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Kirpal Singh 


Sant Mat 

Collected Short Writings of 

Sanbornton, New Hampshire 

We are grateful to Loi Fager, Lala Howard, the Mahattas Stu- 
dio, Jonas Gerard, Ron Polacsek, and many unknown pho- 
tographers for their beautiful pictures of two great Masters. 

For further information on the teachings in this book, please 


Sant Bani Ashram 
Franklin, NH 03235, USA 

First Edition 1976 

Second Printing, 1978 
Second Edition 1989 

Printed in the United States of America 
by The Sant Bani Press, Tilton, NH 

Library of Congress Catalog Card Number: 76-21987 
ISBN: 0-89142-026-6 

to the Almighty God 
working through all Masters who have come 
and Baba Sawan Singh Ji Maharaj 

at whose lotus feet 

the translator imbibed sweet elixir of 

Holy Naam — the Word 


The Jap Ji: The Message of Guru Nanak 

Prayer: Its Nature and Technique 

Spirituality: What It Is 

Naam or Word 

Baba Jaimal Singh: His Life and Teachings 

The Crown of Life: A Study in Yoga 

Seven Paths to Perfection 

The Wheel of Life: The Law of Action and Reaction 


Spiritual Elixir 

The Mystery of Death 

Morning Talks 

The Night is a Jungle and Other Discourses 

The Light of Kirpal 

The Way of the Saints: Collected Short Writings 



The instructions to prepare this book for publication 
were given to me by the Master Kirpal Singh Ji in 
February 1972 in India; while I had had a desire for many 
years to compile and publish in book form all the Master's 
circulars, I had somehow never brought it up to Him. 
During my stay at Sawan Ashram that winter, I received a 
letter from a brother disciple in America requesting me to 
collect all of the Master's short writings in one book. I took 
the letter to the Master and showed it to Him. He read it 
through, said it was a good idea, and told me to prepare the 
manuscript. On my return to America, I received a letter 
from Him confirming in writing what He had previously 
told me. 

This book, however, does not contain "all of the short 
writings of the Master," and the reason for that is this: 
When I returned to India in September 1973, I brought a 
completed manuscript with me for the Master's approval. 
This manuscript was substantially the same as this book, 
but it included a number of discourses translated from the 
Urdu and published in mimeographed form during the 

The Master went over the manuscript carefully and ap- 
proved most of it, but He refused to approve those transla- 
tions. He said that He had never checked them over, and 
could not guarantee their accuracy. I requested Him to 
check them over, but He did not have time. 

The manuscript also included a large number of excerpts 
from letters He had written to individuals. He indicated that 
He would prefer these letters not to be in the book, since 
they were often written with a specific person's needs in 
mind, and were not always applicable to everybody. 


In the writings included in this volume, Kirpal Singh 
explains the Path of Sant Mat (The Way of the Saints). Sant 
Mat, the esoteric core of all revealed religions, has been 
available to the honest seeker since the beginning of time, 
but it was first taught publicly by Kabir in the fifteenth 
century; and, since then, the teaching has descended 
through an unbroken line of great Masters, becoming more 
and more available as the number of people who hunger for 
God with all their hearts has increased. 

Kirpal Singh was born in Sayyad Kasran, in the Punjab, 
on February 6, 1894. A lifelong search for God led him to 
many Sufis, yogis and mystics, but he refused to take 
anyone as his Guru until he had direct proof of his compe- 
tence. In 1917 his prayers for an inner manifestation of God 
were answered, and he began seeing the form of a bearded 
man, made of light, in his meditations. He did not recog- 
nize the form, but thinking it to be Guru Nanak, continued 
his meditations. In 1924, while visiting the Beas River, he 
was directed to a nearby ashram, and there, in the person of 
Baba Sawan Singh Ji, he met the same form on the physical 
plane that he had been seeing in his meditations for seven 
years. He was initiated the following day, and devoted the 
rest of his life to the practice of Surat Shabd Yoga, the 
spiritual discipline taught by Baba Sawan Singh. - 

He was married at an early age, had three children, and 
supported himself and his family by working as a civil 
servant in the Indian Government. He worked his way up to 
as high a post as was available to a native Indian, and 
retired in 1947, having won the love of Indian subordinates 
and British superiors alike. 

He sat at the feet of his Guru for twenty-four years, and 
very quickly penetrated deep within. By the early thirties, 
Baba Sawan Singh was mentioning his name to those who 
asked if he had any advanced disciples; by the late thirties, 
he had been assigned the job of writing Gurmat Siddhant, a 


two-volume spiritual classic in the Punjabi language which 
was, at Kirpal Singh's request, published under Sawan 
Singh's name. In the year 1939, he was asked by his Master 
to initiate 250 persons at the regular monthly initiation — an 
unprecedented honor for any of Sawan Singh's disciples, 
and one of the traditional ways by which a Master indicates 
his successor. All through the thirties and forties, he held 
Satsang regularly at Lahore and Amritsar, and often gave 
discourses with his Master sitting by his side; as he used to 
say, "I talked to my Master and the people enjoyed!" In 
fact, he held the last Satsang ever at the Dera Baba Jaimal 
Singh— his Guru's ashram at Beas — during Baba Sawan 
Singh's lifetime, on March 29, 1948. Just three days later 
(the day before the Master left on April 2) he received the 
transfer of spiritual power through the eyes, which verifies 
and makes possible the continuance of the power from one 
human pole to another; he had previously, on October 12, 
1947, been told by his Master that he would succeed him. At 
that time, he had begged Sawan Singh to stay on in the 
physical form and just give orders as he willed; but that 
prayer was not answered and now he was gone. Heavy of 
heart, he left for Rishikesh in the Himalaya Mountains with 
three close disciples and spent the next five months in 
almost continuous samadhi or absorption in God. 

During this period, he adopted the traditional way of life 
of a sadhu or renunciate, removing his turban and letting 
his hair (uncut since birth, as is the Sikh custom) hang 
loose, and wearing a simple white dhoti. It was at this time 
that he met the Maharishi Raghuvacharya, then in his early 
nineties, who became his close friend and disciple. The 
Maharishi, who had penetrated into the astral plane by 
means of strenuous Ashtang Yoga practices involving pran- 
ayam, etc., at once recognized that here was a great soul 
indeed, and got up from the circle of disciples where he was 
sitting and bowed down before Kirpal Singh— thus demon- 


strating the greatness of both of them. Kirpal Singh in his 
turn always treated Raghuvacharya with respect and defer- 
ence, even though the latter freely told everyone that Kirpal 
Singh was his Guru. Raghuvacharya died in 1971 at the age 
of 1 15; he was a pundit or Sanskrit scholar as well as a great 
yogi, and to see those two giants together was the sight of a 

Finally, having drained the cup of spiritual ecstasy and 
become one with his Father, he received orders from within: 
"Go back into the world and bring My children back to 
Me." Returning to a newly independent India, still reeling 
from the shock of the secession of Pakistan and the unbe- 
lievable suffering that that entailed, he went straight to 
Delhi, the center to which the Punjabi refugees were pour- 
ing, and began his work there. By 1951, he had established 
Sawan Ashram on the outskirts of the city, and the satsangs 
were being attended by five thousand or more souls. His 
work continued to grow, with one expansion after another: 
in 1955, he made his first foreign tour, spending several 
months in the United States and Europe. This was the first 
time that a Saint of his stature had visited the West, and the 
first time that the Surat Shabd Yoga had been explained 
there by an authentic Master of the system. In 1955, the 
recognition of the depth and relevance of Oriental ideas and 
spiritual practices that is now so all-pervading had barely 
begun; he presented these profound concepts with complete 
simplicity and clarity to an audience almost totally unfamil- 
iar with Eastern thought. As a result of this tour, hundreds 
of Westerners took initiation and began to follow the Path 
of Sant Mat. Small centers of disciples sprang up, and 
representatives were authorized to convey the initiation in- 
structions to new seekers in his absence (after prior sanction 
from him). The number of initiates began to grow steadily. 

In India the work continued to grow at a headlong pace 
as the Master's reputation as a holy man who actually lived 


up to what he preached, and to what the scriptures said, 
grew more and more widespread. In 1957, he was elected 
the first President of the World Fellowship of Religions, an 
office he kept until 1971, when, after four World Religions 
Conferences, he resigned after it became evident that noth- 
ing more could be accomplished in that direction. In 1962, 
he was awarded the Order of St. John of Jerusalem, 
Knights of Malta, for his spiritual and humanitarian work; 
the first non-Christian in history to receive this honor. On 
this occasion, Prime Minister Nehru sent for him to offer 
his personal congratulations; they had a long talk, and the 
Master's unofficial but intimate connection with the Prime 
Minister of India began. (He advised both Prime Ministers 
Shastri and Indira Gandhi on several occasions, and they 
reciprocated by addressing the various Conferences pre- 
sided over by him.) 

In 1963, he made his second world tour, this time, as 
President of the World Fellowship of Religions, meeting 
national and religious leaders on their own terms and apply- 
ing the healing gospel of love to the very thorny world of 
practical politics. He met Pope Paul VI, the Patriarch of 
the Eastern Orthodox Churches, and many European roy- 
alty and government figures on all levels; and to them all he 
presented the idea of the unity of man. Side by side with his 
work on this level, he continued initiating seekers into the 
Path of Sant Mat. 

As the work increased in the West, more and more 
seekers after truth yearned to sit at their Master's feet in 
India. The first who stayed at Sawan Ashram was Rusel 
Jaque; his account of his six months visit in 1959 (Gurudev: 
The Lord of Compassion), encouraged others to come and 
see for themselves. And they did — a trickle at first, then 
more, until by the early '70's there were almost always 
Westerners in residence at the Ashram for periods ranging 
from three weeks to six months. During his last year, the 


number skyrocketed upward, as he, knowing he was leav- 
ing, threw open the gates and issued a general invitation to 
all his non-Indian disciples to attend the World Conference 
on Unity of Man in February 1974. 

One of the final facets of Kirpal Singh's many-sided 
mission was the building of the Manav Kendra or Man 
Center in the foothills of the Himalayas at Dehra Dun. The 
center was to be eventually self-supporting and would serve 
as an agricultural example for the farmers in the area— 
combining traditional Indian methods with scientific know- 
how. It was to include a free hospital, a free elementary 
school, a home for the aged, facilities for studying lan- 
guages, and a library of comparative religion and mysti- 
cism, in addition to the esoteric instruction and "man 
making" program that was to be the core. During the years 
1970 and 1971, the Master personally labored twelve hours 
a day to get the Manav Kendra built and functioning. 

On August 26, 1972, the Master left on his third and final 
world tour. This time he was greeted by crowds numbering 
in the thousands, most of them young people who had been 
initiated in the last few years. Although his body was show- 
ing signs of deterioration and his extraordinary vigor and 
staying power was at last diminishing, he nevertheless put in 
fourteen- or fifteen-hour days throughout the tour, gave 
countless talks, saw thousands of people in private inter- 
views, and initiated more than two thousand new disciples 
before the tour ended. 

The outward climax of Sant Kirpal Singh's mission was 
the Unity of Man Conference seven months before his 
death. The conference was attended by two thousand 
delegates — religious and political leaders from India and all 
parts of the world — and approximately fifty thousand non- 
delegates. His last major effort on behalf of unity took 
place at the Kumbha Mela in Hardwar, where, on April 2, 
1974, he organized a large number of sadhus and holy men 


into the National Conference, pledged to work together for 
the elimination of religious strife and for the economic 
uplift of the poor people of India. This was the first time in 
the known religious history of India that anyone had been 
able to persuade the traditionally independent sadhus to 
join together for a common good; as he later said, "It was 
very difficult to bring them to sit together." 

At the great Bhandara in honor of his Master, at the end 
of July, he gave his last Initiation, giving Naam to more 
than one thousand aspirants. A few days later, on August 1 , 
he addressed a session of the Indian Parliament at the 
request of its members— the first time in history that a 
spiritual leader was invited to address the Parliament. Three 
weeks later (after a brief illness, during which he continued 
to share moments of love, grace and spiritual encourage- 
ment with a small number of western disciples, in spite of 
obviously increasing pain), he stepped out of his body in 
full consciousness. His last words were of love and concern 
for his disciples. His life bears eloquent testimony that the 
age of the prophets is not over; that it is still possible for 
human beings to find God and reflect His will. 



The Master began issuing His circular letters to disciples, as 
distinct from transcribed discourses, explanatory essays on 
the teachings, or messages on special occasions, after His 
first world tour with the publication of what is called in this 
book "The Outer Aspects of Life" in May 1956. At the time, 
it was titled "Circular Letter 1." "Instructions for Seekers 
After Truth," issued soon after, was subtitled "Circular 2," 



14. The Outer Aspects of Life / 255 

15. Instructions for Seekers After Truth / 265 

16. Ends and Means / 273 

17. Instructions for Holding Satsang / 283 

19. The Spiritual Aspect of the Vegetarian Diet/ 291 

20. Love, Concentration and Self-Surrender: 
The Psychology of Mysticism / 305 

21. How to Maintain Ashrams / 317 

22. Service Before Self / 323 

23. The Way of Love / 329 

24. By Love, Serve One Another / 335 

25. Humility/ 341 

26. Blessed Are The Poor in Spirit / 351 

27. Before The Year Runs Out / 357 

28. On Keeping The Diary / 369 

29. How to Develop Receptivity / 375 

30. On the Unity of Man / 399 

List of Illustrations 


Param Sant Kirpal Singh Ji at Sant Bani Ashram, October 

between pages 32 and 33 

Hazur Maharaj Baba Sawan Singh Ji 

Baba Sawan Singh laying the foundation stone for the 
Satsang hall at Beas 

Baba Sawan Singh and Baba Kirpal Singh 

Reading the mail 

Baba Sawan Singh, Baba Kirpal Singh and Bibi Ralli 

At a picnic 

Two group pictures 

Baba Sawan Singh Ji 

between pages 192 and 193 

Param Sant Kirpal Singh Ji Maharaj, on the road to Agra, 
August 1969 

Two pictures of the Master with His children on the same 

At Sawan Ashram, 1967 

Rajpur, July 1974 

Sant Bani Ashram, October 1963 

Sawan Ashram, August 1969 
Baba Kirpal Singh Ji 


The Life & Teachings of 
Baba Sawan Singh Ji 

This brief biographical study of Hazur Maharaj Baba 
Sawan Singh Ji is a combination of several different writ- 
ings of Kir pal Singh. The basic narrative framework is 
A Brief Life Sketch of Baba Sawan Singh Ji Maharaj, the 
Master's first published writing in English, issued by him in 
1949, the year after Sawan Singh's death. This pamphlet 
is especially rich in vivid detail in its narrative of the last 
months of Hazur's life. With this we have combined 
"Scenes from a Great Life," a talk given by the Master on 
one anniversary of Hazur's birth (published in Sat Sandesh 
in July 1970) which is much more specific than A Brief 
Life Sketch in regard to Hazur's earlier life. Brief sections 
from two other talks in which Kirpal Singh referred to his 
Guru are also included. The source for each section is 
given in the references at the end of the study. 

The footnotes are the author's, unless they are signed by 
the editor. 

The Life &l Teachings of 
Baba Sawan Singh Ji 

Zuban pe bare-Khudaya ye kis ka nam aya 
Ke mere nutq ne bose meri zuban ke liye. 

By the Grace of God whose name did I mention 
the faculty of speech has begun to kiss my 

Who is not acquainted with the name of that Messiah 
of the modern age? — that living personification of 
morality, the fountain-head of spirituality, who in the 
dark abyss of this material world helped many a helpless 
wanderer to the path of Truth and lighted their dark path. 
Just a little while ago we ourselves were witnessing the 
wonderful miracles and the instructive eye-opening inci- 
dents which are usually associated with the names of the 
past Saints and were the actual recipients of the great bene- 
fits from that Godman who lived and moved amongst 
us and showed us the path leading to Reality. 
Chasm-i-oo-maste Khuda 
Daste-oo-daste Khuda. 
Guftai-oo-guftai Allah bavad 
Garche az halqum-i- Abdullah bavad. 
His eyes were intoxicated with love of God and 
His hand was one with that of God. He was the 
mouthpiece of God and God Himself spoke 
through that human throat. 


This spiritual luminary assumed the garb of man on 27th 
July, 1858, in a respectable Grewal Jat family of Mah- 
mansinghwala, District Ludhiana, Punjab. His father, Sar- 
dar Kabul Singh Ji, loved the society of godly people and 
freely mixed with them, and his mother, Shrimati Jiwani 
Ji, was a living specimen of the ancient virtues of simpli- 
city, good-will, resignation and contentment. Baba Sawan 
Singh Ji was the only son of his parents and was the 
cynosure of all their hopes and aspirations. 1 

The privilege of being the parents of such a great per- 
sonality must surely be founded on some noble background 
from past lives. From a very early age Kabul Singh fre- 
quently kept the company of holy men, serving them with 
sincerity, and because of this Baba Sawan Singh Ji had the 
opportunity of doing the same, remaining constantly at 
his father's side up to the year 1870. The passion to serve 
and be near godly men developed within him and he spent 
every available spare moment in this way, from 1870 to 
1878. After passing his tenth class in 1878 he took some 
employment, but became sick and was called home, where 
he stayed for two years. 

The lives of those who are destined to take the dear 
souls across the river of life are predestined to prepare 
them for the important work. In this period of two years, 
Hazur met a great renunciate, an expert in Vedanta and 
Yoga by the name of Bhoop Singh Ji, and benefited 
greatly from the time spent in his company. As a result, 
Hazur was filled with the desire to renounce the world 
and become a sadhu. Profound thinking does not arise 
from merely another's promoting, but is already there, 
from the Beyond. A hen may good-naturedly hatch a nest- 


ful of eggs in which some duck eggs have been mixed, 
but when the little birds come out and go near the pond, 
the ducklings will jump in and start swimming and the 
chicks will stand and gaze in wonder. Similarly, wise souls 
are not earthly but heavenly beings. Guru Nanak was 
once made in charge of a shop in Sultanpur, and one day 
whilst carrying out his duties a fakir approached him and 
remarked, "We do not come into this world for this." That 
very day Guru Nanak left everything and "tightened his 
belt" ready to serve humanity for its upliftment. 

From a very early age the conscious awareness of his 
predisposition toward spiritual things and aversion to 
worldly affairs was deeply embedded in Baba Sawan 
Singh's heart. However, truly exalted souls conceal their 
own inclinations and perform whatever tasks the worldly 
duties demand. Whenever he had a tendency to renounce 
the world he would thrust aside the noble aspiration in 
consideration of his parents, for being the only son he 
preferred to serve them, knowing that a renunciate may 
not serve according to his choice but must be prepared 
to serve humanity at large — wherever its need may call 
him. This is indicative of Hazur's great wisdom, for he 
who shirks his duty will never reach perfection. 

Up to 1883, when the Master was 25 years old, his 
time was spent as described. Sardar Kabul Singh Ji then 
insisted that he should enter military service, and ap- 
proached his commanding officer about a commission for 
his son. While this was being processed, Hazur started 
teaching at an army training school in Farukhabad, but the 
company of illiterates, alcohol drinkers and meat eaters 
became unbearable, so he went to Roorkee and passed 


an entrance examination into the Thompson College of 
Engineering there. During his stay in Farukhabad he had 
spent his leisure hours on the banks of the Ganges, where 
he met many holy people, in particular a man by the name 
of Bhai Nihal Singh. He then [after his graduation from 
college] got his commission in the army, but simulta- 
neously he was given an offer in civil engineering, and 
preferring the latter, he accepted a post as overseer in 
Nowshera. When searching for a place of residence there, 
some people told him about a lovely house which was 
available, but unfortunately was haunted by ghosts and 
unsuitable to live in due to the danger to life. Hazur per- 
sisted in taking the house, and the people were amazed 
to witness how the ghosts magically disappeared. He who 
belongs to the Lord of all creation has nothing to fear — 
men and angels are waiting to serve him. "All creation is 
at Thy feet, and Thou art in command over all creation." 
Baba Sawan Singh Ji always had an open mind, and 
studied all religions. Study can be a preparation of the 
ground, for the flowers to burst forth into bloom at a 
later date. In Nowshera, Hazur listened to the discourses 
of Baba Karam Singh of Mardan, and when he went to 
Peshawar he met Baba Kahan Ji, an enlightened soul, 
and spent many hours with him. One day Hazur requested, 
"Baba, give me something." But Baba Kahan replied, "No, 
I cannot give you what you want, but most surely you will 
get it — someone else will give it to you." Outwardly these 
people are simple men, but they are really the knowers 
of the three worlds. From Peshawar, Hazur was trans- 
ferred to Koh-marie where he took a house near a famous 
gurudwara named Bhuramul Gurudwara. It was a place 


where the pilgrims and yogis rested on the way to Amar 
Nath, a Hindu place of pilgrimage, and Hazur spent his 
spare time talking with them about spiritual things. One 
can see how nature helps to build the inner strength of 
those destined to be spiritual giants, by keeping them sur- 
rounded by uplifting company. 2 

He loved all, even atheists. Once when he was posted 
at Murree Hills, an atheist who was suffering from tuber- 
culosis and was advised to sojourn in the hills by his doc- 
tors, came to Murree Hills. He knocked at every door 
for accommodation, but found them all closed; nobody 
was willing to take him in. First, because of the highly in- 
fectious disease he was suffering from, and also because 
he did not believe in God. He came to the residence of 
Hazur Maharaj Ji, who was away on duty at the time. He 
asked the housekeeper for accomodation, and was refused. 
It so happened that Hazur Maharaj Ji was just then re- 
turning home and saw the man being turned away from 
his house. He asked the housekeeper about it, and was 
told that it was a tuberculosis patient asking for accommo- 
dation whom nobody was willing to take in. "And what 
did you say?" asked Hazur. "I also refused him, for he 
was an atheist," said the housekeeper. Hazur Maharaj 
told him, "Look here, this man may not know that God 
resides in him, but we know it, don't we? Please give him 
accommodation." 3 

The time passed by until the day arrived for the foun- 
dation to be laid which would eventually support the des- 
tiny of all humanity. The Perfect Master of that time 
was Baba Jaimal Singh Ji Maharaj, who was the chief 
disciple of Swami Ji Maharaj, and who, after Swami Ji 


left the world, settled in the Punjab to carry out his spir- 
itual mission. One day in August 1894, Baba Jaimal 
Singh Ji and a disciple were walking along the Koh-marie 
Road, where Hazur was inspecting the work in progress 
there, in his capacity as Sub-Divisional Officer. As Baba 
Jaimal Singh Ji passed by with his companion, he pointed 
to Hazur and said, "I have come here because of that 
person." The disciple remarked, "You have come for a 
funny person, who does not even turn his head to greet 
you." Babaji kindly explained, "This personage has come 
into this world specially for a very high expression of life, 
and after four days he will come to me." Hazur Maharaj 
came to Babaji in the company of one Mr. Sukh Dyal. 
After four days' Satsang he took initiation, and stayed 
near Baba Jaimal Singh Ji for two months. After Babaji 
left Koh-marie, Hazur spent most of his time in meditation 
and as the love for his Guru increased, his heart grew 
heavier with sadness at being separated from his Master. 
He would visit Babaji at every available opportunity to 
derive the invaluable blessing of his presence. 

Baba Jaimal Singh Ji lived on the edge of the River 
Beas, where in 1898 the foundation stone of the Dera 
Baba Jaimal Singh was laid and a Satsang hall built. 
Whenever his leave occurred Hazur would go straight to 
Beas and on arrival leave all his pay at Babaji's feet, 
from which Babaji would give him enough for his main- 
tenance and send whatever was necessary for housekeeping 
to Hazur's wife. In all the thirty years of working, Hazur 
spent only a total of six months with his wife, for all 
his leave was spent with Babaji and he would visit his 
home only on orders from his Master. 


In 1902 the foundation stone of the big Satsang hall 
was laid, and on completion of this building, Baba Jaimal 
Singh Ji said to Bibi Rukko, an enlightened soul who 
lived in the Dera, "I will not hold a Satsang in this hall." 
She started crying, but after some moments she asked, 
"Maharaj, who is going to hold the Satsangs after you?" 
Babaji said, "Go into the hall and see for yourself," and 
when she entered the empty hall she saw Baba Sawan Singh 
Ji quietly sitting on the dais. On 29th December, 1903, 
Baba Jaimal Singh Ji Maharaj left his physical form, after 
bestowing the spiritual work upon Baba Sawan Singh. 
Babaji had been heard to say that after him a very high 
soul would come and hold Satsang, and that the Dera 
would become seething with humanity. Up to then, only 
about five to seven hundred people around Beas and dis- 
trict had become his disciples. However, Hazur did not 
immediately leave his work, but came to live in the Dera 
on his retirement in 1911, when he then gave all his time 
to the spiritual work. Everyone is aware of the change 
that took place in the Dera during his residence there, 
where from merely one or two houses a small town shaped 
up through the years. A huge T-shaped Satsang hall was 
erected, with dimensions of 120 feet long in both direc- 
tions — each forty feet in width. Whoever wanted the 
Truth came to him and gained the priceless boon, no 
matter to what religion they belonged. All were endowed 
with the riches of Spirituality. 

One might ask what lessons one can learn from the 
life of Baba Sawan Singh Ji. Without hesitation, the fol- 
lowing observations can be upheld as food for study and 
an example to mankind; 


Chastity. In Shri Hazur Maharaj's life we find the 
highest virtue of brahmcharya or chastity. He was mar- 
ried at the age of about eleven or twelve, but according 
to custom, after the ceremony the girl returned to her 
parents' home without even seeing her husband. The 
final ceremony is normally performed after eight or ten 
years when the girl has matured, so after nine years had 
passed the arrangements were made, but unfortunately 
the girl died twenty days before the appointed date. Hazur 
was twenty years old at this time, and the second mar- 
riage was arranged when he was twenty-five, so this 
means twenty-five years of chaste life. Then during his 
thirty years of marriage he lived with his wife for only 
a sum total of six months. His wife's name was Krishna 
Vanti Ji and they had two sons — Bachint Singh and 
Harbans Singh. Hazur used to say, "By my own wish I was 
living a chaste life many years before Babaji left this 

A keen student of literature, Hazur read enthusiasti- 
cally his whole life through, and studied carefully what- 
ever sacred books he could get. In his huge library of holy 
books selected from many sources, more than a thousand 
had annotations in his own hand throughout the pages. 
There are certain books which are not normally available 
to the public but Baba Sawan Singh Ji had many of these 
copied for his own library. 

Never idle. Hazur was always occupied with something 
— with either Satsang, meditation or reading holy books. 
His activeness started early in the morning and continued 
until late in the night. 

Now a few words about the criterion of a true Master, 


although truly speaking only a Mahatma can recognize 
a Mahatma. However, there are indications for the keen 
observer. A Mahatma's outer form has a certain attrac- 
tion for the heart. They are not like cobblers who are con- 
cerned only with the leather or skin, but their attention is 
always on the soul. They are the Lord's messengers — 
Hazur used to say, "We are not here to make religions, 
so everyone should stay in whatever religion he already 
belongs to. The connection between you and me is through 
the soul. Get the connection with the Holy Naam." 

Mahatmas always live on their own earnings and not on 
donations. Kabir Sahib, Guru Nanak Sahib, Maulana 
Rumi Sahib and others all earned their own sustenance. 
"Earn and give with your own hands to others. O Nanak, 
only he who lives thus would know the True Path." They 
depend only upon God. Hazur also had this criterion for 
he lived within his pension and performed free service 
unto others. His love and kindness extended to all souls, 
and with joyful enthusiasm he would spend up to eighteen 
hours per day in selfless service. Throughout his life, 
which was ninety years in length, Hazur cared little for 
rest and when he started his spiritual mission he devoted 
his whole time to awakening the souls. He taught the true 
seekers to live in the world and simultaneously progress 
in their meditation. 

Mahatmas never encourage the people to be attached 
to outer worship, but explain that the true temple of God 
lies within man. Emerson also said, "Tap inside," meaning 
that one should search for God within. Bulleh Shah says, 
"When you seek the inner path, only then can the secret 
of the Godman be realized." Rise above the mind and the 


senses, and whilst living learn the secret of death. Learn 
this mystery, separate the awakenedness from the physical 
form, and reach to where your Satguru is waiting with 
mercy and love in both hands. Whosoever has realized 
God has done so in the temple of the human form, and 
whosoever desires to realize God will have to do the same. 
This is the third criterion for judging a true Master, and 
Hazur Maharaj always taught the method of inversion. 

He repeatedly informed the seekers that salvation can 
only be achieved through the Holy Word, or Naam, and 
that Naam was the highest form of devotion of all the 
sadhnas [devotional practices]. Hindus call it Nad, Udgit 
and Shruti. Muslims call it Naqmai-i-Asmani, Kalam-i- 
Illahi, or Kalma. Christians call it the Word. The Lord 
manifested Himself into Creation through the form of the 
Shabd or Word, so if the soul gets a connection with the 
Holy Word, then it can reach back to God. "When you 
get the Shabd, you have got a contact with God. Through 
that service, everything is achieved." "Contact with Naam 
is the true devotion. There is no true worship without the 
Holy Naam. The whole world is in a delusion." The 
Saints never interfere with outer forms and rituals, but 
give excellent advice for achieving the best results. Hazur 
would tell his followers, "The Word is within you — just 
be devoted to that and nothing else." Those who search 
for God outwardly remain empty within. "He who forgets 
himself through the nine outlets (of the senses), will never 
find the priceless treasure lying within him." 

I have briefly placed before you four criteria for judging 
a true Master, and all these could be seen in Hazur. There 
are also outer indications: a Mahatma's eye is deep as a 


lion's, the forehead is broad, his way of walking is graceful 
like a dove's. Hazur had all these features. Masters also 
have a sign of the lotus on their foot. It has been written 
that Lord Krishna and Guru Amardas both had this sign, 
and so did Hazur. Hafiz Sahib said, "If my Master takes 
possession of my heart, then I will give (in exchange) my 
faith, my world, my home here and hereafter, just to see 
the black mole on his face." Hazur Maharaj had a beauti- 
ful black mole on his face. 

The lives of these great personalities cannot be fully 
understood by the common man. They are not simply 
man alone, but manifested God in man, and only those 
who have the rare secret opened up to them can know 
what this means. Most other people think of them as athe- 
ists. On this very subject, Khusro Sahib once remarked, 
"People say that Khusro is the worshiper of a human be- 
ing, and I say, 'Yes, I do it' and do not care for the world 
and its opinions." True seekers will sacrifice their mind 
and body for the privilege of the company of a true Ma- 

Many seemingly miraculous things can happen around 
a true Master. I saw many amazing incidents through be- 
ing connected with Hazur Maharaj Ji, from which I will 
tell of two. In the Holy Bible it is written that Jesus Christ 
gave sight to the blind. In the early thirties in Rawalpindi 
a lady lost her eyesight, and after consultation with the 
best specialist it was found that the optical nerves had 
shriveled, and there was no hope of recovering the sight. 
She could see nothing, though outwardly there seemed to 
be no difference. Inwardly however, she was constantly 
enjoying the darshan of Baba Sawan Singh Ji, and was 


therefore not at all dismayed. Two days of blindness 
passed, and on the third day I was sitting with her and 
her husband when she said, "The Master and another man 
are discussing something. The gentleman is beseeching 
Hazur, saying 'Hazur, have mercy — please give her sight 
back.' Now Hazur is saying, 'Alright, alright.' " The lady's 
husband, sitting with closed eyes, suddenly saw a brilliant 
light, and at exactly that time, the lady, who was lying on 
the bed, got up and ran across the room saying, "I can see 
— I can see." In an apparently magical way, her eyesight 
had been restored.* 

There is also an account in the Bible of Jesus feeding 
five thousand people with a little bread in a basket, each 
one being fully fed and satisfied. Hazur used to visit his 
home town from time to time, usually accompanied by 
hundreds of followers, and there was always a free kitch- 
en arrangement for them. On one visit there was a large 
group of Akali Sikhs camped nearby for some special 
celebration. These Akalis were against Baba Sawan Singh's 
teachings, so they planned to bring disgrace upon him by 
going to his free kitchen after the meal had finished and 
the kitchen closed. Nearly three hundred of them sat down 
outside the kitchen door and demanded that food be served 
to them immediately. Someone told me what had happened 
and I hurried to the kitchen to find that there was just half 
a basket of bread. I called the cook and told him to light 

* See With a Great Master in India by Dr. Julian Johnson (Beas: 
1953), p. 26, for another version of this story. The lady of 
course, as Dr. Johnson points out, was Bibi Hardevi (the wife 
of Raja Ram); and Bibi Hardevi has since confirmed that the 
"gentleman'' who interceded for her was Kirpal Singh himself. — 



the fires and make more bread, but the three hundred 
people outside started shouting for food. Just then, Hazur 
entered the kitchen and said, "Kirpal Singh, why are you 
not giving them food?" I replied, "Hazur, there is only 
half a basketful of bread, how can I feed three hundred 
people with that? We have to make more." Baba Sawan 
Singh smiled and said, "Fear not, but cover the basket 
with a cloth and go on serving the bread." I did as Hazur 
had instructed, and the three hundred men ate and ate 
until they could eat no more, and when the meal was 
finished there was still the same amount of bread left as 
there had been at the start. 

It is very often considered that miracles are just stories 
invented out of the imagination, but in fact, very few peo- 
ple know what a miracle truly is. The word itself literally 
means "things which astonish." Coleridge says that the 
fact that Christ performed miracles was verification that 
he was carrying out his Father's orders. Locke says that 
miracles are like a letter of promise from God, which 
Saints and Avatars bring with them to this world. The 
common man does not know how such happenings are 
performed, and calls them "miracles" which actually shows 
his ignorance of the real facts. In the Patanjali Sutra of 
Maharishi Patanjali, in the third stanza, verses 5-51, it is 
written that creating worldly things like curing the sick, 
making barren women fertile, producing precious gems, 
etc., are called riddhis and siddhis and performing these 
things beset the way of perfection; it is no proof of per- 
fection. For he who goes into samadhi (the state of leaving 
the body at will) such things are like plucked flowers 
scattered before and behind him on his path — a true pil- 


grim in search of God will never stoop to pick them up. 
So-called miracles are merely a child's play which can 
be done by focusing the mind to a single point. All per- 
fect Masters are in control of these powers, but do not 
work through them. 

In Peshawar, some years ago, a hypnotist came to the 
Edward Mission College and to show what he could do 
he hypnotized a boy and then asked anyone to question 
the boy in any language they chose. The boy answered all 
questions accurately, even replying to the questions of a 
professor of Latin. When Madam Blavatsky visited La- 
hore, she was having a discussion with a number of peo- 
ple when a certain professor exclaimed, "Madame, all 
that you are saying is a rigmarole and as impossible as 
flowers falling from the ceiling." Madame Blavatsky re- 
plied, "Professor, do you think that is really impossible?" 
At once, a shower of blossoms fell from the ceiling and 
covered the table. Madame Blavatsky turned to the pro- 
fessor and said, "These things are according to the laws 
of nature, but we are not acquainted with them." 

Maulana Rumi was a teacher, and he first met his Mas- 
ter Shamas Tabrez when he was giving a lesson to a num- 
ber of children. Hazrat Shamas Tabrez approached and 
asked, "What is this?" Maulana Rumi replied, "This is 
that knowledge of which you know nothing." Shamas Ta- 
brez kept quiet, but when the boys left for the break 
period he took all the books and slates and threw them 
into a nearby pond. When Maulana Rumi returned with 
the boys they demanded to know where their books were. 
Shamas Tabrez took them to the pond, and one by one 
took out the books — but astonishingly, they were all dry! 


Maulana Rumi, his eyes wide open with surprise, said, 
"What is this?" Shamas Tabrez replied, "This is that 
knowledge of which you know nothing." As is well known, 
Maulana Rumi later became the disciple of Shamas Tabrez 
and eventually succeeded him in Mastership. What I want 
to impress about this subject is that miraculous happenings 
are merely the fruit of concentrated attention, and that 
true Masters do not give them any importance because 
they have gone far past this stage. Hafiz Sahib says, "Do 
not mention miracles to me, because I have crossed that 
stage, and I am where such things are not necessary." 

Perfect Masters never work through these lower powers, 
and they forbid true seekers from doing so because they 
are an obstruction on the path to God. However, through 
meditation the student will automatically acquire them, 
but they are forbidden to be used. Even though the Mas- 
ters use them at times for certain purposes, they will tell 
you that the greatest "miracle" is when they raise the soul 
above the mind and the senses, thereby severing the knot 
which binds it to the wheel of births and deaths. The prog- 
ress which the Mahatmas used to achieve in thousands of 
years, by the grace of Hazur Baba Sawan Singh Ji Maha- 
raj, is today achieved in months. Great Masters have the 
most miraculous power of making the Holy Naam mani- 
fest in others — what more miracle than this is to be de- 
sired? 5 

Hazur revived the teachings of the holy Saints and 
brought them into the limelight. Like his predecessors — 
Guru Nanak, Kabir Sahib, Tulsi Sahib, Paltu Sahib, 
Swami Shivdayal Singh Ji, Maulana Rumi, Shamas Ta- 
brez and others, he pulled up the aspirants from their 


deep slumber and put them on the path of Surat Shabd 
Yoga or Sultan-ul-Azkar which is the most ancient and 
eternal path leading to Reality and which being natural is 
unchangeable from times immemorial and will ever re- 
main as such without any modification whatever. 

His teachings are esoteric and not exoteric. He taught: 
'"God is in every heart. Spirituality is the common 
heritage of the entire world and humanity and is not 
reserved for any particular country or nationality. The 
be-all and end-all of spirituality is the union of the soul 
with the Omnipotent Over-Soul. Man is the roof and 
crown of all creation and nothing else is greater than he. 
He is the direct manifestation of God and is the marvel 
of God's greatness. In the twinkling of an eye he can 
rise to Heaven and can come back. The sun and the 
moon, paradise and hell, the earth and the sky arc his 
playgrounds. As is correctly said: 'In short thou art next 
to God.' He is just like a drop from the Ocean-Creator. 
He is a ray of the Almighty sun. Both the drop and the 
ray feel restless so long as they are separated from their 
source and find rest only when they become merged in it. 
"Man is the noblest of God's creation and in his es- 
sence is made a perfect being. He can work on two planes 
— outer and inner. On the outer plane he has the knowl- 
edge and science of the world to aid him in his endeavors 
to pass through; but beyond the limits of all knowledge 
and philosophy, on the inner plane, he is quite unable 
singly to fathom the abysmal depths of the secrets of 
Nature. With the help of learning religious scriptures he 
tries to attain the Goal, but stumbles at every step. Very 
soon he realizes that he has deficiencies in this respect and 


is helpless; and until he gets the guidance of a practical 
spiritual Master, the Knowledge and the Reality remain 
undecipherable conundrums and enigmas which baffle all 
attempts at solution. Spiritual living is acquirable during 
our lifetime only from an awakened and really conscious 
Master. Such a Master is deep rooted in the Reality and 
all the qualities of Godly Light are fully reflected and 
shine forth in him in abundance. He is fully conversant 
with the narrow and slippery spots on the path leading 
to Reality. He gives to aspirants a link of life impulse 
which is commonly known as Shabd or Nad among the 
Hindus, Kalma or Kalam-i-Rabbani among Muslims, Sach, 
Naam or Hukam among Sikhs, and 'Word' among Chris- 
tians. Under His superintendence and guidance such a 
Master opens the inner eye of the seeker and leads him 
from plane to plane until He places him at the feet of 
God — and all this during his lifetime and not after death. 

"It is therefore of absolute importance for every intel- 
ligent person — no matter of what religion, color or creed 
— to betake himself, as he would to the living king or 
living physician, to the present Living Master of the age 
if he wants to drink the Nectar of Immortality and attain 
life everlasting." 

This is why Maulana Rumi says: "Take hold of the 
hand of the Master, for without Him the way is full of 
untold dangers and difficulties. Never for a moment get 
separated from the Master and never place too much 
confidence in thy own valor or wisdom." 

And the same is said in the Guru Granth Sahib: "Meet 
the Master and get initiation from Him. Surrender thy 
body and mind to Him and invert within. Thou shalt 


find the path only through analyzing the self." . . . 

Mere darshan of Hazur's person awarded calmness to 
the perplexed and disturbed mind, bestowed consolation 
to every heart and above all conferred the boon of con- 
centration and the joy of internal satisfaction. His mode 
of expression and interpretation was extremely clear 
and impressive. Simple and illuminative words and phrases 
uttered forth by him to unravel the problems of Reality 
were particularly sweet and intoxicating. Ordinary pulpit- 
preachers when they deliver their addresses on the basis 
of intellect and reasoning simply betray that it is only 
imitative art as if they were scattering scentless flowers, 
distributing un-intoxicating wine, beauty without attraction 
and body without soul. But Hazur unfolded the Divine 
mysteries with such an easy and facile grace that his 
words went home and penetrated deep down into the 
hearts and made an everlasting impression. This is possi- 
ble only when a really competent personage with practi- 
cal personal esoteric experience within expounds the truth 
of the actual spiritual experiments and has the compe- 
tency to infuse into the innermost recesses of the brain 
not only mere words but the results of his own vast spirit- 
ual experiments along with the pith of the essential prin- 
ciples thereof. In his speech, there was an uncommon 
magical charm which captivated the hearts of his hearers. 

This sacred and grand Master travelled throughout the 
length and breadth of the country and his spiritual mes- 
sages worked like a balm to hundreds and thousands of 
lacerated hearts. There is not a village or town in the 
Punjab where his followers are not found in large num- 
bers. In different parts of India more than thirty Satsang 


halls were constructed which formed centers for impart- 
ing practical spiritual knowledge. Despite reaching an old 
age, this venerable personality gave spiritual talks and 
discourses for hours and hours together — thus quenching 
the thirst of millions of spiritually thirsty seekers. 

At monthly congregations sixty to eighty thousand souls 
ran to Beas to derive benefit from this spiritual spring. In 
his lifetime his public reputation traveled to different 
lands. His followers comprised about one hundred thou- 
sand persons, including Hindus, Muslims, Sikhs and Chris- 
tians of all status and position — rich and poor, literate 
and illiterate, of various castes and creeds including Asians 
and Christians of European nations. 

Hazur used to say: "All religions and all countries are 
mine and I love them equally." 

His innate desire was to bring together all the religions 
on a common platform and to knit together the entire 
humanity in one thread and then to put them all on to the 
one ancient path of spirituality which leads to the com- 
mon goal of all religions. He said: "The essentials of all 
religions are the same. God is one. All the humanity are 
His children and are thus related as brothers. The whole 
creation is just a manifestation of that one Reality — one 
soul that stretches its force and influence everywhere — 
one Light spreading its radiance in the entire universe — 
one Sun that shines upon each atom." 

Why then all this discord and disharmony in the world? 
The passion of hatred and animosity which has led to the 
bloodshed of hundreds and thousands of innocent souls, 
is certainly the outcome of wrong interpretation and de- 
generation of the "ways of living." The one successful 


method to check this storm of reckless devastation and 
vandalism and to unite the whole mankind into one Uni- 
versal Brotherhood is that sensible and conscious leaders 
and heads of all sects instead of concentrating their activ- 
ities in their own limited narrow circles should meet 
at one place to educate and inculcate the common princi- 
ples of Religion — viz. exalted noble character — emanat- 
ing from one-ness of soul. We are all souls, we are in- 
dwellers of the house (the body) and not the body itself. 
Thus by rectifying the condition of the indweller all the 
rest of the bodily concerns can surely be improved in the 
right manner/ 1 

No religion permits the immolation of women or the 
killing of persons; but alas! what man has done with man 
is too scandalous to be put on record. After the partition 
of this country the people in the name of religion polluted 
the chastity of women and killed hundreds of thousands of 
innocent persons. If all this gruesome and ghastly dance 
of death cannot serve to open our eyes, we cannot possi- 
bly mend ourselves. If we had a grain of feeling in us we 
ought to hang our heads in shame. There are, however, 
a few awakened souls among us but these are very rare, 
and such rendered a valuable yeoman's service in those 
most trying and troubled times. 

I would like to relate a couple of instances of Hazur 
in those days. Hazur was physically ailing; for the body 
alone is subject to diseases and the great souls very often 
vicariously take upon themselves the people's burden of 
karmic action. During partition days, when passions were 
running high, some Muslims came to Hazur for protection. 
He lovingly kept them in the Dera. In September 1947 


Hazur planned to go to Amritsar. When I went to see him 
with the hope of accompanying him to Amritsar, Hazur 
bade me remain at Dera and look after the comforts of 
the Dera people and the Muslims, according to the exi- 
gencies at the moment. A Muslim caravan was to leave 
that day for Pakistan. Hazur therefore enjoined me to es- 
cort the Muslims of the Dera to that caravan. It so hap- 
pened that a torrential downpour of rain came on that 
day. Hazur felt a deep agony and said, "Our Muslim 
brethren are in a very poor plight, but we have no sym- 
pathy for them in our heart." 

As Hazur started for Amritsar, he saw a huge crowd 
of Muslims near Beas Railway Station. A Jamadar was in 
the car with him and in spite of his protests, Hazur ordered 
the car to be taken right to the Muslim horde and pulled 
it up just in their midst.* He called for the leader of the 
Muslim caravan and with tears in his eyes said, "I have in 
the Dera a few Muslim brethren, and would very much 
like to see them safely escorted across the border." Such 
indeed are the acts of high souled Saints. His heart was 
full of compassion and pity for the suffering humanity. 

In the evening a truck load of Muslims prepared to 
join the evacuees on the march, when all of a sudden I 
heard the news that a band of armed Akalis had gathered 
near Dera and intended to raid it and massacre the Mus- 
lims. All alone I went to them full of confidence in Hazur's 
munificence and greatness. A few of the Akalis with 
spears and spades blocked my way. I said to them, "These 

* A Jamadar is a soldier, and he protested because Hazur's ac- 
tion in driving into the midst of the supposed "enemy" was in- 
sane from the military point of view. — the editor 


helpless brethren have come to Hazur for protection. It 
behooves the Khalsas to extend the protection that they 
seek. The spirit of the Khalsa requires, no demands, that 
those who seek mercy must be given mercy. You had bet- 
ter hug them to your bosom." Hearing these words a cou- 
ple of aged Akalis came forward and said, '"You have this 
day saved the Khalsas from what would otherwise have 
been a great sacrilege and heinous crime of taking away 
the life of so many of these poor souls. We shall not now 
touch a hair of these people." All this transformation 
from a bloodthirsty mood to that of sympathy and fellow- 
feeling came through the grace of Hazur. 

As the truck was about to pass by the Akalis I stopped 
it and said, "These brethren of ours are today quitting 
their hearths and homes not because of any hatred toward 
us but are being driven to it by sheer necessity. We have 
all these years been living together in peace and concord. 
Will it not be good if we bid goodbye to them with loving 
embraces?" This touched them to the core. In an instant 
I found the two (Akalis and Muslims) hugging each other 
with tears streaming down their cheeks — the two who just 
a short while before were anxious to cut each other's 
throats. No religion permits manslaughter or genocide. 
We indulge in these things because we are taught the 
wrong way, and rebelion is used as a smoke screen for the 
perpetration of terrible deeds to serve selfish ends. There 
are instances on record wherein Muslims also saved the 
lives of Hindus and vice versa. . . . 

The fact remains that whosoever has learned the true 
import of his religion, has an all-embracing love for the 
entire humanity, and is not torn by sectional and commu- 


nal love. It is said: O man of wisdom (Moses) thou wert 
sent to knit people unto me (God) — And not to lead my 
people away from me. 

Once a shepherd boy leading his goats to pasture in a 
meadow sat under a tree and lovingly began to commune 
with God in this wise, "O God! I wish that both of us 
should live side by side. I shall not make Thee discom- 
fortable. Should Thou fall ill, I shall attend Thee day and 
night. Should Thou get tired I shall massage Thy hands 
and feet. I shall bring Thee barley bread and spinach to 
eat and give Thee goats' fresh milk to drink. I shall pick 
up lice from Thy hair and give Thee a hair-wash with 
milk and curd . . ." 

The shepherd boy was deeply absorbed in these thoughts 
when the Prophet Moses passed that way. He shouted at 
the boy and said, "O fool, why art thou blaspheming? 
God is altogether unlike thee and shall not eat thy barley 
bread and spinach nor shall He ever fall ill or get lice in 
His head." The boy was stunned to hear this, and began 
to tingle in every nerve and inquired, "Perhaps I am 
wrong. ... I ought not to have talked like this. . . . Will 
the great God be annoyed with me?" With these thoughts 
within him, he began to cry. As he sobbed he felt com- 
forted and in harmony with the higher power. In that 
blissful state he had a vision of God. The celestial Visitant 
consoled him with the words, "I shall accept all thy offer- 
ings, for I am well pleased with thee." In the meanwhile 
Moses having reached the heights of Mt. Sinai, sat in 
meditation and felt within him the voice of God, saying, 
"O Moses! I am thoroughly annoyed with thee. Thou art 
guilty of breaking the heart of that shepherd boy, who was 


communing with me, with all love and affection." The 
Prophet was surprised and said, "O God, his words were 
not of love but were blasphemous." The great God re- 
plied, "Thou knowest that the world of that boy contained 
nothing else but barley bread, spinach, goats' milk and 
lice. I gave thee wisdom and had thou utilized it, thou 
wouldst not have spoken like this. I sent thee into the 
world that thou mayest knit me to those who are separated 
from me and not that thou shouldst rend asunder loving 
hearts that are one with me." 

Hazur possessed this attribute in great abundance. He 
would unite thousands of people in one common brother- 
hood. All of us that are assembled here belong to that 
great fraternity into which Hazur bound us together. We 
must not only live in peace and harmony, but have love 
and affection for all humanity. This will only be possible 
when one understands the true import of Hazur's teach- 
ings. Generally when such High Souls pass away, the fol- 
lowing degenerates; petty-mindedness creeps in and we 
begin worshipping mammon and sin. 

Hazur used to tell us that when a High Soul comes into 
the world, the worshipers of wealth and women also 
gather around him. Hence he said, "Whatever a person 
asked of me, I granted. He who wanted riches got riches. 
He who wished for lands, was given lands. Those who 
wanted me alone, got me in abundance." 6 

Throughout his lifetime he left no stone unturned for 
reforming and improving the angle of vision of the masses. 
In spite of his attaining the age of 90, he set aside all his 
bodily comforts and stubbornly devoted eighteen out of 
24 hours of the day in the service of humanity and thus 


afforded spiritual satisfaction to every aspirant both pub- 
licly and in seclusion. 

Physical structure composed of flesh, blood and bones, 
like machinery, can only work up to a limited extent. 
The result of this carelessness towards his bodily rest 
and consistent hard labor came out to be that his physi- 
cal frame could not endure the burden of weariness any 
more; and on continued requests and entreaties from al- 
most every individual, Hazur yielded to their prayers and 
was inclined to take rest and seek medical advice. Ac- 
cordingly, in September 1947, he came to Amritsar for 
medical treatment; but before leaving Dera a Managing 
Committee for management of Dera affairs was consti- 
tuted there. 

His health improved a little at Amritsar but it became 
worse on 4th October, 1947. On the 5th October, 1947, 
Hazur sent for me from Beas. In a week's time his con- 
dition was again better. 

On the morning of 12th October, 1947, at seven o'clock 
he called me. When I was in his august presence, he 

"Kirpal Singh! I have allotted all other work but have 
not entrusted my task of Naam-initiation and spiritual 
work to anyone. That I confer on you today so that this 
holy and sacred science may flourish." 

Hearing this my eyes were filled with tears, and afflicted 
as I was, I beseeched: "Hazur! The peace and security 
that I have in sitting at thy feet here cannot be had in 
higher planes . . ." My heart was filled with anguish; 
I could not speak any more and sat staring — Hazur en- 
couraging and caressing me all the time. 


After this whenever I had the honor to be in seclusion 
with Hazur, he talked about the interior affairs of Dera 
and instructed me how to act when he departed forever. 

During the days of his confinement on the bed of 
sickness — in the last days of February 1948 — one day 
Hazur enquired: 

"How many souls have been initiated by me?" 

Registers were consulted and after counting was fin- 
ished Hazur was told: "Up till now about one hundred 
and fifty thousand souls have been awakened by Hazur." 
Hazur said: "All right." 

On the same day in the evening when I was with him, 
Hazur said: 

"Kirpal Singh! I have done half of your work and 
have given Naam to over one and a half lakh persons 
and the rest you have to accomplish." 

I, with folded hands and faltering words, said: "Hazur 
... it will be as Hazur orders . . . but ... I have a re- 
quest ... I wish that this last half of the work may also 
be finished by Hazur . . . We will dance as Hazur will 
make us dance ... I wish Hazur may remain with us 
and sit only watching all that, and all orders will be 
complied with in Hazur's presence." 

Hazur lay silently gazing at me. 

In those very days, one night Hazur mentioning his 
inner esoteric experiences remarked: 

"The sun has risen high. Can the people of Jullundur 
also see this sun?" 

The relatives and friends sitting nearby were ignorant 
of this secret expression. The opinion of the doctor in 
charge was also, like others beside him, that Hazur's 


brain was not working properly on account of his illness. 

A little later at night when I went to him, Hazur re- 
peated the same question addressing me: 

"Kirpal Singh! The sun has risen high. Can the peo- 
ple of Jullundur also see this sun?" 

I replied: "Yes, Hazur, the sun has risen high — and 
not only the people of Jullundur but also those living 
in England or America who will traverse to inner planes 
can see this sun."* 

Thereupon Hazur said: "You have correctly answered 
my question." 

Similarly Hazur made a mention of several hidden 
secrets but those around him were hardly able to grasp 
what Hazur was hinting at — this being a subject familiar 
only to those who are practical in-lookers and spiritually 
skilled. What, therefore, could other poor fellows know 
about them? 

Surveying the surrounding occurrences and events, Ha- 
zur once observed: 

"It's a pity that the followers of Sant Mat also are be- 
coming a prey to misconception. The teaching of Saints 
is 'See with your own eyes. Until you see with your own 
eyes, do not even believe your Master.' " 

As is said: 

Jab lag na dekhun apni naini 

Tab lag na patijun Gur ki beni. 

Until I see with my own eyes, I will not be 

convinced at heart, even by Guru's words. 

* Jullundur is a town in East Punjab about fifteen miles from 
Beas; Guru Nanak, when nearing his earthly end, also spoke of 
this Sun to his sons and to his devoted follower who succeeded 
him. The rishis of old referred to it in the Gayatri Mantra. 


This is the dictum and basic pillar of Sant Mat faith 
and it is an established fact that the disciple should peep 
inside and talk with his Master. Those engaged in abhyas 
[or spiritual practices] generally do not forget everything 
about, and leave all thoughts of, their physical body for 
withdrawal and turning inward. Whoever, with love in 
his mind, regularly follows the method according to the 
instructions of his Master will meet the Master within and 
will testify to the authenticity thereof. This is a way 
which can be seen and practiced in one's lifetime. Ac- 
cordingly you do and see. But those who do not apply 
themselves in abhyas say: "To withdraw and tap inside 
is wrong, uncertain, and doubtful, and if at all it is possible 
that somebody peeps inside, then the inner experiences 
are not believable." Unless they themselves peep inside, 
they cannot have faith in the experiences of those few 
who do have such experiences. Hazur said: "My fol- 
lowers should never trust in such incredulous persons — 
un-linked and infirm believers as they themselves are — they 
will shake their belief and faith. It is therefore incumbent 
on my followers to open their inner eye. When their 
soul will withdraw from physical body, they will realize 
the truth of it. Remember that this science of traversing 
to inner higher planes is not wrong, and is correct, definite, 
certain and sure to the last word." 

Those who have traversed have corroborated this: 

Surat sail asman ki lakh pawe koi Sant, 
Tulsi jag jane nahin at utang piya panth. 

Sant Tulsi Sahib says: 

'The soul of a rare Saint traverses into the higher 


planes and beholds the sight of them. The whole 
world is unaware of this highway to Almighty's 
throne which is, so to say, enveloped in mystery 
and hard to understand." 

Gyan ka chanda bhaya akash men, 

magan man bhaya ham lakh paya. 
Drishti ke khule se nazar sab aiga, 

Lakha sansar yeh jhut maya, 
Jiv aur Brahma ke bhed ko bujh le, 

Shabd ki sanchi taksal laya, 

Das Paltu kahe khol parda diya, 

Faith ke bhed ham dekh aya. 

Sant Paltu Das says: 

"The light of all knowledge radiated in heaven 
inside, seeing which my mind was full of joy. I saw 
it really existing. It can be seen by opening the inner 
eye. In that light I saw that all that attracts us here 
as well as the whole world is a big fraud. How did 
I get to this end? — it was by analyzing the self and 
God, through the mint of true Shabd. Thus attuning 
to Shabd, Paltu cast asunder the veil and withdrew 
inside to see the Truth." 

Again one day the Master spake thus: 

"I am not tied to one or any particular place. The 
Saints who come commissioned from above tell the world 
of the true path and those who come seeking true knowl- 
edge are informed of the way to meet God. Worldly peo- 
ple in order to meet their worldly needs gather round 
them and make them as means of earning livelihood. 
When such wealth is accumulated in abundance, a number 


out of them turn out to be worshippers of Mammon 
whose lust can never be satisfied. When such circum- 
stances are created, Saints withdraw from such a place. 
The souls of sincere seekers after truth cannot get any 
solace from such a place. Such places then become the 
seat of mahants and gaddi-nashins* True Saints are not 
fastened to any religious sect or dress. They are free per- 
sonalities. They are neither a party to one nor a foe to 
the other. They impart the true lesson as to how to 
reach God. Those who will apply themselves to abhyas in 
their company will succeed and the others who keep 
themselves aloof and far away from them remain unlucky." 
Hazur more than once emphatically declared: 
"The mission of spirituality can only be carried on suc- 
cessfully by one adept in spirituality. It cannot be entrusted 
to a (spiritually) blind person. Whoever has a desire to 
find me out can reach me within through one who is 
linked with me. You will not find me in the company of 
those who are after the possessions of the world. Be not 
deceived by such people. Do abhyas and peep inside your 
own self and meet me. I do not dwell in the midst of 
mayaic insects. Go to some selfless being who is after me 
and lives for me and is not after possession of Deras 
[ashrams]. Gurumukh is delighted to have his Guru, while 
a manmukh wallows in luxury and pleasures of the world 
— Maya." 

On another occasion Hazur said: 

'* These titles are usually given to those working or posing at one 
particular place in the name of previous Saints or Sages after the 
latter abandon or depart physically. 


overleaf: Hazur Maharaj Baba Sawan Singh Ji. above: 
Baba Sawan Singh laying the joundation stone oj the Sat- 
sang Hall, Beas, September 30, 1934. right: Baba Sawan 
Singh Ji and Param Sant Kirpal Singh Ji. 

above: Reading the mail, right: Baba Sawan Singh with 
Sant Kirpal Singh and Bibi Ralli. 



above: At a picnic, top right: With a group of devotees. 
Kirpal Singh is seated on the right of Baba Sawan Singh; 
Kirpal Singh's son Darshan is on the ground in front of 
him. below right: Another group of devotees. Sant Kir- 
pal is standing, second from right, in the middle row. 
Sardar Bahadur Jagat Singh is seated on the ground to the 
right of Baba Sawan Singh. Sawan Singh's two sons are 
standing at left and second from left, in the middle row; 
third from left is S. Jodh Singh, Kirpal Singh's elder 


"Kirpal Singh! The people will flock to the place where 
they would find the riches of Naam. What have you to 
gain from Dera? You better leave Dera. When Baba Ji 
came from Agra, he brought with him neither money nor 
followers. He fetched within him only his Guru and 
through his blessings the present Dera came into existence. 
The sangat is dear to me even now just as it was before. 
It is now imperative for the sangat to do abhyas and go 
within. By doing so all will be able to understand things 
as they are. Everybody has treasures of knowledge with- 
in. Even an illiterate man if he secures the assistance of 
an educated person can become a graduate and an M.A. 
If you sit by some illiterate person for the whole of your 
life, you will not be able to attain the degree of M.A. 
Do not waste your time. If you want to gain knowledge 
of spirituality, then go and sit by some spiritual adept who 
is practically skilled. He will wake up the dormant spiritu- 
al faculties within you. He has not to give anything from 
himself. Keep on impressing the need of abhyas on the 
entire sangat and go on doing Satsang. The souls are get- 
ting help from within and will continue to get it. You 
obey the orders of your Guru. If an obedient wife acts 
according to the bidding and wishes of her husband and the 
people call her bad names, let them do so. You have 
to carry on the mission under the orders of your Master. 
Do not care if Mrs. Grundy grunts. Tell everybody to do 
abhyas fondly and to invert within to reach the astral 
form of the Master." 

