Symbols of Unity


 

 

Symbols of unity

If you come to Kirpal Sagar, you can see the symbols of unity from afar. At first sight they are models of the four most common types of churches: the model of a Sikh temple, a Hindu temple, a mosque and a church. These typical forms are known from all religious traditions. Less known is that they refer to the human body.

Gurdawaras, the temples of the Sikhs, are dome-shaped, similar to the form of the head. The shape of the mosque reminds one of the forehead. The nose-shaped towers of the churches often stand on a ground plan resembling a cross that corresponds to a person with outstretched arms.

Their message is: God is in us – the true temple is man himself.

The history of mystics and saints of different epochs and cultures shows that they all went the way of contemplation and meditation and thus came to their statements about God. The Holy Scriptures contain hints and reports about their inner experiences. When comparing the scriptures, one encounters conforming statements about experiences of light and inner sounds, with perfect spiritual teachers or Masters able to convey them to other people in practice.

While the Absolute God is indescribable and incomprehensible, light and sound are the two aspects through which He expresses Himself.

Everything originated through this God-power, is the life principle or the life impulse, without nothing can exist. Man as the ‘crown of creation’ has the ability to perceive It by turning inwardly and coming into contact with It. Becoming one with this power is the original goal of meditation, and this is also the spiritual core of religion, which is completely independent of the external forms and rituals of the various religions.

In the scriptures, the working God-power is described by various names, among others as Sruti in the Vedas, Naad or Udgit in the Upanishads, as Sarosha in Zend-Avesta, as the word in the Bible, as Kalima with the Prophet Mohammed, as Saut with the Sufis, Shabd or Naam in the Sikh scriptures, as music of the spheres and all harmonies with Plato and Pythagoras and as the voice of silence with the Theosophists.

Light, life and love are regarded as the essential attributes of the divine and are innate in every sentient being. If man forgets his true nature and experiences himself as separated from that Power, it will result in strangeness, which may lead to hatred and suffering.

The relationship between man and God is based on unity of man – the brotherhood of man under the fatherhood of God.

 

Satsang, one of the three pillars of spirituality (part 1)


 

 

 

(Full text can be read here):
http://www.kirpalsingh-teachings.org/index.php/en/talks/third-world-tour/480-satsang-one-of-the-three-pillars-of-spirituality28.html

By Sant Kirpal Singh, in Oakton, Virginia, USA, 29 September, 1972

 
There are so many yogas – different kinds of yoga. Each has its own scope. Hatha Yoga is there to keep your body fit. Prana Yoga is there to prolong your life. In Bhakti Yoga you have to make a hypothesis before you reach the ultimate goal. And in Gyan Yoga you have to draw an inference – not direct contact. That’s the work of very intellectual giants – not for everybody.

But the yoga that you have been put on is the most natural, quickest way of reaching the ultimate goal – God. So, in this yoga there are three pillars. First: the God-Himself-into-expression-Power, which is to be reached. The natural yoga, called Surat Shabd Yoga, which you are following is the direct way back to God. If you just catch the ray of the sun, that will take you – where? To the sun from which it emanates. So in the Surat Shabd Yoga you have to catch the God-into-expression-Power, which has two phases: light and sound. When you have a contact with that, that is called Satsang. As I told you, there are three pillars: Sat Naam, Satsang, and Satguru.

So, we will talk all about the Satsang today. What is called “Satsang”? “Sat” means “eternal” – which never falls away in dissolution or grand dissolution. That is God Himself. God does not die. And “Sang” means “to come in contact with It”. So, who has to come in contact with that God-into-expression-Power? That is our own soul. That cannot be contacted by outgoing faculties or mind or intellect. So it is we who have to contact God – not the Absolute, but the God-into-expression-Power. That is the Creator of all the world over – all universes. That Power is controlling all this creation – and also controls us in the body.

