RUHANI SATSANG SCIENCE OF SPIRITUALITY

By Krpal Sngh

Mans only duty is to be ever grateful to God for His innumerable gifts and blessings.

I have written books without any copyrightno rights reservedbecause it is a Gift of God, given by God, as much as sunlight; other gifts of God are also free. from a talk by Krpal Sngh, wth the author of a book after a talk to students of relgon at Santa Clara Unversty, San Jose, Calforna on November 16, 1972. The text of ths book s the same as what was publshed durng the lfetme of Master Krpal Sngh. Asde from punctuaton and captalzaton correctons, no changes have been made to the text. It s exactly the same as what was approved by Master Krpal Sngh.

Frst Amercan Edton publshed n 1973 Ths Edton publshed n 2007 by: RUHANI SATSANG 250 H Street, #50 Blane, WA 98230-4018 USA www.RuhanSatsangUSA.org ISBN 978-0-942735-03-1 SAN: 854-1906

Prnted n the Unted States of Amerca by Prnt Graphcs Pros (949) 859-3845



Sant Krpal Sngh passed on from ths earth n 1974. As such, He s no longer takng on new people to gude out of ths world and back to God. He left many books that explan, as much as can be n a worldly language, the meanng of lfe. The books and the Ruhan Satsang webste http://www.RuhanSatsangUSA.org/ are mantaned to help str an nterest n God and to help people know what to look for n ther search for the way back home. When asked about a successor, we can only offer ths quote from the Master: Today there is a great awakening beginning. Some have got the answer, some have not, but the search to solve the mystery of life has been born all over the world. The day that question arises in the mind is the greatest day of ones life, for once it is born, it does not succumb until it is satisfied. So, make your life an example of the teachings you follow live up to them. If you have a strong desire to get it, then God Himself will make the arrangements for you.

[Excerpts from a talk published in the January 1971 issue of SAT SANDESH]



Sawan Singh Ji Maharaj (1858-1948)

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Dedicated to the Almighty God working through all Masters who have come and Baba Sawan Singh Ji Maharaj at whose lotus feet the writer imbibed sweet elixir of Holy Naam the Word

Sant Kirpal Singh Ji (1894-1974)

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CONTENTS
The Lfe and Msson of Sant Krpal Sngh J ..............1 Ruhan Satsang: Scence of Sprtualty .......................5 1. To Ingran n Seekers after Truth: (a) The true understandng of lfe ........................9 (b) The hgher values of lfe .............................. 10 (c) The expanson of the Self ............................. 11 2. The Scence of the Soul ..................................... 12 3. The Practce of Sprtual Dscplne ................... 13 4. Death n Lfe and a New Brth ........................... 15 5. The Kngdom of God ......................................... 17 6. The Quest for a True Master .............................. 18 7. Surat Shabd Yoga .............................................. 20 8. The Essence of Ruhan Satsang ......................... 22 Cultural Development Through Man-Makng ........ 25 Books by Krpal Sngh ............................................... 31

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Sant Kirpal Singh Ji (1894-1974)

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The Lfe and Msson of Sant Krpal Sngh J

Such is the great paradox: The Saint, though exalted, is too humble to parade his riches; and his servants, whose wish it is to reveal him, do not know enough.

ANT KIRPAL SINGH, the great lvng Master of today, was born n the lttle vllage of Sayyad Kasran n the Punjab n Inda (now n Pakstan) on February 6, 1894. He was blessed wth some sprtual awakenng from an early age, as well as a brllant mnd and a capacty for sustaned hard work. Lvng the lfe of a householder and rsng to a hgh poston n the Indan Government, he found God n hs lfetme and now lves only to share what he has found.