Thereafter, whenever during Hazur's lifetime I had an 
opportunity to go to him, he talked on the subject of 
propagating spirituality and gave necessary instructions re- 


garding its real shape, significance and basic fundamentals 
of the problem. 

Consequently, during Hazur's lifetime and in strict con- 
formity with his wishes, in November 1947, a proposal for 
"Spiritual Satsang" was laid before him, the main objects 
of which were solely the ethical and spiritual benefit of 
mankind in general, irrespective of caste, color or creed 
— which was heartily appreciated by Hazur saying: "I am 
wholly and solely at one with you in this endeavor," and 
directed me to give practical shape to the scheme. It is, 
therefore, due to his blessings alone that Ruhani Satsang 
today is working successfully in and outside Delhi. The 
sole objective of this Satsang is to present spirituality to 
mankind in general in a lucid scientific form. The subjects 
of purification, knowledge of Self and knowledge of God 
are being dealt with practically so that people of different 
castes and creeds — living in their own circles — are benefit- 
ing thereby. Old followers as well as the new ones are de- 
riving benefit from this science and everyday inner ex- 
periences of both of them plainly show that Hazur Maha- 
raj Sahib is helping them with his hidden hand far more 
forcefully than ever. 

Such ever-living personalities are personified models of 
self-sacrifice. Even during his confinement to bed — not 
caring for his tender health — Hazur continued to quench 
the thirst of those thirsty for spiritual guidance and teach- 
ings. Besides the outer help there was inner guidance also 
to its fullest extent. Such Master-souls are mere human 
beings to our eyes but in reality are Unseen Supreme Pow- 
er — clothed in body — that works unfettered beyond the 
limits of this body also. 


During the illness of Hazur, when he was unable to 
change his sides unaided, many strange incidents came to 
light. Even then he helped individuals outwardly as well 
as guided them on higher spiritual planes. 

In the opinion of doctors he was suffering from tumor 
of the bladder. All possible medical aid was rendered but 
to no avail. 

The subject of the illness of Saints too is no less a per- 
plexing event. The fact of it is that this illness of Hazur 
was the result of the weight of our karmic debts, of the 
deeply-heaved sighs and tears of those afflicted amongst 

Outer dealings of Saints also set the best example of 
the exalted human standard of living and character. They 
voluntarily take upon themselves the burden of their own 
initiated souls without a murmur or mentioning a word of 
complaint, and this becomes their usual task. 

Every day Hazur grew weaker and weaker in body. 
From the night of 29th March, 1948, to the morning of 
1st April, unusual restlessness and visible "fluttering" was 
seen visiting his physical frame. This symptom was also 
created for putting to test those surrounding him. 

Throughout the period of his illness Hazur said many a 

"If a person proficient in Bhajan and Simran sits by me, 

* Saints take the burden of misdeeds of their followers on their 
own body to keep those initiated by them clean and thus save 
them from pangs and anxiety of the day of judgment. This is 
however a poor estimate of the gigantic treasure of love they 
have for their disciples, regardless of reciprocity. This is one 
of the many great responsibilities that true Saints have to share, 
unperceived and unknown to their disciples. 


I feel comforted and relieved. Therefore those who come 
to me or sit near me should do Simran." 

Accordingly, at the time of appearance of this symptom 
of fluttering of the body Hazur again spoke several times 
in these words: 

"If the person who has to do the work of spirituality 
after I depart, comes and sits by me, my trouble will be 

To comply with this — evidently the last wish of the 
Master — the near relatives of Hazur came and sat in Bha- 
jan and Simran one by one, by the bedside of Hazur, but 
there was no relief whatever in the fluttering symptom of 
Hazur's body. 

On the morning of 1st April, 1948, it was extremely 
benevolent of Hazur to afford a chance to this humble 
servant — of course through the assistance of a lady in 
nursing service of Hazur — to be by the side of Master, in 
seclusion, for about ten or fifteen minutes. At that time 
with a heavy heart I sat near his bed and prayed to Hazur: 

"Master! Thou art above body and bodily influences, 
unconcerned as to comforts and discomforts, but we hum- 
ble and helpless beings are afflicted hard and cannot en- 
dure the sight of Hazur's thus suffering bodily. Thou hast 
all powers. We would be extremely grateful if Hazur very 
graciously removes this indication of disease on His body." 

It is true that prayer succeeds where all other human 
efforts fail. Hazur with his utmost benevolence accepted 
this prayer. 

After the prayer when I opened my eyes, Hazur's body 
was in a state of perfect repose. Hazur's forehead was 
shining resplendently. He opened his mercy-showering 


lovely eyes intoxicated with God's Divine love and cast a 
glance at my humble self — both eyes gleaming with radi- 
ance like a lion's eyes. I bowed my head in solemn and 
silent adoration and said : "It is all Hazur's benignity." 

Hazur steadily kept gazing for three or four minutes 
into my eyes, and my eyes, in silent wonderment, experi- 
enced an indescribable delight which infused a beverage- 
like intoxication down to the remotest cores of my entire 
body — such as was never before experienced in my whole 

Then those mercy-showering eyes closed not to open 

Thus in his 90th year on the morning of 2nd April, 
1948, at 8:30, this brilliant Sun of Spirituality, after dif- 
fusing his light in the hearts of millions of masses, dis- 
appeared to rest below the horizon at Dera Baba Jaimal 

This untimely passing away of our Reverend Master 
was an irreparable loss and a soul-stirring event for one 
and all, who received benefit from the company and exis- 
tence of his august self. We are now left to lament the 
heavy loss and to remember, one by one, his unmatched 
qualities, unparalelled love, wit and wisdom and above all 
the spiritual charity which enveloped all of us in the mys- 
terious fold and attracted us towards him, and ... to bring 
forth tears of blood. 

This tragedy is fatal indeed for all of us — broken- 
hearted as we are. But those who during his lifetime re- 
stricted their intercourse with that Emperor of Saints — 
the Master — only to the physical plane and had never 
witnessed his glory and greatness on the astral and other 


spiritual planes with their own eyes, are feeling the 
poignant pangs of separation the most. Those, however, 
who had the good luck to meet him on inner planes while 
he was existing in physical body are comparatively in less 
torments, for, at will, they can even now rise to that 
Mightiest of the Mightiest — the Master — and seek solace 
by talking to him. Blessed indeed are such souls because 
through them are still communicated the requests and 
messages of other disciples and abhyasis to Hazur and in 
response Hazur's orders to them. 

Though Hazur has separated from us physically, yet in 
reality he is still not far away. That Power is immortal 
and indestructible and is still supervising the actions and 
guiding those initiated by him. 

While ailing Hazur used to say: 

"All the Sangat should devote more and more time to 
Simran and Bhajan as I get comfort thereby." 

And even now, in the daily internal message of the 
Master, emphasis is laid on devoting more time to Simran 
and Bhajan — collectively and individually for all his fol- 
lowers — so that they may traverse within and meet him 
inside face to face. It is therefore incumbent on all initi- 
ated by him to take full advantage of these moments of 
grief and sorrow by devoting at least four hours a day to 
Simran and Bhajan as ordered by him and thereby be 
able to fly to higher realms, talk face to face with Master, 
and drown their tortures of separation in the great ocean 
of immortal existence. The remedy for our lacerated hearts 
lies only with that compassionate and sympathetic Messiah. 
That boundless ocean of Godly mercy is, even now, 
heaving up and down. That Master of Eternal Domain 


is keeping his doors open all the time and is calling aloud: 

"Bring into actual experience the great principle of 
'withdrawal before death'. I am impatiently waiting 
for you to come up to me. I am nearer to you than 
the nearest. For those of you initiated by me it is a 
sacrilege and a mark of disgrace on both love and 
devotion if you look upon anybody else as a Guru 
or Master-guide. You may, however, derive benefit 
from the company of some awakened personality 
who pays a visit to me every day. He will not mis- 
guide you, but on the contrary, will unite you with 
me, will instill my love in you, and will strengthen 
the Divine link that binds and ties you to me. More- 
over, in the capacity of Gur-bhai [or spiritual broth- 
er] he shall be helpful to serve you." 

It is therefore clear that for those approximately 150,000 
souls initiated by Hazur, the guiding Master is Hazur him- 
self. Consequently, all these should engage themselves in 
Bhajan and Simran with full faith, confidence, trust and 
Dhyan of Hazur alone. All these shall be looked after ulti- 
mately in the same form of Hazur. That immortal mes- 
senger of our future betterment is continuously watching 
and superintending us each moment. Many disciples of 
Hazur Maharaj Sahib are getting Hazur's darshan within 
these days and those who are thus blessed are mitigating 
their sorrowful hearts by talking — far more freely than 
ever before — face to face with him. We too — if we divert 
our attention from this mortal world and worldly connec- 
tions and turn to that Master of the Divine Spring of 
Immortality, then Hazur, with his illimitable kindness, will 


— and there is no doubt about it — appear to us to bestow 
his darshan and enveloping us in the circle of his lighted 
radiance will take us along to place us at the feet of the 
long-loved Lord. 

Let us raise our hands in prayer that that fountainhead 
of all peace and comfort may grant patience to all those 
of us left behind, and inspire us with courage and strength 
to enable us to fly to Hazur in higher spiritual regions, to 
talk to him and to place our heads at his feet. 7 


1. A Brief Life Sketch of Baba Sawan Singh Ji Maharaj, Delhi: 
Ruhani Satsang, 1968, pp. 1-2. 

2. "Scenes from a Great Life," Sat Sandesh, July 1970. pp. 2-4. 

3. "The Spiritual Revolution Explained," Sat Sandesh, April 1973, 
p. 27. 

4. "Scenes from a Great Life," pp. 4-9. 

5. A Brief Life Sketch, pp. 5-10. 

6. ''Selections from an Early Discourse," Sat Sandesh, April 1970, 
pp. 29-31. 

7. A Brief Life Sketch, pp. 10-22. 


Discourses & Essays 

Collected in this section are miscellaneous talks, pam- 
phlets, etc., on various aspects of the Path of the Masters, 
issued by Sant Kirpal Singh Ji over a period of twenty 
years — from 1954 to 1974. 

man! know thyself. One of the most popular of all of 
Kirpal Singh's writings, this was originally a talk given 
by the Master in the early days of his mission, recorded 
on tape, and sent to the West for the benefit of his Amer- 
ican disciples. The tape was somewhat unsatisfactory be- 
cause the difference between the machine in India on which 
it was recorded, and those in America on which it was 
played, resulted in the Master's voice playing too fast and 
sounding distorted. Nevertheless it carried the Master's 
charging, and many people, including this writer, spent 
many hours listening to it over and over, at a time when 
few tapes were available. The talk was first published as 
a pamphlet in January 1954 and has gone through eleven 
printings. The original text was revised slightly by the 
Master in 1970, and that is the version included here. 

Man! Know Thyself 

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

Since the beginning of Creation, when the first flicker 
of self-awakening dawned on man, his attention 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 sci- 
ence without hypothesis, subject neither to change nor 

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 devel- 

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, Sural Shabd Yoga, Sehaj Yoga, are 
also used to describe the same Science. In the Sanskrit lan- 
guage, 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 founda- 
tion of this Science therefore is the result of critical study, 
minute investigation, and the life-long personal verifica- 
tion of facts based on practical experience of the Self in 
man. This experience of the Self is something that a com- 
petent Master is prepared to give to each individual who 
approaches him. Sant Mat, therefore, is the teaching, sys- 
tem, 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 prac- 
tice, and is competent to impart both knowledge and ex- 
perience to all sincere seekers after Truth, without any 

man! know thyself 45 

distinction whatever of color, caste or creed, Any man or 
woman, whether rich or poor, young or old, sage or sin- 
ner, 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 collo- 
quial 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 those who thirst after Spirituality. They 
conceal their shortcomings and deficiencies behind a screen 
of warm welcome, an outpouring of technique and termi- 
nology, 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 inves- 
tigate it does not in any way do credit to an intelligent 
man. On the contrary, it reflects adversely on his ignor- 
ance or credulity. Any belief not based on personal experi- 
ence and verification of the facts has little value. The mod- 
ern 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 hear with our 


own eyes and ears rather than with the eyes and ears of 



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 direction. 

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 defi- 
nite 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." Mas- 
ters say "Yes," and we do not have to wait until death 
comes, but we can experience it right now. This is in con- 
sonance 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 cha- 
otic, 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, 

man! know thyself 47 

though expressed in different words and various languages. 

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 knowl- 
edge 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 ex- 
perience, 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 Mas- 
ters' 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 unchange- 
able 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 be- 
come 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 practi- 
cal, of his distinguished position in Creation, his several 
component parts — body, mind, and soul — in order of com- 
parative importance, and of his relationship to the Unseen 
Power called God; which is to be achieved while he is liv- 
ing 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 im- 
press 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 demonstration given to develop and achieve 
inner advancement is the practical part, called meditation 
or Satsang (internal). Conscientious 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 practi- 

man! know thyself 49 

cal side is neglected due to lack of firmness or determina- 
tion, 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 Mas- 
ters — who lack practical experience or are lost in theoreti- 
cal 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 work- 
ing though him. 

In this Science there is no secrecy or mystery. The ob- 
jective 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 work- 
ing 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 that Nature has designed man to leave his 
physical body at will, transcend to higher 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 ex- 
perience 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 Satguru. 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 kind- 
ness 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 Be- 
yond — 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 uncer- 
tainty that lies ahead in the Beyond. We fear illness be- 
cause it brings us near death's door; so we struggle to live 
though we know that our end is certain. No soothing words 

man! know thyself 51 

from doctors, friends, relatives or priests can bring peace 
and comfort to our minds at the time that Nature's de- 
structive 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 con- 
scious 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 prac- 
tice. 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 be- 
comes 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 exer- 
cises 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 respon- 
sible power. Distance is immaterial to the Masters. 

What is there to be gained by this process? This can- 
not 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 con- 
tacts 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 Zoro- 
astrians, 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 Na- 
ture. 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 fu- 
ture merge into one, and he grasps the incontestable 

man! know thyself 

Truth, the essence of Being, in the palm of his hand. Lib- 
erated from the body, which now appears as a husk with- 
out 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 

Preliminary Qualifications for an Aspirant 

Just as in any other science, certain preliminary qualifi- 
cations 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 recommenda- 
tion. 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, how- 
ever, is not just ethical living. This we must always bear 
in mind. 

We can divide man's life into (i) diet, and (ii) his deal- 
ings 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 prin- 
ciples 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 in- 
toxicants 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 say- 
ings, but very wise and sound advice. 

Karma (Actions and Deeds) 

Each thought, each word and each deed has to be ac- 
counted for and compensated for in Nature. Every cause 
has an effect and every action brings about a reaction. Up- 
root 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 accom- 
plished yogis and mystics who can transcend to relatively 

man! know thyself 55 

high spiritual realms are not left untouched by the hand 
of Karma. 

Saints classify Karmas into three distinct groups, as 

(i) Sanchil (stored): Good or bad deeds that stand to 
our account as earned and contracted in all previous bod- 
ies 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 extent. 

(ii) Prarabdha (Fate or Destiny) : The result and effect 
of which has brought man into his present body and has 
to 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 deed in 
the present body): This is distinct from the above men- 
tioned two groups because here man is free to do exactly 
as he pleases, within certain limits. Knowingly or unknow- 
ingly, 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 suffer- 
ing, 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 relax- 


ation 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 Initi- 
ation, the Master begins the process of winding up all Kar- 
mas 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 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 Kar- 
ma is not touched by Saints because this is the cause of 
the physical body, which would vanish due to the interfer- 
ence 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 

man! know thyself 57 

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. Just 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 suffer- 
ings 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? Be- 
cause 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 for- 
gets 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 Mas- 
ter 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. Con- 
tact 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 Ordi- 
nance — 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 con- 
fused with blind faith in sacred books, a display of mira- 
cles, psychic phenomena or Yogic powers. Spirituality is 
an inner experience and its alphabet begins where all phi- 
losophy 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 ex- 

man! know thyself 59 

perience of the soul by self-analysis and contacts the Over- 
self, it is called Spirituality. The first practical lesson com- 
mences 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 physi- 
cal 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 im- 
part this experience, will end in failure. Masters come to 
distribute this treasure of spiritual blessings to seekers af- 
ter 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. Spir- 
ituality 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 mes- 
sages 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 hun- 
dreds of religious circles, whose aim is aloofness and nar- 
row orthodoxy instead of love, and insularity instead of 
integration. Torn between conflicting emotions, men de- 
velop 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 re- 


move 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 Mas- 
ter 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 True Master 

Do not judge a Master by his external appearance, gen- 
ealogical 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 pro- 
vide 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 

man! know thyself 61 

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 recep- 
tivity 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 con- 
vincing in his speech. Spirituality is not the exclusive pos- 
session 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. Mas- 
ters 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 Sci- 
ence 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 con- 
tinue 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 whose teachings it is based, and that sacred 


books are the only guide, shows the thoughtlessness of 

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 spiritual experience from these cob- 
blers 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 chal- 
lenge. In these times then, when materialism is on the in- 
crease, we do not find competent Masters growing like 

man! know thyself 63 

mushrooms. So search we must, not allowing false propa- 
ganda, 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 investi- 
gating 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 Mas- 
ter and listens attentively to the explanations given by him 
on the subject of gaining Self-Knowledge by self-analysis, 
duly supported by one or more quotations from the valu- 
able sayings of various Saints, he is intellectually con- 
vinced 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 Real- 
ity. When he has the first-hand experience, of whatever de- 
gree it may be, he is convinced and progresses from day to 
day. Today man listens to talks, lectures and sermons, ac- 
cepts 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 separa- 
tion, 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 fur- 
ther 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 superi- 
ority of the higher regions and traverses the familiar ter- 
ritory 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 in- 
deed a simple and easy science, and the disciple should 
never rest content with his Initiation without spiritual ex- 
perience. He should then devote regular time to the spirit- 
ual 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 body. 

man! know thyself 65 

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 at- 
tention or surat. The Masters ignore the former so that 
the breathing is not interfered with and the life process 
goes on. The sensory current ramifies thoughout the en- 
tire 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 seek pleasure and its constant fluctu- 
ations 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 con- 
sider 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 function- 
ing 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 rec- 
ognize his Master in the higher regions and here on 


(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 as- 
sumes 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 gradu- 
ally 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 Spir- 
ituality, etc., that is 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 with- 
out a competent Master is fraught with dangers. 

man! know thyself 67 


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 be- 
come electrified when charged with the attention and grace 
of a real Master. 

Initiation commences with the explanation and descrip- 
tion of 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 for 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 


Master Saints never show any miracles to a disciple ex- 
cept in rare cases due to special circumstances. Miracles 
are in accordance with the laws of nature but are never- 
theless 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 in- 
duced to learn the art. Those who are anxious to see mira- 
cles 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 

man! know thyself 69 

love and revere God. So too, the love for the visible Mas- 
ter, our closest connecting link with God, is in reality love 
for the Supreme Father. We should therefore try to meas- 
ure the depth of God's mercy and grace through a Master 
Saint, who is God's visible representative. It has Spiritual- 
ity 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 dis- 
ciples 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 sincer- 
tiy in their hearts. Love knows no law, and He is still ap- 
pearing 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 ap- 
proach the Master get positive experiences. Anybody who 
wishes to avail himself of such a golden opportunity 
has only to contact the Master and his wishes will be ful- 
filled, his heart will overflow with happiness, and his weary 
shoulders will be relieved of their burden of cares and 


nally published in 1956 as Circular No. 6 (see the Intro- 
duction to Part HI for an explanation of the original num- 
bering of the circulars), and has since gone through a wide 
variety of editions, including some abridged versions. The 
Master added the section "Cultural Development Through 
'Man-Making' " in 1970. 

Ruhani Satsang: Science of Spirituality 

Ruhani satsang, as the name implies, is a center for im- 
.. parting purely spiritual teachings and training to man- 
kind, irrespective of class barriers such as caste, color, 
creed, sect, age, education or avocation. As Nature offers 
her bounties of light, water and air, etc., freely to one and 
all, so is Spirituality offered free to all who are anxious for 
Self-knowledge and God-knowledge. 

In this age of science, Spirituality too has to be treated 
as a regular science to make it acceptable to the people. 
It is in fact another name for the Science of the Soul, but, 
unlike other sciences, it is very definite and very exact in 
its premise, theory and practice, and yields verifiable results 
wtih mathematical precision. Its history dates back to the 
unknown past, when man first began to reflect within on 
the meaning of life. It has ever been the natural urge in 
man to solve the riddle of life. In every age, sages and seers 
appeared in different parts of the world and gave out the 
spiritual experiences which we have with us in the form of 
the sacred scriptures. We are indeed very fortunate to pos- 
sess their fine records, for they kindle in us a desire and 
longing to know, and inspire us with a hope that one day 
we too can unravel the mystery of life and the purpose of 
human existence. 

So far so good, but beyond this there is no way out. By 
mere reading of sacred literature, we cannot possibly un- 


derstand the true import of the esoteric experiences that 
their authors had within themselves in the silence of their 
soul. Book learning and worldly wisdom are of no avail in 
exploring the mysteries of the inner worlds. Reasoning is 
the help and reasoning is the bar. We may reason things 
out on the intellectual level, but we cannot go beyond in- 
tellect itself. The scriptures cannot talk to us and answer 
our questions, nor resolve our doubts and drive away skep- 
ticism from our minds. They cannot grant us the actual 
inner experiences recorded in them. What then is the rem- 
edy? Are we to float on the sea of life, pass our allotted 
days in hectic strife, and do no more? Has life no other 
purpose beyond that of a stage actor, who comes on to the 
stage, plays his part, and then vanishes to appear no more? 

Every problem in life is beset with the difficulties pe- 
culiar to it. But it does not mean that these difficulties are 
insurmountable, or that they should deter us in our search 
for the Eternal Truth. What one man has done toward this 
end, another can also do, of course with the proper guid- 
ance and help. All that is needed is to make a right ap- 
proach to the problem in the true spirit of a seeker after 
Truth. God is great and He has His own ways to fulfill the 
yearnings of His devotees. There is nothing to despair of. 
Every Saint has a past and every sinner a future. 

We have of course to start with the premise that there is 
a certain central controlling Power behind all these phe- 
nomena, no matter what name we may give to, or what our 
conception is, of this Unseen Power. We see that the Uni- 
verse around us is pulsating with life and is a manifestation 
of the Active Life Principle of this Unseen Power, which 
appears in so many different forms. However, what this 


Unseen Power is, and how we may contact it, constitutes 
the fundamental problem. 

A professor of theology, however learned he may be, 
cannot with all his power of words and ideas give us this 
contact. Life comes from Life. One who is embedded in 
the Life Principle may, if he so likes, grant us a contact 
with the Life Impulse surging within him. A Master-soul 
who has realized the Truth in himself can help us to have 
this realization, and no one else. Self-realization and God- 
realization are inner experiences of the soul, and cannot 
be had on the plane of the senses. Inner awareness comes 
only when we rise above outer awareness. We have first 
to transcend body consciousness so as to liberate the soul 
from all outer attachments. The inner man must first be 
freed from the outer man, consisting of body, mind, sense- 
organs, the intellect, and the vital airs (physical energies), 
for none of these can contact the Pure Consciousness 
which is wholly non-material in essence, the life of all life 
and the very soul of all that exists. These are some of the 
vital problems with which Godmen are concerned. 

Ruhani Satsang then deals with the most abstruse prob- 
lems connected with the soul and primarily imparts instruc- 
tions in the Science of the Soul. All other considerations, 
physical, social, moral, are secondary and enter discussion 
only insofar as they aid in the upliftment of the soul. As it 
is a science of the Beyond, it is called Para-Vidya, or the 
knowledge that the soul experiences directly and immedi- 
ately, above and beyond the realm of the senses. It seeks to 
make the human soul one with the Oversoul by transcend- 
ing the physical plane. The actual awakening of the spirit 
into its own, its gradual efflorescence into Cosmic Aware- 


ness, is the work of the Master Power overhead, and is 
achieved through a regular process of self-analysis or in- 

O Nanak! Without an experience of self -analysis, 
one cannot escape from the delusion of em- 
pirical life. 

Similarly, Christ said: 

For whosoever will save his life shall lose it and 
whosoever will lose his life for my sake shall 
find it. 

MATTHEW 16:25 

The Path of the Masters needs the guidance and the help 
of a living Master or Adept, not only to understand the 
theory, but in order to practice the Science of the Soul. A 
Master of Realized Truth can not only reveal the true im- 
port of the scriptures which otherwise are sealed to us, but 
can also grant us an inner contact with Truth Itself and 
make us theists in the true sense of the word. The scrip- 
tures to him are just handy aids to enlighten people of 
different faiths and beliefs. It is on this common ground of 
Spirituality that men of all faiths can meet together and 
thus constitute the great family of man. It is Ruhani Sat- 
sang that provides this common ground for people of all 
faiths to gather together for spiritual instruction. 

It was ever the desire of my Master, Baba Sawan Singh 
Ji, to form a common forum where people professing vari- 
ous faiths and religious beliefs or belonging to diverse sects 
and orders could meet together to discuss the principles of 
Spirituality and to practice spiritual discipline under the 
guidance of a Master-soul, thereby gaining salvation and 


peace, both here and hereafter. A perfect Master is not 
concerned with the social order of things nor does he in- 
terfere in it. He brings from God to His children the mes- 
sage of spiritual emancipation. His is a message of Hope, 
Redemption and Fulfillment to one and all alike. Such 
blessed beings are Children of Light and come into the 
world to diffuse this Light among suffering humanity, as 
they themselves affirm: 

Kabir knows the mysteries of the House of God 

and brings a message from the Most High. 
A Master-soul is known by the catholicity of his 
teachings, which have a universal appeal for 
Ruhani Satsang is not concerned with the socio-religious 
codes of conduct, nor with performance of rites and ritu- 
als, nor with formal places of worship. The human body 
is the true Temple of God, and since God is Spirit, they 
who worship Him must worship Him in Spirit and in 
Truth. Ruhani Satsang is a living embodiment of the teach- 
ings and ideals of the Master Saint, Baba Sawan Singh Ji, 
and is a center where the exposition of his views on life, 
which pertain to the emancipation of the soul, is given. 

The activities of Ruhani Satsang are described under 
the following headings: 


(a) The true understanding of life — the everlasting and 
unchanging nature of the soul in the continually changing 
phenomena of life, which may be compared to the "still 
point" on the ever-revolving wheel, at once fixed and yet 
in seeming motion. 


Except for the point, the still point, 
There would be no dance, 
And there is only the dance. 

t. s. ELIOT 

One learns the true meaning of: 

That which is born of the flesh is flesh; and that 
which is born of the Spirit is spirit. 

john 3:6 
The life is more than meat, and the body is more 
than raiment. 

luke 12:23 

For what shall it profit a man, if he shall gain 
the whole world, and lose his own soul? 

Or what shall a man give in exchange for his 

mark 8:36-37 

(b) The higher values of life — the greatness of God 
and the need for humility, leading to a pure and honest 
life of truth, chastity, abstinence, and a loving selfless ser- 
vice of humanity. The practice of moral virtues has always 
been enjoined by all spiritual teachers, as only an ethical 
life can pave the way for a spiritual life. Christ promised 
the kingdom of heaven to the poor in spirit; the kingdom 
of earth to the meek; mercy to the merciful; and the vision 
of God to the pure in heart. Before Christ, Moses gave the 
Ten Commandments to the Israelites. Buddha, the En- 
lightened One, taught the noble Eightfold Path of Right- 
eousness to those who took to the order of the yellow robe. 
Zarathustra, Kabir, Nanak, and the Rishis of old said the 
same things in their own words. So it is necessary for the 


aspirants to gradually weed out moral lapses, one by one, 
and to cultivate in their place moral virtues for which 
the maintenance of a self-introspection diary is necessary. 
It is the knowledge of our faults and failings that will make 
us strive to correct them. This in turn leads to true Spiritu- 

(c) The expansion of the Self. In this connection, we 
have in the Gospels: 

Love your enemies, bless (hem that curse you, do 
good to them that hate you, and pray for them 
which despitefully use you, and persecute you. 


Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy 
This is the first and great commandment. 
And the second is like unto it: Thou shalt love 
thy neighbor as thyself. 

Matthew 22:37-39 
It is therefore necessary that we must learn to love all liv- 
ing creatures, and more so our fellow human beings, as all 
are the children of the same Supreme Father. Thereby we 
are not only true to ourselves, but true to the community, 
to the nation or country to which we belong; and above all, 
to humanity at large. This leads to the progressive expan- 
sion of the Self until it embraces the entire universe and 
one becomes a world citizen with a cosmopolitan outlook 
in its truest sense, deserving of God's grace. 

Further, what is the nature of love? It should be an un- 
selfish love, a love which worketh no ill to anyone, a love 


which fulfills the law of God that enjoins loving service 
with a pure heart. Such a love is the means to Self- and 

He that loveth not knoweth not God; for God is 

i john 4:8 
Hear ye all, I tell you the truth — only those who 
love can know God. 


Do thou love God; for without love thou canst 
not have peace here or hereafter. 


So love God and love all His creation — man, beasts, birds, 
reptiles — for they are all members of the family of God. 


As theory precedes practice, it is essential that one must 
have a crystal clear idea of the theoretical aspect of the 
eternal truths of life, which are conveyed through the cor- 
rect interpretation of the various scriptures; the right im- 
port of which can only be explained by one who has actual- 
ly realized Truth for himself and established eternal contact 
with the Divine Link within him. The ultimate Truth is of 
course one and the same in all religions; but the sages have 
described it variously, each according to the measure of 
his own spiritual advancement on the God-way. One who 
actually traversed the Path completely is called a perfect 
Master or Sant Satguru. He, being fully conversant with 
the various details of the journey, can explain matters 
suitably and reconcile the seeming differences, if any, in 
the scriptural texts. He is a guide on the spiritual path 


from plane to plane as the soul, after voluntary withdrawal 
from body consciousness, proceeds along with Him. The 
different scriptures are but wares in the hands of the Mas- 
ter for convincing those who have but little faith in one 
or another of the religious beliefs. By apt quotations from 
sacred books of different religions, the Master Saints can 
emphasize the essential unity of all religions on the com- 
mon ground of Spirituality; for each embodied soul, after 
transcending body consciousness, escapes from all denom- 
inational labels attached to the physical body. It is a practi- 
cal question of Self-knowledge, and an actual experience 
thereof is given by the Master to each individual at the 
time of Initiation. Testimony is always based on first-hand 
experience and not on hearsay or book-learning. 
Sant Kabir says: 

O Pandit, your mind and my mind can never 

For you speak of what you have read in the 
scriptures, while I speak what I have seen. 
In the Holy Granth, the scriptures of the Sikhs, it is writ- 

Listen ye to the true testimony of the Saints, for 
they give out what they truly see with their 
own eyes. 
Nanak does not utter a single syllable of his own, 
except as he is moved from within. 
Christ said: 

/ do nothing of myself; but as my Father hath 
taught me, I speak these things. 

john 8:28 



Insofar as the theory of the Science of the Soul is con- 
cerned, it is essentially an experimental science and has 
therefore to be judged on the level of actual experience. 
It is said that an ounce of practice is better than tons of 
theory. The scriptures even tell us not to put faith in the 
words of a Master Saint unless he is able to give some 
inner experience of what he talks about. But with all that, 
one must have at least an experimental faith, so as to do 
what one is asked to, just for the sake of the experiment 
itself. The spiritual science, as explained above, is the 
most perfect and exact in every detail, just as two and two 
make four. Everyone who has grasped the theory and is 
receptive can be a direct witness of the inner experience, 
however little it may be, that the Master gives at the very 
first sitting. 

The Absolute Truth is of course imageless; but the 
Power of Truth, or God in action, is a vibratory force per- 
vading everywhere. Its primal manifestations come in the 
form of Light and Sound; and it is for the Master Saint to 
give an experience thereof by helping each soul to rise 
above the sensory plane, if only for a short while. If this 
contact is established on the supersensual plane, one can, 
under the guidance and with the help of the Master, de- 
velop it to any extent he may like. The contacts of Light 
and Sound are the "saving lifelines" within each individual, 
and the Master who manifests this Light and Sound is 
called a Savior, a Messiah, a Prophet, or anything one 
wishes to call him. The eternal soul principle is described 
variously as Sruti (that which is heard) in the Vedas; 
Udgit (the Song of the Beyond) in the Upanishads; Akash 


Bani (the Music from the Sky) or Nad (Voice) in the 
later Hindu scriptures; Kalnui (Divine Utterance) or Kal- 
am-i-Kadim (most ancient call) in the Koran; Sraosha by 
Zoroaster; Logos or Word in the Bible; and Naam or 
Shabd in the Holy Granth, the Sikh scripture. 

The ancient Greeks, including Pythagoras, called it "The 
Music of the Spheres"; the Theosophical writings refer to 
it as "The Voice of the Silence." And without actual con- 
tact with this Divine Power within, the Voice of God and 
the Light of God, good morals and esoteric teachings by 
themselves are not sufficient. This is why the Bible empha- 
sizes : 

Be ye doers of the Word, and not hearers only . . . 

james 1 :22 
iv. death in life and a new birth 

The contact with the Divine Link, as described above, 
comes only when the soul rises from the plane of the senses 
above body consciousness, and comes into its own on the 
supersensual plane, for true knowledge is the action of the 
soul without the aid of the senses : 

Here one sees without eyes and hears without 
ears, walks without feet and acts without 
hands, and speaks without tongue; 
O Nanak! It is by death-in-life that one under- 
stands the Divine Will and stands face to face 
with Reality. 
For this experience, the soul has temporarily to discon- 
nect itself from the body and its different sense organs, 
the mind and the vital airs, all of which are too gross to 
contact Truth. In other words, an embodied soul has to 


disembody itself and become depersonalized before it can 
come into contact with the Master Power, which is subtle 
and rarified. Therefore Guru Nanak says: 

Unless one rises to the level of God, one cannot 
know God. 

The Divine Power can neither be comprehended nor ap- 
prehended by the lower order of things. With all our right- 
eousness, we are as filthy rags; and when in the flesh, none 
are righteous. The soul, as it rises above body conscious- 
ness, shines forth in its pristine purity, rises into Cosmic 
Awareness, and feels, as it were, the efflorescence of the 
microcosm into the macrocosm. It is this which is called 
Duaya Janma or the ''Second Birth," i.e., birth of the 
Spirit as distinguished from the birth of the flesh. The 
Bible tells us: 

Except a man be born again, he cannot see the 
Kingdom of God. 

john 3:3 

Except a man be born of water and of the Spirit, 
he cannot enter the Kingdom of God. 

john 3:5 

Flesh and blood cannot inherit the Kingdom of 


Thereafter a person walks not after the flesh but after the 
Spirit. As the process of soul withdrawal is akin to actual 
death, one gains victory over death, which is the last enemy 
of mankind. The daily dying at will takes away the sting of 
death. We may find references to "death in life" in the 


scriptures of all religions. Kabir, an Indian Saint of great 
repute, says: 

Death, of which the people are so terribly afraid, 
is a source of peace and joy unto me. 
Dadu, another Saint, affirms: 

O Dadu! Learn to die while alive, for in the end, 
all must die. 
In the Koran also, great stress is laid on Mootu qibal at 
Mootu, or death before the final dissolution of the body. 
The Sufis lay much store on Fana (death to the life of the 
senses) for gaining Baqa (life everlasting). Maulana Rumi 

So long as a person does not transcend the sen- 
sual plane, he remains an utter stranger to the 
Life Divine. 

Similarly in the Gospels, words like "I die daily" and "I am 
crucified in Christ" occur. Christ's own exhortation to his 
followers, "If any man will come after me, let him deny 
himself, and take up his cross daily, and follow me" (Luke 
9:23), points to the same thing: viz., a true resurrection 
from one life to another. 


The culminating point of the spiritual journey is the 
Kingdom of God, to which the spirit is gradually led by the 
Radiant Form of the Master. It is not something external, 
for all beauty and glory lie within the human soul. Of this 
Kingdom it is said: 

The Kingdom of God cometh not with observa- 


Neither shall they say, Lo here! or, lo there! for 
behold, the Kingdom of God is within you. 

luke 17:20-21 

In the Holy Koran, the Kingdom of God is referred to as 
Maqam-i-Mahmud or the praiseworthy station (17:81). 
It is the Buddha Land of the Buddhists, a sublime state 
of conscious rest in omniscience, called Nirvana. 

Through the grace of the Master, the spirit then regains 
the Lost Paradise, the Garden of Eden, from which it was 
forced out: 

In flesh at first was the guilt committed; 
Therefore in flesh it must be satisfied. 
Having paid the wages of sin through suffering, the pro- 
cess of Karmic reactions is finally liquidated by the power 
of Naam or Word. Protected and enfolded by the Power 
of God as manifested through the grace of the Master, the 
spirit forges ahead unhampered, and finally comes face to 
face with the Reality. This state of blissful beatitude is 
spoken of variously as the "New Jerusalem" (where the 
Christ Power appears once again); Muqam-i-Haq (the 
Abode of Truth); or Sach Khand (the Immortal Plane), 
a place where there is no sorrow, no taxation and no vex- 


A living, perfect Master is the be-all and end-all of the 
spiritual path. He is the greatest gift of God and the great- 
est blessing to mankind. The importance and necessity of 
a competent Master cannot therefore be over-emphasized. 
All the scriptures sing praises of the Sant Sat guru or Mas- 
ter of Truth, who holds a commission from the Lord to 


help the souls who yearn for Him and wish to return to 
the House of their Father: 

Without a perfect Master, none can reach God, 
no matter if one may have merits a million- 

It is the fundamental law of God that none can 
even comprehend Him without the aid of a 


A true Master is Master indeed — a Master in every phase 
of life. As Guru or teacher on the physical plane, he im- 
parts spiritual teachings as any other teacher would do, 
and shares our joys and sorrows, helping us at every step 
in our daily trials and tribulations. As Gurudev or the Ra- 
diant Form of the Master, He guides the soul on the astral 
and causal planes. As Sat guru or the veritable Master of 
Truth, He leads us into the Great Beyond. Such souls are 
the salt of the earth and are very rare indeed, but the world 
is never without one or more of such beings, as God may 
ordain. The principle of demand and supply is ever at 
work, in spiritual as in secular affairs. One has however to 
guard against false prophets or "ravening wolves in sheep's 
clothing." How to find such a Master is a difficult problem, 
but patience, perseverance and judicious discrimination al- 
ways succeed in the long run. When God's Light shines, 
It shines forth in fullness and cannot remain under a bush- 
el for any great length of time. "Guru appears when the 
disciple is ready" is an axiomatic truth. This readiness, 
Kabir tells us, consists of intense longing, humility, com- 
passion and sincerity. When these virtues adorn an aspir- 


ant after Truth, God within him, who is his Controlling 
Power, directs the Master to find him out wherever he may 

The scriptures tell us some of the signs whereby one 
may outwardly discern a true Master: 

Never bow ye before him who, while claiming to 

be a Pir (Guru), lives on the alms of others. 
A true Master never displays himself among the 

people, nor takes delight in popular applause. 
He never collects alms nor accepts donations 

for his own use, however voluntarily made. 
He who manifests the Infinite in the finite is Sat- 

guru indeed and is a veritable sage. 
Take him to be a true Master, who engrafts thee 

in Truth and who makes thee peer into the 

unfathomable and links thee with the Sound 



All Masters are worthy of devotion, each in his 
own place and in his own way; 

But him alone would I worship, who is em- 
bedded in the Sound Current. 


A true Master brings the message of Shabd and 

talks of nothing else but Shabd. 
Hail as a Master Divine he who can draw down 

the Celestial Music from above. 




No doubt, there are ways and ways of union with the 
Beloved. But in this age, the most natural form of yoga is 
the Surat Shabd Yoga or the Yoga of the Sound Current. 
It can be practiced with equal ease by the young and old 
alike, and hence it is popularly known as Sehaj Yoga or 
the Easy Path. An initiate in this form of yoga does not, 
comparatively speaking, have to exert himself much. He 
is of course to do meditation for two or three hours a day, 
as enjoined by the Master; which consists of sitting in sweet 
remembrance of the Lord and in doing mental Simran or 
repetition of the charged words with the tongue of thought, 
with the gaze or Surat fixed at the seat of the soul located 
behind and between the two eyebrows. One is not to pre- 
suppose, visualize, or clutch to have one thing or another. 
The opening of the Third Eye is the task of the Master. 
The moment the Master takes charge of the soul, He 
guides it both directly and indirectly, visibly and invisibly, 
on this earth and beyond, in this life and the after-life, 
and never leaves until the final goal has been attained by 
the soul. Having had such an experience, one realizes the 
truth of aphorisms like: 

Lo, I am with you always, even unto the end of 
the world. 

MATTHEW 28:20 

For he hath said, I will never leave thee, nor for- 
sake thee. 


And him that cometh unto me, I will in no wise 
cast out. 


To meet a Master Saint and get Initiation from him is the 
acme of good fortune and the greatest blessing. He holds 
the keys to the Kingdom of God and leads the world- 
weary and heavy laden back to his Father's mansion. He 
rediscovers God for man in the secret chambers of the soul. 
As the Master is the greatest gift of God, so is God the 
greatest gift of the Master, for it is only by the grace of 
the Master that one can have union with God. In fact, 
there is no difference between the two, for: 
/ and my Father are one. 

JOHN 11:30 
No man knoweth the son but the Father; neither 
knoweth any man the Father save the Son, and 
he to whomsoever the Son will reveal him. 

MATTHEW 11:27 

In the Holy Granth of the Sikhs also it is said: 

The Father and the Son are dyed in the same 

The Father and the Son form a co-partnership. 

Hence the need for a really awakened soul, for without 
him we continue to grope in darkness and cannot see the 
Light or have salvation. 

Hundreds of moons may shine forth; and thou- 
sands of suns may be set aglow; but despite a 
blinding luster like this, pitch darkness pre- 
vails within. Without the Master, one finds not 
the Way and goes wandering in the dark. 

Such a Master-soul may work through a representative in 
far-off lands and make him a vehicle for the purpose. 


There is a vast difference, however, between the Master 
and his representative. The former is perfect in his science, 
whereas the latter is on the Way, not perfect as yet. So we 
have always to look to the Master Power working at the 
chosen pole of the physical Master outside for perfect 
guidance and help until we can commune with the Master 
Power within. 


Ruhani Satsang is neither an intellectual nor scholastic 
system of philosophy, nor is it merely an ethical code of 
rigid moral virtues, though to a certain extent it partakes of 
the character of both, insofar as these pave the way for 
spiritual progress. Spirituality is quite distinct from reli- 
gion, as it is commonly and popularly known today: a so- 
cial and moral code of conduct and nothing more. Ruhani 
Satsang deals with the Science of the Soul or contact with 
the Inner Self in man. It teaches how the Inner Self can be 
extricated from the clutches of the outer self, consisting of 
mind and matter and the outgoing faculties, so as to enable 
it to be witness to the glory of God, to see His Light and 
to hear His Voice in the inner silence of the stilled mind. 
It is an experimental science of practical self-analysis, 
whereby one gains Self-knowledge and God-knowledge. 
But this depends solely on the grace of God; for no man, 
however great his learning, wisdom and knowledge, has 
ever achieved, nor can achieve, success in this field by his 
own unaided and unguided efforts. Both God and the God- 
Way are made manifest by the Light of the Godman, who 
guides the seeker and helps him to rediscover God within 
his own self. This is the grand lesson in Spirituality, of 


which Ruhani Satsang is a living embodiment, seeking to 
help all aspirants after true knowledge — the Knowledge of 
Realized Truth — which makes all else to become known 
and leaves nothing unknown. It is the finale of human exis- 
tence, an efflorescence into the Divine. 

Cultural Development Through "Man-Making" 

In the preceding pages, the meaning, purpose, aims and 
activities of Ruhani Satsang are described and discussed. 
The emphasis, not unnaturally, was placed on the problems 
that beset a seeker after Truth and how these problems 
could be resolved with the help of a living Master who is 
fully conversant with both the outer and inner difficulties 
of the practical subject of Spirituality. This is not to say, 
however, that the Master has no interest in the woes of 
people who do not wish to take up the Path in earnest. 
The Master has love for all, and does not limit his benefits 
to disciples only; although of course they enjoy a somewhat 
special relationship with him, especially after the change 
we call death. 

Today it is becoming more and more difficult for an 
honest man to live in the world. Virtue is on the decrease 
and is to many the object of derision. Vice is on the in- 
crease, and its practice is even lauded as a virtue. The 
moral fabric of society, which is its warp and woof, is be- 
coming threadbare, and if this process is allowed to con- 
tinue, the fabric will tear apart. Even art, which in former 
years was a means used to educate people to a nobler way 
of life, has not escaped this destructive process. In the 
theater, cinema and television media, the filth and dirt of 
perverted intellect is spawned forth without let or hin- 


drance. Even the most respected of all educational institu- 
tions, the University, is becoming forgetful of its true func- 
tion, which is to produce the highest type of citizen dedi- 
cated to the service of his fellow man. 

It is to counter act this pernicious process that Ruhani 
Satsang has established both in India and abroad, training 
centers or study circles where man can learn the true val- 
ues of life as taught from a spiritual standpoint. In these 
centers, the students are trained and guided by personal 
classes, through correspondence, and through submission 
of progress reports. The progress reports detail the success 
and failures that are experienced in the practical appli- 
cation of the principles of true living, which are taught to 
the students in such classes. 

These classes are conducted by selected initiates of the 
Master, who have themselves made some progress in the 
art of "man-making," which is the means of attaining con- 
trol over the mind, senses and sense-objects, which at pres- 
ent bind the soul in bonds of steel. Without the knowledge 
of the science of "man-making," mastery over the self or 
animal man cannot be achieved, the higher or spiritual 
part of man's nature cannot come into play. The most ur- 
gent need of society today is the active presence of such 
people, the more there are the better. As mentioned above, 
selected initiates of the Master are responsible for the dis- 
semination of the knowledge of "man-making" insofar as 
they themselves have developed it, under the loving guid- 
ance of the Master. It is also the responsibility of some of 
these initiates to visit the various Satsangs to give talks 
on the Teachings. 

The main mission of Ruhani Satsang is to bring all chil- 


dren of God together on one platform so that they may 
have the right understanding that they are all brothers and 
sisters in God. Only on such a platform can true integra- 
tion be inculcated in the hearts and minds of the people 
at the level of man, soul, and then God, whom we worship 
by different names. It is the intention of this aspect of 
Ruhani Satsang to help to produce a true Work of Art, 
that is, a whole man; one freed from the lower passions 
and instincts which degrade his true nature. Man as in- 
tended by God is a noble being with noble qualities and 
aspirations, directed to the attainment of Self- and God- 
realization in his lifetime. He is not on this earth merely 
to eat, sleep, breed, and then die. These are the limits im- 
posed on the lower orders of Creation; but man has the 
spark of God in him, and he is intended for higher things. 
The seekers are trained and disciplined in order that they 
may elevate themselves physically, morally, and intellectu- 
ally, which will result in true spiritual progress. This will 
enable them to face successfully the trials and tribulations 
that they encounter in their day-to-day living. To help 
them in this phase of their development, they are enjoined: 

( 1 ) To maintain a self-introspection diary, recording 
their failures in Non- Violence, Truthfulness, Chastity, Lov- 
ing Humility, and Selfless Service. The gradual weeding out 
of such failures creates the right environment for the con- 
tinued growth of the seed of Spirituality, which is im- 
planted in the seeker by the Master at the time of his 

(2) To be regular in attending Satsang, where the Mas- 
ter gives the right understanding of the Teachings, as well 


as benefiting those attending by his radiation. In the West, 
such Satsangs are conducted by Representatives and Group 
Leaders authorized by the Master for this purpose. 

( 3 ) To be regularly devoted to their spiritual practices, 
both in morning and evening. This is done mainly at home, 
although group meditations are given in Sawan Ashram 
under the personal direction of the Master. 

(4) The singing of and listening to devotional hymns 
from the writings of the Saints of different religions con- 
cerning ethical and spiritual subjects is part of the cultural 
teaching at Sawan Ashram. 

(5) To study the sacred literature and books written by 
the Master. A monthly magazine, Sat Sandesh, is pub- 
lished in English, Hindi, Urdu, and Punjabi, which helps 
to channel their thoughts in the right direction by keeping 
constant, sweet remembrance of the Master. 

The end result of the training thus imparted fits an initi- 
ate for the inner journey as well as making him a decent, 
law-abiding citizen, and so an asset to society. Such a one 
becomes an ideal man, with his physical body in full bloom 
and his soul full of the glory and intoxication of the Ring- 
ing Radiance of God. He sees himself as part of Creation 
and wishes, as did Guru Nanak. "Peace be unto all the 
world over, under Thy Will, O God." 

Simran: The Sweet Remembrance of God 

Dear brothers and sisters: Mr. Khanna has asked 
me to give some message on my birth anniversary. 
The day of my physical birth fell on the 6th of February, 
1894. The true date of my birth is the day when I sat 
physically at the holy feet of my Master Sawan Singh in 
February 1924. Still the truer date is when 1 was reborn 
anew into the beyond and met my Master in all His glory 
in 1917, i.e., seven years before my meeting with Him 
physically. I respect all holy scriptures of all the Saints who 
came in the past as they all were given by inspiration of 
God. I had the good fortune to sit at the feet of my Mas- 
ter. That which 1 have received of my Master is what I 
deliver unto you. I find it parallel with what all the past 
Saints have said. The difference is in the language or the 
way of expression, but the subject matter is the same. They 
all talk as to how to liberate our souls from mind and mat- 
ter and know ourselves and know God. At the time of 
Initiation the Satguru resides with the devotee. He is with 
you always even unto the end of the world and will be ex- 
tending all feasible help. He will never leave thee, nor for- 
sake thee. Whosoever's mind is stayed on Him with full 
faith, He will keep him in perfect peace. There is hope for 
everybody. Master Power comes into the world to save 
sinners and to put them on the way back to God. It is for 
you to remain devoted to Him, and keep His command- 


ments. The rest is for Him to do. God is love. You are 
also love. Love is the potent factor in meeting God. ''He 
that loveth not, knoweth not God." Therefore, "thou shalt 
love the Lord thy God with all thy heart and with all thy 
soul and with all thy mind." I wish you to be the doers of 
the Word and not hearers only, for an ounce of practice 
is worth more than tons of theories. Reformers are badly 
needed, not of others, but of themselves. You shall have 
Godhead as salary. I wish you all Godspeed in your ef- 
forts to tread the way back to God, which lies within you. 
My love and best wishes are always with you and will re- 
main with you. The mystery of life is solved in the com- 
pany of those who have solved that for themselves. How 
to find such a man? One who has solved this mystery can 
help in finding the same Truth. 

Someone questioned Guru Nanak as to how one could 
find a true and real Guru, and by what signs He could be 
recognized. Guru Nanak replied: "The human body is a 
temple of God, and it is by turning within that we meet 
God. There is a way from this house of the body to an- 
other house within (the Nij Ghar or Sach Khand) which 
is the Real House; and here the soul finds everlasting 
peace. The human body is just like a rented house, given 
to us temporarily (i.e., allotted span of life) until, in the 
meanwhile, the soul is wise enough to gain access to her 
permanent abode of everlasting bliss. Now, the Real and 
True Master is one who can show us the way out to the 
Kingdom of God within this body and can lead the soul 
from stage to stage until the kingdom is gained and the 
soul comes into her own." 

The human body, like any other physical thing, is sub- 


ject to decay and disintegration. Even this world suffers 
dissolution. But Sach Khand or the Kingdom of God alone 
is indestructible and eternal. The process of Dissolution 
works up to the realm of Triloki or three worlds (physical, 
astral and causal planes) and that of Grand Dissolution 
up to the subtlest of the causal planes, but it cannot reach 
Sach Khand, or Sat Lok or Mukam-i-Haq as the Moham- 
medans call it (New Jerusalem of the Christians), for it 
is the veritable Kingdom of God, as spoken of by Christ. 
The Saints have therefore set Sach Khand as their goal, 
which is beyond the ken of Dissolution and Grand Dis- 

Next, the Satguru or the True Master points out the way 
to the Kingdom of God. He tells us that the Divine Music 
comprised of five strains or melodies is always going on in 
the body. This continuous symphony is the connecting link 
between the Creation and the Creator. It is the ladder 
which the soul has to climb step by step in its onward 
journey to the Kingdom of God. This Music is most melo- 
dious, the like of which cannot be found on Earth. It has 
immense attraction and an irresistible appeal. The different 
melodies begin from Sahansdal Kanwal (the region of the 
thousand-petaled lotus) and reach as far as Sach Khand. 
The Master-soul gives a contact to the human soul at the 
lowest end of the Musical notes, besides some experience 
of the withdrawal of the sensory current from the body, 
both of which have to be developed by daily practice. 

The Satguru comes into the world with the treasure of 
Naam. The Muslims call it the Nada-i-Asmani (heavenly 
music) and the Christians describe it as "Word." The 
treasure of Naam is not the heritage of this or that parti- 


cular nation or community, nor of any particular country, 
nor of any religion, caste or creed. Again, this treasure is 
freely distributed by a Master-soul to all, irrespective of 
any of the above considerations. An aspirant may be a 
Brahmin or Kshatriya, a Hindu or a Muslim, or anything 
else, for that is not of any consequence. Each one of us 
can learn the art of life and the science of spirituality so 
as to find a way out to the Kingdom of God which is the 
common heritage of all and the summum bonum of life. 

Again, a Master-soul may come into the world in any 
garb he may choose. It is of no consequence to the as- 
pirants for spirituality. Any such considerations will surely 
be a hindrance and a positive disadvantage. Our only con- 
nection with the Master-soul is purely of a spiritual nature 
and not a temporal one. Saint Kabir, though a Muslim 
weaver, had among his followers Rajput chieftains like 
Bir Singh and Bhaghail Singh. Similarly Saint Ravidas, 
cobbler by profession, had Mirabai, a Rajput princess, and 
Raja Pipa in his sacred fold. All that we have to ascertain 
is that the Master is Shabda Sanehi — he who loves the 
Word and is Word personified — and can give us first-hand 
experience of the Shabd or the Sound Principle to start 
with. If he satisfies these conditions, we should have no 
scruples on any ground whatsoever in accepting him and 
learning from him the science of spirituality. 

The macrocosm is in the microcosm. The human body 
is the prototype of the universe and much more than that. 
In it there are millions of solar systems with their suns, 
moons and earths revolving in and out. The sweetest of the 
sweet music is also going on in it, emanating from the 
true throne of the True King — God. 


A Muslim divine also says in this respect: "When I 
heard the bewitching strains of that celestial song, Kaaba 
(the holiest of the holy places of Muslim worship) and 
the temple (of the idol worshipers) both appeared to be 
bad caricatures before the divine intoxication it gave." 

Maulana Rumi says: "The Saints are the true devotees 
of God, always listening to the Divine Music within. That 
infuses life into the lovers of God." Shamas Tabriz, an- 
other Muslim Saint, also speaks of it: "Every moment a 
strange type of call is coming from the Heaven. I hear that 
voice and nothing else. Blessed indeed are they who hear 
this call." 

This song is unique in character. No language can de- 
scribe it — neither Turkish, nor Arabic, nor Persian, nor 
any other. It is in fact an unspoken language and an un- 
written law unto itself. 

The Prophet Mohammed once declared that he listened 
to the Voice of God just as he listened to any other voice. 
But when questioned as to why it could not be heard by 
others, he said, "You cannot hear this Voice as your ears 
have been sealed up. Hie to some Master-soul with a pray- 
er for breaking of the seal and then listen attentively in 
the silence of your heart." 

Mrs. Annie Besant, the great Theosophist, calls it the 
Voice of the Silence and says that the Silence becomes 
vocal when the mind is at perfect rest. 

"The Kingdom of God is within you," says Christ. The 
trouble is that we search for it without and find it not. Man 
in his search for God has not spared any efforts. He has 
looked for Him in the sacred rivers (like Ganges, etc.), in 
the snow-capped mountains of Badrinath, Kailash, Amar- 


nath, etc., in the deep recesses of the forests and in the 
sacred places of all antiquity, but with no success. As the 
"way out" to God lies within, you will have to find a Mas- 
ter who knows the Way and would be a guide unto you un- 
til the goal is reached. This work only a True Master can 
do and no one else can do it. 

Now the question comes: Where can this Divine Music 
be contacted? To this the Master replies, "This Divine 
Music is going on in Sukhmana (a central cord between 
Ida and Pingala, the two cords on either side, which run- 
ning through the spine and passing through the center of 
and between the two eyebrows, reaches directly as far as 
Sach Khand or Shah Rag as named by the Muslims). It 
can be experienced by the soul in her deepest depths, when 
layer by layer the various sheaths or coverings (physical 
or gross, mental or subtle, and causal) are shaken off from 
the soul in her onward journey to the various Lokas or 
regions: the sun, the moon, the stars, spirits (Pithrian), 
Deities (Devian), etc. At each stage, the Music becomes 
more enrapturing than before, until in Par Brahm (beyond 
the three Lokas) the soul becomes self-luminous in her 
pristine glory; then the Music too becomes exceedingly 
charming, in full swell with unending continuity. This is the 
Ajapa Jap going on at all times in an unspoken language. 
As the soul hears it she gets magnetized, with the result 
that the mind with its outgoing faculties is paralyzed for 
want of the inspiration it is used to drawing from the Spir- 
it, and gradually it loses its hold of her. The high-born 
maiden (being a drop of the ocean of Sat Naam) is freed 
from its clutches and now moves on unhampered." 

It is of course impossible to describe the sublime sym- 


phonies in so many words as they are past description for 
want of adequate expression. 

At present every soul has, on account of constant as- 
sociation with mind, acquired a tendency to flow down- 
ward and outward through the outgoing faculties. It is be- 
cause of this that she cannot catch the Sound Current (the 
Elixir of Life) within. A cup turned upside down may for 
ages remain in the rain but not a drop will fall into it. But 
if it is turned aright, it will get filled up in one or two 
showers. Exactly is it the case with the soul. As soon as 
the Master-soul gives her a contact with the life-giving 
Sound Current by turning it aright through the withdrawal 
of the sensory current, the lotus-like cup of the spirit gets 
more and more water of immortality until she gets 
drenched through and through and is saved forever. 

Mind, you know, is ever after pleasures of one kind or 
another. But the pleasures of this world are all transitory 
and have always some sting at the bottom. "Our sincerest 
laughter with some pain is fraught," says an English poet. 

This renegade of the mind can only be subdued if some 
internal pleasure of rapturous strains of the Divine Music 
— the Word — is given to it in lieu of the external one. 
When mind tastes the sweet Elixir, it is diverted from the 
worldly enjoyments and is subdued. The soul becomes 
free. This is the only remedy by which the sages con- 
trolled the mind. It held good in all ages, the Golden, the 
Silver and the Copper, and holds good even today in Kali 
Yuga or the Iron Age. The Sat is eternal. It was in the be- 
ginning. It was in the middle, and it shall ever remain until 
Eternity. The Divine Music of Sat is then the sovereign 
remedy for stilling the mind. In due course of time by reg- 


ular practice the soul becomes fully absorbed into the Elix- 
ir of Naam and the mind is rendered absolutely ineffectual. 

As said above, the Sound Current begins from Turya 
Pad when, the sensory current having withdrawn from the 
body, the soul enters into the Beyond. The five strains in 
seriatim follow one another from one spiritual plane to an- 
other until Sach Khand is reached. One has to take hold 
of each of these strains or melodies for traversing from 
stage to stage until the final stage is attained. It is only here 
that salvation of the soul is assured and the cycle of births 
and deaths ends. This is the grand purpose of life, which 
one fulfills through the grace of the Master-soul. 

The Master Saint Shamas Tabriz says: "The Great God 
has turned us out and closed strongly the door behind the 
eyes. He Himself comes to us in the garb of a man to take 
us back into His fold." 

