The Crown of Life
The Study of Surat Shabd Yoga
Surat Shabd Yoga
The Yoga of the Celestial Sound Current
IN the foregoing sections of this study,
we have seen how it I has been taught since time immemorial by the Indian
sages that behind the apparent self of which we are conscious in everyday
existence, the self that shirks pain and seeks pleasure, that changes from
moment to moment and is subject to the effect of time and space, there
is the permanent "Self," the Atman. This Atman forms the basic reality,
the final substance, the essence of essences, and it is in the light of
its being that all else assumes meaning. Likewise, we have seen how the
Indian mystics have analysed the nature of the Universe. Seen from the
surface, our world appears to be a queer composition of contradictory elements.
Faced with these contradictions, man is compelled to look for a Creator
who holds the opposing forces in balance and represents permanence behind
the flux of existence. But as he penetrates deeper and still deeper, he
discovers that the contradictions are only apparent, not real: that far
from being opposed in nature, they are differentiated manifestations of
the same Power, and that they are not even "manifestations" properly so
called, but are illusions of the ignorant mind which are dispelled in the
light of realization when one begins to know that the ocean is changeless
though it appears to change.
These two insights are basic to Indian thought, and on closer examination will be seen to be not separate, but one. The recognition of the absolute nature of the inner Self, the Atman, implies recognition of the true nature of existence of the Paramatman, the Brahman; while an understanding of the nature of Paramatman or Brahman implies an understanding of the Atman. If behind the changing, time-ridden self, there be an eternal, changeless and timeless One, and if behind the flux of mutability of the creation as we normally know it there be an Absolute Immutable Reality, then the two must be related and must in fact be identified. How can there be two Absolutes? How can the Atman be distinct from the Brahman, when all that is, is only a projection of Brahman?
The moment we realize these truths about the nature of Self and Overself, or the One Truth about the nature of Reality, the problem that inevitably poses itself is: Why do we in everyday existence experience the world in terms ( duality and plurality, feeling ourselves separate from each other and from life in general, and What may be the means for transcending this unnecessary constriction of ourselves and merging into the Ocean of Consciousness that is our essential state? The answer to the first part of this question has bee that the spirit, in its downward descent, gets enveloped in fold upon fold of mental and material apparatus which compel it to experience life in terms of their limitations, until, no longer conscious of its own inherent nature, the soul identifies itself with their realm of time and space -- nam-rup-prapanch. The answer to the second part has been that the soul can be witness to itself, provided it can divest itself of its limiting adjuncts. The many forms and variations of yoga that we have examined are no more than the various methods evolved for accomplishing this process of disentanglement or spiritual involution.
The one recurring theme in the teachings of all great rishis and mystics has been that their insights are based not inherited learning, philosophical speculation or logical reasoning, but on first-hand inner experience or anubhava--a word whose lucidity of expressiveness defies translation. They explain that seeming differences are not because of any contradiction inherent in what they say, but because men vary greatly in temperament, and what is possible for the man of a cultured and refined intelligence is impossible for the unsophisticated peasant, and vice versa. Various rivers may wend through different plains, but they all reach the sea. Patanjali's Eightfold Path is the first major attempt to correlate the many available avenues into a single coherent system for spiritual reintegration. Later rishis and teachers derived much guidance from him, but their teachings implicitly embody the recognition that his system is too exacting and tends to deny spiritual attainment to the average man. Furthermore, it is so complex that for the majority of sadhaks (aspirants) it is likely to become a maze in which they lose their way and mistake the intermediate goals for the final destination. And so, while Mantra Yoga, Laya Yoga, Hatha Yoga and especially Raja Yoga carry on Patanjali's tradition in modified forms, there emerge three other major forms that represent, in contrast to the Ashtanga Marg, a great simplification and specialization. The Jnana yogin, the Karma yogin or the bhakta no longer needs to retire from the world or undergo exacting psycho-physical disciplines. Each approaches the goal from a particular angle and reaches it by sheer purposeful concentration.
