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Being a talk given by 


For seekers after Truth 


Kind hearts are the gardens, 
Kind thoughts are the roots; 
Kind words are the blossoms, 
Kind deeds are the fruits. 




Present Fate of Various Beliefs and Faiths 




The Teachings of the Masters (Man-Making) 




Life Beyond Death 


Preliminary Qualifications 

for an Aspirant on the Way 


Karma (Actions and Deeds) 




The Criterion for Judging a Genuine Master 


The Science 











Divine Science of the Soul 
250 "H" Street, #50 
Blaine, WA 98230-4033 

First Published: January 1954 
Nineteenth Printing: September 2004 

Printed in the United States of America 
By Print Graphics Pros • (949) 859-3845 

Sant Kirpal Singh Ji 

About the Author: 

Considered by many people who met him in the East and in the West to 
have been a living example of a true Saint of spirituality, Kirpal Singh 
was born in a rural setting in Sayyad Kasran in the Punjab (then in 
India, now in Pakistan) on February 6, 1894. He followed the career of 
a civil servant in the government of India, and retired on his own 
pension in 1947. Following instructions from his Master (Sawan Singh 
Ji Maharaj, 1858-1948), he founded and directed RUHANI SATSANG. 
He was Commissioned by God and authorized by his Master to carry 
forward the spiritual work of contacting sincere seekers after God with 
the WORD (or NAAM). He continued in that capacity until he left the 
earth plane on August 21, 1974. Elected four times, consecutively, as 
President of the World Fellowship of Religions, he upheld the truth that, 
though the various religions are different schools of thought, the Aim of 
all religions is One and the Same. Kirpal Singh visited the major cities 
in the United States on the occasions of each of his three world tours: in 
1955, in 1963-64, and again in 1972, staying in this country for three 
months or more, each time. From his intense study at the feet of Sawan 
Singh Ji Maharaj and from his own personal inner experiences of a 
spiritual nature, Kirpal Singh was eminently qualified to convey to 
sincere people everywhere the importance of self knowledge and God 


THE NEED OF spiritual science or Science of the Soul 
has ever been felt by man through the ages. Its need 
today is as great as ever before; perhaps greater. By a ceaseless 
effort of centuries, man has no doubt succeeded to a great extent 
to control the forces of Nature and to press them into his service. 
But unfortunately, as this control has come to him before gaining 
Self-Knowledge — knowing one's Self and one's relation to 
humanity — all his discoveries and inventions, originally 
intended and designed for the service of mankind, are being 
turned into instruments of destruction and devastation. With all 
his inner craving for peace and his professions and protestations 
in this behalf, he has failed to serve his cause. His ideology of 
peace apart, he, through lack of Self-Knowledge, is unwittingly 
sowing the seeds of class hatred, racial discrimination, national 
passions and prejudices, and international discord and 
disruption. The peace of the world, for want of proper 
understanding, hangs today by a very slender thread. The social 
injustices and economic inequalities rampant everywhere have 
made people skeptical of God and distrustful of each other. Cut 
off from their very moorings, they drift rudderless along the 
stream of life and look askance and bewildered. The armed 
peace, the perpetual fear and inherent helplessness in which we 
live, is not an ideal state to be desired. We want instead a living 
peace, based on fraternal love and good will, mutual trust and 
respect for each other as children of the same Supreme Father. 

The idea of real and lasting inner peace is not a mere 
ideology, but can be turned into an actual reality if one could but 
introvert and peep within, know his real Self or soul, and arise 


in Cosmic Awareness. This can be achieved only through close 
contact with some Godman or Mastersoul — call him what you 
will — an Adept well-versed not only in the theory but also in the 
practice of Para Vidya or the Science of the Soul. 

With this end in view, the beloved Master originally gave this 
thought provoking talk— MAN! KNOW THYSELF— for 
listeners abroad. It has now been put into print for the benefit of 
all persons who are seekers after Truth, irrespective of caste, 
color or creed. If it inspires even a single soul with a longing for 
Self-Knowledge and God-Knowledge, the efforts of the Ruhani 
Satsang will be amply rewarded. 

Delhi, lanuary 17, 1954 BHADRA SENA 

Man! Know Thyself 

SINCE THE BEGINNING of Creation, when the first 
flicker of self-awakening dawned on man, his atten- 
tion has been more and more concerned with the problem of his 
own worldly existence and the investigation into the cause and 
source of all Creation. For ages he has probed and queried in 
vain; but now at last his increasing thirst for knowledge is 
turning him to study the results achieved by others in the field. 

Ancient and modern sages asked, "What is that, the 
knowledge of which makes everything else known?" and in the 
same breath replied, "Knowledge of the Higher Self — the True 
Man." So the Supreme Knowledge is that which deals, both in 
theory and practice, with Man's true nature and his relation to 
God. It is in fact a natural science without hypothesis, subject 
neither to change nor time. 

In ancient India it was called "Para Vidya" (Science of 
Realized Truth or Science of the Beyond), and different 
denominations sprang up to interpret this knowledge. The term 
"Apra Vidya," standing for preparation for achieving the 
knowledge of Para Vidya, was then introduced. This preparation 
consists of following an ethical and moral life, and the practice 
of concentration or meditation (in so many ways), both being 
indispensable for spiritual development. 

Man is constantly changing or introducing new names and 
terminologies to describe this Science. The Masters were called 
"Sant," and the nature of knowledge "Mat," thus giving us the 
term "Sant Mat," which is at present mostly used to name the 
Path of the Masters. Other terms, such as Shabd Yoga, Surat 
Shabd Yoga, Sehaj Yoga, are also used to describe the same 


Science. In the Sanskrit language, the word "Sant" means a 
Master of the Highest Order; and "Mat" is a confirmed opinion 
or statement made by an adept after personal experience. The 
foundation of this Science therefore is the result of critical study, 
minute investigation, and the life-long personal verification of 
facts based on practical experience of the Self in man. This 
experience of the Self is something that a competent Master is 
prepared to give to each individual who approaches him. Sant 
Mat, therefore, is the teaching, system, and path of the Saints. 
The Masters do not attach any importance to names, 
designations, or the fact that many religious sects, groups and 
circles have claimed this Science as their own and named it after 
their leaders or founders. They look upon these groups as 
schools where man — the noblest being in Creation — can study 
with other men as children of one and the same Almighty Father. 
A Master (also called Sant Satguru) has complete mastery of 
both theory and practice, and is competent to impart both 
knowledge and experience to all sincere seekers after Truth, 
without any distinction whatever of color, caste or creed. Any 
man or woman, whether rich or poor, young or old, sage or 
sinner, learned or unlearned, who is able to grasp the theory of 
the Science has a right to acquire this knowledge. 