The method by which He lets us in once again is ex- 
plained further: 

First one has to withdraw into the silence of the soul, 
before he begins to hear the five strains of Music. The sen- 
sory current is to be withdrawn at the seat of the soul be- 
hind the eyebrows. The journey onward begins from this 
stage, the seventh in the order from below. When the soul 
rises above the six chakras or ganglions in the Find or 
physical body and starts toward Sahansdal Kanwal (the 
thousand-petaled lotus), the seventh stage, she catches the 
first of the five strains of the Divine Music and proceeds 
further. There is no Naam in the lower six chakras. These 
in fact are the grave, from which we have to rise above 
and come to the point from where the Grand Trunk Road 
of Spirituality begins. 


Another Saint says, "At the seventh stage you begin to 
hear the five strains of the Divine Music, when you re- 
move the tent of the soul from the graveyard of the body, 
comprising the six lower chakras. From here heavenly 
Music takes charge of the soul and pulls it up from stage 
to stage until the final consummation with Sat Purush or 
Sat Naam takes place." 

Almost all the Saints have given the same qualifications 
of a True Master. Guru Arjan says, " Accept that man as 
a Guru who can give you an experience of the Truth, the 
Naam. That is indescribable, no doubt, but we must have 
some contact thereof." In short, whoever can tune us into 
the Shabd — the Divine Music. Kabir also speaks in the 
same terms: "We have so many sadhus, the great ones. I 
have respect for all of them. But the one who is One with 
the Word, and can give us a contact with that, he overtops 
all, and I have the greatest regard for him." Swami Shiv- 
dayal Singh Ji also speaks in the same way: "Guru is he 
who has love of Shabd and practices no other methods ex- 
cept that. Whoever practices Shabd is the perfect Guru. 
You sit at his feet, who will give you a contact with it." He 
who is Word personified, who was Word made flesh and 
dwelt amongst us, and can give us a contact with that, is 
held in high esteem by all Saints. The Holy Scriptures all 
speak in volumes of their greatness. 

It is through the grace of God alone that a jiva (em- 
bodied soul) comes across such a Master-soul or guide 
who is well versed in the science of Surat Shabd Yoga. 
The Master in extreme compassion takes him into his fold 
and links him up with the Sound Current and thereby puts 
him on the path of final liberation. Guru Nanak says that 


he is an admirer of the man who reaches his true home in 
this way. 

The course of Surat Shabd Yoga, as described by Guru 
Nanak, is the most natural one. It can be practiced by 
man or woman, young or old, alike. Even a child can 
practice it with ease. It is designed by God Himself and 
not by any human agency, and therefore it admits of no 
addition, alteration, or modification. 

It is God's Law that nobody can reach Him except 
through a Master-soul. This is what is given out by almost 
all the Saints who came so far. 

The Master teaches us how to withdraw from the body 
and contact the Sound Current — the Word within. There 
are so many ways to withdraw from the body but the one 
devised by the Saints is the most natural and quickest and 
that is achieved through Sim ran or repetition of the names 
of God. So I would like to just give in detail something 
about this subject which is very important and is the first 
step toward going up. As far as the Word or Naam is con- 
cerned I have already given a talk separately. I will now 
speak on Simran. 

Everyone in the world is doing Simran of one kind or 
another. In fact none can do without it. A housewife, for 
instance, is thinking all the while of the kitchen require- 
ments like flour, pulses, spices and pepper, lest any of these 
things run short. She is thinking of recipes for new dishes 
and delicacies. Similarly a farmer is always thinking of 
ploughing the land, furrowing the fields, sowing the seeds 
and harvesting and the like, besides his cattle and fodder. 
A shopkeeper is preoccupied with his stock-in-trade and 
keenly alive to rise and fall in the prices of commodities 


he deals in, and how he can make huge profits in his bus- 
iness. A school-master likewise dreams of his school, 
classes, pupils and lessons, on all of which his attention is 
closely riveted. Again a contractor is engrossed in prob- 
lems of labor, material and various building processes. 

Thus every one of us is constantly dwelling on one 
thing or another. This close association leaves an imprint 
in the human mind which in course of time becomes indel- 
ible enough and leads to complete identification of the sub- 
ject with the object — and hence it is said, "As you think 
so you become," or "Where the mind is there you are 
also," no matter where the physical self is. This being the 
case, Saints take hold of a person from the line of least re- 

As no one can do without Simran, the Saints try to set 
one type of Simran for another type. They substitute for 
Simran of the world and worldly relations and objects, a 
Simran of God's Name, or "Word." As the former leads 
to distraction of the mind, the latter pulls heavenward, 
leading to peace of mind and liberation of the soul. Three 
to four hours in a day has been enjoined as the minimum 
for Simran, and it may be gradually increased. The Ma- 
hatmas are never without Simran even for a single mo- 
ment. As it is altogether a mental process (for it is to be 
done by the tongue of thought), no amount of physical 
and manual labor can interfere with it. In course of time, 
like the tick of a clock, it becomes automatic and ceaseless 
for all the twenty-four hours. While the hands are en- 
gaged in work, the mind rests in the Lord. 

I now give you some details of recipes prescribed for 
doing Simran or repetition of the name of God. 


All persons are engaged in the doing of Simran in one 
form or another. Some do Simran by means of a beaded 
string called a rosary. In this type of Simran one cannot 
maintain undivided attention, for while doing it one has to 
roll off the beads with his fingers and reverse the head-knot 
on completion of each round of the rosary. In this way one 
cannot have single-minded devotion, without which there 
can be no gain. By constant practice the fingers automati- 
cally roll over the beads while the unbridled mind keeps 
wandering astray. This is why Master-souls always lay em- 
phasis on mental Simran or one that is done with the 
tongue of thought. For Simran done with concentrated at- 
tention alone is beneficial. 

Again there are persons who do Simran with their 
tongue. This type of Simran too is no better than that done 
with the help of the rosary. In this type also the tongue 
wags on in the mouth, while the mind runs riot all the time. 

Some do Simran at the seat of the thyroid gland. This as 
well does not count for much unless it is done with the 
attention fully riveted to it. 

Still others do Simran at the seat of the heart in uni- 
son with the constant heart beat, but here again the sine 
qua non is whole-hearted attention before one can expect 
any benefit from it. Another type of Simran is one that is 
done with the breath vibration of the vital air as it goes in 
and comes out; it gives just temporary stillness and is of 
little value. 

Each of the above sadhans (practices) has more efficacy 
in ascending order than the one preceding, but none of 
them per se is efficacious enough unless it is done with un- 
divided attention. A person may experience a little calm 


for a while but it cannot help the spirit in withdrawal and 
concentration at the seat of the soul just behind the cen- 
ter of the two eyebrows. 

The Master-souls in all times and in all climes have 
therefore gone to the very root of the thing — the discovery 
of the Self called Atma-Siddhi, the experience of the 
Changeless One, beyond time, space and causation — some- 
thing subtler, higher, nobler, purer and more powerful in 
the entire creation, and have enjoined Simran of the High- 
est Order: one done mentally on the Divine Ground, be- 
fore the Threshold of God's own door, about which Christ 
says, "Knock and it shall be opened unto thee." Again the 
gospel says with regard to single-minded attention, "If thine 
eye be single, thy whole body shall be filled with light." 
This eye is called in Sanskrit as Shiv-Netra or Dev-drishti. 
The Muslims describe it as Nukta-i-Sweda. William Words- 
worth, a great romantic poet, refers to it as an "Inward 

Muslim Saints classify Simran or Zikr into five cate- 
gories : 

1. Zikr-i-Lassani or Zikr done with the tongue. It is 
also called Kalma-e-Shariet or Nasut. 

2. Zikr-i-Qulbi, done with Qalb or at the seat of the 
heart by the process of Habas-i-dam (Pranayam or 
control of the breath). It is technically called Kalma- 
i-Tariqat or Malqut. 

3. Zikr-i-Ruhi , done with full attention and known as 
Kalma-i-Marejat or Jabrut. 

4. Zikr-i-Siri, that leads to the inner secret of reality. It 
is named Kalma-i-Haqiqat or Lahut. 


5. Lastly Zikr-i-Khaffi, or one that unlocks the secret 
door. It is called Hahut. 

Maulana Rumi, a Muslim Saint, while speaking of Zikr 
or Simran, therefore considers such Zikr alone of the high- 
est type as helps in manifesting the Reality within, viz., 
Zikr-i-Ruhi as opposed to Zikr-i-Lassani. 

Similarly Rishi Sandilya in his Upanishad tells us that 
Bekhri Simran (done with the tongue) is quite good, but 
Upasu (done with the breath slowly) is better still, while 
Manski (done mentally with the tongue of thought) is the 
best and tops all the rest. 

The Seat of Simran: 

Now we have to see were the repetition of Naam is to 
be done. 

The Divine Ground on which Simran should be done is 
the center between the two eyebrows called variously as 
Third Eye. Tisra Til, Shiv-Netra or Nukta-i-Sweda. It is 
the gateway leading to the subtle planes. In the state of 
wakefulness it is the seat of the spirit or psyche and it is 
located above the six physical ganglions. We have to tran- 
scend both the astral and causal planes above the physical 
plane. The Yogis step by step cross over the six physical 
centers until they finally and completely traverse and go 
over the physical plane. Instead of descending down into 
the lower ganglions and then going up by piercing them 
through in the upward journey, it would be easier and bet- 
ter by far if one were to commence the journey right ahead 
from the seat of the soul in the wakeful state which is at 
the back of the two eyes. The easiest way to withdraw the 
spirit from the body to its own seat is by means of some 


mental Simran, as may be enjoined by the Master-soul. 

The Basic Names of God: 

Let us now see what Simran is and what the relation is 
between the Name and named. 

For Simran there are two kinds of Names, original and 
derivative. Generally people engage in Simran of one or 
another of the derivative or attributive Names of God, as 
may have an appeal to the individual concerned. This may 
be good and useful to a certain extent but it cannot work 
as an "Open Sesame" to the higher and spiritual planes 

Master-souls always do and recommend Simran of the 
highest type, to wit, of the Original or Basic Names of God 
for these open up charmed casements and bring to view 
vistas leading to spiritual realms within the body. Such 
Names are charged with and electrified by the thought 
transference that usually accompanies them when com- 
municated to an aspirant by a Master-soul. As these are 
magnetized, they have the power to attract and pull the 
spirit up to the planes to which they relate. The engrafted 
words charged with the Divine Spirit of the Master very 
soon bear fruit. Christ in this connection says, "I am the 
vine, ye are the branches, and as branches cannot do with- 
out the vine, ye cannot do without me . . . Let you abide 
in me and my words abide in you." 

Again, these charmed words of the Master — Basic 
Names of God— have the power to dispel the forces of 
darkness that may meet and assail a Spirit on its onward 
journey. Simran of these Names helps the soul both in the 
physical plane and supra-physical planes, one after the 


other. Hence it is imperative that Simran be done of such 
Names as the Master-soul enjoins, for they are charged 
with a tremendous spiritual power which negative powers 
can hardly put up with and from which they flee as from 
an enchanter driven. Immortal and everlasting as these 
words of the Master are, they bestow life everlasting to 
the soul in which they sink and take root. Death cannot 
come near such a soul. This is why it is said, "Take not 
God's name in vain." 

Every name has its own significance, influence, energy 
and power. If one thinks of ice, he is reminded of the 
bleak cold and the shivers it brings; the thought of fire puts 
into mind its attributes of heat and warmth. The word 
"lawyer" is suggestive of courts and cases, and "doctor" at 
once conjures up pictures of hospitals, patients and medi- 
cine chests, etc. It is a common saying, "As you think, so 
you become." Thought is said to be the keynote to success. 
There is always a strong link between a name and the 
named, and much greater and stronger is this link between 
God and His Names. It may be said that God Himself re- 
sides and dwells in His own Names (basic and original 
and not derivative or attributive). 

Simran of the Basic Names of God has an inevitable in- 
fluence on the mind. It leads to dhyan, making the spirit 
forgetful of the world and worldly objects. In meditation 
nothing but concentrated Simran remains and from the 
great and deep silence of the heart (Hriday Kamal of the 
Saints, i.e., the Divine Ground behind the eyebrows) there 
issues forth a ceaseless Sound Current, which helps in pull- 
ing the spirit up, leading to the withdrawal from the body 
(without of course breaking the silver cord) and guides 


the spirit in its onward journey into various spirit realms. 
The luminous form of the Master always remains with the 
spirit helping and guiding it at every step. This Sound 
Principle is the link between God and man and in this way 
an indissoluble bond and relationship is established be- 
tween the Creator and His creation. This Sound Current 
is variously described by various sages. The Vedas speak 
of it as Sruti (that which is heard); the Upanishads de- 
scribe it as Nad or Udgit (song of the other world). The 
Muslims call it Bang-i-Asmani or Kalma. In Gurbani we 
have references to Shabd and in the Gospel it is mentioned 
as the "Word." The Zoroastrians call it Sarosha and the 
French have given it the name of Elan-vital or life current. 
Once the consciousness takes root in this Sound Princi- 
ple or Voice of the Silence, life everlasting is assured to 
the spirit. There is no other way to God than this and it 
can only be reached by means of Simran of God's Names. 
"Knock and it shall be opened unto thee" is what the 
Gospel preached. Emerson calls it "tapping inside." This 
knocking and tapping is possible only when through Sim- 
ran the mind is stilled and the spirit is withdrawn and con- 
centrated before the very door of God. This then is the 
way as ordained by God Himself, but no one can find it 
without the grace of the Master-soul, an adept in the 
science of spirituality, not only in theory like Yagyavalkya 
but in practice as well like Ashtavakra, one who has tran- 
scended all the planes (physical, subtle, causal and beyond) 
and holds a commission from God to lead other souls to 


How to Do Sim ran: 

For Simran one has to adopt some convenient posture 
and then fix his attention on the Divine Ground between 
the eyebrows. Simran is entirely a mental process and is 
to be done mentally with the tongue of thought, while the 
gazing faculty is to be fixed at the spot behind the two 
eyebrows as said above. The Words as given by the Mas- 
ter may slowly be repeated mentally or with the tongue of 
thought. It should be done without causing any strain or 
pressure on the forehead. The practice may be started with 
a half hour or so as may be convenient, but in course of 
time it should be developed to two or three hours a day or 
even longer. Simran of the Divine Names introverts the 
mind and weans it from worldly thoughts and mundane 
matters, until it gets stilled and is equipoised. 

Some do Simran with closed eyes and others with open 
eyes. The first in some cases sinks into drowsiness leading 
to what may be called Yog Nidra, and the second in some 
cases keeps the mind engaged on environments. One has 
therefore to guard against both pitfalls. Simran with closed 
eyes is preferable provided one retains full consciousness. 
It must be done regularly every day at a fixed time. Hafiz, 
Sufi poet of Persia, says "The only job is to pray, unmind- 
ful of whether it is accepted or not." This means you have 
to remember the Lord internally without any clutching to 
receive one thing or the other. We have to leave everything 
to Lord or Master working overhead. Just as we need food 
for the body, so do we need food for the soul. We are 
very careful in giving food to the horse of the body, but 
starve the rider — the spirit — the life-giving fountainhead 


that enlivens the body and without which it has no value. 
We must provide food to spirit more regularly than we do 
for the body; no matter where we are, whether at home or 
abroad, and no matter what the circumstances may be, this 
should be our first and foremost concern. 

The Simran of Naam or Word is an elixir of life and in 
fact a panacea (healing) for all ills, physical, mental, acci- 
dental or ordained. It is a food for the spirit and when the 
spirit is strong and healthy it will charge the body with 
vital currents of life and light, dispelling all darkness 
from head to foot. It is the bread of life spoken of by 
Christ when he declared you cannot live on bread alone. 
But you can live on the Name of God alone. 

Simran and Dhyan (meditation) flood the spirit with 
the waters of life. Spirit comes to its own, rises in its latent 
Godhood and like a tumultuous mountain stream rushes 
headlong toward the ocean of life which is its perennial 
source and merges therein, losing its separate identity. 

There are no limitations as to time and place for Simran. 
It may be done at any time and at any place, sitting or 
standing, walking, or in bed, but it must be done in a state 
of conscious wakefulness. Early morning hours (Amrit 
Vela) is the best time for Simran. A light and frugal night 
meal, consisting of milk and fruits, and morning ablutions 
are aids in the right direction. Purity of thoughts, words 
and deeds go a long way to make success of the Sadhan 
(spiritual discipline) for ethical life precedes spiritual life 
and is in fact the very ground on which the spiritual struc- 
ture has to be raised. For a householder, it is very neces- 
sary to observe strict discipline in life, in matters of diet, 
drink and speech. Again Simran must be done slowly and 


the Words are to be repeated or thought out with clarity. 
The whole process is to be carried out with love, devotion 
and single-minded attention to ensure quick results. When 
properly done for some time, a state of divine intoxication 
comes upon the spirit and blessed calmness is experienced. 
All worldly thoughts vanish like thin air and the spirit feels 
freed from the bodily tenements and is irresistibly drawn 
upward by the Unseen Power of the Master. When it thus 
withdraws from the sensual planes, it gets concentrated at 
its own seat, the inner light dawns, and one by one spiritual 
experiences like the starry welkin, the moon and the sun 
unfold themselves. One comes across frequent references 
to these things in all the scriptures both ancient and mod- 
ern, like the Vedas, the Upanishads, the Holy Koran, the 
Gurbani, the Gospel, etc. The Prophets Mohammed and 
Moses speak of the various inner lights. In the Bible there 
are repeated references to the thunder and lightning in con- 
nection with the Voice of God as it spoke to the prophets. 

As the spirit crosses over these initial stages and lands 
in the subtle plane, the luminous form of the Master ap- 
pears, takes charge of the soul and leads it on the onward 
spiritual journey from plane to plane. With the advent of 
the Master the work of Simran is completed, and the as- 
pirant's soul lies wholly in the hands of the Master-soul. 

Guru Arjan, the fifth Guru of the Sikhs, has given a 
glowing account of the results which one can have by do- 
ing the sweet remembrance of the Word. He impresses on 
us to remember Him all the time in the words as used by 
the Saints in the past. There are so many names of the 
One Reality and our aim and goal is common. We have 
to start from the name and contact with the Named. Un- 


less you contact the Named you cannot derive the full 
benefit of the words repeated by you. For instance you 
say "water" in English, aqua in Latin, pani and aab in 
Urdu and Persian, jal and nir in Hindi, but by repetition 
of these names alone your thirst cannot be satisfied. It is 
only by drinking the particular fluid which is called by so 
many names that your thirst is appeased. By doing Sim- 
ran of the world and its environments, they have so much 
taken possession of us that we have become the world and 
it environments. We have to use the same methods so as to 
eliminate all the worldly thoughts from within by remem- 
bering sweetly of the Lord in the words devised by the 
Saints so far. So there are two uses of Simran: one use is 
to withdraw from the body by Simran of the electrified 
words given by a competent Master, and the second is to 
drive out the world and its thoughts from within us by the 
constant remembrance of the Lord in so many ways as 
prescribed, the description of which has been given above 
in detail. 

Kabir on Simran : 

I have given a digest of the whole subject matter in con- 
nection with Simran. It will not be out of place to put be- 
fore you the sayings of the different Saints on this subject. 
I now put before you the statements made by Saint Kabir 
on the subject. He says: 

Comforting is God's Name. All ills it cures. 

Remembrance of God's Name leads to Him be- 
Further, Kabir says: 

Among high and low, among rich and poor, 


Great is he who prays and greater still he that 
motiveless does so. 
Pelf and power hardly make a man. Poverty and riches are 
both transitory. A man of Simran stands far above all 
mankind. He is much more blessed than the rest. Most 
people crave for worldly things. Some are desirous of hav- 
ing children, others hanker after wealth and still others 
after name and fame. The kind Father, of course, grants 
prayers of all. But a man of Simran. on the other hand, 
asks for nothing. He seeks God for God's sake and hence 
is the crowning glory to Him. 

Once Akbar, the great Moghul Emperor, while riding, 
lost his way and felt thirsty. He asked a farmer standing 
near a well for water. The peasant tied the Emperor's horse 
to a nearby tree and gave water and food to him. little 
knowing who he was. The King was pleased with his hos- 
pitality and told him who he was and bade the farmer to 
see him, should he ever stand in need of anything. After 
sometime the farmer had an opportunity to visit the me- 
tropolis. He went to see the King as he was bidden to do. 
On going to the royal palace, he found that the King was 
busy praying and at the end he requested God for the 
peace and prosperity of his kingdom. Seeing this, the farm- 
er felt humiliated for having come to beg from a beggar; 
for he too could directly appeal to the Great God, who 
listens alike to the prayers of both rich and poor. 

Guru Nanak has said, '"Why should we ask for worldly 
things from God?" All those who love the body and bodily 
relations go the way of hell, but one who does Simran 
motiveless is truly great. We generally pray for the fulfil- 
ment of our wishes and desires. So long as a man or a 


woman is full of these, the human body far from being a 
temple of God is an abode of Satan. So Kabir says that 
God loves those who love God alone: for no other pur- 
pose but for the love of God. The same is in the Sikh 
Scriptures: "What should I ask for? There is nothing last- 
ing in all the world over. I see the whole world passing 

Kabir says, 

In pain we pray to God, in pleasure we forget, 
Could we in pleasure pray, then pain would not 
come up. 

We remember God only when we are hard pressed from 
every side. It is affliction and not affluence that turns us 
Godward. If one were not to forget God in prosperity, ad- 
versity would never come near him. Hard times only come 
as a result of sins committed when forgetful of the Lord. 
Simran (or constant remembrance of God) is a tonic for 
the soul. It makes the will grow stronger from day to day. 
Troubles and trials, however severe, cannot cow him down. 
With a smiling face he pulls through the storms of fate or 
destiny unscathed. Simran is a panacea for all the ills of 
the world. It is a potent remedy and works wonders to 
remove worry where all human efforts fail. A man of Sim- 
ran never has any worry or anxiety. 

Simran to be very effective must be constant and cease- 
less. Once Moses, the Prophet of the Hebrews, felt that 
he was the most devoted of God's creatures. In an ego- 
tistic frame of mind, he questioned God if there was in the 
world a greater devotee than himself. The Great God told 
Moses that among His devotees were included many birds 


and animals besides human beings. Pointing to a solitary 
bird in the jungle, God directed Moses to meet the said 
bird, if he wanted to know the great depths of devotion. 
As Moses did not know the language of the birds, God 
endowed him with an understanding so that he could talk 
with him. Moses approached the bird and inquired as to 
how he was. The bird replied that engaged as he was in 
constant remembrance (Simran) he could ill afford any 
time for a useless conversation except for the Beloved's 
sake who had sent him. Next the prophet asked the bird 
if he had any trouble in which he could be of any help to 
him. The bird replied that he had no trouble whatsoever, 
but if the prophet wished to do him a favor, he asked him 
to bring nearer to him the spring of water that lay at a 
distance, as a flight to it to quench his thirst interfered in 
his Simran. This incident humbled the pride of Moses. 

Guru Nanak also speaks in this wise: "If 1 forget You, 
O God, even for a fraction of a minute, this amounts to 
me more than fifty years." Again He says, "He who is in 
constant remembrance of God, only he is alive, O Nanak; 
all others are dead." 

Simran must be done at all costs. Constant remembrance 
of God is life-giving to the devotee. Guru Nanak says, 
"If I remember Thee I live. When I forget Thee that means 
death to me." There are many devices to develop concentra- 
tion. Some stand for hours and hours. Others keep their 
arms uplifted. Some engage in breathing exercises like 
Pranayam, and some sleep on nails or sit under the burning 
sun with four fires lit around them (i.e., Panch Agni Tap 
or the austerity of the five fires). But all these methods 
are artificial. Simran or the remembrance of God is the 


only natural method and the easiest to follow and develop. 
It can be practiced with equal ease by both the young and 
the old — in one's hearth and home and in the midst of 
kith and kin as well as in his business. 
Kabir further says: 

Forgetful of prayer in pleasure, we pray only in 

So says Kabir: such prayers go all in vain. 

Since we remember the Lord only when in trouble and 
never care for Him when in affluent circumstances, Saint 
Kabir says that God also does not listen to such selfish 
prayers which are muttered in vain in distress over one's 
ailments or when one is involved in a lawsuit, etc. 

Prayer should be ceaseless, overflowing as a lover's 
passions are, forgetting not his love even for the twinkling 
of an eye. When a man falls in love with a woman, he 
carries her image in his mind at all times whether sleeping 
or awake, sitting or standing. // one could carry with him 
the love of God like this, it would be grand indeed. 

Kabir goes on to explain how the sweet remembrance of 
God should be done. He gives another example of the 
same type. He says: 

Attend to the prayer as do the village maids, 
Who move talking with attention always fixed on 
pitchers overhead. 

The daily routine of life, says Kabir, does not interfere 
with the Simran. The village maids as they go to fetch 
water carry pitchers of water one above the other on their 
heads and in spite of an unseen path, they keep jesting 
and talking among themselves while the pitchers remain 


steady on their heads, as their attention is pertinently fixed 
on them. Similarly one need not forget Simran even in the 
midst of the hustle and bustle of life and worldly obli- 

Kabir again says: 

Attend to prayer as kine do the calves, 
Who grazing under lea, never forget their young. 
When a grazier takes the cows for grazing they do not for- 
get the young ones they leave behind at home. All the 
while they are busy grazing in the field their attention re- 
mains fixed on their calves. In this way while engaged in 
worldly pursuits, we should not forget our aim and objec- 
tive in life, i.e., God Realization. 

Kabir gives another example to explain and bring home 
the fact that we should do the remembrance of the Lord: 
Attend to the prayers as misers do the wealth, 
With mind forever fixed on the hoarded pelf. 
A pauper collects his money by begging coppers and keeps 
counting it day and night. Whether sleeping or waking, he 
is dreaming all the time of his little hoarding. We too, 
should like a pauper always keep an account of the Simran 
that we do and try to accumulate bit by bit the wealth of 
Naam — not forgetting it for a moment. 

Kabir has given so many examples so that we may 
understand the true value of real Simran which brings 
forth fruit. 

Love the prayer as the deer loves the trumpet 

Who life and freedom risketh for sweet music's 


A fleet-footed deer which cannot otherwise be caught is 
entrapped by the hunters, just by means of playing upon 
the trumpet. He is so enamored of the sound that he is 
irresistibly drawn toward it and helplessly places his head 
on the musical instrument. In just the same way, when 
once the ever restless mind hears the Nad (or the Sound 
Current within) it is charmed, stilled and becomes motion- 
less. Soul when freed from the tentacles or talons of the 
mind is able to soar easily to higher regions. 
Another example he gives: 

Love the prayer as the moth loves the light, 
In its flame doth burn itself, never turns aside. 
Light is the very life of the moth. He loves it so passion- 
ately that he does not hesitate to singe himself to death, 
rather than to avoid it. Kabir Sahib therefore says that we 
must love Simran as the very breath of our life whether 
rich or poor, healthy or sick, awake or asleep, and like a 
moth be ever-ready to sacrifice our very self in our devo- 
tion to our ideal. 

Again he says: 

Lose yourself in the sweet remembrance as the 

keet in the bhirangi, 
Who for sooth loses itself to rise bhirangi like. 

Bhirangi (an insect) after almost killing a keet (another 
insect) revives the latter to life by bestowing its powerful 
attention to it. The keet when charmed back to life is no 
longer a keet but becomes a bhirangi-being saturated with 
the life impulse of the latter. In just the same way Kabir 
says that one who does Simran and gets firmly engrafted 
therein will have new birth and new life quite distinct 


from the old sensual life he has been living hitherto. 

This is the "second birth" of which all the Saints speak. 
Christ says, "Unless you lose this life you cannot have life 
everlasting." "Except a man be born of water (first birth) 
and of the Spirit (second birth) he cannot enter the king- 
dom of God." "The first birth was of corruptible seed, and 
the second shall be of seed incoruptible." This may be 
called "birth in Christ," and when it actually takes place, 
one would like St. Paul say, "It is not I but Christ speaks 
in me." The principle of engrafted life works alike in plants 
as well as in man and is in accord with the laws of Nature. 

Hazrat Baziad Bustanvi, a man of extreme piety and de- 
votion, once looked within himself and found nothing but 
God. In a state of divine intoxication he exclaimed. "I am 
God!" His disciples, unused to hearing such apparently 
sacrilegious words, wondered what had happened to the 
Pir (Master.) After some time, when the Master had 
come down from the super-conscious state, they inquired 
of him why he had exclaimed that he was God which was 
quite contrary to his usual instructions to them (that God 
could not come into a human body). The Master told 
them that the expression "I am God" was not uttered by 
him but by someone else (he could according to the 
Koranic Law be condemned as a heretic for uttering such 
blasphemous words). After some time, this Hazrat was 
once again seized by a fit of God-intoxication and began 
to exclaim, "I am God." This time some of his disciples 
came down upon their Master with staves, spears and 
swords. In the Masnavi by Maulana Rumi (the original 
poetic narrative in this behalf), it is stated that whoever 
aimed a blow at the Master's head, hands or legs got his 


own chopped off, while the Master beside himself kept 
chanting, "I am God." The disciples were amazed and in- 
quired of the Pir the significance of the incident. The Pir 
with a smile on his face informed them that one who 
merged his little entity (soul) into the greater entity (Over- 
soul) becomes one with God and no one could hit or 
harm him. 

Similarly it is mentioned in Ghat Ramayan (a sacred 
book of the Hindus) that Tulsi Sahib of Hathras (a man 
of great devotion) when staying with Baji Rao Hulkar, a 
Maharatta chieftain of Stara, once said: "While the people 
see my physical raiment (the body), I actually live out of 

Our own Master Hazur Baba Sawan Singh Ji was once 
on tour to Gujranwala city in the Punjab when some oppo- 
nents came up with the idea of fighting. Master was inside. 
He rose up. He was in a state of God-intoxication and said, 
"Look at me, who am I?" And it was all quiet. 

This is the general experience of those who sometimes 
become God intoxicated. Such statements bring out the 
true meaning of Simran. 

Saint Kabir gives so many examples. He says: 

Love the prayer as fish love the water, 
Who would rather die than be separated from 
their element. 

Water is the vital element of fish without which they can- 
not live. A fish would prefer to die rather than live without 
it even for a single moment. Similarly, Simran (the Sound 
Current) is the vital element in which we live and move 
and have our being. Unless we by actual practice realize 


this fundamental truth, we cannot have peace. 
Now He further explains: 

Pray we with all our heart in the silence of the 

Shut off the world without to unveil the Truth 


Simran is to be done with the tongue of thought and not 
by word of mouth. It is entirely an inner mental process, 
to be practiced only after the outlets of the outgoing fac- 
ulties are closed up. 

The treasure of Simran is to be kept hidden from the 
people of the world. It is the most precious wealth, the 
value of which worldly people can hardly realize. The 
reality dawns only when you tap the veil behind the eyes. 
Christ too says in this behalf, "Seek and ye shall find. 
Knock and it shall be opened unto you." 

Referring to the outer process which we generally do 
by way of Simran, Kabir says: 

By telling beads we please ourselves and yet we 

never gain; 
But if we were to make a bead of the mind, an 
inward light would dawn again. 
The telling of beads on the rosary gives just a mental sat- 
isfaction, but leads nowhere. If you were to turn the beads 
of the mind you would witness God's light within. 

Kabir Sahib says that there is hardly any need of beaded 
rosaries for while the hands are engaged in telling the 
beads, the mind is fixed on the beads without and cannot 
possibly withdraw within; and without this there is no gain 
whatsoever. Conversely, when the mind is once absorbed 


in Simran (mental concentration) the iron curtain will 
fling open (at the "Open Sesame" or enchanted words). 
He says: 

Aeons have passed in telling beads, yet our 
minds changed not; 

So cast off the wooden beads and take to the 
mental ones. 
Kabir Sahib therefore says that we waste our entire life in 
performance of outer works of merits, but the soul finds 
no inlet. The veil within does not give way and soul re- 
mains without. We should therefore turn the bead of the 
mind, and it will act like a push-button giving an ingress 
of the soul to spiritual realms within. 
Kabir further explains: 

Continuous flow the symphonic strains sublime; 

Divine in birth, they subdue the mind. 
By concentration a feeling of numbness gradually creeps 
up on the hands and feet and spreads on to the rest of the 
body until the sensory current gets focused on the center 
of the soul behind the two eyebrows (from whence during 
wakefulness it proceeds). The concentrated energy then 
falls back upon the veil behind the eyes which is rent asun- 
der, opening a brilliant vista ahead. The sun and moon in 
turn appear with a melodious Sound Current emerging 
from beyond. These unbroken strains of music continue of 
their own accord. When this stage is reached an aspirant 
has nothing more to do except to be absorbed in them. 
Kabir goes on further saying that: 

True rosary lies in the mind, the rest is all sham 
and a worldly show; 


Lo, the rosary on the Persian wheel draws water 
Simran to be effective should be characterized by love, af- 
fection and devotion. If the rosary alone were to lead to 
God, then the big rosary on the Persian wheel could as 
well do the same thing. But our daily experience shows 
that they fail to achieve any such thing (rosaries on the 
Persian wheel are the ropes to which the water pots are 
attached and they fetch water only and nothing else). 

Similarly the Chinese have invented what is called the 
"Wheel of Prayer." If it is once put in motion it makes 
about a thousand rounds. They transcribe a mantra or 
a holy hymn on a piece of paper and put it on the wheel 
and set it into motion and feel satisfied that they have re- 
peated the holy name a thousand times; but to no avail. 
Simran done parrot-like by repeating a mantra thousands 
of times in this way cannot bear any fruit. 

Among orthodox Hindus there is a practice of writing 
the word Ram, Ram or the Word of God on paper in 
thousands every day. After some time they scissor down 
each word Ram and put it in a pill of flour and consign 
the pills to the waters of some running stream and believe 
that they have gained religious merit. It gives only a little 
remembrance of Ram. If one were to tell them that real 
Ram is within them, they would not believe it. So they 
neither find Ram nor do they get any substantial thing. 

Similarly Purbias (an orthodox sect who attach great 
importance to outer rituals and try to perform them with 
religious faith) generally take a bath early in the morning 
in the waters of a running stream, as an act of religious 
merit. Once a few Purbias went to Kabul in Afghanistan 


(a hilly country to the northwest of India) where the wea- 
ther is generally very cold. Here one of them went for a 
bath in the Kabul River, but finding the water icy cold he 
hesitated to enter the stream. He thought of a good device 
to escape the ordeal and yet satisfy his scruples. He took 
up a pebble and threw it into the stream, saying "O pebble, 
thy bath shall also be mine." After saying this he turned 
back and on the way met another Purbia going to the river 
for his morning ablutions. The latter asked him if he had 
taken the bath in the chilly bleak weather. The former in- 
formed him of the vicarious pebble-bath that he had had, 
and thereupon the other fellow embraced him saying, 
"Your bath is my bath as well." In this the blind leads the 
blind and both fall into the ditch by performing deeds 

Kabir Sahib further refers to the rosary, saying: 

Over the wooden rosary you have wasted much 

Now take to the mental rosary, that has no knot 

on the end. 

"O Kabir, the telling of the wooden-beaded rosary is a 
great laborious task, but continuous mental rosary, as of 
the breath beads (incoming and outgoing) is a natural 
phenomenon. It goes on endlessly without any effort." 

In the rosary there is the head knot. When one round is 
completed it is to be reversed so as not to neutralize the 
effect, for beads are to be told in one direction only. So 
Kabir advises that we should take to the natural rosary of 
the breath which being an endless continuation has no 
knots and needs no reversal at all. 


Further he says : 

On continuous fruitless revolution, 

The rosary cried out quarreling, 

"Why do you turn me round and round?" 

Turn mental rosary should you want a Master 

Telling beads and counting the turns on fingers, 
Hollow are such deeds of merit, performed with 

wandering mind. 
How can God be found with an insensate mind? 

Kabir says, "When doing all ablutions or purificatory exer- 
cises like telling the beads, etc., your mind is not still, 
what is the good of doing them after all? While you are 
telling the beads and counting the number of rosary revo- 
lutions performed on your fingers, the mind like an un- 
bridled colt is wandering about. All such deeds are there- 
fore of no avail. You can meet God through a living Mas- 
ter only, when according to His instructions, you learn to 
bridle the mind and turn it the other way" (i.e., inward 
and upward from its usual way of looking at things out- 
ward and downward). The practice of concentration and 
focusing of the mind can only be achieved through Simran 
as enjoined by a Master-soul and by nothing else. 
Kabir Sahib further presses the point. 

In vain is the rosary that loosens not the mind 

A true heaven lies in the Master's feet alone. 
No outer shows are needed, all must be done 

Why lose time with the outside world? 

SIM RAN 129 

/ am now engaged in my Lord within. 
Simran as said above is a mental or inner process and as 
such the rosary or any other aid cannot be of any use in 
this behalf. By concentration at the blessed feet of the 
Master, by implicit faith in his instructions, and by putting 
them into actual practice, we can attain a stage of perfect 
bliss. There is no short cut but that of Simran as enjoined 
by the Master. 

The Bible too says, "Be ye the doers of the Word and 
not the hearers only," and then you will enter New Jeru- 


The Naam or Word is within you. This is to be contacted 
within. The observance of the outer rituals and perform- 
ance of so-called meritorious deeds cannot be of any help 
in this matter. While the untold treasure of divinity lies 
hidden within, we search for it without and so all our ef- 
forts go in vain. 

Emerson in this connection says, "The human body is a 
temple of God and as such God can only be made manifest 
from within." The contact between an individual spirit or 
human soul and the Oversoul is of course established by a 
Master-soul by means of the Sound Current or Word. 

Another Saint, Bikha, says: "O Bikha, there is no man 
starving in this world. Everybody has a diamond of pre- 
cious value within. They do not know how to withdraw 
from the body and concentrate the sensory current and 
transcend the lower chakras in the body. That is why they 
feel hungry. They have the thing within them but they 
do not know how to come out of the body to contact it." 


The Sound Current or Word is contacted through the 
medium of Simran, which withdraws the spirit current 
from the body; when the current comes up to the seat of 
the soul in the waking state, only then it contacts the Con- 
scious Power working throughout the whole creation. It 
will therefore appear that Simran or the process of the 
sweet remembrance of the Word is the stepping stone to 
contacting the Word within. The first step is therefore to 
do the Simran or repetition of the charged words given by 
a competent Master, and the second step is, when the soul 
is withdrawn to its seat in the body at the back of the two 
eyes, it contacts the Word which is called Naam, Shabd, 
Nad, Akash Bani, Kalma, Sarosha, etc. This Word has two 
phases : one is of Light and the other of Sound, which the 
soul experiences when it comes in contact with that Power. 
He sees the Light of God and hears sweet symphonies of 
the rapturous strains of the Sound Current going on with- 
in which gives its sweetness very sublime and ineffable; so 
sweet that no words can convey. 

Farid, a Muslim Saint, says: "O Lord, there are so 
many sweet things in the world such as honey, buffalo 
milk, sugar, but the sweetness that Your Name conveys, 
O Lord, is far sweeter than all these." It is a subject to be 
done practically and tasted by the individual self. It is not 
a matter of routine only nor of mere talking. It is a matter 
to experienced by contact within. Those who have tasted 
the sweet elixir of it have talked about it in glowing terms. 

Once Guru Nanak met Babar, the great King of India, 
who was taking an intoxicant. He offered it to Guru Nanak 
who told him, "Babar, this drug that you are taking loses 
its intoxication, but the intoxication I have by contacting 


the Word of God is everlasting and cannot be diminished." 
So it is an interesting subject. Those who have once tasted 
a bit of it can never forget it. All the world's enjoyments 
and other things lose their weight and value in their eyes. 
Constant remembrance of the Lord further gives a 
wakefulness to the man who is engaged in it. Tennyson in 
his Memoirs gives an instance of his experience of a wak- 
ing trance he had, which could be interesting to know. He 

A kind of waking trance I have frequently had quite 
up from boyhood, when I have been all alone. This 
has generally come upon me through repeating my 
own name two or three times to myself silently till all 
at once, as it were out of the intensity of conscious- 
ness of individuality, the individuality seemed to dis- 
solve and fade away into boundless being and this is 
not a confused state but the clearest of the clearest, 
the surest of the surest, the wisest of the wisest, ut- 
terly beyond words, where death was a laughable im- 
possibility, the loss of personality (if so it were) 
seemingly but the only true life. I am ashamed of my 
feeble description, have I not said the state is utterly 
beyond words. 

This wakefulness Tennyson had by remembering his own 
name two or three times, quite calmly; this was, as it were, 
dipping into his own self, the soul. If we but dip in our 
source — God — by constant remembrance, losing our own 
selves into the whole, how much greater consciousness and 
wakefulness full of intoxication we would have. We can 
well consider all this. Thank you for your patient hearing. 

sant: the master was first issued in the 1950 s in 
mimeographed form, then went out of print for many 
years. It was published in Sat Sandesh in August 1970, 
and has remained in print as a pamphlet ever since. The 
footnotes are the author's. 

Sant: The Master 

Perhaps one might ask, "What sort of a person is a Sant 
about whom so much has been said, as distinguished 
from commonly known grades of Masters, such as San- 
yasis, Rishis, Munis, Tikhishwars, Munishwars, Yog- 
ishwars, past Masters, founders and ministrants of reli- 
gions, etc.?" 

No doubt a Sant (or Sadhu) is an ordinary man to all 
external appearances. He is, however, a great deal more: 
a "perfect man" with experience of outer and inner life. 
Outer living may be different in various countries, but in- 
ner experiences wherever known are the same; although 
they speak of differing phases according to the degree of 
inner approach. These are not denied as far as they go, 
but direct and full phases are announced by Sants who 
also offer experience along with their theory. What more 
is needed by man? 

Voluminous books recording experiences of Sants in 
this science of Nature are full of their praises. Still, it is 
very difficult to know more about a Sant even if he is your 
nearest neighbor or daily passes on the same road. 

History shows that once the Czar of Russia, moved by 
the fate of certain exiled subjects of his dominion working 
as shipbuilding laborers on a far-off coast, went in disguise 
to them, worked with them for a number of years, and per- 
suaded them to return to their homes. The laborers pro- 


tested that they had been turned out of the dominion and 
there was no hope for them. The Czar assured them that 
he had influence with the royal court, including some with 
the Czar, and that there would be no trouble. Those who 
believed him agreed to accompany him to their homes. On 
the way their faith in their fellow worker was confirmed 
when the Czar disguised as a laborer was warmly greeted 
by his men. At last when all saw in the end that the distin- 
guished laborer was none other than the Czar himself sit- 
ting on the throne before their eyes, they heaved sighs of 
relief. How could they have known him or believed him 

The Unseen High One uses a very selected human pole, 
who, by dint of his continued, untiring and unending en- 
deavors, unequaled in self-sacrifice and boundless love 
for Him during life, contacts Him within himself, becomes 
His conscious co-worker, and is utilized and assigned the 
mission of giving solace to afflicted seekers of Him, to 
rescue them from the worries of the world and to unite all 
such ones to Him who owns them. 

Man needs man to understand, and so a Sant is the 
High One in the guise of a man to whom those longing for 
Him can approach. The Unseen Almighty has His own law 
in this respect. Thus, Sant is God plus man. He is a mouth- 
piece of God, or if one is pleased to accept it, he is God 
in person, "personified God." He is most sacred "personal 
God" * invested with all powers and authority and is a liv- 

1. One might feel aversion at this expression, but if one thinks 
deeply he will realize that holy personalities in every religion were 
men in physical bodies duly contacted with the High Lord, and 
advised, healed or talked of the Holy Father only as savior from 
sin and giver of salvation. God has no co-sharer is the general 

sant: the master 135 

ing altar to pray to, to seek solution of man's problems 
from birth to death and after; in short, to extricate man 
from the network of worries and bestow true salvation. 

Thus God moves as ordinary man in disguise. As a man 
externally no one can recognize him, but only one who 
contacts a Master Saint within himself according to the 
science, i.e., the laws that He has laid down for man. Ex- 
ternally, if one takes a Master Saint as an ordinary man, 
he cannot derive any more benefit from him than he could 
from anyone of the level that he takes him for. If one takes 
him as a superman, much more benefit can be derived, and 
if he is taken as all-in-all, still more. If one contacts a 
Master within himself, he gets all and everything. It is not 
a matter of one's thinking range, which is blind faith. 
It depends on the extent of understanding of this Divine 

belief, and as such God, through the selected human pole, spoke 
each time and not man. The Divine Science brings to light this 
important fact and has more respect for all such personalities 
and their teachings than any religious circles today. 

Sant Tulsi Sahib of Hathras (U. P., India) once, accompanied 
by some of his devoted disciples, visited a fair in the locality 
there. Among some visitors who gathered as inquirers and seekers 
around him happened to be a queen, Tara Mati by name, who 
leaving her state carriage at a distance, came for darshan of Holy 
Tulsi Sahib. 

Casting a glance over the thousands of people in the fair, Tulsi 
Sahib uttered a few words: "If anyone or the whole multitude 
comes to me and says that they want to see the True Lord on 
High, I will take them to Him just now." Queen Tara Mati, who 
heard him, stepped forward with folded hands and said, "Please 
take me to Him, O Holy One." She sat with eyes closed on the 
ground and was given the experience right there on the spot. 
When she came back into the physical body from the high regions 
and opened her eyes, she said, "You were on the high seat of the 
Great Lord. Why did you not tell me so before?" Tulsi Sahib 
replied, "You would not have believed me then." 


Science. That which comes from the heart will go to the 

A question was once put to Hazur Baba Sawan Singh 
Ji Maharaj: "Bodies of all men are made of the same mud 
(i.e., material flesh, blood, etc.), what superiority is at- 
tached to the personal body of a Sant which makes him 
superior to any other man?" 

Hazur replied: "No doubt, all bodies are composed of 
mud, but the body of a Sant is made of the purest particles 
of it available in the universe. Every word, every look, 
every move, every touch, even the aura of a Sant is en- 
dowed with mercy, love and grace of God. His society is 
specially electrified and the atmosphere charged. The purer 
the heart of a man, the more he realizes and feels. Even 
those who listen to him, accept and absorb what he says, 
are not left blank. They are benefited. 

"When a Sant walks on the ground, the land becomes 
pure and sacred. When he walks over the grass or in 
walking crushes any worms or insects, they get a man's 
body direct, irrespective of the cyclic order and stages of 
evolution of creation of life on earth in Nature's science. - 

2. As a description of this subject as revealed by the Sants 
would take too much space, it is omitted here. 

Swami Ji (Sant Shiv Dayal Singh Ji of Agra) when casting off 
his physical body at will which Sants do, said as his last words. 
"In the phenomena of life on earth each variety of embodied 
creation has been lifted to the next grade of category. Selected 
ones (among men) with high virtuous living will be inclined to 
this side (the inner science)." (Life of Swamiji Maharaj, fourth 
edition, 1938, p. 117) 

(Sant) Maulana Shamas Tabrez once said, "When I die and 
my body is burnt and my ashes are used as manure in a wheat 
field, and that wheat is made into flour and bread is made of it, 
and that bread is served to be eaten, then not only the eater but 


The fruit trees and plants from which the cereal comes 
which a Sant uses in his diet also get human bodies di- 
rectly. The tree, a portion of a branch of which the Sant 
uses as his datan (toothbrush), and the cows who provide 
milk for the Sants also get man's body direct. Similarly the 
mares, etc., Sants ride, the ants or worms whose bodies 
touch the flowing water in which a Sant bathes, or any 
flying bird who happens to see the naked portion of the 
body of a Sant also get the same advantage." 

An ordinary man would take this as an enigma or joke 
and would hardly be prepared to believe because his test- 
ing stone is his intellect, and he knows nothing of the 
Power of God, or such powers delegated to or concessions 
inherent in the bodies of Sants, unless he acquires experi- 
ence in the noble science that has been designed by God 
Himself for man. It is true that God is unseen to external 
eyes, but He has not left man all forlorn on earth so far 
as approach to Him is concerned. The door of approach, 
the starting point, for any search or research in this con- 
nection lies within man. The Sant is the means. 

Man therefore must adopt a course different from that 
upon which he is attempting to make headway; but proud 
of his "learning" in many fields, he goes astray, just as 
one examining a bowl found in the ruins of a far-off coun- 
try begins to ponder, speculate and concentrate his imagin- 
ings on the potter who made it long ago. He draws a sketch 
of the potter in his mind, makes images of him and his im- 
plements, and in so doing writes books, one after the other, 
trying to impress others and prove that his findings are 

the server of the bread will be intoxicated (with the love of Him) 
to an extent beyond expression." 


true and deserve praise. Alas, man is far from the right 

Simple is Truth and still simpler the language of Truth 
spoken by the Sants, whose simple and brief words uttered 
from the heart satisfy, pacify and console the most be- 
wildered and troubled souls. They speak involuntarily and 

A Sant is the mouthpiece of God, and God Him- 
self speaks through the human throat. 


As a man, a Sant is always submissive to His Will in hap- 
penings in life. Bear and forbear is a Sant's creed. He is 
like a sandalwood tree on which a feller's axe strikes its 
blows, but the tree continues to give forth its fragrance, 
even to the edge of the blade which cuts it. 

In the company of a Sant the agitated mind becomes 
still. He stands for the good of man and does his work as 
a friend or brother, if one's mind is not prepared to ac- 
cept him as a guide. He remains concealed, but by his very 
concealment is added fame to fame and glory to glory. 3 

3. A Sant will never say that he is a Sant. Hazur, when he was 
told that he was true Guru Nanak, used to say openly before 
thousands in Satsang that he did not bear any likeness even to 
the dogs of Guru Nanak. This humility places Sants above the 
level of the highest cultivated human beings, who are often prey 
to egotism. It is the summit of merits of Sants as men. 

Concealment is the essential attribute of Sants. It is inherent in 
their character. God is concealed and prefers to remain so, 
from the external view of man. This Law is from the High One 
for those bodies in which the Lord is pleased to work. Disregard 
of this Divine Law results in bodily punishment. For this reason 
also, a Master Saint never shows any miracle for attracting souls 
from mundane life for purposes of initiation. A student or dis- 
ciple, however, sees any number of miracles at each move in this 


He does not see who a person is, what position he holds, 
or to what school of thought or race he belongs. He simply 
sees that one coming to him is an ensouled human being 
— man. The Sant is so watchful and alert a merchant of 
his precious goods (i.e., the spiritual science) that anybody 
who thinks himself the most clever, the wisest, the most 
highly educated, a performer of miracles, etc., cannot get 
even the scent of what he has, though one may try his 
very best. The Sant loves theists as well as atheists, or even 
the worst sinners or those who are drowned in sensual 
pleasures of the world, just as a loving mother will not 
throw away her child completely covered in dirt and filth. 

It takes a Sant to know a Sant. A Sant alone can de- 
scribe a Sant. His presence in the midst of any society or 
social group is its most precious adornment. He may be 
seen going from one place to another but he does not go 
there for any propaganda or selfish motive, but is attracted 
by the strong silken ties of love in certain hearts. He is the 
uplifting leader of moral cleanliness and spirituality. 
Whether a metal be gold or iron, it is mere metal to a 
Sant. He is not affected by offers of position of dignity or 
indignity, honor or dishonor, nor moved by joys and sor- 
rows, praise or censure. Sovereignty, wealth and beauty of 
women are no attractions for a Sant. He is far above the 
influences of lust, anger, greed, attachment and ego. He is 

world or next after initiation. Sants neither dress themselves dis- 
tinctly nor bear nor keep any mark, sign or symbol with them. 
They do not say they are high of self, but mention their own 
Masters. When told they are great, they reply that it is none of 
their doing; it is the kindness and mercy of their Master. 


Sants or Sadhus 1 are above the three gunas. They are 
selfless and reveal the Truth only. They are "Children of 
Light" — beacons of the world. It is very seldom that one 
comes across them — real ones. Like wrestlers, they are 
not made in one day, nor are they from any school of 
academic learning. They have had the experience of several 
past lives. Every Saint has a past and every sinner a future. 
They are common assets of humanity. They are experi- 
enced personalities who have analyzed themselves and real- 
ized God and can help to put us on the same path. What- 
ever one has, he can give it to another. 

How can the ordinary man know that a Master Saint 
(Guru or Satguru) visits the heavens daily, takes charge of 
his disciples' karma, winding it up and liquidating it under 
his care and supervision? There are thousands of disciples 
and how can the Master manage it? Man hears of these 
things only occasionally. Sit by a Sant and you will feel 
mental composure, calmness, and a tranquillity never ex- 
perienced before, and much more too. The minds of 
those who have the least spark of love of God in them, 
experience an awakening even when they just hear that 
there is a Master who can really guide them to the thresh- 

In going to a Master we acquire: 

1. Reciprocity of heart; 

4. Sadhu is another common name for a Sant, and there exists 
a great deal of misconception about this term. The word as used 
here is not meant to refer to the millions of people who wear the 
colored robes found in India and generally known as Sadhus. A 
distinctive dress is not necessarily proof that a man has made 
inner progress. 

sant: the master 141 

2. Staying still behind the eyes; 

3. Contact with the "Divine Link." 

In the places of pilgrimage, the holy ones of olden times 
bestowed at least these three boons which are stepping 
stones to direct spirituality. Words and theories have now 
been substituted for these prerequisites of the Divine 

The teachings of the Sants are, in brief: 

Man has valuable treasures of Divinity hidden with- 
in him. Acquire the knowledge and experience that 
made the Masters so high and holy, and unlock the 
doors giving entrance into the Divine in practice- — -not 
intellectually — right now, during your present life- 
time. Purity of heart and the simple request is all that 
is needed. You have to pay nothing for this Science 
of Nature. 

Into the society of Sants come men of all characters, in- 
cluding those proud of their ideas, good or bad. Sants how- 
ever do not employ police to keep away those who in the 
eyes of the public are undesirable, and the strange thing is 
that their own censure is the only doorkeeper that auto- 
matically keeps them away. 

The problem now before man is how to recognize and 
identify a true Master from among so many he meets, 
hears and reads about. We are used to seeing outwardly. 

There are hardly any universal or common marks on the 
person of a Sant. Still, we need some clues, some key. We 
may point out, "Rishis and Munis are defined as those who 
possess knowledge of the past, present and future. Yogis, 
in addition to that, have miraculous powers to exhibit and 


attract. Of gods, it is said they do not cast a shadow. At 
least something must be said about genuine Sants and 
Sadhus by either the ancients or moderns." 

The reply is that for the ordinary layman and the nega- 
tive-minded man, there can be hardly any indications that 
a man may be a Sant. For the slightly advanced on the path 
of love of God, and for those of astute observation, there 
can be given some hints and clues. Much patience is 
needed, however, to discover them: 

1. Sants say that God is within man. (This is empha- 
sized and repeated everywhere today, so it is not a con- 
vincing clue for modern man.) 

2. The eyes and forehead of one genuine Master bear 
a strange contrast and striking resemblance to another. 
(This is realized by very few of those who have lived dur- 
ing the lifetimes of two such Masters and who have minute- 
ly observed these features or signs in their faces. It is, in 
fact, the one Benign Power working through two different 
human poles one after the other, or even side by side, 
which is also the case occasionally.) 

3. They make visible or invisible three vertical veins on 
their foreheads at will. 5 

(This remarkable sign by which a Sant can be recognized 
is mentioned by the ancients and is not discernible by many 
until they learn of it and desire confirmation by this 

4. When sitting in the presence of a real Sant, even with 
open eyes, the sensory current of the body begins to con- 

5. For (3) and (4) cf. Yog Vashist. 

sant: the master 143 

vene, gather up, and rise involuntarily and unknowingly 
until felt. 5 

(This experience is given by a Sant to a very few of the 
selected ones. Ancient seekers aware of this "test of self" 
have corroborated this.) 

5. Sincere aspirants are given the experience of with- 
drawal of the spirit current at the very first sitting at the 
time of initiation. 

(This is open to all coming under the protective fold of the 
Master. He may be a new disciple or an old one who comes 
to the Master to realize and correct any mistake under 
which he may be laboring. This experience is also open to 
those who received instructions from a self-styled master 
in whom he has had faith, but from whom he has had no 

As a matter of fact, no one can know or find a true Mas- 
ter unless and until the Master is pleased to reveal his own 
identity himself to the innermost satisfaction of one de- 
siring to confirm his faith in the Master. This is done ac- 
cording to the extent of one's receptivity, and to the degree 
that his capacity to understand and his love entitle him. 
It depends wholly on the kindness and sweet mercy of God 
through a Master. Some are given clues according to their 
desires. The faith of some in their Master is confirmed 
when a disciple is saved miraculously from some danger. 
A favorable response to the prayers made to the Master 
confirms faith in others. There are others who have book- 
knowledge and are satisfied by the examples of others, so 
they get confirmation that way. Masters have the knowl- 
edge of measuring the capacity and range of everyone's 
intellect and bestow faith accordingly. Sants know the 


merits and evils of everyone but they never disclose them. 

Divine Grace is never slow. A good mother says not, 
"Will you?" but gives. From among the aspirants, they 
are given the lion's share of Divine Faith in the Master 
who come with downcast heads, heavy hearts and the 
shuddering anguish of a lost soul, speechless with anxieties, 
to unburden their worries. Meekness is no weakness. It is 
a strong, cemented road of humility which leads to the 
Benign Reality. 

Experience is the only criterion. If a Master is able to 
give us experience, we can accept him as one who knows 
the Divine Science. One who is connected and can con- 
tact, can give us contact. If one is in the first or second 
grade and someone else sits by him for a whole lifetime, 
he will never attain a high degree of education. 

Man hesitates and fears to approach a Master Saint be- 
cause his living is tarnished, maybe less in one and more 
in another. Never fear to go to a Master Saint because you 
are a sinner. He is meant more for sinners than for others. 
He has a remedy for every wound. Approach him and 
through him will be found a way to become rid of sin. If 
one is far away, he can be contacted through correspon- 
dence. He has means and methods to meet every case. He 

is competent. 

* * * 

It will be easy now to realize that Para-Vidya has a scienti- 
fic basis, though it differs a bit from the ordinary system. 
It is not a scholastic system of philosophy based on intel- 
lectual cleverness, much less is it a new code of social or 
moral conduct, which are elementary steps. It is no blind 
faith, but a to-the-point digest and clear-cut practical sci- 

sant: the master 145 

ence dealing with self-analysis, i.e., knowledge of self in 
man, for the one who observes minutely. All authority is, 
of course, vested in the practical Master Saint. 

When a man is in one crowd, he will talk as the crowd 
talks. If he joins another crowd he will talk as it does, and 
so on. But if he takes his seat on a high mound he is able 
to see and hear all, and to judge the actions of man bet- 
ter. A Sant is like such a person. He looks down from on 
high upon the world. He speaks of the state of man strug- 
gling for existence, pretending that he knows all, when in 
reality he knows little. Man does not know how to live, 
what to do, what to eat, how to act in life nor why. He 
has to depend upon his parents and teachers from child- 
hood to youth, for all of his physical troubles he has to 
depend upon his doctor, for earning his livelihood upon his 
employer, and employers in turn upon their subordinates. 
For instruction in all mundane affairs he is dependent upon 
society; when faced with unforeseen dangers and sur- 
rounded by suffering and when not comforted by any 
thing, he depends upon the words of his minister or priest; 
and finally he finds that all he can do is submit to Nature 
and her laws. In vain he puts his trust in bodily strength 
and in the stability of the future; at the same time he makes 
his own way by heedlessly pushing others down the lad- 
der. Little does he know that he can stand still in a flow- 
ing stream, but not in the world of mankind. 

