7:08PM - Newsletter: Light and Sound on the Path: November

Newsletter: Light and Sound on the Path: November:
http://santmat.gaia.com/blog/2009/11/light-and-sound-on-the-path-for-november-25th-2009---compilation

6:21PM - Article and Podcast: Three Ways We Can Honor the Soul

Article and Podcast: Three Ways We Can Honor the Soul

6:07PM - Perseverance Pays - Never Ever Give Up or Discontinue Meditation.

Perseverance Pays - Never Ever Give Up or Discontinue Meditation.

Perseverance Pays - Never Ever Give Up or Discontinue Meditation. You Will Definitely Meet With Success.

DhIraj dharay to kAraj saray. Jaldi karay to kAraj bigare" [Patience and Perseverance pays, while haste makes waste.]


Sant Mat Mysticism Blog:
http://santmat.gaia.com/blog


Below was translated by Pravesh K. Singh, Chandrapur, Maharashtra, India, and is excerpted from the last satsang prawachan (discourse) given by Maharshi Santsevi Paramhans jee Mahaaraaj, just one day before he departed this world. This public discourse was given by him on Sunday, 3rd of June, 2007 in the Satsang Hall of Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India on the occasion of the weekly afternoon satsang.

http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh
http://groups.zorpia.com/group/santmatFraternity


Jagjivan Sahab has said: "KAraj dhIre hot hai, kAhe hot adhIr. Samay pAy taruwar falay, ketak sIncho nIr." [Any work takes its own due time, why do you forsake patience? Trees come to fruition only at the right time, however hard you may try and water them!]

Santsevi Ji: We sit in meditation, fail to concentrate, and get upset or fed up. A pessimistic thinking sets in as to whether or not "I would be able to do it." No, we should not get nervous, or anxious. Nor should we nurture any doubts in our minds. We must go on trying, with persistence and perseverance.

Jagjivan Sahab: "SAdho sumiran bhajan karo. Man manh duvidhA Anahu nAhi, sahajahi dhyAn dharo. dhIraj dhari sanshay nahi rAkhahu, nAm bharose raho. JagjIvan satguru ko bheto, bhavjal pAr karo." [O noble souls! Practice mediation. Have no doubts in your minds, and do meditation in a natural, unforced, simple state of mind. Have patience - give no room to any sort of apprehensions, and have full faith in the Divine Sound. For this, meet a true Guru, says Jagjivan, and learning the right art/method of meditation, swim across the ocean of existence or the cycle of births and deaths.]

Swami Santsevi Ji: Whatever little is possible, do meditation everyday. But never ever give up or discontinue meditation. You will definitely meet with success. Gurudev (Maharshi Mehi Paramhans ji Maharaj) used to say, "If it so happens that you don't get one of three meals any day, not much harm is done; not as much harm or loss as is incurred if you skip a single-time of meditation on any given day." If the situation is such that a meal has to be skipped in a day, let it be so, no big deal; but never ever skip meditation. All of you please keep on practicing meditation regularly, everyday. Gurudev will bestow you with success!

5:56PM - A Vegan Conversation with Sunny Mueller of Loving Hut

A Vegan Conversation with Sunny Mueller of Loving Hut

8:38PM - Sant Dariya Sahib of Bihar, and the Path of the Masters

Before We Get to the Poetry and Spirituality, Some Sant Mat History: Background on Sant Dariya Sahib (1674--1780)

Sant Dariya was born in 1674 in the Rohtas District of Bihar, India. He was brought up and remained at that place for most of his life. Dariya was apparently given his name by the family Guru. Dariya's birth was celebrated with great festivity. After the baby was one month old, a holy man visited his place and the mother brought the baby before him. This holy man carefully looked at the baby from head to foot, asked the mother to take very good care of the baby and named him Dariya, to be so recognized later. Dariya never looked upon him as a human being, and always referred to him as the Lord or Sat Purush. Sant Dariya got enlightenment at the age of twenty years. He was initiated into Inner Light and Sound Meditation, Shabd Naam, by the same Satguru mentioned above, that had been a major influence on Dariya's life.

In 1674, Dariya's Guru would have BEEN, or at least would have been contemporary WITH, one of the early Dharamdasi Kabir Panth Gurus, the "People of the Anurag Sagar", that is to say, a distinct branch of Sant Mat related to Kabir that used a text called, The Anurag Sagar, along with, The Bijak, Saakhi Granth, and other writings attributed to Guru Kabir. Another signature teaching that early on was unique to the Dharamdasi group was the view that Sant Dharam Das was the primary gurmukh successor of Kabir. It is recorded that Dariya's Satguru, mentioned above, eventually appointed Dariya Sahib to be his spiritual successor.

Dariya became one of the great Saints of the Sant tradition of India, a towering figure occupying some of that space in history between the time of Kabir and that of Sant Tulsi Sahib of Hathras. In fact, for awhile, Dariya and Tulsi Sahib were alive at the same time. Dariya passed on when Tulsi was around seventeen years of age. Dariya Sahib appointed several Saints to be his spiritual successors: Fakkar Das, Basti Das, Sant Tika Das, and, Sant Guna Das, also contemporaries with Tulsi Sahib, who likely spent some time in Bihar. Bihar was, and remains, home-base of the Satsang of Sant Dariya Sahib. "He [Tulsi Sahib] has freely used words of Braj, Avadhi, Rajasthani (Marwari), Gujrati, Punjabi and Maithili, which leads one to conclude that, like many other Saints, he must have traveled widely in V.P., Rajasthan, Gujrat, Punjab and Bihar." (Tulsi Sahib, Saint of Hathras, J.R. Puri, and V.K. Sethi, RS Books)

Tulsi Sahib said he was initiated by a living Satguru, but knowledge of the name of that particular Guru is lost, or at least not necessarily clear to us these many years later. The name of that Guru is not recorded in the writings that have survived. Or is it, and we simply aren't noticing? During those days, Sant Dariya has the distinction of being the only living or recently departed Sant Mat Master Tulsi mentions in his writings! Furthermore, Tulsi Sahib, in a hymn of praise, a shabd, included Dariya on his list of the greatest Saints in the history of India. Says Tulsi: "Nanak, Dadu, Dariya Saheb, Mira Bai, Soor Das, Kabir and Nabbaji have all reached the Mystic Sky and have given out the secrets. Their souls have got across and merged there." My suspicion is that the unknown Guru of Tulsi Sahib was either Dariya Sahib, or one of Dariya's successors in Bihar. Thus, contemporary Inner Light and Sound Meditation or Sant Mat, the Path of the Masters as it is known, associated with Sant Tulsi Sahib and Soami Ji Maharaj or Sant Radhasoami Sahib, is directly connected to the Dharam Das branch of the Path of Kabir by way of Dariya's Guru and Dariya Sahib of Bihar.




Masters such as Dariya Sahib and Tulsi Sahib represented mystical hardcore reformist voices somewhat critical of the overall direction the older Sant Panths were headed in. Sufis, the followers of Guru Gobind Singh (Ratnagar Rao?) or Sikhism, the Kabir Chaura or other branches of Kabir Panth (other than the Dharamdasis), and the Dadu Panth of Rajasthan, do not recognize Dharam Das as the gurumukh successor of Kabir, and they do not use or recognize a key sacred text important to Tulsi Sahib known as the Anurag Sagar. Those Panths or Paths do not seem to be the the primary influences upon Tulsi Sahib. For the Dharamdasi Kabir Panth group and the Dariya Sahib Panth however, the Anurag Sagar is a major scripture, central to their teachings, history, and view of the cosmos during this age of Kali Yuga. Therefore, these writings and teachings unique to the Dharamdasi and Dariya branches of Sant Mat, being shared by Tulsi Sahib are significant clues. Tulsi's views about Sant Mat Spirituality, Kabir, Dharam Das, Panch Naam, the Anurag Sagar, a critical stance against Kabir Panth as it had become during his day, etc..., would most likely suggest an association with the Dariya Satsang of Bihar. In my view, the teachings of Tulsi Sahib most resemble those of Dariya Sahib, to the degree that it's safe to say that, based on a close examination of the internal evidence provided in the writings of Tulsi Sahib: theology, vocabulary, style, imagery, quoted materials including the Anurag Sagar, stance towards the Kabir Panth and other Sant Panths, that the primary influence upon Tulsi was Dariya Sahib and the Dariya School of Sant Mat.

Back to Sant Dariya Sahib. "In one of his books, Dariya claimed himself to be Saint Kabir in his previous birth." (Dr. Dharmendra Brahmachari Shastri, who published a research paper on the Sant for his Doctor of Philosophy thesis called Sant Dariya Kabir of Bihar) Certainly, many believe the great sage Sant Dariya Sahib was the reincarnation of Guru Kabir. In any case, it can be said that the teachings of Sant Dariya Sahib and his Satguru successors do indeed represent a continued living mystic-expression of this Path of Guru Kabir in this current Kali Yuga Age. Says Sant Dariya Sahib:

"Sat Purush is the living Lord
And His own son serves as the ladder.
That ladder is continued through me, says Dariya.
Fakkar Das, Basti Das, and Guna Das,
Are the ladders proceeding from me.
Whomsoever they appoint as their successors
Would also be known as ladders.
Thus will my line of succession continue.....

