You see what sort of prayer is heard? As I told you the other day, (it is) the prayer which comes out of the heart and that is in unison with what you say by the word of mouth, and what you think. If the prayer comes, and the three (mind, intellect, and tongue) agree there, then that is a true prayer. When that prayer comes out, that Power who is also within us hears, “This child is after me.” Then He will catch you by the hand, “Well, child, tell me what you want.” So such a prayer is heard. Perhaps you have read the book “Prayer”. That gives you all these things.
Guru Ram Das says, “My prayer was heard. Thank God. I was under the impression that the philosopher’s stone would turn me into gold only; but strange enough, I met such a Guru who did not make me turn into gold but made me a philosopher’s stone itself. Now, whoever comes in our contact, they also turn into a philosopher’s stone.”
Every king wants his son to be a … what? Do you know? A king – not a minister. Every Guru wants anyone coming to Him to become a Guru. So Guru Ram Das said, “My prayer was heard and I got such a Guru who made me like this philosopher’s stone. Now, those who come in contact with me, they are also turning out to be philosopher’s stones.” He further says, “Strange enough, that qualification spoken of about the philosopher’s stone is that if any metal comes in contact with that it is turned into gold.” He says, “I was not the metal; I was the rust! Still worse. And, even then, I was made into the philosopher’s stone.” That bespeaks of the beauty of what he became after meeting the Guru. So the meeting or having the company of such a man is called Satsang.
The first Satsang you get inside – first class. Another Satsang is coming in contact with suchlike people who have got first-hand contact with God. What do you want? That’s the point. Do you want God? Or do you want worldly things? This is to be decided. If you have got true desire, yearning, to know God, then God will make arrangement to bring you in contact somewhere where He is manifest, where He is the mouthpiece of God, and He will enable you to contact God who is within your own self already.
Guru Ram Das says, “What is the world after?” In the world, what do you find? We find (that we pray), “O God, give us higher planes, heavens!” Some say, “(Give us) all enjoyments of the world hereafter” or “the enjoyments of this world”. When you pray, what do you pray for? For these worldly things or for your children, or your possessions, or your position, or that you may have enjoyments in the life after death? Generally this is what people pray for. Guru Ram Das says, “I have not prayed for that.” They (people) get that for which they have truly prayed. They get it! Guru Ram Das says, “I wanted only Him and Him alone, and I got such a Guru which has not turned me into gold but made me a philosopher’s stone itself.” Now, those who are really after God, these (other) things don’t appeal to them, you see. They simply want a glimpse of Him.
It is said that Lord Krishna once stayed away from a group of his followers, who were called “gopis”, for some time. Those who wanted his company always, who could not live without his company, they cried. They were feeling a very strong yearning, a very strong separation, and could not live without him, away from him. So when he heard about their state of affairs, whatever they were undergoing, he sent one devotee of his to give them some consolation: “Look here, the word Krishna comes from the root ‘kiru’, ‘kiri’. ‘Kiri’ means (the one) who is nearest to your soul – that is God. God resides in you. Why are you crying?” So that devotee went to see them and explained, and gave them all kinds of quotations from the scriptures, this and that: “God resides in you. Why are you crying?” They simply replied, “Look here, friend, what you say is alright: ‘He is the very soul of our souls, He resides in our body, He is our controlling Power in the body, He is so near that He is nearer than the hands and the feet.’ But tell us, for the eyes that are yearning to have a glimpse of Him, what is the remedy?”
To be continued…
Dr. Harbhajan Singh, Sant Kirpal Singh, Biji Surinder Kaur
The whole text can be read here:
The Masters, as the true worshippers of life, adore only what is the highest life-principle at the back of all creation – visible and invisible. The Masters do not demand of us to leave our religions which, after all, are the various schools of thought and serve as a training ground for striving after the higher and true aspect of religion, but establish reunion of the soul with the oversoul. Verily, where the world philosophies end, there the religion in its vital aspect starts. We may not get startled at this statement. The various religious orders are like the badges which students wear as distinctive hallmarks indicative of the various institutions or the university to which they belong. Take, for instance, the case of India with a plenitude of perennial river-systems. Here it is considered necessary that one must engage in meditation after a complete bath. Again, take Arabia, a desert-land with an acute dearth of water. There the people worship with just a “wazu” – a simple washing of hands, feet, and face. And in places where no water is available, the people are content with “taummum”– cleaning the hands with desert sand. If you were to think deeply, the basic reason for all these forms of purification is that one should do meditation with an alert mind with no signs of laziness or slothfulness.