Sants pity man. They care not for their own personal 
comfort, and day and night advise man that his life is 
short, very short, but the worth of holy Masters has been 
underrated ever since wealth and pleasure have been over- 
rated. Repeatedly Sants have warned man that in this 


Kali Yuga (iron age) man has been allotted a limited num- 
ber of breaths in one lifetime. He has been given roughly 
26,000 breaths a day (the amount varies from person to 
person and is determined by the prarabdh or fate karma). 
While sitting he spends 12 a minute; when walking, he 
spends 18 a minute; and in sexual intercourse, 64. These 
breaths are his entire legacy and wealth in bodily life. 
Sants advise man to put this wealth in a secure bank of 
proper adjustment in order to lengthen life and derive the 
utmost from it. They emphasize that there is no other 
way; but man will not listen. Sants further say that man 
is subjected to the law of evolution in 8,400,000 kinds of 
embodied creation and gets one body after the other and 
in each body is further chained with iron fetters of the 
inexorable law of Nature, Karma: first "work and act" 
and then "cause and effect," and he must rid himself of 
this cycle of repeated births and deaths in order to attain 
peace. With open eyes, man watches living beings, even 
man, suffering, dying with untold pain and agony, but he 
smiles away the Truth as revealed by Sants, saying, "We 
know better. We have our own solid science based on 
facts, we have our inventions, our atomic energy, etc." 

Thus the less man thinks, the more he talks, and 
things not understood are admired. Notwithstanding all 
this, the Sants continue pushing on with their mission with 
perseverance and offering experience in the Divine Science, 
Para Vidya, to those who come to them. The Name of 
the Lord is a very strong tower. The sting of reproach is 
the truth of it. Self-evident Truth requires no proof. The 
sun can be seen by nothing but his own light. You cannot 


world peace in the atomic age is a talk given by the 
Master at the Ninth General Session of UNESCO, held in 
New Delhi in 1956. The Master spoke at Sapru Hall on 
December 9, sponsored by The Society for the Uplift of 
Mankind. The talk was published in Sat Sandesh in May 

World Peace in the Atomic Age 

Mr. President, Delegates, Leaders, and Friends: 

IT is A happy event to meet the distinguished delegates 
and members of the different countries of the world who 
have come to discuss plans and demonstrate universal 
brotherhood in action, in the spirit of peace and loving 
kindness for all the world. I have love for God and for all 
humanity. Fully knowing that men and women of high at- 
tainments are present here, I venture to speak to you 
frankly what strikes my mind on the subject which is a 
main objective before us: namely, Peace of the World. 

Man does not live by bread alone. He has to live on the 
bread of life. He is a conscious being and has to know 
himself to live on God consciousness. Man is a conscious 
entity which expresses itself through mind and physical 
body. Unless he is liberated from bondage of mind and 
matter, he cannot have knowledge of self and of God. If 
his mind is turned to the physical body and its needs, he 
becomes earthly. The inevitable result is jealousies and 
strifes. But if it is directed toward soul, he becomes spirit- 
ual; the result will be love and peace. The preamble to the 
UNESCO Constitution says that since war began in the 
minds of men, it is in the minds of men that defenses of 
peace must be constructed. All Masters who came in the 
past turned man's attention to the purification of the heart. 
If we want to change the ouside, we should change our 


hearts first, because out of the abundance of the heart a 
man speaks. What does it avail one to wash himself out- 
side if deceitfulness is in his heart? Purity in thought, 
word, and deed is what is required. The world is awaken- 
ing to this truth, as is apparent from the fact that religious 
conferences and such organizations as this one are coming 
into existence for the purpose of helping mankind uplift 
himself, but violence and hatred still dominate the world 
and the doctrine of inequality of men and races is preached 
and practiced. Some like to dominate over others and ex- 
act and squeeze from others all that they can, and give 
little or nothing in return. All this has, as it were, formed 
habits that have entered into our nature. How can we 
change our mind and turn it to a higher purpose? Mind, 
like fire, is a good servant, but a bad master. Guru Nanak 
said, "Victory over the mind is victory over the world." 

Let us consider how we can conquer our mind and 
change our hearts. Man is composed of body, mind (intel- 
lect) and soul. We have to develop all around. We have 
sufficiently developed physically, socially and politically. 
We have made wonderful inventions, such as telephones, 
telegraphy, radios, televisions, airplanes, rockets, atom 
bombs, etc., but both physical body and intellect depend 
on the soul within, about which we know little or nothing. 

"What does it profit a man if he gains the possessions of 
the whole world and loses his own soul?" As we have not 
known ourselves, all advancements we have made on the 
physical and intellectual plane are going against us. In a 
European conference of scientists held recently, the Presi- 
dent of the conference said that we have gained control 
over the forces of Nature before knowing our own selves. 


That is why various inventions are going to help in the 
destruction of mankind. Had we known ourselves before 
we got control over the forces of nature, all these inven- 
tions would have gone to help in our uplift. All Masters in 
the olden times, namely, Buddha, Nanak, Christ, Prophet 
Mohammed, exhort us to "know thyself." For knowing 
ourselves we have to rise above the body consciousness by 
practical self-analysis. The scriptures say, "Learn to die 
so that you may begin to live." Christ said, "Except ye be 
born again, you cannot enter the kingdom of God." Nico- 
demus was a very learned man. He came up to Christ and 
said to Him, "Master, how can a man be born when he is 
old? Can he enter the second time into his mother's womb 
and be born?" You will see intellectual people fail very 
badly when the practical side is concerned. Christ replied, 
"Art thou a master of Israel and knowest not these 
things? Don't you know that flesh is born of flesh and 
spirit of spirit?" To be born anew is to rise above the 
body-consciousness by practical self-analysis so that one 
may know himself and the Overself which is called by so 
many names. Kabir says the same thing, "Learn to die a 
hundred times a day, not once." You must know how to 
rise above the body consciousness so as to know who you 
are or what you are. Intellectually we know so much about 
it, but practically we know little or nothing. It is a matter 
of rising above the body consciousness and opening the 
inner eye or the single eye to see the Light of God by 
practical self-analysis, which we have forgotten. It is an 
old, old science. 

All Masters who came in the past were fully conver- 
sant with these facts but unfortunately we have forgotten 


them. Can we rise above the body consciousness? Can 
we leave the body and then come back? These are the 
teachings given by almost all the Masters whether they 
came in one country or in the other. Maulana Rumi said, 
"My dear friends, learn to die so that you may have ever- 
lasting life." So this is not a new thing, but an old, old 
thing which we have forgotten. So the Master says: "Yes, 
we can have this experience as surely as two and two 
make four, very definitely, at the feet of a competent Mas- 
ter, as King Janaka had at the feet of Ashtavakra in a very 
short time." I need not dwell on this subject any longer. 
Those who may be interested in solving the mystery of 
life can refer to the pamphlet Man! Know Thyself, which 
has been distributed to everyone here, for further informa- 

To achieve this end, man must have an ethical or moral 
life which is a stepping stone to spirituality. Christ said, 
"Blessed are the pure in heart for they shall see God." 
Guru Nanak said, "Be pure that truth may be realized." 

While pressing for the moral and intellectual solidarity 
of mankind, we have not laid any stress on the spiritual 
aspect of man which is the most vital but a sadly ignored 
proposition. It is a cementing factor running throughout 
all humanity without which all our attempts in the intellec- 
tual and moral planes may succumb and collapse. On 
my tour of England, Germany and the U.S.A. last year. 
I was asked, "How can we avoid the danger of atomic 
war?" I told the listeners that we can avoid this if we but 
live up to what the scriptures say. We know so much 
about the Sermon on the Mount, the Ten Commandments 
and the Eight-fold Path of the Buddha, for preaching to 


others, but we do not live up to what we preach. "Be the 
doers of the Word and not hearers only — deceiving your 
own selves." Reformers are wanted, not of others but of 
themselves. Learn to live just as Yudishtra, one of the 
five Pandos, did. It is said that the five Pandos were placed 
under the tuition of a teacher and the teacher gave them a 
book which started, "Tell the truth, don't be angry," and 
so on. Four of the brothers memorized the full booklet. 
When the turn of Yudishtra, the other brother, came, he 
said, "Well, Master, I have learned one sentence fully, 
'to tell the truth'; and 'don't be angry,' I have learned only 
half of that." The master was enraged. He said, "What 
will I answer to the king?" In two or three months he'd 
learned only one sentence and another only half. He began 
to slap the boy — once, twice, thrice. Then he said, "Why 
don't you tell the truth?" Yudishtra said, "I do tell the 
truth that I have learned one sentence — to tell the truth — 
and the other only half, not to get angry. And now I tell 
you the truth that in the beginning I was not angry, but 
when you went on slapping me, I got angry in my mind." 
So unless we learn to live as Yudishtra did, there can be 
no advancement in any phase of our life. Food which is 
digested gives strength. If we put in practice what we have 
learned, all danger of an atomic war will be avoided. 

Now let us see what the scriptures say for our guidance. 
We are all worshipers of the same power of God, called 
by so many names. God made man, ensouled bodies. Our 
soul is environed by mind and matter. God is all con- 
sciousness. When we liberate ourselves from the bondage 
of mind and matter we find we are conscious entities- 
souls. We are, as it were, drops of the ocean of life. If 


we know ourselves by analyzing ourselves from the physi- 
cal body, we will meet the world from the level of the 
soul. So we have got a very strong background to stand 
on, viz., God-consciousness. But we have been living only 
up to the "shalts" and don'ts." We shall do this and do 
that or don't do this or don't do that, but really we have 
no strong background to stand on. 'There is no Hindu, 
no Mohammedan (I may add no Christian or any other) 
by birth." That is what Guru Nanak said. 

The Israelites came up to Christ and put to Him the 
question, "Our king demands a tribute from us, what 
should we do?" And He told them to bring Him a coin. 
And when the coin was brought He asked whose inscrip- 
tion was on it; when told it was Caesar's, He said, "Give 
unto Caesar what is Caesar's. Your souls are of God, 
give unto God." All Master's viewpoints have been the 
same. As man is a social being, social institutions of vari- 
ous religions were made for the upTift of soul, so that it 
may pass its earthly sojourn amicably and prove to be 
helping to all humanity, as well as to aid one to know 
himself and know the Overself — God. God cannot be 
known by intellect, the outgoing faculties, or prana. It is 
only the soul that can know God — that is why all Masters 
who came in the past enjoined "know thyself." They 
further gave two most important commandments: (1) Love 
thy God with all thy heart, with all thy soul, and with all 
thy strength, and (2) Love thy neighbor as thyself. For 
God resides in all hearts. 

We are all conscious entities being of the same essence 
as that of God. There is one underlying unity — as such 
we are brothers and sisters in the true sense of the word 


and form the universal brotherhood which can be ce- 
mented if the much needed inner unity is realized. Now 
we know all things intellectually. As we have not known 
ourselves, our inner eye is not all pervading. When your 
inner eye, single eye, or latent eye is opened then only 
you will see the same light of God working throughout 
all. You will have true love for all and true regard for all 
scriptures left by the past Masters. All scriptures say that 
God resides in all creation and is immanent in every form. 
Guru Nanak said, "We live and have our being in God. 
We should treat everyone as our own flesh and blood." 
Prophet Mohammed said, "We are all members of the 
same family of God." All other Saints said the same thing. 
We should, therefore, love all — love of God and love of 
all mankind are the two great fundamentals or main com- 
mandments on which the work of all the Masters hang. If 
we follow them in practice, there will be peace on earth; 
the kingdom of God will come on earth — and there can 
be left no danger of an atomic war. 

There is one reality working in all. All mankind is one. 
The differences are man-made — arisen out of self-aggran- 
dizement due to ignorance of one's own self. It is said of 
St. John that he was invited to a school. He came over 
and was asked to give a talk. He stood up and said, "Boys, 
love one another," and sat down. The secretary in charge 
asked him, "Haven't you got anything more to say?" He 
again got up and said, "Boys, love one another," and sat 
down. Again the secretary asked him if he didn't have 
anything more to say. The third time he got up and said, 
"Boys, love one another. Love and all things shall be 
added unto you." To achieve this end man must be ethi- 


cal or moral. This is the gist of the teachings of all the 
Masters, whom we have with us. Naturally whoever loves 
God will love all. 

Without love no lasting peace can be maintained in the 
world and without the spiritual aspect of man being real- 
ized you cannot have true love. God is love and our soul 
being of the same essence as that of God, love is innately 
enshrined in us. Shamas Tabrez, a Mohammedan, said, 
"If you perform outer rituals and ceremonies of worship 
for a hundred years, you cannot be true worshipers. If 
by doing these you have not developed love for Him, you 
cannot be aware of the mystery of God." 

Guru Gobind Singh, the tenth Guru of the Sikhs, said 
the same truth, "Hear ye all, I am telling you the truth — 
those who love, they get to God." The Bible also says the 
same thing. "Those who do not love cannot know God." 
All others spoke in the same terms. A lover of God will 
be a lover of all Masters who came in the past, a lover of 
all holy scriptures, all holy places and a worshiper of all 
places of pilgrimage. A lover of God will never think of 
molesting anyone in thought, word or deed. He will be: 

1 ) A true ahimsa, which is the highest of all Dharmas. 

2) He will live a life of truthfulness. 

3) He will hold a high character. 

4) He will have love for all — hatred for none. 

5 ) He will lead a life of selfless service for the uplift of 
all humanity. 

These are the five pillars on which mansions of peace can 
be built. These five pillars are cemented by developing 
the spiritual contact within. He looks to the whole world 


as the house of God and the various countries as so many 
rooms therein. 

The governments are raised as custodians for the good 
of the people. They are doing their best to restore peace 
and order in various ways in the world. The United Na- 
tions was also formed to secure this end. 

The governments can control the bodies of men, but 
cannot do man-making — until the hearts and minds 
change, the world situation cannot change. Change must 
come from within. As I told you already, "Out of the 
abundance of his heart a man speaks." The very words he 
utters are charged with love. Whatever comes from the 
heart, that goes to the hearts of the people. This is the sole 
work of really spiritual men and not sectarian, who are 
to do this job, without which no government can be fully 
successful. Paid preaching. I am forced to mention this 
thing, because it has done more harm to humanity than the 
helping of it. Paid preaching carried on by professional 
and narrow-minded preachers has made matters worse in 
all religions. They, instead of uniting mankind, have as- 
sisted in separating man from man. Look to the olden 
days. Four phases of life were prescribed for man. The 
first twenty-five years of age were spent to learn all the 
scriptures and other knowledge. After that twenty-five 
years to attend to household affairs. After that, a man had 
to go into seclusion for about twenty-five years in order to 
realize his own self and to realize God. When he had 
realized himself and God, he was to go around from place 
to place for preaching to all mankind selfiessly. Such 
persons were called sanyasins who were required to preach. 
All Masters enjoin us to love God and to love all humanity 


with all our soul, with all our heart, and with all our 
strength. Masters who came in the past told us to go by 
the scriptures. How many of us should do this? At least 
those who are awakened to this truth should do that. Let 
them start from themselves. God wants reformers, as I 
told you before, not of others but of themselves. So many 
people sitting here, say six hundred to seven hundred, if 
we just start doing that — there will be a change. Those 
who come in contact with you, they will also change. So 
you see it requires a very rational way of preaching by 
those who have universal love, who follow the true import 
of the holy scriptures which are fortunately with us today. 
Had we come, say a hundred years before or four hun- 
dred years before we would not have the scriptures or ex- 
periences of those who came within these periods, viz., 
Ramakrishna and others. Had we come before five hun- 
dred years we would not have the scriptures of the Sikh 
Gurus, which are a voluminous treasure of divinity. Had 
we come another fourteen or fifteen hundred years back, 
we would not have the holy Koran with us. Further, go 
back to two thousand years, if we happened to have come 
before that, we would not have even the Bible. Twenty- 
five hundred years back had you come you would not have 
even the scriptures of Buddha and Mahavira. So we are 
fortunate these days in the twentieth century that all those 
who came in the past with fine records of their personal 
experiences which they had with the self and with the 
Overself are with us today. We can be benefited therefrom, 
but unless we know the true import of the scriptures, un- 
derstand the one underlying principle therein, and live up 
to them, we are nowhere. What do they say? They advise 


us to have a robust physical life, to have an ideal moral 
life and to know our own self and to know God. 

There are two kinds of knowledge, one is called Apara 
Vidya and the other is called Para Vidya. Apara Vidya 
consists of reading scriptures and performance of rituals 
and other ceremonies, giving alms, etc.; these are the ele- 
mentary stages required for paving the road to spirituality. 
The main purpose underlying this is to create in us an in- 
terest in knowing self and knowing God and also in leading 
an ethical life, which is the stepping stone to spirituality. 
For that, naturally, we have to seek the guidance of some- 
one who has realized that spiritual life. The main draw- 
back is that we do not know what we are and where we 
stand. Our soul is under bondage of mind and matter. If 
you learn practically how to analyze yourself and rise 
above the body consciousness, you will see that you are 
not the body, nor the intellect, nor the outgoing faculties. 
We know so many things but only intellectually. Is it possi- 
ble to know one's self and know God? As I told you be- 
fore, yes, it is possible by following Para Vidya, the 
science of practical self-analysis in the natural way, which 
can be followed by men of all ages. Unless you know who 
you are and what you are, and what your relation is with 
God and all creation, you cannot be fully at peace. 

This is no matter of feelings, emotions or inferences 
arrived at by intellectual wrestling, as they are all subject 
to error. This is a matter of seeing, which is above all of 
them and given out by all Masters who came in the past. 
This applies to all irrespective of whether you belong to 
one country or the other, or one religion or the other; that 
makes no difference. Since man is a social being, social 


institutions were formed just to enable him to lead a life 
of high morality, of chastity, and of love for all mankind 
and pass days of life in peace. To achieve this end, we 
have to see the unity underlying all creation by knowing 
our self and knowing God. We have wonderfully devel- 
oped in the way of science but still with all the amenities 
it has afforded us, we are still not happy. The true happi- 
ness will come if you will know yourself. 

We were talking of the governments, that they can con- 
trol bodies but cannot make men. Making of men is the 
job of really spiritual people. Look at the kings of old 
like Dashratha, Ashoka and others; almost all of them had 
in their courts really wide-awake seers of spiritual status 
whom they consulted in all matters affecting humanity as 
a whole and from whom they received substantial help in 
carrying out the work of their states without having re- 
course to the use of physical force. If similar guidance can 
now be had, it would go a long way to secure peace in 
the world. You will see that our success in achieving self- 
government in India without a regular war was mainly due 
to the wise counsel and guidance of Gandhiji which were 
based on moral force with some spiritual background. All 
of us owe respect to him. If you follow the principles as I 
have told you, there will be peace on earth. It is not a new 
thing. It is already there in the scriptures left by Masters 
who came in the past. They all gave out the same thing. 
But we know all this only intellectually. The only thing 
required is to just put into practice what we know. In- 
stead of preaching to others we should start preaching to 
ourselves. Live up to what we say. There will be a very 
definite change arising. It may be there is danger of war 


overhead but if we at least know what we are and try to 
live up to what is said above, that will not make matters 
worse; that will help the majority of people. It is true 
when the house is on fire, a well cannot be dug out then 
and there. If we just start living up to what has been laid 
before us, viz., love God, and as God resides in all hearts, 
we should love all humanity and all creation, that will go 
a long way to help us. In the Hindu scriptures, you will 
find that they give milk to the serpents, Gugapir, as it is 
called, because God is immanent in all forms. A question 
was put to Christ as to how we should behave toward 
others, and he said, "Love thy neighbor as thyself." When 
he was asked what to do with the enemies, he said, "Love 
thine enemies." The true spiritual man looks to the very 
God in all hearts. He works from that level. Such people, 
the more in number, will go to create more peace and love 
for one another. So, with these words let me thank you all 
for the patient hearing that you have given and take leave. 

in remembrance of hazur was given on July 26, 1962, 
in commemoration of the birth anniversary of Baba Sawan 
Singh. It was originally issued as Circular 22, and was 
published in Sat Sandesh in July 1970. 

In Remembrance of Hazur 

I take this opportunity to address all of you over the 
microphone, and convey my best wishes and love for 
your spiritual progress. The sublime message which you 
have had the privilege to hear does not warrant more elu- 
cidation, yet I wish to speak further on this auspicious 
day — the Birth Anniversary of my Beloved Master Hazur 
Baba Sawan Singh Ji Maharaj. 

The sacred forum of Ruhani Satsang was approved by 
Hazur and under His explicit orders it came into existence 
some fourteen years ago. It is through His Grace that the 
Gospel of Truth and Love has been carried to all corners 
of the world; and in practically all the countries of the 
world, its branches have been set up, and people at large 
have been blessed with the rare gift of Holy Naam — the 
Word, or the Audible Life Stream. 

Those who have had the good fortune to come under 
the competent protection of the living Master have been 
granted the sacred boon of Holy Initiation into the Mys- 
teries of the Beyond, and are progressing on the way 
back to God. 

From the sacred literature which has been released and 
published, you now have the sacred theory that is. so sim- 
ple and easy, requiring no austere obligations; but the 
practical aspect of the subject demands some attention, 
namely: implicit obedience to the Holy Commandments, 


embracing cardinal virtues, strict observance of the dietary 
regulations, vigilance over the day to day deeds, cautious 
approach to the thought pattern, and regular devotion of 
time to the Holy Meditations in an accurate way. More- 
over, all efforts helpful in the achievement of this sublime 
goal are to be honored and assimilated. 

The Holy Seed of Initiation is the check drawn in your 
favor and implanted in the soul, fructifying rapidly, if the 
aforesaid virtues are pursued vigorously. Just as a check 
can be cashed at the counter, similarly the celestial mani- 
festations of Divinity can be had at the eye focus, which 
you can reach safely under the protective guidance of the 
Living Master, and for which you have a passport in the 
form of sacred charged Names. These Names carry the 
Life Impulse and as such are potent enough to grant you 
inversion on to the realm of bliss and harmony. Their ac- 
curate use coupled with deep faith and implicit obedience, 
bear much fruit. You should know it for certain that the 
Gracious Master Power is the constant and nearest com- 
panion of the child disciple, and anytime one turns his/her 
face toward Him, all gracious help and guidance flow in 
abundance. Just as a poor man who calls at the door of a 
rich person, everyday faithfully, is sure to be blessed with 
alms, similarly that Emperor of Emperors is waiting pa- 
tiently for you all within, to greet you and escort you on 
to the True Home of your Father. He is more eager than 
you and the sweet heavenly melodies invite you to ac- 
company Him within for sharing the utter bliss and divine 

This is a subject of the heart and not of the head. 
Reasoning is the help and reasoning the bar. When you 


have arrived at certain conclusions and have been blessed 
with the boon of right understanding that this present earth 
life is a passing phase in the long journey of the soul from 
the lower categories of creation up to its origin, then hie 
onward lovingly and faithfully. Know for certain that you, 
while here in this world, living amongst mortals, are com- 
missioned with the divine blessing of proceeding back to 
your True Home. Soul in its present state is so enmeshed 
by the environment of mind and matter, that it is difficult 
to talk of its proceeding Homeward for it has forgotten its 
True Home. The holy meditations when undertaken ac- 
curately and regularly bless you with the right understand- 
ing of striving for the inner journey, and your conviction of 
the sacred Truths is strengthened. Time factor is essential 
and, as such, much patience and perseverance are required. 

You sow a seed in the soil. Let it remain hidden with- 
in the earth and construct a strong hedge around it and 
strive for its regular watering and weeding in every possi- 
ble way. To fall into sin is human but to remain therein is 
devilish. Never mind about your past howsoever gloomy 
or unhappy it has been because the Gracious Master 
Power has blessed you with the climax of divine mercy 
when you were privileged to be led to the Living Master 
and accepted by Him. Let the waters of repentance wash 
away the dross and impurity of heart, and strive for the 
better mode of living by complete dedication of heart and 
soul. The Light of God is ahead within and the Heavenly 
melody is inviting you to let it escort you to His Holy Feet. 

I recall a beautiful episode of my Master, Hazur Baba 
Sawan Singh Ji, when during His lifetime, once, we were 
celebrating His Birthday. Illuminating stanzas were com- 


posed and sung in appreciation of Him and there was in- 
vocation for His Gracious Mercy. He was impressed by 
the devoted humility of the congregation and spoke with 
emotion, "Look here, when you scale me with Lord Provi- 
dence or Almighty I do not accept it. Let us for the sake of 
argument take what you say to be true. Then if you adore 
me like the Highest Saint gracing the earth and represent- 
ing the Father, just keep my Commandments and you will 
be benefitted and my mission will be successful." With the 
same thought I repeat and exhort with firmness that I 
count myself as His Humble Servant and call upon you 
dear ones to be firmly and humbly devoted to your holy 
meditations, thereby making your life sublime. 

You should become a source of help and inspiration to 
your less gifted brethren who may better their lots by fol- 
lowing your example. Please note an ounce of practice is 
better than tons of theory. The world is fed up with 
preaching and child humanity is looking urgently for life 
and light. You can be the harbingers of peace and pros- 
perity by living a life as enjoined by the Master. One de- 
veloped soul will be helpful for many others. Spirituality 
cannot be taught, it must be caught like an infection which 
is passed on to others who are receptive. 

Satsang is the central theme of the sacred teachings and 
I always impress upon the dear ones here and abroad not 
to miss it, as it is during these precious moments when 
you are near the fountainhead of bliss and immortality, 
that you grasp the true import of the teachings and assim- 
ilate the rare virtues of godliness, by sitting in the charged 
atmosphere which is filled with His Loving Life-Impulses. 
Satsang is the sacred arena where spiritual stalwarts are 


built. It is the pool of nectar which grants blissful God- 
intoxication and all differences of caste, creed, or country 
sink down to their lowest ebb. We are all brothers and 
sisters in God and should attain this divine virtue of com- 
mon brotherhood of man and Fatherhood of God. Love 
one another faithfully and devotedly so that others may 
know and see for themselves that you belong to the Liv- 
ing Master. Remember, actions speak more clearly than 
eloquent words spoken under emotional impulses. Just 
live like a fragrant flower which blooms in a forest, and 
fills the atmosphere with its rich fragrance. You should 
know it for certain that you are the master of your des- 
tiny which is full of higher potentialities. You are simply 
to make exertion to change for the better, and firmly stick 
to your resolutions. All else is to follow of itself, as the 
Gracious Master Power is at your side to extend all feas- 
ible help, grace and protection. 

How to catch the Gracious Master Power is a question 
which many of you would like to solve. It is so simple 
yet hard to be assimilated all at once. It is the self which 
stands in the way. You are not confined to body or its 
limitations. You are not the intellect or mind, yet you 
possess all these for some higher purpose. "Blessed are 
the pure in heart for they shall see God." For that you are 
to purify your body, mind, and intellect by redeeming 
them from the dirt and dross of senses, while withdrawing 
yourself temporarily during your meditations, by attuning 
to the Holy Naam, which gradually will manifest to you in 
all effulgence and glory. Just relax and still more com- 
pletely relax and invoke His Mercy by complete surrender 
and resignation to His Will and His Pleasure to grant and 


bless you with whatever He deems fit. Please note that you 
are not to guide but to follow. He who follows is escorted 
and led to the Supreme. The cup which is under the chalice 
is filled with the Divine Nectar. Hence the rare virtue of 
reverential humility is an astounding asset for the child 
disciple, who should always remain wide awake and con- 
scious of the ever present grace being extended to him/her 
in ever increasing measure. The Gracious Master Power 
is ever with you. Nay it is the very enlivening principle 
which is giving you life here and hereafter. Just catch 
hold of it and follow it implicitly, eliminating your ego 
and vanity, dropping them as outworn pieces of cloth. 
Please do not strain but wait with patience and firmness. 

Love knows service and sacrifice and is considered the 
ennobling virtue for the assimilation of sacred teachings. 
As said above, unless the polluted mind and intellect are 
bereft of their sediment and dross, they fail to assimilate 
the higher Truths. A vicious person shuns the Holy Com- 
pany of the Saints whereas a person blessed with the boon 
of humility rushes to the Master. The very physical body 
is blessed when one sits in the Satsang. Such a person 
knows how to still the body and mind by sweetly looking 
into the lustrous eyes and forehead of the Master, or the 
feeling of His auspicious presence. The heart is filled with 
the pious virtues of receptivity, humility, piety, and chas- 
tity. You learn the technique of invoking His Mercy by 
humble prayer and supplication. 

Service is considered an ornament to a beautiful person 
that adorns and elevates his/her soul to become a clean 
vessel for His Grace. Service of any type granted at the 
Holy Feet of the Master is beneficial and should be cher- 


ished as whatever one does must bring its fruit, in accord- 
ance with the Law of Karma. The secret of selfless service 
is to deny the reward or recognition of any type and on 
the contrary consider one's self as an humble instrument 
in the Divine Hands which are the sustainers and protect- 
ors of all. All credit goes to the Master, yet the media of 
love are blessed with the superb divine intoxication which 
is of supreme magnitude. 


The salt of life is selfless service; 
The water of life is universal love; 
The sweetness of life is loving devotion; 
The fragrance of life is generosity; 
The pivot of life is meditation; 
The goal of life is self-realization. 

Love God and all creation. Serve all. Give, Give and Give 
all through life. Purify your minds, meditate and realize 
God. This is all the Scriptures say in a nutshell. 

god power, christ power, guru power was given at 
St. James Episcopal Church, Houston, Texas, on December 
25, 1963, during the Second World Tour. It has been re- 
printed many times. 

God Power, Christ Power, Guru Power 

Dear friends: I have the great pleasure to address you 
on the evening of this day which is considered most 
sacred among the Christians. Today we are celebrating in 
sweet remembrance the Christ who appeared at the pole 
of Jesus. 

Thousands of other men are born daily, in all countries, 
in all towns, but not very many remember their births 
and deaths; yet the lives of the Masters, so few in number, 
can never be forgotten. 

Christ was born as Jesus. Jesus was the human pole at 
which the Christ Power manifested itself, and the Christ 
Power never dies. Once that Power takes possession of us 
under His care, He does not leave us. Christ said, "I am 
with you always, even unto the end of the world." 

When I came here on my last visit in 1955, people 
asked me, "When is Christ returning?" I asked them, "Has 
He ever left you?" I quoted to them those very words: "I 
am with you always, even unto the end of the world." If 
He has not left us, then where does the question of coming 
back arise? The reason we ask these things is because, 
perhaps, we have not gone far enough into the mystery 
of Christ. 

What was Christ? The God Power appears from time 
to time at a human pole to guide the child humanity and 
give it the Way back to God. The question is, who can 


give us the Way back to God? No son of man can do it; 
God alone can lead us to God or give us a contact with 
Him. He has no equal — no brother, no father, no mother 
— and that God resides in every heart. 

Thus, have you ever considered who is the One who 
points the Way back to God and who at times refers to 
Himself as — "I and my Father are one"; "I am the Light"; 
"I am the way." 

All Masters tell us that the incarnated Masters are all 
Children of Light. They are all Sons of God, and whoever 
follows them meets God, for he is given a contact with 
God. Masters have been coming from time to time, and 
to all outward intents and purposes, they appear to be men. 
They were born the same way and their bodies are con- 
structed the same way. What then is the difference be- 
tween such a Personality and the average man? It is in 
his being a conscious co-worker of the divine plan, for he 
sees it is the Father working through him. 

Jesus asked his disciples: "What say you that I am?" 
Simon Peter answered, "Thou art the Son of the living 
God." Jesus told Peter, "No earthly power has revealed 
this to you, but my Father which is in heaven." Then 
again a disciple said that it would suffice if Jesus would 
show them the Father. What did Jesus reply? He grew in- 
dignant and asked, "Have I been so long with you and yet 
you never saw that it was the Father working through 
me?" Then he went so far as to say, "Whoever has seen 
me has seen the Father," and, "No one comes to the Fa- 
ther except by me." These statements are paraphrased 
from the Bible to make the purpose of them clear. 

Christ is the God Power or so-called Guru Power, which 


appeared as the son of man who was called Jesus. Dur- 
ing a talk I gave last month at the Unity Temple in Los 
Angeles, I expressed these thoughts and then asked the 
minister for his opinion, which I wanted to hear — not be- 
cause I was doubtful, but because men are evolving and 
awakening to the truth. 

He answered: "Who is Jesus Christ? God's Son, made 
manifest to man to teach him and show him the Way and 
the Truth and the Light. He came to show man how the 
Father would live if He were a man. He was God in man." 
Then he explained: "Jesus was the transcendent Incarna- 
tion of God." And he continued: "What is the difference 
between Jesus and the Christ? Christ existed long before 
Jesus. Jesus is the born man who perfectly manifested the 
Christ in himself, and Christ is the Divine Nature of this 
Godman. Thus Christ, the Spiritual Human, existed long 
before His earthly birth." 

Do you comprehend? The Christ Power or God Power 
or Guru Power is the same, and manifests itself at the 
human pole to meet the demands of His children: those 
who feel hungry for Him, those who feel thirsty for Him. 
There is food for the hungry and water for the thirsty; 
demand and supply is the law of nature, and where fire 
burns, oxygen comes to help. When man has hunger for 
God in his heart, God manifests Himself at some human 
pole to guide the child humanity. "No man knows the 
Father except the Son and he to whom the Son reveals 

As I told you, this Christ Power existed ever since the 
world began and has manifested itself from time to time 
at the human pole of the various Masters. We can recog- 


nize this fact through the study of comparative religions, 
where we shall find the same teachings given by the Mas- 
ters of all religions and the same assertions made by them. 

Someone told me on my last visit that Christ is the 
highest since he had said, "I and my Father are one." 
"That's all right," I said, "but if other Masters also uttered 
the same words, how would you consider them?" I then 
quoted what other Masters had said, in their own lan- 
guages, in their own times: Guru Arjan, the fifth Guru of 
the Sikhs, said, "The Son and the Father are dyed in the 
same color; the Father and the Son have taken up the 
same business." The tenth Guru of the Sikhs said, "God 
ordered me, 'Go — I make you my Son to guide the child 
humanity.' " Many others as well said the same thing. 
This is only to prove that Christ lived even before He en- 
tered the sinless body of the mother. We have regard for 
that perpetual Christ Power which existed before birth 
and continues after it, and for the Sonship that is perpet- 
ual. That Power lies in every heart and is revealed when 
a human pole at which the Power is manifest meets us 
and gives us a contact with God. No son of man, no hu- 
man, can do it, except the manifested God Power in some 
human pole. 

When we meet them, these human poles are competent 
to raise our souls from the bondage of mind and the out- 
going faculties and to grant us contact within. Thus, we 
have regard for all human poles which give that Christ 
Power its birth from time to time. We are, then, fortunate 
that we are gathered here on this blessed Christmas Day. 

What is the purpose of the celebration of such birth- 
days? The aim is to understand the teachings of the Mas- 


ters, to revive those teachings and see if we are following 
them. Blessed are all Masters. We are proud of them; but 
the question arises — are they proud of us? The true cele- 
bration of a great man's birthday is to understand his 
teachings and live up to them. 


Christ said, "Because I live, you shall live also." 
Christ was able to give everlasting life. He referred 
to himself in our recorded scriptures as: "I am the Bread 
of Life . . . this is the bread which cometh down from 
heaven ... if any man eat of this bread, he shall live for- 
ever." God is Light; God is Life; God is Love. What was 
this Bread of Life that he gave? 

In another instance, Jesus went to a well to have a drink 
of water. He requested a Samaritan woman at the well, 
who was carrying a pitcher of water on her head, to give 
him some water to drink. Out of an inferiority complex, 
she said, "You people have no dealings with us; why 
then are you asking me for water?" Jesus answered, "If 
you knew who was asking for water, you would have 
asked for, and I would have given you, the living Water 
of Life. This water which you carry quenches thirst for a 
while, yet one is again thirsty; but whoever drinks of the 
Water which I give, will never thirst." 

Let us go a little further into it. Who was Christ? 
(Blessed is the human pole at which Christ appears.) 
He behaved like a man; he behaved also like God. He 
behaved like an average man and his greatness lies in 
this fact. In his grace, he behaved both ways — as a man 


and as God. St. John describes Jesus as "The Word was 
made flesh and dwelt among us." 

What is "Word"? "Word" is definable as "the Word 
which has made all the heavens." St. John said, "In the 
beginning was the Word, and the Word was with God, 
and the Word was God." That is the cause of all Creation. 
In the Psalms, we find, "Thy Word is settled in heaven." 
This is what Jesus referred to as the Bread of Life which 
is come from heaven. 

What is that Word, and what is the outer manifesta- 
tion of the Word which was personified and made flesh in 
the human pole of Jesus? The Psalmist said, "The Word 
is a lamp unto my feet, and a light unto my path." Jesus 
expressly said, "I am the Light of the World." 

Do you follow now, how great he was? He was the 
God Power manifested in the human pole, and He had 
great regard for that human pole at which He was mani- 
fested; but he always differentiated between the son of 
man and the God-Father in him. This is no peculiar 
distinction in the case of Christ, because all other Masters, 
among them Guru Nanak and Kabir, expounded this same 
truth in their own languages. 

Because we are not aware of the teachings of the other 
Masters, we think perhaps that the teaching of Jesus is 
the only truth. Truth, however, is One. Truth is clothed 
in Light. Truth is the Harmony — the Music of all har- 
monies. The Sikh scriptures contain the same assertion, 
"The Word was made flesh and dwelt among us," that I 
quoted to you. They said that the Word was personified 
in human form and guided the embodied souls and gave 
them contact back to God. I have respect for all human 


poles at which that Christ Power dwells from time to time. 


You will find very specific teachings from the Mas- 
ters. They taught first of all that the highest aim of 
a man's life is God first, and the world next. We live, 
however, for the world first and God next, and we have 
faith in God only insofar as we get worldly things from 
Him. If sometimes for some reason or other we do not 
receive those things, then our faith is broken. 

Jesus said, "Except a man be born again he cannot see 
the kingdom of God . . . The kingdom of God cometh 
not with observation ... the kingdom of God is within 
you." By observation is meant ways which are related to 
the outgoing faculties. God is Spirit and we must pray to 
God in Spirit alone. God does not reside in temples made 
by man, but in the God-made temple of the human body. 
Within that human body temple, Jesus said, "Because I 
live, ye shall live also." He did not refer to the outer son 
of man, that perceptible body, but to the Inner, which 
gave Light and was the Way back to God through Love. 

God made man after His own image. God is All Con- 
sciousness and Light, and we are also Children of Light. 
We are conscious entities, environed by mind and matter, 
and we are kept in the body by the God Power controlling 
us. So long as that Power is in the body, we are functioning 
in it; when that Power is withdrawn, we have to leave it. 
Similarly, that very Power is controlling the whole uni- 
verse and when it is withdrawn, dissolution and grand 
dissolution set in. 


There is a Maker of this universe; it did not just come 
about by itself. But the Maker Himself is unchangeable, 
permanent, and the world created by Him, being made of 
matter, is changing and impermanent. 

I would say that the best way to celebrate Christmas 
Day is to celebrate the lives of these great Lights daily 
with every breath. We do not miss or forget the lessons 
and the teachings they gave us, and we should live up to 
them daily. We should see the same Christ Power in our- 
selves. It is in everyone and it is to be developed through 
the help given wherever it manifests — call it by any name 
you like. 

Jesus taught that the Kingdom of God could be had 
only by entering within the human body or the true tem- 
ple of God. (God is the controlling Power sustaining us 
in the body.) The import of these teachings is that so 
long as we are in the body, we are identified with the body 
and outside things, causing us to forget our inner selves 
and fall under a grand delusion. How can we be liberated 
from this delusion? 

The attention, which is the outward expression of our 
soul, is diffused in the world through the outgoing facul- 
ties. First we have to withdraw that attention within, and 
then rise above body consciousness, above the senses. 
Only then can we be extricated from the grand delusion 
that we are the human body instead of being the Indweller 
of the human body. Only then can we emerge from our 
ignorance of some higher Power keeping us in the body. 

What happens at the time of death? Life withdraws from 
the extremities and rises to the back of the eyes and then 
darkness appears. While living, you can learn how to rise 


above the senses, withdraw from the outside to the back of 
the eyes, which is the seat of the soul in the body, and have 
your Inner Eye opened. You can see the Light of God, 
that Light of God which was personified and called Christ 
Power, Guru Power, or Master Power. 

Jesus told Nicodemus, "Except a man be born again, 
he cannot see the Kingdom of God." Nicodemus then said, 
"Lord, I am an old man. How can I enter the womb of 
the mother and be reborn?" Jesus replied, "Flesh is born 
of the flesh and spirit of the Spirit." 

Our first birth is in the human body; the second birth is 
that of being born anew into the Beyond when we learn 
to die while living. This birth is called the Birth in Christ, 
Birth in the Guru Power, or Birth in the God Power. You 
must live and die in the God Power. You must be born 
in Christ, in the Guru Power or God Power. Simply wear- 
ing the outer badges of certain schools of thought or per- 
forming specific rites and rituals does not make you be 
born in Christ. Such practices or beliefs may be the prepa- 
ration of the ground for being born in Christ, but this birth 
can be had only if you take up the cross daily. The human 
body is the cross. 

I was very happy to learn from the newspapers today 
that Pope Paul is making a pilgrimage to Jerusalem. We 
know that Jerusalem is a place of pilgrimage for all Chris- 
tians, and perhaps Pope Paul is the first man to go into 
Jerusalem to revive that memory. I read that he will go 
down to Jerusalem, take a wooden cross over his shoulders 
and walk on the ground where Christ walked one day. 
These things serve to remind us of the great Personalities 
who came in the world to guide us. Only because Pro- 


phet Mohammed was born in Mecca does each Muslim 
yearn to perform his Hajj or pilgrimage to it. Similarly, 
we have respect for the birthplaces of all other Masters as 
reminders to us of their having come. We bow our heads 
in respect to them and try to learn the lessons these Mas- 
ters taught. Unfortunately, these tributes later became 
conventional and stereotyped social functions, and we for- 
get that the true way to celebrate any great man's life is to 
understand what he was and taught, to derive the lesson 
and try to live up to it. 

Jesus clearly says that no man knows the Father except 
the Son, and the one to whom the Son reveals Him. That 
Son is the Light of God which exists forever. The Son- 
ship continues. The sum of all that I have to convey to 
you is that Christ lived as the man-body of Jesus, at whose 
pole He appeared, and that He resides in every heart. Yet 
He cannot be realized by mere feelings, by mere emotions, 
by merely drawing inferences, or by intellectual wrestling 
to arrive at a conclusion. It is a matter of seeing God — 
Who He is. Christ said, "I am the Light of the World." 
Can you see this Light? Jesus said, "The light of the body 
is the eye; if therefore thine eye be single, thy whole body 
shall be full of light." 

How can the two eyes be single? This is a practical 
question and one that can be answered practically, for 
this occurs when the Inner Eye which is within each man 
is opened. Even a blind man without eyes to see the physi- 
cal has that single Eye; but it is closed. We can only see 
Him, the God-in-action Power, which is the Light called 
Christ, when we shut the doors of the temple of our body 
and our eye becomes single. Our attention has become dif- 


fused upon the outside world through the bodily doors of 
the two eyes, the two nostrils, the two ears, the mouth, the 
excretory and genital organs, and it has identified itself 
with them. We have to withdraw our attention from the 
outside, enter into the laboratory of the human body which 
is the true temple of God and rise to the back of the eyes, 
where the seat of the soul is located in the body. There lies 
the tenth door where the eyes become single and where 
we find the Light of God. There we see the Christ in ex- 

This is an example of what I mean by true celebration 
through the understanding of the Personality of the Mas- 
ter and his teachings and living up to them. 

Jesus said that we must have the Bread of Life and the 
Water of Life. That Bread of Life and Water of Life lie 
in the actual contact with the God-into-expression Power 
of Light and "music of the spheres." At any human pole 
at which the God Power is made manifest, that manifested 
God Power is competent to raise our souls — bound under 
mind and outgoing faculties, and identified with them — 
and open the Inner Eye to see the Light of God and open 
the Inner Ear to hear the Voice of God. This is what is 
meant by coming into contact with the God-into-expres- 
sion Power of the Light and Sound Principle: that is, the 
true Bread and Water of Life. Thus, any human pole at 
which that God Power has manifested itself can give you 
contact with the Bread and Water of Life. 

This is referred to by Guru Nanak and the other Masters 
who say that we are fortunate to have the human body, 
and that the purpose of having it is to obtain the Bread of 
Life and the Water of Life — the true Elixir of Life Ever- 


lasting, for whoever drinks of it shall never die. 

Remain in any religion you like; but for the Bread and 
Water of Life, go to a Master who is the human pole of 
the God Power or Christ Power, for no son of man can 
give you everlasting Life. The greatness of the Master lies 
not in his advising you how to say prayers or perform cer- 
tain rites and rituals — any man can give lectures after a 
little training — but in the fact that he is able to give you 
a sitting in which your soul is first withdrawn from outside 
and then raised above the senses; your Inner Eye is opened 
and you see the Light of God, and your Inner Ear is 
opened and you hear the Voice of God; and you testify 
yourself that it is so. 

Through the parallel study of religions you will find the 
same truth imparted by almost all Masters, in their own 
languages of course. In the Christian literature, you will 
find that St. Paul says, "I die daily." Other Masters say: 
Learn to die a hundred times a day. That death is the 
withdrawal of the soul from the physical body and rising 
above it into the Beyond — that is, into the Kingdom of 
God where you are reborn. "'Marvel not that I say unto 
you, ye must be born again."' 

These are the teachings given by all Masters from time 
to time. The difficulty in truly experiencing them, however, 
lies in the way that our souls are under the command of 
mind, and mind is under the command of the outgoing 
faculties. We have abandoned ourselves to the pleasures 
of the outside world so completely that we have identified 
ourselves with them, and we remain awake on the out- 
side but asleep from within. You must know that God 
Power which is keeping us in the body and, if you are to 


find this Power, you have to invert and withdraw behind 
the eyes and gaze into the dark expanse before you. When 
you are able to see within that expanse, you will also see 
the actual God Power everywhere. 

Here is how we can find the Christ already within us. 
First enter the laboratory of the human body, the true tem- 
ple of God, then rise above it until we leave all else be- 
hind and enter the Kingdom of God. There are so many 
mansions in the House of our Father; the macrocosm is 
in the microcosm of the human body, and consists of 
physical, astral, causal, and supercausal planes; and be- 
yond all these are the pure spiritual planes, the true Home 
of our Father. 

The first step thus starts when we rise and are reborn 
above the Iron Curtain of this physical body. If anyone 
can rise above by himself, blessed is he; but if not . . . con- 
sider that even in outward occupations a person needs 
someone proficient and expert in that particular line; how 
much more is it necessary to have someone competent 
where the world's philosophies and outward faculties do 
not work! Do you not need someone to help you there? 
You will decide this for yourselves. 

In the true terminology of the Saints or Masters, a blind 
man is defined, not as one who has no eyes on his face, 
but as one whose Inner Eye is closed. Those who do not 
see the Light of God are all, excuse me, blind. When they 
come to a Master and he gives them a sitting, the Inner 
Eye is opened and they see the Light of God. When they 
return, they are men with the Inner Eye opened. Similarly, 
before going to a Master, a man is deaf. When the Master 
gives him a sitting, he begins to hear the Music of the 


Spheres and he becomes aware. 

These are the gifts of God. The greatness of the Master 
lies in his competency to give you the Bread and the Water 
of Life and to help you to be reborn — to open the Inner 
Eye to see the Light of God and to open the Inner Ear to 
hear the Voice of God. 

There were few such Personalities in the past, and even 
now there are few; but the world is not without them. All 
humanity are the children of these Masters. The same 
God Power or Christ Power has worked ever since the 
world began and continues for those children who are 
hungry and seek the Truth. When that hunger and thirst 
arises in anyone, God, who resides in every heart, makes 
arrangements to bring him to wherever he can be duly 
contacted with his own Self. Can any son of man do it? 
No. Only the God manifested in him has that Power. Such 
a person is called a Master. 

"Blessed are ye who see things that the old prophets 
and righteous men could not see; who hear things which 
the old prophets and righteous men could not hear." These 
are references in the scriptures that our eyes are sealed 
and our ears are sealed, and that unless these seals are 
broken we cannot see the Light of God and hear the Voice 
of God. 

Guru Nanak was asked, "God resides in every heart, 
but who can see Him?" He answered, "Those eyes are 
different and are other than the eyes of flesh and blood 
which can see the Light of God." 

Another Saint, Shamas Tabrez, said, "We must be able 
to hear the Voice of God with our own ears." 

The true definition of a Master is given by all Masters 


as "one who can make audible for you the Music of the 
Spheres within, and who can remove the veil of darkness 
you see when you close your eyes and reveal the Light of 
God." Such a person is called a Master. 


A life of continence and control over the outgoing 
senses is enjoined by all Masters as the qualification 
that enables one to follow their teachings. Jesus said, in 
the Sermon on the Mount: "Blessed are the pure in heart 
for they shall see God." All other Masters, or those who 
have realized themselves, have said the same thing; for 
God is One and Truth is One. If there are any differences 
among us, they are all man-made and are due to our lack 
of personal experience of the Truth. Christ and other Mas- 
ters have grieved that, although they have seen, although 
they bear testimony to it, yet the people have not believed 
them. Masters see and then not only say, but are compe- 
tent to give us an actual specific experience. 

Purity of life is required. You will find that chastity is 
life and sexuality is death. This body is born of corrupti- 
ble seed and we are born into the Beyond by the incor- 
ruptible seed. We should examine these scriptural refer- 
ences to find their truth. The human body is the highest 
in all creation and blessed are we that we have it. The 
highest aim before us is to know God. God resides in us; 
there is nothing that we need to introduce within from out- 

The various scriptures that we have with us contain a 
fine record of the experiences of the Masters; yet we need 


someone who has had this experience and is competent to 
give it to us — tasting the Bread and drinking the Water of 
Life — bringing them into existence. Guru Nanak said, 
"Do not be deluded because you have taken one form of 
religion or the other. You must follow the original inten- 
tion of the teachings." 

All religious teachings are based on the spiritual ex- 
periences of the Masters who came from time to time, and 
the right import or understanding of these experiences 
can be had only from those who have had these same ex- 
periences. We have due deference for all Masters who 
came in the past, and great respect for all scriptures, for 
they are worth tons of gold and emeralds; but we do need 
someone who knows the Way and can open our Inner 
Eye to see the Light of God. 

The lives of Christ and all Masters are examples of put- 
ting God first. The Kingdom of God is within you. You 
cannot have it by observation; you can have it only by 
learning to die while alive, for you enter the Kingdom of 
God only when you are reborn. In the East they say you 
have to be twice-born; but reborn or twice -born amounts 
to the same thing. The first birth is in the physical body 
and the second is into the Beyond. The Masters were 
competent to give an experience of how to rise above 
body consciousness, and gave the Gayatri Mantra, mean- 
ing to rise above the physical, astral and causal bodies to 
see the Light of the Sun already blazing within you. 

As I said before, purity is a stepping stone to Him, and 
so is Love of God. Misdirected love, called attachment, is 
keeping us in the body and is the cause of our coming 
again and again. We go where we are attached, for that 


is the nature of attachment. True love, called Charity, is 
already engrained in our souls and, when directed towards 
God, is truly Loving. God is Love, and our soul is Love 
personified, and the Way back to God is also through 
Love. All Masters say: Love God with all thy heart, with 
all thy strength, and love thy neighbor and all creation. 
On the wings of Love we can fly to heaven — if our lives 
are chaste. 

It is recorded of Christ that he was chaste-born, sin- 
less born. Similarly, in the East, the Masters were the 
embodiment of chastity and pure lives. 

Married life is no bar to spirituality, if conducted ac- 
cording to the scriptures. It means taking a companion in 
life who will be with you in this earthly sojourn through 
weal and woe; the husband and wife should help each oth- 
er to know God and to fulfill the highest aim of man's life. 
One duty may be that of begetting children; but bear in 
mind, it is not 100 per cent of our duties. The scriptures 
say that husbands should love their wives as Christ loved 
the church. 

In the lives of all Masters, we find two great things: 
they have contact with God, and they are the mouthpieces 
of God. They speak as inspired from God rather than 
from the level of the intellect, feelings, emotions, or by 
drawing inferences. They see and say and ask you to be- 
come. They say: Be still, physically and intellectually, and 
know that you are God. 

We have great respect for all Masters, all sons of men 
or human poles at which that God Power, Guru Power or 
Christ Power worked, and continues to work, to guide 
child humanity. We are blessed. 


I wish you Happy Christmas, but in the way that I have 
advocated to be the true celebration of Christmas Day. 
Understand who the Masters were, their teachings of how 
to learn to die, how to be reborn, how to open the Inner 
Eye and see the Light of God. Christ was the Light and 
the Way. 

I have had the great pleasure to present to you for 
consideration this Christmas Night, truths which I have 
come to know through experience and by study of com- 
parative religion. 

As I said previously, remain in any religion you like. 
Unless you sit at the feet of some human pole at which 
the God Power has manifested itself, the purpose of your 
joining various schools of thought has not been served — 
because you want to see God. 

The Masters do not destroy any religion or introduce 
new ones. When they come, it is for the whole world. 
They consider all humans alike and want us to unravel 
this mystery of the human body. Great is man. He lives in 
this body in which God controls him; and within the 
microcosm of it, exists the macrocosm. We know so much 
about the outer subjects but, for want of practical people, 
we know little or nothing about ourselves, and the great 
boon, the great blessing that we have in the form of the 
human body — the Golden Opportunity. 

Blessed are you. Remain in whatever religion you are, 
there is no need to change it; but be true to it. And being 
true to your own religion is, to the best of my knowledge 
of the scriptures, to sit at the feet of someone who knows 
the Way. 

the essence of religion is the Presidential Address, 
given by Sant Kirpal Singh Ji in his capacity as President 
of the World Fellowship of Religions, on February 26, 
1965, at the Third World Religions Conference in New 
Delhi. It has appeared in many different forms, and was 
published in Sat Sandesh in May 1971. 

The Essence of Religion 

My own self in the form of ladies and gentlemen: 

We have once again gathered together in the historic 
town of Delhi. This time the Conference of the 
World Fellowship of Religions, the third of its kind, is be- 
ing held at a place known as Ramlila Grounds — grounds 
made hallowed, year after year, by the performance of 
scenes from the life-story of Lord Rama, who in the an- 
cient epic age symbolized in him the highest culture of 
Aryavarta, the land of the Aryans. He is worshiped even 
now as ever before as an ideal in the different phases of 
life — an ideal son, an ideal brother, an ideal husband and 
an ideal king, and significantly enough, his life portrays 
above all the eternal struggle that is going on between 
virtue and vice, both in the mind of man and in the world 
around him, leading to ultimate triumph of good over evil. 
The idea of World Fellowship of Religions, as you all 
know, is not a new one. We have had instances of it in the 
past when enlightened kings like Kharwal, Ashoka, Sa- 
mudra Gupta, Harsha Verdna, Akbar and Jehangir held 
such conferences, each in his own way, to understand the 
viewpoint of various religions prevailing at the time, and 
invited the learned men of the realm to translate the 
scriptures of various religions in the current language of the 
people. In the present era, the idea was revived when in 
1893 a Parliament of Religions was held at Chicago. The 


present forum was thought of by Muni Sushil Kumar Ji, 
who conceived the idea of instituting a World Fellowship 
of Religions under whose auspices international confer- 
ences could be held and sustained work could be under- 
taken for promoting mutual respect and understanding 
of various religions. Our first Conference was held in Nov- 
ember 1957, in the Diwan-i-Aam, the Hall of Public Audi- 
ence in the Red Fort. About three years later, in February 
1960, Calcutta became the venue for its deliberations. I 
am glad that the Fellowship has, during this interval, 
grown from strength to strength. It is encouraging to see 
all the delegates that have assembled from the four corners 
of the earth, representing countless shades of religious 
thought and opinion, but united in one common endeavor 
to find out the essential and basic unity of all religions, 
the common meeting ground where all faiths are one. In 
short, we are in search of the Grand Truth of Life, the 
bedrock of all existence, no matter at what level. 

All the religions agree that Life, Light and Love are the 
three phases of the Supreme Source of all that exists. These 
essential attributes of the divinity that is one, though des- 
ignated differently by the prophets and peoples of the 
world, are also wrought in the very pattern of every senti- 
ent being. It is in this vast ocean of Love, Light and Life 
that we live, have our very being and move about and yet, 
strange as it may seem, like the proverbial fish in water, 
we do not know this truth and much less practice it in our 
daily life; and hence the endless fear, helplessness and 
misery that we see around us in the world, in spite of all 
our laudable efforts and sincere strivings to get rid of them. 
Love is the only touchstone wherewith we can measure 

^ 7 



overleaf, above, right: Param Sant Kirpal Singh Ji 
Mahuraj at an impromptu Satsang on the roadside between 
Delhi and Agra, August 1969. 

LEFT: Param Sant Kirpal Singh Ji giving darshan at the 
Shed at Sawan Ashram, Delhi, 1967. above: In front of 
the house at Rajpur, July 1974. 

left: On the Rock at Sant Bani Ashram, New Hampshire, 
October 1963. above: The porch at Sawan Ashram, Au- 
gust 1969. 


our understanding of the twin principles of Life and Light 
in us and how far we have traveled on the path of self- 
knowledge and God-knowledge. God is love; the soul in 
man is a spark of that love, and love again is the link be- 
tween God and man on the one hand and man and God's 
creation on the other. It is therefore said: He that loveth 
not, knoweth not God; for God is love. Similarly, Guru 
Gobind Singh says: Verily I say unto thee, that he whose 
heart is bubbling over with love, he alone shall find God. 
Love, in a nutshell, is the fulfillment of the Law of Life and 
Light. All the prophets, all the religions and all the scrip- 
tures hang on two commandments: Thou shalt love the 
Lord thy God with all thy heart, and with all thy soul, and 
with all thy mind. This is the first and greatest command- 
ment. And the second is like unto it: Thou shalt love thy 
neighbor as thyself. Questioned as to our attitude toward 
our enemies, Christ said: Love thine enemies, bless them 
that curse you, do good to them that hate you, pray for 
them that despitefully use you and persecute you, that ye 
may be the children of your Father in heaven. Be ye there- 
fore perfect even as your Father in heaven is perfect. 

With the yardstick of love (the very essence of God's 
character) with us, let us probe our hearts. Is our life an 
efflorescence of God's love? Are we ready to serve one 
another with love? Do we keep our hearts open to the 
healthy influences coming from outside? Are we patient 
and tolerant toward those who differ from us? Are our 
minds coextensive with the creation of God and ready to 
embrace the totality of His being? Do we bleed inwardly 
at the sight of the downtrodden and the depressed? Do 
we pray for the sick and suffering humanity? If we do not 


do any of these things, we are yet far removed from God 
and from religion, no matter how loud we may be in our 
talk and pious in our platitudes and pompous in our procla- 
mations. With all our inner craving for peace, we have 
failed and failed hopelessly to serve the cause of God's 
peace on earth. Ends and means are interlocked and can- 
not be separated from each other. We cannot have peace 
so long as we try to achieve it with war-like means and 
with the weapons of destruction and extinction. With the 
germs of hatred in our hearts, racial and color bars rank- 
ling within us, thoughts of political domination and eco- 
nomic exploitation surging in our bloodstream, we are 
working for wrecking the social structure which we have 
so strenuously built and not for peace, unless it be peace of 
the grave; but certainly not for a living peace born of 
mutual love and respect, trust and concord, that may go 
to ameliorate mankind and transform this earth into a 
paradise for which we so fervently pray and preach from 
pulpits and platforms and yet, as we proceed, it recedes 
away into the distant horizon. 

Where then lies the remedy? Is the disease past all cure? 
No, it is not so. "Life and Light of God" are still there to 
help and guide us in the wilderness. We see this wilderness 
around us because we are bewildered in the heart of our 
hearts and do not see things in their proper perspective. 
This vast outer world is nothing but a reflex of our own 
little world within us. The seeds of discord and disharmony 
in the soil of our mind bear fruit in and around us and do 
so in abundance. We are what we think and see the world 
with the smoke-colored glasses that we choose to put on. 
It is a proof positive of one thing only: that we have so 


far not known the "Life and Light of God" and much less 
realized "God in man." We are off center in the game of 
life. We are playing it at the circumference only and never 
have a dip in the deepest waters of life at the center. This 
is why we constantly find ourselves caught in the vortex of 
the swirling waters on the surface. The life at the circum- 
ference of our being is, in fact, not different from the life 
at the center of our being. The two are, in fact, not un- 
identical, yet when one is divorced from the other, they 
look dissimilar. Hence the strange paradox: the physical 
life though a manifestation of God is full of toil and tur- 
moil, storm and stress, dissipation and disruption. In our 
enthusiasm and zest for outer life on the plane of the 
senses, we have strayed too far away from our center, nay, 
we have altogether lost sight of it; and worse still, have cut 
the very moorings of our barque and no wonder then we 
find ourselves tossing helplessly on the sea of life. Rudder- 
less and without a compass to guide our course, we are 
unwittingly a prey to chance winds and waters and cannot 
see the shoals, the sandbanks and the submerged rocks 
with which our way is strewn. In this frightful plight, we 
are drifting along the onrushing current of life — Where? 
We know not. 