"Those souls who remain in obedience
to these successors,
Shall cross the Ocean of the world.
How long will this line of succession continue?
Kindly relate it to us in your own words, asks Fakkar Das.
Listen mindfully, 0 Fakkar Das,
I explain this to you, says Dariya:
As long as the discipline of the Sound Current
is preserved unadulterated,
The line of succession will truly continue.
But when it is mixed with outer rituals
and display of external garbs,
My Sound Current will part company.
My Divine essence will depart,
And the souls will go into the mouth of Kal.
I shall then come to this world,
And shall proclaim the teaching
of the Sound Current again.
Proclaiming the teaching,
I shall found the line of succession.
And emancipating the souls,
I shall take them to my Abode.
For aeons I have been coming,
And imparting the teaching
of the true Sound Current."

Above is based on 1) information found at the Sant Dariya Mission website; 2) the one book in English featuring excerpts from the many writings of Dariya Sahib, by K.N. Upadhyaya; and, 3) my own articles reflecting about Sant Mat history, the Kabir line of Masters, Dharam Das, Dharam Das's son and spiritual successor: Churamani Nam, Dariya's Guru, Dariya Sahib, and Tulsi Sahib. Note: Domain Singh of the Sant Dariya Mission website really likes Upadhyaya's book on Sant Dariya, thinks it's a wonderful and scholarly publication.

Spirituality: Mystic-Verses/Shabds of Sant Dariya Sahib

Let the practitioner be brave like a lion, and let him not forget the holy repetition even for a moment! Let him be on alert with his drawn-out bow and arrow! The thief (Kal) can never come near such a one. (Sahasrani, M., p. 37)

Keep on repeating the holy names with tenacity, and remove the impurities by repeated rubbings. With the impurities removed, one becomes pure, and wisdom dawns upon such a one in full. Sahasrani. M., p. 61)

Sumiru Sat Nam niju kam hai jahi te

Practice the repetition of the true Names which alone is of value, abandon the taste for worldly enjoyment, and attain thereby the inner bliss. Have kindness in your heart, look with compassion, give up all family rites and worldly concern.

Being detached, brush aside all worldly delusions, And take refuge under the Satguru's holy feet, which is the kingdom of eternal bliss. Disregarding sufferings and afflictions, cut off worldly snares, and be firmly absorbed in contemplation which alone is of value.

Thereby the inner lotus will blossom, nectar will flow, and the inner sky will resound with melody hearing which, Kal will flee away.

There the dazzling Light will shine and the true Sound will resound, which will destroy heavy sins, and place a divine canopy over your head. (Shabd 318, M,.pp. 103-104, D.G. Vol. I. p. 86)

Sumirahu satpad pran adhar

Carry on the repetition of the true names, taking it to be your very life-breath. Obtain thereby the true Sound, and go across the ocean of the world. When a disciple receives the holy names from the Guru, the disciple is sure to attain the Unchangeable, Eternal and Immortal Abode.

The soul attains union with the Creator, and never again comes to this world. That Abode is different from the three worlds. There resides the Primeval Lord along with a multitude of pure souls.

A disciple who takes the Guru's word to his heart, is destined to go to the True Abode, and is never to fall into hell. Having obtained the Authentic Passport (Naam), he certainly goes to the Hidden Realm, and never comes back here again, says Dariya. (Shabd 9I, M., p.40, D.G. Vol. I, p. 64)

Light and Sound arise from the Primal Shabd. Let one make one's attention one-pointed, and let the Surat catch the Sound Current with rapt attention! This is the only way to rise to the Primal Shabd. One should fix one's attention at that point where the sun and the moon meet (at the eye-center).

One will find a resounding melody emanating from the Primal Shabd. One should merge oneself into that melody. There the Thousand-petalled Lotus blossoms, although the Primal Source is above the Akah Lotus. There arises a unique fragrance from the Thousand-petalled Lotus, enjoying which the souls are thrilled with great delight.

When one becomes a devotee of the Satguru, then alone love and devotion are manifested through his service. The further journey is extremely subtle. It can be crossed only by merging the Surat in the Sound Current. Experiencing the refulgent Light and incomparable Sound (of higher Regions) one is filled with bliss.

Reaching the Inaccessible (Agam) Region, one finds an exceedingly dazzling Light. It is hard for the mind to stand that Light. Stepping on the ladder of the Satguru, one tastes there the fruit of Immortality. (Dariya Sagar, chaupai 165-171 & chhand 5, D.G. Vol II, pp. 17-18)

When one sees with one's inner wisdom,
An eternal Light comes to one's sight.
One is absorbed in the Unstruck Divine Melody,
And the Lord is seen in the refulgence of Light.
(Dariya Sagar, chaupai 376-377, D.G. Vol. II, p. 38)

The Unstruck Divine Music is played every moment. And seeing the Divine Form the soul is absorbed within. Only he who finds a wise Guru, can attain the true Abode of Sat Nam.
(Dariya Sagar, chaupai 382-383, D.G. Vol II, p. 39)

(Sant Dariya Sahib -- Saint of Bihar, RS Books)

A Satsang Discourse: Sumiran for God-Realization, An Article by Domain Singh of the Sant Dariya Mission, the Sangat Founded by Sant Dariya Sahib, a Sant Mat Community in Bihar, INDIA

http://theholysound.com/sant-dariya-saheb-bihar/Sumiran-for-God-Realisation.html

There are many kinds of Sadhana [spiritual practices] to realise God. The question is which is the simplest and most suitable for the average person. Many have realised God by repeating the name of the Lord. The Guru gives the Name at the time of initiation. Lord Shiva achieved immortality by repeating the holy name of the Lord. Savage Balmiki became Brahma-like by repeating the holy name. The power of the holy name is beyond description. In the Ramayana, Saint Tulsi Das has said that the holy name of the Lord is more powerful than the Lord Himself. In the Gita, Lord Krishna has said that amongst all the Yagyas, Jap Yagya is the greatest.

The Name of the Lord has the capacity to reveal God. As the practice progresses, the mind becomes subtler and subtler. Ultimately the mind ceases and merges into the Transcendental. In this method of meditation, one sits down, closes the eyes, maintains an easy and comfortable posture, and without moving the lips or tongue repeats the name given by the Guru. As the process progresses, the breathing becomes calm and even. One's mind becomes quiescent. When the mind becomes quiescent, God speaks. If we listen to the inner voice, we find solutions to all our problems and frustrations.

By constant repetition of the Nam [Name] one can conquer lust and passion. To face the ups and downs which is natural in human life, there is no remedy better than ceaseless remembrance of God [simran or sumiran: mentally repeating God's Name: manas jap, as a way to remember God]. Saints of the Nirguna School of Spirituality [devotees or bhaktas of the Formless God] right from the time of Kabir have praised the power of sumiran. Gandhi jee was a great proponent of Nam-Bhakti.

Sant Dariya has described the importance of Nam- Bhakti in the following verses:

"Nam pratap yug yug chali aaye,
sakal sant gun mahima gaye"
jyo tarani jal jat taraee,
Nam sumiru jal bohit payee"

Dariya Sahib in the above verses says that the importance of Nam has been recognized for aeons. Saints have praised its glory. A boat floats on the water and whosoever has to cross a river rides a boat. To sail through the ocean of life which is so difficult, one needs a boat of sumiran to cross the ocean of life. God [at the highest level] is Formless and very few get an opportunity to see him in a form (body [or in the form of Satguru]: Sagun rup birla jan pave). The holy name of the Lord which is Nirguna (beyond attributes) easily leads to the realization of the Lord. According to Sant Dariya, akshar Nam (alphabetical name) leads to nihakshar (Lord who is beyond kshar and akshar). Here ksar and akshar denote perishable and non-perishable and the Lord is beyond these dualities, whom Dariya Sahib calls nihakshar.

Nam is a great medicine to cure all kinds of ills in this samsara [this world of changes]. Sumiran of the holy name subdues the mind and leads to concentration. The mind at ease and peace cures many of physical and mental diseases. It improves the immune system.

To sum up, the benefits of sumiran is immense for this life and life beyond. Those who develop interest in sumiran are really fortunate and are making a good use of their human birth. ////////

7:37PM - Light and Sound on the Path for October 25th, 2009

Light and Sound on the Path for October 25th, 2009

Posted on Oct 24th, 2009 by SantMat_Mystic_(James)

Light and Sound on the Path for October 25th, 2009



Sant Mat Mysticism Blog:
http://santmat.gaia.com/blog


Enjoy the wisdom, also the audio and video links below -- there are many!