Much of his spare time in his youth was given in selfless servce to the poor and the sck, and the rest was devoted to God. It was durng these tmes of slent communon that he prayed to God and no one else to manfest to hm drect. Hs prayer was granted, and from ths tme on he saw durng hs medtatons the Radant Form of Baba Sawan Sngh, whom he took to be Guru Nanak, the first Guru of the Sikhs. However, t was not untl seven years later (n 1924) that he was brought to the feet of Baba Sawan Sngh physcally, and receved Intaton from hm. Then began a perfect Gurumukh-Guru relatonshp whch contnued for twentyfour years; after whch the sprtual hertage was passed on to Sant Krpal Sngh by Baba Sawan Sngh, just pror to hs departure from ths world.
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Sant Krpal Sngh has been bearng ths torch of Sprt ualty handed to hm by hs Master snce 1948 and has so far ntated approxmately 100,000 souls n Inda and abroad nto the Mysteres of the Beyond. He has made three world tours: the frst n 1955, the second n 1963-64, and the thrd n 1972. Durng these tours, thousands of seekers n Western countres saw wth ther own eyes a lvng Master in the flesh for the first time, and their lives were touched and transformed. The Master also served as Presdent of the World Fellowshp of Relgons from 1957-1971, and snce 1970 has been engaged n buldng a Manav Kendra or Man Center in the Himalayas. This center, the first of five projected nsttutons of ts knd throughout Inda, ncludes free hosptals, free schoolng, housng for the aged, and extensve agrcultural actvty n addton to the sprtual nstructon descrbed n these pages. By way of concludng ths bref lfe sketch, we would lke to quote the Masters own words descrbng the purpose of Ruhan Satsang, hs Msson, and hs defnton of Sprtualty. PURPOSE OF RUHANI SATSANG: My Master, Hazur Baba Sawan Sngh J Maharaj, a perfect Sant, had a great desre to form a common forum or platform, Ruhani Satsang [the words mean lterally sprtual gatherngno denomnatonal or sectaran connotatons of any knd], at whch all persons, even though professng dfferent faths and relgous belefs, could be mparted the prncples of Sprtualty and encouraged to practce sprtual dscplnes, n order to gan salvaton and peace here and n the Beyond. HIS MISSION: To fll the human heart wth com passon, mercy and unversal love, whch should radate to all countres, natons and peoples of the world. To make a
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true relgon of the heart as the rulng factor n ones lfe. To enable each one to love God, love all, serve all, and have respect for all, as God s mmanent n all forms. My goal s that of oneness. I spread the message of oneness n lfe and lvng. Ths s the way to peace on earth. Ths s the msson of my life, and I pray that it may be fulfilled. SPIRITUALITY: Strpped of all ts outer encrustatons, spirituality emerges as a science, as scientific as any other, as verifiable in its results. Let any seeker take it up and let hm create n the laboratory of the soul the condtons that are prerequste; as sure as the day follows the nght shall he rse nto the Kngdom of God.
THE PUBLISHERS

Sant Kirpal Singh Ji (1894-1974)

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Sant Kirpal Singh Ji (1894-1974)

Ruhan Satsang Scence of Sprtualty

UHANI SATSANG, as the name mples, s a center for mpartng purely sprtual teachngs and tranng to manknd, rrespectve of class barrers such as caste, color, creed, sect, age, educaton or avocaton. As Nature offers her bountes of lght, water and ar, etc., freely to one and all, so s Sprtualty offered free to all who are anxous for self-knowledge and God-knowledge.