The end of all yoga, as Shankara clarified, is absorption into the Brahman. All the paths therefore aim at samadhi, in which state such experience can be attained. But if Patanjali's system and its derivatives have certain serious drawbacks, it is a question whether the three other major forms are wholly without them. If for the Karma yogin freedom lies through detachment and desirelessness, is it possible for him to be completely free? Does he not seek emancipation in following his path, and is not that itself a form of desire? Besides, is it psychologically possible for the human mind to detach itself completely from its normal field of experience without first anchoring itself in another and higher one? It is a universal characteristic of man that he seeks kinship with something other than himself. This is the law of his life and source of all his great achievements. The child is bound to his toys, and the adult to family and society. As in the case of a child, you may not without harm deprive him of his playthings until he has outgrown them psychologically, likewise to expect the sadhak to give up his social and family attachments without first outgrowing them by discovering something greater and larger, is to cut at the root of life. It will not bring progress but regression, for the man who undertakes it as an enforced discipline only succeeds in repressing his natural desires. The result is not the enhancement of consciousness but its numbing and atrophy, not detachment but indifference. This, as Mr. T. S. Eliot has pointed out, "differed completely" from both "attachment" and "detachment,'' resembling
... the others as death resembles Iife, being between two lives--unflowering, between the live and the dead nettle.The discipline of Karma Yoga is a necessary one, but if it is to fulfill its end it must be completed by another discipline of an esoteric kind, without which it tends to reduce itself to
I could not cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in withdrawing my mind from all objects except one, and this was the all too familiar form of the Blissful Mother --radiant and of the essence of pure consciousness--which appeared before me as a living reality and would not allow me to pass the realm of name and form. Again and again I tried to concentrate my mind upon the Advaita teachings, but every time the Mother's form stood in my way. In despair I said to "the naked one" (his Master Totapuri), "It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with the Atman." He grew excited and sharply said, "What! You can't do it? But you have to." He cast his eyes around for something and finding a piece of glass he took it up and pressing its point between my eyebrows said, "Concentrate your mind on this point." Then with stern determination I again sat to meditate, and as soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it severed it into two. There remained no more obstruction to my mind, which at once soared beyond the relative plane, and I lost myself in Samadhi.*It is clear therefore that while the bhakta can go very far spiritually, can greatly enhance his consciousness, gain miraculous powers, and anchored in a higher love rise above the love of this world, it is nevertheless not possible for him to get beyond the plane of "name and form," and therefore of relativity. He may get lost in the contemplation of the Godhead with His amazing attributes, but he cannot experience the same in its Nirguna and its Anami, its "Unconditioned" and "Nameless" state. He can feel himself saturated with Cosmic Consciousness, but it comes to him as something outside himself as a gift of grace, and he is not able to lose himself in It and become one with the Ocean of Being. If he does seek to attain that state, his accomplishment as a bhakta, instead of helping him further, tends to hinder and obstruct him.
* Sayings of Sri Ramakrishna (Mylapore-Madras, 1954), page 313.
The two things that emerge from an
examination of the popular forms of yoga that were evolved after Patanjali
are: first that the soul can rise above physical consciousness, given means
whereby it can focus its energies, without recourse to the arduous control
of pranas, and second that full spiritual realization or true samadhi is
not merely a matter of transcending the physical (though that is necessary
as a first step), but is the end of a complex inner journey in which there
are many intermediate stages the attainment of which, under certain conditions,
may be mistaken for the final goal and may thus debar further progress.
The problem that arises before the true seeker in the face of such a situation
is to discover a means other than that of pranas, jnana, or bhakti of an
Isht-deva, as not only to enable the spirit-currents to be released from
their present physical bondage, but also to enable the soul to be drawn
upward unhindered from one spiritual plane to another until it transcends
completely all the realms of relativity of naam and rup,
of kala and mahakala, and reaches its goal: at-one-ment with
the Nameless and Formless One.
The Sound Current
It is in the context of this problem that Surat Shabd Yoga, or the yoga of the celestial Sound Current, assumes its unique importance. Those who have mastered this yoga teach that the Absolute, though free of attributes in Its primal state, projects itself into form and assumes two primary attributes: Light and Sound. It is no mere accident, they point out, that in the revelatory literature of all major religions there are frequent references to the "Word" which occupies a central position in their pattern. In the Gospels we have:
In the beginning was the Word and the Word was with GodIn ancient Indian scriptures we read repeatedly of Aum, the sacred Word pervading the three realms of bhur, bhuva and swah (i.e., the physical, astral and causal).
and the Word was God. - ST. JOHN
The earth and sky are of naught but Shabd (Word).The Muslim Sufis declare:
From Shabd alone the light was born,
From Shabd alone creation came,
Shabd is the essential core in all.