Similarly, take the case of congregational prayers in religious places. In temples, mosques, and gurdwaras, it is considered virtuous for devotees to enter the precincts with their heads covered and feet bare, while Christians generally go to their churches with heads bare and shoes on. This is all due to the climatic differences in the East and the West, the object in each case being to observe proper decorum and maintain reverence and sanctity of the house of God. The Masters, therefore, find no fault with the religious orders as such with their traditional social background. But they offer us a higher way up – a way into the Beyond – which is purely a practical subject, wholly uncovered by the so-called religious and social make-up designed solely with the purpose of preliminary training as may help in self-realization and God-realization.
There are two types of knowledge – one is exoteric (aparavidya), and the other is esoteric (paravidya). While the former consists in the studying of scriptures, going on pilgrimages, observing fasts and vigils, and performing austerities and the like, all of which, of course, are done on the plane of senses, the latter is a practical way up into spiritual regions. The Masters, on the other hand, always lay stress on rising above body-consciousness, undertaking the spiritual journey into the regions beyond the senses. One may continue to observe and perform religious practices throughout one’s lifetime. These would enable one to get into religiosity, but not into religion in its true aspect that comes by awakening the inner impulse for divine grace bubbling over with life.
A close study of man reveals that he is just a bundle of habits and leads a life of routine make-belief. He has no time to ponder seriously over the problem of problems of his existence and of the soul-entity in him. All his life he runs after shadowy things of no consequence and seeks to find happiness in material things. Just as a musk-deer, not knowing that the perfume is emanating from within him, he runs wild in the ever shadowy mirage until he is completely exhausted. Whatever pleasures man derives are purely sense pleasures and not happiness that comes from serenity within. Even the so-called pleasures are the result of our own concentrated rays of attention falling upon the sense-objects which per se are just like a lean bone with no meat on it.
We are living in a world of constantly changing panorama. Whatever we see, we get attached to it and lend it a momentary charm. We feel the pinch of detachment and disappointment the moment either the scene changes or we are forced to quit the pleasures that we must, sooner or later. The Masters, therefore, lay stress on something of unique and permanent interest in the midst of change. They do not ask of us to leave the world and degenerate into a helpless recluse, but offer us a simple yet practical way to attain the real and eternal happiness right here and now. Mind as we know, like parasitic creatures, has no roots of its own. It derives its sustenance from the soul, and yet keeps its tentacles firmly fixed on our attention, the outward expression of the soul currents within. It is only in the serene moments of complete relaxation that one experiences the harmony of the higher order and unrivalled character when the mind turns back upon itself instead of staying out.
So, I was discussing the spiritual aspect of human life – the most important and mostly ignored. We assemble here from time to time for discussing the science of soul. Usually some composition of a Master-saint is taken as the basis for understanding the higher truths of life, which they have left behind for our guidance. Today we take up a hymn from Guru Nanak, the first Sikh Guru.
The rich waters of life, to partake which you have come into the world, is Amrit; and this may be taken from the living Master.
…to be continued.
By Sant Kirpal Singh, from the book “Spirituality – what it is”, chapter 4
Wheresoever one may turn, one finds extreme tension, anxiety and suspense prevailing everywhere. The root cause of this universal chaos is restlessness in individual minds. Man has made tremendous progress in various spheres of life, but unfortunately has not cared to know anything about the spirit within and is altogether ignorant about it. He has unravelled the mysteries of the starry welkin, sounded the depths of the seas, delved deep into the bowels of the earth, braved the blinding blizzards of snowy Mount Everest, and is now out exploring space so as to establish interplanetary relations, but sad to say, has not found out the mystery of the human soul within him. He has always ignored the question of questions and has studiously avoided the vital issues of life regarding self-knowledge, or the knowledge of the soul, as of no consequence.
A person may possess all the riches of the world, but if he does not know anything about his own soul, it is all in vain. The ultimate purpose of all knowledge is that one should know oneself. A Muslim divine, in this context, pronounces:
“The be-all and end-all of knowledge is but one,
That one may know the real worth of one’s soul,
Thou knowest the value of everything else,
But what a folly that thou knowest not thine own value.”
What a pity it is that we have made wonderful progress in all walks of life, but woefully lack self-knowledge, in the light and life of which we actually live and have our very being. By ignorance of the vital reality in us, it is no wonder that we have made fools of ourselves. Christ also spoke of the same thing: “What does it profit a man to gain possession of the whole world and to lose his own soul?”