In ths age of scence, Sprtualty too has to be treated as a regular scence to make t acceptable to the people. It s n fact another name for the Scence of the Soul, but, unlke other scences, t s very defnte and very exact n its premise, theory and practice, and yields verifiable results wth mathematcal precson. Its hstory dates back to the unknown past, when man first began to reflect within on the meanng of lfe. It has ever been the natural urge n man to solve the rddle of lfe. In every age, sages and seers appeared n dfferent parts of the world and gave out the sprtual experences whch we have wth us n the form of the sacred scriptures. We are indeed very fortunate to possess their fine records, for they kndle n us a desre and longng to know, and nspre us wth a hope that one day we too can unravel the mystery of lfe and the purpose of human exstence. So far so good, but beyond ths there s no way out. By mere readng of sacred lterature, we cannot possbly understand the true mport of the esoterc experences that
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ther authors had wthn themselves n the slence of ther soul. Book learnng and worldly wsdom are of no aval n explorng the mysteres of the nner worlds. Reasonng s the help and reasonng s the bar. We may reason thngs out on the ntellectual level, but we cannot go beyond ntellect tself. The scrptures cannot talk to us and answer our questons, nor resolve our doubts and drve away skeptcsm from our mnds. They cannot grant us the actual nner experences recorded in them. What then is the remedy? Are we to float on the sea of lfe, pass our allotted days n hectc strfe, and do no more? Has lfe no other purpose beyond that of a stage actor, who comes on to the stage, plays hs part, and then vanshes to appear no more? Every problem n lfe s beset wth the dffcultes peculiar to it. But it does not mean that these difficulties are nsurmountable, or that they should deter us n our search for the Eternal Truth. What one man has done toward ths end, another can also do, of course wth the proper gudance and help. All that s needed s to make a rght approach to the problem n the true sprt of a seeker after Truth. God s great and He has His own ways to fulfill the yearnings of His devotees. There s nothng to despar of. Every Sant has a past and every snner a future. We have of course to start wth the premse that there s a certan central controllng Power behnd all ths phenomena, no matter what name we may gve to, or what our concepton s, of ths Unseen Power. We see that the Unverse around us s pulsatng wth lfe and s a manfestaton of the Actve Lfe Prncple of ths Unseen Power, whch appears n so many dfferent forms. However, what ths Unseen Power s, and how we may contact t, consttutes the fundamental problem. A professor of theology, however learned he may be,
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cannot wth all hs power of words and deas gve us ths contact. Lfe comes from Lfe. One who s embedded n the Lfe Prncple may, f he so lkes, grant us a contact wth the Lfe Impulse surgng wthn hm. A Master-soul who has realzed the Truth n hmself can help us to have ths realzaton, and no one else. Self-realzaton and Godrealzaton are nner experences 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 conscousness so as to lberate the soul from all outer attachments. The nner man must frst be freed from the outer man, consstng of body, mnd, senseorgans, the ntellect, and the vtal ars (physcal energes), for none of these can contact the Pure Conscousness; whch s wholly non-materal n essence, the lfe of all lfe and the very soul of all that exsts. These are some of the vtal problems wth whch Godmen are concerned. Ruhan Satsang then deals wth the most abstruse prob ems connected wth the soul and prmarly mparts nstructons n the Scence of the Soul. All other con sderatons, physcal, socal, moral, are secondary and enter dscusson only nsofar as they ad n the uplftment of the soul. As t s a scence of the Beyond, t s called ParaVidya, or the knowledge that the soul experences drectly and mmedately, above and beyond the realm of the senses. It seeks to make the human soul one wth the Oversoul by transcendng the physcal plane. The actual awakenng of the spirit into its own, its gradual efflorescence into Cosmic Awareness, s the work of the Master Power overhead, and s acheved through a regular process of self-analyss or nverson. O Nanak! Without an experience of self-analysis, one cannot escape from the delusion of empirical life.
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Smlarly, Chrst sad: 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 gudance and the help of a lvng Master or Adept, not only to understand the theory, but n order to practce the Scence of the Soul. A Master of Realzed Truth can not only reveal the true mport of the scrptures whch otherwse are sealed to us, but can also grant us an nner contact wth Truth Itself and make us thests n the true sense of the word. The scrptures to hm are just handy ads to enlghten people of dfferent faths and belefs. It s on ths common ground of Sprtualty that men of all faths can meet together and thus consttute the great famly of man. It s Ruhan Satsang that provdes ths common ground for people of all faths to gather together for sprtual nstructon. It was ever the desre of my Master, Baba Sawan Sngh J, to form a common forum where people professng varous faths and relgous belefs or belongng to dverse sects and orders could meet together to dscuss the prncples of Spr tualty and to practce sprtual dscplne under the gudance of a Master-soul, thereby ganng salvaton and peace, both here and hereafter. A perfect Master s not concerned wth the socal order of thngs nor does he nterfere n t. He brngs from God to Hs chldren the message of sprtual emancpation. His is a message of Hope, Redemption and Fulfillment to one and all alke. Such blessed bengs are Chldren of Lght and come nto the world to dffuse ths Lght 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 all. Ruhan Satsang s not concerned wth the soco-relgous codes of conduct, nor wth the performance of rtes and rtuals, nor wth the formal places of worshp. The human body s the true Temple of God, and snce God is Spirit, they who worship Him must worship Him in Spirit and in Truth. Ruhan Satsang s a lvng embodment of the teachngs and deals of the Master Sant, Baba Sawan Sngh J, and s a center where the exposton of hs vews on lfe, whch pertan to the emancpaton of the soul, s gven. The actvtes of Ruhan Satsang are descrbed under the followng headngs: I. To Ingrain in Seekers after Truth: (a) The true understandng of lfethe everlastng and unchangng nature of the soul n the contnually changng phenomena of lfe, whch may be compared to the stll point on the ever-revolving wheel, at once fixed and yet in seemng moton. 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 meanng 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 soul?
MARK 8:36-37