Sant Mat Radio

October Sant Mat Satsang PODcast at Blog Talk Radio: Go To:
http://www.blogtalkradio.com/SantMatFellowship

Spiritual Awakening Radio: Dr. Jagessar Das: An Introduction to the Path of Kabir: Part 1 - New Archived Show Available Online: CLICK TO LISTEN:
http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=a9TYEjm7uw4ELitWZEDV%2fQ%3d%3d

Spiritual Awakening Radio: Dr. Jagessar Das: An Introduction to the Path of Kabir: Part 2 - New Archived Show Available Online: CLICK TO LISTEN:
http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=M2oxoMdDfYxJPuZEuC42og==

Spiritual Awakening Radio: Dr. Jagessar Das: An Introduction to the Path of Kabir: Part 3 - New Archived Show Available Online: CLICK TO LISTEN:
http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=6sTnckN4tFo%2fDPvCY5MRSA%3d%3d


Guru Kabir

Kabir: All entities in the Universe are the Manifestations of the Same Soul:
http://groups.yahoo.com/group/sant_santati/message/522

Beautiful Short YouTube Video -- Words of Kabir:
http://www.youtube.com/watch?v=5V27TJr2eSQ


"Meditation will remove all your burdens; meditation upon Ram's [God's] name will become your support." -- Guru Kabir

Kabir says: "If you merge your life in the Ocean of Life, you will find your life in the Supreme Land of Bliss."

Guru Kabir: "O my brother, surrender everything and recite the Name." Here Kabir is saying that through the technique of repeating/reciting God's Name every day we will reach the ultimate state. We have to catch the root first, and the root of devotion is simran, the repetition of the sacred words imparted by the Master. If we remember God this way during the day, when we sit down to meditate, it's much easier to reach the Light at the Third Eye Center.


My Sweet Lord -- George Harrison -- YouTube:
http://www.youtube.com/watch?v=Abo_U09wmE8


"There is no other God like compassion on living beings and worship of the Supreme Self."
-- Kabir, in the Bijak, published by Shri Kabir Ashram, Jamnagar, India


The Soul, A Drop from the Divine Ocean

Supreme Self or Atman is a Hindu term for God. I'm also attracted to the Jainist term "Supreme Soul".

It occurs to me that the definition of "soul" for most is really atman or Spirit combined with the astral and mental subtle bodies/coverings. Those are generally lumped together and called "the soul." That's understandable of course, as it represents "us" as separate individual or individualized "drops" of the Divine Ocean. Kirpal Singh's axiom is: "God plus mind [manas] is man, and man minus mind [manas] is God."

"Each spirit entity [soul] is a pure spark or atom of divine consciousness and is of the same essence as God. Yet though these sparks are ontologically united with the Divine, they are existentially separated from it. This separation needs to be undone, for as a mystic once expressed it, 'our hearts are ever restless until they find their rest.'" -- Stephan Hoeller, Gnosticism: New Light on the Ancient Tradition

This passage from Gnostic Bishop Stephan Hoeller above is very much in harmony with the Path of the Masters, which teaches that the soul is already is Sat Lok, the True Eternal Timeless Spiritual Realm, but doesn't realize it. The outer world via the five senses comes pouring in -- we are outwardly gazing all the time and dominated by mind and matter. We have accepted our own reflections (bodies) as the only reality. Thus the need for meditation, and not just any form of meditation, but an initiation into the Mysteries of the Kingdom of God or Inner Space within, that we might know, see and hear spiritually, and explore those realms we inhabit that are beyond mind and matter.

Sage Sanathumara in the Chandogya Upanishad said, "The Self is one, though it appears to be many. Those who meditate upon the Self and realize the Self go beyond decay and death, beyond separateness and sorrow." "Know the Self as Lord of the chariot, the body as the chariot itself, the discriminating intellect as the charioteer, and the mind as the reins." (Katha Upanishad)


The term Bandagi Saheb in Kabir Panth: Bandagi is from the Sanskrit 'vandana' - a salutation, and saheb is master. Bandagi saheb thus means: "I offer salutation or greeting to the master dwelling in you". Bandagi Saheb! Bandagi Saheb reminded me of the word "Namaste'", which means: "The God in me bows to the God in you."


Rumi: Travel Not the Road Alone

A friend is needed; travel not the road alone,
Take not thy own way through this desert!
Whoso travels this road alone
Only does so by aid of the might of holy men.
The hand of the Director is not weaker than theirs;
His hand is none other than the grasp of Allah!
If absent saints can confer such protection,
Doubtless present saints are more powerful than absent.
If such food be bestowed on the absent,
What dainties may not the guest who is present expect?  -- RUMI


Wishbone Ash: You Rescue Me

Among the stars on this side of heaven
I lay broken and destroyed.
When people on the earth have cut you down
The sky's the only place to hide.
And as I floated in the moonlit night
You arrived to take me home.
I kissed your hand and I came back to life
And all the wrong became all right.

In all of my dreams
You rescue me
It always seems you rescue me

I was wandering down endless roads
A fallen angel in the cold
You appeared before me like a vision
To whisper love I used to know
So easily you gave to me secret promises
Like only magic words can flow

In all of my dreams
You rescue me
It always seems you rescue me

Wishbone Ash: You Rescue Me -- YouTube:
http://www.youtube.com/watch?v=yrsYxSrkGfE


Rumi Poetry: The Masnavi, Book One, By Rumi -- PDF:
http://elearn.mtsac.edu/dlane/masnavi5.pdf

Rumi and Other Sufi Books Online -- Great Sufi Website:
http://www.thesufi.com


Sant Darshan Singh: tujhey kya khabar: ghulam ali -- YouTube:
http://www.youtube.com/watch?v=quUC13ajEMs


Sant Dariya Sahib of Bihar

Am a fan of Sant Dariya Sahib of Bihar, a great Satguru who lived in Bihar a couple centuries back. Sant Dariya Kabir, the Son of Sat Purush and Adi-Guru who incarnates from time to time to restart the spiritual path of Inner Light and Sound on the Earth during this present Kali Yuga age, starting a lineage of Masters, so that over the generations souls may be initiated. He said: "As long as the discipline of the Sound Current is preserved unadulterated, the line of succession will continue. But when it is mixed with outer rituals and external garbs, My Sound Current will part company...I shall come to this world, and shall again proclaim the teaching of the Sound Current. Proclaiming the teaching, I shall again found the line of succession, and emancipating the souls, I shall take them to my Abode. For aeons I have been coming, and emparting the teaching of the true Sound Current."

Sant Dariya Sahib of Bihar: "Be not intimidated by any fear. Hold fast to the Naam (the Positive Power of inner Light and Sound of God) which is always there to help." "Reflect thoughtfully and hold fast to my technique of the Sound Current. Then having realized the True Sound, cross the Ocean of this World (Samsara)."

"So long as love is not obtained, fondness for the Beloved cannot arise. When nectar-like true love takes abode within oneself, only then can one contact the loving Sound." (Sant Dariya Sahib of Bihar)


George Harrison on the Soul:
http://www.youtube.com/watch?v=RrkQOMsSYaE

What Is Life - George Harrison:
http://www.youtube.com/watch?v=JSwYfG--QGY

The Beatles - Inner Light -- YouTube:
http://www.youtube.com/watch?v=YhHm-5lKkZ0


Lord Mahavira, Divali, and the Inner Sound in Jainism

While Divali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". (Wikipedia)

Until the last moments of his life Lord Mahavira inspired many to seek world peace through the attainment of inner peace, and he encouraged people to realize their divine nature. For 30 years he traveled throughout India to spread his message. At the age of 72, on the day of Divali in the town of Pawa Puri, Mahavira ended his worldly journey. In the state of deep meditation he attained nirvana. (Swami Sant Sevi Ji)

The Inner Sound in Jainism: Acharya Tulsi says: "From the infinitesimal point and the divine sound the subtlest waves (vibrations) reverberate." In his book, The Method of Using Preksha Dhyāna, Acharya, Mahapragya writes: "Close both ears with your hands and listen to the inner sounds." Swami Jnananada says in the Pandita Puja: "In the divine sound of God (Bhagawan) all the mysteries are revealed." Shri Jinendravarni states: "What does one hear with these ears? It is a sweet sound. . . Closing my eyes, as if I were united with God, I was away from this world. Only my Peace incarnate and dispassionate Lord (Mahavira) and I existed [ego and worldly concerns had vanished in the state of complete tranquility]." (The Harmony of All Religions, Swami Sant Sevi Ji Maharaj)

The book, Harmony of All Religions, by Swami Sant Sevi Ji, on the inner Light and Sound teachings in all the major world religions. The Jainism chapter - PDF:
http://spiritualawakeningradio.com/Harmony7-ChapterTwo.pdf

Video of Swami Sant Sevi Ji Giving a Satsang Talk, Part One:
http://www.youtube.com/watch?v=ZY-II8TTt5Q


The WORD

Moodly Blues: "The Word"

This garden universe vibrates complete.
Some we get a sound so sweet.
Vibrations reach on up to become light,
And then thru gamma, out of sight.
Between the eyes and ears there lay,
The sounds of colour and the light of a sigh.
And to hear the sun, what a thing to believe.
But its all around if we could but perceive.
To know ultra-violet, infra-red and x-rays,
Beauty to find in so many ways.
Two notes of the chord, thats our fluoroscope.
But to reach the chord is our lifes hope.
And to name the chord is important to some.
So they give a word, and the word is om.


