethedrossoftheego;thelittleselfisforgottenand theloversurrendershisindividualityatthealtarofhisBeloved:

Ifthouwouldstjourneyontheroadoflove, Firstlearntohumblethyselfuntodust.

Lovegrowsnotinthefieldandisnotsoldinthemarket, Whosoeverwouldhaveit,whetherkingorbeggar,mustpaywithhislife. Carryyourheaduponyourpalmasanoffering, IfyouwouldstepintotheWonderlandoflove.

SAADI

ARABIAN POEM

ANSARI OF HERAT

KABIR

Again:

AccursedbethelifewhereinonefindsnotlovefortheLord; GiveyourhearttoHisservantforHeshalltakeyoutoHim.

Suchself-surrenderisonlyapreludetotheinheritingofalargerand purerSelfthanweotherwiseknow,forsuchisthepotencyofitsmagicthat whosoevershallknockatitsdoorshallbetransformedintoitsowncolour:

AloverbecomestheBeloved–suchisthealchemyofhislove; GodHimselfisjealousofsuchaBeloved.

CallingonRanjha,Imyselfbecomeonewithhim.

ItisofsuchalovethatLordKrishnaspokeintheGita,andofsuchalove thatSt.Paulpreachedtohislisteners:

IamcrucifiedwithChrist;neverthelessIlive;yetnotI, butChristlivethinme:andthelifewhichInowliveintheflesh IlivebythefaithoftheSonofGod,wholovedme, andgavehimselfforme.

ST. PAUL

ItisofthisthattheSufisspeakwhentheytalkoffana-fdsheikh(annihilationintheMaster):

Thevastexpanseofmyselfissofilledtooverflowingwith thefragranceoftheLordthattheverythoughtofmyself hascompletelyvanished.

ItisofthisthattheChristianmysticsdeclarewhentheystressthenecessityof"DeathinChrist."Withoutsuchself-surrender,learningbyitselfcan beoflittleavail:

Learningisonlyachildofthescriptures, Itislovethatistheirmother.

DADU

BULLEH SHAH

Theworldislostinreadingscriptures, yetnevercomestoknowledge, Butonewhoknowsajotoflove,tohimallisrevealed.

Suchlovealoneisthekeytotheinnerkingdom: HethatlovethnotknowethnotGod,forGodislove.

ThesecretofGod'smysteriesislove.

BylovemayHebegottenandholden,butbythoughtnever.

Verily,verilyIsayuntothee,thatonlytheythathaveloved havereachedtheLord.

AndwehaveknownandbelievedthelovethatGodhathtous. Godislove;andhethatdwellethinlovedwellethinGod, andGodinhim.

Welovehim,becausehefirstlovedus.

ThisrelationshipoflovebetweentheSatguruandhisshishya,theGodmanandhisdisciple,coversmanyphasesandmanydevelopments.Itbeginswithrespectforoneknowingmorethanoneself.

AsthedisciplebeginstoappreciatetheMaster'sdisinterestedsolicitude forhiswelfareandprogress,hisfeelingsbegintosoftenwiththedewoflove andhebeginstodevelopfaith,obedienceandreverence.Withgreaterobedienceandfaithcomesgreatereffort,andwithgreatereffortcomesgreater affectionfromtheMaster.Effortandgracegohandinhandandeachin turnhelpsindevelopmentoftheother.Likethemother'sloveforherchildrenistheloveofthedivineshepherdforhisflock.Itdoesnotdiscriminate betweenthedeservingandtheundeservingbutlikethemother,thedepths

KABIR

ST. JOHN

RUMI

THE CLOUD OF UNKNOWING

GOBIND SINGH

ST. JOHN

ST. JOHN

andtreasuresofhisloveareunlockedonlytothosewhorespondandreturnhislove:

Heiswithallalike,yeteachgetshisshareaccordingtohisowndeserts.

GURU AMAR DAS

WithhisgreatereffortandthegreatergracefromtheMaster,thedisciple makesincreasedheadwayinhisinnersadhnas,leadingfinallytocomplete transcendenceofbodilyconsciousness.Whenthistranscendencehasbeen achieved,hebeholdshisGuruwaitinginhisRadiantFormtoreceiveand guidehisspiritontheinnerplanes.Now,forthefirsttime,hebeholdshim inhistrueglory,andrealizestheunfathomabledimensionsofhisgreatness.Henceforthheknowshimtobemorethanhumanandhisheartoverflowswithsongsofpraiseandhumbledevotion.Thehigherheascendsin hisspiritualjourney,themoreinsistentisheinhispraise,forthemoreintenselydoesherealizethathewhomheoncetooktobeafriend,isnot merelyafriendbutGodHimselfcomedowntoraisehimuptoHimself. Thisbondoflove,withitsdevelopmentbydegrees,becomesthemirrorof hisinwardprogress,movingasitdoes,fromthefinitetotheInfinite:

Lovebeginsinthefleshandendsinthespirit.