(b) The hgher values of lfethe greatness of God and the need for humlty, leadng to a pure and honest lfe of truth, chastity, abstinence, and a loving selfless service of humanty. The practce of moral vrtues has always been enjoned by all sprtual teachers, as only an ethcal lfe can pave the way for a sprtual lfe. Chrst promsed the kngdom of heaven to the poor n sprt; the kngdom of earth to the meek; mercy to the mercful; and the vson of God to the pure n heart. Before Chrst, Moses gave the Ten Commandments to the Israeltes; Buddha, the Enlghtened One, taught the noble Eghtfold Path of Rghteousness to those who took to the order of the yellow robe. Zarathustra, Kabr, Nanak, and the Rshs of old sad the same thngs n ther own words. So t s necessary for the asprants to gradually weed out moral lapses, one by one, and to cultvate n ther place moral vrtues; for whch the mantenance of a self-ntrospecton dary s necessary. It s the knowledge of our faults and falngs that wll make us strve to correct them. Ths n turn leads to true Sprtualty.
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(c) The expanson of the Self. In ths connecton, we have n the Gospels: Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.
MATTHEW 5:44

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 great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself.
MATTHEW 22:37-39

It s therefore necessary that we must learn to love all lvng creatures, and more so our fellow human bengs, as all are the chldren of the same Supreme Father. Thereby we are not only true to ourselves, but true to the communty, to the naton or country to whch we belong; and above all, to humanty at large. Ths leads to the progressve expanson of the Self untl t embraces the entre unverse and one becomes a world ctzen wth a cosmopoltan outlook n ts truest sense, deservng of Gods grace. Further, what s the nature of love? It should be an unselfish 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 s the means to Self- and GodRealzaton: He that loveth not knoweth not God; for God is love.
I JOHN 4:8

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Hear ye all, I tell you the truthonly those who love can know God. Do thou love God; for without love thou canst not have peace here or hereafter.

GURU GOBIND SINGH

KABIR

So love God and love all Hs creatonman, beasts, brds, reptlesfor they are all members of the famly of God. II. The Science of the Soul As theory precedes practce, t s essental that one must have a crystal clear dea of the theoretcal aspect of the eternal truths of lfe, whch are conveyed through the correct nterpretaton of the varous scrptures; the rght mport of whch can only be explaned by one who has actually realzed Truth for hmself and establshed eternal contact wth the Dvne Lnk wthn hm. The ultmate Truth s of course one and the same n all relgons; but the sages have descrbed t varously, each accordng to the measure of hs own sprtual advancement on the God-way. One who actually traversed the Path completely s called a perfect Master or Sant Satguru. He, beng fully conversant wth the varous detals of the journey, can explan matters sutably and reconcle the seemng dfferences, f any, n the scrptural texts. He s a gude on the sprtual path from plane to plane as the soul, after voluntary wthdrawal from body conscousness, proceeds along wth Hm. The dfferent scrptures are but wares n the hands of the Master for convncng those who have but lttle fath n one or the other of the relgous belefs. By apt quotatons from sacred books of dfferent relgons, the Master Sants can emphasze the essental unty of all
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relgons on the common ground of Sprtualty; for each emboded soul, after transcendng body conscousness, escapes from all denomnatonal labels attached to the physcal body. It s a practcal queston of Self-knowledge, and an actual experence thereof s gven by the Master to each ndvdual at the tme of Intaton. Testmony s always directly based on first-hand experience and not on hearsay or book-learnng. Sant Kabr says: O Pandit, your mind and my mind can never agree; For you speak of what you have read in the scriptures, while I speak what I have seen. In the Holy Granth, the scrptures of the Skhs, t s wrtten: 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. Chrst sad: I do nothing of myself; but as my Father hath taught me, I speak these things.
JOHN 8:28