This world, after all, is not and cannot be so bad as we 
take it to be. It is a manifestation of the Life Principle of 
the Creator and is being sustained by His Light. His Love 
is at the bottom of all this. The world with its various reli- 
gions is made for us and we are to benefit from them. One 
cannot learn swimming on dry land. All that we have to 
do is to correctly learn and understand the basic live truths 
as are embodied in our scriptures, and practice them care- 


fully under the guidance of some theocentric saint. These 
scriptures came into being by God-inspired prophets, and 
as such, some God-intoxicated person or a God-man can 
give us a proper interpretation of them, initiate us into 
their right import by reconciling the seeming discrepancies 
in thought and finally help us inwardly on the God-path. 
Without such a practical guidance both without and with- 
in we are trapped in the magic spell of forms and minds, 
and cannot possibly reach at the esoteric truths lying under 
a mass of verbiage of the bygone ages and now solidified 
into fossils with the lapse of time into institutionalized 
forms, formulae and formularies of the ruling class. 

Every religion has of necessity a three-fold aspect: first, 
the traditional, comprising myths and legends for the lay 
brethren; second, the philosophical treatises based on reas- 
on to satisfy the hunger of the intellectuals concerned more 
with the why and wherefore of things than anything else, 
with great stress on theory of the subject and emphasis on 
ethical development which is so very necessary for spirit- 
ual growth; and third, the esoteric part, the central core in 
every religion, meant for the chosen few, the genuine seek- 
ers after Truth. This last part deals with the mystic per- 
sonal experiences of the founders of all religions and other 
advanced souls. It is this part, called mysticism, the core 
of all religions, that has to be sifted and enshrined in the 
heart for practice and experience. These inner experiences 
of all sages and seers from time immemorial are the same, 
irrespective of the religio-social orders to which they be- 
longed, and deal in the main with the Light and Life of 
God — no matter at what level — and the methods and 
means for achieving direct results are also similar. "Reli- 


gious experience," says Plotinus, "lies in the finding of the 
true home by the exile," meaning the pilgrim soul, to 
whom the Kingdom of God is at present just a lost prov- 
ince. Similarly, Henri Bergson, another great philosopher, 
tells us, "The surest way to Truth is by perception, by 
intuition, by reasoning to a certain point and then taking 
a mortal leap." 

These philosophers have said nothing new. They have 
just repeated in their own way the time-honored ancient 
truths regarding Para Vidya, the Knowledge of the Be- 
yond, the references to which in terse and succint form 
we find in all the scriptures of the world. For example, 
in Christian theology we have: 

1 ) Learn to die so that you may begin to live. And St. 
Paul significantly adds: / die daily. 

2) He that findeth his life shall lose it, and he that 
loseth his life shall find it. 

The holy prophet of Arabia speaks of Mautu Kibal Ant 
Mautu, i.e., death before actual death. Dadu and other 
saints likewise say, Learn to die while living, for in the 
end, of course, everyone has to die. 

Thus we have seen that "Life and Light of God" con- 
stitute the only common ground at which all religions do 
meet and if we could take hold of these saving lifelines, 
we can become live centers of spirituality, no matter to 
what religion we owe our allegiance for the fulfillment of 
our social needs and the development of our moral well- 
being. God made man and man in course of time made 
religions as so many vehicles for his uplift according to 
the prevailing conditions of the people. While riding in 


these vehicles, our prime need is to raise our moral and 
spiritual stature to such an extent as to come nearer to 
God and this, it may be noted, is not merely a possibility 
but as sure a mathematical certainty as two and two make 
four, with of course proper guidance and help from some 
adept well versed not only in theory but also in the prac- 
tice of the Science of Soul. It is not a province of mere 
philosophers or theologians or the intellectually great. I 
take just two instances to illustrate my point. God, accord- 
ing to all scriptures, is described as the "Father of lights," 
Nooran-ala-noor, Swayam jyoti sarup, all of which are 
nothing but synonymous terms. But ask any religious 
authority as to the connotation of these words and he 
would say that these are only figurative terms without 
any inner significance. Why? Because he has not actually 
experienced in person His Light, uncreate and immortal, 
self-effulgent and shadowless, which Moses, Zoroaster, 
Buddha, Christ, Mohammed, Nanak, Kabir and others 
of their kind actually witnessed and realized, and taught 
those who came in contact with them to do likewise. 

Again, like the practice of lighting candles (symbolic of 
the inner light), there is another practice in churches and 
temples of ringing the bell or bells and giving of Azaan 
by Mouzan which has a much deeper inner significance 
than is realized and surprisingly enough is taken to be just 
a call to the faithful for prayer. Herein lies the great hiatus 
between learning and wisdom, which are at poles asunder; 
for this too is symbolic of the music of the soul, the 
Audible Life Stream, the music of the spheres, the actual 
life principle pulsating in all the creation. 

Without taking any more of your time, I would like to 


emphasize one thing: that all religions are profoundly 
good, truly worthy of our love and respect. The object of 
this Conference is not to found any new religion as we 
have already enough of them, nor to evaluate the extant 
religions we have with us. Again, we should shed the idea 
of drawing up "One World Religion" for all religions, 
like so many states, are, in spite of their variegated forms 
and colors, but flowers in the garden of God and smell 
sweet. The most pressing need of the time, therefore, is 
to study our religious scriptures thoughtfully and to re- 
claim our lost heritage. Everyone has in him, says a Saint, 
a pearl of priceless value, but as he does not know how to 
unearth it, he is going about with a beggar's bowl. It is a 
practical subject and even to call it a religion of soul is a 
misnomer, for soul has no religion whatsoever. We may, 
if you like, call it the Science of Soul, for it is truly a sci- 
ence, more scientific than all the known sciences of the 
world, capable of yielding valuable and verifiable results, 
quite precise and definite. By contacting the Light and 
Life Principles, the primordial manifestations of God with- 
in the laboratory of the man body (which all the scriptures 
declare to be a veritable temple of God), we can virtually 
draw upon the "bread and water of life," rise into Cosmic 
Awareness and gain immortality. This is the be-all and 
end-all of all religions, and embedded as we all are in the 
one Divinity, we ought to represent the noble truth of the 
Fatherhood of God and the brotherhood of man. It is the 
living Word of the living God and has a great potential in 
it. It has been rightly said: Man does not live by bread 
alone but by the Word of God. And this Word of God is 
an unwritten law and an unspoken language. He who, by 


the power of the Word, finds himself, can never again lose 
anything in the world. He who once grasps the human in 
himself, understands all mankind. It is that knowledge 
by knowing which everything else becomes known. This 
is an immutable law of the Unchangeable Permanence and 
is not designed by any human head. It is the Sruti of the 
Vedas, the Naad or Udgit of the Upanishads, the Sraosha 
of the Zend Avesta, the Holy Spirit of the Gospels, the lost 
Word of the Masons, the Kalma of the Prophet Moham- 
med, the Saut of the Sufis, the Shabd or Naam of the Sikh 
scriptures, the Music of the Spheres and of all harmonies 
of Plato and Pythagoras, and the Voice of the Silence of 
the Theosophists. It can be contacted, grasped and com- 
muned with by every sincere seeker after Truth, for the 
good not only of himself but of the entire humanity, for 
it acts as a sure safety valve against all dangers with which 
mankind is threatened in this atomic age. 

The only prerequisite for acquiring this spiritual treas- 
ure in one's own soul is self-knowledge. This is why sages 
and seers in all times and in all climes have in unmistak- 
able terms laid emphasis on self-analysis. Their clarion 
call to humanity has always been: Man — Know Thyself. 
The Aryan thinkers in the hoary past called it A tarn Gian 
or knowledge of the Atman or soul. The ancient Greeks 
and Romans in turn gave to it the name of gnothi seauton 
and nosce teipsum respectively. The Muslim divines called 
it Khud-Shanasi, and Guru Nanak, Kabir and others 
stressed the need for Apo Cheena or self-analysis, and de- 
clared that so long as a man did not separate his soul from 
body and mind, he lived only a superficial life of delu- 
sion on the physical plane of existence. True knowledge 


is undoubtedly an action of the soul and is perfect without 
the senses. This then is the acme of all investigations 
carried out by man since the first flicker of self-awakening 
dawned in him. 

This is the one truth I learned in my life, both in theory 
and practice, from my Master, Baba Sawan Singh Ji Maha- 
raj, and have today placed it before you, as I have al- 
ready been doing before the peoples in the West and East 
during my extensive tours all over, and have on exper- 
ience found it of ready acceptance everywhere as a current 
coin, for it is the sole panacea for all the ills of the world, 
as well as ills of the flesh to which man is a natural heir 
through the working of the inexorable law of action and 
reaction — ye shall reap, as ye shall sow. 

All of our religions are after all an expression of the 
inner urge felt by man from time to time to find a way 
out of the discord without into the halcyon calm of the 
soul within. The light shineth in the darkness and the 
darkness comprehendeth it not. But we are so constituted 
by nature that we feel restless until we find a rest in the 
Causeless Cause. If we live up to our scriptures and realize 
the Light and Life of God within us, then surely, as day 
follows the night, Love would reign supreme in the Uni- 
verse and we will see nothing but the Unseen Hand of God 
working everywhere. 

We must then sit together as members of the One Great 
Family of Man so that we may understand each other. 
We are above everything else, one — from the level of God 
as our Father, from the level of Man as His children, and 
from the level of worshipers of the same Truth or Power 
of God called by so many names. In this august assembly 


of the spiritually awakened, we can learn the "Great Truth 
of Oneness of Life" vibrating in the Universe. If we do 
this, then surely this world with so many forms and colors 
will appear a veritable handiwork of God and we shall 
verily perceive the same life-impulse enlivening all of us. 
As His own dear children embedded in Him, like so many 
roses in His rose bed, let us join together in sweet remem- 
brance of God and pray to Him for the well-being of the 
world in this hour of imminent danger of annihilation 
that stares us in the face. May God, in His infinite mercy, 
save us all, whether we deserve it or not. 

Before I sit down I heartily welcome you, my brothers 
and sisters, and thank you warmly for your kindness and 
sincerity in furthering such a noble mission that has 
brought us together. 

the fruit and its casing is the transcript of a tape re- 
cording made at Sawan Ashram of a personal talk by the 
Master to Mrs. Mildred Prendergast ("Millie"), his Rep- 
resentative in Boston, on the eve of her departure from 
India, February 15, 1966; and through her it was sent to 
all Satsangis. It was issued as Circular 49, and published in 
Sat Sandesh under the present title in October 1971 . 

The Fruit and its Casing 

Dear Millie: Now you are going back to your home, 
worldly home. I would like you to convey my message 
to my brothers and sisters over there. Tell them that God- 
Power or the Master Power is always with the initiates, 
and once that Power takes over the charge of any soul, 
that Power never leaves him until the end of the world. 
The work of the Master is just to take the soul to the lap 
of Sat Purush, and from there the Sat Purush takes the 
soul to the Absolute God in stages. They are fortunate, 
over there, to have had such Master Power working over 
their heads. 

The criterion of a Master is that he should be able to 
give firsthand experience of rising above body conscious- 
ness. That is the only outer criterion that you can have. 
And, if one can give some personal experience like that, 
then I think that He can also be considered capable of 
leading you further. Tell them all over there that they are 
on my mind. If they remember me, the reaction is there, 
I do remember them. It is the Master who first loves us — 
our love for him is only reciprocal. 

I wish them to lead a very righteous life, full of good 
thoughts, good words and good deeds. Let these words 
of wisdom reflect in their physical life, and not simply be 
repeated by lips. The initiates should remember the Mas- 
ter and actively live up to what he says. For that purpose, 


the initiates have been given self-introspection diaries, 
which they should maintain regularly and scrupulously. 
By this means they will be, at least, remembering the 
Master's enjoinders during the day. If they don't keep the 
diaries, they will simply forget to act up to what they have 
been told ... so this is one good of keeping a diary. 
Moreover, when Master initiates someone, He resides with 
him; He watches all of his actions, guides him further 
where it is needed; especially those who turn their faces to 
Him. If you do forget, He does not forget. 

Recently I had a mind to go to Europe, but for some 
reason or the other, I could not go. When the foreign tour 
program is prepared, there is hope, God willing, to see 
all of them over there personally. 

One thing they might be told, one and all, is that this 
Corporation* arrangement is only for management. Spir- 
ituality cannot be incorporated. So this corporation is not 
for organizing spirituality. For spirituality, all are directly 
under me. For the purpose of management, those who are 
in charge over there, including one and all, are there sim- 
ply to see that management goes along all right. As re- 
gards the rules and regulations that have already been 
made, some people are under the impression that this 
corporation is only a worldly corporation — which is not 
correct. At the time of our Master, at first when there 
were not very many initiates and when there were still 
only a few groups operating, there was no need for any 
corporation, and so there were no rules or provision for 
management. But now there are many groups all over the 

* This refers to the incorporating of Master's work in the U. S., 
which had taken place about a year before this talk was given. 


world. About 71 centers are working in the United States 
(east, west and south) and in Canada and South America. 
Some formation is considered absolutely necessary for 
management of and coordination of all of them. It may, 
however, be mentioned that in the time of Hazur Maharaj 
Baba Sawan Singh, there were some rules to go by in Beas 
and at other places where Satsangs were carried on; al- 
though the groups were not registered under the govern- 
ment. Now, at Beas, there is a regular registered body to 
carry on the work. 

To those who are under the impression that this corpo- 
ration is meant only for control and material gain, I would 
say: No. I would think there is no control and no profit- 
making as with other corporations. This corporation is 
only to insure that the communications and temporal 
affairs among the Satsangis go on quite amicably. And 
about some other issues, I have already written to them. 
For example, if there are any rules and regulations which 
appear to be unworkable and harsh, I told them to just 
put their heads together and simplify them as best they 
can, so that there may be no difficulty in their operation. 
I am not after hard and fast rules, but simply that all 
should be able to sit together and cooperate together as 
one body at one place; and others who, for one reason or 
another, are not cooperating, should be induced to take 
part, to join them. If there is any inclination to supply any- 
thing — for example: circulars, books, and so forth — the 
corporation is there for their convenience. Suppose I 
should like to convey something to all of the brothers and 
sisters there, I will convey it to one center, which will 
convey such material to all of the members attending the 


Satsangs and also to those who are not attending the Sat- 
sang. It may be mentioned here that all Representatives 
and others who met at Washington and Chicago, on my 
last tour there, decided to have a corporation, which later 
on came into being. The corporation is only meant for 
this purpose. 

If there is a fruit, then to save the kernel we need some 
casing. Even nature provides for that. If the casing is not 
there, the fruit is spoiled. So, inner spiritual work remains 
safe only if it is conducted with a little casing. The casing 
is required only when we have to keep the pure inner 
kernel in its natural state. If there is no casing, then the 
fruit is spoiled in a day. Some have referred to my Master, 
that when He was asked once He said that no corporation 
was required. Well, at that time, there were only a few in- 
itiates and as a consequence there was no need of it then. 
If a small group of initiates makes a beginning and after a 
while this small beginning expands into so many centers 
all over the United States and everywhere, then there must 
be some casing to insure that the activity goes along all 
right. If then there is any complaint, such as the non- 
supply of books, and so forth, it may be handled expedi- 
tiously. For example, I have already suggested that books 
should be printed in India and supplied from there in the 
required quantity. 

So naturally these people in the centers over there have 
to carry on this work in a businesslike way. When these 
centers are working under a corporation, they have to 
abide by certain rules. Even here, I have a kind of corpo- 
ration, duly registered under Government law. I have to 
submit all accounts to the Registrar to be duly audited by 


authorized auditors. So naturally we all have to keep ac- 
counts. There is no growling here about their calling for 
the current financial accounts and, for instance, how many 
books we have sold or how the selling of books is man- 
aged. Such questions are natural, you see. Such informa- 
tion is only for management's sake. 

So I tell them clearly that I love them from the very 
core of my heart. How can a father or mother forget his 
children? Can he? Never. The children might forget, might 
go astray, but the father cannot forget the children. Even 
the lost child is accepted, you see. So I have love for them 

One thing especially which 1 would like to convey to 
them over there is that upon the spiritual health depends 
the life of mind and body both. We develop physically 
and intellectually; yet with all that, we are not happy and 
we cannot be happy. We give food to the physical body 
and we are physically strong; we give food to the intellect; 
but what food are we giving as the Bread of Life to the 
soul? The soul is a conscious entity. The Bread of Life or 
the Water of Life can only be a conscious Thing, and That 
is God. And where is God? God is the very Controlling 
Power keeping us in the body. So we have to contact Him. 

I will give you an instance from the Hindu parables of 
how this is. Sometimes, you see, Masters give talks straight 
— sometimes they give talks through parables. Parables 
are more effective sometimes, you see. So with the Hindus 
there is a parable which says that Lord Shiva was residing 
at the top of a hill. And there was one Parvati who wanted 
to marry him. Some other people there asked her, "Well, 
what are you after?" She said, "I am only after marrying 


Shiva. Even if it may take millions of births, I must meet 
him for he is the solace of my heart." So this is a parable 
to illustrate some point. What does this parable mean? 
The word Parvati means "one living on the mountain." 
And what is that "one"? That one is our own self, our 
soul. The seat of the soul is at the top of the mountain of 
the body, just at the back of the eyes; and also located 
there is the very Controlling Power, the true Husband of 
our soul, God, waiting for her. So soul cannot find rest 
until she finds the Oversoul. Ever since the soul has been 
sent down to the world, she has not gone back to Him. 
Otherwise, you would have been in another state of af- 
fairs. Soul says, "I will try my utmost for years and years 
— hundreds of years — and won't rest until I find Him." So 
our soul is the same essence as that of God. Ever since it 
has been sent to the world, it has not gone back so far. 
So soul cannot find rest unless it meets the Oversoul : God. 
This situation is what the parable is to show. 

So we are all embodied souls. All religions concern our 
bodies. Social and political affairs concern our bodies only. 
And soul is concerned with God only. We may remain in 
any society, in any religion, observing any outer forms or 
rituals, or anything we have customarily followed, and we 
can continue to follow them. But soul has now been identi- 
fied with the body so much so that it has forgotten itself. 
Unless the soul is analyzed and withdrawn from the body 
and comes to its seat at the back of the eyes and gets some 
self-awareness or self-knowledge, she cannot know the 
Overself or have God-knowledge. So self-knowledge pre- 
cedes God-knowledge. All Masters who came in the past 
have given out as the prerequisite that we should know 


our own self. We are conscious beings, not physical bodies. 
We are wearing these bodies only. All of these outer re- 
ligions are schools of thought in which we are joined to 
know our Selves and to know God. 

We have never been without Him. He has all along been 
with us. We are living in Him just like a fish lives in the 
water. The water is never away from the fish — the very 
life of the fish is water. So our very life is God, the Con- 
trolling Power which keeps us in the body. So, unless we 
know our own self, we cannot taste the kernel within. 
You may remain in any religion you like, because re- 
ligions are only concerned with the outer forms — they 
are the casing only, I would say. We are to dip into this 
casing. We can taste the kernel by the only way that ex- 
ists: by contacting the one in whom God is manifested. 

God resides in every heart, but God is not manifested 
in every man-body. That same God which is manifested 
at the man-body of the Living Master resides in us, too; 
but as we are identified with the body, we cannot get a 
glimpse of Him unless we rise above body-consciousness. 
The one in whom God is manifested has the competency 
by virtue of the God in him to withdraw our souls from 
outer concerns. The outgoing expression of the soul is 
the attention, called surat. That surat is withdrawn from 
the outside first. The man-body is the temple of God, into 
which we have to enter first. We live in the body, and 
Who we want is also living in the body, and is the Con- 
trolling Power keeping us in the body. The one who has 
got that control over his attention is truly Self -centered : 
the whole body-machinery works at his beck and call. Such 
a person, when he is met, has the competency or the pow- 


er in him to enable us to withdraw from the outside and 
enter the physical body, and to raise us into the Beyond. 
That power is called the Master Power. 

That power is also within us; just as the rays of the sun 
don't burn us but, if we pass them through a convex lens, 
they will burn anything at the focus on the other side of 
the lens. In a similar manner, that very Power of the Mas- 
ter is within us too, but our attention is dispersed outward 
by being identified with the body and outside things. If 
we withdraw that attention, and go within to the seat of 
the soul in the body and become the mouthpiece of the 
Controlling Power, God, we can work wonders. So that 
soul which has manifested God has great power and has 
become the mouthpiece of the Overself. Then what can 
such a soul not do? God, with one Word of His, created 
the whole world; and the soul, which is a drop of the 
Ocean of All Consciousness, since we are of the same es- 
sence as that of God, also has a great power. But that pow- 
er is frittered away by going outside, by identifying with 
the outside things. 

So, with the grace of God, tell them over there that 
they have been put on the Way. Some experience is given 
to them at the time of Initiation, and they have to develop 
spiritually by regular practice and with due regard to how 
they pass their days, by self -introspection. 

Consider the parable of the seed, given by Christ. The 
seed was sown. Some seed fell on the road; some fell in 
the thorny hedges; some fell on the rocks; and some seeds 
fell on the quite clear land which had been divested of all 
foreign matter. That seed which had fallen on the hard 
open ground or the road is eaten away by the sparrows; 


the seed that was thrown on the rocks grows but there is 
no depth of soil beneath such seeds and, little by little, 
such growth fades away; and naturally, those seeds which 
fell in the thorny hedges will grow, but they cannot fully 
grow — they are retarded; and any seed which fell in the 
quite prepared land will grow abundantly. If you put one 
seed in of anything, that will give you hundreds of seeds 
like that. For instance, you put one mango in the ground, 
and that will give a tree which will give you hundreds of 
mangoes. So there is abundance in nature. This parable, 
then, shows what? The "seed" is the contact with the Light 
and Sound Principle, which is the expression of Word or 
Naam in the hearts of the initiates. For those who sim- 
ply take it, the negative powers use it up because they 
never put in time for that, although they are given the 
"seed" — the seed is sown in them — but as they do not 
put in time at all, and they don't care, after Initiation the 
seed is lost. 

Concerning those seeds that fall on the rocks and be- 
neath which there is little or no underlying soil, after Ini- 
tiation that seed should be fed by Satsangs; for if those 
seeds are not watered by Satsangs, you see, naturally they 
fade away — they also don't grow — they come for a few 
days, then leave it. So that is why I tell the people, "Leave 
hundreds of urgent works to attend the Satsangs." Those 
seeds that fell in the thorny hedges won't grow there en- 
cumbered by the distracting thoughts and other kinds of 
hedges; they are just like those who have too many irons 
in the fire, they have no time to attend to these things; 
they say they have no time. Such people also don't grow. 
Only such a seed which has fallen in the quite prepared 


land grows fruit in abundance. So you will find that the 
purpose of this diary, which I always enjoin to be kept, is 
to weed out all imperfections from the soil of the heart. 
Those who keep the diary regularly, who put in time regu- 
larly, naturally they progress. If they are not progressing 
there is something wrong somewhere, which is explained 
to you by just referring to this parable given by Christ. 

However, they are all dear to the Master, I tell you. 
Those who have got the seed are fortunate, for that seed 
cannot be burned away. That seed must grow; and if they 
have not put in any time in this physical life of the man- 
body, naturally they will have to come back; but they 
won't come back below the man-body — that is the only 
concession they can have. Why not put in time, grow now, 
and finish this returning? You come into contact with the 
Light and Sound principle within, and by progressing, 
you are intoxicated with that. That has more bliss in it. 
We get more enchantment and more bliss inside and 
naturally we are withdrawn from the outside things. Such 
a soul can never return, and lives in and is kept in the 
Beyond after the death of the physical body. Such souls 
have to progress there too, but this takes a longer time as 
compared with the time it takes in the physical body. So 
it is always better to develop here, the more you can, the 
most you can, so that you can straightway go to that high- 
er plane to which you have developed here. So tell them 
all that I wish them to progress. They have gotten, by the 
grace of God, first-hand experience at the time of initia- 
tion. If anything goes wrong, it is due to the result of 
these things as I have explained. 

So I wish to see them, God willing, sooner or later, and 


I also wish them to be here with us whenever they can 
afford it. These people sitting over here have great love 
for them, their brothers and sisters over there. There is 
a loving relationship between those who are initiated by 
a competent Master, which is a permanent relationship, 
never dissolved at the time of death; they meet even after 
death. Our Master used to say, "When crossing a river, 
those who have crossed first will meet, there on the other 
side, those who come next. All others follow them sooner 
or later." Between those who have been initiated, this is 
the true relation that we have been given by the Master, 
and this relation never ends. So they are fortunate. 

Convey to them over there my love. No words can ex- 
press love; love cannot be expressed in words. The love 
of the mother can only be known by the child who is de- 
voted internally. Even if the child is not turning his face 
to the mother in his activities and playing and so forth, 
even then the mother cares. What for? The child must be 
fed, so she takes the food and forces him to eat it. Similar- 
ly, it is just like my enjoining them, "Put in more time, 
please." Develop physically and intellectually, but that is 
not sufficient; you must develop spiritually also. For such 
spiritual development, the Master always enjoins that 
which results in most care for the child. So convince them 
over there of my love for one and all. All are dear to me. 
Though you are placed to carry on the work and are also 
dear to me, the others are not less dear to me. 

As I told you, this corporation — tell them again — I 
think it has created some misunderstanding with a few 
people there. This corporation is only for management; 
by it no physical control or power is to be exercised over 


the people over there — they are directly under me. For 
example, once I went to Germany and there were some 
initiates who complained to me that their Representative 
would not permit them to talk with me directly. They 
were crying like anything. So I went there and told them, 
"Well, look here, you're with me, you are under me, the 
Representative was put there only to help you." 

You observe how those speaking on television can be 
seen and heard over thousands of miles; so God-Power 
is also pervading everywhere. That is the very Controlling 
Power within this man-body keeping us in the body. Tell 
them over there that a child cannot, I think, imagine how 
much love the mother has for the child. Can he ever do so? 
I don't think so. So even if they come to know some of my 
love for them, perhaps they will dance in intoxication. 
Convey my love to them as you are going there. They are 
all dear to me. They must live up to what they have been 
told from time to time. I am sending them messages, now 
and then, only as reminders to live up to that. Our teach- 
ings should reflect in our actions. We must be humble, 
sweet. A sweet word doesn't cost anything. If we are all 
laborers in the field of the Master, then where is the ego? 
A little ego enters sometimes and that spoils the show. All 
this little grumbling sometimes is the result of ego. "Love 
and all things shall be added unto you." 

So convey them my love, the best you can; although I 
think that no words can express love. They should turn 
their faces this way and I hope they will get radiation too. 

You have been here, so dear to us. But as a person has 
to go, after all, you go home with all my love and bless- 
ings. Convey my love to your dear husband as well, he is 


so good; so also to the followers who are working there; 
and to all others. I do remember them and think that they 
should live up to what they have been told and they will 
progress, sure and certain. Thank you. 

toward the new education is a talk given at the 
official inauguration of the Manav Kendra Education 
Scheme, June 21 1972, and was published in Sat Sandesh 
in September 1972. Manav Kendra is the potentially self- 
sufficient ideal community, dedicated to man-making, man 
service and land service that Kirpal Singh established near 
Dehra Dun in the foothills of the Himalayas, and the 
school there (Manav Vidya Mandir or "Temple of Human 
Knowledge") is one of its most important parts. For a de- 
taied description of this school, which puts into practice 
the ideals expressed by the Master in this talk, see Kent 
Bicknell, "The School at Manav Kendra," Sat Sandesh. 
June 1974. 

Toward the New Education 

Man has been regarded as the crown and glory of 
this creation. "Not only is man at the origin of de- 
velopment, not only is he its instrument and beneficiary, 
but above all he must be regarded as its justification and 
end." Man, as Lord Jesus told us, whom God made in His 
own image, should prove a worthy recipient of His bless- 
ings. But alas! the man of today has belied most of our 
expectations. Increasingly, his vanity has led him to re- 
gard himself as the center of the world, and made him 
oblivious of his shortcomings. The education system which 
could have remedied all ailments and promoted his all 
round development has proved woefully inadequate. Some- 
how a student of today is unable to get true knowledge, 
which could have helped him to acquire the right under- 
standing of life resulting in right thoughts, right speech 
and right action. In fact, the real aim of education is to de- 
velop the character and individuality of a pupil, his mind, 
will and soul power. The best education is that which 
teaches us that the end of knowledge is service. 

This "service" is another name for love and fellowship, 
which constitute the very essence of personal and social 
life. Love and fellowship bring with them peace, gentle- 
ness and humility, basic values of life whose significance 
has been repeatedly stressed by the sages and prophets of 
India and the world. To nurture these values, to practice 


them, and to adopt them wholeheartedly in life, is what is 
known as Spirituality. "Spirituality" is not a name of a few 
religious dogmas. In fact, there is no room for dogmatic 
assertion in spiritual life. Once Huen Tsang put a question 
to Shil Bhadra, the head of the Nalanda University: "What 
is Knowledge?" He replied, "My child, Knowledge is per- 
ception of the principles or laws of life. And the best 
principle of life is fellow-feeling — sharing with others what 
you have." He says that those who cook food for them- 
selves alone are thieves. Jesus once asked his disciples. 
"What does it profit a man if he gains the whole world 
and loses his own soul?" The voice in them which brought 
forth the answer, "None, Jesus, none," was the voice of 
Spirituality. The tenth Guru says, Those who put food in 
the mouths of the poor and the needy, they put it in my 

This capacity to share is known as Spirituality, without 
which all education is a sheer exercise in futility. As Gen- 
tile, a great thinker, says, "A school without a spiritual 
content is an absurdity." Modern education is largely ego- 
centric and makes men spiritually and socially incompe- 
tent; and they enter life with a view to gaining money on 
earth and applause for their own personal enjoyment, for- 
getting that true happiness begins only when one goes out 
of one's little self — the ego — and seeks the larger Self. 

The most important thing about education is its rela- 
tion to life. "Knowledge without action is empty as a shad- 
ow." "Education is not a withered parchment but the 
Living Water of the Spirit." The school should be a home 
of teachers and students who reflect in their studies, and on 
the playground and in their daily lives, the cherished vir- 


tue of humility. Till our knowledge enables us to imbibe 
the noble things of life, it has not served its purpose. Al- 
Ghazali, a man of scholarship and meditation, says in his 
book Child, "Know, my child, that knowledge without 
action is insanity, and the noblest action is service." 

The chief malady of current education is that it results 
in the disassociation of heart and head. It lays emphasis 
on the development of head, and does sharpen the intel- 
lect to some extent. But more essential is the liberation 
of the heart. That will be done when the reason is awak- 
ened in sympathy for the poor, the weak and the needy. 
Sacrifice grows out of the heart, so the heart is required 
to be unfolded. 

The young should : ( 1 ) strive after the ideal of sacri- 
fice and not emotions; (2) be simple, for simplicity is 
strength; (3) learn to cooperate with all, and not let dif- 
ferences in creed or political opinions stand in the way of 
solidarity; (4) accept the creative ideal, which regards 
humanity as one and service as the end of all knowledge. 
Teachers should train students in the spirit of sympathy 
and love, blending information with inspiration and knowl- 
edge with love. A man may pass university examinations 
and yet remain ignorant of the realities of life. He may 
have read a thousand books, yet be no better than a boor. 
But true education will make him truly cultured; and the 
soul of culture is courtesy. Scholarship may be proud; 
culture is humble. 

Paradoxically enough, culture and agriculture are sim- 
ilar in many ways. The soul's Kshetra [field] must be cul- 
tivated by disciplining desires and emotions. Who could 
have put it better than Buddha who, while dilating on the 


analogy, observed, "I plow and sow and grow, and from 
my plowing and sowing, I reap immortal fruit. My field is 
religion; the weeds I pick up are passions; my plow is 
wisdom; my seed is purity." Our Rishis have prayed, 
Tamso ma Jyotirgamaya ("Lead me from darkness to 

But this darkness cannot be illumined in just a day. 
Bricks, mortar, comforts and luxuries cannot give any 
such training. It is the proper atmosphere which can de- 
liver the goods; that is why emphasis in the school should 
be on atmosphere more than on rules, textbooks and 

The tender heart of a child calls for very delicate hand- 
ling. In fact, education begins even before birth and there- 
fore better care must be bestowed upon every pregnant 
mother. It is a constant association with gentle forces 
which breeds virtuous persons. A child is the center of 
creative life. It needs to be opened as a flower is opened, 
gently, by sympathy, not by force. Do not let the child 
be imprisoned in the examination machine; never let him 
be snubbed and scolded. 

The fruits of fellowship are four-fold. The first fruit is 
Artha, which indicates the economic aspect of education. 
The second is Dharma, which preaches reverence for law. 
Kama provides for the freer and fuller growth of human 
beings. The most important is, of course, the fourth fruit, 
i.e. Moksha, the complete liberation. This is liberation 
from our petty selves, which impels us to shed all our big- 
otry, narrow-mindedness, and chauvinism. If education 
does not enable us to raise ourselves from the levels of 
our ordinary selves, our average minds to heights above 


our normal vision, it does not fulfill its very purpose. It is 
a lamentable fact that present education, which should in- 
sure an integrated growth of human personality, provides 
a very incomplete and insufficient preparation for life. 

In this process, the situation of the school also plays a 
major role. The German word kindergarten is quite sug- 
gestive in this context. Kinder means child, and garten 
garden, indicating that every school should be situated in 
a lovely spot of nature. In ancient India, every Ashram 
was a garden of nature. The Manav Kendra is situated at 
a healthy and picturesque spot in the Doon Valley, pre- 
senting a glorious and tempting view of the snow-clad 
peaks of the Himalayas. In the true tradition of Manav 
Kendra — the Man Center — it belongs to all mankind for 
creation of understanding, peace, and progress. The insti- 
tution is dedicated to the concrete realization of human 
unity and is projected as an entirely new concept of in- 
tegral education and moral living according to the ethics 
of spirituality. Human body is the true Temple of God. 
God resides in the temple of the body made by Him in 
the womb of the mother, and not in the temples made by 
the hands of man. Without an inner change, man can no 
longer cope with the all-round development of his life. To 
accomplish this vital and indispensable task, the very na- 
ture of education has to be transformed so that it can give 
society young men and women who are not only intellec- 
tually but emotionally trained for vigorous, realistic and 
constructive leadership. We envisage such an atmosphere 
where persons will be able to grow and develop integrally 
without losing contact with their souls. 

The aim is to make it a place where the needs of the 
spirit and concern for human progress will take prece- 


dence over material satisfactions, pleasures and enjoy- 
ment. Certainly the education will have to be spiritually 
oriented and given, not with a view to passing examina- 
tions, getting certificates and diplomas, and seeking em- 
ployment, but for enriching the existing moral, ethical and 
other faculties and opening up new vistas and horizons 
to fulfill the dream of Reality. 

the spiritual revolution explained. This is a com- 
posite title for four talks given by the Master on the occa- 
sion of his birthday celebration in February 1973, at which 
time he was presented with an Abhinandan Patra or letter 
of praise signed by many of India's leaders; a large per- 
centage of whom were present for the occasion and gave 
enthusiastic talks supporting the Master and his mission. 
A sample of these talks and a complete description of the 
events, along with the four talks of the Master included 
here, were published in Sat Sandesh, April 1973. The last 
talk is a commentary on a discourse given in Florida dur- 
ing the Third World Tour and published in Sat Sandesh 
in March 1973, entitled "The Coming Spiritual Revolu- 
tion" — hence the title. 

The Spiritual Revolution Explained 


The Master gave this talk during the Evening Satsang on 
February 5. 

Dear brothers and sisters, the things that you have 
heard, to whom does the credit go for that? Christ 
said, / am the vine, ye are the branches: He that abideth 
in me, and I in him, the same bringeth forth much fruit: 
for without me ye can do nothing. This is the relationship 
between the Guru and his disciple. The sikh or disciple is 
he who is accepted as such by the Guru. It is none of the 
disciple's doing; it is all my Master's work. He said to me, 
"Look here, I have done this much, the rest you have to 
do." I wept in anguish, "Master, how can I do it?" And 
he said, "I am with you." So when the sikh merges his 
identity in the Guru and becomes one with him, it is the 
Guru's power that works, for it is his work. Hafiz says, 
/ am rid of all fears for I am embedded in my true Friend, 
my Master; he who has drowned himself in the Water of 
Life, what fear has he of death? 

Ramakrishna once showed Vivekananda a plate filled 
with honey and said, "This is the sea of immortality and 
you are a honey-bee. How will you eat it?" Vivekananda 
replied, "I will start from the edges to save myself from 
getting stuck in it." Ramakrishna retorted, "It is the sea 
of immortality! Plunge headlong into it." 


Who is he — the Guru? Gurbani says, He that is one 
from beginning to end, He is my Guru. He in whom God 
is manifest, that manifested God in man, we call by the 
name of Guru. It means no one else but God is the Guru. 
We also revere that human pole in which the Light of 
God is manifest. We value the bulb because it transmits 
the light. Guru is Light personified. The sikh or disciple 
should become gurusikh first. How? By obeying him im- 
plicitly, doing what the Guru asks him to do. This is the 
first step. He should follow him literally, one hundred per 
cent. // you love me, keep my commandments. That is the 
criterion. But we do not do that; we modify his com- 
mandments according to the dictates of our mind and 
intellect. It is good and it is bad. It is something we 
should thoroughly understand. It holds us in its thrall. 
What does Maya literally mean? Ma means "to meas- 
ure" and ya means "an instrument" — so it is an in- 
strument of measurement. That is what our mind or in- 
tellect is supposed to be. We have to understand it, to 
make the best use of it. It is a question of right under- 
standing. But the Guru-disciple relationship is something 
above and beyond that. A Muslim Saint says, / am the 
body, and you are the life that animates it; you become 
me and 1 become you, so that people may not say that 
you and I are different entities. 

When such a relationship is established between the 
Master and the disciple, then the Master does everything. 
It all depends on the Master's acceptance of the disciple. 
Perhaps I was a spendthrift. My Master Hazur Maharaj 
Ji saw that this spendthrift would give away the wealth 
freely to all and sundry. And that was what he wanted, 
for his treasury of Naam is inexhaustible and will remain 


full forever. And that is why thousands are getting the 
benefit of his munificence. It is not my wealth. That is why 
I say that I am only a stalking horse. You must be under 
an illusion, so much so that you do not believe me even 
when I tell you that. But it is a fact nevertheless. 

So whatever benefit you are getting, the credit is not 
mine. Some years back during the Diamond Jubilee cele- 
brations so many things were said about me. I said that 
all the things that have been said here I have passed on to 
him to whom the credit belongs. If a cashier has with him 
a hundred thousand rupees deposited on his master's ac- 
count, the money does not belong to him; he is only a ser- 
vant getting a hundred rupees a month. 

The Power (Guru Power, Christ Power, God Power, 
call it what you may) never dies. It manifests itself time 
and again on various human poles to guide the child hu- 
manity. We respect all those who were commissioned by 
God to bring his children back to the Home of the Father. 
It is the Light of God that works in them. And what do 
they say of their mission? / am come into this world, that 
they which see not might see; and that they which see 
might be made blind. [John 9:39]. When the attention is 
diverted from outward gazing and is inverted within, only 
then the inner vision is opened and one is able to see. The 
commissioned ones who come are lighthouses; they are 
the Light of God, which manifests from the human body. 
They give out radiation and those who come within their 
circle benefit from it. The credit goes to them. 

So Hazur Maharaj said to me, "When I am with you, 
you should have no fear." I can only say that it is all His 
grace working, it is none of my doing. In the morning Sat- 
sang today I said that when Godmen come they give the 


clarion call, "Come ye all, return to your true home." 
Christ said, / am going back to the House of my Father. 
Other Masters also said the same thing in their own way. 
So Masters come to take the children of God back to their 
true Home. That is their mission. To whom does the cred- 
it go? To Him Who sends them. 

The commissioned ones who have come from time to 
time have all referred to their mission and commission, 
some directly, some in the third person. Kabir said, / 
know the secrets of the Eternal Home and have been 
commissioned by Him to do His work. Some (like Guru 
Nanak and Guru Gobind Singh) said, "1 am His servant." 
Some (like Christ and Mansur) said, "1 and my Father 
are one." So a sikh or disciple should become a Gurusikh 
[or Guru's man] first, and what is a Gurusikh? Gurbani 
says, Verily the Guru is a true sikh and a true sikh is the 
Guru, and both of them work to revive the same old old 
teachings of the Masters. From a Gurusikh one should 
become a Gurumukh or mouthpiece of the Guru. It is I, 
not now I, it is Christ who lives in me. When he sees Him 
working, he forgets who speaks. A Muslim Saint says, 
When he speaks it is God speaking, though the voice seems 
to come from a human throat. 

So the fact is, all credit goes to Him. It is all His grace 
working. I said in the morning session that the sun is 
about to set. Take heed before it is too late. Those who 
have had some capital to start with through the grace of 
the Master should try to increase it. My Master Hazur 
Baba Sawan Singh Ji Maharaj used to say, "One who 
has studied and become a graduate in his lifetime will re- 
main a graduate even after death. But he who has re- 
mained illiterate during his lifetime cannot hope to become 


a graduate after death." So wake up before it is too late. 
You cannot depend on life. 

What is a real birth? It is when one takes birth in the 
House of the Guru. Guru Nanak was asked, "When did 
you end your coming and going?" He said, "When I was 
born in the House of the True Master I ended my coming 
and going." One birth is this physical birth; the second is 
beyond that. Learn to die so that you may begin to live. 
This is the second birth, becoming twice born: You must 
be reborn. The Masters who have the competence to give 
you the second birth, they are Word made flesh. They 
contact you with the Word or God-into-Expression Power. 
Where does that take you? It will merge you into the 
Wordless (Anami) from whence it came. This is the di- 
rect way back to God. The Masters who put us on this 
Way belong to all humanity. They are not the monopoly 
of any particular sect or country; they come for all man- 
kind. They are the Light of the World as long as they 
are in the world. [John 9:5] We can derive full benefit 
from their incarnation only when we become Gurusikh 
and progress further to become Gurumukh or the mouth- 
piece of God. This is the true profit of human life. 

Books and scriptures are full of ways to salvation; but 
only one who has contacted a competent Master will at- 
tain salvation. My Master used to say, "Living or dead, 
we are in the Guru's lap; where is the separation?" The 
God Power manifests on some human pole to give its 
contact to the disciple — some capital to start with — and 
resides in him and does not leave or forsake him till, as 
my Master used to proclaim, it leads the soul of the dis- 
ciple step by step to its final destination: Sat Purush or 
Sat Naam. 


So the whole credit goes to the enlightened ones who 
come to put us on the Way back to God. They are the 
true friends of man. Gurbani says, O Nanak, leave the 
company of false friends and search for the company of 
Saints, thy true friends. The false ones will forsake thee 
in life, while the Saints will not forsake thee even after 

So this man body is a golden opportunity you have got. 
This is your turn to meet God. Avail yourself of this op- 
portunity and stop not until the goal is reached. 


This beautiful, powerful talk was given by the Master 
in the ambrosial hour of the early dawn, approximately 
5 a.m., on his birthday. 

Silence is more eloquent than speech. What can be 
said in silence cannot be communicated through words. 
A man takes birth every day; he dies every night and is 
born in the morning. I have no horoscope with me, but 
they tell me that today is the date of my birth. But the real 
birth is that which ends the cycle of birth and death. Guru 
Nanak was asked by the Siddhas how he succeeded in 
ending that cycle; he said, "When I took my birth in the 
house of the Satguru, I was freed from the chain of birth 
and death." What is it to be born in the house of the Sat- 
guru? When we rise above body consciousness and sit in 
His lap, that is to be born in the house of the Satguru. 
With that the unending cycle is ended. And that was on 
the day of Basant Panchmi [the first day of spring] in the 
year 1917; because Hazur Maharaj Ji used to meet me 
long before the actual physical meeting, in fact seven years 


before that. And the date of the physical meeting in 1924 
was also the same — Basant Panchmi. 

So I say to you, blessed is the day when we are born 
into the house of the True Master. And what is the real 
birthday of a man? The day he learns to rise above body 
consciousness. He can do it daily after that. All of you 
have had a practical demonstration of that. We take birth 
in the house of the Master; but we do not live there. Does 
one leave the house where he is born? When you rise 
above body consciousness you are in your true home. 
You may come out of it occasionally; but you should live 
there. That is the true birth. 

So the real birth is that which should end the cycle of 
birth and death. This is the first thing about the birthday. 
Who is to be congratulated on this birth? The Master or 
the disciple? A teacher's greatness lies in this: that all 
his students pass the examination. If all his students pass 
in the first division, the credit goes to the teacher. Isn't it 
so? If they do not pass, they may celebrate his birthday, 
but they do not win his pleasure. So all you brethren who 
have been put on the way to the Beyond by the grace of 
Hazur Maharaj Ji deserve to be congratulated only if you 
pass, i.e., if you learn to rise above body consciousness. 
The Gurumukh rises above to his true home at will a hun- 
dred times a day. If you have not done that, all such birth- 
day celebrations are useless. 

So I always say to you, remember the lesson taught to 
you. Having taken birth in the house of the Master, you 
should live there. So, dear brothers, I say to you, sit in 
Bhajan regularly every day. Learn to rise above body 
consciousness. Unless you do that, there is no salvation, 
no ending of birth and death. The first birth is physical; 


the second is into the Beyond, into the Divine Plane of 
the Master. As Kabir says, Go ye to the Plane of the Sat- 
guru. The Satguru's plane is not here; it is beyond the 
physical, astral and causal planes. But the way to it starts 
when you rise above body consciousness. If you really 
feel happy — I do not say you do not — you may give a 
sign of that by doing what 1 ask you to do: sit in Bhajan 
daily and keep the self-introspection diary. Do not take 
food for the body until you have given food to the soul — 
by contacting the God-into-expression Power within. And 
for that, sadachar or true living is most essential. Without 
purity of life, one cannot rise above body consciousness. 
Truth is above all, but true living is still above Truth. 

You have done all this lighting and decoration, and now 
you are sitting in the open in this bitter cold. The outer 
celebrations are all very well, if you take birth in the house 
of the Master and end the cycle of birth and death. It is 
all the grace of Hazur Maharaj Ji that you are all getting 
direct first-hand experience. When people outside India 
are getting so much benefit, our own countrymen should 
get still more benefit. This chasing and running after me 
is not love. Love teaches one to follow instructions, to 
obey. // you love me, keep my commandments. First you 
have to become a Gurusikh — a true follower of the Master 
— and not a mansikh — a follower of the mind. Says the 
Gurbani, The whole world follows the dictates of the mind; 
a rare sadhu follows the Guru. But they that follow the 
Guru transcend all barriers and limitations. Celebrating 
the day by lights and decorations may be all right from 
your level; from my level it is not. It will be all right from 
my level only when you take birth in the house of the 


When, we take birth in his house, and our coming and 
going is ended, only then are we to be congratulated. And 
the Masters who come to guide humanity are to be con- 
gratulated only when all those who go to them do their 
duty and pass creditably. My Master used to say, "Please 
put in some effort on your part so that I do not have to 
carry each one of you on my shoulders. It will make the 
Guru's task easier if you do your duty." 

We have to do our work during the day. When night 
falls, who can work? That is what Christ says: / must 
work the works of him that sent me, vjhile it is day — 
that means when he was alive- — for the night cometh, when 
no man can work. As long as I am in the world, I am the 
light of the world. Help the Master in his mission. The 
time for a spiritual revolution has come. It will arrive only 
when we lead a pure and chaste life. That will require some 
effort on our part. Have no fear; be true disciples of the 
Master and not of the mind; and then become a Guru- 
mukh or mouthpiece of the Master. All these things I 
have said before; this one lesson is enough if you follow 
it. Do something now, when the sun is shining; you won't 
be able to do anything after sunset. At present you are 
alive, and the Master is also in the physical body. Do not 
fritter away this opportunity. Bread and water are food 
for the body; reading books and exercising the mind is 
food for the intellect; and contacting the God-into- Action 
Power within is food for the soul. Soul is a conscious 
entity; it can find sustenance only through contact with 
the Ocean of All Consciousness — God — Who is the Bread 
of Life and the Water of Life. 



This is the conclusion of the address given by the Mas- 
ter on being presented with the Abhinandan Patra [a let- 
ter of commendation from many of India's leaders] on 
Feb. 7. 

These are a few things that I learnt at the feet of the 
Masters: man-making, man service, and land service. 
They have been my hobbies from the very beginning. To 
pursue these hobbies further, I sought admission in a medi- 
cal college and an agricultural college, but family circum- 
stances did not allow me to continue with my education. 
So the little understanding that I got through the grace of 
God, I am giving out to you. This is the basic teachings 
of all Masters. The best school is that where a large num- 
ber of students pass the examination. Likewise, the best 
social formation is that which turns out the maximum 
number of perfect men. One should remain grateful to 
those who molded him, and remember them always. But 
to each other we are all brothers and sisters in God. Real 
integration is possible only on the level of man. There is 
nothing new in all this; these are the same old teachings 
handed down to us from time immemorial. To err is 
human; we forget; and Masters come from time to time 
to awaken us and to revive the teachings. 

All that has been done so far, I do not claim any cred- 
it for it; I know that it is God's grace working. The un- 
derstanding that I have gained through parallel study of 
religions, or by studying the lives of great men, I am put- 
ting before you. And this has appealed to the people. 


You have love for me; I too have love for you. At the 
Manav Kendra hundreds of men and women belonging 
to different social bodies and status in life toiled cease- 
lessly, inspired with the spirit of selfless service. In the 
bitter cold of the winter season they worked long in the 
night, sometimes to 2 a.m. Judges, barristers, engineers, 
college principals, high officials, worked side by side with 
common laborers and merged their separate identities into 
one common purpose. Seeing them work, it was difficult 
to spot who was who. And they all sat together at one 
place to take their meals. This is the basic thing in the 
teachings of all Masters. 

Remain in the social function to which you belong; 
while remaining in it, reach the goal for which you have 
joined it. It is a blessing to be in a social formation. 
While there, one should achieve the purpose of being 
there, which is to know God. "Knowledge" means ser- 
vice, fellow-feeling, and culture; leading to humanity. You 
have given me this honor; I am ashamed of it because 
the credit is not mine. I am trying my best and hope to 
become man some day. . . . God is already there in man, 
but we have forgotten. Unless we advance spiritually, we 
cannot reach the goal. These few words I have spoken 
come from the understanding that I gained through the 
grace of God by sitting at the feet of the Masters. The 
credit you have given me for it goes to the Almighty, and 
to the Master at whose feet I had the good fortune to sit 
and learn. With these words I thank you all. . . . 



This extraordinary talk brought to a close the Evening 
Satsang at the Vigyan Bhavan on the 7th, and sums up 
the essence of everything. 

I will not take much of your time now. There is a rev- 
olution in the world today, in each and every country. It 
has, however, not achieved its purpose, which is that man 
should become man. If man becomes man, in the true 
sense of the word, he can, all alone, shake the whole 
world. Archimedes, who discovered the law of gravity, 
wanted to get the center of gravity of the universe so that 
he could shake the whole world. But the poor fellow 
couldn't get it. 

Chaitanya Mahaprabhu came in Bengal. His chant was 
Hari bole, "Say Hari" [the Lord]. He had realized Hari 
or God within, his whole body gave out radiation of Hari; 
and on his lips was the chant, Hari bole, uttered from the 
abundance of a heart overflowing with the love of Hari. 
He went to a dhobi ghat [washerman's place] and said to 
a dhobi [washerman], "Hari bole." The dhobi kept silent. 
Again he said, " Hari bole." The dhobi thought he must 
be a mendicant asking for alms, and he remained silent. 
Chaitanya repeated his chant: "Hari bole." The dhobi said, 
"I will not say it." "You will have to say it!" said Chaitan- 
ya. The dhobi thought, this fellow will not leave me alone, 
so he said it: "Hari bole." Now, when Chaitanya uttered 
the words "Hari bole" they were charged with the power 
of realization; so the dhobi left off his work and took up 
the unending chant, "Hari bole, Hari bole, Hari bole — " 
His companions asked him, "What has happened to you, 
brother?" "Hari bole, Hari bole," the continuous chant 


went on, hearing which the other dhobis also started chant- 
ing "Hari bole, Hari bole, Hari bole . . ." 

Do you know what is at the back of it all? Be an ex- 
ample of what you preach. Your life should emit rays of 
ideal manhood; people who come into contact with you 
should feel the radiation. But first you have to become 
man, in the true sense of the word. If you take just a few 
steps towards that, you will find that you have unlimited 
potential of man-making. The revolution today is of the 
world, not of man. If you have true love in your heart and 
your goal is true, you will give out the same radiation. You 
may address a gathering of thousands, they will all agree 
with you. 

Today people are after religions; each stands for his 
own religious formation. And they all have the same teach- 
ings. But we do not live up to these teachings and there- 
fore they have little effect on us. If we speak with a true 
heart there will be radiation; it will have its effect on others. 
It is a question of charging. The words may be the same 
as used by others; but they will have charging in them. 
Unless we live up to what we preach, our words will have 
no effect on others. With all the lectures, recitations from 
scriptures, organizations and social formations; exhorta- 
tions from intellectuals, that man should become man, 
where do we stand? How many ideal men have we pro- 
duced so far? During my Western tour I gave a talk where- 
in I said that there should be a revolution aimed against 
the shortcomings of our thoughts and actions: a spiritual 

Now, dear brothers, all that you have heard today — the 
whole thing has been put before you so beautifully. Do we 
really feel the necessity of this thing? If so, we should 


start acting on it from this very moment. If we would do 
that, we would surely become man — a true man — and all 
those who come in contact with us will be influenced by 
us. A few words from a man like that will have greater 
effect than all the lengthy lectures. Gandhi Ji and others 
like him who lived up to their ideals — their ordinary words 
had great impact on the listeners. Today our words have 
no effect. We give recitations from the scriptures and talk 
learnedly, without effect. What was there in the words 
"Hari bole"? They had the radiation, the charging of reali- 
zation. All of you assembled here can become Ambassa- 
dors of Truth; it is not so difficult to do that. The center 
of gravity is in you, you have only to awaken it. That will 
happen when there is no conflict between our thoughts, 
speech and actions: when we do not profess one thing 
and do something else. We preach lofty ideals on pulpit 
and platform, but act differently in private: indulging in 
the same vices — backbiting, enmity, hatred, narrow- 
mindedness — which we condemn so eloquently in public. 
Heart speaks to heart; words spoken from the depth of the 
heart will move the heart of the listener. 

To put the whole thing in a nutshell: if we wish to see 
all mankind become man in the true sense, we should start 
with our own self; we should become men first. What is 
an ideal man? He is an embodiment of love; he has rea- 
lized himself and realized God; he sees the Light of God 
immanent in every form. He who sees that Light manifest 
in all will naturally have love and respect for everyone; he 
will like to serve all; he will not cheat or exploit anyone. 

I just now mentioned the need for a spiritual revolution 
to bring about this transformation; and this revolution can 
only be brought about by a man of realization. Live the 


life. There is enough food for thought available; we read 
so many books, hear so many lectures, but how many true 
men are there? The more we have of such men, true men, 
the more effect we will have on people. 

What little understanding I got by sitting at the feet of 
my Master, Hazur Baba Sawan Singh Ji Maharaj, I am 
giving out to you. 

He loved all, even atheists. Once when he was posted 
at Murree Hills, an atheist who was suffering from tuber- 
culosis and was advised to sojourn in the hills by his doc- 
tors, came to Murree Hills. He knocked at every door 
for accommodation, but found them all closed; nobody 
was willing to take him in. First, because of the highly in- 
fectious disease he was suffering from, and also because 
he did not believe in God. He came to the residence of 
Hazur Maharaj Ji, who was away on duty at the time. He 
asked the housekeeper for accomodation, and was refused. 
It so happened that Hazur Maharaj Ji was just then re- 
turning home and saw the man being turned away from 
his house. He asked the housekeeper about it, and was 
told that it was a tuberculosis patient asking for accommo- 
dation whom nobody was willing to take in. "And what 
did you say?" asked Hazur. "I also refused him, for he 
was an atheist," said the housekeeper. Hazur Maharaj 
told him, "Look here, this man may not know that God 
resides in him, but we know it, don't we? Please give him 

The words of a man of realization have an impact on 
others. It comes through radiation. There is no need to 
speak; the whole thing is done through radiation. You have 
said so much about me; but I have yet to become a com- 


plete man. I have taken a few steps in that direction; and 
what little understanding I got through the grace of God 
and the grace of Hazur Maharaj Ji and the opportunity 
that I got to live up to that — the whole credit for that goes 
to my Master. If you find anything good in me. that again 
is due to his grace. 

There is nothing new in what I am saying to you. What 
is required is life behind the words, as with Chaitanya and 
"Hari bole." Guru Nanak used to go into Samadhi repeat- 
ing the words Sat Kartar. It comes from the unity of 
thought and action. There should be no conflict between 
speech and action, practice and profession. So if you want 
to really live, then you should yourself become man first, 
put your own house in order, before you set out to reform 
others. If you take one step forward with sincerity of pur- 
pose, God overhead will extend a thousand hands to help 
you on your way. I thank you all for your time and for giv- 
ing me this opportunity to speak to you once again. 

This is the way to succeed in achieving your purpose of 
becoming a man. In the West it was this very thing that at- 
tracted them — radiation through action, i.e., life lived ac- 
cording to precepts. It is the same old old teachings; there 
is nothing new in all that is being given out to you. Digest 
it. Food that is well digested gives one strength; undigested 
food will come out through vomiting, or it will rot and 
cause disease. All this bigotry and narrow-mindedness, 
selfishness and exploitation of man by man, is due to not 
doing what we say and profess. We only say; we do not do. 

With these words I thank you all once again. The great 
men here who spoke to you this evening have put these 
things so beautifully before you. They would like you to 
live up to them. Let each man become a center unto him- 


self. He should develop and progress physically, intellect- 
ually and spiritually, and reach the ultimate goal: merge 
into the Absolute from where he came. I want you all here 
assembled to become Ambassadors of Truth: to know 
yourselves first and then to know God; and through radi- 
ation, change others. Thank you. 

THE remodeling of OUR destiny is the Presidential 
Address, delivered by Kirpal Singh on February 1974, at 
the Inaugural Session of the great World Conference on 
Unity of Man in New Delhi. Since the Master departed 
widely from his prepared text when giving this talk, this 
version (which was published in Sat Sandesh in March 
1974) was edited somewhat to bring it into conformity with 
the words that Master actually spoke. 

The Remodeling of our Destiny 

A mystic bond of brotherhood makes all men one. 


Dear brothers and sisters: I am happy to greet you 
all, who have gathered here from all over the world. 
In this momentous session we have to explore and find out 
ways and means to cement and strengthen the solidarity 
of mankind. Nations, like individuals, are swayed by pas- 
sions, prides and prejudices which create chasms in the real 
social order which are very often difficult to span. We are 
living in an age of decadence, when moral and spiritual 
values are at their lowest ebb. With all these drawbacks 
and the numerous divisive tendencies, there is still a ray of 
hope of regeneration and reorientation. This very hope has 
brought us together. 

I thank you all for the loving response to the call for 
remodeling of our destiny to secure a lasting peace. 

It is said that "East is East and West is West and never 
the twain shall meet." That may have been true at one 
time or another, or for the author of the dictum, Rudyard 
Kipling; but certainly it carries no weight with men of God 
in the present scientific age, when distance and space are 
fast losing their significance, and efforts are being made to 
establish interplanetary contacts. 

The various countries of the world are just like cham- 
bers in the House of God, housing different nations. Dis- 


tinguished from one another by geographic, climatic and 
historical conditions, facial contours and complexions, lan- 
guages and dialects, diet and apparel and modes of wor- 
ship, all people conditioned by these divergent factors form 
the great organic whole called humanity. 