Moodly Blues: "Om"

The rain is on the roof
Hurry high butterfly
As clouds roll past my head
I know why the skys all cry
OM, OM, Heaven, OM

The Earth turns slowly round
Far away the distant Sound
Is with us everyday
Can you hear what it say
...OM, OM, Heaven, OM

The rain is on the roof
Hurry high butterfly
As clouds roll past my head
I know why the skys all cry
OM, OM, Heaven, OM

YouTube: Moody Blues: The Word, and, OM:
http://www.youtube.com/watch?v=IfkUfarjVO8


"The Sound Current: Sweeter and sweeter its heavenly strains vibrate through every living being, great or small, from world to world, and from universe to universe. Its life-giving melodies may not be consciously heard by those who are not trained to catch them, but there is not one living being in all creation which does not derive its life from this Current". (Julian Johnson, Path of the Masters)

Nada Dhyana (Yoga of Sound) - Swami Achyutanand Ji Maharaj:
http://groups.yahoo.com/group/sant_santati/message/521


Baba Sawan Singh Maharaj Ji - part 1 -- YouTube:
http://www.youtube.com/watch?v=kKzXu1z5TTs


Leaving the Matrix--A variety of negative thought-beliefs prevent souls from success in meditation:
http://www.spiritualawakeningradio.com/leavematrix.html


An amazing YouTube video: The Morning Prayer (Jap Ji) of Guru Nanak, in English, with Chant in Gurmuki and text in both English and Gurmuki:
http://www.youtube.com/watch?v=YpPJUjebWo8


A Living Mystic Path

Swami Sant Bhagirath Baba: "Moving down from the middle of the two eyes is going towards ignorance, and moving up from the middle of two eyes is going towards Knowledge." "The beginning of the Turiyaa state has been said be the Aajnaa-chakra (the Guru instructs about the Point in between the two eyes where the vision of both unites), and the destination of this is in Kaivalya-the State of Oneness-Pure Consciousness."

Sant Mat means: "The Way of the Saints" or "Path of the Masters." Inner Light and Sound Meditation works best when practiced with a spirit of Love and Devotion for God, the Beloved Lord of Love. Divine Currents of Love, Light, and Sound to All.

Sant Mat: Awakening to the Light:
http://www.youtube.com/watch?v=yHvJaoylVmU

Seeking a spiritual path, meetings (satsangs) in your area, Initiation into Inner Light and Sound Meditation? What city are you in or near? Reply back and I can send you contact info.


In the Love, Light and Sound of the Beloved,
James
http://www.SpiritualAwakeningRadio.com/santmat

7:32PM - Kabir, PT 2: Spiritual Awakening Radio: Dr. Das of the Kabir Association

Kabir, PT 2: Spiritual Awakening Radio: New Show Available

Posted on Oct 16th, 2009 by SantMat_Mystic_(James)


 

Kabir Poetry, Wisdom, and Mysticism, Part Two: October 16th Spiritual Awakening Radio - New Archived Show Available Online: More of My Conversation with Dr. Jagessar Das of the Kabir Association

CLICK TO LISTEN:

http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=M2oxoMdDfYxJPuZEuC42og==


Sat Guru Kabir Sahib

Part Two in the Kabir Series: A program of Kabir poetry from the Bijak, Robert Bly's Kabir Book, Songs of Kabir, by Rabindranath Tagore, and more conversation with Dr. Das, translator of the Bijak of Guru Kabir and other writings published by the Kabir Association. Dr. Jagessar Das is the President of the Kabir Association of Canada, affiliated with the Dharamdasi Branch of Kabir Panth (The Path of Kabir): http://www.Kabir.ca

The Dharamdasis are the "People of the Anurag Sagar". That is to say, the Anurag Sagar: Kabir's Ocean of Love, was a sacred text composed, published, has been read in satsangs, and contemplated for centuries by: the Dharamdasis, the Branch of Kabir Panth founded by Sant Dharamdas Sahib. Anurag Sagar (The Ocean of Love) online:
http://www.spiritualawakeningradio.com/anurag.html

All for the Love of Wisdom and Radio,
James
Producer and Host
Spiritual Awakening Radio Productions

7:16PM - Kabir Part One - Spiritual Awakening Radio

Kabir Radio: Oct 9th Spiritual Awakening Radio: Dr. Jagessar Das

Posted on Oct 10th, 2009 by SantMat_Mystic_(James)


 

Oct 9th Spiritual Awakening Radio: Dr. Jagessar Das: An Introduction to the Path of Kabir: Part 1 - New Archived Show Available Online

CLICK TO LISTEN:

http://view.liveindexer.com/ASXGenerator.aspx?mediaSKU=a9TYEjm7uw4ELitWZEDV%2fQ%3d%3d

A program of Kabir poetry from the Bijak, Anurag Sagar, Songs of Kabir from the Adi Granth, and a wonderful conversation with Dr. Das, translator of the Bijak of Guru Kabir and other writings used by the Kabir line of SatGurus! Dr. Jagessar Das is the President of the Kabir Association of Canada, affiliated with the Dharamdasi Branch of Kabir Panth (The Path of Kabir). The Dharamdasis are the "People of the Anurag Sagar". That is to say, the Anurag Sagar: Kabir's Ocean of Love, was a sacred text composed, published, has been read in satsang, and contemplated for centuries by the Dharamdasis, the Branch of Kabir Panth founded by Sant Dharamdas Sahib.

All for the Love of Wisdom and Radio,
James
Producer and Host
http://www.spiritualawakeningradio.com/anurag.html

7:10PM - Gita Krishna Gnostic Jesus Parallels

Gita Krishna Gnostic Parallels

Posted on Oct 9th, 2009 by SantMat_Mystic_(James)

7:04PM - Gnostic Strangers in a Strange Land -- Allogenes -- Deep Purple

Gnostic Strangers in a Strange Land -- Allogenes -- Music By Deep Purple: "Perfect Strangers"

6:40PM - A Sant Mat Satsang Discourse by Shri Swami Sant Bhagirath Baba

A Spiritual Discourse by Shri Swami Sant Bhagirath Baba, Sant Mat Tradition (Bhakti of the Inner Light and Sound of God)

Sant Mat Mysticism Blog:
http://santmat.gaia.com/blog

The Sant Mat Society -- A Sant Mat Satsang Discourse

"Shri Swami Sant Bhagirath Baba was very special to Maharishi Mehi and he said many very great things about him. His level is extremely advanced and one certainly can trust his guidance. Maharishi Mehi had his room between Santsevi Ji's room and Bagirath Baba's room. Both tended to him constantly. Bhagirath Baba told us many fascinating stories about his relationship to his Guru. Santsevi Ji and he were good friends." (Spoken by a devotee of Sant Mat)

The following is from the Biography Of Gurusevi Swami Bhagirath Ji Maharaj: Once Gurudev [Maharshi Mehi] had gracefully blessed him saying, "May you live long! Your devotion will be completed in this very birth. People would take you overseas as well. I have given everything to you… etc." One day when Shri Shivanand Baba, a resident of the Ashram came to offer his pranam, Gurudev asked him, "Who would propagate Santmat after me?" With folded hands Shivanand Baba answered, "Whomever would you select for the job, Lord!" Then pointing towards Bhagirath Baba Gurudev said, "He will do it."

.....After the departure of Maharshi Mehi from this world, Bhagirath Baba started his long and hard meditation in the holy cave of Kuppaghat in which Maharshi Mehi had realized the Self and achieved salvation. That continued for about three years. He got some disturbance because of visiting the cave by the devotees. He tolerated it and built a small cave on the bank of river Ganga in the premise of Kuppaghat Aashram. In that cave he started his continuous and unceasing meditation...... After that he started propagation of Santmat on the kind request of Satsangis (Santmat-devotees).

Bhagirath Baba began to initiate seekers since 31st May, 1987. More than 22,000 persons have taken initiation from him so far. His speeches directly touch the hearts of the audience, casts a magical influence upon them. The turban he puts on presents a striking resemblance to Swami Vivekananda who had incarnated to keep the flag of his Guru Swami Ramkrishna Paramahansji Maharaj flying all over the globe. Similarly, Bhagirath Baba, too, is the flag-bearer of Santmat, which was nurtured and propagated by his Guru, Maharshi Mehi Paramhansji Maharaj.

Shri Swami Sant Bhagirath Baba has authored four books that are full of spiritual insight, namely, "Maharshi Mehi ke Dincharya Updesh" (Life and Teachings of Maharshi Mehi) , "Santmat Tatva-Jnaan Bodhini" (Quintessence of Santmat), "Maharshi Mehi Leelamrit", and "Maharshi Mehi Chaitanya Chintan". These all books are in the Bharati language.


NOTE: CHIT OR CHITTA: Lake of the mind wherein are stored all kinds of impressions in the form of memories, it is one of the four facets of manas (mind): Chit, Mana, Buddhi and Ahankar.