Atitsinitialphase,itmayfindanalogiesinearthlylove,thatbetweenthe parentandthechild,friendandfriend,loverandbeloved,teacherand pupil,butonceithasreachedthepointwherethedisciplediscovershis teacherinhisluminousglorywithinhimself,allanalogiesareshatteredand allcomparisonsforeverleftbehind;allthatremainsisagesture,andthen silence:

Letuswritesomeotherway

Love'ssecrets – betterso.

Leavebloodandnoiseandallofthese

AndspeaknomoreofShamasTabrez.

ST. BERNARD

EPILOGE

“Loveknowsnolaw”–thesewordsofSantKirpalSingh describethespecialwaytheAlmightyGodpowerisworking.AndHespeakswithoverflowingloveinthefollowingwordsaswell:“Intimesofcalamity,theFather HimselfcomestorescueofHischildren.”

Thisbrochurerepeatedlytellsofa“livingMaster“, whomonehasto meetwhilehelivesinthisworld.ThisreferstothelawoftheIronAge,in whichitwasdestinedbytheHighestPowerthatforman’sguidanceand spiritualdevelopmentalwaysoneMastersucceededanother.

Butnowadays,inthisspecialtimeofchangefromtheIrontotheGolden Age,SantKirpalSinghcamewiththecompetencyoftheAlmightyPower, whichworksdirectlyandindependently.ThisPowerisnotboundtothe physicalbody,butiscapableofcontinuingtheworkevenafterhavingleft thebody.Ifthisisthecase,theouterworkofaphysicalMasterisnot needed.

ItisstillonHimalonetolinkthesoulwiththeGodpower,togiveinner guidanceandtowindupthekarmaofthedisciples.

SantKirpalSinghHimselfinthebook“Godman”(Chapter4,page38) explained:

“AfterHispassingawayonemayderivebenefitformtheSatsangconductedbyaGurmukhwhoiscarryingonthedutiesofGuru,andmayconsult himincasehehassomedifficulty.Itis,however,oftheutmostimportancethattheMasterisnottobechangedonanyaccount.Loyaltytothe

Masterwhohasinitiatedthespiritandwhomthespirithaspledgedhis trothdemandstherecognitionthattheMasteriscompetenttoimpartfurtherguidanceandinstructions,evenwhenHeisworkingonthespiritual planeafterhavingleftthephysicalworld.”

WhenSantKirpalSinghwasaskedbyadisciple,”Whowillberesponsibleforusafteryou?”Hereplied,pointingHishandupward,“He’sdonethe worksofarandhe’llcontinuetodoso.”

BeforeSantKirpalSinghleftHisbody, HewroteinHislastcircularletter,dated15May1974,“ThecampaignofUnityofManwillneitherbe taggedwithRuhaniSatsangnorwithanyothersimilarorganization.The enthusiasmofitsadmirerswillbetherealforceworkingbehindthecampaign.”

HebasedthemovementUnityofMan onpracticalspirituality, in whicheveryoneisstrivingtodevelopthemselvesconstantly,toserveGod ineveryhumanbeingandtoworkforthespreadingofSantKirpalSingh’s Missionallovertheworld.ApartofitistheprojectKirpalSagar,located intheNorthofIndia.SantKirpalSinghcommissionedHisdisciplesDr. HarbhajanSinghandBijiSurinderKaurtocarryonHisMissionandto buildupKirpalSagar–aplaceopentoallpeopleirrespectiveofcaste, color,creedornationality.

Theaimofitsmanifoldactivitiesistoformafoundationfortheintegral developmentofman–ethically,spiritually,sociallyandphysically–to enablehimtoattainself-knowledgeandGod-knowledge.

BEGOOD–DOGOOD–BEONE

ThesewordsofSantKirpalSinghreflecttheessenceofHisMissionand aretheguidingprinciplesoftheUnityofManmovement.

UnityofManassociationshavebeenestablishedindifferentcountries andcomplywithlocallegalrequirements.UnityofManisfreetoall,no membershipfee,itsfundedbyvoluntarydonationsandeveryoneiswelcometoparticipateinitsactivities.

Thepossibilityofself-knowledgeandGod-knowledgeistheprivilegeof man.Whoeversearchesforitwillfindthevaluabletreasureofspiritual knowledgeinthisbrochure.

SpiritualitydirectlyconcernsthesoulanditslinktoGod, andaccordingtothelawofdemandandsupplywhichworksateverytime,itispossibletodayaswelltoattainwhatSantKirpalSinghisspeakingoftherein.