Shabd is the directive agent of God,
the cause of all creation.
Creation came into being from Saut (Sound or Word)
and from Saut spread all light.
The Great Name is the very essence and life of all names and forms.
Its manifest form sustains creation;
It is the great ocean of which we are merely the waves,
He alone can comprehend this who has mastered our discipline.
ABDUL RAZAQ KASHI
Moses heard the commandments of God amidst thunder and flame, while in Zoroastrian and Taoist thought alike there are references to the "Creative Verbum," the "Divine Light," and to the "Wordless Word," the silent Word.
Some learned scholars and theologians in subsequent times, because of their own limited experience, have interpreted these descriptions as metaphoric references to intuitive or intellectual enlightenment. On closer examination such a position will be found to be untenable. The terms "Word" or Logos as used by the Greeks, Hebrews and Europeans, may be distorted to mean "reason" or "order," and "light," may even be made to mean no more than mental illumination, but their equivalents in other religious literature--nad, udgit, akash-bani, shabd, naam, saut, bang-i-Ilahi, nida-i-asmani, sraosha, tao, and jyoti, prakash, tajalli, nur-i-yazdani, etc., refuse to bear such a travesty of their original mystic meaning. What is more, some seers have stated their real connotation in such a way that there can be no scope for equivocation or room for doubt that what is involved is not figurative expression of ordinary mental experience, but transcendent inner perception. Thus, in the Revelation of St. John we have:
His eyes were as a flame of fire . . . His voice as the sound of many waters . . .While in the Upanishads we are told:
His countenance was as the sun shineth in his strength . . .
And I heard a Voice from heaven, as the voice of many waters, and as the voice
of a great thunder: and I heard the voice of harpers, harping with their harps.
First the murmuring sounds resembling those of the waves of the ocean, the fall of rain and then running rivulets, after which the bhervi will be heard, intermingled with the sounds of bell and conch.The Prophet Mohammad heard celestial music which gradually assumed the shape of Gabriel and formed itself into words; while Baha U'llah relates:
NAD BIND UPANISHAD
Myriads of mystic tongues find utterance in one speech, and myriadsThese references to Light and Sound, say the Masters of the Surat Shabd Yoga, are not figurative but literal, referring not to the outer illuminations or sounds of this world, but to inner transcendent ones. They teach that the transcendent Sound and Light are the primal manifestations of God when He projects Himself into creation. In His Nameless state He is neither light nor darkness, neither sound nor silence, but when He assumes shape and form, Light and Sound emerge as His primary attributes.
of His hidden mysteries are revealed in a single melody;
yet alas, there is no ear to hear nor heart to understand!
Blind thine eyes, that thou mayest behold My Beauty, and stop thine ears
that thou mayest hearken unto the sweet melody of My Voice.
The Sound Current undoubtedly offers the surest way to man for reaching from form to the Formless, but the question arises, how can man get access to It and thus accomplish his inner journey? Those proficient in this path always maintain that there are three conditions that must be fulfilled before success in this truest of all yogas can be attained:
Satguru: The first condition
is that of finding a Satguru or true teacher who is an adept in this mystic
science. The subject is one of practical self-realization, not of philosophic
dissertation or intuitive feeling. If it were one of mere theory, then
books and scriptures would be enough for our purpose, and if it were one
of mere feeling then each could trust the promptings of his own mind. But
the question before us is that of unlocking a "sixth" sense, one of direct
transcendental perception, of inner hearing and seeing. One born deaf and
blind may, with the help of Braille, learn the most detailed expositions
of man's rich and varied audio-visual experiences, but his study can never
give him direct experience. The most that he can get from books is the
realization of an extensive plane of experience wholly beyond him, and
this can generate in him the urge to discover means whereby he can overcome
his physical limitations. It is the expert surgeon or doctor who alone
can effect a cure (provided his ailment is curable). And should he fall
into the hands of a charlatan, his condition will only become worse and
In like manner, the aspirant who seeks inner spiritual mastery must seek the aid of one who has already mastered the way. All his readings of scriptures, all his thinking, can at best lead to a single conclusion, provided he is sensitive to the point involved: the need for a living Master. Without such a Master he cannot even understand the true import of the revelatory scriptures. They speak of experiences beyond his level of experience, and even in his own language they can only speak in metaphors and parables, for how can the discourses of the blind be made to express directly that of the seeing? To attempt to interpret the rich spiritual heritage in our religious literature wholly in terms of our own limited experience might lead to a distortion of the true meaning. We might gather a great deal of psychological wisdom, but the inner significance would be lost on us, and all our intellectual theorizing would only land us in unending theological contradictions with which the various institutionalized religions are encumbered today.