With all these seeming differences and distinctions of 
color, creed, and caste, and these diversities in his modes 
of living and thinking, man essentially and basically re- 
mains man in outer appearance and inner make-up. Unity 
already exists in the human form, since each one is born 
the same way with the same outer and inner construction, 
and each one has a soul which is of the same essence as 
that of God. We are drops of the Ocean of All Conscious- 
ness, Whom we worship as the same God, calling Him by 
different names. Holy men say that the human body is the 
true temple of God, and that He resides in the temple 
made by Him in the womb of the mother, and not in tem- 
ples made by human hands, and that the human form pro- 
vides us with a golden opportunity to realize Him. 

Man has three aspects: physical body, intellect, and a 
conscious entity. He has progressed physically, intellectu- 
ally and mechanically; but despite this, he is unhappy and 
has not developed spiritually. He has developed his head 
and not his heart, and his scientific knowledge is misdi- 
rected to fiendish malevolence. It has created a spiritual 

We stand in the middle of a two-fold crisis: a state cult 
of militarism, euphemistically called '"patriotism" on one 
hand, and an apathy to spiritual development through 
knowledge of the True Self on the other. In the absence of 
any positive thinking on both these levels we are morally 
regressing, and in this sad predicament we cannot have 


lasting peace. Guru Nanak therefore prayed, "O God, the 
world is aflame and has passed beyond our care. Save it 
by the means You consider best." 

The problem before us is how to bring about a change 
in man's heart and effect his inner conversion so that he 
can see truly and clearly and learn to discriminate between 
truth and untruth. Since this lies beyond the scope of body 
and intellect, it can only come about through an inward 
illumination of divine wisdom in the sanctuary of the soul. 

This is the individual aspect of the matter. We also have 
to forge abiding bonds of kinship among the nations of 
the world so they will treat each other with genuine cour- 
tesy based on inward love and friendliness, and seek the 
welfare of all members of the human family, transcending 
their political ideologies which create rivalries and inter- 
national tensions. 

During my last foreign tour I was asked on television 
in the United States, "How can peace be cemented?" I told 
them, "Peace can be cemented only when men rise above 
'isms' and Presidents and Kings rise above countries." 

To remain in any "ism" is a blessing, if we keep in mind 
the ideal for which we have joined it and rise into uni- 
versalism; but if we stick obdurately to the "ism," the re- 
sult is again narrow-mindedness and selfishness. Similarly, 
if Kings nourish their gardens well and keep them bloom- 
ing in all respects, they should let all other countries bloom 
the same way and further the cause of human happiness; 
otherwise there will be conflicts and wars. It has been our 
endeavor of late to find a common forum and meeting 
ground where such momentous issues could be discussed 
dispassionately — by separating the non-essentials from es- 
sentials and eliminating differences, in order to find unity 


in diverse thinking and bring abiding peace on earth; com- 
plete concord and amity in all spheres of our life. 

In order to understand this worldwide movement in 
which we are participating today, it is necessary to review 
its background. Religious contacts between East and West 
were established as far back as 1893, when the patriot- 
saint Vivekananda went out with the message of the Upan- 
ishads and Gita and represented India at the Chicago Par- 
liament of Religions. His life and living showed a practical 
way to demonstrate the essential unity of all religions, to 
proclaim the message of which he founded a chain of mis- 
sions in the name of his Master, Paramhansa Ramakrishna. 
Ten years later, in 1903, another young savant, Swami 
Ram Tirath, presented the philosophy of Vedanta to the 
West in such a lucid manner that he was hailed as a "Liv- 
ing Christ." 

Thus the way was paved for the next great step, the 
spread of spirituality or mysticism — the bedrock of every 
religion. In its pure essence, this implies the awakening of 
man to a consciousness at once supra-sensible and supra- 
mental — an immediate revelation. All mystics, Eastern and 
Western, have believed in the possibility of direct com- 
munion with the Spirit and Power of God through love 
and contemplation, without the aid of reason and logic. 
It puts man on the road to inwardness (not to be confused 
with escapism), with an active living morality as the es- 
sential prerequisite. This is the religion of spirit, or the 
science of the soul, and through it an individual finds his 
proper relation to the universe by establishing contact with 
God through His expression, the power called Naam, 
Shabd, Kalma or Word, which is the Maker, permeating 
and controlling all creation. The relationship with this 


power is achieved by developing reverence for life at all 
levels of existence without distinguishing between high and 
humble — including man, bird, beast, and the lower species. 
The non-human forms are the younger members of the 
family of God. 

This idea of the sanctity of life is a living religion of love 
in the innermost part of our being. True theism cannot 
be reasoned out intellectually or felt on the level of emo- 
tions; it proceeds from true knowledge, which is an action 
of the soul in perfect harmony beyond the senses. This is 
what is called "spirituality" — the contact of the soul with 
the Oversoul — and it is achieved by rising above body 
consciousness through practical self-analysis, a demonstra- 
tion of which can be given by an adept in the process. We 
call it Para Vidya (the Knowledge of the Beyond) because 
it lies beyond our sensory perceptions. 

This science of the soul is not something new; it is the 
most ancient teaching of all. The way back to God is of 
God's own make and stands on its own, without the neces- 
sity of scriptural support to uphold its authenticity. But 
unmistakable references in the scriptures of all religions 
from the earliest times to the present day bear witness to 
the Unmanifest Reality in its primordial form of Light 
and Sound. 

In the present age, saints like Kabir and Guru Nanak 
revived the ancient teachings of the sages of the past. In 
more recent times the torch was kept alive by their suc- 
cessors until the spiritual mantle came to hallow the per- 
sonality of Baba Sawan Singh Ji, who during his long 
ministry of 45 years (1903-1948) gave it the widest dis- 
tribution possible. In 1911 he began the work of revealing 


the Gospel of Love, Light and Life to the Western world 
as well. 

Ruhani Satsang was founded in 1948 and dedicated to 
the task of imparting purely spiritual instruction, shorn of 
all ritual and ceremony and free from embellishment and 
symbol, to all classes of humanity. Followers of different 
faiths, beliefs, and creeds meet at Sawan Ashram — which 
became its permanent center in 1951 — and address large 
masses of people coming from different walks of life, who 
are eager to learn and understand the elemental truths 
which form the quintessence of all sacred scriptures. The 
discourses converge on the common theme of establishing 
direct touch with Reality, and attempts are made to re- 
produce and correlate, in simple understandable language, 
the sayings of sages and seers of all times. Presently this 
is being spread in 209 centers all over the world which 
have helped considerably to remove to some extent artifi- 
cial barriers of race, language, and religion, and brought 
many kinds of human beings to worship the Nameless Be- 
ing with so many names. 

By the grace of God, a new field unexpectedly opened 
up in 1957 when Muni Sushil Kumar Ji sponsored a Con- 
ference of World Religions with the idea of forming a 
World Fellowship of Religions. As a result of further de- 
liberations there did come into being a Fellowship includ- 
ing most of the faiths of the world, and I was elected its 
President. Three World tours were undertaken and four 
World Religions Conferences were organized in India, be- 
sides regional conferences in other countries. The purpose 
was to disseminate the idea of universal fellowship among 
people professing different faiths and beliefs, and it brought 
about broader and better understanding and a sense of 


mutual trust and confidence at the top level among the 
representatives of the various religions. 

But while the religious leaders were coming closer, a 
danger was developing among the followers. Instead of 
making religion a cementing force, they made it an instru- 
ment to serve their vested interests and began to form 
communal groupings bearing the labels associated with 
their "isms" — fortifying them with artificial walls of ha- 
tred and distrust. One wonders how a person professing 
religion, which is a link between man and God, can run 
the risk of forgetting that he is a man born with the same 
privileges from God as those he hates, and that he is a con- 
scious entity which is a drop of the Ocean of All Con- 

To combat this danger of religious chauvinism, it was 
thought necessary to start the work of regeneration from 
the roots. Man-making must take precedence. This can 
only be done by inculcating in people generally the hu- 
manistic ideals of unselfish love and selfless service, with 
special emphasis on man service, land service and animal 
service (animals being our younger brothers and sisters 
in the family of God). This idea took concrete shape in 
1969 with the decision to set up Man-Making Centers or 
Manav Kendras here in India and abroad. 

In India a Man Center has been started at Dehra Dun 
at the foot of the Shivalik Range of the Himalayas. It has 
set up a hospital, a home for indigent elderly people, and 
a school for the children of poor families in the area. A 
provision for farming and cattle-raising on modern scienti- 
fic lines is a part of the project. Eventually we hope to see 
a university, fully equipped with the original scriptural 
texts of the religions of the world, so that comparative 


studies of the truths contained therein may be undertaken; 
and a language school to overcome linguistic difficulties. 

This convention aims to unite all mankind on the com- 
mon ground of service to fellow human beings and faith 
in Divine Power, and to accomplish that, it urges the re- 
ligious and ethical leadership of the world to shed apathy 
and aloofness and assume a more prominent role in human 
affairs. Such conferences in the past have been organized 
at the level of religions, and consequently have not been 
able to achieve integration in the required measure. A sig- 
nificant feature of this conference is that it is being orga- 
nized at the level of man, as envisioned by saints and 
prophets like Socrates, Buddha, Mohammed, Christ, Ka- 
bir, and Nanak, so that it may lead to true integration. 
The challenging task before the religious and spiritual lead- 
ers is to bring about a radical change in the ethical, educa- 
tional and economic status of humanity. Economic uplift 
is essential because "a hungry man is an angry man" and 
to talk of God to him is a mockery. 

I am confident that each one of us fully realizes the 
significance of this cosmopolitan meeting and will extend 
his whole-hearted support toward the fulfillment of its 
objectives: developing human understanding and herald- 
ing the unity of mankind. Let us pledge ourselves to this 
task, transcending all narrow allegiances and commit- 
ments, and stand united and resolute until its ultimate 


The Circular Letters 


The Master began issuing this extraordinary series of cir- 
cular letters shortly after his First World Tour, and it con- 
tinued, at greater or lesser intervals, until three months 
before his death. These circulars were unlike his books or 
his talks, or even his letters to individual disciples; they 
really were "circular letters," that is, letters to every one 
of his disciples at once, conveying whatever he considered 
of the first importance at the time. Consequently, they have 
an intimacy and immediacy not found in his books or pub- 
lic talks, yet are relevant to the needs of all his disciples. 

the outer aspects of life was issued on May 1, 
1956, as Circular Letter No. 1; it was out of print for 
many years until published in Sat Sandesh in February 

The Outer Aspects of Life 

With the grace of my Master, my tour to the United 
States and Europe has been successful, with the lov- 
ing cooperation and sacrifice of all over there, for whom 
I have great appreciation in my mind. 

On my return from the tour, it has come to my notice 
that there exist misapprehensions, which if not guarded 
against or checked might prove harmful to many interested 
in the path. These are mostly concerned with the outer 
aspects of life. It is, therefore, considered advisable to 
clarify the position in this respect. 

Spirituality — a Creed of Loving Faith: The subject 
of the spirit is the most ancient and the most authentic of 
all subjects. Its history is coeval with that of man. It is 
based on two cardinal principles of love and service, or 
in other words selfless service. "By love, serve one an- 
other," has been the slogan of all sages through the ages. 
God is love and He loves those who love His creatures. 

He prayeth best, who loveth best 

All things both great and small; 

For the Dear God, Who loveth us 

He made and loveth all. 
Again, it is said, "He prayeth well, who loveth well / 
Both man and bird and beast." 

We may take any scripture we like, we find an exhor- 
tation in most emphatic terms on love. "Verily, verily, I 


say unto thee that God manifests Himself to one who 
knows how to love." 

Importance of Love: Loving and selfless service to 
humanity is the cornerstone of all religious philosophies 
and no man can make any progress on the spiritual path 
without cultivating love within him. The seed of spiritu- 
ality that the Master so lovingly sows in the arid soil of 
our hearts, has to be nurtured with the waters of love, if 
quick results are desired. We must so mold our life and 
conduct that all our acts bespeak His love. We must trans- 
form the desert of our heart into a veritable garden of love 
full of lovely blossoms and luscious fruits. From our heart 
should spring an eternal fountain of love, so that whoso- 
ever comes in contact with it is drenched with love to the 
very core of his heart. 

Spirituality — A Divine Cause: The cause of the 
Master is the cause of God. It is no religion in the com- 
monly accepted sense of the word and yet it is the highest 
religion based on love alone. We cannot keep the illimit- 
able God in watertight limited compartments. God Himself 
has declared, "I neither live on the high heavens nor on 
the earth below, yet the wonder of wonders is that I live 
in the heart of a Momin or Godman." 

Again, spiritual teaching and training is a living and 
practical subject, quite different from secular and sectarian 
dogmas and so many creeds that we have today. Life, 
light and love coming from a living Master well out spon- 
taneously from the heart and not from any books on 
theology. No doubt everything has its own value, but in 
a world of relativity, the values are all relative. A positive 
contact with the live principles of living God is some- 


thing unique. It stands on a footing which is entirely dif- 

Spirituality and The Common Man: In this vast 
creation, everyone is gifted with an individual perception. 
The heredity, the environment and the teachings incul- 
cated, all combine to make one what he is. We cannot 
blame anyone for thinking differently in his own way. 
Everyone has his own temperament and his own way of 
thinking. They must differ and they do differ vehemently. 
There is no help for it. It is, on the other hand, the sign 
of sentient life. We must not therefore, on that account, 
cross swords with them. Even if in their ignorance they, 
at times, may talk ill of the spiritual teachings and use 
harsh words, they cannot help it. But that should not dis- 
turb the true seekers after Truth. We must be polite and 
gentle and even humble in our conduct. Bandying of 
words does not help. We may try to remove misunder- 
standings if any, sweetly and gently, but not in an antag- 
onistic spirit. It is advised that individual persons (includ- 
ing representatives, group leaders and other old and new 
initiates) should not enter into any sort of discussions or 
disputes with any religious bodies, circles, faiths or sects, 
etc. If any such bodies do enter into such things, they may 
be directed to refer to the Master for an appropriate re- 
ply. It would be better to turn aside rather than to break 
your own head in an attempt and injure the great cause 
for which we stand. God knows His purpose well and 
has diverse ways to fulfill the same, without you and me. 
So it will not pay to quarrel with our neighbors. It is said 
that those who try to live by the sword, perish by the 
sword. The entire Christian philosophy is summed up in 
two memorable precepts of Jesus Christ. "Thou shalt 


love the Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind"; and "Thou shalt love thy 
neighbor as thyself." (Matthew 22:37, 40). And, "Love 
your enemies, bless them that curse you, do good to them 
that hate you and persecute you, that you may be the 
children of your Father which is in heaven: ... Be ye 
therefore perfect even as your Father which is in heaven 
is perfect" (Matthew 5:44-45, 48), and so said all other 
Masters who came in the past. If we live up to these 
teachings, there could be no trouble at all. The royal monk, 
Ashoka, in one of his rock edicts tells us: "He who reveres 
his own sect but disparages the sects of others, does great 
injury to his own for he lacks the essentials of a religion." 

Spirit of Service — Inter Se: The above remarks ap- 
ply equally in your dealings with one another. You are 
all knit together by the loving grace of the Master in bonds 
of common fellowship. Honest differences of opinion may 
arise and at times do arise; but these must be resolved 
happily by friendly exchange of thought and mutual dis- 
cussion free from bitterness and rancor. If in spite of this, 
these persist, a timely reference to the Master would be 
a welcome resort rather than to indulge in widening the 
gulf between ourselves, by encouraging fissiparous ten- 

Harvest Is Much! Laborers Are Wanted: All those 
who help in the Master's cause in whatsoever way are the 
chosen ones. Whenever a Master spirit comes into the 
world, He brings His own staff with Him. Whoever puts 
in a stone in His edifice, does service to Him. It therefore 
behooves all the more that such selfless workers should 
present a true model of common brotherhood rather than 
to add another discord where there is already so much. 


Again, service is service and must be rendered in a true 
spirit of service. Service must come before self. All 
thoughts of self must be sacrificed at the altar of service. 
That service alone is acceptable to the Master as is volun- 
tary, free and untarnished by even the least traces of self. 
It must not be rendered in an animal spirit, a fighting mood, 
just as a matter of right or routine, all of which tend to 
lower the true spirit and dignity of service. There is one 
more point that may not be lost sight of, in respect of 
service. Nobody can render service or even think of ren- 
dering it, unless he is so actuated by the Master Power, 
permeating in the very fibers of his being. So one should 
never think, with all that he does, that he has done any 
service. It is therefore said that one living in the house of 
the Master, and carrying out His behests, should never 
feel that he has done anything. And this in fact is the 
veritable truth, because all credit goes to the Motor Power 
or the Great Dynamo, working in and through each indi- 
vidual. One must, therefore, feel and see the Master Hand 
working behind the scene. All such service is glorious in- 
deed, as it is free from all taints of the self. 

The Master Power works regardless of all limitations 
of time, space and causation. Even when acting through 
certain authorized persons in distant lands, the sole re- 
sponsibility remains with the Master. The agents are just 
mere instruments to arrange preliminaries, to fill in appli- 
cations of persons desirous of initiation, to convey the in- 
structions of the Master, and after due approval to ar- 
range sittings and meetings, etc. The transmission of the 
life impulse, the coupling process and the like, all come 
from the Master directly and nobody has any hand in 
them. None can, therefore, claim any superiority over his 


colleagues, because of this. All from the highest to the 
lowest get their inspiration from the Master, and owe the 
good fortune of being helpful in one way or another. We 
must, therefore, work in a team spirit of brotherly love 
with no thoughts of high and low, for all service is one — 
the divine service, of which we all are the members. The 
arrangements, however, exist for the sake of discipline 
and maintaining order in the smooth running of the spir- 
itual work. But as said above, none should feel elated or 
entertain feelings of superiority over others. All of us have 
to work shoulder to shoulder under the guiding inspira- 
tion of the Master. The persons selected as representa- 
tives are the elders and more experienced and should be 
respected. In case of any difference of opinion, the matter 
may be referred to the Master, and until then no one 
should go on strike or over-rule them but work in close 
cooperation with them. Such selected ones (representatives) 
should be in complete harmony with others working in 
that capacity as they are selected to carry on the work of 
the Master. When opportunity is afforded they should meet 
each other for consultation of any important points. This 
will ensure uniformity and inculcate love in others and 
afford variety of talks to the groups situated in the various 
areas. The representatives should submit quarterly (April, 
July, October and January) a regular report on the work- 
ing of the Master's Mission in their areas, with constructive 
suggestions, if any, touching all important points with 
names of group assistants carrying on work in different 
centers. I would also be glad to hear from those in charge 
of the various centers at regular intervals about any im- 
portant events occurring at those places. I have a loving 
appreciation of all the work done by them. 


Self Reformation: Purity of life in thought, word 
and deed is of prime importance in the service of the Mas- 
ter. A divine cause can flourish and fructify in abundance 
on a pure soil. We must all learn to look within and not 
without. It is far easier to see a mote in another's eye than 
to see a beam in one's own. We must try to inculcate the 
habit of self-introspection, so as to weed out all infirmities 
one by one. The importance of maintaining and submit- 
ting of a diary by all for this purpose cannot be over- 
emphasized. All initiates should devote regular time to the 
spiritual practices with due regard to ethical life and ab- 
stinence of all meat, fish, fowl or eggs, and maintain their 
diaries for submission to the Master after every three 
months. They should guard against the five deadly sins of 
desire, anger, greed, infatuation and vanity, and develop 
instead the virtues of truth, chastity, non-injury, universal 
love, and selfless service. 

Financial Control: The work of spiritual regenera- 
tion is carried on only with voluntary contributions from 
the sangat or the brotherhood. There are no hard and fast 
rules in this behalf. Everybody is free to contribute what- 
ever he can easily do for the service of the sacred cause. 
There is no question of imposition or taxation in the mat- 
ter. No financial aid from persons outside the brotherhood 
is accepted and there is a reason for this. We want funds 
from the earnings of those honest souls who earn their 
living by honest means and are touched by the love of 
God. It must be noted that Master does not accept any 
gifts or offering from his disciples. All his personal needs 
he meets from his own pocket. All voluntary contribu- 
tions are collected only for the work of the sangat. It is 
therefore necessary that proper account should be kept 


of all income and out-go, on regular scientific lines so as 
to eliminate all chances of misapplication of the funds and 
to ensure its full utility on economic and efficient lines. 
It is necessary that suitable arrangements be made for 
periodical checking of the same, and every effort must be 
made to minimize the expenses to the bare needs and re- 
quirements of the time and occasion. All such things can 
be arranged by mutual consultation in a spirit of friendly 
good will. Selfless or honorary service with love in pre- 
ference to paid work is advised except in rare cases where 
a sincere worker needs help which may be in the form of 

Correspondence: The Master personally attends to 
the work of correspondence both foreign and local, in spite 
of heavy demands on his time, and has to sit till late hours 
in the night. Satisfactory arrangements are made to safe- 
guard against any loss of correspondence received in the 
Ashram. At times he goes out of the station in answer to 
pressing calls from different places; then too letters are 
issued on his personal instance in each case and the re- 
plies are delayed on account of absence on tour. To save 
heavy postage on account of the abnormal receipt of let- 
ters (over one thousand from India and abroad monthly) 
it has been started as trial measure to send off replies in 
closed covers weekly or so (except in urgent cases) to a 
central station where they could be sent by post, duly 
stamped, to different stations in foreign countries. 

Tour Program: All invitations for spiritual discourses 
from foreign or local places are most welcome to the Mas- 
ter. But the sponsors of such meetings have to make suit- 
able arrangements for temporary stay, halls or open spaces 
for meetings or talks and for visitors coming from long 


distances so that nobody is inconvenienced in any way. 
The Master while appreciating the loving warmth of his 
disciples, does not like fanfares and display of material 
show at such meetings. 

General: The Master is a Master for all humanity. 
All are equally entitled to the spiritual heritage of God 
like all the gifts of nature: light, air, water, etc. He distri- 
butes freely amongst all. For him there is no East and no 

The dictum of Rudyard Kipling, "O East is East and 
West is West, and never the twain shall meet," no longer 
stands with him. In fact all points of the compass con- 
verge in the Master and equally draw their inspiration 
from him. The different countries of the world are but so 
many rooms in the mansion of His Father. All national- 
ities, all religions, all creeds, and all philosophies are His, 
and they all end at the highest sensory plane from where 
the spiritual path just begins. His is an unwritten law and 
unspoken language and the eloquent silence that guides 
from plane to plane. 


1956 as Circular No. 2 under this title and was required 
reading for all prospective initiates. It was published in 
Sat Sandesh in April 1970. 

Instructions for Seekers after Truth 

Before the living Master (an adept in the science of 
the Sound Current or Word), gives Initiation, he 
wishes that every prospective initiate abide by the follow- 
ing instructions: 

I. To cultivate and develop the five cardinal virtues which 
constitute the bedrock of spirituality. These are: 

1. Ahimsa or Non-injury to all living creatures, and 
more so to fellow beings, by thoughts, words and deeds — 
the injunction in this behalf being: "Injure not a human 
heart for it is the seat of God." We must have respect for 
others' feelings and tolerance for others' opinions. 

2. Satayam or Truthfulness: As God is Truth, we must 
practice Truth in all our dealings. If Truth resides in every 
heart, it must manifest itself in life and action. "Be true to 
thyself and it must follow as night the day, thou canst not 
be false to any man." We must therefore avoid falsehood 
at all costs. It includes, besides downright lies, hypocrisy 
and dishonesty, suppresso vert (suppression of truth), and 
suggestio falsi (suggestions of false ideas). 

3. Brahmcharya or life of Chastity: It includes conti- 
nence in thoughts, words and deeds. We must not cast 
covetous eyes on others nor entertain impure thoughts 
within, for "Chastity is life and sexuality is death." If we 
want to tread the Path of Life Eternal, we must be chaste 
and clean both within and without. 


4. Prem or love for all living creatures and more so for 
all human beings. Let there be hatred for none. The en- 
tire manifestation is the handiwork of God and must 
therefore be loved and respected. "He who does not know 
love, cannot know God." 

5. Nishkam Seva or Selfless Service to all living crea- 
tures in sorrow or distress. If one limb of the body is in 
torture, the other limbs can have no rest. "Service before 
self" should therefore be our motto in life. 

II. To practice these three purities — in Diet, Livelihood 
and Conduct: 

1. Ahar or Diet. What we eat goes to constitute the 
body and the mind. "Sound mind in a sound body" is a 
well known aphorism. We can neither have one nor the 
other with unwholesome diet. A strictly vegetarian diet 
consisting of vegetables and fruits, both fresh and dried, 
cereals, dairy products like milk, cream, butter, cheese, 
yoghurt, etc., is essential for all aspirants for Truth. We 
must therefore avoid meat, meat juices, fish, fowl, eggs 
both fertile and unfertile, or anything containing any of 
these ingredients in any form or in any degree. Every ac- 
tion has a reaction and flesh eating involves contracting 
fresh Karmas and thus helps to keep the inexorable Kar- 
mic wheel in motion for we have to reap what we sow. We 
cannot have roses if we sow thistles. 

The above prohibitions apply equally to all kinds of 
alcoholic drinks, intoxicants, opiates and narcotic drugs. 
as they tend to dull our consciousness and make us morbid. 

"The body is the temple of the living God" and it must 
therefore be kept scrupulously clean. 

Any prospective candidate for Initiation should there- 


fore try the vegetarian diet for at least three to six months, 
to ensure that he or she can adhere to it, when put on the 

2. Vihar or Livelihood: Closely associated with diet 
are the means of livelihood. There are no short-cuts in 
spirituality. The end here does not justify the means, as it 
may be construed to do anywhere else. Ignoble means to 
earn one's living do contaminate one's diet, the very 
source of life itself. So an honest living by the sweat of 
one's brow is essential in this line. The life plant has there- 
fore to be nurtured with pure water to make it sound and 
healthy, a fit instrument for the efflorescence of spiritu- 

3. Achar or Conduct: The above remarks apply equally 
to one's conduct in life. Every thought, every word and 
every deed, good or bad, leaves an indelible imprint on 
the mind and has to be accounted for. Hence the necessity 
for right thoughts, right aspirations and right conduct, all 
of which constitute the hedge around the tender sapling of 
spirituality. The details in this behalf have been dealt with 
under the five virtues discussed above. 

III. Satsang or Association with Truth: 

The guidance of the living Master is of supreme impor- 
tance. A Master is a Master indeed, a Master in all three 
phases of life: A Guru or Master on the physical plane, 
sharing our joys and sorrows, guiding affectionately each 
one of us in our worldly affairs, and above all imparting 
spiritual instructions; a Guru Dev or Radiant Form of the 
Master in astral and causal regions helping the spirit in 
meditation at each plane, and Satguru or Master of Truth 
or Truth itself in the Beyond. 


The importance of attending Satsangs or spiritual gath- 
erings cannot be overemphasized. Theory always precedes 
practice. It is but necessary to understand clearly the teach- 
ings of the Master in all their bearings before starting 
spiritual practice. The Master is the be-all and end-all on 
the spiritual path. He does not ask for blind faith, how- 
ever, though experimental faith is necessary for the pur- 
pose, to start with. He emphatically says: "Believe not 
the words of the Master unless you see the Reality your- 
self," or at least have some experience of it yourself. 

IV. Spirituality: 

It is a path of love, discipline and self-control. After the 
initial spiritual experience given at the time of Initiation, 
the rest depends on relentless regular practice as enjoined 
by the Master. Daily practice with loving faith, in all sin- 
cerity and humility, is the cornerstone round which each 
disciple must turn, so as to make progress on the Path. 
Love for the Master means implicit obedience to His com- 

V. To Eschew All Symbolism and Rituals: 

The observance of religious practices, rites and rituals, 
keeping fasts and vigils, going on pilgrimages, etc., and 
doing breathing exercises are the elementary steps only 
which go to create in you a desire for turning to or meet- 
ing God. You have made the best use of them when you 
are put on the way back to God, which is the science of 
the Word or the Sound Current and is one for all human- 
ity. A devotee of this science need not indulge in the ele- 
mentary steps. In short, all acts involving physical labor 
belong to the realm of the physical world while we have 
to rise above the body and bodily consciousness to get 


contact with the primal manifestations of the Godhead: 
Light and Sound. You cannot pray God with hands. "God 
is Spirit and can only be worshiped in spirit." 

VI. Record of Conduct and Progress: 

Every seeker after God is enjoined to maintain a strictly 
impartial record of his daily conduct, so as to find out 
his weaknesses and try to weed them out one by one; to 
note his/her progress on the Path and the various difficul- 
ties and shortcomings in the way. The diary so maintained 
is to be sent to the Master every four months for further 
guidance. For this purpose regular forms are available 
and can be obtained from the nearest center. 

VII. Application for Initiation: 

Every true aspirant for spiritual science, who can adhere 
to the above, after preliminary abstinence in diet for about 
three to six months, can put in an application on the form 
prescribed for the purpose, giving his brief life sketch, age, 
marital status and the like along with a copy of his or her 
photograph. All applications for Initiation are to be for- 
warded to the nearest representative of the Master for His 
approval, and instructions in Initiation are given only after 
the Master authorizes them. The place and time of Initia- 
tion are communicated in each case by the representative. 

VIII. Ruhani Satsang or Path of the Masters: 

The science of the living Masters is the most ancient and 
the most perfect science the world has ever seen. It is 
the most natural and the easiest to follow, and can be 
followed by men of all ages. Married life, avocation, caste 
and creed, social and religious beliefs, poverty or illitera- 
cy, etc., are no bars. It is an inner science of the soul and 
consists in contacting the soul with the Oversoul, with the 


help and guidance of the spiritual adept, well versed in 
the theory and the practice of Para Vidya or the Science 
of the Beyond and capable of granting some first-hand 
spiritual experience at the very first sitting. Nothing is to 
be taken on trust or make-believe. Miracles, spiritual heal- 
ings, psychic phenomena, fortune-telling, akashic records 
and worldly desires are all to be left aside, for these are 
positive hindrances on the Path. The entire energy is to be 
conserved for internal progress. 

Seek ye first the Kingdom of God, 
and all things shall be added unto you. 
This is the highest Truth that has been taught from hoary 
antiquity by sages and seers since the day of creation. It 
is unalterable and shall remain so. God, Godway and 
Godman can never suffer any change and shall ever re- 
main eternal. 

ends and means was issued November 22, 1956 as 
Circular No. 3, It was published in Sat Sandesh in March 

Ends and Means 

Whenever one takes upon himself a duty, he must be 
clear about his responsibility. This need for under- 
standing the obligations that are entailed with any piece 
of work is of much greater importance for us — the mem- 
bers of the Ruhani Satsang — for we have taken upon our- 
selves the most important and the most difficult task in the 
world — i.e., enabling ourselves and our fellow beings to 
attain self-knowledge and God-knowledge. We must, be- 
fore we can be of any real service, be absolutely clear 
about the fundamentals of Para Vidya or the Path of the 

2. The Para Vidya literally stands for the Knowledge 
of the Beyond. It seeks to make the human soul one with 
God by transcending the physical, the astral and the caus- 
al planes of existence. It has therefore nothing to do with 
outer forms and ceremonies — rites, rituals, sacrifices, fasts, 
vigils, pilgrimages. These are outer practices. We have to 
make the best use of them. If they are adhered to literally 
at the sacrifice of the spirit, they are positive hindrances on 
the Path. For instead of leading us beyond the world of 
the senses, they fix us more firmly therein. In our Satsangs 
we should not mix up the science of Para Vidya with any 
other kind of movement, which deals with other than this 
science. We should understand that this is the highest of 
all movements, which is the goal of all religions as taught 
by all Masters who came in the past, including Jesus 


Christ. Of course, our Satsangs will be universal and serve 
as a common ground or school of spirituality devoid of all 
forms and rituals, for all Masters who will be welcome to 
give their valuable talks on the theory and practice of 
science of self-knowledge and God-knowledge. Our main 
aim of life is to know ourself and to know God. We must 
never waver from this and in every action we do. we must 
consider whether it takes us nearer to or farther away from 
our ideal and we should ceaselessly try for the same. 
Awake, arise and stop not until the goal is reached. 


3. What is God and how can we know Him? God, as 
all the scriptures and the saints have said, is nameless and 
unknowable. Then how can we know God? The answer 
is that the Absolute is not knowable, yet makes Himself 
known by manifesting Himself as Light and Sound Prin- 
ciple. Most religions tell us that the creation began from 
these primal manifestations. Now the Divine Light and the 
Divine Sound or "Word" (known variously as Shabd or 
Nad among the Hindus, Kalma among the Muslims) may 
be contacted by rising above physical consciousness. They 
exist in a latent form in all of us. Our goal must therefore 
be to develop them and contact them within us. To do this, 
we must through meditation learn to withdraw our soul 
to its seat behind and between the eyes. Having once con- 
tacted the Inner Light and Sound, we can progress toward 
their source, passing from plane to plane until we reach 

4. To succeed on this Inner Path, we must find one who 
has explored it to its utmost limits. A living Master is an 
inevitable need and indispensable means to the attaining 
of self-realization. On the purely physical level, he serves 


as a living example of a perfect life. He tells us of our 
true home and the way that leads to it. On the spiritual 
side he gives us details of the Inner Path, its intricacies 
and difficulties, provides us, by using his own attention, 
with an actual experience of withdrawal from the body 
and of the Inner Light and Sound, and guides us through 
the more difficult parts of our inner journey till we reach 
our goal. The Master Saint is a human being like any one 
of us, but through the blessings of his Master and intense 
spiritual discipline he has risen into cosmic awareness. 
He has become one with God and is a conscious co-worker 
of His Divine Plan. He is a living embodiment of God's 
Love and does nothing of himself. He is not tormented by 
any self-interest, but works for the benefit of suffering hu- 
manity. If we can sacrifice our personality to him, as he 
has sacrificed his to God, following all his command- 
ments, then alone we can make spiritual progress. To obey 
the Master is in fact to obey God, for it is God Who works 
through the human pole. 

5. The spiritual Path is a difficult one and requires a 
rigorous self-discipline. We must forever be on the alert 
against anything that draws us away from the Path. We 
must carry out our Master's instructions to the very letter, 
devoting regular time to meditation. We must learn to 
overcome self-love which is a fire that consumes and de- 
stroys, and cultivate love for God, which is a fire that 
purges and purifies. 

Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy 
mind . . . 

Thou shalt love thy neighbor as thyself. 

matthew 22:37-40 


We must constantly remember that our aim is God, and 
must not be concerned with anything that makes us for- 
get that aim. We must be above party spirit and avoid 
party factions. Our whole life must be built upon love and 
humility which are inseparable. If we make any spiritual 
progress we must guard against pride. Instead of looking 
down upon our fellow beings we must thank God for His 
grace and repay it by humbly helping our brethren in their 
material and spiritual need. If there be those who do not 
understand or who do not wish to understand the Truth, 
we must not feel irritated with them. They are as much 
God's children as we are, and must be won over by love 
and persuasion. We are all laborers in the Vineyard. 

We are all engaged, as you know, in fulfilling the great 
cause of the Great Master, which is the cause of God. We 
must therefore form ourselves into a band of selfless work- 
ers united in indissoluble bonds of love and fellowship. 
We, the initiates, whether old or new, are all seekers of 
the one God, and are equally dear in His eyes. The same 
Master Power is helping us all alike. Should there be any 
honest differences of opinion, we must try to resolve them 
by mutual discussion in a spirit of good will and amity 
rather than breed rancor and discord that may go to widen 
the gulf between individuals and groups. In cases where 
we cannot decide, the Master may be approached for final 
decision. We stand for secularity and not sectarianism. In 
the grand and glorious service of God there can be no 
thought of high or low, for all of us are moved by a spirit 
of true comradeship. 

6. It is very necessary to distinguish clearly the ends 
from the means. To lay too much stress on the means is 
likely to make us gradually forget our objective and to 


become fossilized. Once we know, for example, that absti- 
nence from all kinds of meat diet and spiritous liquors 
helps us on the spiritual Path, it is enough that we avoid 
them. But to take it as an end in itself is to miss the goal. 
Offending others because they eat meat is worse than meat- 
eating itself. Hate the sin, but love the sinner. Live and 
let others live. Welcome those are who choose to come on 
the way, but we have no right to hate or offend others be- 
cause they eat meat. Vegetarian diet is essentially a help- 
ing factor for those who would prefer to follow the teach- 
ings of the Master. Hafiz, a great Saint, says, "Drink wine, 
burn the holy scriptures, and put Kaba, the House of God, 
on fire. You may do all this but never offend or molest 
anybody." If you are really anxious to meet God you 
should not offend or molest the heart of anybody, which 
is the dwelling house of God. It may however be stated 
that if one adheres to strict vegetarian diet, that will help 
a good deal in having normal life, but does not necessarily 
result in better tempers, controlled sex life or detachment 
from gross thoughts, desires and actions, worldly am- 
bitions, possessiveness, lust or greed. Kabir says, "If you 
leave hearth and home and retire to a seclude.d place and 
live on pure vegetarian diet, even then the mind does not 
leave off its base habits." Alongside such essential and 
positive aids, we must religiously devote regular time to 
the spiritual practices of contacting the Light and Sound 
so as to cut down the ramifications of mind, which is so 
very necessary for self-realization and God-realization, and 
mold our life accordingly. 1 would like to add that for 
the aspirants on the Path it is but necessary that so long 
as one is in the physical body, vegetarianism should be 
strictly adhered to. The unholy may be sanctified and made 


holy only when one is altogether above body-conscious- 
ness. And relaxation in the matter of diet would not only 
be a positive hindrance in meditations but would unneces- 
sarily contract Karmic reaction. No doubt there is life 
principle in all type of diets, yet in the vegetables it is in 
the lowest form and as such the least harmful. The real 
goal is to use every means possible to rise into full God- 

7. Similarly the philosophy of Karma too has a specific 
place in the system of Spiritual Science. But it should on 
no account be made to induce morbidity and breed a spirit 
of frustration among initiates and non-initiates. Man is the 
maker of his own destiny. Though we cannot alter the past 
yet we can forge the future as best we may. "Thus far and 
no further" is the deadline which the Master draws for 
each one of us and it should on no account be transgressed. 
When you are put on the Path of true pure Yoga, you be- 
come free of past holds of stress and tensions physical and 
subtle. Calmness and harmony are experienced and puri- 
fication and true detachment are only realized by the aver- 
age man through the consciousness of the Saint, which if 
a true Master gives through His Divine Grace, the heavy 
mountainous loads of past actions become molehills and 
molehills become nothing. Guru Nanak says, "What is the 
good of coming to your feet. O Master, if our Karmic 
debts are not nullified. It is no use taking refuge at the 
feet of a lion if jackals still be howling on him." The Mas- 
ter has to do his job and the initiates their own: to push 
on with full confidence in the Master. There are too many 
leaners on idealistic imagination amongst the initiates and 
too few who practice. The meditation period should not 
be one of pretty emotional feelings only. The initiates 


should surrender their all to the Master and be willing to 
die and give up their life for God. "Learn to die so that 
you may begin to live." The Master knows how to deal 
best with it. Ours is to act well in the living present, as 
enjoined by the Master. If we act up to His command- 
ments, He will never forsake us till the end of the world. 
But we feel, on the contrary, that after the Initiation we 
are absolved from all obligations, and free to do what we 
may by simply putting our trust in His Grace. This atti- 
tude is a great stumbling block on the Path and retards 
all real progress. It does not pay in the least to purposely 
close our eyes in self-complacency to the stern reality of 
the situation that places rights and obligations in equal 
proportion on each and every individual. We cannot pick 
and choose, as we may like. We must therefore guard 
against such a frustrated mentality and have to work our 
way ourselves for there are no short shrifts in the Science 
of the Spirit. It is a long and laborious process of unfold- 
ment for the spirit and we have of necessity to take care 
of the higher values of life at each step if we are keen in 
our search for Truth. It is a steep path which if we have 
to tread without stumbling we must tread with our heart 
forever fixed on the goal and on the steps immediately be- 
fore us, for there is no time to look behind; it can only 
make us shudder and tremble. Ignorance is the only dis- 
ease from which the soul suffers. It can only be cured by 
knowledge and the knowledge is the action of the soul 
and is perfect without the senses, though on the physical 
plane it cannot do without the service of the senses. True 
knowledge only dawns on the supramental plane where 
physical senses can be of no avail. But until that stage of 
direct communication with the Radiant Form of the Mas- 


ter is attained, one has to take care in every thing, for 
the path is slippery and strewn over with hidden traps that 
may at any moment catch the unwary pilgrim on the path. 
Once one slips, the golden opportunity is lost and one 
does not know when one may be able to get a human birth 
once again. When we lay too much stress on the means, 
viz., vegetarian diet and Karmas. we should lay still more 
emphasis on inversion and withdrawal from the senses 
and put in more time for the purpose. 

Again, the Master, as you know, does not accept any- 
thing for himself. All his personal needs he mets on 
his own account. He has nothing to do with the voluntary 
contributions of the Sangat or the brotherhood. These 
funds constitute the public trust and must be utilized for 
the public good in America and abroad everywhere when- 
ever needed. This can be utilized in a constant flow of lit- 
erature and current instructions from the Master through 
the mail. We must remember that money cannot be used 
to build a spiritual man. Money voluntarily contributed 
by the followers can be used only by the Master for the up- 
lifting benefit of thousands. All Masters did use such 
money, for the propagation of their mission. Every initiate 
must remember that if they receive any literature, etc., 
from the Master that they are only taking what was paid 
for by someone else. We must see and think in a healthy 
way about all this. There is no greater service than that of 
putting people on the God-way that may ultimately take 
them to the True Home of their Father. In the discharge 
of the public obligations, we must needs be scrupulously 
clean and chaste. Every penny that is spent for any of the 
recognized purposes must be well spent and be properly 
accounted for. The accounts of income and out-go should 


be periodically checked, audited and the nature of expenses 
be thoroughly gone into, so that not a cent of the hard- 
earned money of the initiates goes to waste and we are able 
to fearlessly render account whenever called upon to do 
so. We ought to avoid all grandiose schemes as may strike 
our fancy and serve to pamper our vanity. The mission of 
the Great Master aims at simple living according to the 
relative values of life. The highest ideal of life being the 
knowledge of self and the knowledge of God, all our acts 
and deeds must be judged and measured by this touchstone 
alone. If we live by the Law of God, the Law shall up- 
hold us; and if we fail, howsoever little it may be, we 
transgress the entire Law and are found and judged want- 
ing in our ideals. 

Last but not least I repeat what has so often been said, 
time and again, "By love serve one another," for love is 
the master key that unlocks the door leading to the King- 
dom of God. Loving faith in God and selfless service of 
His creation are the two commandments by which stand 
all the Law and all the Prophets. 

instructions for holding satsang was issued in De- 
cember 1956 as Circular No. 4, under this title, and in- 
cludes the basic guidelines laid down by the Master for 
conducting Satsang meetings. Many of the specific injunc- 
tions, however, have been modified or clarified by the Mas- 
ter in later writings, particularly "How to Develop Recep- 
tivity" (included in this book, see below) which should be 
studied carefully in connection with this circular. 

Instructions for Holding Satsang 

Satsang, as the term implies, is association with Sat or 
Truth. Satsang meetings should therefore be exclusive- 
ly devoted to the discourses on Sat, which in its broader 
connotation includes talks on God, Soul, Word, the re- 
lation between Soul and God on the one hand, and Soul 
and the Universe on the other, the God-Way or the path 
of God-realization, and the Godman or Spiritual Master, 
what He is, His need and importance, and His teachings. 
It also includes discourses on allied topics like ethical life, 
love, faith, compassion, and all that which makes way for 
the healthy and progressive development of Divine Life 
leading to efflorescence of spirit in cosmic awareness. 


It must always be borne in mind that the actual awaken- 
ing of the spirit is the work of the Master Power overhead. 
The talks and discourses are just like refresher courses 
which may help in the proper understanding of Sant Mat, 
or the teachings of the Master, on the intellectual level; 
for theory precedes practice. Both the initiates and non- 
initiates derive immense benefit from such talks. In these 
congregations, universal truths are brought home to all 
alike. A spirit of universal brotherhood on the broad basis 
of human beings as the children of one Supreme Father 
is inculcated, so as to link all with the silken bonds of love 
and amity. For the initiates, these talks serve as cementing 


factors on the Path, clarify doubts and misapprehensions, 
if any; and for the non-initiates, ground is prepared for an 
inner search which may stimulate the inquisitive mind 
and help the individuals in their innate craving for a Way 

The Highway of the Masters has been, is, and ever shall 
remain the same for one and all. It is secular in char- 
acter and everyone, whosoever, can tread it. There are 
no turnpike gates of religion, faith, caste, color, creed, 
nationality or avocation. All are welcome to it, even 
though retaining their distinctive religious organizations, 
social modes of life, and use of national language, etc., 
for the spirit or soul in man is above them all and remains 
unaffected by outer pursuits. 


The "Science of Soul" is just like any other science, but 
more exact, more natural, more lasting, and the oldest of 
all the sciences. It is the Science of Realized Truth directly 
connected with the soul in man, and should therefore be 
kept distinct and apart from rites and rituals, forms and 
ceremonials; the performance or observance of which 
keeps one tied down to the plane of the senses, and as such 
must be strictly eschewed. Our discourses and talks in 
Satsang should be confined only to explaining the Science 
itself in lucid terms, without any outer embellishment like 
lighting of candles, burning of incense, offering of flowers, 
tinkling of bells, exhibiting photographs and the like. Even 
though these may appear innocent and harmless in them- 
selves, yet the seekers after Truth are likely to go astray 
by such symbolisms and forms, and may get entangled 
and lost. 



For the subject of a talk, we may take up the hymns 
from any scripture, preferably from the Masters of the 
Sound Current. It may be supplemented by apt quotations 
from the parallel writings of other Master Saints. The Holy 
Gospels themselves are full of such material as may fit 
in with such a context. The illustrations from various Mas- 
ters are essential so as to bring out the essential unity 
in the teachings of all the Saints. We should not, however, 
discuss the practical part of the Science. 1 

Again, the subject itself should be of a non-controver- 
sial type. It must strictly refer to the Spiritual Science. Its 
exposition should be couched in terms that are loving and 
create a fragrant atmosphere which may have a universal 
appeal to the audience, without hurting the feelings of any- 
one. At the conclusion of the talk there should be no 
questions and answers in the open congregations. It should 
not form a debating club. If anyone has to inquire any- 
thing or wants elucidation on any particular point, that 
can be done more happily in private. The thistles of doubt 
and misapprehensions, if any, have to be weeded out with 
a tender hand, and nobody should be allowed to remain 
in suspense, for clearing of the mental ground is absolutely 
necessary before sowing the seed of Naam. 

The Satsang should end with meditation for some time, 
say half an hour, in which all should take part, except for 
an urgent and unavoidable reason. 2 

1 For further comments by the Master on this subject, see 
sat sandesh, May 1971, p. 32. 

2 Master has since requested that the meditations take place 
before the Satsang commences. See How to Develop Receptivity, 
pages 386 and 387, below. 



The work of Satsang should be conducted in a dignified 
spirit of love and service. Our thoughts, words and deeds 
should radiate nothing but love and sweetness. As "Ser- 
vice" precedes the "Science," our motto should be "Ser- 
vice before self." We cannot adequately advance the in- 
terests of any science, far less that of the Science of Rea- 
lized Truth, unless we are prepared to devote our heart 
and soul in its service, like a worshipful votary. The Sci- 
ence will make headway of itself if we are true to ourselves 
and truly offer to serve it. 

In case of disagreement on any important issue among 
the workers themselves, it is better to immediately refer 
the matter to the Master for his decision, instead of in- 
dulging in controversies that ruffle the feelings, cause un- 
necessary tensions, and lead to unpleasant rifts. It is all 
the Master's work and he knows best how to guide and 
straighten out things. With friendly love, we can win over 
even the dissidents to the Great Cause, and avoid defec- 
tions. Love can surmount all obstacles and is a veritable 
cure for all the ills of the world. The necessity for love 
cannot therefore be over-emphasized in the service of the 
Master's Cause. 


"It is very beneficial for the Satsangis to meet with each 
other; it promotes their love and faith towards each other 
and the Holy Master; it also gives stimulus to the spiritual 
exercises. It helps to clear the doubts and difficulties of 
other Satsangis. Combined Satsang serves a useful purpose. 
It gives an opportunity for exchange of ideas. The Satsang 
time is especially valuable in this: that it increases love for 


the Master. In a large Satsang there are some advanced 
Satsangis also who speak from their personal experiences, 
and this helps in developing faith in others who may come 
into contact with them. 

"Karmas may be physical as well as mental. The gross 
karmas are washed out by means of external methods such 
as Satsang, reading of good books, as well as by the com- 
pany of the Master; while subtle karmas are removed by 
internal Sound Practice. Initiation is sowing of the seed, 
which needs the water of Satsang and concentration for 
sprouting, while love and faith are necessary for its growth. 

"Meetings with the members will benefit them greatly. 
Meet them all with love and affection, such that even a 
dry, withered heart takes courage and flourishes." 


A few words about individual meditation will not be amiss 
here. A daily and regular practice of the three Sadhnas or 
disciplines — viz., Simran, Dhyan, and Bhajan — as enjoined 
by the Master, is of the utmost importance to achieve re- 
sults. A disciple must do his or her part of the job and 
the Master does his. It is for him or her to sit and do the 
Sadhnas in an atmosphere conducive to progress, with a 
sweet remembrance of the Master. He or she is not to pre- 
suppose things or visualize results, for those will follow of 
their own accord. We have but to sit in loving remem- 
brance, with steady gaze fixed in between and behind the 
two eyebrows, and do mental repetition of the Five Holy 
Words, without any exertion or strain on the eyes or on 
the forehead. Ours is to be an attitude of passivity, for the 
Doer is One and only One: the Master, who is the best 


judge of the time and measure and manner of each step 
on the Path. 


Last but not least, I may add that the human memory is 
very short-lived and in moments of weakness one, under 
the pressure of ever-assertive ego, is prone to forget the in- 
valuable boon the Master confers, and perhaps begins to 
think that the spiritual results achieved are of one's own 
doing, or due to over-zealousness and over-active imagi- 
nation. At times one, for lack of practice, either does not 
make progress or, in the mighty and irresistible whirl of 
the world, loses contact with the word and begins to for- 
get the great benefit conferred upon him or her at the 
time of Initiation. To guard against all such lapses, it is 
considered necessary that, in the future, each of the initi- 
ates should, at the time of Initiation, be required to record 
in his or her own hand, the actual inner experience gained, 
both as to Light and Sound principles. The manifestation 
from within of these principles, by helping the individual 
spirit to rise above body consciousness, is the task of the 
Master; and it is the paramount duty of the disciples to de- 
velop the same by day to day practice — the injunction in 
this behalf being, "Take heed therefore that the Light 
which is in thee be not darkness!" 

The disciples should therefore be encouraged to whole- 
heartedly devote some time to the practice of spiritual dis- 
ciplines; maintain regular diaries for introspection, show- 
ing lapses in daily life and conduct, the endeavors made 
and the results gained thereby; and they should be sent 
regularly, after every three months, for the inspection of 
the Master so that he may extend all feasible help and 


guide us on the Path. If an initiate has any difficulty or 
doubts, he or she should refer them directly to the Mas- 
ter, as and when needed, instead of discussing with others 
who are as ignorant as he or she is, and making the con- 
fusion worse confounded. 

Standing at the crossroads of Time, we must make a 
firm resolve to do better from day to day; at least from 
the New Year's Day that beckons us on with a promise of 
rosy dawn. As there are landmarks on earth, so there are 
landmarks in Time. The past and future are like sealed 
books to us: the one is in the limbo of oblivion, while the 
other is in the womb of uncertainty. It is only the living 
present that is ours, and we must make the best use of 
it, ere it slips away through the fingers and is lost forever. 
Human birth is a great privilege and offers us a golden 
opportunity. It is for us to make or mar the same, for it is 
given to each individual to forge his or her own destiny as 
best he may. 

With lots of love and hearty best wishes to you all for 
a bright and Happy New Year. 


in July 1958 as Circular 10, under this title, has been re- 
printed many times and in many places. It serves as the 
Foreword to Dona Kelley's Scientific Nutrition and Vege- 
tarian Cookbook, and was published in Sat Sandesh in 
June 1970. 

The Spiritual Aspedt of 
The Vegetarian Diet 

Everyone seeks rest and peace, but they remain as elu- 
sive as ever. All our efforts in this direction come to 
naught and prove fruitless. Why? Because we work on the 
wrong lines. Man lives on two planes, the outer and the 
inner. First, we have to settle things outside to bring peace 
on the outer plane before we can enter within. There 
are three factors that count a great deal in this connection: 

Right Occupation 
Right Conduct 
Right Diet 

The greatest purpose of human life is that one should 
know one's self and know God, and all the rest is mere 

"Sound mind in a sound body" is a well-known aphor- 
ism. One has therefore to work for these before anything 
else. We have to keep both body and mind in a healthy 
condition before these can be used as instruments for 
spiritual advancement. For this, we have of necessity to 
resort to food. We cannot do without food for keeping the 
body and soul together. 

Our first and foremost problem then is food, for food 
conditions body as well as mind. 


Right Type of Food 

Rightly Earned 

Rightly Taken 
helps a lot in this direction. 

One must, therefore, earn his daily bread by the sweat 
of his brow, as the saying goes, and should not depend on 
others' earnings. We must for our livelihood engage in 
some honest and useful pursuit, may be physical or men- 
tal, but it must be free from all guile, hypocrisy, ill will and 
animosity, for Karmic Law is inexorable in its working. 
Every action leads to reaction and thus the endless series 
rolls on interminably. Hence, the need for an honest liv- 
ing, howsoever poor it may be. You cannot have riches 
by honest avocation. Riches grow by the groans of the 
poor and the downtrodden, the hewers of wood and the 
drawers of water, and thrive on the lifeblood of our fellow 
beings. We ought not, therefore, to run after rich foods 
and dainty dishes, for these bring in their train much 
blood-sucking and are tainted with the untold miseries of 
the lowly and in the long run make us miserable as well. 

All of us are being consumed 
In the invisible fires of hell, 
And yet know it not. 

Food, as you know, is made for man and not man for 
food. We have to make the best use of food like all the 
other things of life. One who is a slave of the palate can- 
not do anything useful. By a righteous control of the pal- 
ate, we can control our entire physical and mental systems. 
A simple diet is more nourishing and wholesome and con- 
ducive to spiritual advancement than all the so-called deli- 
cacies which the modern culinary art provides. It will al- 


ways give a comfortable feeling and serenity of mind, 
help you to live within your means however limited they 
may be, without extending your hand before others. 

When I was about to retire after my long government 
sevice, I was asked by my Chief if I would like to have an 
extension, but I politely declined the offer saying, "I don't 
want any extension as I know how to arrange my affairs 
within the limited amount of my pension." 

Now, foods are of three kinds: 

1. Satvik: Pure foods: milk, butter, cheese, rice, lentils, 
pulses, grains, vegetables, fruits and nuts. 

2. Rajsik: Energizing foods: peppers, spices, condiments, 
sour and bitter things. 

3. Tamsik: Enervating foods: stale foods, eggs, meat, fish, 
fowl and wine, etc. 

Out of the above, we should always prefer Satvik or 
pure foods. These do a lot of good. Again, even of these, 
we must partake a little below the saturation point of the 
appetite. When we get delicious foods, we are tempted to 
eat more than what is actually needed; and the extra food 
taken, instead of giving extra health and energy, proves 
baneful. The food which is not digested properly and as- 
similated in the system causes colic pains and aches and in 
some cases even cholera, and one has to pay with one's 
life itself. "Do not overload the motor of your stomach," 
else you fall an easy prey to nausea. A surfeit of even what 
is good does prove harmful at times. A moderation in vic- 
tuals and viands helps in the growth of vital powers in 
man. In the Puranas ( ancient Hindu scriptures ) there is an 
allegory of the Food-god complaining to the Lord Vishnu, 
the Sustainer of the Universe, that people misused him a 


great deal. To this Lord Vishnu humorously replied, 
"Those who eat you too much, you must eat them up, for 
that is the only remedy." 

Fresh air is the most essential part of our food. One 
must take long breaths, retain them a while and then ex- 
hale them out fully so as to cast out all the impurities of 
the body. Besides, one must drink a lot of pure water and 
take fruit juices to flush the system through and through 
to make one clean. But avoid all types of hot and soft 
drinks, spiritous liquors, and intoxicants, for they render 
the mind and intellect morbid. Grains and fruits should 
form our normal and staple foods. 

Man, as said before, must earn his livelihood for him- 
self by all fair, legitimate, and honest means. Again, it is 
the moral duty of the housewife to cook the satvik food 
with heart engrossed in sweet remembrance of the Lord. 
A food cooked like this, with the mind entrenched in the 
Beloved and the hands engaged in the work, becomes a 
manna from heaven and proves a blessing to those who 
partake of it. The Great Master, Hazur Baba Sawan Singh 
Ji Maharaj, often used to give us an instance of an Indian 
peasant with his hands on the plough but singing paeans 
of soul-enthralling songs to his lady love. Such indeed 
should be our attitude in these things. 

In the year 1921, I was working as Accounts Officer in 
the Sikh Unit No. 36. I got an orderly-cook in the field. 
I told him that I would not mind what his life was in the 
past, so long as he cooked my food while repeating the 
Holy Names of God on his lips and did not allow anyone 
to enter the kitchen and divert his mind in idle talk. The 
cook promised to do this and everything went well for 
two or three days, but on the fourth day as I sat for my 


meditation I felt that my mind was not steady. In the mid- 
dle of the night, I called the cook and inquired of him if 
there was anyone else with him in the kitchen while he was 
preparing the food. At first he denied it, but ultimately 
confessed that a person had come and had engaged him in 
conversation and thus diverted him from the sweet re- 
membrance of God. He was warned against this and there- 
after he always followed my behests scrupulously. This 
then is the best criteria to weigh one's spiritual advance- 
ment and the purity of the food-stuff that one takes, both 
in procuration and in preparation. 

Sheikh Saadi, a great mystic poet of Shiraz in Persia, 
always preached to divide the stomach into four compart- 

Two for filling with a limited quantity of simple 
diet; one for pure and clear water; while re- 
serving one for the Light of God. 
We read of an incident in the life of Hazrat Mohammed, 
the Prophet of Islam. One day a physician came unto him 
and offered him his services for the sick and ailing in the 
Vmat, the Prophet's following. He remained there for 
about six months in idle indolence, as none of the Proph- 
et's followers fell ill. He approached the Prophet and asked 
for his permission to leave as no one there felt the need of 
his services. Hazrat Mohammed, with a gentle smile on 
his lips, said goodbye to the physician, saying: "So long as 
the congregation followed the instructions, there would be 
no chance of any of them falling sick, for they all lived 
by one panacea — 

To always eat a little less than what one may, in 
his hunger, otherwise like to take; 

To lead a chaste life with honest earnings. 


Baba Jaimal Singh Ji, a great Master in his time, used to 
buy some loaves of bread or chapatis and would wrap 
them in a piece of cloth and hang them on a branch of a 
tree. He would devote himself to meditation all the day 
long and when he would get up from his Samadhi, he 
would take one loaf of bread, soak it in water, and partake 
of it before going into meditation again. Whole wheat 
bread is a complete food in itself and we deprive it of 
vital elements by removing the husk and by grinding it 
into white flcur by power-driven mills and thus destroy 
the phosphorus and oil in the grains and make a terrible 
mess of it. 

I very often witnessed with my own eyes Hazur Baba 
Sawan Singh's food which was always very simple and con- 
sisted of just a few wholesome items in very small quan- 

All the Saints live on a very frugal repast. So did Shamas 
Tabrez, a Muslim devout, and Swami Shiv Dayal Singh Ji, 
both of whom lived by the principle: 

Eat Less and Remain Happy. 

With a life of simple food and high thinking coupled with 
high morals and chaste conduct, one needs no tonics which 
glut the market in these days. The luxurious food not only 
upsets the motor of the stomach but leads to dire con- 
sequences that at times prove very dangerous. Very often 
persons complain that they do not seem to progress on the 
path, but little do they realize that it is due to faulty diet 
and wrong living. Prophet Mohammed, we read, lived 
mostly on barley-bread. 