A part remains just a part until it merges into the whole and loses its own individuality in its fountain-head or source. A mountain stream in its downward course bubbles hard, frets and fumes, until it falls into the ocean. So is the case with an individual spirit. Not knowing its essential nature, it knows not even its own source and so it frets and fumes, as its stream of life splashes along its stony bed, strewn with big boulders and submerged rocks. Individual restlessness is reflected in the restlessness that we see among the peoples of the world. Man has forgotten the great fundamental truth-the Fatherhood of God and the brotherhood of man. Hence, there is clash between man and man, class and class, society and society, and country and country.
The crying need of the hour is to give a new orientation to the ancient science of spirituality and to tell the people how to live a spiritual life. The entire humanity is steeped in ignorance. Most of the people in the world live a life of selfishness and are bent upon enriching themselves at the cost of others; but they, too, stand bewildered as if trapped between two millstones: (i) Truth scientifically explained and taught by the Masters, and (ii) the rigid creeds, or the fossilized remains of religion, taught mostly by ignorant religious fanatics. The so-called teachers and preachers who should guide aright the erring mankind are themselves victims of the Grand Delusion and know not where they stand and what they have to do. Most of us are attracted and irresistibly drawn by the glamour of the outer life, the life of the senses, and honestly believe in the Epicurean doctrine of “eat, drink and be merry.” We see no need of God at all, the very substratum of the Universe. We have our faith pinned to the walnut shell and do not see the kernel within. We want to swallow the shell and not the sweet and delicious kernel it protects within its hard case. Our so-called search for God, too, is on the plane of the sense, in the world without. We look for Him on snow-capped mountain tops, in waters of the sacred rivers, in burning desert sands, in temples, mosques, churches, and there we find Him not. The more we search for Him without, the more He eludes us; He is now practically lost to us, and we have lost all faith in Him.
“O seekers after God! you have lost God,
You have lost Him in the very whirlpool of the senses.”
In such a sad predicament, Master-souls come into the world, from time to time, to lead the erring humanity. Their message is one of hope and not of despair. They come not to break the law but to fulfill the law-the law of Redemption through Grace. They have unbounded love for all the religions and utter not a word against any. On the other hand, they try to reorientate all religions alike, transfuse fresh blood into their anaemic vitals, resuscitate the decaying nerves and tissues, infuse a glow of life-impulse and to restore them to the high pedestals from whence they have fallen. They simply give the correct lead and point to the right path, which lies within and not without, the path that is the most ancient (Sanatan) and is coeval with creation itself, and which is the most natural (Sahaj). It is the Path laid down by the Creator Himself and is not man-made. They tell us that God exists and that all religions, as made by man, have one object only: an approach to God.
The word religion is derived from a Latin root ligare with its derivative, ligament, which means to bind. The prefix “re” denotes again. So the word religion connotes to bind again, what has been sundered, separated and detached, i.e. bind back the soul to the Oversoul or God or whatever name we may give to the Source-the Fountain-head of all life. True religion, in this sense, is a common heritage of mankind; and he alone is truly religious, a true Bhagat or devotee, a true Sikh or disciple, a true Mohammedan or a true Christian, who has linked his soul with the Power of God within him. The Redeemers tell us that the human body is the true temple of God, for God made man after His own image. Both the spirit (the soul) and God (the Oversoul) reside in this body, but, unfortunately, the two are separated from each other by an iron curtain of egotism, or the self-assertive will in man.
“Together do the two dwell in close association, in the same abode.
But strange as it may seem, the two have never conversed with each other.”
In other words, it may be said that the bride (soul) and the bridegroom (God) are lying together on the same bridal bed, but have not, through the ages, seen each other’s faces.
“On the one and the same bed lies the beloved,
but woe betide the spouse that snores deeply while the consort watches over her all the time.”
All religions, in course of time, unfortunately, lose sight of the original idea and become just a code of social conduct or at the most a compendium of ethical and moral principles. Saints, therefore, do not interfere with fossilized remains of the religions, for many, of necessity, must conform to and live in one or the other social order. They point to the original common ideal of all religions: the Inner Path leading to God, and tell us how to reach God.
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Eyes reflect the truth
Are a deep ocean
Expression of happiness
Waves of sad moments
Eyes are attractive
Invite to dive in them
To move head and heart
In dreams of you and me
Eyes are full of life
Share giving, taking
Lose and find
In the flow of information
Eyes communicate without words
Spread feelings and emotions
Infect laughing and crying
Dance together invisibly
Eyes reveal fear and courage
Let events resurge again
Like burnt-in experiences
As living emotions
Eyes pour out their own stories…