Only one who has himself experienced what the great scriptures describe, can guide us to their real significance. But the task of a spiritual teacher does not end there. The elucidation of the true meaning of religion is no more than a first step. After the aspirant has understood the nature of his goal, he must pursue it practically and rationally. To know is one thing, and to do is quite another. It is only after he has explained to the aspirant the end to be attained that the Master's real task begins. It is not enough that the doctor diagnoses the cause of the blind man's ailment, he must perform the operation as well. So too the spiritual guide at the time of initiation gives the disciple a first-hand experience of the inner Light and Sound. He puts him into touch with the Divine Stream, be it at its lowest level, and instructs him in the sadhnas to be followed for consolidating and developing this inner experience to its full extent.
He who can find such a teacher is blessed indeed. But to discover such a one and be initiated by him is not enough. The germinal spiritual experience that he gives must be nurtured and developed to the point of full spiritual efflorescence. To be able to do this, one must accept whatever one learns and attempt to put it into practice. To know such a man is to love him, and to love him is to follow his commandments. Until one can thus love and obey, and so transform one's life, the gift of the Guru remains as a seed locked away in a steel vault where it cannot sprout and grow to fruition.
Sadachar: It is the necessity
for self-discipline that makes sadachar the second cornerstone of
the pattern. The word sadachar is not easy to translate. One can
find many literal equivalents, but none of them really expresses its extensive
and many-sided significance. In brief, it stands for the good and pure
life. It does not imply any rigid code or set moral formulae, but suggests
purity and simplicity, which radiate from within and spread outwards, permeating
every action, every word, every thought. It is as much concerned with one's
personal habits, good and hygienic, as with one's individual and social
ethics. And on its ethical side, it is concerned not merely with one's
relation to one's fellow men but to all living things, i.e., harmony which
is the result of recognition that all things are from the same Essence,
and so a worm is as much a part of Brahman as the mightiest of gods, Indra.
The first lesson taught by a true Guru is that of "the identity of substance," and he who has grasped this truth will discipline his life accordingly He will not be a prey to inordinate desires, and his one aim will be to reach the still point which holds in itself all actions, the point where to have nothing is to possess everything. He will know that the one path to fulfillment is through renunciation, and the one way to reach the Almighty is through freeing himself from all other attachments:
In order to arrive at having pleasure in everything,
Desire to have pleasure in nothing.
In order to arrive at possessing everything,
Desire to possess nothing.
In order to arrive at being everything,
Desire to be nothing.
ST. JOHN OF THE CROSS
Cleanse the chamber of thy heart
That thy Beloved may enter.
Where there is nothing, there is God.
W. B. YEATS
Freed from the demon of desire (kama), he will be freed from the demon of wrath (krodh), which follows upon frustration of desire. Liberated from these, he would be freed also from greed (lobh), attachment (moh) and pride (ahankar), which are but the extensions of desire.