Present Fate of Various Beliefs and Faiths 

The dictionary defines "mat" as wisdom; but the colloquial 
meaning of the term is a sect or faith, a group of people 
holding certain opinions or beliefs in common. Such beliefs and 
opinions, however, based on stray knowledge and teachings, are 
not sufficient without the support of personal experience; and 
therefore the seeker is led astray by mere empty words. Many 
societies, faiths, and other religious circles have only a legacy of 
books, beliefs and theories to offer to those who thirst after 
Spirituality. They conceal their shortcomings and deficiencies 


behind a screen of warm welcome, an outpouring of technique 
and terminology, and the liberal use of sayings and quotations 
from the enormous mass of literature on the market today. 
Propaganda and acting and posing have taken the place of 
practical Spirituality, with the result that the deluded public is 
being repelled from sacred books and thoughts of God. Atheism 
therefore is on the increase. 

To believe in a thing or fact without troubling to investigate it 
does not in any way do credit to an intelligent man. On the 
contrary, it reflects adversely on his ignorance or credulity. Any 
belief not based on personal experience and verification of the 
facts has little value. The modern man wants a well-defined, 
clear cut Science, capable of verification by his own experience 
and giving concrete results. We should therefore try to see and to 
hear with our own eyes and ears rather than with the eyes and 
ears of others. 


Man is composed of body, mind (intellect) and soul. We are 
extremely careful to develop ourselves physically and mentally, 
but understand very little about the soul, which is the power 
ruling both the body and the mind. Physical joys are not lasting, 
and there are limitations of body and mind that we cannot 
ignore; so we must search for the perennial source of joy and 
peace within ourselves. Self-analysis is the first step in this 

Many doubts assail our minds at this stage. There is an 
Omnipotent Power called God, believed in, worshiped and 
talked about by most people. Can we know more about Him? 
Can we see Him and talk to Him? There is a definite and clear 
reply to these questions; the Master in a few brief words 
explains, "Yes, we can see and speak to Him; that is, if we 
become as exalted as He is said to be." Masters say "Yes," and 


we do not have to wait until death comes, but we can experience 
it right now. This is in consonance with Laws of Nature of which 
we have as yet no knowledge worth the name. 

All around us we see and feel that everything from the tiny 
atom to the mighty Universe is governed by a Law of Nature. 
So, to the profound thinker, there is nothing chaotic, haphazard 
or uncertain about this Universe and the laws which govern it. 
To gain any objective, there is a Law of Nature, a principle and 
method involved for checking, testing and weighing the result of 
our endeavors. So it is too in this Science of Nature, and similar 
methods can be traced in all religious scriptures by any careful 
student, though expressed in different words and various 

We wish to enter the Kingdom of God, but how? we ask 
ourselves. "With the help and guidance of one who has himself 
entered and can guide us there," is the simple reply from the 
Masters. "Is it possible?" "It is a knowledge which is as exact 
and sure as two and two make four," is again their reply. It is not 
enough to be content with holy books and the singing of praises 
and hymns. We must strive for the same degree of advancement 
as the authors of the talks and knowledge recorded in these 
books achieved. Their experience must become our experience, 
for "what a man has done, a man can do"; of course, with proper 
help and guidance. We should stop at nothing short of this. 

"We have hardly a dim spark of love for Him; will it help to 
cherish a hope?" is another question asked, to which the Saints 
reply, "It is sufficient to make you eligible for the Highest 
Science of approach to Him." This is a pleasing ray of hope. Oh! 
if this small spark could be kindled into a flame! Again, we say, 
"Jesus and other great Masters spoke so lovingly of Him, but we 
are sinners and there may not be much hope for us in this age." 
The Masters' soothing reply is, "No matter if you are the worst 
of sinners, stop where you are. There is hope for everybody. 


even in this crucial age." Ages ago, Nature provided for us 
materially and spiritually. Today the same unchangeable Law is 
operating and will continue to do so in the future. There is food 
for the hungry and water for the thirsty. Nature's inexorable and 
eternal Law of demand and supply always works. 

It is only through a living Master that we can contact the 
Almighty God within us. In Sant Mat, contemplation of objects 
or images is not advised, as this is harmful to progress. 
Photographs of the Masters are for remembrance and 
recognition only, and on no account should we become attached 
to such external practices. 

The Teachings of the Masters (Man-Making) 

A man, according to the science of Para Vidya, is not entitled 
to be called a man in the true sense of the word unless he has full 
knowledge, both theoretical and practical, of his distinguished 
position in Creation, his several component parts — body, mind, 
and soul — in order of comparative importance, and of his 
relationship to the Unseen Power called God; which is to be 
achieved while he is living on this earth. He who does not 
understand this much has not even been introduced to the first 
lesson and is yet to begin the Alphabet of Man. The Saints 
therefore impress upon us the need for "Man-making." 


When scientifically observed facts drawn from practice and 
experiment are explained verbally to a gathering by a Master 
Saint, it is called Satsang (external). This Satsang constitutes the 
theoretical side of the teachings; whereas the actual demon- 
stration given to develop and achieve inner advancement is the 
practical part, called meditation or Satsang (internal). Consci- 
entious practice brings fruit within days or weeks and it is not 
necessary to wait years for results, though progress also depends 


to some extent on one's past background. A true Master gives a 
first-hand inner experience at the very first sitting. When the 
practical side is neglected due to lack of firmness or 
determination, carelessness or pressure of circumstances, 
scholars of many religious schools dwell more and more upon 
theory alone. The decline of the Science then commences and 
man finds no solace. This is usually the case when a Master 
leaves the body. Adequate provision however is made for the 
revival of this Science in every age, when both the Positive and 
Negative Powers commence their rounds again: the former 
through the agency of Master-souls, while the latter works 
through persons — so-called Masters — who lack practical 
experience or are lost in theoretical disputations. Master-souls, 
though quite ordinary men in appearance, are a great deal more. 
Just as it is difficult for us to judge a scientist, a doctor or an 
engineer until they speak out or display their skill and 
knowledge, so too we cannot recognize the knowledge and 
authority of a Master until we have experienced the Divine 
Power working through him. 