So to contact Him, first we will have to know our selves. Do you know who we are? We have got the man-body, we have got the intellect; but we are conscious entities. God is All-Consciousness, and our soul is a drop of the Ocean of All-Consciousness. This – our consciousness – is identified with mind, outgoing faculties, and all the world outside. We are identified with them so much so that we have forgotten our self. So, the first thing to have a contact with the God-into-expression-Power is to know our self. Knowing our self is at two levels: at the level of feelings, or drawing inferences. Feelings and drawing inferences are both subject to error. Seeing is above all. Seeing will arise – to whom? Your self. And you will first find your self or know your self. So it is a matter of pure self-analysis.

We say, “It is my body”, “It is my handkerchief”, “they are my spectacles”. Now, it is a quite different thing to say, “It is my handkerchief”, or “spectacles”, or “coat” and “my body”. Those three things we can take off. But can you “take off” your body? It is our body … my body … my outgoing faculties. So it is a matter of self-analysis. All Masters who came in the past – that first thing that they gave out was to know one’s self. Philosophers of the West or the East all say (the same) in their own languages. So a demonstration (is necessary) of how to analyse our selves from the outgoing faculties, mind, or intellect. That’s a matter of demonstration, which can be given by one who rises above body-consciousness daily, who has realized God, who has become the mouthpiece of God, who speaks as inspired by God. So, the first thing is that attainment, when you know your self – when you know (by first-hand experience within).

As I told you just now, our soul is under the control of the mind; mind is under the control of the outgoing faculties. And the outgoing faculties are absorbed in outer things. The first thing will be: “How to rise above body-consciousness”.

It is we who give strength to all these outgoing faculties and body. When the indweller, soul, just leaves the body (at the time of death), the body lies intact as it is but it cannot work. So all Masters have said, “Please man, know thy self.” When you know your self – you also reside in this very man-body. You cannot run away out of it, although there are eyes, ears, nose, mouth, and other things. Some Power controls us in the body. That Power is called “God-into-expression-Power”. That very Power controls all the universe over. We reside in this man-body, and that Power whom we have to contact also resides in this very body. Those who go out to find Him, they are never successful. Those who come to a Master, He tells them, “All right, please, tap inside! (The One) whom you are after, He is within you already. Why are you going on wandering outside?”

So when you sit at the feet of the Master, He gives you some first-hand experience how to rise above body-consciousness: withdraw from outside, withdraw from the body below, and come to the tenth door of the body which is at the back of the eyes – which is the seat of the soul in the body – from where it (the soul) plunges, it is ushered into the beyond. Then you know you are soul. When you know it, then you find that that Power is controlling you. The first, the highest class of Satsang is to know your self and come into contact with the God-into-expression-Power.

Now, so long as we do not come in contact, by rising above body-consciousness, with that Power which is controlling us in the body, (we need) the company of those who are in contact with that Power, conscious contact; they may be learned or unlearned. In their company they can teach us how to rise above body-consciousness and come in contact with that Power which is already within us. The company of the Saints, those who are the mouthpiece of God, who are conscious of that Power within them all the time, is also called Satsang. They are competent to give us first to know our selves by withdrawing us from outside and from the body below; they drag us up, and open the inner eye. We see the light of God, we see God, come in contact with God.

So, it is said, there are two such Satsangs: first class, when you have a contact with It; or (second class) sit in the company of somebody who has got that contact and can give you a contact. Do you follow? This (Satsang) is one of the pillars of the Surat Shabd Yoga. Each (pillar) has its own work: Sat Naam, Satguru, and Satsang.

So Masters tell us, they pray, they tell us how to pray, that’s the point. They have that contact, but still they tell us something so that we may know how to pray and what to pray. Guru Ram Das, the fourth Guru of the Sikhs, prayed, “O God, bring me in contact with the Guru who works like a philosopher’s stone.” The quality of a philosopher’s stone is given that whenever it comes in contact with any metal, that is turned into gold – any kind of metal. So He prayed, “O God, let me meet such a Guru who, like a philosopher’s stone, would turn me to gold.” He said, “I did pray, and my prayers were heard.”

