Writing of the Masters

Writing of the Masters

From Baba Sawan Singh*, Kirpal’s Master:

“We practise the Surat Shabd Yoga, called Anhat Shabd in the Upanishads and Udgeeth [ song from Above ] in the Vedas. Muslim Saints have called it Sultan-ul-Szkar [ the King of all Sounds ]. It is very simple and can be practised by men and women of all countries and creeds.

Even a child of six can practise it. In this method we simply close our outer openings and attach our mind to the Sound Current that sweetly reverberates in our forehead behind our eyes. This Celestial Life Current in the form of beautiful harmonies proceeds from the Highest Palace of the Lord and, enlivening and energizing all the lower regions on its way, settles down in the brain of man, making it’s headquarters in the center behind the eyes. This is the straight link between man and the Lord. Following this current, we can rise directly to our Origional Home. This is the place from where we origionally descended in the beginning of the world.

“This Shabd or Sound Curent has been referred to in the Bible as the Word. In John I, we read ‘In the beginning was the Word, and the Word was with God and the Word was God. All things were made by Him; and without Him was not anything made that was made.’ European divines have referred to it as Logos. Guru Nanak calls it Shabd. He says, ‘Word [ Shabd ] created the earth and Word created the firmament. Sun, Moon and Stars were created by the Word. It is the Creator of all the universes. And it is resounding in the hearts of all’…..”

*Daryai Lal Kapur, “ Call of the Great Master” Radha Soami Satsang Beas, India 1993 pages 12-13

From \”My Submission\” page 112 by Baba Sawan Singhji

\”The second part is concerned with spirtitual practice, performed inwardly, and directly concerns our consciousness, which is known as soul or the individual soul, by the Vedantists and Sufis, and is a spark of God Himself.

\”There is a higher consciouness in each of us, but we can be aware of it only after concentrating our consciousness at the eye center. The saints have called this conscious energy the surat or soul. Surat is also another name for attention and when it is combined with consciousness it is soul. It is within us as is the very life and essence of our whole being.\”

Other masters:

Here are a few selections of the \”Ashtavakra Gita,\” Hindu scriptures:

You are neither earth, water, fire, air or even ether. For
liberation know yourself as consisting of consciousness, the witness of these five.

You do not belong to the brahmin or warrior or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything – now be happy.

Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences; you are always free. 1.6

You are the one witness of everything, and are always totally free.
The cause of bondage is that one sees the witness as something other than this. 1.7

Since you have been bitten by that black snake of self-opinion-
thinking foolishly that `I am the doer,´, now drink the nectar in the fact that \”I am not the doer\”, and now be happy. 1.8

Your real nature is one perfect, free, and actionless
consciousness, the all-pervading witness – unattached to anything, desireless, at peace. It is illusion that you seem to be involved in any other matter. 1.12

As I alone give light to this body, so do I enlighten the world. As
a result the whole world is mine, and, alternatively, nothing is. 2.2

From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope a snake appears, and by knowledge of the rope the snake appears no longer. Shining is my essential nature, and I am nothing over and beyond that. When the world shines forth, it is simply me that is shining forth.

All this, which has originated out of me, is resolved back into me
too, like a gourd back into soil, a wave into water, and a bracelet into gold. 2.10

Knowledge, what is to be known, and the knower – these three do not exist in reality. I am the spotless reality in which they appear,
spotted by ignorance. 2.15

Truly dualism is the root of suffering. There is no other remedy
for it than the realisation that all this that one sees is unreal, and
that I am the one stainless reality, consisting of consciousness. 2.16

I am pure awareness although through ignorance I have imagined
myself to have additional attributes. By continually reflecting like this, my dwelling place is the Unimagined. 2.17

For me, here is neither bondage nor liberation. The illusion has
lost its basis and ceased. Truly all this exists in me, though
ultimately it does not even exist in me. 2.18

I have recognised that all this and my body are nothing, while my
true self is nothing but pure consciousness- so what can the imagination work on now? 2.19

The body, heaven and hell, bondage and liberation, and fear too,
all this is active imagination. What is there left to do for one whose
very nature is consciousness? 2.20

I am not the body, nor is the body mine. I am not a living being. I
am consciousness. It was my thirst for living that was my bondage.

Bondage is when the mind longs for something, grieves about
something, rejects something, holds on to something, is pleased about something or displeased about something. 8.1

Liberation is when the mind does not long for anything, grieve
about anything, reject anything, or hold on to anything, and is not
pleased about anything or displeased about anything. 8.2

Bondage is when the mind is tangled in one of the senses, and
liberation is when the mind is not tangled in any of the senses. 8.3

When there is no `me´, that is liberation, and when there is me
there is bondage. Considering this earnestly, I do not hold on and do not reject. 8.4

Considerations like `I am this´ or `I am not this´ are finished for
the mystic who has gone silent realising `Everything is myself´.

For the mystic who has found peace, there is no distraction or
one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.10

Hazur Baba Kirpal Singhji Maharaja 1896-1774

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