In this Science there is no secrecy or mystery. The objective 
is constructive and beneficial to all, and so the Saints have torn 
aside the curtain of secrecy which usually covers mystic 
teachings to make them available to each and every one who 
calls. There is an Unseen Power working through the Saints. 
Why this Power prefers to remain concealed from the human eye 
is a question to be asked directly by contacting the human pole 
through whom this Power is working. This is the only medium 
of approach to this Power. If we wish to use electric energy we 
must go to a switch or pole which will put us in contact with the 
powerhouse. The Unseen Power may be called a Sea of Love. 
When we wish to bathe in the sea, we go to the edge where the 
shallow waters begin and then say that we have bathed in the 
sea. Thus, to experience this Power and to derive benefit from it. 


we must go to the only source of contact — a Master Saint. 

Life Beyond Death 

Saints say tliat Nature has designed man to leave his physical 
body at will, transcend to higher spiritual planes, and then return 
to the body. They help each aspirant personally and each 
receives a practical experience, however little it may be, during 
the very first sitting at the time of Initiation. A person who is 
competent to give a man this personal experience of withdrawal 
or separation (temporary) from the body, and who can thus put 
him on the way back to God, is a genuine Master, Saint, or Sat- 
guru. The heads of different religious organizations were 
intended to do just this, but we may judge for ourselves their 
efficacy today. 

The first-hand experience we receive, through the kindness of 
a real Saint, is in itself the solution to the problem of death. 
According to the Bible, "Unless you are born anew, you cannot 
enter into the Kingdom of God." So to be born anew is to leave 
one's body and enter into the Beyond — a transition from the 
physical to the astral plane. Some day we have to leave this 
temporary structure, which like a building of bricks and mortar 
deteriorates with time. There is no appeal to the Laws of Nature 
against the "death sentence." We fear death because of the agony 
and suffering which it brings, and also because of the 
uncertainty that lies ahead in the Beyond. We fear illness 
because it brings us near death's door; so we struggle to live 
though we know that our end is certain. No soothing words from 
doctors, friends, relatives or priests can bring peace and comfort 
to our minds at the time that Nature's destructive process 
commences. This is the natural course of things and we cannot 
deceive Nature. 

What then is the remedy? There is only one way out of this 
abyss of despair: to adopt and accustom ourselves, during our 


lifetime, to Nature's process of the withdrawal of the spirit 
current from the body, while still in a conscious state. This may 
be done with the help of a Master, and may be accomplished 
without any suffering or trouble whatever. This is not only a 
possibility but is a remarkable fact. Our joy will know no 
bounds when we come into possession of the secret that has 
baffled man for so many centuries. We become supermen, 
having possession of a key to peace and heaven, the life of which 
we had till then only read about in sacred scriptures. Arise, 
therefore, and awake! before it is too late to put this Science into 
practice. If we observe closely the process of death in a dying 
man, we see the pupils of his eyes turn upwards a little 
(afterwards they may return to normal) and then he becomes 
senseless. But when they draw upwards too much, he dies. Life 
ebbs out via the root of the eyes and becomes disconnected from 
the ties of the physical body and the sense organs. Knowledge of 
this process and the method by which we may travel this Way 
during our very lifetime is the solution to the problem of death. 
No physical exercises are necessary; there are no drugs to 
swallow and no blind faith to cultivate. The mystery of life and 
death is solved easily with the help of a Master Saint, who will 
give you an experience of the process and put you on the 
highway to the inner realms. Even when acting indirectly 
through an authorized agent, he still remains the responsible 
power. Distance is immaterial to the Masters. 

What is there to be gained by this process? This cannot be 
described in words. At the time of Initiation, the aspirant sees the 
real Light within him, whereas normally the inner eye is covered 
by a thick veil of darkness. He then realizes that the tradition of 
the lighted candle found in churches and temples is to remind 
him of the Divine Light of Heaven within. This Light grows to 
the radiance of several suns put together as he advances on the 
Way. He understands that the unceasing internal Sound he 


contacts within is the Divine Link called "Word" by Christ, 
"Kalma" and "Nida-i-Asmani" in the Koran, "Nad" in the Vedas, 
"Udgit" in the Upanishads, "Sarosha" by the Zoroastrians, and 
"Naam" and "Shabd" by the Saints and Masters. In time, he 
meets the Master within, talks to him face to face, and is 
henceforth certain of his grace, guidance and protection 
wherever he may go, even to the other end of the world. With 
such evident proofs before him, he is now confident of himself 
and of the Science. Only then can he be called a theist in the true 
sense of the word, and can smile at those who talk of religion as 
a fool's paradise, a phantom conjured up by crafty priests, and 
the opium of the masses. He has found a sure ingress through 
the doorway of heaven in this life, and is on the threshold of 
viewing, both internally and externally, the secrets of Nature. He 
is truly "knocking at the door of Heaven" or "tapping inside." 
Words of opposition cannot shake his faith in the Science as the 
Master guides him onward. Death becomes a voluntary process. 
Past, present and future merge into one, and he grasps the 
incontestable Truth, the essence of Being, in the palm of his 
hand. Liberated from the body, which now appears as a husk 
without the kernel, he knows that he is Soul, an inseparable part 
of the Eternal Spirit, and so he presses onward to his original 
source. The world appears as a dream to him, but under the 
instructions from his Master, he returns to his mundane life, wise 
and fearless in the discharge of his duties. 