His would be a life of detachment or of nishkama. But detachment would not be for him a life of indifference or of ascetic renunciation. To know all life is to discover a new bond between oneself and the rest of creation. He who knows this cannot be merely "indifferent." He must perforce be filled to overflowing with sympathy for all that he confronts, and sympathy toward the whole must imply a certain holy indifference to the part. He will no longer be tied to his own narrow individual interests, but will share his love and resources with all. He will develop, slowly but surely, something of the compassion of the Buddha and the love of Christ. Nor will he feel himself called upon to leave the world for the solitude of the forest, the mountain or the desert cave. The detachment must be an inner one, and one who cannot achieve it at home will not achieve it in the forest. He will recognize the great use of occasional retreats from worldly affairs and cares to the silence of solitary meditation and concentration, but he will not seek to escape from life and its responsibilities. He will be a loving husband and a good father, but while being these he will never forget the ultimate purpose of life, always knowing how to give unto Caesar that which is Caesar's, and preserving for God that which is God's. The way for transcending desire, he will know, is not through repressing it but meeting it squarely and overcoming it. To him, sanyasa is not a matter of outer evasion or escapism but of inner freedom, an idea that is well expressed by Nanak thus:
Let contentment be your earrings,
And endeavor for the Divine and respect for the higher Self
And constant meditation on Him your ashes,
Let preparedness for death be your cloak,
And let your body be like unto a chaste virgin.
Let your Master's teachings be your supporting staff.
The two cardinal virtues that such a man will cultivate will be charity and chastity. He will be large of heart and bounteous, caring more for the sufferings of others than for his own, and easily forgiving those that injure him. He will be simple and restrained in his habits. His wants will be few and easily satisfied, for one who has too many desires and too many attachments cannot be pure of heart. For him chastity will extend even to giving up meat and drink. When all life is one, to live upon the flesh of other living beings would be to defile oneself. And when one's goal is to attain even higher realms of consciousness, to resort to narcotics and intoxicants is only to court regression. It is not an idiosyncracy of Indian seers that they should have made abstinence from meat and drink a necessary part of the spiritual discipline. We have similar injunctions in the Koran and the Holy Bible. Thus in Proverbs 23:20, we find:
Be not among winebibbers; among riotous eaters of flesh.And in Romans 14: 21:
It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.And in I Corinthians 6:13:
Meats for the belly, and belly for meats; but God shall destroy both it and them. Now the body is not for fornication but for the Lord; and the Lord for the body.In the Essene Gospel of John (direct translation from the Aramaic of the pure original words of Jesus), we have:
But they answered Him: "Whither should we go, Master, . . . for with you are the words of eternal life. Tell us, what are the sins we must shun, that we may nevermore see disease?"
Jesus answered: "Be it so according to your faith," and He sat down among them, saying:
"It was said to them of olden time, 'Honor thy Heavenly Father and thy Earthly Mother, and their commandments, that thy days may be long upon the earth.' And next was given this commandment: 'Thou shalt not kill,' for life is given to all by God, and that which God has given, let not man take away. For I tell you truly, from one Mother proceeds all that lives upon the earth. Therefore he who kills, kills his brother. And from him will the Earthly Mother turn away, and will pluck from him her quickening breasts. And he will be shunned by her angels, and Satan will have his dwelling in his body. And the flesh of slain beasts in his body will become his own tomb. For I tell you truly, he who kills, kills himself, and whosoever eats the flesh of slain beasts, eats of the body of death. And their death will become his death. For the wages of sin is death. Kill not, neither eat the flesh of your innocent prey, lest you become the slaves of Satan. For that is the path of sufferings, and it leads unto death. But do the Will of God, that his angels may serve you on the way of life. Obey, therefore, the words of God: 'Behold, I have given you every herb, bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth wherein there is breath of life, I give every green herb for meat.' Also the milk of everything that moveth and that liveth upon each shall be meat for you; even as the green herb have I given unto them, so I give their milk unto you. But flesh, and the blood which quickens it, shall ye not eat."
And Jesus continued: "God commanded your forefathers, 'Thou shalt not kill.' But their heart was hardened and they killed. Then Moses desired that at least they should not kill men, and he suffered them to kill beasts. And then the heart of your forefathers was hardened yet more, and they killed men and beasts likewise. But I say to you: Kill neither men, nor beasts, nor yet the food which goes into your mouth. For if you eat living food the same will quicken you, but if you kill your food, the dead food will kill you also. For life comes only from life, and from death comes always death. For everything which kills your foods, kills your bodies also. And everything which kills your bodies, kills your souls also. And your bodies become what your foods are, even as your spirits, likewise, become what your thoughts are."