Excerpts Below from a Chapter Titled, "Know the Self Through the Self", by Shri Swami Sant Bhagirath Baba

Jeeva-atmaa (the Individual Self or Soul) is the indivisible part of the Supreme Being (i.e. the Universal Soul). In the bondage state it is called the Jeeva. It is also called soul, an indivisible part of the Supreme Sovereign God. Only the individual soul (Jeeva-atmaa) is capable of recognizing itself. When the Self will be realized, only then it will be merged into the Supreme Sovereign God. Then it can be liberated from the cycle of birth and death. Besides knowing itself, no other method has been articulated in the holy books and scriptures.

Now the question arises: why this Jeeva-atmaa (individual soul) does not realize itself? What is the reason? For the answer, it can be said that until this Jeeva-atmaa lives no longer dominated by the five organs of actions: hands, feet, mouth, anus, and urethra, and five organs of senses: the eyes, ears, nose, tongue, and skin, and four inner organs: Man (mind), Buddhi (intellect), Chitta and Ahamkaar (ego), it can not realize the Self. In other words, until the Jeeva-atmaa transcends these fourteen organs, it is not able to recognize the Self and so it can not realize the Supreme Sovereign God.

The Vedas say: "Om sayojat urugaayasya jootim vrithaa kreedantam mimite na gaavah |
Pareenasam krinute tigma shringo diva harirdadrishe naktamrijrah ||"
English translation: Through this mantra (hymn), the Vedas teach: O people! doing efforts to realize God by the organs like hands, feet, anus, urethra, tongue, ears, eyes, skin, nose, or mind, intellect, etc... is child's-play (deceptive). Because He (the Supreme Sovereign God) can not be realized through those. He is insensible (beyond the reach of organs or senses).

Now it is utmost in importance to know just how does this Jeeva-atmaa leave the thirteen organs out of fourteen organs -- which organ does not leave Jeeva-atmaa, and why it does not leave? For, due to that, the Jeeva-atmaa does not recognize itself and nor does it recognize the Supreme Sovereign God. You see, when we sleep we feel that the hands, feet, eyes, ears, nose, etc.... all the organs, are ceasing their works. If any person sitting close by talks to another person [who is falling asleep at the time] they do not hear all the words. They may catch a few words and miss the rest. It means, at that time the power of the organs is converging (accumulating inside), i.e. the organs are stopping their works. This is the initial step of Tandraavasthaa (the state of falling asleep). In Jaagrataavasthaa (the waking state), the Jeeva-atmaa resides between the two eyes [seat of the soul] with all aforesaid fourteen organs. When the Jeeva-atmaa begins to drift down from the middle position of the two eyes [falls asleep, in other words], then organs of action, and organs of senses are left behind. This Jeeva-atmaa comes to the Kantha (throat center) with four inner organs, and until it leaves the throat center again, we visualize the scenes of dreams [in the dream state]. Then when this Jeeva-atmaa begins to drift from the dream state to the deep-sleep state (Sushupti Avasthaa), three more inner organs are left behind. Only one inner organ, Chitta, remains attached with the Jeeva-atmaa in the deep-sleep state. When the Jeeva-atmaa returns back to the Jaagrataavasthaa (waking state) from the Sushupti Avasthaa (deep-sleep state), then we can say that last night we slept soundly.

Brothers! At the time we were in the deep sleep state, we did not have any conscious awareness, so how did we come to know that we slept very soundly? We know it through Chitta, because only this organ alone was with Jeeva-atmaa at that time. This Chitta does not detach from the Jeeva-atmaa because this is the individual (Vayashti) form of the Conscious (Chetan). If it (Chitta) detaches from the Jeeva-atmaa, this Jeeva-atmaa will give up this physical body. That's why Chitta always accompanies the Jeeva-atmaa even in the deep-sleep state. Thus Jeeva-atmaa is habituated to leave company of these thirteen organs routinely. It does indicate that no sooner the Jeeva-atmaa starts to come down from the middle position of two eyes to the dream state, to the deep-sleep state; the organs start to detach gradually and at last, thirteen organs are left behind before entering the deep-sleep state. Only one organ: Chitta, lives with Jeeva-atmaa and this is the reason that Jeeva-atmaa does not recognize itself nor does it realize Supreme Sovereign God.

Moving down from the middle of the two eyes is going towards ignorance, and moving up from the middle of two eyes is going towards Knowledge. Our physical body is divided into two parts, one below the eyes, called Pinda (microcosm), and other is above the eyes, called Brahmaanda (Macrocosm). The Jeeva-atmaa resides with all fourteen organs in the middle of two eyes [seat of the soul] in the 'awakening-state' (Jaagrataavastha). If the Jeeva (also called Jeeva-atmaa) had detached from all these (fourteen organs) it would have realized the Self and then it would have realized the Supreme Sovereign God. For it, it is of the greatest need to reach into the Turiyaa state above the middle of the two eyes. The beginning of the Turiyaa state has been said be the Aajnaa-chakra (the Guru instructs about the Point in between the two eyes where the vision of both unites), and the destination of this is in Kaivalya: the State of Oneness, Pure Consciousness. To enter in this Turiyaa state one needs the highest degree of concentration, because there is rising of consciousness (surat, i.e. khyaal) in concentration and the rising of consciousness causes the breaking of bondages.

[In this world] Jeeva-atmaa is entangled among five material (illusory) objects viz. form, taste, smell, touch and sound or word). These five material objects permeate the world uniformly. But this Jeeva-atmaa does not permeate these five material objects uniformly. It is pervaded in "visible" objects by 83%. For example, if we want to see an object, the mind starts to think naturally of its shape and size. Jeeva-atmaa infiltrates the (material) "hearing" by 14% and 1 and a half percent each of "smell" and "touch" illusory objects. For the concentration of the awareness, one should take the support of a material word, i.e. the alphabetical name of God, i.e. one should do Jap (chanting a mantra of holy name/word). Then one should practice Maanas Dhyaan of a physical divine form related to that alphabetical name/word of God [simran, Manas Jappa]. [Maanas Dhyaan is the process of mentally visualizing the form of Guru or any Divine form of God with eyes closed in meditation as instructed by the Guru.] This practice is done because the nature of this world is that of names and forms.

There are many names of God. Sant Dadu Dayal says:
Original verse in Bharati language:
"Dadu sirjanhaar ke kete naam anant."
English translation: "There is innumerable names of God, the Creator."
Though in truth, God is beyond names. Lord Sadguru Maharshi Mehi speaks,
"Prabhu akath Anaami" (God is Inexpressible and Nameless.)

People have given God many names. This has been articulated by the sants, sages and seers. One name among of the numerous names, which the Guru instructs, should be repeated continuously with great devotion and faith. There are three ways to do Jap. One way is through uttering the word with audible voice, that other persons also hear. This is called "Vaachik Jap". The second way is repeating a name (mantra) in such manner that only we can hear it and others do not. This is called "Upaansu Jap". The third way is repeating a name in such manner that neither our own ears hear nor do others hear it. It is repeated only in the mind without moving the lips, tongue and teeth. This is called Maanas Jap....

Maharshi Mehi has instructed to do Maanas Jap in His prose and poetry composition of 'The Principle Of Santmat'. E.g.: "Every human being is within his or her right to transcend all the layers of nature: darkness, light and sound, through devotion to God by taking recourse to spiritual practices such as Maanas Jap (mentally repeating with eyes closed some holy word instructed secretly by the spiritual preceptor), Maanas Dhyaan (concentration and meditation over some holy figure with eyes closed as instructed secretly by one's spiritual preceptor), Dristi Saadhan (the yoga of inner seeing or Light), and Surat Shabda-Yoga [the yoga of inner hearing or Sound], and to attain salvation through re-identifying with the Supreme. (From, Principles of Santmat, excerpted from Maharshi Mehi's "Padaavali")

The following lines from various poems of Maharshi Mehi's Padaawali shows the noteworthiness of Maanas Jap: "Do the firm constant practice of Maanas Jap instructed by Guru, and do Maanas Dhyaan of the form of Guru." (poem no. 7)
"Do Maanas Jap of the mantra given by Guru and do Maanas Dhyaan of the form of Guru." (poem no. 47)
"Do the practice of Maanas Jap and Maanas Dhyaan of Guru only, i.e. repeat the mantra given by Guru and do the practice of Maanas Dhyaan of Guru's form. Then do the practice of uniting the vision, i.e. do the practice of Bindu Dhyaan (Drishti Yoga or the Yoga of Vision)." (poem no. 94)
"Repeat the very holy mantra in mind and then do Maanas Dhyaan of the form of Guru, the benefactor." (poem no. 97)

The discussion on Maanas Jap has been found in Shri Hariram Das Ji of the Ramsnehi sect, Sant Charan Das Ji, Baba Maluk Das Ji and Sahajo Bai also. For example:
"Man maalaa ghat bheetare, hariya fere koy |
Ferat hi hari paayaye, agam ujaalaa hoy ||"
(-- Shri Hariram Das Ji)
[If one does Maanas Jap within one's body, he gets God, and he receives divine Light within.]

"Man hi man me jaap karee, darapan ujjawal hoy |
Darasan howe raam kaa, timir jay sab khoy ||"
(-- Sant Charan Das Ji)
[When jap is done through mind, Light appears. Then Ram (God) is seen and all the darkness disappears.]