Preliminary Qualifications 
for an Aspirant on the Way 

lust as in any other science, certain preliminary qualifications 
are required before much progress can be made. Married life, 
hard work, or a poor environment are no bar. It does not count in 
your favor that you may hold a high position or possess immense 
wealth. Neither does membership in a particular faith serve as a 


recommendation. Wherever he may be, a man must strive for 
nobility of character, self-control and purity of heart. Purity of 
heart in thought, word, and deed, is essential. "Blessed are the 
pure in heart for they shall see God." An ethical life is a stepping 
stone to Spirituality, but Spirituality is however not just ethical 
living. This we must always bear in mind. 

We can divide man's life into (i) diet, and (ii) his dealings with 
others. With regard to diet, vegetarianism and abstinence from 
alcohol and drugs are essential. "Thou shalt not kill" and "Live 
and let live" should be our principles in life. The body is the 
temple of God and is a sacred place. We are not to neglect or 
abuse it, but should take the best possible care to properly 
maintain it. All intoxicants are also to be avoided as they make 
us morbid and of shaky consciousness. With regard to our 
dealings with others, we should sow the seed of kindness in 
order to reap its fruit. Love and humility are most necessary. "Do 
unto others as you would have them do unto you." "Love, and all 
blessings shall be added unto you." "Love thine enemy, and do 
good to them that despitefully use you." God is immanent in 
every form and whoever loves God, must love God's Creation. 
To love God is to love all humanity. We should also earn our 
living by the sweat of our brow and share with others. These are 
not empty sayings, but very wise and sound advice. 

Karma (Actions and Deeds) 

Each thought, each word and each deed has to be accounted 
for and compensated for in Nature. Every cause has an effect and 
every action brings about a reaction. Uproot the cause and the 
effect disappears. This has been done by the Masters who have 
transcended these laws, but all others are bound by the bonds of 
Karma, which is the root cause of physical existence and the 
clever device of Nature to maintain this existence. The law of 
Karma sees to it that we are paid an eye for an eye and tooth for 


a tooth, in the shape of joy or suffering. It is the goading whip in 
the hidden hands of Nature. The mind contracts Karma, puts a 
covering on the soul and rules the body through the organs and 
the senses. Although it is the soul that imparts strength to the 
mind, the latter has assumed sovereignty and is governing the 
soul instead. Control of the mind, therefore, is the first step to 
Spirituality. Victory over the mind is victory over the world. 
Even accomplished yogis and mystics who can transcend to 
relatively high spiritual realms are not left untouched by the 
hand of Karma. 

Saints classify Karmas into three distinct groups, as follows: 

(i) Sanchit (stored): Good or bad deeds that stand to our 
account as earned and contracted in all previous bodies of the 
order of Creation, counting from the day of the first appearance 
of life on earth. Alas! Man knows nothing about them or their 

(ii) Prarabdha (Fate or Destiny): The result and effect of 
which has brought man into his present body and has to be paid 
off in this life. The reactions of these Karmas come to us 
unexpectedly and unperceived and we have no control over 
them whatsoever. Good or bad, we have to tolerate or bear this 
Karma laughing or weeping, as it happens to suit us. 

(iii) Kriyaman (Account of our actions and deeds in the 
present body): This is distinct from the above mentioned two 
groups because here man is free to do exactly as he pleases, 
within certain limits. Knowingly or unknowingly, deeds 
committed and coming under this heading bear fruit. The result 
of some of these we reap before we die and the residue is 
transferred to the Sanchit storehouse. 

Karma is the cause of rebirth and each birth is in turn 
followed by death. Thus the cycle of enjoyment and suffering, 
which are concomitants of birth and death, continues. "As you 
think, so you become," is an unalterable Law of Nature, owing 


to which this Universe exists. No amount of integrity or genius 
can absolve a man so long as there is the slightest trace of 
Karma. Ignorance of the Law is no excuse, and though there 
may be some concession or relaxation with man-made laws 
under special circumstances, there is no such allowance made 
for this in Nature's Laws. Prayer, confession and atonement may 
give temporary mental relief but they cannot overcome Karma. 
All Karma must be wiped out completely before permanent 
salvation can be had. 

Disturbed by these facts, Man seeks solace in deep pious 
doctrines, or when he comes to know that both good and bad 
deeds are fetters — one of gold, the other of iron — he turns to 
Renunciation. Different faiths promise relief but he soon finds 
out that this is only temporary. How then does a Master approach 
this problem? At the time of Initiation, the Master begins the 
process of winding up all Karmas of the initiate. He gives him a 
contact with the Sound Current, by practicing which the Sanchit 
account is burnt away. The process is similar to putting a handful 
of seeds in a pan and placing them on a fire, which then causes 
the seeds to puff up and lose their property of growing again. 
Then the Kriyaman account is dealt with. After warning his 
disciples to guard against opening any new account of bad 
deeds, the Master grants a general clemency in respect of bad 
deeds, part of which the disciple has already settled in this life 
up to the time of Initiation. He is enjoined to lead a clean life and 
to weed out all imperfections in him by self-introspection from 
day to day. The Prarabdha Karma is not touched by Saints 
because this is the cause of the physical body, which would 
vanish due to the interference with Nature's Laws. Thus a very 
small amount of Karma now remains to be tolerated in the 
physical body for the remaining years of the disciple's life, but 
even this is softened by the grace of the Master. The law of grace 
works wonders and a devotee who, out of loving devotion. 


reposes all his hopes in the Master, passes off unscathed from 
the pinching effects of the reactions of past Karmas. In moments 
of misery, worry and trouble, the Master is our refuge. He acts 
unperceived at any distance. lust as a mother of a sick child 
holds the child securely in her lap during an operation so that it 
does not feel any pain, so too the Master holds us in his loving 
embrace. Out of their abundance of sympathy, love and 
kindness, the Saints at times take upon their own shoulders some 
Karmic sufferings of their disciples through the Law of 
Sympathy. There is no court of trial after death for a devoted 
disciple. The Master is all in all for him. 

Why does a Master Saint take all this on himself? Because he 
inherits his merciful nature from God above, who commissions 
him to personally distribute this treasure of mercy. Thus the 
Master is honored like God. Sant Mat has volumes of books 
written in praise of the Masters, and if just as many books were 
to be written, it would hardly do justice to the vastness of their 
love and kindness. 