With the chastity in food and drink will go another kind of chastity, the one that pertains to sex. One will not suppress all sexual desire, for repression can only breed neurosis and prepare the way for a downfall, but he will be ever seeking to sublimate it. He will understand that nature's purpose in this instinct is to preserve the race and will channel it so as to fulfill that purpose, never making it an end in itself, a source of physical pleasure, for when it becomes that, it turns into a drug that anaesthetizes the spirit and begins to defeat nature's purpose of procreation by encouraging the invention and use of contraceptives.
In short, the sincere and conscientious aspirant will reorient his entire mode of life, in eating and drinking, thinking, acting, feeling, etc. He will gradually weed out of his mind all irrelevant and unhealthy desires, until he gradually attains the state of purity and simplicity that marks the child.
Verily I say unto you, except ye be converted and become as little children,All religious teachers the world over, laid great stress on higher moral values, and these in fact, constitute the groundwork for their teachings. A true Master always insists on the maintaining of a record of daily lapses in thought, word and deed, from non-injury, truth, chastity, universal love and self-less service of all, the five cardinal virtues that pave the way for spirituality. It is only the knowledge of our faults that can make us weed them out and strive in the right direction.
ye shall not enter into the Kingdom of God.
And now we come to the third cornerstone of the spiritual edifice, that
of spiritual sadhna or discipline. The one recurrent theme of a puran
guru or perfect teacher, is that the good life, though highly desirable
and indispensable, is hot an end in itself. The goal of life is something
inner and different. It is an ascension from the plane of relativity and
physical existence into one of Absolute Being. He who recognizes this will
mould his life accordingly, first, because such a recognition implies a
state of mind that, being free from ego and attachment, expesses itself
in virtuous and creative action, and second, because without cultivating
such a state of mind and of life one cannot attain the poise and concentration
required for inner ascension.
So the basic stress of the enlightened teacher is laid always upon the transcendental goal. He teaches that the pranic and vigyanic energies are not of the essence of Atman, but take their birth in planes lower than those of pure spirit. He who would use them as a ladder may transcend bodily consciousness, may reach the planes whence they originate, but he cannot reach beyond. The spirit being similar in all, the means to spiritual enlightenment should likewise be accessible to all. But, as has been seen already, such forms of yoga as are based on the pranas or on jnana make special demands which all cannot fulfill. Thc pranic systems are beyond the reach of the old or those of tender years, and also of those who suffer from any respiratory or digestive disorders. The path of jnana presumes mental and intellectual capacities that Nature bestows only on few. If these approaches were indeed the natural ones open to us, then the logical conclusion would be that Nature is very partial in her blessings, discriminating between man and man. Why, if the sun shines for all, and the wind blows for all, should the inner treasures be available only to the chosen few? They are also for the learned and the unlearned.
Yogas that are so discriminating in selecting their practitioners, and so exacting in their practice, cannot be wholly natural. The method taught by the Masters of the Surat Shabd Yoga is different. As mentioned earlier, the nature of creation and the way back to life's initial source is explained to the seeker. At the time of initiation, he is given a first-hand inner experience which he is taught to develop. Thc seat of the soul is between and behind the eyebrows. This at least is accepted by all yogas. It is to this point that mvstics refer when they speak of shiv netra, divya chakshu, tisra til, Brahmrendra, triambka, trilochana, nukta-i-sweda, koh-i-toor, third eye, single eye, figuratively called the still point, the mount of transfiguration, etc. It is at this point that the sadhak having closed his eyes must focus his attention, but the effort at concentration must be an effortless one and there must be no question of any physical or mental strain. To assist this effort the teacher gives the disciple a mantra, or charged verbal formula, which is symbolic of the journey ahead. This formula, when repeated slowly and lovingly with the tongue of thought, helps the disciple to collect his scattered thoughts gradually at a single point. What gives this mantra its potency is not any magic inherent in the words per se, but the fact that it is given by one who, by his own spiritual practice and mastery, has charged it with inner power. When the aspirant, by his inner concentration and by the mental repetition of the charged words, has brought his inward gaze to a sharp and steady focus, he will find that the darkness within that he at first confronted, gets gradually illuminated by shifting points of light. As his powers of concentration increase, the lights cease flickering and develop into a single radiating point.