Shri Bhagirath Baba on Spiritual Practice

The practitioner, if he sits for meditation, always must keep his/her head, neck and spinal cord (back) completely straight. The respiration process will naturally become slowed if one sits straight, and thus it is a helping factor in meditation and Jap......

Sants/yogis have fixed times of meditation. Those times are: 1) in the pre-dawn, i.e. three hours before sun rise, 2) after taking a bath during the day [mid day], and 3) during the evening (after the sun sets). Meditation done in these three time is called Trayakaal Sandhyaa (thrice-daily meditation). A practitioner must sit for meditation in these three times, and also should do Maanas Jap (repeating the Guru-instructed mantra), or Maanas Dhyaan (involving mind in visualizing Guru's form inside), while doing worldly work.

In the evening just before going to bed, the practitioner should sit in meditation for two to four minutes and then go to sleep. A practitioner can continue Maanas Jap or Maanas Dhyaan or keep his/her vision straight inside with closed eyes laying in bed.

This practice protects one from terrible, unpleasant dreams, and on the other hand the practitioner can be benefited with the appearance of sages/sants or Satsang in the dream state. The appearance (seeing) of sants/sages in the dream state is an indication of spiritual-upwardness (progress). A meditation practitioner who does meditation in pre-dawn very carefully, should not take a heavy meal in the night. Meals should not be hard-to-digest. Easily digestible meals and that also are light in amount should be taken in the night so that the practitioner can get up early at the pre-dawn time. This habit keeps the body sound and healthy. Most reverent Guru Maharaj (Maharshi Mehi) says, "Sound mind lives in Sound body and worship is done only by the sound mind." So, a practitioner should control his/her meals.

A practitioner should close both eyes and mouth at the time of meditation. If he/she would be speaking and seeing the outer world with open eyes, he/she could not do the practice of meditation. On closing eyes everyone sees the darkness inside no matter whether they belong to one creed, caste, country or another, be they young, old, male, female, scholar or illiterate. This darkness has not been created by humans or gods. This darkness has been created by the Supreme Sovereign God. There are three layers (coverings) over the Jeeva-atmaa (Individual Soul). Those are: darkness, light and sound. Darkness is the shadow of the Light. This darkness is the first layer that the Jeeva (Individual Soul) or all beings encounter. One who crosses this layer of darkness through a special kind of meditation sees the inner Light within oneself.

This inner Light is called Aatma-Aalok (Light of the Self) or Brahma-Prakash (Divine Light). On achieving this, the Divya-Drishti (Divine Eye, Third Eye) opens completely. While mentally gazing into the darkness that one sees with eyes closed, one should repeat the guru-instructed mantra. This process is called Maanas Jap. While doing this, neither the lips nor the tongue are oscillated. Instead, the mantra (an alphabetical name given by Guru) is repeated within by the mind. This Jap is actually a kind of meditation. Repeating the mantra through the mind is for the purpose of calling the Ishta ([one's Ideal], tutelary deity, most beloved, Sadguru) near oneself. So, Jaapak (the practitioner who does Jap) should perform Jap with great love. He (Ishta, Guru) becomes happy and merciful if one does Jap with immense love and devotion, and he appears at his desire.

The practitioner who does Jap sitting in a secluded place with the right method and immense love, becomes the excellent devotee. Sant Charan Das says:
"Sakal shiromani naam hai, sab dharman ke maahi |
Ananya bhakta wah jaaniye, sumiran bhoolai naahi ||"

[Name (Jap) is the crown of all and has been described in all creeds. Know that person as the superior devotee who never forgets Jap. ]

By doing Jap, the mind and heart become devotionally pure, morale is uplifted. One gets strength in inner meditation -- Japaat Siddhi (divine power after getting perfection in Jap) is obtained. By doing Jap, so much sanctity begins to flow within the body and mind of the practitioner (Jaapak) that the note or wave of Jap (mantra the practitioner chants) penetrates whatever the practitioner touches.....

If the Jaapak (practitioner of Jap) repeats the Jap while doing worldly work as well as practices Jap sitting in a secluded place with love and faith, he/she begins to see divine visions, or hear auditions in the inner sky (the region within where darkness normally appears when one's eyes are closed). We see fire-flies (glow-worms: a kind of insect which glows at intervals in the darkness) in the bushes or under a tree. Similar to that, the Jaapak (practitioner) glimpses other visions at the time of Jap. Sometimes the vibration of the mantra which the practitioner repeats, is heard emitting from each small hair of his or her body. The practitioner gets such feelings only when he/she does Jap with strong concentration being dejected from the world. It has been cited in Aranya Kand of Maanas Peeyush (a holy book):

"Mano madhye sthito mantro mantram madhye sthitam manah |
Mano mantram samaayogo jap ityabhidheeyate ||"

[When mantra be merged in the mind, and mind be merged in mantra, such fusion of mind and mantra is called Jap. Most revered Guru Maharaj (Maharshi Mehi) says regarding Jap:
"sarva kshan guru man jaun 'Mehi' rahai ho |
nischay nirvaana hoy sant sab kahai ho ||"

[Maharshi Mehi says, "When the mind remains attached with Guru all the time, he/she gets salvation with certainty -- all the Sants say this. ]
Jap should be incessant like the flow of mustard oil. When a person falls in distress, no one is helpful in the world; even his/her own relatives leave them in that grim situation. If he/she does Jap with great devotion and faith, then calamity (adversity) runs away like fire removes the shivering cold! The practitioner inclines towards asceticism and achieves Japaat Siddhi (power of perfection in Jap). Jap rectifies the erred deeds. Goswami Tulsi Das writes in Ram Charit Maanas, Baal Kand :
"japahi naam jan aarat bhaaree |
Mitahin kusankat hohin sukhaaree ||"

[If the person repeats the name in Jap with love, distress is destroyed and one lives in happiness.]

Jap is capable of accomplishing all desires. Jap purifies the heart infected by lust, greed, anger, affection (illusion), etc... That's why the Guru-instructed mantra is very holy. The practitioner gets purification of heart naturally by practicing Jap. The mantra instructed by Guru is very short in alphabet, but if the practitioner gets perfection in Jap, all the gods and goddesses are bewitched by the power of the practitioner -- Goswami Tulsi Das says:
"mantra param laghu jaasu vash, vidhi hari har sur sarva |
Mahaamatta gajraaj kahan, bas kar ankush kharva ||"

The mantra has the characteristic of attraction. If the practitioner repeats the mantra, and the related form of that mantra is imagined in the mind, then that which is visualized assumes a vague form. Eventually the practitioner comes to see that real form quite clearly in the inner sky during meditation.

--- Shri Swami Sant Bhagirath Baba

11:53PM - September Inner Light and Sound Satsang Podcast Available

September Inner Light and Sound Satsang Podcast Available

September Inner Light and Sound Satsang Podcast Available For Listening or Downloading


Click on the Link to go to BlogTalkRadio/SantMatFellowship:
http://www.blogtalkradio.com/santmatfellowship/2009/09/12/september-inner-light-and-sound-satsang-podcast


Am very satisfied that this month's Blog Talk Radio podcast turned out really well, communicating some important principles from the Masters about living a spiritual life, successful meditation practice, and union with God.

Guru Kabir says, "The imaginations of the mind are just as innumerable as the innumerable waves of an ocean. If somehow this mind can become quiet by itself, attainment of the true Knowledge-like Diamond will become easily possible (everyone in this world is sad or restless because of lack of Knowledge. This true Knowledge can be attained only when the mind becomes quiet)." One of the effects of adhering to the ahimsa ethics of the Masters is a reduction in tension, in agitation of mind.

The program begins with sixty seconds from an old recording of a Bhajan (chant) of Baba Somanath (disciple of Huzur Baba Sawan Singh), which is quite haunting and otherworldly. Then there is a reading from an ancient Hermetic-Gnostic text from Egypt titled, The Greatest Human Evil is Unacquaintance With God, followed by satsang readings from: The Bijak of Guru Kabir Volume Two (The Shabdas); The Bijak of Guru Kabir Volume One (The Ramainis); The Saakhi Granth of Guru Kabir; Songs of Kabir, by Rabindranath Tagore.

The Bijak and Saakhi Granth of Kabir have always been considered primary texts of Sant Mat, and are genuine "Satsang Templates" providing a holistic approach to life on earth following the Path of the Masters.

Other readings are from: The Philosophy of Liberation (Moksha Darshan) by Maharsihi Mehi Paramahansa Ji Maharaj; a Shabd in contemporary English from a recent translation of the Sar Bachan Radhasoami Poetry Volume Two, by Swami Ji Maharaj; a list of essential Sant Mat principals and techniques for a successful spiritual journey, a Bhajan (chant, hymn from India) by Guru Arjan Dev, and a meditative Bhajan of Sant Surdas titled, "Hai Govind." Additional unlicensed music comes courtesy of my musician friend Paul Alexandre John, who performs Indian classical ragas playing the Bansuri flute, giving me permission to make use of his music on the air.