Time casts its heavy shadow over man. He has to work hard 
to keep pace with the changing times. So deeply is he absorbed 
in his external needs and desires that he forgets all about 
contentment, sympathy and love. Entangled and surrounded by 
the "Deadly Five" — lust, anger, greed, attachment and vanity — 
he stumbles and cries out to the Unseen for help. Heaven's 
mercy is stirred and as times stiffen, the Almighty extends His 
help through the Masters more and more lavishly. Such is the 
case in this Kali Yuga — the Iron Age. 

It is indeed very hard to believe that anyone can be above the 
five passions mentioned above, and that he can enter the 
Kingdom of Heaven during his lifetime. All mankind is under 
the control of these five and only a Master can save a man from 
their clutches. We all demand reliable proof before committing 
ourselves, and this is given by a Master in the shape of an 


experience of the life impulse or Naam (the Word) and some 
inner vision. Contact with a Master is essential. Those who keep 
aloof and depend on themselves or rely on tradition and 
priests — equally ignorant as themselves — are deprived of 
contact with this Power; and as the saying goes, "When the blind 
lead the blind, both fall into the ditch." 

Indifference, non-acceptance or disbelief will not be to our 
advantage when Nature enforces its Universal Ordinance — 
Death. Our position will be that of a pigeon who, on seeing a cat 
approaching, shuts its eyes and believes that the cat cannot then 
molest it; but in a few seconds the poor bird is in the powerful 
jaws of the cat. It is then too late to think of escape. So be alert 
while there is yet time ! 


Perhaps it will not be out of place to explain here the meaning 
of the term "Spirituality," which is often confused with blind 
faith in sacred books, a display of miracles, psychic phenomena, 
or Yogic powers. Spirituality is an inner experience and its 
alphabet begins where all philosophy and Yoga practices end. It 
is the experience of the soul. When one says, "I am the body," it 
is a feeling based on the intellect and is defined as ignorance. 
When he says, "I am not the body, I am an awakened soul," it is 
learnt knowledge or theory only; but when he gets an actual 
experience of the soul by self-analysis and contacts the Overself, 
it is called Spirituality. The first practical lesson commences 
when there is a complete withdrawal from the physical body 
through the kindness of a practical Master. No one can withdraw 
and separate himself from the physical body unaided. If anyone 
claims otherwise and thinks that he can, he but deceives himself. 
All attempts without the assistance of a Master, who alone is 
qualified to impart this experience, will end in failure. Masters 
come to distribute this treasure of spiritual blessings to seekers 


after Truth. Spirituality cannot be bought or taught, but it can be 
caught by contact with spiritual people. Moreover, Nature's gifts 
such as air, water, light, etc., are free. Spirituality is also Nature's 
gift and is also given free by the Masters. Likewise, Spirituality 
cannot be acquired from books, which is a fact all sacred 
scriptures uphold. Books are a valuable record of the inner 
experiences of others in Spirituality. They fill up gaps in history 
and contain messages from past Masters, which help us to verify 
the facts revealed by a living Master, thus confirming our faith 
in the Science. Man is confused by the various translations, 
interpretations and expositions, each different from the other, 
which instead of relieving his mind, tend rather to bewilder and 
confuse him. His egoism too has created hundreds of religious 
circles, whose aim is aloofness and narrow orthodoxy instead 
of love, and insularity instead of integration. Torn between 
conflicting emotions, men develop hatred and think of war. 

For an understanding of the Science of the Masters, we attend 
Satsang, where the majority of our doubts are cleared. Direct 
answers from the Master will help to remove any remaining 
doubts. All questions receive the same calm consideration and 
no arguments are offered. Rich or poor, high or low, all receive 
equal attention in the same manner as a doctor should attend to 
the sick. A true Master views a man's rights and wrongs as 
clearly as one sees the contents of a glass jar, but he reveals 
nothing. Sitting before him, even those who do not understand 
his language are benefited, just as one in a perfumer's shop 
enjoys the smell of sweet scents. The Master showers blessings 
through his looks, which the eager ones catch. His eyes are a 
wonderful spray of love. 

The Criterion for Judging a Genuine Master 

Do not judge a Master by his external appearance, genea- 
logical descent, rich or poor attire, country of origin, how he 


talks, eats or the position he holds, the number of books that he 
is the author of, or by what people say about him. First receive 
the inner experience he promises; then judge from that elevated 
angle of vision. Self-experience is the criterion for judging a 
genuine Master. Any living person who sees things from a 
spiritual level — man and his embarrassments, difficulties and 
helplessness — and who has studied the problems confronting 
humanity, can provide their solutions, and is also able to correct 
and guide man visibly and invisibly, morally and spiritually, 
in theory as well as in practice. Only such a person is fit to take 
the responsible position of a Master. Blessed are those who 
experience a stirring emotion of happiness and longing in their 
hearts on hearing the news that such a Master exists and is near. 

Spirituality is a science simpler and easier than other 
sciences. Man has not to exert except in molding himself 
ethically and morally to the climax of love, sincerity and 
humility, which will produce the necessary state of receptivity in 
him. Everything else is in the hands of the Master. Again, a 
movement, no matter how spiritual it may appear to be on the 
surface, should not be judged by the number of followers that it 
has. A good speaker can attract crowds anywhere, yet there may 
not be anything material or convincing in his speech. Spirituality 
is not the exclusive possession of any family or place, but it is 
like a scented flower that grows wherever Nature has ordained, 
around which the bees gather from far and wide to sip its nectar. 
Masters do not rush after glory of self, although they 
certainly deserve such glory. Even in ordinary talks, they will 
be heard to say, "Oh, it is all the grace of my Master. It is none 
of my doing. My Master deserves all the praise and credit." This 
humility places them far above the low level of egoism found in 
this world. 

Masters have come in all ages to offer this Natural Science to 
man. Only those who are discontented with this world rush to 


them. Others, to whom worldly attractions, pleasures and 
luxuries are dear, turn their backs. Those in whose hearts all 
noble sentiments are dead not only put all possible obstacles in 
the way of the Saints, but also subject them to various kinds of 
tortures, as a study of the lives of Jesus, Guru Nanak, Kabir and 
others will show. Masters have come in the past, are existing 
today, and will continue to come in the future for the spiritual 
benefit of man. To suppose and accept that Spirituality has 
become the sole prerogative of any religion after the passing of 
the Master on those teachings it is based, and that sacred books 
are the only guide, shows the thoughtlessness of man. 