This process of concentration, or the collection of surat, automatically draws the spirit-currents, normally dissipated all over the body, toward the spiritual center. This withdrawal is greatly assisted by simran or repetition of the charged mantra; and the perception of the inner light, leading to dhyan or one-pointed concentration, quickens the process still further. In turn, dhyan when fully developed, leads to bhajan or inner hearing. The inner light begins to become resonant.
Within thee is Light and within the Light the Sound,The practitioner, when he shuts his physical ears, gets rapidly absorbed into the music. It is a common experience that though light can catch the eye, it cannot hold it for very long and has no very magnetic quality about it. But with music it is different. He who hears it in silence and stillnes, is drawn irresistibly, as it were, into another world, a different realm of experience. And so the process of withdrawal that begins with simran, is stimulated by dhyan, and is rapidly extended by bhajan. The spiritual currents, already moving slowly, are carried upward, collecting finally at the third eye--the seat of the soul. The spiritual transcending of physical consciousness, or death in life, is thus achieved with the minimum of effort and travail.
and the same shall keep thee attached to the True One.
The feet of my Master have been manifested in my forehead,Christ also speaks in the same strain:
And all my wanderings and tribulations have ended.
With the appearance of the Radiant Form of the Master within,
No secret remains hidden in the womb of time.
There is nothing covered, that shall not be revealed,
and hid, that shall not be known.
Under the guidance of this Celestial Guide the soul learns to overcome the first shock of joy, and realizes that its goal lies still far ahead. Accompanied by the Radiant Form and drawn by the Audible Life Current, it traverses from region to region, from plane to plane, dropping off kosha after kosha, until at last it stands wholly divested of all that is not of its nature. Thus disentangled and purified it can at last enter the realm where it sees that it is of the same essence as the Supreme Being, that the Master in His Radiant Form and the soul are not separate but One, and that there is naught but the Great Ocean of Consciousness, of Love, of Bliss ineffable. Who shall describe the splendor of this realm?
Having reached the journey's end, the seeker too merges with the Word and enters the company of the Free Ones. He may continue to live like other men in this world of human beings, but his spirit knows no limitations and is as infinite as God Himseff. The wheel of transmigration can no longer affect him, and his consciousness knows no restrictions. Like his Master before him, he has become a Conscious Co-worker of the Divine Plan. He does nothing for himself but works in God's name. If there be indeed any Neh-Karmi (one free from the bonds of action), it is he, for there is no more potent means to freedom than the Power of the Word
Only heart to heart can speak of the bliss of mystic knowers:
No messenger can tell it and no missive bear it.
When the pen set to picturing this station,
It broke in pieces and the page was torn.
He alone is action-free who communes with the Word.Freedom for him is not somcthing that comes after death (videh mukti); it is something achieved in life itself. He is a jivan-mukta (free-in-life); like a flower shedding fragrance, he spreads the message of freedom wherever he goes.
Those who have communed with the Word, their toils shall end.In actual practice of the spiritual discipline, stress is laid on Simran, Dhyan and Bhajan, each of which plays a specific role in unfoldment of the Self. The Master gives Simran or mental repetition of the charged words, which help in gathering together the wandering wits of the practitioner to the still point of the soul between and behind the two eyebrows, to which place the sensory currents now pervading from top to toe are withdrawn, and one becomes lost to the consciousness of the flesh. The successful completion of this process of itself leads to dhyan or concentration. Dhyan is derived from the Sanskrit root dhi, meaning "to bind" and "to hold on." With the inner eye opened, the aspirant now sees shimmering streaks of heaven's light within him and this keeps his attention anchored. Gradually, the light grows steady in his sadhna, for it works as a sheet-anchor for the soul. Dhyan or concentration when perfected, leads one to Bhajan or attuning to the music which emerges from within the center of the holy light. This enchanting holy melody has a magnetic pull which is irresistible, and the soul cannot but follow it to the spiritual source from whence the music emerges. The soul is helped by this triple process to slide out of the shackles of the body and becomes anchored in the heavenly radiance of its Self (atman), and is led on to the heavenly home of the Father.
And their faces shall flame with glory.
Not only shall they have salvation,
O Nanak, but many more shall find freedom with them.
continued next posting