Peace, Jai Guru,
James
James@SpiritualAwakeningRadio.com

11:22PM - An Introduction to Kabir, the "Rumi" of India -- Click To Listen

An Introduction to Kabir, the "Rumi" of India -- Click To Listen

7:17PM - Developing Your Wisdom Circle of Friends--New Spiritual Awakening

Developing Your Wisdom Circle of Friends--New Spiritual Awakening

Posted on Sep 2nd, 2009 by SantMat_Mystic_(James)


 

7:10PM - More on the Yoga of Inner Light, By Swami Achyutanand Ji Maharaj

More on the Yoga of Inner Light, By Swami Achyutanand Ji Maharaj

More on the Yoga of Inner Light,

By Swami Achyutanand Ji Maharaj, from

the book Vindu - Nada Dhyan

Sant Mat at Gaia Blog:
http://santmat.gaia.com/blog

Continued from earlier recent post by Swami Achyutanand on Bindu Dhyan --- One-Pointedness --- Drshti Yoga: Meditation on the Inner Light(s)

- Translated into English by Pravesh K. Singh

(http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh)

Vision gets collected or focused by bindu dhyAn. Ascension which is a direct corollary of collection enables the practitioner to pierce the cover of darkness and behold divine radiance. The practitioner arrives, thus, at the centre or the point of origin of the gross realm. He comes to wield total control over the entire gross universe. He acquires supernatural powers called riddhis and siddhis. However, in order to be able to attain to this state of bindu dhyAn, it is highly desirable to practice manas dhyan (meditating on the form of the Guru or the desired deity) first. Having stilled one's sight at the form of the desired deity, bindu dhyAn becomes very easy to perform. Our most adorable Guru Maharaj, Maharshi Mehi Paramhans Ji Maharaj, has written:

"prathamahin dhAro Guru ko dhyAn| ho sruti nirmal ho vindu gyAn ||"[First, meditate on the form of Guru. | This will purify the (fettered) soul and brings awareness of bindu.]

How would this awareness of bindu (Absolute Point) come about? The very next line of Guru Maharaj's above verse says it all: by focusing the currents of both the eyes in a point.

"dou nainA bich sanmukh dekh | ek bindu milai drishTi dou rekh ||"
[Gaze in your front in the centre of both the eyes. | The Absolute Point appears where the two lines of sight intersect each other. ||]

Where is this bindu obtained? Gurudev says,

"sukhaman jhalakai til tArA | nirakh surat dashamI dwArA ||"
[(Through bindu dhyAn) access in Sushumna is had where a dazzling point and a star are seen. | So, keep gazing at the Tenth Door. ||]

It is precisely through the bindu dhyAn that one enters into the Sushumna and the Tenth Door comes into sight to its practitioner. He moves into the Realm of Light, where wondrous, spectacular dazzles are visualized following which the practitioner enters into the World of Sounds:

"jyoti maNDal mein acharaj jot | shabd maNDal anahad shabd hot ||"
[ Spectacular lights are seen in the Realm of Light. | (Subsequently) Countless varieties of sounds are heard in the Realm of Sound. ||]

Anahad shabd/ nAd (sounds) are of numerous varieties. Subsequently, with the grace of Guru, the practitioner gets wholly absorbed in the True Sound, `Sat Shabd', or the Quintessential Word. This is the only way to swim across the ocean of existence, or to get liberated.

"Anahad mein dhun sat lau lay | bhavajal taribo yahI upAy ||"
[Amidst anahad (limitless) sounds (the practitioner's) attention gets intently fixed on the True or Quintessential Sound. | This alone is the way to swim across the ocean of transmigration. ||]

This alone is the true way of meditation and is extremely simple and convenient to practice.

"Mehi yukti saral sAnchI | lahai jo Guru sevA rAnchI ||"
[This technique, says Maharshi Mehi, is quite easy and genuine. | And becomes available to him who is wholly dedicated to the service of Guru. ||]

Goswami Tulsidas Ji, while praying to his Guru, has very eloquently expounded the benefits of bindu dhyAn in his epic Ramcharit Manas:

"shri Guru pad nakh manigan jotI | sumirat divya drishTi hiya hotI ||"

That is, through meditation or constant remembrance of Guru the inner divine eyes are opened. This inner Light is so wonderful that by beholding it, the darkness of delusion or attachment is destroyed; fortune begins to smile on him (the beholder):

"dalan moh tam so suprakAsU | baDe bhAg ur Awai jAsU ||"
[That beneficent Light shatters all infatuation. | Extremely blessed is he in whose heart it appears. ||]

Goswami Tulsidas Ji firmly believes that the sacred inner eyes are opened (through meditation), which results in the follies and sorrows of the worldly night being destroyed. Not only this, he (the beholder) sees all the amazing exploits or plays – direct or hidden - of God within himself. The spiritual practitioners who have become adept at this meditation see all the wondrous plays taking place over the earth, forests, etc:

"ugharahin vimal vilochan hI ke | miTahin dosh dukh bhav rajanI ke ||
sUjhahin Ram charit mani mAnik | guput pragaT jahan jo jehi khAnik ||
jathA suanjan Anji drig, sAdhak siddh sujAn |
kautuk dekhahin sail ban, bhUtal bhUri nidhAn ||"
[The pure eyes of the heart are opened up. | All the snags and sorrows of the night (that is, this world) are destroyed. ||
Various jewels in the form of the feats of Ram (God) become visible -- | those that are manifest as well as those that are hidden. ||
Just as an adept and learned practitioner applying the collyrium (lamp black) to his inner eyes |
Sees mesmerising scenarios – mountains, jungles, different earths (planets) – within. ||]

While narrating his own experience Goswami Tulsidas Ji says that he has attained that pristine divine vision by practicing meditation and only then set out to describe the story of the Lord Shri Ram who is capable of ridding us of the fetters of transmigration:

"tehi kar vimal vivek vilochan | baranaun Ram charit bhava mochan ||"
[Having made my eyes of discrimination pure with that very collyrium | I narrate the tale of Ram who can absolve us all of the worldly ties. ||]

Here it becomes obvious that he who does bindu dhyAn acquires supernatural or divine vision, which equips him (the practitioner of bindu dhyAn) with the ability to see far off through space. In the Upanishads also we find similar reference:

"vindau manolayam kritvA dUradarshanamApnuyAt |"
[Absorbing one's mind into the point, far-sightedness is acquired. |]

In the eleventh chapter of the Shrimad Bhagvad Gita, Lord Shri Krishna gave Arjuna, who was under the spell of delusion, a glimpse of his grand, supernatural form. Lord Shri Krishna says,

"na tu mAm shakyase drashTumanenaiv swachakshushA |
 divyam dadAmi te chakshuh pashya me yogamaishwaryam ||"
[But you cannot see me with your (gross) eyes. |
 I impart you, (therefore), divine eyes (or supernatural vision); behold My divine majesty. ||]

There were innumerable warriors present on the battlefield; however, none else but Arjun alone could see Lord Krishna's grand form. The legendary sage, Ved Vyas Ji, had granted Sanjay, the attendant of the King Dhritarashtra, the same supernatural vision temporarily (so that he could give live coverage of the ongoing battle of Mahabharata to Dhritarashtra). Therefore, Sanjay, too, could get a glimpse of the supernatural form of Lord Krishna, though sitting in a distant palace, and narrate the same to Dhritarashtra.

7:08PM - Rising Into Higher Spheres: Studies in the Sar Bachan Radhasoami

Sant Mat at Gaia Blog:
http://santmat.gaia.com/blog

2:12PM - Bijak of Guru Kabir: Ramaini 67

Bijak of Guru Kabir: Ramaini 67

Bijak of Guru Kabir: Ramaini 67

Sant Mat at Gaia Blog:
http://santmat.gaia.com/blog


Kabir Says:

I like that relative who prevents me from going into evil ways, and
guides me into the righteous path;
He is wise who remains on the righteous path; he makes others search,
and never forgets himself;
He is a false guru if he does not show the real path to his disciple.
If the disciple gets the grace of Satguru then he will worship God.
A small amount of success is enough to misguide a man;
Seeing his wealth and family he becomes a victim of pride.

Sakhi: The soul departed and the lamp of life went out; the body became ruined;
Those who died are already dead; let the living save them selves.
 
Commentary by Dr. Jaggessar Das:
 
In this ramaini Guru Kabir talks about living on the righteous path. This path is shown to a disciple by a true guru. But there are false gurus, who do not truly guide their disciples on a spiritual path. If the disciple is fortunate to have the grace of a true guru, then he will be shown the way to worship God. True worship of God resides in the heart and it is not an external form, as many people in the world practice. A true guru will, himself, remain on the path, and will encourage others to follow in the same path, so he may also gain freedom from the bondage of the world.
 
Just as when a person develops pride by obtaining some material wealth, just so a person can develop pride by having a small amount of spiritual wealth. Such a person cannot obtain liberation from this world. There are many false teachers in the world who pride themselves with their learning. But their learning is shallow when it comes to the knowledge of God. They are full of words but not of realization. Such a teacher cannot guide a disciple into a righteous path and help him to obtain liberation.
 