The satvik food keeps the head and heart free from all 
types of impurities. We every day read that crime and 


corruption are on the increase and various types of special 
police squads are formed to meet this growing menace. 
"Eat, drink, and be merry" is the order of the day. Every- 
one wishes to have a good time in traveling and in visit- 
ing places of enjoyment and in watching movies, etc., and 
all beyond his scanty means. But how to get more money? 
Nothing but Alladin's wonderful lamp can help you to it. 
An honest man can hardly keep his body and soul together. 
But very few can escape the temptations and snares of the 
glittering world. Most of us live a lustful existence: some 
suffering from the lust of eyes, others of ears, and still 
others of various lusts of the flesh. We have no consider- 
ation for the wives, daughters, and sisters of others and 
follow them blindly. The world is in the grip of a fast- 
growing retrogression. 

"A man is known by the company he keeps." If you 
want to know how your children are growing, have an eye 
on their companions and from them you can easily judge 
your children. 

We have all been created by God. All of us are embod- 
ied souls. Soul is of the same essence as that of God and 
God is in all of us and we should, therefore, love one an- 
other. That is what St. Paul taught all his life. It is written 
in the Koran: 

O human beings, do good, 

Be good to your parents, relatives, orphans, the 
needy and the poor, 
your neighbors, and your fellow beings, 

Such a life pleases Allah. 

Allah is within each one of us, 

The haughty one who is selfish is not cared for 
by God. 


A Master Saint always enjoins: 

1. Love and reverence for all creation from highest to 
the lowest. 

2. Observance of non-violence even in the depths of the 

3. Truthfulness. 

4. Non-injury to one's feelings by thoughts, words, sym- 
bols, and by deed. 

5. Kindly treatment toward all. 

6. Cheery temperament. 

7. Faith in the innate goodness in man. 

8. Avoidance from giving bad names to others. 

9. Non-indulgence in slanderous and amorous talks and 
idle pursuits. 

10. Avoid accusations, for they boomerang with greater 

If one is keen for God-realization then one must not 
hurt anyone's feelings, for heart is the seat of God. Have 
you ever realized that a mango seed when embedded gath- 
ers all the sweetness from the soil, while a pepper seed 
attracts all the bitterness in it? As a man thinks, so he 
becomes. Nothing is good or bad in the world, but our 
thinking makes it so. We, like the one or the other of the 
seeds, draw upon impulses from the atmosphere as suits 
our own mental make-up. 

We have in Mahabharata, the great epic poem of an- 
cient India, that outer signs of a chaste and clean life are 
good deeds. Just as a tree is known by the fruit it bears, 
so is a man by what he does. This is a great teaching of a 
great value. It helps a man to flourish and receive a good 


name both here and hereafter. He will be the friend of all 
creatures for he resolves not to hurt or kill any of them, not 
even the humble bee nor the lowly ant. Such a person will 
surely know the Truth one day. 

Prince Dhrit Rashtra, the son of Kuru the mighty king 
of Bharat, once hurled a rebuke on Gandiva, the great bow 
of Arjuna, the Pandav Prince. Arjuna got angry and, 
touched to the quick, put his arrow on the Gandiva. Lord 
Krishna, who happened to be near at hand, asked Arjuna 
what he was doing. Arjuna replied that he, as a Kshatriya 
prince, had taken a vow "that if anyone would say a word 
against my mighty bow, I would not spare him." Lord 
Krishna said, "O Arjuna, could you tell me the fruit of 
Dharma or Righteousness. Is it pain or pleasure?" Arjuna 
replied that Dharma or Righteousness consisted only in the 
resultant love and harmony. So one must first think of the 
result before doing or even contemplating any deed. It will 
certainly prolong one's span of life. 

A person with a virtuous life will never entertain any 
evil idea against any person and will never lose his temper 
and get excited. Such a one gets longevity in life. The life 
process is calculated by means of breaths. Normally, 
breathing is going on very rhythmically — some ten to 
twelve per minute. But when a person is in a paroxysm of 
rage and is excited, he takes twenty to twenty-three breaths 
in a minute. Thus there is a veritable truth hidden in the 
saying that good deeds or virtues prolong life, while evil 
deeds or vices shorten the span of one's life. 

Remember, you may even do meritorious deeds, but if 
you do not live a good moral life you are nowhere. Try to 
live by the precept of the Master and then alone your 
words can have weight with your friends. You cannot 


preach of chastity with lust in your heart and a leer in your 
eyes. You cannot dupe people for any length of time. Soon- 
er or later the cat will be out of the bag. The public can- 
not trust you blindly for long and take you at your face 
value. Excuse me, if I were to question as to why societies 
and preachers very often get a bad name: it is because 
they do not live by the teachings they preach to others. 

A Godly person is possessed with a right mind and a 
right heart. He has both within and without a perfect 
spring of peace. His dealings are fair, open, and unques- 
tionable. Truth springs from the very bottom of his heart. 
The audience is spellbound and gets a feeling of comfort 
by hearing him, as his utterances are drenched from the 
cooling effect of the loving and chaste thoughts within him 
and everyone feels satisfied. A one among many, he stands 
as a tower of strength, because of the purity of his heart. 
Lord Tennyson, a great poet, speaking of Sir Galahad, 
one of the Knights of the Round Table, puts in his mouth 
the words: 

My strength is like the strength of ten because 
my heart is pure. 

It is said that out of the abundance of heart a man speaks. 
On the other hand, if a person is selfish and mischievous, 
he cuts with his own axe the tree of his life on which he 
sits with complacency. Everyone will be afraid of him and 
live in terror of him. People dread even to see his face and 
consider him an unlucky anathema. 

A righteous person on the other hand has eyes on his 
weaknesses and through self-introspection weeds them out 
one by one. Swami Shiv Dayal Singh Ji advises that one 
should pick up his failures one by one and cast them out. 


All other Saints have said this thing in the same strain: 

1 . Love thy neighbor as thyself. 

2. Do unto others as you would wish them to do unto 

The whole of the religious philosophy hangs by these 
two cardinal principles. If one puts before him these two 
golden rules, his life will surely be transformed. The per- 
son who has no element of sympathy in his heart nor a 
human touch, is not fit to be called even a man and he can- 
not know God. He who treats his enemies lovingly will 
disarm them in no time. 

Insofar as you can, try to do no injury to anyone. Be 
good to all and you will be at peace with yourself and be 
a radiating center of loving grace around you. The prayers 
of others to whom you may have done good will help you. 
The good thoughts of others will swarm around you with a 
benediction. The very idea of doing good will first affect 
you and draw all good vibrations from the surrounding 

In a nutshell, we have just laid a Panch Shila or five fun- 
damental truths on which we can build the wonderful 
mansion of spirituality. These are: 

1. Non-violence in thought, word, and deed. 

2. Truthfulness. 

3. Chastity. 

4. Love for all and hatred for none, irrespective of po- 
sition, wealth, or learning. 

5. Selfless service — physical and financial — and a will- 
ing share in the joys and sorrows of others. 

The Living Master cuts asunder the Gordian 
knot of an initiate. 


The disciple of the Master refrains from sins. 
Those who will follow the above will enrich their lives 
here and hereafter. They will control their mind and out- 
going faculties by coming in contact with the living Word 
of God through the living Master Saint. 

the psychology of mysticism. First issued in August 
1 961 as Circular 1 7 , this is the Master's clearest explana- 
tion of this subject, including the importance of self- 
surrender as a means of transcending the limitations of the 
ego, and the identity of love and concentration. Little 
known even among initiates, it is one of the supreme mys- 
tical classics and should be read and re-read by all those 
who are seriously interested in finding God in this life- 
time. It was published in Sat Sandesh in August 1970. 

Love, Concentration and Self- Surrender: 
The Psychology of Mysticism 

When one undertakes to reach a certain goal in any 
field of human activity, it is necessary to take stock 
of one's progress from time to time. It is only through 
such stock-taking that one can become conscious of one's 
shortcomings and errors, eradicate and uproot them and 
plan out future progress. Having put our shoulders to the 
wheel of the Great Master's Cause, it is necessary that we 
should, in like manner, review our activity and achieve- 
ment, from time to time. Without such self-analysis and 
self-criticism, no real advancement is possible and it was 
to encourage this practice and make it a daily habit that, 
in the case of individual initiates, I insisted (and continue 
to insist) that they maintain a daily record of their 
thoughts, words and deeds and of the period of meditation. 
What is necessary for us as individual initiates is even 
more necessary for us as members of a large movement. 

Reviewing the work done in the past few years, there 
is much, I find, for which we may be grateful. Many have 
shown remarkable capacity for selfless service and others 
have made commendable progress on the inner path. 
Nevertheless, while noting this with pleasure, I cannot 
help observing the growth of tendencies which must be a 
matter of concern for all of us. In spite of repeated ex- 
hortations and persuasions, I find growing and springing 
up amidst us the weeds of discord and disharmony. Com- 
petition seems to have taken the place of cooperation, 


rivalry that of love, and distrust that of trust and good 

The emergence of such fissiparous tendencies has marked 
the beginning of the decline of any great movement. Un- 
less checked, they multiply and lead ultimately to serious 
rifts and divisions. The original goal is completely for- 
gotten in the heat of controversy and debate and the pur- 
pose we set out to achieve lies wholly neglected. If we are 
to escape this fate we must zealously watch ourselves and 
rid ourselves of any undesirable traits that may be im- 
perceptibly developing in us. 

Why such disharmony should keep up is not difficult 
to tell. The Master cannot be present in his physical per- 
son everywhere and at all times. His mission must be 
carried on with the assistance of his disciples. These 
disciples are individuals inspired by spiritual longings who 
have been put on the road, but who have not necessarily 
reached the goal. The ultimate end is not easy to attain 
and very few indeed reach it within this lifetime. The 
Master's Cause must, therefore, be carried on with the 
aid of men and women who, in most cases, are yet on the 
path and have not attained perfection. Their vision is in- 
dividual, not universal, and the viewpoint from which they 
see and judge is limited by the degree of spiritual develop- 
ment attained by them. When they are entrusted with any 
responsibility it is inevitable that they should discharge it 
within the terms of their own vision and insight. And 
when in discharging this responsibility they have to col- 
laborate with others like themselves, others whose view- 
point is equally individual and distinct, the roots of dis- 
cord begin. So long as they work directly under the guid- 
ance of the Master, all is well, but the moment they have 


also to work in collaborating and cooperating, contro- 
versy begins. They should understand that they are all 
laborers in the field of the Master, working for promoting 
the Holy Cause of leading the seekers to the Goal of Life. 
The man who could see, could resolve at a touch the 
contradictory statements regarding the elephant made by 
the proverbial six blind men, but left to themselves, they 
could only wrangle and debate: each considered that he 
was right and the others wrong and each distrusted what 
the others had to say. 

If six men lacking full vision could not agree about the 
nature of so limited and well-defined an object as an ele- 
phant, it is not surprising that those with limited vision 
should be unable to harmonize completely on so vast and 
unlimited a subject as spirituality. And yet, while it is 
natural for those who lack full vision not to agree fully 
on such matters, we must not allow this limitation to create 
division and dissension. For if we fail to find a remedy, 
we will ultimately have to sacrifice the "Cause" which 
brought us together, and what a great loss that would be. 

There is only one remedy for all such discord and that 
is Love. He who has not mastered its secret, can never 
hope to be received in the Court of the Lord. It is the 
beginning and the end of spirituality. He who understands 
Love in its true nature and who lives and moves by its 
light shall, surely as two added to two makes four, attain 
the Lord. 

Love and all things shall be added unto thee. 

Listen! for I give you the very essence of truth: 
Those who have loved have reached the Lord. 



Love knows selfless service, sacrifice, and self-surrender. 
Let no one interested in spiritual advancement perform 
service for the sake of appreciation. Selfless service is a 
great reward in itself. It even sacrifices one's personal 
interests for the cause one has sincerely taken up. 

What is this love of which all mystics, Eastern and 
Western, have spoken so insistently? Is it like the love of 
the earth that we know? If you study the bonds of earthly 
love, you will find that at some point or another a trace of 
self-assertion is present in every case. Parent and child, 
friend and friend, man and wife; each is involved in a 
more or less strong drive for possession. It is a love that 
can often rise to great heights of self-sacrifice and yet it 
is a love that is not wholly selfless. 

But the Love of which the mystics speak is a love that 
must be completely purified of the self. If one has not at- 
tained complete purification in this respect, one's love is 
still not perfect and not truly acceptable in the eyes of the 
Lord. And so the love of mystics is one in which one 
completely and unreservedly surrenders one's self to one's 
love. The seeker who, having found a true Master, has 
developed such absolute love for him, steadily purifies 
himself of all imperfections and makes himself a fit re- 
cipient of Divine Grace. You may well ask why there is 
this insistent stress on complete self-surrender on the 
mystic path. The answer is simple: without this absolute 
surrender of the last vestiges of ego and selfhood and 
without such complete absorption in the object of one's 
love, one cannot attain that unwavering concentration of 
all one's faculties which is the prerequisite of all inner 
progress. Absolute love and self-surrender are only other 
aspects of complete and flawless concentration. The mo- 


ment the "self" enters into the picture and the question 
of "I-ness" arises, the single-pointedness of concentration 
is dissipated and inner advancement is made impossible. 
Besides, the goal of the spiritual aspirant lies far beyond 
the limits of individuality. His goal is union with the Ab- 
solute and such union must necessarily be a denial of the 
limits that separate us from each other. He who cannot 
rise above the ego, the faculty which creates these very 
limits, cannot hope to attain to that station which is the 
denial of all individuality and a realization of the oneness 
of all life. 

Hence it is that mystics of all traditions have been 
untiring in their stress of the need for absolute self-sur- 
render. It was this cross of sacrifice of the self, the ego, of 
which Jesus spoke when he exhorted his disciples to bear 
their cross daily. For in every little act, word or thought, 
the ego is seeking to dominate us and if the seeker is to 
triumph over it, he must be prepared to crucify it every 
moment. To achieve this degree of self-surrender, one 
must not look up to the Deity in Its Abstract form but in 
Its human form as the Master. For how else is one to 
know God's Will directly, in order to surrender one's self 
to it? What one may take as an intuition inspired by the 
Divine may be really one's own self speaking in disguise, 
and surrender to such seeming intentions may be really 
surrender to the self, the ego. However, if one has found 
a true Master, who is attuned to the Lord and is His 
mouthpiece, and obeys him in all things completely and 
absolutely, he will surely destroy the hydra-headed serpent 
of the ego and reach his heavenly home one day. There 
will be moments in the course of such love when one, 
judging from one's own limited understanding, doubts 


the validity of the Master's instructions, but such moments 
are only tests to make our self-surrender more complete 
and more secure, and he who passes through these tests 
successfully, will one day radiate with the glory of God. 

Such love and self-surrender to the Will of the Lord 
embodied in the Master, has been the keystone of the 
teachings of all mystics and especially so of Sant Mat. 
Your main task as disciples, as initiates, is to cultivate 
these qualities to the very utmost and leave the rest to the 
Master. There will, of course, be moments of doubt and 
of questioning, but if you can pass through them with 
your love and your faith unscathed, you will find the spir- 
itual road within steadily unfolding itself before you and 
all things being added unto you. The path is certainly not 
easy, but for one who has made such love the cornerstone 
of his life, nothing could be easier or more certain. Jesus 
never promised the peace and comfort with which the 
world is familiar. It was the cross he offered. We have to 
suffer; to reshape ourselves, to destroy the old and forge 
the new. 

We have to face the ridicule of our fellows and the or- 
ganized opposition of orthodox institutions. But if we have 
anchored ourselves in such a love of complete self-surren- 
der, nothing can disturb the peace of our minds or dis- 
tract the spiritual harmony that is ours. Initially, perhaps, 
it is easier in the East to take to the mystic path than it 
is in the West. There is in India for example, a long stand- 
ing tradition of seeking and following a Living Master; a 
tradition that is foreign to those to whom religion has been 
taught in terms of a closed revelation. Nevertheless, this in- 
itial advantage is not as great as it might at first appear. 
For the essential advantage in the field of spirituality is to 


be found not without but within. It lies not in the absence 
of outer opposition but in one's inner capacity for complete 
self-surrender and love; and outward obstacles may in fact 
act as tests and stimuli for the development of this ca- 
pacity. This ability to conquer the ego and to submit one- 
self to the Higher Will is as rare in the East as in the 
West, and wherever it can be found there you shall ob- 
serve the true grandmark of spirituality. 

It is this capacity that you must cultivate and develop 
if you really wish to make substantial progress in the spir- 
itual field. I repeat that the path is not easy. You must 
crucify your ego and lay your selfhood at the altar of love 
for your Master. Rome was not built in a day and the 
True Abode of the Lord is not to be attained with a few 
weeks' labor. Most seekers want quick results. They want 
miracles and sudden transformations. But the seed gener- 
ates rapidly only in thin soil and then withers away. The 
seed that must grow into the life-giving tree must grow 
more slowly. The science of spirituality as it has been 
taught by all Masters and as it has been given to you, is a 
perfect science. Its truth has been demonstrated by some 
initial experience. The rest depends on your effort. The 
Divine Grace is ever ready to pour itself into the vessel, 
but the vessel must first be ready. The power to perform 
miracles is not very difficult to acquire, but it is not to be 
confused with true spirituality, which must be paid for with 
complete self-transformation and self-surrender. 

This then is the task before you. If you aspire for spir- 
itual salvation, then do not lose a moment in seeking to 
reform yourselves. Man making is the most difficult part 
of spirituality and if you have perfected yourself in that 
field, then God realization is not difficult. Let your love 


for the Master be absolute and your obedience to his 
wishes uncompromising. Work for his cause to the best 
of your abilities, but do not let the individuality of your 
limited vision inculcate feelings of opposition and resent- 
ment for your fellows. So long as one has not attained 
universal consciousness, differences of opinion are bound 
to exist. But if one has understood their cause, one will 
not allow them to disturb one's peace of mind. Whatever 
the outer opposition, whatever the opinions of others, if 
one has surrendered oneself completely to one*s love, then 
nothing can ever disturb one's equanimity or obstruct 
one's spiritual course. He who is upset by what others 
have to say is without question one who is still controlled 
by the ego and has yet to conquer his self. He has yet to 
learn the rudiments of spirituality. 

Let me therefore, command you as a Father, exhort you 
as a Teacher, persuade you as a Friend, to turn to the 
reformation and conquest of the self if you seek to pro- 
gress on the inner path. Try to help others and do the best 
for them, but be not concerned with the fruits of what you 
do. That is something that you must leave to the Master. 
Make your love for Him so complete that, beholding His 
Hand in everything, you rise above all feelings of enmity, 
rivalry and resentment. See Him present in all and remem- 
ber that He is always with you, ready to assist whenever 
you turn your thoughts to Him. And above all do not 
forget that He is to be won not by words but by deeds: "If 
you love me follow my commandments." If you can do 
this; if you can conquer the self and surrender it at the 
Feet of the Master; if you can learn to see Him working 
through all things; if you can accept the fact of your own 
limited vision; if you can undertake a ceaseless and 


zealous watch over your thoughts and deeds, weeding out 
all evils and imperfections — then you shall not only win 
salvation yourselves but enable others to do likewise. 
Your example shall shine like a torch in the darkness, and 
men, even those who may first oppose you, will turn to 
you for guidance and help. You will find a new sense of 
peace surging through you, a peace that does not depend 
on the absence of outer disturbances, but is an inner state 
of mind that stands unshaken even in the most 
tempestuous situations. And this same quality shall enter 
not only your individual lives, but the larger life of the 
Great Spiritual movement of which you are a part. Instead 
of being disrupted and divided, it shall proceed single and 
purposeful toward its goal. 

No true Master has ever been interested in attracting 
large numbers to Himself and quantity has never been my 
aim. It is quality that counts and I would rather have a 
handful of disciples, nay even one, who can sacrifice his 
ego on the spiritual altar and learn to live by love, than mil- 
lions who understand not the value and meaning of these 
virtues. I have suggested this before, and I emphasize this 
again that a seeker should be studied more carefully and 
his/her background learned more before being recom- 
mended for initiation. If, after understanding the basic 
principles of the science, he is willing to undertake this 
complete remolding of himself that its practice requires, 
then and then alone can he become a fit recipient of initi- 
ation. And how much more is this need for self-transfor- 
mation to be stressed in the case of group leaders and rep- 
resentatives. They are the foundations of the movement, 
and if the foundations are weak, how shall the super- 
structure stand firmly? Their responsibility is much greater 


and their effort must be much greater than that of the 
ordinary initiate. If they really loved me more than their 
little selves; if they only knew how deeply I suffer when 
I see them divided and wrangling, they would never have 
permitted matters to come to such a pass. I am not happy 
to say this, but I am left no choice. 

The chief element that results in disharmony between 
the representatives, group leaders and other initiates can 
also be traced to the word "distrust" or some sort of fear 
that some of them have acquired certain powers; viz., 
mind-reading or seeing or listening in on others at a dis- 
tance, or psychic dominance over others, etc., which they 
misuse. If any one misuses such powers, those are taken 
away by the Master immediately. Moreover they are armed 
with the repetition of five names by which they have no 
cause to fear anyone. 

Take it as an exhortation, take it as a command, but 
from this day, this very moment, make love and self- 
surrender (and the two, as I have already said, are really 
one) the cornerstones of your life. Do this and you will 
find your life becoming daily a blessing. I am always with 
you, waiting for you to turn away from yourselves and to- 
wards me. Let not the light that has been planted in you 
become darkness, but let it flame forth into a blaze that 
shall illumine the world. The path is strait and narrow 
and difficult, very difficult and exacting, but for one who 
is truly willing, every help is promised, and he can attain 
the goal in this very life; a goal that sets all other goals to 
shame; for beside it there are no goals at all, but empty 
baubles and toys, at best half-way houses. 

I know the initiates abroad are anxious to see me in 
person, and I also long to be amidst them. You can well 


imagine how happy and jolly a father would feel amidst 
his sons and daughters who are all loving and amicable. 
I would therefore suggest that by the time I make a trip 
to America, all initiates, including leaders and representa- 
tives, make a special effort to live a pure, Christly and 
Master-like life as is possible so that all initiates will stand 
out amongst other men and women shining with love in 
full bloom, and drenched in the sweet remembrance of 
the Lord. 

how to maintain ashrams was written on February 
22, 1963, but was not issued publicly at first; a manuscript 
copy was sent to Nina Gitana, Manager of Kirpal Ashram, 
Calais, Vermont (at that time the only ashram outside of 
India dedicated to the Master Kirpal Singh) for her per- 
sonal use. In September 1964, after Sant Bani Ashram had 
been established, Nina gave the present writer a copy so 
that I could use it also; it was the first time 1 had seen it. 
Greatly moved by it, we considered it as the Ashram con- 
stitution, posting it in conspicuous places and reading it 
at meetings periodically; we also mailed copies to prospec- 
tive visitors, so that they could see in Master's own words 
what he desired from their stay. When we went to India in 
February 1965, I asked the Master for permission to print 
it; he looked it over and graciously agreed. Since then it 
has been continuously in print, and was published in Sat 
Sandesh in September 1970. 

How to Maintain Ashrams 

The fast-growing spiritual activities of Ruhani Satsang 
have led to the establishment of many Ashrams (centers) 
in India and abroad. It is felt that some detailed instruc- 
tions may be issued for the maintenance, scope and 
smooth working of these places of divine dispensation. The 
following principles are brought to the notice of all con- 
cerned, for strict adherence, guidance and help. 

1. "Ashram," as the term implies, means a place of 
refuge — a spiritual sanctuary from where the gracious 
Master Power has chosen to radiate its loving life im- 
pulses for the benefit of the aspirants for spirituality. It 
is a place where the hungry souls can congregate for spir- 
itual advancement, in sacred precincts charged with the 
right type of atmosphere conducive to spiritual growth. It 
is, therefore, necessary that all those entering into such 
blessed centers should leave behind all their domestic 
worries and woes, all thoughts of the world and worldly 
cravings so as to derive the maximum benefit possible 
from the holy vibrations overhead and while there, they 
do nothing in thought, word or deed, as may encroach 
upon the sanctity of the place and retard their own prog- 

2. It is an axiomatic truth that all is holy where devo- 
tion kneels. The sanctified spots chosen for the purpose 
should not be regarded as centers of a social or cultural 


get together, where persons may meet for idle gossip and 
indulge in unbecoming activities. It should be the en- 
deavor of all to maintain and preserve sanctity of the 
place chosen and reserved for the sacred cause of the Mas- 
ter. It is, therefore, of the utmost importance that all 
initiates and others, including visitors to the Ashram, 
should observe and maintain integrity, piety and sobriety 
of the highest degree possible and try to serve one an- 
other with reverential humility and loving grace, so as to 
become fit channels of receptivity. 

3. Like religious discipline, spiritual discipline is a fur- 
ther step for the smooth working of the Ashrams and re- 
quires of all an extra care in decorum. Here are no priests 
to greet you, or help you to conduct any rites or rituals, 
for they are not adopted there and have little to do in 
the field of spirituality. It is only the outstretched guiding 
Hand of the gracious Master Power, in all loving compas- 
sion and mercy, ever ready to afford possible help and 
guidance on the inner Path. What is required is silence, 
serenity and seclusion. All are, therefore, expected to be 
calm, cordial and composed; deeply receptive for the ever- 
present grace of the Master. In the hushing silence and 
thick verdure of green foliage, you will be blessed with 
the white radiance of the Master Power. The rich fragrant 
breeze will reveal to you the heavenly melodies of the 
Audible Life Stream, reverberating through the charged 
atmosphere. Each pilgrimage will bless you with soul- 
stirring experiences of the divine vibrations. 

4. The atmosphere within these premises, as said be- 
fore, should be free from all idle pursuits and discussions 
of non-spiritual subjects like politics, economics, philoso- 


phy and the like. The place should be reserved solely for 
contemplation of the sacred teachings of the gracious Mas- 
ter, and the scriptural texts of the past sages and seers of 
the Surat Shabd Yoga, for conducting discourses on spir- 
ituality and practicing regular meditations both in the 
mornings and evenings, for in such congregations the Mas- 
ter Power is stirred to its deepest depths and one can gain 
immense spiritual benefit. 

5. The celestial gift of the Holy Naam, as you know, 
is granted freely and in abundance like all other gifts 
of Nature, viz., air, water, sunshine, etc. It is not the 
practice to accept any donations from visitors, casual 
inquisitic souls and others coming to the Ashram. The 
expenses of the Ashrams should be met with from volun- 
tary subscriptions from the initiates only, which they may 
do. All such collections should be accounted for carefully 
and the funds thus raised should be utilized for the propa- 
gation of the holy teachings, with the concurrence and ap- 
proval of the Managing Committee at each place. It is in 
the fitness of things to keep regular account of incomings 
to and outgoings from the Ashram funds, and periodical 
statements thereof be forwarded to the Central Office at 
Ruhani Satsang, Sawan Ashram, Gurmandi, Delhi-7 
(India) for information and record. 

6. "Selfless Service" is a great purifying agent and is a 
powerful aid in spiritual advancement. All those who have 
been privileged to be entrusted with the blessed task of 
the maintenance of these Ashrams should set an example 
of complete self-dedication in body, mind and spirit. He 
who serves most with a spirit of self-denial and abnega- 
tion is honored much and earns the pleasure of the Mas- 


ter. Everybody attending the holy congregations should 
compete in selfless service and reverential humility cou- 
pled with loving cooperation and mutual toleration, so 
that the people at large, visiting these places of divine dis- 
pensation, should see for themselves that you are under 
the protective and competent guidance of the living Master. 
The sphere of selfless service should be extended beyond 
the Ashram to the really needy — the sick and the helpless. 
"Service" you should bring before "self which in turn ex- 
alts the self to great heights. It should be free, voluntary 
and in a spirit of loving dedication to the Lord, the in- 
dweller in each heart. The "Self" should so expand as to 
embrace the totality of which it is an integral part, for 
in the welfare of all is indeed the welfare of the individual. 

7. The members of the Managing Committees and the 
Trustees are vested with the sacred task of helping their 
brethren. The earning of one's livelihood by the sweat of 
the brow is a cardinal obligation. So it is desired that all 
should try to support themselves by resort to honest oc- 
cupation earned only by honest means. There is, however, 
no harm in economical utilization of the Ashram funds in 
serving simple, strictly vegetarian and nutritious food to 
those coming from outside stations after Satsangs, for 
which, of course, proper accounts are to be maintained. 

8. There should be a small library equipped with litera- 
ture published from time to time or as may be recom- 
mended by the Master. All such books carry His life im- 
pulse and as such they are truly charged and will enable 
the dear ones to understand the true import of spirituality. 

9. Equality, fraternity and liberty are the cornerstones 
of spirituality. All entering the blessed precincts should 


forget about their status in life, and cooperate with a sense 
of the brotherhood of man and the fatherhood of God. 
There should be no distinctions of rich or illiterate as all 
are the children of the same Father and are entitled to 
share the divine grace in equality. The Kingdom of God 
is the heritage of all and everyone is entitled to the lost 

10. The differences of opinion arising out of certain is- 
sues, should be resolved by amicable and polite discussions 
in private and in case of any knotty problem, reference may 
be made to the Master for clarification. Loving tolerance 
should be the guiding principle, for who is there who 
would not err. 

1 1 . All should know it for certain and inscribe on their 
heart of hearts that the Unseen Eye of the Master is con- 
stantly watching the spiritual interests of His children, and 
all endeavors for maintaining the sanctity of these places 
will enable you to be blessed with ever-increasing grace. 
The acts of omission or commission outside these sanctu- 
aries may be pardoned, but lapses in personal behavior 
or otherwise in these places of divine dispensation are con- 
sidered to be too heinous and cannot possibly be pardoned, 
as they spoil the sanctity of the place. 

If you will observe the aforesaid fundamentals by assim- 
ilating their serene sense, you will surely be blessed with 
the protection of the Lord. 

With all love, 


service before self was issued as Circular 29 on Feb- 
ruary 21 , 1964, just three weeks after the completion of 
the Second World Tour. It appeared in Sat Sandesh in 
October 1970. 

Service Before Self 

Dear Ones: 

With the unbounded Grace of my Master, it has been 
possible to complete successfully this phase of the 
Master's Mission, which took about eight months of con- 
tinuous touring in so many countries of the West. The 
loving assistance from all quarters was a source of great 
delight and inspiration, and rendered the task much easier. 
I am really thankful to all who took great pains in organiz- 
ing the tours, planning programs, arranging daily talks 
and meetings, and helping me in diverse ways to carry 
the spiritual message to seekers after Truth. 

The work of Ruhani Satsang has considerably increased 
with the establishment of new centers in many places 
abroad. It would be to the fitness of things to manage the 
affairs in a more constructive manner. I would therefore 
like to give you valuable advice in the larger interests of 
your spiritual progress and ethical growth. 

Love, Life (strength) and Light (intelligence) are the 
holy attributes of Supreme Power — the Holy Naam — the 
God-into-Expression Power. This is the Holy Trinity, and 
It is manifested to the fortunate few who develop spiritu- 
ally under Divine Guidance. These virtues reflect the inner 
development of the spiritual aspirant and are granted as a 
gracious gift by the Master. The holy meditations on the 
Light and Sound Principle bring a radical change in our 
outlook upon the earth life, and hazy doubts and skepti- 


cism are put to naught when we awaken to the Divine Call. 
One enters into a new world, full of astral projection, 
where the gracious Master Power is shedding gracefully 
all bliss, peace and harmony. Inner receptivity, which 
grows gradually by implicit obedience and loving devotion, 
reveals the untold treasures of Divinity already existing 

An affectionate schoolteacher would welcome more dis- 
cipline for the few bright students who show keen aptitude 
for intellectual growth. How much more cautious and vigi- 
lant would the Living Master be for the all-round spiritual 
growth of his children whom he has accepted under His 
Divine Will. The disciplined initiates are privileged to en- 
joy divine guidance in their everyday life, and in turn be- 
come a source of help and inspiration for their less gifted 
brethren. The initates are blessed with the charming Radi- 
ant Form of the Master within and can benefit from His 
unerring guidance. He is most eager and keen for your 
progress. Better avenues of prosperity open for the truly 
sincere and yearning souls, and many dear ones have borne 
testimony to this sacred truth. 

The representatives and group leaders have a significant 
responsibility for managing the affairs of Satsang. They 
are the chosen few from amongst the selected many put 
on the Holy Path and accordingly deserve special atten- 
tion. They, being the torch bearers, are required to be 
shining examples of Truth, Love and Simplicity. True liv- 
ing does not warrant any show or artificiality, but is a sim- 
ple life full of selfless service and piety. The basic necessity 
in this behalf is to stand on one's own feet, which means 
earning one's own living, by the sweat of the brow, for the 
maintenance of oneself and family. It has a deep signifi- 


cance, and all Masters stressed the importance of such 
honest living, which builds a healthy and contemplative 
body and mind suitable for spiritual growth. The finer 
tissues of the physical body are manufactured through a 
smooth and harmonious blood circulation. Peace and se- 
renity fall to the share of the honest and earnest. 

The initiates are advised to render selfless service physi- 
cally, financially and intellectually, for their inner spiritual 
progress. Physical service simply means the observance of 
strict control over body and mind, service to the sick and 
needy, and leading a clean, chaste life, which purifies the 
entire system through and through. Financial service falls 
into the category of donations and offerings, which grant 
expansion of the heart and broadmindedness. One enjoys 
the exclusive right of Sonship of God while knowing fully 
well that all others are the children of the same Father, and 
inculcating the loving bonds of fraternity. The distinctions 
of high or low, rich or poor, vanish. Intellectual service 
grants further impetus and personal conviction for the 
Path of Righteousness and selflessness. Evidently, all this 
commences with the physical health of the body, which is 
built from the intake of food and allied necessities of liv- 
ing. Mystics have practiced penances and austerities for 
attaining spiritual discipline, but the Masters of the Highest 
Order have laid a far healthier law for attainment of the 
same target. They have forbidden the use of anything for 
ourselves which does not belong to us or to which we have 
no legitimate right. Such high living grants both continence 
and contentment, the two strong pillars on which the lofty 
edifice of spirituality is erected. 

It is a well-known aphorism that a tree is known by the 
fruit it bears. The seeds of spirituality have been sown far 


and wide and a plentiful harvest is an assured reality. All 
that is now needed from the workers — the representatives, 
the group leaders, the well-wishers and the sympathizers 
in the holy cause — is to work selflessly in a spirit of loving 
cooperation, good will and sincere earnestness, and attend- 
ing to the needs of all and sundry in the Cause of the 
Master, regardless of whatever may come in the way. 

Service before self counts for much on the Path of the 
Masters. The little self or ego within has to be eliminated 
by dissolving it into service of humanity. For all are chil- 
dren of one God, no matter how and where situated, or in 
what inhibitions and limitations of one kind or another 
they might be living. You may have to face heavy odds, for 
it is an uphill task, but all adverse winds blow over. If one 
is able to efface oneself for a higher cause, this in itself 
provides a shield and a buckler to the true crusader, and 
helps in overcoming the seemingly insurmountable obsta- 
cles. The tougher the struggle, the brighter shines the metal 
within. This helps to liberate the finer instincts, until one 
has risen to a great spiritual stature, towering like a bea- 
con light, shedding rays of hope and encouragement to the 
lone and weary traveler, shipwrecked on the stormy and 
strife-riven sea of life. 

Success in spirituality is not the difficult task which most 
of us take it to be or make it to be; but it does require 
patient self-purification, a watchful introspection, a careful 
weeding out of all undesirable elements present and a 
pruning of outspreading ramifications; and above all 
timely tending and nurturing of the tender spiritual sapling 
as it sprouts from the soil of the human mind. This work 
hangs on the shoulders of every one of you and I am sure 
that you are fully alive to your responsibilities and obliga- 


tions in this behalf, which in your case are two-fold: one 
to your own self and the other to your brethren, the new 
initiates on the Path, and the skeptical and wavering all 
of whom look to you for day to day help and guidance in 
all their difficulties, temporal as well as spiritual. 

It is of paramount importance to those who have to 
give the lead, to be aboveboard in every respect, so that 
no one has an opportunity to raise even his little finger in 
censure or be misled by any action. Do nothing that may 
be unbecoming to the Great Cause which you have vol- 
untarily and gleefully espoused. Work as a living embodi- 
ment of the God Power, making It a sheet anchor for 
keeping a steady keel in all your endeavors. It will pro- 
tect you from all temptations of name, fame, worldly gain 
or the like, for all of these are apparently very alluring and 
beckon siren-like to you, but at the bottom they are truly 
baneful and in no time will hurl you to abysmal depths, 
if you succumb to them. 

Truth is above all, yet true living is higher still. A clean 
life, with a frugal living from your own earnings will release 
a tremendous spiritual force within you, and will enable 
you to shoulder the task that God has put on your way. 
You can accept as custodians all the voluntary donations 
which may be given for furthering the Master's Mission. 
These must be carefully and reasonably spent for the 
Mission work alone, keeping proper account of the same. 

May Hazur bless you in your work. 

My best wishes are always with you all. 

With loving thoughts for healthy harmony of body, mind 
and soul, 

Yours affectionately, 

the way OF love is a letter sent primarily to the Cali- 
fornia disciples through the agency of a California initiated 
couple who were returning home after a stay with the Mas- 
ter. It appeared in Sat Sandesh in November 1970 under 
the present title. 

The Way of Love 

Dear Ones: 

You have been all along on my mind and your sweet 
remembrances have always been fresh by the presence 

of dear . 

I send you my loving message. 
Human body is a precious asset granted to you all. It is the 
highest rung in God's creation. The highest object of this 
earth life in human form is to realize our own selves and 
then realize God. It is such a noble task, which can only 
be accomplished in the human body. Soul is a conscious 
entity, a drop of the Ocean of All Consciousness, and in 
its miniature capacity carries all the divine attributes of 
Godhood. Since it is environed by mind and matter, it 
has lost its heritage and forgotten its origin, the True 
Home of the Father. The Masters come to our help, to 
awaken us from this long slumber of ignorance. All the 
past Masters including Christ have been stressing the im- 
portance of this inner development of soul. An unbiased 
study of scriptures will reveal to you that the Masters have 
been coming to this earth planet in all ages for the guid- 
ance and deliverance of child humanity. Those dear ones 
who were privileged to sit at their holy feet enjoyed the 
rare bliss of inner communion with them. The imperative 
necessity of such a Master-soul is still felt by such loving 
souls who yearn to meet Him during their lifetime. The 
eternal law of demand and supply continues working for 


all time. So it is under divine dispensation that a living 
Master comes for rendering feasible assistance and guid- 
ance for such ready souls. 

It is in accordance with the execution of the Divine 
Plan that I have been assigned this noble task of assisting 
all dear ones in the fulfillment of their cherished goals. I 
would love to assist them in this respect. It is the Divine 
Grace of my Master that whosoever had the good fortune 
of seeking inner life has been blessed with the conscious 
contact of the Holy Naam within. The Holy Initiation into 
the Mysteries of the Beyond is a unique start for further 
development. Most of you have been blessed with this rare 
gift of heavenly nature with the Grace of the Master. Now 
it is up to you to develop it from day to day by regular, 
faithful, and accurate meditations. I am glad that most of 
you have been devoting regular time for your holy medi- 
tations and enjoying inner bliss and harmony. I wish you 
more of success in your ventures. 

I would stress the importance of self-introspection, for 
which the maintenance of the diary has been prescribed. 
A keen vigil and careful living is an essential helping 
factor for inner progress. A disciplined life by having 
complete control over the senses, which in turn overpowers 
the soul, should be cherished. The inner divine links of 
Light and Sound are most helpful for controlling the 
senses. If you will follow these divine principles, the inner 
change of life will follow automatically. Truth is above all, 
but higher still is true living. You should love one another 
so that others may see and know for themselves that you 
belong to the Master. 

God is love and love is God. The way back to God is 
also through love. You should always remember this di- 


vine principle: that love begets love. The Father is always 
pleased to see the loving children laying their heads togeth- 
er for the common Holy Cause of the Master. When two 
lovers of the Master meet, they grow in loving devotion 
and right understanding. 

Satsang is a great helping factor for spiritual progress. 
It is the Divine Grace of the Master which radiates in such 
holy congregations where the dear ones get together for 
imbibing the sacred teachings. I would say that it is an 
arena where spiritual stalwarts are built. The loving life 
impulses are radiated in great abundance by the gracious 
Master Power in these gatherings. You can derive immense 
spiritual benefit by getting together in his Name. 

My heart goes out to all you dear ones. You see, dis- 
tance is no barrier for the Master Power and anywhere 
the yearning souls would pray for his guidance, he would 
materialize and bless you through and through. Time and 
tide wait for no man. Make hay while the sun shines. You 
should always hie on your Holy Path irrespective of world- 
ly gains or losses. You will appreciate that after all every- 
thing is to be left behind at the final hour of death, and 
only the Holy Naam will accompany us into the Beyond. 
You know very well the supreme importance of regular 
meditations. The more you are developed while living 
here, the more of the inner journey is covered in the Be- 
yond. Know it for certain that you are here in this mortal 
world only for enjoying the rare bliss of Holy Naam. God 
and Master (God in man) first; all else secondary. It is 
the Bread of Life which must be partaken regularly so 
that your souls may become strong enough to pass through 
the vicissitudes of physical life. Love is the panacea for 
all ills. Please give up all remorse and resentment and live 


cheerfully. You should remember that nothing binds the 
human soul more than drooping spirits of morbidity. Al- 
ways keep cheerful, resigning yourselves to the Will and 
Pleasure of the Master. You should know it for certain 
that you are under the gracious protection of the Master 
Power and He is ever with you through and through. 

One learns swimming in water. You must be alive to 
your mundane obligations and try to meet with the chal- 
lenge as best as you can and leave the rest to Him. If you 
will keep the target of your spiritual progress in the fore- 
front, the pinching effect of worldly pains will be lost with 
the Grace of the Master. An elegant horseman keeps both 
of his feet well fixed in the stirrups. If you will run God- 
ward, all else will follow of its own accord. A disciplined 
life is an asset; make it a principle to be always happy, 
cheerful and grateful. 

Prayer and gratitude are akin. There is much to be 
grateful for, if we only just count the manifold blessings 
granted to us by the Master Power. A healthy physical 
body, strong enough to attend to mundane obligations, and 
a sound mind purified by meditations in the Holy Naam 
are perhaps the superb blessings. Always radiate loving 
compassion for others which will invoke divine grace, and 
your heart will be purified. 

I would reiterate that our days are numbered, and be- 
fore the great final change, viz., death, comes, the initiates 
should develop rising above body consciousness by attun- 
ing their souls with the Holy Naam. If you will take one 
step, He will come down hundreds of steps to greet you. 
Each and every moment spent in holy meditation stands 
to your spiritual credit. 

With these few words, I conclude and send you all my 


love and best wishes for your spiritual progress. 
Thank you, dear ones. 

Yours affectionately, 

by love serve one another, issued on June 6, 1967, 
is the first of the powerful circulars sent out by Master 
during that year (although it could be said that the New 
Year's Message, Birthday Message, and message of April 
2, 1967, all of which are included in Spiritual Elixir, are 
part of the same series). The previous year had seen a seri- 
ous rift develop among the Master's disciples; while the 
disagreement involved only secondary matters (primarily 
organizational) it interfered seriously with the spiritual 
growth of the disciples, and this series of circulars was is- 
sued in response. This one was first published under the 
present title in Sat Sandesh in June 1971 . 

By Love, Serve One Another 

How fortunate you are that you have been initiated 
into the secret inner Path leading to the Kingdom of 
God; the - Kingdom that comes not by observation (with- 
out), but that which lies within you. Know you not that 
you are the temple of the Holy Ghost? Verily you are so, 
and you have witnessed within yourselves the primal mani- 
festations of the Godhead, no matter at what level, ac- 
cording to your mental makeup and the receptivity devel- 
oped by you. You have seen what many prophets and 
righteous men desired to see but did not see, and you have 
heard what they desired to hear but did not hear. 

God is Spirit and can only be worshiped in Spirit. You 
must therefore try to rise over and above the body con- 
sciousness and strive to arise into the consciousness of the 
higher order — I mean spiritual consciousness — rather than 
remain tied to your own persons or in fact to any other 
person, howsoever great he may appear to be in his own 
eyes or in the eyes of others. Principles are higher, much 
higher, I would say, than personalities. Persons may come 
and go, personal cults may linger for a while, yet princi- 
ples, the spiritual values, last and last beyond time. 

Your main concern should now be to develop the inner 
experience granted to you. Love the God-in-action Power 
with all your mind, with all your heart, with all your 
strength and with all your soul. This will enable you to 
expand beyond all measure, so as to embrace the totality 


of His Being, far above party affiliations, party politics 
and all politickings. 

A tree is known by the fruit it bears. Do glory unto the 
God-Power and you shall be glorified in return without 
any effort on your part. That is the law. And again, a fruit- 
laden tree bends with the weight of the fruit it bears. Try 
to cultivate and attain the divine virtues of love, humility 
and understanding for all. Who is there under the sun 
who has no failings and shortcomings? With all our right- 
eousnesses, we are but filthy rags. Be polite and courteous 
with all. Courtesy costs you nothing but it pays rich divi- 
dends. Human heart is verily the seat of God and must be 
kept sanctified at all times and at all costs, no matter what 
the sacrifice. Learn to live peacefully and amicably with 
each other, giving due regard to the feelings and sentiments 
of others. "By love serve one another" should be your rule 
in life. A loving service adorns both the server and the 
served alike. 

The above injunctions apply equally, nay with greater 
force, to the Group Leaders and Representatives of the 
Master, for they have to set a better example to all those 
who are within the sphere of their influence. They must 
know that they are just instruments in the Divine Plan and 
not the flywheel running the plan itself; and unless they 
work smoothly in loving harmony and cooperation, they 
are bound to generate heat by constant friction, damaging 
not only the quality of the work but even themselves. 

Ye are the salt of the earth, but if the salt has lost its 
savor, wherewith shall it be salted? It is thenceforth good 
for nothing. Should the protecting hedge itself start nib- 
bling the farm enclosed in its fold, you can well imagine 


what would remain of the farm: a pestilence-stricken arid 
ground of no consequence. 

It hardly serves any useful purpose to cast aspersions 
upon anybody or assign motives to whatever one says or 
does, for it is not given to us to read anybody's mind when 
we cannot read even our own. Judge not, lest ye be judged 
and found wanting in the Divine Scales. Therefore, arraign 
not anybody, much less your colleagues and brothers in 
faith. In the case of honest differences of opinion, which 
sometimes may arise, try to iron them out lovingly and in 
private, rather than wash the dirty linen in public meetings 
and public places, spreading a nauseating foul smell around 
you. If you cannot do so between yourselves, for one 
reason or another, you will do well to refer the problem to 
the Master for solution and reconciliation of the apparent- 
ly divergent views. I, therefore, enjoin on all of you to 
keep loving and friendly relations among yourselves as 
children of the same Father and do not do anything that 
may make anybody raise a pointing finger at you and 
bring disrepute to the Highest Knowledge — the Science of 
the Beyond — which you have come by after an evolution 
through ages past. "Ye are the light of the world" and 
hence should keep this light aloft on the hilltop so that 
those who see it, even from a distance, are encouraged to 
seek you for advice and bless you for your sage counsel 
and the Master Power that helped you to it. As such, you 
are to help your brothers in faith, keeping them firm in 
their loving devotion to the Master instead of coming in 
between them and the Master — for all belong to Him. 

All of us are, in fact, fruit-gatherers in the vineyard of 
the Master. We have nothing in us to recommend us to His 
Grace. The puppets in a pantomime show dance not by 


themselves but by the wire-puller behind the screen. To 
assume any importance, in doing the Master's work, is 
not worthy of noble souls, as you are. 

We are all of the Master and for the Master, but not 
the Master — Gurbhais and not the Guru, for Guru-Power 
is only in one commissioned from above. The Master 
knows best how to carry on the Divine Plan. Let us, there- 
fore, submit our individual wills to His Will and not ap- 
propriate to ourselves any credit for the gifts freely and 
lovingly bestowed upon us by Him. After all, what is there 
in the conduits that simply pass on the refreshing and life- 
giving water that comes from the overhead reservoir (the 
Master Power). 

The greatness of the Master is not to be judged by the 
strength of his folowing or by the outer glamor of his 
court. He is not after wealth nor after name and fame nor 
after the numbers that follow him. He, standing on the 
hilltop, knows in what hearts the fire of anguish is smoul- 
dering and, like oxygen, comes in so many diverse ways 
to fan the flames of loving devotion in them. So nobody 
should feel that he or she is indispensible and therefore put 
on airs which others may resent or cavil at. Remember that 
we cannot add to or detract from the glory that is His. If 
we can be of any service in His Cause, that may, on the 
contrary, be taken as a privilege coming from Him in His 

In the end, I hope that every one of you, whatever your 
position in life, whatever your place in the administrative 
setup for furthering the Holy Cause, will contribute his 
mite, as best as possible, in a spirit of loving and selfless 
service and try to enrich himself inwardly by living in 
peace and amity in his respective circle, radiating nothing 


but fragrance to all around him, as so many children in 
the one Grand Family of Man. 

One thing more, which I cannot help but emphasize for 
the benefit of all the dear ones on the Path. If at all, any 
of you, at any time, feel that you are the most favored in 
divine manifestations, you should try to exercise restraint 
and observe decorum in society, rather than be carried 
away by the emotional tide that may take you off your 
feet. Humility is the first and last adornment that em- 
bellishes the noble soul. 

My best wishes are ever with you and nothing will give 
me greater pleasure than to see you all, well set on the 
spiritual Path, with appreciation of each other, moving 
shoulder to shoulder, forming one spiritual phalanx so 
that those who see you will admire you and get inspiration 
from you. 

Wishing you, one and all, God-speed on the God Way. 
Yours affectionately, 


but fragrance to all around him, as so many children in 
the one Grand Family of Man. 

One thing more, which I cannot help but emphasize for 
the benefit of all the dear ones on the Path. If at all, any 
of you, at any time, feel that you are the most favored in 
divine manifestations, you should try to exercise restraint 
and observe decorum in society, rather than be carried 
away by the emotional tide that may take you off your 
feet. Humility is the first and last adornment that em- 
bellishes the noble soul. 

My best wishes are ever with you and nothing will give 
me greater pleasure than to see you all, well set on the 
spiritual Path, with appreciation of each other, moving 
shoulder to shoulder, forming one spiritual phalanx so 
that those who see you will admire you and get inspiration 
from you. 

Wishing you, one and all, God-speed on the God Way. 

Yours affectionately, 

humility, the second of the 1967 series, was issued on 
July 1 of that year, and served as the Master's message for 
the birth anniversary of Baba Sawan Singh. One of the 
most popular of Master's short writings, it is distinguished 
by an exceptionally acute analysis of the psychological com- 
ponents of humility and a clear differentiation between 
genuine humility and its false counterpart. Reprinted many 
times, it appeared in Sat Sandesh in July 1971. 


Dear ones: On this auspicious day of the Birth Anni- 
versary of Hazur Maharaj Baba Sawan Singh Ji, I 
send you one and all, my heartiest wishes for your progress 
on the spiritual way back to the Home of our Father — 
through the Natural Yoga of Light and Life and Love — 
the Surat Shabd Yoga. 

In my previous years' messages, I have been mostly 
dwelling on rising above body consciousness, to be reborn, 
and to learn to die while alive, etc., so as to enable one to 
enter the Kingdom of God, which is within us — as pre- 
scribed by all the past Masters now come to us through 
His Benign Grace. There are many aspects of His Divine 
Life, but I will now dwell on the two most important ones, 
viz., humility and simplicity — the most needed at this hour, 
which if followed will set our lives in the right direction 
and enable us to achieve perfection. 

All Masters, such as Jesus, Mahavira, Buddha, Kabir 
and Nanak, etc., of the past, and Ramakrishna, Hazur 
Baba Sawan Singh, Sadhu Vaswani, etc., of recent days, 
radiated this divine luster from their personalities. 

Man knows so many things, but he does not know him- 
self. A man has so many sheaths in himself, covering the 
depths of his heart. Man learns and unlearns all through 
life. It is wiser to remain a student than to be a teacher; a 
student of the Mystery of Life. 

A parable goes to say that a seeker of God, in the quest 


of Heaven, wandering here and there, found himself per- 
chance at the Gate of Heaven. The gatekeeper asked him, 
"Who are you?" The seeker answered, "A teacher." The 
gatekeeper asked him to wait, and went in to report. After 
a while he returned and said that he could not let him in, 
as there was no place for teachers in the heaven-world. 
He was told to go back and wash the dust of dead words 
clinging to him in the waters of Silence. 

So many teachers are vain; they parade their learning. 
How can there be a place in there for him who lives in a 
world of vanity? 

Every day he sat in the silence and listened to the words 
of Saints, and his self-consciousness began to develop, 
and he became humble, and prayed to be the servant of all 
men, lonely and lowly ones, and animals — a servant of 
God's creation. Then the portals of Heaven were opened 
and he entered in and beheld the Master's face: pure and 
fair beyond compare. 

All the Masters of the past and the present say that, 
"The Kingdom of God is for the humble of heart." So 
many of us, alas, are proud, vain; in ego lost; and blind 
to the wisdom, we do but wander from darkness to dark- 

The God that rules millions is the ego; enthrone on your 
heart the God of Love, and cease to wander — and what 
should be done to do so? Become humble as ashes and 

The world is full of the proud of purse or power or 
learning. Whereas, we should be humble and simple and 
empty ourselves of all "self" that the Lord might do with 
us what He would. 

The life worth living is life in the Spirit. Its basis is hu- 


mility. We should be reduced to a cipher and God becomes 
all. "Let us be perfect as our Father is in Heaven." 

The truly humble are the truly happy. For want of hu- 
mility, men and women are leading an unbearable, mis- 
erable life. All this misery is from within. It is not a change 
in our circumstances, but deliverance from the thraldom 
of the self, the petty "ego" that sits a tyrant, robbing us 
of the bliss that is our heritage as children of God. We 
are, as it were, in a cage of self-centeredness, and until 
this prison is opened by the key of humility, the swan bird 
of the Soul is not free and cannot swim to the regions of 
radiance and joy. 

The way to true blessedness is the way of humility and 
love. He who is humble has no problems. He has God as 
his Guide. Significant are the words of the shepherd boy 
singing in John Bunyan's Pilgrim's Progress: 

He that is down need fear no fall, 

He that is low, no pride; 

He that is humble ever shall 

Have God to be his guide. 

I am content with what I have, 

Little be it, or much; 

And Lord, contentment still I crave, 

Because Thou savest such. 

Rightly has it been said that if there were no humility in 
the world, everyone would long ago have committed sui- 

When the light of humility dawns on the soul, the dark- 
ness of selfishness disappears and the soul no longer lives 
for itself, but for God. The soul loses itself in God, lives 
in God, and is transformed into Him. This is the alchemy 


of humility. It transforms the lowest into the Highest. The 
great Chinese sage, Lao Tse, expressed the thought in 
beautiful words: 

How does the sea become the king of all rivers 

and streams? 
Because it lies lower than them. 

St. Augustine said the way to God is, "First humility, sec- 
ond humility and third humility." He who is proud of 
possessions or of learning or of authority will not go to 
any Saint unless he is humble. Even if he goes to the 
Saint, but considers himself superior to Him, he will not 
listen to Him. A glass which is kept above a tumbler of 
water will remain empty — until it is put below the tumbler. 
You know what you know; just listen to what the other 
says. Perhaps we can learn something from him. 

Yes, the branches of a fruit-laden tree bend of their 
own accord. Even so, the man who, losing himself, finds 
God — finds Him everywhere and in everyone — bends 
before all, offers homage of his heart to all. This is true 
humility. It is not a forced sense of lowliness. Such a one 
lives in unity with all. He is in others and others are in him. 

It is the fake ego-self that gives rise to the sense of dis- 
cord and separation. When the illusion of ego is broken, 
one feels, "I am not apart from others, but others are 
parts of the One — God — The Master — and all of us are 
engaged in the same service of God." 

Each one of us is unique in his own way. There is a 
divine purpose behind the life of everyone who comes 
into the world; no one has been created for nothing. We 
have something to learn from everyone. This is the mys- 
tery of humility. 


The truly humble person does not compare himself with 
others. He knows that none of us, however evolved, is 
perfect; none of us is complete in himself. The humble per- 
son does not regard one as better than the other; he be- 
lieves in the divinity of each. If one says and asserts that 
he is better than others, then he is not perfect as yet. 

It is only when one realizes his nothingness that God 
comes and fills him with Himself. Where man is, God is 
not; where man is not, God is! God cannot enter the heart 
of the self-seeking person. He who is full of himself con- 
siders himself as above others and so puts a limit on him- 
self. God is without limit. How can the limitless enter the 

O ye who seek God: See that you do not set yourself 
above others. Give up all that you are and all that you 
have, empty yourself of all "self," cast the ego out, and 
you stand face to face with God. 

Wondrous are the words of the Sufi Saint, Abur Hassan: 

Brothers! This is the Law: 

He who cometh nigh to God 

Loseth what he hath, 

Aye, he loseth himself, 

But gains instead the Gift Supreme, 

The gift of humility. 

A man may strive to be humble, but for all his efforts, 
may become all the more proud. There is such a thing as 
the pride of humility; it is a very dangerous thing, for it 
is too subtle to be discerned by the inexperienced. There 
are some who will take great pains to be humble; they 
make humility impossible. How can a man be humble who 
is all the time thinking of how best he can be humble? 


Such a man is all the time occupied with himself; but true 
humility is freedom from all consciousness of self, which 
includes freedom from the consciousness of humility. The 
truly humble man never knows that he is humble. 

The truly humble man accepts everything as coming 
from the hands of God. He knows that in him there is 
nothing praiseworthy. All the good that is in him is 
from God, and the praise that men give him belongs to 
God. When the young man called Jesus "Good Teacher," 
Jesus quietly said, "Why call me good? There is none 
good but God." 

"Humility," says Lacordaire, "does not consist in hid- 
ing our talents and virtues, in thinking ourselves worse 
and more ordinary than we are, but in possessing a clear 
knowledge of all that is lacking in us, and not exalting 
ourselves for that which we have, seeing that God has 
freely given it us, and with all His gifts, we are still in- 
finitely of little importance." 

So the truly humble man may accept sometimes the 
praise which men give him, and quietly passes it on to 
God, keeping nothing for himself. 

The man who is not truly humble behaves in a very 
unnatural manner when he is not praised by men. He be- 
comes upset, loses his patience and even becomes angry. 
He repulses them with his irritation and creates for them 
an awkward situation. Sometimes he suppresses his feel- 
ings and remains silent; but he cannot forget the things 
that are said about him; they haunt him again and again, 
and do not give him peace of mind. 

The humble man makes no fuss. He is at harmony with 
himself and others. He is gifted with a wondrous feeling of 
peace. He feels safe and secure, like a ship in harbor, un- 


affected by howling storms and lashing waves. He has 
found refuge at the Lotus Feet of the Lord and the storms 
of changing circumstances have no power over him. He 
feels light as air. The burdens which we carry all our life 
— the burden of the self and its desires — he has laid aside, 
and he is ever calm and serene. Having given up every- 
thing, he has nothing to lose, and yet everything belongs 
to him, for he is of God, and God is in him. Having 
broken the bondage of desire, he is as happy with a piece 
of dry bread as with a sumptuous meal. In every situation 
and circumstance of life, he blesses the Name of God. 

He who would be humble regards himself as a student. 
He learns many new things, but what is more difficult, he 
unlearns many things he has learned. A scholar came to 
a Saint and said, "O Seer of the Secret, tell me what I 
may do to live the life divine." And the Saint said to 
him, "Go, unlearn what thou hast learnt and then return 
and sit before me." 

He who would walk the way of humility must renounce 
his earlier ways of living. He must give up the opinions he 
has formed, the standards to which he is accustomed. He 
must have a new outlook on life. The things the world 
would worship are to him of no value. His values are so 
different from those of other men. Rich food, fine houses, 
costly dresses, positions of power and authority, the ap- 
plause of men, honors and titles, no longer attract him. 
He feels drawn to a life of simplicity. He is happy in living 
a hidden life in the Hidden Lord. 

He is dead to the world; he is alive in God. At times he 
actually behaves like one dead. 