How can we distinguish between a genuine and a false 
Master? There is in fact no such testing stone or magical formula 
except that of self-experience, for discriminating right from 
wrong, truth from falsehood, and reality from unreality. Even in 
the time of Emperor Janak (the father of Sita of the Ramayana) 
who was prepared to pay a big fee for the theoretical knowledge 
of this Science, only one, Yagyavalkya, out of all the Rishis, 
Yogis and Munis in India, was able to do so and won the prize. 
Yagyavalkya however had the moral courage to admit, "Gargi, I 
know the theory only but have no personal experience of it." On 
a second occasion. Emperor Janak proclaimed that he wanted a 
practical experience of this Science on a certain date, and that in 
a very short time too, not exceeding the time taken to straddle a 
horse and put each foot in its stirrup. Great Yogis and Rishis 
throughout the length and breadth of India were invited, but at 
the appointed time only one person stepped forward to accept 
the challenge. This was a hunchback named Ashtavakra, who 
had eight humps in his body. The audience, taking him for a 
maniac, laughed aloud at his appearance. Ashtavakra said, "How 
can you expect to get a spiritual experience from these cobblers 
you have collected, who have eyes only for the skin of the body 
but cannot see within?" The experience was duly given to the 


Emperor within the allotted time. The point to consider is that at 
the time when Spirituality was thriving, only one person came 
forward to accept the challenge. In these times then, when 
materialism is on the increase, we do not find competent Masters 
growing like mushrooms. So search we must, not allowing false 
propaganda, the testimony of others, blind faith, the promise of 
future happiness, and our regard for position, wealth and 
pleasure to lead us astray. When such personalities come, they 
are competent to give life to millions of people who go to them. 
They are the children of Light, and give Light to all humanity. 

Blind faith is one of the main obstacles to overcome. What we 
simply listen to, read, or follow without investigating as to what 
and where it will lead to, is blind faith. If one is careless and 
forgets the ends while following the means, so that he does not 
see whether he is nearing the end or not, it is still blind faith. 
When one goes to a Master and listens attentively to the 
explanations given by him on the subject of gaining S elf- 
Knowledge by self-analysis, duly supported by one or more 
quotations from the valuable sayings of various Saints, he is 
intellectually convinced to tread the path as an experimental 
measure and act up to what the Master says with faith for the 
time being. This is the first stepping-stone to learn about Reality. 
When he has the first-hand experience, of whatever degree it 
may be, he is convinced and progresses from day to day. Today 
man listens to talks, lectures and sermons, accepts and believes 
these all his life, and takes for granted that he has been placed 
firmly on the way to salvation. But when death comes with all 
its sufferings, pangs of separation, and fears of the unknown, he 
realizes his mistake. Man's life-long habit of attachment to his 
body occupies all his thoughts, while friends, doctors, relatives 
and priests stand by helpless and despairing. 

It is here that the Science of Para Vidya is of great help to us. 
The soul's withdrawal from the body is greatly eased and the 


Master appears to receive and guide it further in the Beyond. 
Death is to such a one the happiest of events and like marriage, 
is the union with the Beloved. He has already visited and 
convinced himself of the superiority of the higher regions and 
traverses the familiar territory without fear. My Master, Hazur 
Baba Sawan Singh Ji, when impressing the need of spiritual 
practices on his disciples, used to say to them, "Go and see a 
disciple dying to become convinced." Saints believe in salvation 
during one's lifetime and not in salvation after death. This is 
indeed a simple and easy science, and the disciple should never 
rest content with his Initiation without spiritual experience. He 
should then devote regular time to the spiritual practices, and the 
Master must be regularly informed of his progress. He should 
constantly seek the guidance of his Master personally or by letter, 
without entertaining thoughts that he is bothering him. The 
Master knows by intuition how each disciple is faring and can 
remove most of his difficulties by thought transference or other 
means, but he wishes any difficulties in progress to be brought to 
his notice in writing. 

The ancient path of Surat Shabd Yoga or Para Vidya is one 
that can be followed by men, women and children of all ages 
without any difficulty, unlike other ways which involve 
complicated strenuous exercises and control of the breath. 
These, at the most, lead to a slight control over the self and a few 
paltry powers. The latter methods also require a strong physique 
and a rich diet. As such, they are condemned by the Masters as 
unsuited to this age, and as involving physical dangers to the 

The Science 

In the physical body, two main currents are working that 
control life: one a motor current (breathing or prana) and the 
other a sensory current, which may also be called attention 


or sural. The Masters ignore the former so that the breathing is 
not interfered with and the life process goes on. The sensory 
current ramifies throughout the entire body, but its main center 
lies between and behind the two eyebrows, along with the mind. 
We have to withdraw the sensory current or spirit to its center. 


The mind will not allow man to have knowledge of the soul. 
Its nature is to see pleasure and its constant fluctuations are 
difficult to subdue. Attuning one's self with the internal Sound 
Current is the best way to calm the mind and practice 
concentration. It does not matter what school of thought or 
society a man may belong to. He has not to convert himself and 
can remain where he is. There are no hard and fast rules, no 
rituals, no ceremonies, no pomp and show, no offering of gifts, 
not even of flowers. All that a disciple has to do is to enter 
inside and henceforth consider the body as his laboratory. With 
regard to the theory, he has to understand the following, which 
is briefly the pith of what he will hear at Satsangs: 

(1) The Master is not the body, he is the Power functioning 
through the body and uses it to teach and guide man in much 
the same way as a spirit uses a medium. Only in bodily form 
will the disciple be able to recognize his Master in the 
higher regions and here on earth. 

(2) The Master is Shabd, Word, Nad, etc., all of which refer to 
the God-into-Expression Power of Light and Sound 
Principle. By having contact with this Power, man is led 
back to his true Home. 