 
 

To be continued…

 
 

The competence of Sant Kirpal Singh Ji – a true story


 

A true event – reported by Dr. Harbhajan Singh

 

At the foot of the hills, close to Kiratpur in Punjab, there is a lonely, small village where only a few people live. Among them was a poor, old couple who lived all alone. They were both initiated by the Master. The woman became very receptive to Master. When she went inside, she realized that she should do something for the Master. Although she was very old, almost too old to walk, she said: “I have to do something”. So she always walked very slowly picking up little branches from the trees. She sold them and kept the money for the Master. She said to her husband: “No, we will not touch this money. It is for Master.

They had a cow. The woman was quite sure that one day Master would come to her house, even if people said, “How will He come here? He cannot come to such a village. Not even a car can drive here! But she didn’t listen to their objections. She was sure that Master would come. He had promised her.

So every day she collected a little butter for the Master and kept it safe. She wrapped the butter in rags to protect it from mice and rats; for they were very poor and had no vessel to hold the butter in.

One day Master came to this area and asked His driver to take the road (to this village). The driver replied: “Master, you can’t go there with the car the road is much too bad, all bumpy and full of potholes. People always go there on foot. Master replied: “You don’t have to drive, the car is driving. Don’t worry!”

 

When Master arrived, He immediately pulled a knife out of His pocket and said, “Mother, where is the butter? She wrapped it out of the dirty rags and Master ate some of it full of joy. Then she gave Him the money: “Master, this is Your money! It was twenty rupees, a very small amount, but it took her a month or more to get it together. Every day she had saved a few coins. Master gave her a lot of love. He said to her: “Now you don’t have to work anymore”. He gave her some money. “This sum will be sent to you every month from now on. That will be enough for you. Now all you have to do is meditate. You are accepted, what more do you want? When Master says that you are accepted – what more do you need? These are wonderful things from His life.

 

 

The inner Sound (music of the spheres) – by Sant Kirpal Singh


 

 

 

 

Maulana Rumi says: “The Saints are the True Devotees of God, always listening to the Divine Music within. That infuses life into the lovers of God.” Shamas Tabriz, another Muslim Saint, also speaks of it: “Every moment a strange type of call is coming from the Heaven. I hear that voice and none else. Blessed indeed are they who hear this call.” This song is quite unique in character. No language can describe it — neither Turkish, nor Arabic, nor Persian, nor any other. It is, in fact, an Unspoken Language and an Unwritten Law unto itself. The Prophet Mohammed once declared that He listened to the Voice of God just as He listened to any other voice. But when questioned as to why it could not be heard by others, He said, ‘”You cannot hear this Voice as your ears have been sealed up. Hie to some Master Soul with a prayer for breaking of the seal and then listen attentively in the silence of your heart.” Mrs. Annie Besant, the great Theosophist, calls it the Voice of the Silence and says that the Silence becomes vocal when the mind is at perfect rest. “The Kingdom of God is within you,” says Christ. The trouble is that we search for it without and find it not. Man in his search for God has not spared any efforts. He has looked for Him in the sacred rivers (like Ganges, etc.), in the snow-capped mountains of Badrinath, Kailash, Amarnath, etc., in the deep recesses of the forests, and in the sacred places of all antiquity, but with no success. As the “way out” to God lies within, you will have to find a Master who knows the Way and would be a guide unto you until the goal is reached. This work only a True Master can do and no one else can do it. Now the question comes: Where can this Divine Music be contacted? To this the Master replies, “This Divine Music is going on in Sukhmana (a central cord between Ida and Pingala, the two cords on either side, which running through the spine and passing through the center of and between the two eyebrows, reaches directly as far as Sach Khand or Shah Rag as named by the Muslims). It can be experienced by the soul in her deepest depths, when layer by layer the various sheaths or coverings (physical or gross, mental or subtle, and causal) are shaken off from the soul in her onward journey to the various Lokas or regions: the sun, the moon, the stars, of spirits (Pithrian), of Deities (Devian), etc. At each stage, the Music becomes more enrapturing than before, until in Par Brahm (beyond the three Lokas) the soul becomes self-luminous in her pristine glory; then the Music, too, becomes exceedingly charming, in full swell with unending continuity. This is the Ajapa Jap going on at all times in an Unspoken Language. As the soul hears it she gets magnetized, with the result that the mind with its outgoing faculties is paralyzed for want of the inspiration it is used to drawing from the Spirit, and gradually it loses its hold of her. The high-born maiden (being a drop of the ocean of Sat Nam) is freed from its clutches and now moves on unhampered.” It is, of course, impossible to describe the sublime symphonies in so many words, as they are past description for want of adequate expression. At present every soul has, on account of constant association with mind, acquired a tendency to flow downward and outward through the outgoing faculties. It is because of this that she cannot catch the Sound Current (the Elixir of Life) within. A cup turned upside down may for ages remain in the rain, but not a drop will fall into it. But if it is turned aright, it will get filled up in one or two showers. Exactly is it the case with the soul. As soon as the Master Soul gives her a contact with the life-giving Sound Current, by turning it aright through the withdrawal of the sensory current, the lotus-like cup of the spirit gets more and more water of Immortality until she gets drenched through and through and is saved forever. Mind, you know, is ever after pleasures of one kind or another. But the pleasures of this world are all transitory and have always some sting at the bottom. “Our sincerest laughter with some pain is fraught,” says an English poet. This renegade of the mind can only be subdued if some internal pleasure of rapturous strains of the Divine Music — the Word — is given to it in lieu of the external one. When mind tastes the sweet Elixir, it is diverted from the worldly enjoyments and is subdued. The soul becomes free. This is the only remedy by which the sages controlled the mind. It held good in all ages — the Golden, the Silver and the Copper, and holds good even today in Kali Yuga or the Iron Age. The Sat is eternal. It was in the beginning. It was in the middle, and it shall ever remain until Eternity.