III. The Practice of Spiritual Discipline Insofar as the theory of the Scence of the Soul s concerned, t s essentally an expermental scence and has therefore to be judged on the level of actual experence. It s sad that an ounce of practce s better than tons of theory. The scrptures even tell us not to put fath n the words of a
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Master Sant unless he s able to gve some nner experence of what he talks about. But wth all that, one must have at least an expermental fath, so as to do what one s asked to, just for the sake of the experment tself. The sprtual scence, as explaned above, s the most perfect and exact n every detal, just as two and two make four. Everyone who has grasped the theory and s receptve can be a drect wtness of the nner experence, however lttle t may be, that the Master gives at the very first sitting. The Absolute Truth s of course mageless; but the Power of Truth, or God n acton, s a vbratory force pervadng everywhere. Its prmal manfestatons come n the form of Lght and Sound; and t s for the Master Sant to gve an experence thereof by helpng each soul to rse above the sensory plane, f only for a short whle. If ths contact s establshed on the supersensual plane, one can, under the gudance and wth the help of the Master, develop t to any extent he may lke. The contacts of Lght and Sound are the savng lfelnes wthn each ndvdual, and the Master who manfests ths Lght and Sound s called a Savour, a Messah, a Prophet, or anythng one wshes to call hm. The eternal soul prncple s descrbed varously as Sruti (that whch s heard) n the Vedas; Udgit (the Song of the Beyond) n the Upanshads; Akash Bani (the Musc from the Sky) or Nad (Voce) n the later Hndu scrptures; Kalma (Dvne Utterance) or Kalam-i-Kadim (most ancent call) n the Koran; Sraosha by Zoroaster; Logos or Word n the Bble; and Naam or Shabd n the Holy Granth, the Skh scrpture. The ancent Greeks, ncludng Pythagoras, called t The Musc of the Spheres; the Theosophcal wrtngs refer to t as The Voce of the Slence. And wthout actual contact wth ths Dvne Power wthn, the Voce of God and the Lght of God, good morals and esoterc teachngs by themselves
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are not sufficient. This is why the Bible emphasizes: Be ye doers of the Word, and not hearers only ...
JAMES 1:22

IV. Death in Life and a New Birth The contact wth the Dvne Lnk, as descrbed above, comes only when the soul rses from the plane of the senses to above body conscousness, and comes nto ts own on the supersensual plane, for true knowledge s the acton of the soul wthout the ad 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 understands the Divine Will and stands face to face with Reality. For ths experence, the soul has temporarly to dsconnect tself from the body and ts dfferent sense organs, the mnd and the vtal ars, all of whch are too gross to contact Truth. In other words, an emboded soul has to dsembody tself and become depersonalzed before t can come nto contact wth the Master Power, which is subtle and rarefied. Therefore Guru Nanak says: Unless one rises to the level of God, one cannot know God. The Dvne Power can nether be comprehended nor apprehended by the lower order of thngs. Wth all our rghteousness, we are as flthy rags; and when n the flesh, none are righteous. The soul, as it rises above body
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conscousness, shnes forth n ts prstne purty, rses nto Cosmc Awareness, and feels, as t were, the efflorescence of the mcrocosm nto the macrocosm. It s ths whch s called Duaya Janma or the Second Brth, .e., brth 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. Flesh and blood cannot INHERIT the Kingdom of God.

JOHN 3:5

I CORINTHIANS 15:50

Thereafter a person walks not after the flesh but after the Sprt. As the process of soul wthdrawal s akn to actual death, one gans vctory over death, whch s the last enemy of manknd. The daly dyng at wll takes away the stng of death. We may find references to death in life in the scriptures of all relgons. Kabr, an Indan Sant 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 s lad on Mootu qibal az Mootu, or death before the final dissolution of the body. The

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Sufis lay much store on Fana (death to the lfe of the senses) for ganng Baqa (lfe everlastng). Maulana Rum says: So long as a person does not transcend the sensual plane, he remains an utter stranger to the Life Divine. Smlarly n the Gospels, words lke I de daly and I am crucified in Christ occur. Christs own exhortation to hs followers, If any man wll come after me, let hm deny hmself, and take up hs cross daly, and follow me (Luke 9:23), ponts to the same thng: vz., a true resurrecton from one lfe to another. V. The Kingdom of God The culmnatng pont of the sprtual journey s the Kngdom of God, to whch the sprt s gradually led by the Radant Form of the Master. It s not somethng external, for all beauty and glory le wthn the human soul. Of ths Kngdom, t s sad The Kingdom of God cometh not with observation: 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 Kngdom of God s referred to as Maqam-i-Mahmud or the praseworthy staton (17:81). It s the Buddha Land of the Buddhsts, a sublme state of conscous rest n omnscence, called Nirvana. Through the grace of the Master, the sprt then regans the Lost Paradse, the Garden of Eden, from whch t was forced out:

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In flesh at first was the guilt committed; Therefore in flesh it must be satisfied. Havng pad the wages of sn through sufferng, the process of Karmic reactions is finally liquidated by the power of Naam or Word. Protected and enfolded by the Power of God as manfested through the grace of the Master, the sprt forges ahead unhampered, and finally comes face to face wth the Realty. Ths state of blssful beattude s spoken of varously as the New Jerusalem (where the Chrst Power appears once agan) ; Muqam-i-Haq (the Abode of Truth) ; or Sach Khand (the Immortal Plane), a place where there s no sorrow, no taxaton and no vexaton. VI. The Quest for a True Master A lvng, perfect Master s the be-all and end-all of the sprtual path. He s the greatest gft of God and the greatest blessng to manknd. The mportance and necessty of a competent Master cannot therefore be over-emphaszed. All the scrptures sng prases of the Sant Satguru or Master of Truth, who holds a commsson from the Lord to help the souls who yearn for Hm and wsh to return to the House of ther Father: Without a perfect Master, none can reach God, no matter if one may have merits a million-fold. It is the fundamental law of God that none can even comprehend Him without the aid of a Master-Soul.
THE HOLY GRANTH

A true Master s Master ndeeda Master n every phase of lfe. As Guru or Teacher on the physcal plane, he mparts sprtual teachngs as any other teacher would do,
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and shares our joys and sorrows, helpng us at every step n our daly trals and trbulatons. As Gurudev or the Radant Form of the Master, He gudes the soul on the astral and causal planes. As Satguru or the vertable Master of Truth, He leads us nto the Great Beyond. Such souls are the salt of the earth and are very rare ndeed, but the world s never wthout one or more of such bengs, as God may ordan. The prncple of demand and supply s ever at work, n sprtual as n secular affars. One has however to guard aganst false prophets or ravenng wolves n sheeps clothng. How to find such a Master is a difficult problem, but patience, perseverence and judcous dscrmnaton always succeed n the long run. When Gods Lght shnes, It shnes forth n fullness and cannot reman under a bushel for any great length of tme. Guru appears when the dscple s ready s an axomatc truth. Ths readness, Kabr tells us, conssts of ntense longng, humlty, compasson and sncerty. When these vrtues adorn an asprant after Truth, God wthn hm, who is his Controlling Power, directs the Master to find him out wherever he may be. The scrptures tell us some of the sgns whereby one may outwardly dscern 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 Satguru indeed and is a veritable sage. Take him to be a true Master, who engrafts
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thee in Truth and who makes thee peer into the unfathomable and links thee with the Sound within.
THE HOLY GRANTH

All Masters are worthy of adoration, each in his own place and in his own way; But Him alone would I worship, who is embedded in the Sound Current.

KABIR

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. VII. Surat Shabd Yoga No doubt, there are ways and ways of unon wth the Beloved. But n ths age, the most natural form of yoga s the Surat Shabd Yoga or the Yoga of the Sound Current. It can be practced wth equal ease by the young and old alke, and hence t s popularly known as Sehaj Yoga or the Easy Path. An ntate n ths form of yoga does not, comparatvely speakng, have to exert hmself much. He s of course to do medtaton for two to three hours a day, as enjoned by the Master; whch conssts of sttng n sweet remembrance of the Lord and n dong mental Smran or repetton of the charged words wth the tongue of thought, wth the gaze or Surat fixed at the seat of the soul located behind and between the two eyebrows. One s not to presuppose, vsualze, or clutch to have one thng or another. The openng of the Thrd Eye s the task of the Master. The moment the Master takes
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charge of the soul, He gudes t both drectly and ndrectly, vsbly and nvsbly, on ths earth and beyond, n ths lfe and the after-life, and never leaves until the final goal has been attaned by the soul. Havng had such an experence, one realzes the truth of aphorsms lke: Lo, I am with you always, even unto the end of the world. For he hath said, I will never leave thee, nor forsake thee.