(3) For the sake of those who are disillusioned with life, and 
who yearn for permanent happiness and peace away from 
the world and its worries, the Word assumes a body to afford 
them solace. The Bible says, "Word was made flesh and 


dwelt among us." Once a disciple contacts this Word (which 
is done at the time of Initiation by the Master), the audible 
form of this Word resides within him every moment of the 
day and night and never leaves him — not even after the end 
of man's physical existence on earth. It will go with him and 
stay with him until he achieves the final goal. The Word is 
also known as the Voice of God or the Sound Current, and 
is the Life impulse given by the Master at the time of 
Initiation. It may be heard as a sound coming from a 
distance and gradually develops into such sweetness that no 
music on earth can excel it. It is the Water of Life, the Spring 
of Immortality, the Elixir of Life, the Nectar of Spirituality, 
etc., that are spoken of in holy books. 
(4) Man has an inner eye with which he can see within himself 
all the higher regions when the veil is rent asunder by a 
competent living Master. In this state he remains perfectly 
conscious and undergoes amazing experiences. To ascend 
into the higher regions without a competent Master is 
fraught with dangers. 


The repetition of the holy names is given to the disciple at the 
time of Initiation as a guard against all dangers. It acts also as a 
password to all spiritual planes, gives strength and sustenance to 
the body and mind during trouble and afflictions, brings the soul 
nearer to the Master, is instrumental in achieving concentration, 
and imparts many other diverse powers. Simran taught by a so- 
called Master is just a bunch of words. But these very words 
become electrified when charged with the attention and grace of 
a real Master. 

Initiation commences with the explanation and description of 
the inner spiritual regions and the way in which the path is to be 
pursued. The opening of the inner vision to see the inner regions. 


with their distinct heavenly lights, together with the contact with 
the Divine Link or Sound Current, constitutes the practical side 
of Initiation. Daily practice of these, combined with Simran, is 
meditation. In addition to this, the Master gives instructions on 
pure and simple living, the need of devoting regular time to the 
practices, and other words of sound advice. The whole ceremony 
takes from two to three hours. Diaries of one's spiritual progress 
must be kept and the mistakes of old and new disciples are 
corrected from time to time to insure progress. 


Master Saints never show any miracles to a disciple except in 
rare cases due to special circumstances. Miracles are in 
accordance with the laws of Nature but are nevertheless terrible 
entangling webs, detrimental to the highest ideals of man in his 
approach to Almighty God. It is a subject that an ordinary man 
would not care to study, for the simple reason that it requires 
immense self-control and training of the mind, with restrictions 
that he would not like to tolerate or pursue. The miraculous 
powers achieved after a lengthy period of time are instrumental 
in doing both good and harm, and as they are utilized more for 
harm than anything else, they are termed as a disease by all truly 
spiritual persons. The Masters are in possession of Supreme 
Power, but their mission is sacred. A disciple whose inner vision 
has been opened sees any number of miracles at each step. To 
hesitate to believe in a Master without seeing miracles is as 
foolish as a refusal to believe that a certain person is a multi- 
millionaire unless he shows us his money. He may have all his 
money deposited in a bank and wishes to spend it in the way that 
he chooses, without caring for public applause or approval. Out 
of an audience of several thousands watching a magician 
perform his tricks, only a very small number would thereby be 


induced to learn the art. Those who are anxious to see miracles 
are not true seekers. 


Today the world is crying out for a better understanding, for 
peace and freedom from conflict. This science of self-analysis 
that reveals the Brotherhood of Man and the Fatherhood of God 
is the remedy which can reconstruct a healthy culture, and 
propagate harmony between man and man. He who claims to 
love the invisible God but has no regard or love for his visible 
fellow man is lost indeed. To love, revere and feel grateful to our 
fellow man is to love and revere God. So too, the love for the 
visible Master, our closest connecting link to God, is in reality 
love for the Supreme Father. We should therefore try to measure 
the depth of God's mercy and grace through a Master Saint, who 
is God's visible representative. It has Spirituality as its end and 
is not idolatry. The atmosphere in which such a genuine Master 
moves is charged with currents of peace and love which affect 
those who come into contact with him. Even letters written by or 
on behalf of him carry currents of ecstasy that influence the 
innermost recesses of the heart. 

Guru precedes God. Such a person was Master Hazur Baba 
Sawan Singh Ji Maharaj, who remained with His disciples for a 
great number of years and now, even after He has left the body, 
still watches over His loved ones and also those who contacted 
Him once with love and sincerity in their hearts. Love knows no 
law, and He is still appearing in His Radiant Form, even on 
lower spiritual planes, for their sake. Not one, but hundreds can 
testify to what ignorant people would call an illusion. On the 
physical plane. He is still showering His blessings through His 
medium at Ruhani Satsang, Sawan Ashram, who now* in turn 
guides men in all spiritual matters. One bulb is fused and is 
replaced by another. The same Power works and the same Light 


now shines from a new bulb. All who approach the Master get 
positive experiences; and anybody who wishes to avail himself 
of such a golden opportunity has only to contact the Master and 
his wishes will be fulfilled, his heart will overflow with 
happiness, and his weary shoulders will be relieved of their 
burden of cares and worries. 

*Here the words "His medium" and "now" pertain to the lifetime of 
Kirpal Singh Ji Maharaj at Sawan Ashram, ending August 21, 1974. 

-Book Committee 1983 

The original recording of this talk is available on CD and can be 
ordered by mail or via our website. Contact information is at the 
bottom of the last page. 

BOOKS by Kirpal Singh 


A comparison of the various yogas and their scope; including Surat Shabd 
Yoga — the disciplined approach to Spirituality. Religious parallels and various 
modern movements cited. Paperback; 256 pages; index. ISBN 0-942735-77-3 


If there is always at least one authorized spiritual guide on earth at any time, 
what are the characteristics which will enable the honest seeker to distinguish 
him from those who are not competent? A complete study of the supreme 
mystics and their hallmarks. Paperback; 185 pages. ISBN 0-942735-64-1 


His Life and Teachings 

A unique biography, tracing the development of one of the most outstanding 
Saints of modern times. Should be read by every seeker after God for the 
encouragement it offers. Also included, A BRIEF LIFE SKETCH OF THE 
GREAT SAINT, BABA SAWAN SINGH, the successor of Baba Jaimal Singh. 
He carried on Baba Ji's work, greatly expanding the Satsang and carrying it 
across the seas. Paperback; 230 pages; glossary; index. ISBN 0-942735-27-7 

THE JAP JI: The Message of Guru Nanak 

An extensive explanation of the basic principles taught by Guru Nanak (1469- 
1539 A.D.) with comparative scriptures cited. Stanzas of the Hymns in English, 
as well as the original text in phonetic wording. Paperback; 189 pages; glossary. 