LITERATUREBYKIRPALSINGH

THECROWNOFLIFE

Inthefirstpartofthebookthereaderwillfindacomprehensive,comperativestudyofyogamethod.Inthesecondhalfofthebookisanindepth studyofSuratShabdYoga – theYogaofthecelestialSoundCurrent, whichtheauthorstatesis“TheCrownofLife”.

GODMAN

GodmanistheWord,theLogos,theNaam(Shabd),theKalma,the Akash-Bani,theSraosha,andtheUdgitofthevariousreligionsofthe world.TotheloversoftheScriptures,theexplanationisgivenofscriptural limitations.TothosewhoadorepastSaints,historicalevidenceisgivenon theirjustimmortality.Maytheseekerafterthemysteryoflifefindeternal restinhisNaam. – KirpalSingh

AGREATSAINT:BabaJaimalSingh

Auniquebiography,tracingthedevelopmentofoneofthemostoutstandingSaintsofmoderntimes.ShouldbereadbyeveryseekerafterGodfor theencouragementitconveys.

THEJAPJI–ThemessageofGuruNanak

The‘JapJi’dealswiththepracticalaspectoftheproblemofspirituality morethanwithmeretheory.Neitherisitamereworkofliterature.Inthis rendering,anefforthasbeenmadetoconcentrateuponthemessagethat the’JapJi’contains,ratherthantoindulgeinaliteraryexercise.Thestudy ofthisworkwillhelpallpeople,irrespectiveofthereligionthattheymay profess. – KirpalSingh

MORNINGTALKS

Consistsof40talksbytheauthorwithHisdisciplesduring1967,1968, and1969inIndia.Theseheart-to-hearttalksofferpracticalguidanceon

howtodevelopennoblingvirtues,purityofheartandmindtoreunitethe soulwiththeOversoul.

NAAMORWORD

TheSaintsandthetruedevoteesofGodhavealltoldoftheLightand Sound.WhateverreferencesIhavefound,byparallelstudyofreligions,I haveincorporatedintothebook‘NaamorWord’;soifyouareinterestedin thereferencesyouwillfindthemthere. –

KirpalSingh

PRAYER:ItsNatureandTechnique

Anexhaustivestudyontheforms,aspectsandtechniquesofprayerdrawinguponvariousreligiousscriptures,fromthemostelementarytotheultimatestateof‘prayingwithoutceasing’.Alsocontainscollectedprayersfrom allreligioustraditions.

SPIRITUALITY:Whatitis

Astraightforwardexplanationofman’sultimateopportunity.Explainsspiritualityandreligioninallitsaspects.

THEWHEELOFLIFE

Adetailedexplanationofkarma – thelawof‘actionandreaction’andhow tobecomefreefromtheinfinitecycleoftransmigration.

THEMYSTERYOFDEATH

Adetailedexplanationabouttheimportantquestions:Whatisdeathand howcanthemysteryofdeathbesolved?Whathappenstothesoulafter death?

THENIGHTISAJUNGLE

WhatIlearnedatthefeetofmyMasteraboutmyownSelf,therealSelf,I willputbeforeyousothatthosewhoareseekingafterTruthmayfindsome guidance. –

KirpalSingh

BOOKLETS

Bookletsonvariousaspectsofspiritualityandindifferentlanguagesas PDFstodownloadonourwebsites:

www.kirpal-sagar.co.in

www.kirpalsingh-teachings.org

www.kirpalsingh-mission.org

BooksandbookletsinHindiandPunjabi areavailableatKirpalSagar Headquarters – India(seecontactaddress).

Forfurtherinformationpleasecontact:

Headquarter –Europe

UNITYOFMAN–SantKirpalSingh

Steinklüftstraße34

5340St.Gilgen–Austria

Phone:+43-6227-7577

Mail:info@unity-of-man.org

Headquarter –NorthAmerica UNITYOFMAN–SantKirpalSingh

750OakdaleRoad,Unit59

NorthYork,ONM3N2Z4

CANADA

Phone:+1647-784-1653

Mail:uom.north.america@gmail.com

Headquarter –India UNITYOFMAN(Regd.)

KirpalSagar,NearRahon144517

Distt.Nawanshar,Punjab/INDIA

Phone:+91-1823-240064,+91-1823-242434

Mail:office@kirpal-sagar.org

Websites: www.unity-of-man.org

www.kirpalsingh-mission.org

www.kirpalsingh-teachings.org

www.sant-kirpal-singh.org

www.kirpal-sagar.org

www.kirpal-sagar.co.in

Thenaturalyoga,calledSurat ShabdYoga,whichyouare followingisthedirectwayback toGod.Ifyoujustcatchtheray ofthesun,thatwilltakeyou–where?Tothesunfromwhich itemanates.SointheSurat ShabdYogayouhavetocatch theGod-into-expressionPower,whichhastwophases: LightandSound.

SantKirpalSingh

BE GOOD – DO GOOD – BE ONE