MATTHEW 28:20

HEBREWS 13:5

And him that cometh unto me, I will in no wise cast out. To meet a Master Sant and get Intaton from hm s the acme of good fortune and the greatest blessng. He holds the keys to the Kngdom of God and leads the world-weary and heavy laden back to hs Fathers manson. He redscovers God for man n the secret chambers of the soul. As the Master s the greatest gft of God, so s God the greatest gft of the Master, for t s only by the grace of the Master that one can have unon wth God. In fact, there s no dfference between the two, for: I 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

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In the Holy Granth of the Skhs also t s sad: The Father and the Son are dyed in the same color. The Father and the Son form a co-partnership. Hence the need for a really awakened soul, for wthout hm, we contnue to grope n darkness and cannot see the Lght or have salvaton. Hundreds of moons may shine forth; and thousands of suns may be set aglow; but despite a blinding luster like this, pitch darkness prevails within. Without the Master, one finds not the Way and goes wandering in the dark.

THE HOLY GRANTH

Such a Master-soul may work through a representatve n far-off lands and make hm a vehcle for the purpose. There s a vast dfference, however, between the Master and hs representatve. The former s perfect n hs scence, whereas the latter s on the Way, not perfect as yet. So we have always to look to the Master Power workng at the chosen pole of the physcal Master outsde for perfect gudance and help untl we can commune wth the Master Power wthn. VIII. The Essence of Ruhani Satsang Ruhan Satsang s nether an ntellectual nor scholastc system of phlosophy, nor s t merely an ethcal code of rgd moral vrtues, though to a certan extent t partakes of the character of both, nsofar as these pave the way for sprtual progress. Sprtualty s qute dstnct from relgon, as t s commonly and popularly known today: a socal and moral code of conduct and nothng more. Ruhan Satsang deals wth the Scence of the Soul or contact wth the Inner Self n man. It teaches how the Inner Self can be extrcated
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from the clutches of the outer self, consstng of mnd and matter and the outgong facultes, so as to enable t to be wtness to the glory of God, to see Hs Lght and to hear Hs Voce n the nner slence of the stlled mnd. It s an expermental scence of practcal self-analyss, whereby one gans Self-knowledge and God-knowledge. But ths depends solely on the grace of God; for no man, however great hs learnng, wsdom and knowledge, has ever acheved, nor can achieve, success in this field by his own unaided and unguded efforts. Both God and the God-Way are made manfest by the Lght of the Godman, who gudes the seeker and helps hm to redscover God wthn hs own self. Ths s the grand lesson n Sprtualty, of whch Ruhan Satsang s a lvng embodment, seekng to help all asprants after true knowledgethe Knowledge of Realzed Truthwhch makes all else to become known and leaves nothng unknown. It is the finale of human existence, an efflorescence into the Dvne.

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Cultural Development Through Man-Makng