Yes, the truly humble man is, in that sense, the "dead" 
man. He has "died." God alone lives in him. His self has 


been annihilated. His self has vanished into God, and only 
God remains. God works in him and through him, and 
God emits in his eyes. God speaks in his words. On his 
feet, God walks the earth; and through his hands gives His 
benedictions to all. 

Such men are the real strength of the world — its illumi- 
nation and inspiration. To see them is to commune with 
God, for God dwells in them. They are the living, moving 
Temples of the Lord. They are the ones who keep the 
world intact, though they do not know it themselves. The 
whole earth depends on them without anyone being aware 
of it. Their hearts and minds are in tune with the Great 
Heart and Mind of humanity. They are in complete ac- 
cord with all that lives. They give their love to all living 
beings, as though they were the sons of the one sweet 
Mother. They have broken all fetters and entered into the 
freedom of the children of God. God does their will, be- 
cause they have merged their wills in His. God fulfills their 
least desire, for it is He Who desires all their desires. They 
are the little saviors of humanity. 

I wish each one of you to follow the lesson of humility, 
born of love and simplicity. 

blessed are the poor in spirit was issued on Novem- 
ber 11, 1967, and was the third of the 1967 circulars. It 
was first published under the present title in Sat Sandesh 
in November 1971. 

Blessed are the Poor in Spirit 

Dear children of light: Blessed are ye, who, for the 
sake of righteousness, offer to work in the vineyard 
of the Master, and more so, those who are actually en- 
gaged in the work. It is indeed a rare privilege which comes 
in one's way as a matter of grace, and not because there is 
anything special in us, and we must not on that account 
feel elated and exalted. On the contrary, we should thank 
our stars for having been given such an opportunity, and 
try to serve the noble cause with contrition and humility. 
It should always be our earnest endeavor to make our- 
selves worthy of the trust and responsibility with which we 
have been entrusted, in spite of our weaknesses and 

It would always pay us if we occasionally make a pause, 
to take stock of what we are, for at times we are carried 
away in our zeal to limits; limits beyond the limits of rea- 
son. The human mind is very tricky and treacherous. In 
diverse ways, quite imperceptibly, it starts playing antics. 
At times, we begin to feel that we are God's elect. We 
know full well the Divine Plan, and that the power of God 
cannot but work through us. We should know that we are 
yet on the way to perfection, and not in any sense near per- 
fection. Perfection is the goal that has to be achieved. Be 
ye perfect, even as your Father which is in heaven is per- 
fect is what Christ taught two thousand years ago, and his 
teachings are as true today as they were then. 


A disciple is not above the Master, nor a servant above 
his Lord. It is enough for a disciple thai he be as his Mas- 
ter, and the servant as his Lord. We have therefore to de- 
velop in us the virtues of the Master and the Lord. And 
what these virtues are is the next question. Humility is their 
greatest embellishment. Humility first, and humility last, is 
what they preach. Blessed are the poor in spirit for theirs 
is the kingdom of heaven. So the emphasis here is more on 
"poverty in spirit" than on anything else. This, then, is the 
keynote for all who work for the sacred cause. 

Next comes love — love for one and love for all. Love 
thy neighbor, for love is the fulfilling of the law of God. He 
that loveth not, knoweth not God, for God is love. A little 
leaven of love will leaven the whole lump and infect all 
those who are around you. Again, perfect love casteth out 
fear. Whensoever there is the least fear lurking, know it 
for certain that love hath not yet perfected in that heart. 

Naturally enough, from love spring forth the ideas of 
service and sacrifice. Love believes in giving — giving away 
the best you have and not accepting anything in return, 
for that would be a barter and not love. "Service before 
self" is what love teaches. By love, serve one another, is 
what the Apostle Paul taught to the Galatians, and through 
them to all mankind. If we look critically, we will soon 
realize that all service which we seem to be doing to oth- 
ers is not to anybody else, but to the one self-same self, 
pervading everywhere and in all, including our seemingly 
individualized self clothed in raiments of flesh and bones. 
This being the case, there is no ground for claiming any 
credit whatever. Loving service must therefore flow freely, 
fully and naturally, as a matter of course, refreshing all 
hearts, for it will convert the otherwise dreary and desolate 


earth into a veritable garden of Eden; for which we so 
earnestly pray every day, but find it receding from us, the 
more we wish for it. 

Where loving service begins to flow freely from the in- 
nermost depths of a heart, that heart naturally gets satur- 
ated with the milk of human kindness and becomes meek, 
as meek as a lamb. Freed from the thorns and thistles of 
arrogance and pride, one becomes harmless as a dove. He 
cannot then injure the feelings of others, by thoughts, by 
words or by deeds. He would ever fear to judge others and 
make unruly remarks and comments. Judge not others, 
lest ye be judged and found wanting by the Great Judge. 
This thought would keep him on his guard. Human heart 
is the seat of God, and should in no wise be injured. A 
Muslim dervish goes to the length of saying, Burn the holy 
Koran ij you will, and raze Kaaba to dust, but injure not 
a human heart for it is the seat of God. Courtesy, you will 
realize, costs nothing, but pays rich dividends. It is from 
the abundance of heart that the tongue speaks. If you 
studiously cultivate purity of heart, your tongue will auto- 
matically become honeyed sweet. A tongue-cut is always 
deeper than a sword-cut, and remains ever green and gan- 
grenous. We should avoid all idle talk, for every idle word 
that men shall speak, they shall give account thereof in the 
day of judgment. 

These are just a few of the axiomatic truths that have 
been placed before you for your guidance and welfare, so 
that you may benefit therefrom — not only yourself, but 
you will be able to benefit others as well by your noble ex- 
ample. An example is better than hundreds of sermons 
and an ounce of practice works more than tons of theoreti- 
cal disputations and dissertations. 


One thing more : There is a growing tendency with some 
persons to make divisions among the Satsangis — "good"' 
Satsangis and "bad" Satsangis. All Satsangis are Satsangis, 
and one who has been chosen, called, justified, accepted 
and glorified by being linked with the living strands of life 
within, the Light and Sound of God — the Audible Life 
Stream — is truly in touch with Truth (Sat) and according- 
ly is a Satsangi. To classify Satsangis into good and bad 
Satsangis is hardly justifiable, for it is said, God first cre- 
ated the Light; We are all children of the Light; The whole 
creation sprang from the Light; Why then dub anyone as 
evil? This being the case, we are all equal in the sight of 
God. Whosoever thinks otherwise has, I am afraid, not 
yet come by the rudiments of the sacred science. Some may 
be slow and some rapid in their inner development; that is 
quite a different thing, for each one has his or her peculiar 
background and mental make-up, as coming from past in- 
carnations, but to give a bad name to any is not justifiable 
in the least. And if one does that, he shows a bad taste 
and the sooner he rids himself of this habit, the better 
it will be for him and for all concerned. A child is dear 
to the mother even if he/she is smeared with filth, and the 
mother washes him down with love and hugs him to her- 
self. Know it for certain, that he who feels exalted is 
abased, and he who humbles himself is exalted. A tree la- 
den with flowers and fruits bends with their weight; while 
the palm tree that stands tall and erect bears nothing. 
Again, a tree is known by the fruit it bears. Be ye truly 
the children of Light and shed light to others that they 
may take heart, and your light prove a lamp unto their 
feet; and that they may not stumble, but are guided to the 
Way of God, for therein lies your duty to God and the 


Power of God with which you have been united by the 
grace of the Master Power. If you will live up to these in- 
structions, it will hasten the Master's coming to you, to 
see you all in loving harmony. 

I may add a few words about Initiation into the esoteric 
science of the soul, before I close. Initiation, you should 
know, is granted not haphazardly or for the mere asking, 
but according to certain inner principles. Your recommen- 
dation is required so that you may be satisfied, as far 
as possible; so that you may have no qualms of conscience 
afterward and feel hurt if anything goes awry in course of 
time. Sometimes it may even happen that certain individ- 
uals may not, according to ordinary standards, appear to 
be qualified for the gift of Naam; and yet Naam is given 
to them simply because it is ordained from above. So these 
are matters which can not, in all instances, be judged on 
the human level. 

With all love and kindly thoughts for all, 

Yours affectionately, 

before the year runs out was issued on December 
28, 1967 , and concludes this series, as is noted in the cir- 
cular. It appeared in Sat Sandesh in December 1971 , 

Before the Year Runs Out 

Dear souls: Before the year runs out, I would like 
all the children of light to manifest that light in abun- 
dance, and take care that it is not darkened through any 
default. You have had an experience of this light, the light 
of God; the light that never is on sea or land, but burns 
day and night, unquenchably, in the human breast. Let 
this light be a lamp unto your feet, and serve as a beacon 
light and signal fire to the world-weary traveler trudging 
on the sands of time in search of a haven of peace. All of 
you must know that you have voluntarily and joyously 
taken upon yourself a great trust and responsibility — an 
obligation which you have to discharge under the Law of 
Divine Dispensation, and it is your proud privilege and a 
sacred duty to serve the great Cause which is so very dear 
to the Master. 

All the Initiates of the Master, wherever they be — in the 
East or in the West — form one great family of the Master 
and as such are equally dear to me, and nothing will give 
me greater pleasure than to see you all living in loving 
peace and harmony as His children, serving one another 
with love in your hearts. Love is the highest and the great- 
est attribute of God, and all other virtues flow on their 
own from it. 

All of you have been put on the Godway, which of 
course is the same. It is now for you to hasten the advent 
of the Master within you, and thereby complete your 


Guru-bhakti, or single-hearted devotion to Him. The proof 
of this you can experience within you as the self-luminous 
form of the Master appears, stays with you, talks to you 
face to face, and helps you within by instruction and ex- 
perience, in the same way as he does without: Behold! I 
stand at the door and knock, and if any man hear my 
voice, I will come in to him, and will sup with him, and he 
with me. From here begins Naam-bhakti, or devotion to 
the Holy Word, and it is the Master's job to make you 
proficient in it, and lead you to perfection and make you 
perfect as your Father in heaven is perfect. 

Thus you see you have all been put on the Path leading 
to God. The proof of the pudding, however, lies in tasting 
it. The more you will taste of the Truth in you, the more 
your life in a work-a-day world will reflect the Light of 
God in all your dealings with one another, and you your- 
self will feel that each day sees you nobler than before as 
you tread Godward. 

It is from amongst you that representatives, group lead- 
ers, and workers are chosen by the Master for administra- 
tive convenience, to carry on the work efficiently — to wit, 
to arrange spiritual get-togethers (Satsangs) for mutual 
help and benefit. My Master, Hazur Sawan Singh Ji, used 
to say that Satsangs served a very useful purpose as a pro- 
tective hedge around the field of Simran and Bhajan, so 
that these vital and life-giving processes continue to de- 
velop and thrive, in spite of the otherwise busy life in the 
family, in society, in your respective avocations, and the 

I cannot help emphasizing that all Satsangis, whatever 
their qualifications and the degrees of advancement, are 
equally dear to me. With all our seeming righteousnesses, 


we are yet far from righteousness, for none are righteous 
in the real sense of the word, and there is no ground for 
us to feel exalted simply because we had the good fortune 
to work in the vineyard of the Lord. On the contrary, 
this very thing — the work entrusted to us so graciously — 
casts upon us an added responsibilty to make ourselves 
worthy of it. 

I would very much like you to forge and strengthen lov- 
ing links in the ever-expanding fraternity that is ours. The 
representatives should, in a missionary spirit, travel from 
center to center in their areas so as to see things for 
themselves at each center, and strive to make them live 
centers in the spiritual fabric, and in a loving spirit, ex- 
change their views with one another, and offer suitable 
suggestions for improving the position wherever necessary. 
To facilitate work at each center, we should set up small 
committees of three to four members with the idea of di- 
vision of work as may make for more efficiency and better 
understanding, and also enthuse a spirit of good will and 
fellowship among all who are engaged in the holy work. 
It may be worthwhile to establish separate study circles 
for mutual discussions on one or the other spiritual sub- 
ject, so that those participating in them get a training to 
give small inspiring talks on their own, and be able to 
keep the work going without any let or hindrance. A small 
lending library with essential literature on Sat Mat will be 
a great help to all, old and new Satsangis as well as fresh 
aspirants for and seekers after Truth. 

A tree is known by the fruit it bears, and so we should 
act and behave in a manner that glorifies God and is befit- 
ting to us as children of God. It will be a healthy begin- 
ning if representatives, group leaders, and workers invite 


each other for talks and addressing the Satsangis and 
others interested in the subject in their respective areas; 
and the invitees in their turn should give out their best to 
their listeners without in any way interfering with their 
susceptibilities and loyalties as may tend to estrange them 
from each other, and cause any to stumble on the way. 
This, it is hoped, will in a way help to expand the "Self" 
in you, and your hearts will go out to serve the Lord when- 
ever and wherever you may get an opportunity to do so. 
This is the greatest service that one can do to oneself, and 
to the self-same Self in others around you, and those with 
whom you may come in contact from day to day. 

Those going around in connection with Satsang work 
at different places should not accept any offering whatso- 
ever for their personal benefit. However, they are allowed 
to share lodging and simple food with the dear ones, if 
possible and necessary. The travel expenses and other 
allied charges incurred may be debited to Satsang funds. 
The non-acceptance of gifts for personal self is one of the 
prescriptions given by the ancient sages for persons living 
the spiritual life. It will be easy to see how this rule be- 
comes more important for those who are in their service 
to God, and have been placed in a position of public au- 
thority. It is the duty of the spiritual leaders and coun- 
sellors, whatever their capacity, to remain impersonal 
servants of all. Since the acceptance of gifts involves one, 
even against his or her will, in some measure of obligation 
to the giver, it may cause unwittingly a lowering of his or 
her ideals. This should be considered sufficient to avert 
serious difficulties that could arise from laxity in this 

In this respect it would be worth your while and profi- 


table for you to read this, along with the previous circu- 
lars of June 6, 1967, and November 11, 1967, together 
with the Birthday Message of July 1967, as all of these, 
including this one, present an integrated view of true 
living as enjoined by the Masters. 

I would also greatly appreciate it if you would chalk 
out the lines for yourself, and also send periodical reports 
on the progress made from time to time. The Master 
Power overhead, I am sure, will help us to achieve the 
desired results. My best wishes are with you. 

With all love, and more of it, 

Yours affectionately, 

the message of the masters was the very first article 
in the very first issue (January 1968) of Sat Sandesh maga- 
zine, and conveys both Master's high expectations for it 
and the protection that has always been with it since the 
earliest days. The magazine was very dear to his heart, 
and those of us who were associated with it will treasure 
forever the memories of him reading it and going over it 
so carefully. 

The Message of the Masters 

Dear ones, I am sending you Sat Sandesh, the message 
of the Lord, all saints and prophets have been bring- 
ing from time to time for the guidance and uplift of man. 
Kabir says: "I am the knower of the True Home of the 
Father and have come to give you the message of God." 

God's message is: 

"I am the Lord of all creation. Man is the highest 
in all creation. He is next to Me. I have given equal priv- 
ileges to all mankind. They are born in the same way 
and with the same outer and inner construction. This is 
the golden opportunity you have been given to know 
Me. Ever since you were sent down to the world, you 
have not returned to Me — the True Home — but have 
stuck fast in the enjoyments of mind and outgoing fac- 
ulties so much so that you have forgotten even yourself, 
what to speak of Me. I sent saints and prophets to awak- 
en and to bring you back to Me but you did not care 
to come. Instead of appreciating their services, you have 
been molesting them. 

"I sent Christ — the Word made flesh — who reminded 
you vehemently: change your mind, for the Kingdom of 
Heaven is at hand. Religions came into being to keep the 
teachings of all such Masters afresh. Religion in its pris- 
tine beauty means a living reality. It is a state of universal 
God-consciousness, in which you live, move and have your 
being in My loving presence. All your activities or insti- 


tutions should have been inspired by love of Me. Then 
there would have been left no stranger, no alien, no hatred, 
and strifes would have been unknown. 

"If you like to seek Me, conquer all fears; this you can 
achieve only when you shake off attachment for wealth, 
family, body, as one and all are Mine, and have been 
given to you to make the best use of them to reach Me. 
This detachment of heart can only come when you love 
Me 'with all thy heart, with all thy mind, and with all thy 
strength.' This is true renunciation which is the highest 
expression of religion. 

"All saints and prophets I sent to the East or West; 
their lives were filled with the rapture of the vision of the 
unity of all races and religions in the spirit. The outer 
world is the expression of the mind. Unless you first estab- 
lish unity in your hearts, you cannot develop unity of all 

"There are two methods by which you can achieve this 
end. One is the interior method of meditation to go into 
the silence of the heart where flows the fountain of My 
love, all bliss and joy. You must be reborn; except you 
be reborn (or twice born) you cannot enter into My King- 
dom which is within you. Those who have once drunk the 
water of life from this fountain are intoxicated forever 
and love flows out from them in all its joy and graceful- 
ness to all humanity — overflowing as they are with the love 
and intoxication of Me — giving vent to 'peace be unto all 
the world under Thy Will, O Lord.' Mind that it is not 
religion that failed you; it is you who have failed religion. 

"The second method is to understand the meaning and 
the purpose of knowledge which in one single thought is 
'service' to all My creation — men, beasts, birds, etc. The 


meaning of true life is service and sacrifice. 

"So long as you want, first and foremost, to be blessed 
yourselves and you expect others to minister to you, you 
will remain a stranger to the way of spirituality. When you 
will wish others to be blessed, you will begin to speed on 
your way back to Me. 

"Let you not be a reformer to whip others into good- 
ness, but be a witness of the Great Love radiating all love 
in thought, word and deed. Be an example rather than 
give precepts to others. You are indulging in oceans of 
talks but how many ounces of action? An ounce of prac- 
tice is more than tons of theories. 'Wanted: reformers — 
not of others but of themselves.' 

"Religion decays when forms and rituals become more 
important than Me [God]. The inner light within you 
fades away giving place to intellectual acceptance of dogma 
or creed which you hold tenaciously, for the vindication 
of which you willingly lay down your lives. Religion fur- 
ther decays when neither Me [God] nor the Church rules 
you, but you become slaves to mammon and material 
power of the once virile religion; only the form remains 
ending in selfish ends by the so-called defenders of faiths 
and contractors of religions. 

"You are all dear to Me, sweet children, I advise you all, 
residing anywhere, to sit together as brothers and sisters 
and understand each other. Dissolve all differences and 
misconceptions — you are already one as man, as soul 
(conscious beings), as followers of the same Master Pow- 
er, and I reside in each one of you as Controlling Power 
keeping you in the body. Remove all duality and other- 
ness. You will be able to sit together only in My name and 
will realize this unity in Me in the company of saints." 


May this lesson go out to the hearts of each one of 
you on this blessed Christmas Day and New Year Day 
so that the purpose of life is dedication to the Eternal and 
the meaning of life is consecration to the Eternal Value 
of life. 

May the benediction of the Master shine upon you for- 
ever and forever more. 

With love and best wishes, 

Yours affectionately, 

ON keeping the diary was issued on October 19, 
1968, for reasons explained in the text, and published in 
Sat Sandesh under this title in April 1972. 

On Keeping the Diary 

Dear ones: It appears that Column No. 6 on the diary 
form has caused some confusion among the dear ones, 
in that some record in this column failures to observe 
Selfless Service, physically and financially, while others 
treat it as a record of positive contributions made. 

The confusion has apparently arisen because Column 
No. 6 has its own total quite separate from the first five 
columns and is also adjacent to the positive record of time 
spent in doing the spiritual practices. 

However, since it is desirable to have the diaries kept 
in a uniform manner by all, Column No. 6 should be 
looked upon as a failure to observe the virtue of Selfless 
Service toward others, physically and financially. 

In addition, it has been observed that few initiates have 
been informed as to how they should fill in the diaries. In- 
stead of entering the number of times that they fail in 
thought, word and deed in the appropriate columns under 
Ahimsa, Truthfulness, Chastity, Love for All, Diet and 
Selfless Service, there is a tendency to put ticks or crosses. 
It is the same case with filling in the column under Spirit- 
ual Practices. 

The diary forms are divided into seven categories. The 
first six categories deal with the failures to observe the 
virtues indicated by the heading of these categories, while 
category number seven is a record of the time spent in 
spiritual practices. In the first six categories, you are to 


enter the number of times that you fail to observe the 
virtues indicated, in thought, word and deed. For ex- 
ample, if you fail in "Non-violence" in thought, word, 
and deed, four times in one day, you are to enter this 
figure in the column provided under the day on which the 
failures occurred. 

It is also important that all must fill in their diaries for 
regular submission to me every three months. Representa- 
tives and Group Leaders are not exempt from keeping the 
diary, as it is just as necessary for them to maintain regular 
self-introspection, so as to set an example to others as 
well as to ensure their own spiritual progress. Those who 
do not maintain the diary will lose valuable ground in mak- 
ing steady spiritual progress. In time, they will cease to 
apply themselves to their spiritual practices and in con- 
sequence the virtues stressed on the diary forms will be 
observed less and less. 

The summaries of progress made in developing the 
Principles of Light and Sound, and any difficulties in the 
way of making such progress, should be written concisely, 
neatly, and clearly in the boxes provided for this purpose 
on the right-hand side of the diaries. It would be greatly 
appreciated if notations, explanations, and even letters were 
not to be written on the backs of the diary forms but con- 
fined to their proper places on the front of the diary 
forms. Letters should always be written separately, if at 
all necessary. In this way, the report of spiritual progress 
may be read at a glance from the diaries and other mat- 
ters not relevant to the diaries, if any at all, should be in- 
cluded in your covering letter. Correspondence received 
shows that in about fifty to sixty per cent of the cases, the 
letters are sent monthly and sometimes bi-monthly, which 


if avoided will lessen the burden of correspondence. In 
cases of real importance the usual time limit can be ig- 
nored by the Representatives and others. 

The diary forms should be a true reflection of your 
own inner state. The failures made should be as an open 
self-confession of the shortcomings which stand between 
you and the Master. Similarly, devoting regular time to the 
Spiritual Practices is an indication of the positive efforts 
that you are making toward your spiritual growth. 

If you live up to the sublime purpose behind the keeping 
of the diary, you will progress from day to day, and 
achieve your goal in this lifetime. 

Satsang: All the dear ones are advised to read care- 
fully Circular No. 4. This circular deals with the proper 
way to hold Satsang meetings. All Satsangs should be con- 
ducted strictly in accordance with this circular. 

Satsang is not a meeting place for a hotch-potch of 
different schools of thought. The teachings of the Surat 
Shabd Yoga only should be the subject of discourse. 

Books other than those of the Master should not be 
read from, sold or displayed at Satsangs. Other books or 
saints which speak of the Surat Shabd Yoga may, however, 
be referred to in your talks. 

All such subjects such as astrology, palmistry, astral 
projection, psychic phenomena, or other allied schools of 
thought, should not be brought into the Satsangs and dis- 
cussed. You may refer to the book The Crown of Life in 
which you will find how the teachings of Surat Shabd Yoga 
differ from all other Yoga and modern day movements. 

I cannot stress strongly enough that it is most important 
that all Representatives and Group Leaders must be fully 
convinced of the supremacy of the teachings of the Surat 


Shabd Yoga, which is the simplest and easiest way back 
to God. They must have this understanding as well as 
faith in the God Power working through the chosen human 
pole of the living Master, otherwise they cannot deliver the 
teachings to others with the firm conviction that the Surat 
Shabd Yoga is supreme above all other paths. If, however, 
some Representatives and Group Leaders are not fully 
convinced of this at heart, then I am afraid that they will 
not be able to do full justice to the onerous work entrusted 
to them. We have, of course, respect for all other teach- 
ings that point the way back to God. 

Satsang is of the Master and every initiate is also part 
of the Satsangs and can contribute to the general atmos- 
phere of the Satsangs by setting an example in living up 
to the Teachings of the Master. Christ said, "Let my 
words abide in you, and you abide in me." The words of 
the Master are the Master, and the Master cannot be 
separated from His words. 
With all love, 

Yours affectionately, 


how to develop receptivity was issued in five parts 
between 1969 and 1973, on the dates indicated in the text. 
The last four parts were published in Sat Sandesh when 
issued. The first three parts were published in pamphlet 
form in February 1970, and the last two were issued sepa- 
rately. This is the first time that they have been published 
in their entirety as a unit. 

How to Develop Receptivity 

June 13, 1969 

Dear ones: Over the past two years, the foreign corre- 
spondence has almost doubled and the time which I 
have to take to attend to it has increased correspondingly. 
Over the same period of time, my commitments here in 
India have also greatly increased. 

Much of the time that I spend in doing the foreign cor- 
respondence could be saved if the Representatives and 
Group Leaders played a greater part in looking after the 
areas and individual Satsangs for which they are respon- 
sible. By giving due consideration to their responsibilities 
and by setting a good example, the causes that prompt the 
dear ones to write numerous letters to me on routine mat- 
ters concerning the running of Satsang affairs would be 
avoided. In addition, the majority of the basic questions 
asked by those non-initiates who are interested in the 
Teachings of the Masters as well as by initiates could and 
should be dealt with by the Group Leaders, who can an- 
swer from their own level or by referring the questioner to 
one or the other of the books written by me. I have written 
books on almost all phases of Spirituality, which contain 
the answers to most of the questions that non-initiates or 
those already put on the Way may care to ask, but still 
letters keep coming in asking questions which could be 
answered by giving a proper study to the books. 


The time has come for all Group Leaders and Repre- 
sentatives to evaluate their position and be ready to as- 
sume larger responsibilities than they have hitherto carried 
out. They should have sufficient knowledge of the Teach- 
ings to be able to answer most questions on the Path and 
also deal with questions asked on comparative religions, 
with special reference to the Bible, when compared to the 
Surat Shabd Yoga. If a Group Leader believes that he/she 
cannot answer a particular question or solve a particular 
situation, the matter may be referred to the Representative 
for reply. If a Representative believes that he/she cannot 
deal with it honestly, only then should it be referred to me. 

I should also like to say a few words about the numer- 
ous personal problems which the dear ones refer to me 
for a solution to their difficulties. While I am happy to 
give the right guidance, it should also be remembered that 
those initiated by me are looked after by the gracious Mas- 
ter Power working overhead, Who is ever with His chil- 
dren and can solve all of their problems if they but put 
themselves in a receptive mood. In this regard, an applica- 
tion of sound common sense together with a calm consider- 
ation of the facts can work wonders in developing recep- 
tivity to the Master Power. Receptivity is the key which 
can not only solve your material difficulties, but also un- 
lock the Kingdom of Heaven within you. 

At the time of Initiation, the Master imparts His own 
life impulse. When we remember Him, He remembers us. 
with all His heart and soul. He is not the body. He is the 
Word made flesh. To get the full benefit of the Master 
Power, the disciple must develop receptivity. It is impos- 
sible to develop receptivity until implicit obedience is giv- 
en to the commandments of the Master. When you pay 


heed to the Master's Words, then that is a sign that you 
are growing in love for Him, and the more you grow in 
love for Him, the more receptivity you will develop. 

At this time, I should also like to clarify certain mis- 
understandings on Initiation. Some experience of the Light 
and Sound is always given, whether little or great, depend- 
ing on the background of the person being initiated. It 
sometimes happens that a man is tense at this time and so 
reduces his receptivity to the gracious Master Power work- 
ing overhead. The best results are achieved when the per- 
son being initiated is relaxed and quite fresh and buoyant. 
However, too much emphasis is placed on the initial ex- 
perience received at the time of holy Initiation. It is the 
first sign that God's grace has descended on a soul when 
that person receives Initiation from a Living Master. Such 
like people who are connected to the Word or Naam 
Power are most fortunate. It is through the grace of God 
alone that one is initiated. The greatest service that a dis- 
ciple can render to the Master is to become a fit receptacle 
so that he can be attuned to the Naam Power to which he 
has been connected. However, this takes time. The spiritual 
Path is a difficult one and requires a rigorous self-disci- 
pline. We must forever be on the alert against anything 
that draws us away from the Path. We must carry out the 
Master's instructions to the very letter and devote regular 
time to meditation. We must learn to overcome self-love 
which is a fire that consumes and destroys and learn to cul- 
tivate love for God, which is a fire that purges and purifies. 

Initiation also means that one is accepted by the Master 
to enter the College of Spirituality. It is not by any means 
a graduation. To give you a worldly example, when a stu- 
dent is accepted by a university for a course of study, he 


is generally overjoyed at the mere acceptance. He does 
not immediately go to the President and demand his gradu- 
ation certificate. He knows that he must work hard at his 
studies in order to pass the intermediate and final exami- 
nations before he can be called a graduate. If he does not 
apply himself, then he should not be surprised if he fails in 
his examinations. After passing his final examination, the 
student is then rewarded with a degree, which entitles him 
to undertake post-graduate studies. 

If one has to put in so much hard work to obtain world- 
ly knowledge, then how much harder should he expect to 
work and discipline himself in order to make himself 
worthy to receive that which the Master wishes to bestow 
on him. 

Until such time as the disciple begins to develop within 
and enjoy contact with the Inner Master, he must of ne- 
cessity have firm faith in the Outer Master. The Master 
does not disclose all of His greatness at once, but only in 
proportion as an aspirant shows his keenness and makes 
progress on the Path, just as a student, when he advances in 
his studies, gets to know little by little something of the 
ability of his teacher. Similarly, the Master starts just like 
an ordinary teacher and imparts instructions as any friend 
or well-wisher would do. In the course of time, He demon- 
strates the authority of a Master and is finally seen to be 
embedded in Sat or Truth as Sat guru. At this stage, He 
and God appear to be merged in one another and there is 
no difference between them. 

Finally, Initiation does not mean that life will be a bed 
of roses for the disciple. In the task of self-purification, 
physical and mental suffering play their part. Who is 
there that does not suffer at some time of his life? After 


Initiation, the process of lightening the load holding the 
soul in bondage is started. This process can be gone 
through speedily and happily if the disciple keeps sweet 
remembrance of the Master in his heart and endeavors to 
remain jolly in his spirits. As the disciple advances on the 
Path, he is given spiritual strength and outer adversities 
lose their pinching effect. 

I wish you all speedy progress on the Way and, side by 
side with your own spiritual development, let the Light 
shining in each one of you be a source of inspiration to 
your fellow man. 

I hope that this Circular Letter will inspire you all to 
greater effort, so that by the time I come among you, God 
willing, you will derive greater benefit from the Physical 
Presence of the Master. 

With all love and best wishes, 

Yours affectionately, 


November 5, 1969 

Dear ones: In my Circular Letter of June 13, it was 
explained in detail what is the responsibility of each 
and every initiate, the true meaning of Initiation and the 
life to be led by one who wishes to progress on the Path. 

In continuation, I should like to say a few words on 
Sadachar or the righteous life, without which one cannot sit 
in the quiet of his own self and, with concentrated atten- 
tion, pierce through the inner darkness. 

To achieve true spiritual progress, one must lead "the 
good life," I may even say a "God-like life," before much 
inner progress can be made. At the same time, one must 


be fully dutiful to regular meditations, as both are essen- 
tial. To lead a good life without devoting time to one's 
spiritual practices will not raise the attention to the seat of 
the soul. Similarly, devoting hours to meditation without 
eliminating bad habits and cultivating good ones in their 
place, will not get one anywhere. Purity of life is essential 
for fruitful meditations. 

What is "the good life?" It is to have good thoughts, 
good words and good deeds. Sadachar is a life of continued 
Tightness from beginning to end. It is for each initiate to 
occasionally pause and introspect as to how far he has 
succeeded in molding his life in accordance with the com- 
mandments of the Master. We talk of God, hear of God, 
and read of God, but we seldom practice God in our daily 
life. It is the practice of the Presence of God that matters 
and we can only have the awareness of this Presence by 
leading a God-like life; there are no short cuts on the way 
back to God. 

Truth is higher than everything but higher still is true 
living. Truth and true living are not exclusive of each other 
but go together; one supplements the other and their com- 
bination forms the God-like life. One who practices true 
living will always earn his living by the sweat of his brow 
and feed himself and his family on rightly procured foods 
consisting of fruits, vegetables, nuts, cereals and permitted 
dairy products. Furthermore, he will be honest and above- 
board in his dealings with others. These three aspects of 
conduct are indispensable aids to true living. One can 
gauge his or her spiritual progress by the measure of con- 
scious control that he or she has over his or her thought 
pattern. One who has in some measure achieved this con- 
trol will not be swayed or upset by outer conditions, stress- 


es and strains that his environment may place on him. // 
one cannot rise above, be in full control of and handle with 
ease the circumstances of his outer environment, he will 
never be able to succeed in the way of spirituality. 

So the important thing is to first learn to handle your 
outer environment, consisting of your home and/or work 
life. We are to be judged by our actions and not by our 
words. It is from the abundance of our heart that all ac- 
tions result, whether physical, emotional or intellectual. 
The mind is an index and reflecting mirror and it truly de- 
picts one's inner state. A measure of success in how well 
you are succeeding in handling your outer environment will 
be a gradual awareness that you are becoming the master 
of your own thoughts. It is to achieve this success that I in- 
troduced the self -introspective diaries. How many really 
keep their diaries properly? Very few, if any, I am sorry 
to say. If the diaries were to be taken advantage of, you 
would see a change in your behavior, your mode of think- 
ing, and consequently, you would progress spiritually by 
leaps and bounds. The purpose of the diary is to reflect 
your own inner state, so that you know where you stand. 
It is a tool, which if used properly, will chisel you into a 
receptacle fit for the manifestation of the Master within 
you. You should put just as much devotion and attention 
into keeping your diary as you put into your meditations. 
The following points will give you the right understanding 
on the sublime purpose behind and benefits to be had 
from keeping the diary: 

(1) When, at the end of the day, you recall your 
failures in thought, word and deed, in which direction 
will your mind be turned? Naturally, it will go to the 


One who has asked you to keep it. So keeping the 
diary is also remembrance of the Master; you are say- 
ing something to Him. If you remember Him, well, 
He remembers you, and in time, you will develop 
receptivity to Him wherever you may be. There can 
be no true spiritual progress without receptivity, and 
the daily maintenance of the diary with full attention 
and a true yearning to be freed from the lapses which 
are recorded therein goes a long way to developing 
this receptivity. 

(2) In the Christian religion, I understand that those 
who wish may make a confession of their lapses be- 
fore a priest. They may go once a month or weekly, 
but generally not more often than once a week. But 
by keeping the diaries, you are making a confession 
every day. Let your confessions be honestly and open- 
ly recorded in the various columns, so that you know 
where you stand and can take rectifying action. The 
best and easiest way to cure your ills is to yearn to be 
free of them, and, as mentioned above, to have sweet 
remembrance of the Master at the time you are fill- 
ing in your diary. 

(3) Last and just as important as the foregoing, 
keeping the diary should not be allowed to stagnate 
into a mere recording of failures, which tends to be- 
come mechanical if done with little or no attention. 
The true purpose of putting these failures down in 
front of you is to make yourself aware of them so 
that they may be weeded out. To weed them out, it 
is not sufficient to cut off one or two branches, you 
must uproot the cause. Once you become aware of a 


failure, you should be able to trace it to a certain 
situation, and this situation will help you to iden- 
tify the cause of the weakness in you that has to be 
strengthened. By and by, the very cause of the failure 
will drop off by itself. 

Another important aspect of "the good life" concerns out- 
er behavior, which should be natural to the society into 
which one is born; no acting or posing is required. There 
are some dear ones who believe that they should adopt 
the outer symbols of dress and name that characterize 
the society into which the Master was born, in the belief 
that this is pleasing to Him. The life of the spirit does not 
call for conversion to outer modes of living in name, ap- 
pearance or apparel. The Masters do not come to make or 
unmake social orders. Their mission is just to fulfill the law 
of God, which is to redeem His lost children. They sim- 
ply ask us to convert ourselves inwardly, to be poor in 
spirit and pure at heart. We should cultivate true hu- 
mility, which is neither servile nor assertive. These are 
the things that will please the Master and make us recep- 
tive to the gracious Master Power working overhead. If 
you live a life of humility and simplicity, you will have 
peace of mind. After all, what is there on earth that be- 
longs to you? Why be attached to the vanities of the world 
when the treasures of divinity lie within you? If you live 
for God, all things shall work out in your best interests, 
not only spiritually but also materially. This is the funda- 
mental law of God and can be realized by all who will 
practice true living. 

The reward of true living will be that you will become 
receptive to the Master Power working over your head. 


No real progress can be had unless this receptivity is de- 
veloped. By receptivity a disciple is cast into the same 
mold as the Master, but before one can become receptive, 
he must have right understanding. This is given either by 
word of mouth by the Master at the Satsangs conducted 
personally by Him or through His writings in the form of 
the many books and circular letters to those who live afar. 
Right understanding by word of mouth or through His 
writings constitutes only one third of the teachings of the 
Master; the other two thirds are achieved through develop- 
ing receptivity. Christ said, "I am the vine, ye are the 
branches: He that abideth in me, and I in him, the same 
bringeth forth much fruit: for without me ye can do 

The first sign that a branch is receptive to the life- 
giving sap that rises in the body of the vine will be blos- 
soms, and the second, the fruit that it will bear. If a branch 
cuts itself off from the sap, then . . .? It will become but a 
dead piece of wood, fit only for the pruning shears of the 
gardener. The vine gets its food through its roots which 
are intertwined and embedded in the nutriment-giving soil. 
Therefore, the branch that is receptive or attached to the 
body of the vine gets the same food. Similarly, the Mas- 
ter's roots are embedded and intertwined in the Godhead. 
So the disciple who is attached to or becomes receptive 
to the Master can not only be fed by the life-giving sap 
of the Master but can actually pass through His roots un- 
til he too becomes embedded or intertwined in the God- 
head, and this can only be done by developing receptivity. 
To attempt to gain the Godhead without being receptive 
to the Master Power is fraught with danger. Maulana Rumi 
says, "Do not go within without the Master, as there are 


many dangers inside." If one should happen to rise above 
body consciousness without being receptive to the Mas- 
ter Power, he will become hopelessly lost in the lower 
astral planes and runs a great risk of being deceived by 
the many manifestations of the Negative Power. There 
have been instances where even great Rishis have fallen 
because they relied on their own power to carry them over 
the dangers that abound in the inner regions. 

So receptivity is important for success in all phases of 
life, both mundane and spiritual, and it can be achieved 
by following the right understanding given above. First, 
one must lead a God-like life; second, the spiritual diaries 
must be maintained in the accurate way as already ex- 
plained, and third, you must learn to develop receptivity. 
If you succed in the first two, the third will follow of itself. 

With all love and best wishes, 

Yours affectionately, 


January 27, 1970 
Dear Ones: 

The recent increase in correspondence received here 
indicates that the many books written by me, in ad- 
dition to the Circular Letters issued over the past two 
years, especially those dated June 13 and November 5, 
1969, have not been read, appreciated and digested by the 
dear ones. This is confirmed by the contents of the letters 
written to me by most of the initiates, which bring up the 
same questions and problems which had been answered 
in previous letters, or could have been answered by a prop- 
er study of the books and circulars already referred to. 


My Circular Letters should be read again and again, 
both at Satsangs and individually. Again, I should like to 
stress that the Circular Letters dated June 13 and Novem- 
ber 5 give the right understanding and guidance for all situ- 
ations, and any problems or difficulties that may be en- 
countered in the day to day living of the initiates. You 
must put this right understanding into actual practice if 
you wish to succeed in the task of man-making, which you 
alone can do. The more you succeed in this way, the more 
receptivity you will develop to the Master Power within 
you. The Circular Letters mentioned above should be 
given to every new initiate, to give impetus to their Initi- 
ation. To give further help and encouragement on the Way, 
my new book Morning Talks will soon be available for 
general distribution. This book, which covers most as- 
pects of Spirituality, is a God-given spiritual textbook to 
which all initiates should constantly refer to see how they 
are measuring up to the standards required for success in 
their man-making. I cannot stress sufficiently the impor- 
tance of reading this book, digesting its contents, and then 
living up to what it contains. 

The dear ones should also be regular in attending Sat- 
sang, which is where the theoretical side of the Teachings 
are given, to enable them to increase their understanding 
of what the books and Circular Letters written by the Mas- 
ter contain. When you have right understanding, you will 
have right thoughts, and from right thoughts will automa- 
tically flow right words and right action. Satsang is not a 
place for gossip or social get-togethers. It is a sacred forum 
where all meet to sit in sweet remembrance of the 
Master as well as to increase their understanding. While 
I permitted meditations also to be held at Satsang in 


the past, generally after the Satsang, 1 would now 
suggest that those dear ones who would like to meditate 
together, do so before the Satsang commences. This 
will avoid the incidence of social chit-chat that has, 
in many cases, been reported to me as going on at 
the beginning and end of Satsang. It will also avoid 
the participation of non-initiates in the meditation period, 
which is not desirable, except in cases of sincere seekers 
after Truth, who are desirous of initiation. When Satsang 
is finished, everyone should leave. Those non-initiates who 
are interested in the Teachings should be advised to first 
thoroughly study the books and other literature available, 
before asking any questions. If after such a thorough study 
of the Teachings, they still have some questions, these 
may be answered by the Group Leader. By attending Sat- 
sang in the right spirit, the Master Power within each initi- 
ate will radiate, and the resultant charging of the atmos- 
phere will give a boost to all. At times like these, the 
Master Power is given the right environment to do Its 
work, which is to prepare the dear ones for their second 
birth into the Beyond. 

If all initiates give a proper study to the books and 
Circular Letters and also attend the Satsang in the way 
described above, there should be no need for them to write 
to the Master with any question or problem, the solution 
of which already lies at hand. Every initiate should under- 
stand that to write to me on any problem or with any 
questions is to limit the Master Power working within 
them. It but delays the answer, which could otherwise be 
known within a short time by following the advice given 
above. In my Circular of June 13, I advised the initiate 
who had some problem or question to which he required 


an answer, to sit quietly in a receptive mood, thereby at- 
tuning himself to the gracious Master Power within him. 
Then he would surely receive his answer and have full 
confidence as to what course of action he should take. 
For example, there is one story from the life of Lord 
Krishna. One of his disciples, a lady, was attacked by 
some men in a lonely place. So naturally, she cried out 
to Lord Krishna for help, but thought of him as being in 
the place where his physical body resided, which was many 
miles away. So, just when her condition was becoming des- 
perate, Lord Krishna appeared and she was saved. When 
she remonstrated with Lord Krishna for taking so long to 
come to her aid, he replied, "Well, you thought of me as 
being many miles away from you, so it took some time 
for me to come to your help. But if you had realized that 
I am always with you, am in fact your constant companion, 
I would have appeared instantaneously." The diary forms 
on which you record your spiritual progress should of 
course continue to be sent to me, so that I can give fur- 
ther guidance on inner, spiritual progress. If any initiate 
feels that he must have some outer guidance on the Teach- 
ings, he should discuss his questions and/or problems with 
the Group Leader or Representative of his area. In this 
regard, Group Leaders and Representatives should be 
thoroughly familiar with the Teachings. They will greatly 
reduce their own workload if they read out at Satsang the 
Circular Letters already referred to in addition to selec- 
tions from the books written by me. The new book Morn- 
ing Talks will provide them with invaluable material for 
this purpose. But most of all, they should set an example 
to others in their actions. Example is better than precept. 
If they carry out their responsibilities in a loving and hum- 


ble manner, they will become more receptive channels for 
the Master Power to work through. Their very radiation 
will benefit others without them uttering one word. 

However, there is one very important point that must 
be borne in mind by all, whether initiates, group leaders 
or representatives. This is, that group leaders and repre- 
sentatives are there purely for the purpose of giving out 
the theoretical side of the Teachings and in arranging 
facilities whereby the initiates of their group or area can 
meet together for Satsang. Group Leaders and representa- 
tives are not to be used as crutches for the other initiates 
to lean upon. Nor should the initiates look to them for any 
purpose but to help them in understanding the Teachings. 
In other words, initiates should not look to them for spir- 
itual guidance in any shape or form, as this is the function 
of the Master. If an initiate looks to a group leader or 
representative for spiritual guidance he automatically 
places a blockage in between himself and the Master and 
his spiritual progress will suffer in consequence. Similarly 
if a group leader or representative allows himself to be 
used in this way, he too stands to lose. So to summarize, 
group leaders and representatives are there only to help 
others to have right understanding of the Teachings (which 
they can do only if they are thoroughly conversant with 
them), and to provide a healthy example of the life to be 
led. It should be remembered that the Master Power is 
within each initiate and that each one should be an inspir- 
ation to his fellow, whether initiate or non-initiate. Those 
who have developed more receptivity than others can by 
their very example and radiation give a boost to their less 
developed brothers, without exerting any sort of superiority 
over them. I always used to pray to my Master that if any 


goodness went out of me to the benefit of my fellow man, 
then I should not know about it. 
With all love and best wishes, 

Yours affectionately. 


February 20, 1971 

Over the past year, I have observed from the spiritual 
diaries sent in by the dear ones, that they report little 
or no inner progress, some even mentioning that they have 
made no headway since the time of their holy Initiation. 
Because there appears to be a lack of right understanding 
as to why steady progress has not been made, I should 
like to clarify the process by which such progress can be 

If the dear ones were to do their spiritual practices cor- 
rectly, with due regard to self-introspection, they would, 
as sure as two and two make four, rise above body con- 
sciousness and transcend into the Beyond, where the In- 
ner Master is patiently waiting to greet His children at 
the threshold of the astral plane. But because they are un- 
able to do this, even for a short while, they erroneously 
believe their meditations to be barren of all concrete re- 

If you were able to follow the Master's instructions ac- 
curately, you would be sure to agree with St. Paul, who tells 
us in the Bible: "I die daily." Therefore, what is it that 
prevents you from following the Master's instructions? It 
is your own mind, which you have not yet been able to 
coax away from the outer attachments of the world to the 
bliss that awaits it inside. 


What the Master tells you to do is not really difficult 
if you could but comprehend the simplicity of it. He tells 
you to sit in a position most comfortable to you, one in 
which you can sit the longest without moving; that while 
sitting in this position, you are to remain wide awake with 
your attention directed at the seat of the soul behind and 
between the two eyebrows; that you are to look sweetly 
and serenely into the middle of the darkness in front of 
you, repeating the Simran of five charged names slowly 
and at intervals. 

Some succeed in performing their spiritual disciplines in 
the prescribed manner in a short period, others do not for 
want of the conscious control of the mind and the outgoing 
faculties. This is why it has always been stressed to weed 
out all undesirable traits and habits, and to replace them by 
the opposite ennobling virtues; and for this, the mainten- 
ance of the monthly self-introspection diary is mandatory. 
The more you progress in man-making, the more your 
mind and senses will come under your conscious control. 
This has already been dealt with very thoroughly, as well 
as others aspects of spiritual development, in my previous 
Circular Letters which together with Morning Talks con- 
stitute the yardsticks which you may apply to measure 
how far you have succeeded in your disciplines, both outer 
and inner. 

So what is meant by "not doing the practices properly" 
is simply another way of saying that the one-pointed con- 
centration preluding complete withdrawal to the eye focus 
has not yet been achieved by the dear ones. 

You are the indweller of your own body, but are not 
yet its Master. Your servants, the mind and five senses, 
have usurped the throne on which your soul should sit. 


Until they are dispossessed and placed in their rightful 
place as servants, they will not allow you to withdraw and 
go in. The Master within, like any loving Father, is eag- 
erly awaiting the day when you have set your house in 
order. He only requires one opportunity to snatch you 
from the prisonhouse of the body, and like an expert an- 
gler, once He has successfully hooked His fish, He will not 
allow it to escape until He has it safely in His basket. 

Man is so constituted that he cannot for long remain at 
one level. He either progresses or slips back. You may 
judge for yourselves which way you are going by seeing 
how far your minds and senses are coming under your 
conscious control. 

This is achieved not only by ethical living, but also by 
the inner help and strength you get every time you sit for 
your meditations. So, if no apparent inner headway is 
achieved, know it for sure that the ground is being wa- 
tered. Every time you sit, you are creating a habit which 
one day the mind will accept as in its best interest, as op- 
posed to its present habit of seeking enjoyment in outside 
things. Habit strengthens into nature, and this is the reason 
for the present difficulties experienced by the dear ones in 
their routine meditations. The habit of the mind in run- 
ning after outside enjoyments has become natural to it. 
Therefore, it resents sitting in the quiet. By creating a new 
habit, you will, in time, change the nature of the mind 
from one seeking pleasure in things external to one thirst- 
ing for the bliss and sweetness to be had from things in- 

"Thy restless mind continually goes astray; how can it 
ever be brought to heel? Only by giving the heart and soul 
to the Word or Name of God; no other way has ever been 


found or ever will be found." (Swami Ji) 

So I wish for you to tread the Path having full faith 
and confidence in the Master, and above all, be grateful 
that you have been accepted for Initiation in this difficult 
age we are living in. Persevere, persevere, and persevere 
again. Perseverance combined with full faith in the gra- 
cious Master Power working overhead will one day remove 
all obstacles, and your cherished goal will be achieved. 

With all love and best wishes, 

Yours affectionately, 


July 6, 1973 


It is a pleasure to see that the Vineyard of Hazur is in full 
bloom and His family is growing from strength to strength 
with the passage of time. Along with this, there is a cor- 
responding increase in the work load, especially in the 
incoming mail that is growing in bulk each day. 

In this connection, I have already issued three detailed 
Circular Letters — dated June 13 and November 5, 1969, 
and January 27, 1970, as printed in Receptivity — followed 
by another on February 20, 1971. The main purpose of 
issuing these Circular Letters was to provide useful and 
practical guidelines to the dear ones on the Path and con- 
sequently to streamline and cut down the unnecessary and 
avoidable correspondence. But it appears that the instruc- 
tions contained therein have not been read, appreciated 
and followed in the spirit in which they were issued. It is 
evident from the incessant inflow of numerous routine and 


stereotype letters/communications received over here in 
large numbers. 

You would please realize that it takes a lot of time to 
dispose of it by working late hours in the night — many 
times beyond midnight. It is, therefore, once again desired 
to limit the correspondence work and to keep it within 
rational bounds. For this purpose it is suggested that every 
one must strive to do his or her mite to achieve the desired 
results positively so as to leave ample time for the Master 
to attend to more important matters of policy, planning 
and projects in hand relating to Man-making and spiritual 
upliftment all around. 

I have, time and again, emphasized that each one should 
make oneself thoroughly conversant with: (a) the guide- 
lines provided in the various books published so far, and 
(b) the contents of the various Circular Letters issued 

It is all the more important that the Group Leaders 
and the Representatives should, by careful reading and 
reverent study of the books and circular letters, make 
themselves thoroughly conversant with the basic tenets of 
the Science Spiritual and induce those in the fold, both old 
and new, to do likewise so as to have a clear and correct 
insight into the day to day problems of life which are, 
more or less, alike in their nature and are of a routine 
type. In this way, there would be a division of labor and 
each one would learn to stand on one's own legs and will 
also be able to help his or her brethren. By helping others 
you are, in fact, helping your own self in so many different 
forms. Selfless service has its own reward and being born 
of innate love for all, embraces the totality of His being. 

Until now, it was suggested that the self-introspection 


diaries should come directly to the Master for obtaining 
instructions and guidance, but it is now felt that in the 
overall interest of the entire work and to lessen the strain 
on the Master, this work can safely be decentralized and 
left to the sagacious care of the Representatives and 
Group Leaders. The two things to be carefully observed 
in the diaries are: 

(1) Regular and accurate meditations from day to 
day and as a corollary, therefore, experiences will be 
gained in Vision and Audition; 

(2) Lapses in cardinal virtues, especially in thought, 
for mind is the greatest foe and has to be turned into 
a useful friend and ally by coaxing, cajoling and grad- 
ual restraint, by a careful watch over its antics. 

Victory over the mind means victory over the world. One 
who can contain himself by controlling the mind is the 
greatest hero and the bravest of the brave. If this is 
achieved, lapses in words and deeds will take care of them- 
selves and will automatically go down. 

Another thing worth noting is difficulties and obstacles 
met with by the practitioners. These are, in the main, due 
to lack of carefree relaxation in practice, and conscious- 
ness of pranas (respiration), which supply a fulcrum to 
the mind and set it to woolgathering. Ignore the pranas 
as we ignore them in all our bodily activities. 

Again, most of the dear souls crave for spectacular re- 
sults and complain of slow progress. But, be it known that 
the time factor is an essential element and it differs with 
different individuals, depending on so many factors: each 
one's background, mental development, present environ- 
ments and the degree of receptivity acquired. The spiritual 
Path is an arduous up-hill journey and requires steadfast 


patience and perseverance. Slow and steady wins the race 
in the long run. The Master Power is more anxious to pull 
us up than we are prepared to repose in Him. He knows 
our needs more than we do and is ever ready to extend 
His helping hand to us if we care to grasp it. Instead of 
completely giving ourselves to the healthier, higher and 
holier influence coming from above, we remain, for the 
most part, hide-bound or mind-ridden and thus we stand 
in the way of the Divine Power which comes down like a 
gentle dove if we are but ready to receive Him. On the 
contrary, we stand between God and ourselves and keep 
surveying the process of withdrawal instead of engaging in 
the spiritual practices with all our heart, mind and soul. 

Next, there are three types of common ailments which 
usually haunt and afflict our footsteps: physical or bodily, 
emotional or mental, and those caused by Vis-Major or the 
Divine Power. The major events in life are, for the most 
part, charted out beforehand and the rest too are the ef- 
fects of causes set going in the past, and there is no escape 
therefrom. It is better to accept them smilingly and take 
them sportively than to rue over them and keep a long 
face all the time. Being in the flesh it is not wise to expect 
wholeness all the time. We have to adjust ourselves to the 
surroundings, conditions and circumstances and then the 
storms and stresses will just blow over like a gentle breeze. 
The initiates have, however, the added advantage of the 
long and strong arm of the Master Power which always 
works to their good, even in seemingly adverse situations. 

These are some of the problems which, at one stage or 
another, crop up in the life of everyone, and most of the 
correspondence is of a stereotype nature and as such can 
easily be handled and disposed of locally, by explaining 


matters sweetly and gently and putting things in their right 
perspective. In this way you can relieve the Master to a 
great extent. It would be better to read the instructions 
carefully, and an attempt should be made to make each 
realize the importance of minimizing the work load at this 

These are just a few tips. All these matters are, as said 
above, fully explained in the various publications and cir- 
cular letters, which cover a wider range of subjects and 
situations, and can easily be pressed into service to meet. 

Last but not least, there is a cardinal need for developing 
inner receptivity. The Master Power, as you all know, is 
not confined to any particular place. It is working in and 
around you. You have but to turn your face towards Him 
inwardly to get the required help and guidance wherever 
necessary. Learn to sit still and be mentally still, and the 
silence thus generated will be more vocal than words spok- 
en and written; and you will have an instantaneous solu- 
tion not only to your personal problems but to the prob- 
lems of others as well. This is the greatest secret of success. 

I am always there to help you, both within and without. 
I shall welcome all the references that are really of an im- 
portant nature which cannot be easily resolved over there 
by the Group Leaders and Representatives. 

My Love and good wishes are always with each one of 
you. You cannot imagine with what longing the Master 
Power awaits you at the eye focus ready to receive you 
with open arms. I wish you the best of luck and pluck in 
all your endeavors. 

With all Love and kind thoughts, 

Yours affectionately, 

on the unity of man dated May 15, 1974, was the 
Master's last circular letter, issued just three months be- 
fore his passing. It clearly indicates the direction he wished 
his disciples to follow during his physical absence. 

On the Unity of Man 

Man, the highest rung of all creation, is basically 
the same everywhere. All men are born the same 
way, receive all the bounties of nature in a similar man- 
ner, have the same inner and outer construction, and are 
controlled in the physical body by the same Power, called 
differently as "God," "Word," Naam, etc. All men are 
the same as souls, worship the same God, and are con- 
scious entities; being of the same essence as God, they are 
members of His family, and thus related to each other as 
brothers and sisters in Him. 

2. All awakened and enlightened Gurus and spiritual 
teachers who came to this world at various points of time 
and in various parts, have invariably emphasized this 
Truth in their own language and manner. According to 
them all men, despite their distinctive social orders and 
denominational religions, form but one class. 

3. Guru Nanak, the great teacher and Messiah of peace, 

The highest order is to rise into Universal broth- 
Aye, to consider all creation your equal. 

4. India's ancient mantra, Vasudeva kutumb bukam, 
also lays down the same principle that the whole world is 
one family. However, it is common knowledge that despite 
long and loud preaching by various religious and social 


leaders professing the Unity of Man, the world today is 
torn by strains and tensions of every kind, and presents 
a sorrowful spectacle indeed. More often than not we see 
individuals at war with one another and brothers at drawn 
daggers with their own kith and kin. Similarly, nations are 
constantly involved in conflicts and clashes with each other, 
thus spoiling the peace and tranquility. It seems that the 
root cause of this present-day situation is, that the Gospel 
of Unity of Man, however well accepted in theory, has not 
struck home to humanity at large and is not put into prac- 
tice. It is only a form of slogan-mongering done with cal- 
culated motives. 

5. It is universally accepted that the highest purpose of 
this human body is to achieve union of the soul with the 
Oversoul or God. It is on this account that the physical 
body is said to be the True Temple of God wherein He 
Himself resides. All religions spell out the ways and means 
of meeting the Oversoul or God; and all the ways and 
means so suggested, however different looking, lead to the 
same destination, so that one need not change from one 
religion to another for this purpose. One has only to stead- 
fastly and genuinely tread upon the lines drawn by the 
torch-bearers for achieving the goal. 

6. It is necessary, however, that greater effort should 
be made toward the realization of Unity of Man. We have 
to realize that every human being is as much a member 
of the brotherhood as we are, and is obviously entitled to 
the same rights and privileges as are available to us. We 
must therefore make sure that while our own children 
make merry, our neighbor's son does not go without food; 
and if we really practice this, much present-day conflict 


will be eliminated. Each of us will develop mutual recog- 
nition, respect and understanding for the other, thus wip- 
ing out the gross inequities of life. In this process, as the 
mutual recognition and understanding develops, it becomes 
a vital force generating a reservoir of fellow feeling which 
in turn will bring culture and ultimately humility — the ba- 
sic need of the hour. 

7. The holding of the World Conference on Unity of 
Man in February 1974 in New Delhi was a clarion call to 
the world. This conference was perhaps the first of its kind 
since the time of Ashoka the Great, held at the level of 
Man with the noble purpose of fostering universal broth- 
erhood leading to universal harmony. This message of the 
Unity of Man must reach every human heart irrespective 
of religious and social labels so that it comes home to 
every individual, enabling him to actually put it in practice 
in life and pass it on to others; in this way, the entire hu- 
man society could be reformed. Truly speaking, Unity al- 
ready exists: as man — born in the same way, with the 
same privileges from God; and as soul — a drop of the 
Ocean of All Consciousness called God, Whom we wor- 
ship by various names; but we have forgotten this Unity. 
The lesson has only to be revived. 

8. The so-called world-wide campaign for Unity of Man 
is not intended to affect the existing social and religious 
orders in any manner. In fact, each one has to continue 
to work for the upliftment of man in its own way as be- 
fore. Additionally, however, this campaign has to carry 
the clarion call of Unity of Man to as large a mass of hu- 
manity through its own vehicle as it can, so that the mes- 
sage cuts across the barriers of misunderstanding and mu- 


tual distrust and strikes home to every human heart. Fur- 
ther, the said campaign has to be carried out not by 
intellectual wrestling, but with optimum desire and anxiety 
to put the Unity of Man into practice so that it becomes a 
real living force. The method of propagation has to be by 
self-discipline and self-example rather than by declarations 
and proclamations. 

9. It would be prudent to clarify that the campaign for 
Unity of Man has to be carried out above the level of 
religions without in any way affecting any religious or 
social orders. It has to obtain in practice the blessings and 
support of all those who believe in the Gospel of Unity of 
Man, and could give it strength by taking this Gospel to 
every human heart around them and convincing them of 
the need of its acceptance in daily life. It will neither be 
tagged with Ruhani Satsang nor with any other similar 
organization. The enthusiasm of its admirers will be the 
real force working behind the campaign. 

10. It is therefore earnestly requested that all those who 
believe in the Unity of Man and wish to carry its message 
must work ceaselessly so that it may reach the lonest corn- 
er of the world. 

A World Conference on Unity of Man may be arranged 
in the West as was done at Delhi in the East — both ulti- 
mately work as one whole.