Guru Kabir emphasizes the point that we should not be concerned about those who have already died. They are gone and cannot be of any help to us who are living. Each one of us has to travel on the path of righteousness and try to obtain liberation for ourselves. We should try to find such a spiritual teacher who has the light of spiritual wisdom shining in him. We should be able to take spiritual light from him and become enlightened ourselves. ////////

4:28AM - Living a Spiritual Life - Ahimsa Teachings from the Saakhi Granth

Living a Spiritual Life - Ahimsa Teachings from the Saakhi Granth

Posted on Aug 20th, 2009 by SantMat_Mystic_(James)



 

4:10AM - Significance of the Yoga of Inner Light or Bindu Dhyan

Significance of the Yoga of Inner Light or Bindu Dhyan

Posted on Aug 20th, 2009 by SantMat_Mystic_(James)

Significance of the Yoga of Inner Light or Bindu Dhyan, By Swami Achyutanand Ji

 The Sant Mat Blog: Inner Light and Sound:
http://santmat.gaia.com/blog

[Note: This is one of the first posts in the English language translated from Hindi featuring the teachings of Swami Achyutanand Ji.]

Below are translated excerpts from the book "Bindu – Nada Dhyan" authored by the octogenarian Sant Revd. Swami Achyutanand Ji Maharaj, one of the eldest living disciples of Maharshi Mehi Paramhans. Swami Achyutanand Ji, one of the most eminent scholars on Santmat, has had the rare fortune of a long & close serving association, spanning more than two decades, with Maharshi Mehi Paramhans who initiated him into sannyas (monkhood) and appointed him as the founder editor of the spiritual monthly magazine "Shanti Sandesh" (Message of Peace) published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar, India. Swami Achyutanand Ji has a number of books to his credit: "Santmate Ki Baten", "Navadha Bhakti", "Bandaun Guru Pad Kanj", "Maharshi Mehi Ke Ashirwachan Aur Upadesh", "Sukti Sudha Sagar", to name a few. He currently also edits a spiritual quarterly titled "Adhyatma Prakash" (The Light of Spirituality) published from Maharshi Santsewi Dhyanayogashram, Kolkata, India.

- Translated into English by Pravesh K. Singh

(http://groups.yahoo.com/group/sant_santati
http://profiles.yahoo.com/praveshksingh)

Extolling the importance of bindu-dhyAn or drishTi-yoga, Baba Devi Sahab writes, "DrishTi means `sight' or `vision'; it is not made up of flesh and blood. This power to see or the sight is a powerful thing which has revealed a lot of hidden disciplines of learning & scientific knowledge to the world; the secrets of the various types of `siddhis' (supernatural attainments or extrasensory powers) can also be known or obtained by no other means than this. DrishTi is the first step or technique of yoga–vidyA (Science of Yoga); the technique of drishti–sAdhan or the practice of the Yoga of Inner Light is so wonderful that it does not cause any discomfort, difficulty or pain to any part of our physical  body. By means of this, the practitioner is able to quickly realize the clues or secrets which have been eulogized in heavenly or divine books on God, and then, all the rules & principles governing the world, which can not be attained by merely reading and listening to all the books lifelong, keep standing in humble subservience, attendance before such a person." (Satsang Yoga, Part II authored by Maharshi Mehi Paramhans Ji Maharaj)

Goswami Tulsidas Ji has written,

"shri gurupad nakh maNigan jyotI |
        sumirat divya drishTi hiya hotI ||"

[The nails of the lotus feet emit dazzling light matching that emanating from a heap of jewels or gems |
        Meditating upon which (the practitioner) acquires Divine Vision ||]

Explaining the above couplet, our most adorable Guru Maharshi Mehi Paramhans has very exquisitely driven home the significance of bindu dhyAn:
"This (drishTi Yoga) is extremely convenient to practice. Such troubles & diseases, as may arise out of efforts at fixedly looking in the middle of the eyebrows by overturning or upturning the pupil & the eye ball with our eyes open or closed, staring at the lower tip of the nose, focusing at a mark in the outside world, etc, are not at all used in the practice of drishTi yoga. Persons do not apply any pressure on the pupil of the eyeballs but keep on imaginatively looking in the central region of eyebrows. Steps or components of prANAyAm like rechak, pUrak and kumbhak get automatically executed during drishTi yoga. As the practice of drishTi yoga enhances concentration of awareness, the process of respiration gets automatically slowed down. PrANAyAm gets inherently performed for the practitioner of drishTi yoga who is thus saved the troubles and tribulations that might result from exclusive practice of prANAyAm alone. DrishTi yoga is such an exquisite means that the sixth chapter of Shrimad Bhagvad Gita portrays it alone as being capable of producing the inner divine calm.

DrishTi yoga refers to the process of converging the currents of consciousness, emanating out of the two eyes, in a point. In doing so it is extremely undesirable to apply, in any manner, any extra pressure on the eyeballs or pupils; to the contrary, such an attempt might lead to trouble or pain in eyes, which might, if the practice is not stopped, cause disease or distortion of eyes. Shrimad Bhagvad Gita instructs (the practitioner) to look at nAsAgra (in the front of the nose). However in an effort to stare constantly, by tilting the eyes, at the lower or upper portion of the nose, ocular troubles or maladies are caused. In fact, unless and until the two currents of vision meet in a point, drishTi yoga will not be effected. Whatever is seen by way of looking at the lower tip or the upper portion of the nose can not be a point. A point is that which exists but does not have any length, breadth or thickness. A mark made even with the tip of a hair will surely occupy some space, albeit extremely small. Therefore, a point cannot be formed by approximation. That which possesses merely length and no width or thickness is termed a line. Even a line can't be drawn by approximation, because a line drawn with even the narrowest hair-tip would surely have some breadth. Two lines intersect in a point. This (drishTi yoga) is the only technique that can make the two currents of sight converge in an absolute point. It is not permitted by Guru to detail this method further; this skill can be learnt from a true adept and only then the true import of the term `nAsAgra' of Shrimad Bhagvad Gita can be understood correctly & exactly."  (Excerpted from the Ramcharit Manas Sar Sateek authored by Maharshi Mehi Paramhans Ji Maharaj)

However much one mastered the art of bindu dhyAn or drishTi yoga in the outer world, it would never yield the benefits that can accrue from the drishTi – yoga or bindu dhyAn done internally (with eyes closed). A context in the Mahabharata is worthy of consideration here. A bird is sitting in a tree. Guru Drona, the royal teacher, asks each of the Kaurava & Pandava princes, one by one, to take an aim at the bird's eye. None except Arjun gave a satisfactory answer when asked what it was that they were seeing. When none could satisfy him, Drona finally asked Arjuna who was aiming at the bird's eye, "what is it that you are seeing?" Arjun replied, "only the eye of the bird and nothing else, Gurudev!" Drona commanded him to shoot, and Arjuna pierced the bird's eye with his arrow. Such was the extent of concentration Arjuna had acquired; so concentrated was his sight! And yet, the same Arjuna piteously pleads before Lord Shri Krishna:

"chanchalam hi manah Krishna pramAthi balavaddriDham |
tasyAham nigraham manye vAyoriva sudushkaram ||"

   -Shrimad Bhagvad  Gita Chap 6/34
[O Krishna! This mind is extremely restless and highly turbulent. Just as wind is so difficult to control, I find it too obstinate to be subdued easily.]

This admission of Arjuna makes it obvious that even though the outward vision is extremely collected or concentrated, it does not necessarily imply that the mind also can be reined in. But if one turns one's sight inwardly (that is, keeps eyes closed) and practices bindu dhyAn, it is certain that the task of controlling the mind would be accomplished to a good extent; and subsequently, if the Quintessential Sound that keeps ringing be grasped within, the mind would get dissolved. Therefore, the method of closing the eyes and meditating upon the inner point is regarded as an easy & absolutely safe or risk-free means to mind – control. The Upanishad says:

"bIjAksharam param bindum nAdam tasyopari sthitam |
 sashabdam chAkshare kshiNe nihshabdam paramam padam ||"
[The Absolute "Bindu" or Point is the seed of all akshara (alphabets) or forms; "NAda" or the Divine Sound is perceived above after that. |
NAda is situated above (beyond) the bindu. (That) Nada, too, is lost or dissolves in the Soundless State which is the eternal Brahman [God, Anami Purush]. ||]

Bindu is the seed of akshara and the nAda or the Divine Sound keeps naturally ringing there (the bindu). Therefore for the nAda dhyAn or the Meditation on the Divine Sound through which the mind can be tamed completely, bindu dhyAn is highly desirable. Mind gets completely collected or concentrated in bindu. Concentration leads to vertical Ascension. (The soul along with the mind) enters into the astral sphere transcending the gross sphere, that is, reaches into the Sphere of Light having crossed the sphere of darkness and experiences supernatural bliss by beholding the Divine Dazzle there. It is why (the authors of) the Upanishads and Sants have extolled the glory of bindu dhyAn. The (above-mentioned) benefits accrue out of the bindu dhyAn.

3:43AM - Always, always meditate day and night - Kabir, Tukarama

Always, always meditate day and night - Kabir, Tukarama

Posted on Aug 20th, 2009 by SantMat_Mystic_(James)