ISBN 0-942735-81-1 

During 17 days in the month of August 1974, preceding His physical departure 
on August 21st, Kirpal Singh gave 15 darshan talks, mostly in the form of 
questions and answers, to a small group of His disciples at His ashram in New 
Delhi, India. These talks have been bound together with the unabridged text 
from Master Kirpal's address to the Parliament of India and His 1971 afternoon 
darshan talk. True Meditation. Hard cover and paperback; 17 photos; 203 pages. 

ISBN 0-942735-93-5 


A collection of 87 talks given from September 1969 to December 1971, 
containing extensive questions and answers between the Master and western 
disciples visiting at that time. Paperback; 446 pages; 15 photos. 

ISBN 0-89142-033-9 


A transcription of a sequence of talks given by Sant Kirpal Singh between 
October 1967 and January 1969. The scope of the talks is broad covering many 
aspects of Spirituality in a direct and simple way, and, as such, the talks are 
intellectually enlightening. More importantly, the spirit of the talks reflects the 
pure and loving nature of the Speaker, whose life was a brilliant example of 
spirituality in action. Paperback; 258 pages. ISBN 0-942735-16-1 


"In the beginning was the WORD... and the WORD was God." Quotations from 
Hindu, Buddhist, Islamic, and Christian sacred writings confirm the universality 
of this spiritual manifestation of God in religious tradition and mystical 
practices. Paperback; 335 pages. ISBN 0-942735-94-3 


A compendium of 14 talks delivered by the author prior to 1972, the first four 
of which were given in Philadelphia in 1955. The remaining ten talks were 
delivered in India. All of these talks were checked for their accuracy by Kirpal 
Singh prior to their compilation in this book. Paperback; 358 pages; with an 
introduction. ISBN 0-89142-017-7 

PRAYER: Its Nature and Technique 

Discusses all forms and aspects of prayer, from the most elementary to the 
ultimate state of "praying without ceasing." Also contains collected prayers 
from all religious traditions. Paperback; 147 pages; including appendix; index 
of references. ISBN 0-942735-50-1 


Explores the Science of Spirituality. Man has unravelled the mysteries of the 
starry welkin, sounded the depths of the seas, delved deep into the bowels of the 
earth, braved the blinding blizzards of snowy Mount Everest, and is now out 
exploring space so as to establish interplanetary relations, but sad to say, has not 
found out the mystery of the human soul within him. Paperback; 103 pages plus 
introductory. ISBN 0-942735-78-1 


Collected questions addressed to Kirpal Singh in private correspondence, 
together with respective answers. Also contains various messages given on 
special occasions. Paperback; 382 pages; glossary. ISBN 0-942735-02-1 


The Yoga of the Celestial Sound Current. A perfect science, it is free from the 
drawbacks of other yogic forms. Emphasis is placed on the need for a competent 
living Master. Paperback, 74 pages. ISBN 0-942735-95-1 


Volume I: The Holy Path; 94 pages 

Volume II: Self Introspection/Meditation; 188 pages 

Volume 111: The New Life; 192 pages 

Definitive statements from various talks and books by the author, collected to 

illuminate the aspects of self-discipline pertinent to Spirituality. Relevant 

questions are answered. Text selections are indexed to a source list at the end of 

each volume. This collection invites the reader to browse. 

ISBN 0-942735-33-1 


An encyclopedia of Sant Mat from every point of view. This is a collection of 
the late Master's short writings from 1949 to 1974. Included is a brief biography 
of Baba Sawan Singh, the author's Master, plus many pictures. Paperback; 418 
pages. ISBN 0-89142-026-6 


Originally two separate books; now bound in one volume. The meaning of one's 
life on earth is carefully examined in the first text; in the following text, the 
reader is presented with the whys and wherefores of "the great final change 
called death." Paperback; 293 pages; plus index for the first text; and 
introduction. ISBN 0-942735-80-3 



Discusses the ongoing manifestation of the Christ-Power and the temporal 
nature of the human bodies through which that Power addresses humanity. 
"Christ existed long before Jesus." Paperback; 17 pages. 


Three Circular Letters (of June 13, 1969; November 5, 1969; and January 27, 
1970) concerning the attitudes which must be developed in order to become more 
spiritually receptive. Paperback; 20 pages. 


A talk especially addressed to seekers after Truth. Gives a brief coverage of the 
essentials of Spirituality and the need for open-minded cautiousness on the part 
of the careful seeker. Paperback; 30 pages. 

RUHANI SATSANG: Science of Spirituality 

Briefly discusses "The Science of the Soul"; "The Practice of Spiritual 
Discipline"; "Death in life"; "The Quest for a True Master"; and "Surat Shabd 
Yoga." Paperback; 29 pages. 


Describes the seven basic requisites enumerated in the prescribed self- 
introspective diary which aid immeasurably in covering the entire field of 
ethics, and help to invoke the Divine Mercy. Paperback; 20 pages. 

SIMRAN: The Sweet Remembrance of God 

Discusses the process of centering the attention within by repeating the 
"Original or Basic Names of God" given by a true Master. Paperback; 34 pages. 


An overview of the vegetarian diet containing a letter from Kirpal Singh on the 
Spiritual aspects, a letter from Sawan Singh on the karmic aspects, and excerpts 
from various books by Kirpal Singh. Paperback; 36 pages. 

ISBN #0-942735-47-1 

Books, Booklets and Audio-Visual Material of Master Kirpal Singh 
can be ordered from this new address or directly online. 


250 "H" St. #50 

Blaine, WA 98230-4033 

1 (888) 530-1555 Fax (604) 530-9595 (Canada)