The Divine Music of Sat is then the sovereign remedy for stilling the mind. In due course of time, by regular practice, the soul becomes fully absorbed into the Elixir of Naam, and the mind is rendered absolutely ineffectual. As said above, the Sound Current begins from Turya Pad when, the sensory current having withdrawn from the body, the soul enters into the Beyond. The five strains in seriatim follow one another from one spiritual plane to another until Sach Khand is reached. One has to take hold of each of these strains or melodies for traversing from stage to stage until the final stage is attained. It is only here that salvation of the soul is assured and the cycle of births and deaths ends. This is the grand purpose of life, which one fulfills through the grace of the Master Soul. The Master Saint Shamas Tabriz says: “The Great God has turned us out and closed strongly the door behind the eyes. He Himself comes to us in the garb of a man to take us back into His fold.” The method by which He lets us in once again is explained further: First one has to withdraw into the silence of the soul, before he begins to hear the five strains of Music. The sensory current is to be withdrawn at the seat of the soul behind the eyebrows. The journey onward begins from this stage, the seventh in the order from below. When the soul rises above the six chakras or ganglions in the Pind or physical body and starts toward Sahans dal Kanwal (thousand petaled lotus), the seventh stage, she catches the first of the five strains of the Divine Music and proceeds further. There is no Naam in the lower six chakras. These, in fact, are the grave, from which we have to rise above and come to the point from where the Grand Trunk Road of Spirituality begins. Another Saint says, “At the seventh stage you begin to hear the five strains of the Divine Music, when you remove the tent of the soul from the graveyard of the body comprising the six lower chakras. From here heavenly Music takes charge of the soul and pulls it up from stage to stage until the final consummation with Sat Purush or Sat Naam takes place.” Almost all the Saints have given the same qualifications of a True Master. Guru Arjan says, “Accept that man as a Guru who can give you an experience of the Truth, the Naam. That is indescribable, no doubt, but we must have some contact thereof.” In short, whoever can tune us into the Shabd — the Divine Music.