N THE PRECEDING PAGES, the meanng, purpose, ams and actvtes of Ruhan Satsang are descrbed and dscussed. The emphass, not unnaturally, was placed on the problems that beset a seeker after Truth and how these problems could be resolved wth the help of a lvng Master who s fully conversant wth both the outer and nner difficulties of the practical subject of Spirituality. This is not to say, however, that the Master has no nterest n the woes of people who do not wsh to take up the Path n earnest. The Master has love for all, and does not limit his benefits to dscples only; although of course they enjoy a somewhat specal relatonshp wth hm, especally after the change we call death. Today it is becoming more and more difficult for an honest man to lve n the world. Vrtue s on the decrease and s to many the object of derson. Vce s on the ncrease, and ts practce s even lauded as a vrtue. The moral fabrc of socety, whch s ts warp and woof, s becomng threadbare, and f ths process s allowed to contnue, the fabrc wll tear apart. Even art, whch n former years was a means used to educate people to a nobler way of lfe, has not escaped ths destructve process. In the theater, cnema and televson media, the filth and dirt of perverted intellect is spawned forth wthout let or hndrance. Even the most respected of all educatonal nsttutons, the Unversty, s becomng forgetful of ts true functon, whch s to produce the hghest
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type of ctzen dedcated to the servce of hs fellow man. It s to counteract ths perncous process that Ruhan Satsang has establshed both n Inda and abroad, tranng centers or study crcles where man can learn the true values of lfe as taught from a sprtual standpont. In these centers, the students are traned and guded by personal classes, through correspondence, and through submsson of progress reports. The progress reports detal the success and falures that are experenced n the practcal applcaton of the prncples of true lvng, whch are taught to the students n such classes. These classes are conducted by selected ntates of the Master, who have themselves made some progress n the art of man-makng, whch s the means of attanng control over the mnd, senses and sense-objects, whch at present bnd the soul n bonds of steel. Wthout the knowledge of the scence of man-makng, mastery over the self or anmal man cannot be successfully accomplshed; for untl ths self-mastery s acheved, the hgher or sprtual part of mans nature cannot come nto play. The most urgent need of socety today s the actve presence of such people, the more there are the better. As mentoned above, selected ntates of the Master are responsble for the dssemnaton of the knowledge of man-makng nsofar as they themselves have developed t, under the lovng gudance of the Master. It s also the responsblty of some of these ntates to vst the varous Satsangs to gve talks on the Teachngs. The man msson of Ruhan Satsang s to brng all chldren of God together on one platform so that they may have the rght understandng that they are all brothers and ssters n God. Only on such a platform can true ntegraton be nculcated n the hearts and mnds of the people at the level of man, soul, and then God, whom we worshp by dfferent names. It s the ntenton of ths aspect of Ruhan
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Satsang to help to produce a true Work of Art, that s, a whole man; one freed from the lower passons and nstncts whch degrade hs true nature. Man as ntended by God s a noble beng wth noble qualtes and aspratons, drected to the attanment of Self- and God-realzaton n hs lfetme. He s not on ths earth merely to eat, sleep, breed, and then de. These are the lmts mposed on the lower orders of Creaton; but man has the spark of God n hm, and he s ntended for hgher thngs. The seekers are traned and dscplned n order that they may elevate themselves physcally, morally, and ntellectually, whch wll result n true sprtual progress. Ths wll enable them to face successfully the trals and trbulatons that they encounter n ther day-to-day lvng. To help them n ths phase of ther development, they are enjoned: (1) To mantan a self-ntrospecton dary, recordng ther falures n Non-Volence, Truthfulness, Chastty, Lovng Humility, and Selfless Service. The gradual weeding out of such falures creates the rght envronment for the contnued growth of the seed of Sprtualty, whch s mplanted n the seeker by the Master at the tme of hs Intaton. (2) To be regular n attendng Satsang, where the Master gves the rght understandng of the Teachngs, as well as benefiting those attending by his radiation. In the West, such Satsangs are conducted by Representatves and Group Leaders authorzed by the Master for ths purpose. (3) To be regularly devoted to ther sprtual practces, both mornng and evenng. Ths s done manly at home, although group medtatons are gven n Sawan Ashram under the personal drecton of the Master.

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(4) The sngng of and lstenng to devotonal hymns from the wrtngs of the Sants of dfferent relgons con cernng ethcal and sprtual subjects s part of the cultural teachng at Sawan. Ashram. (5) To study the sacred lterature and books wrtten by the Master. A monthly magazne, SAT SANDESH, s publshed n Englsh, Hnd, Urdu, and Punjab, whch helps to channel ther thoughts n the rght drecton by keepng constant, sweet remembrance of the Master. The end result of the training thus imparted fits an ntate for the nner journey as well as makng hm a decent, law-abdng ctzen, and so an asset to socety. Such a one becomes an deal man, wth hs physcal body n full bloom and hs soul full of the glory and ntoxcaton of the Rngng Radance of God. He sees hmself as a part of Creaton and wshes, as dd Guru Nanak, Peace be unto all the world over, under Thy Wll, O God.

KIRPAL SINGH

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Sant Kirpal Singh Ji (1894-1974)

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BOOKS by Kirpal Singh

CROWN OF LIFE A comparson of the varous yogas and ther scope; ncludng Surat Shabd Yogathe dscplned approach to Sprtualty. Relgous parallels and varous modern movements cted. Paperback; 256 pages; ndex. ISBN 978-0-942735-77-2 GODMAN If there s always at least one authorzed sprtual gude on earth at any tme, what are the characterstcs whch wll enable the honest seeker to dstngush hm from those who are not competent? A complete study of the supreme mystcs and ther hallmarks. Paperback; 185 pages. ISBN 978-0-942735-64-2 A GREAT SAINT: BABA JAIMAL SINGH His Life and Teachings A unque bography, tracng the development of one of the most outstandng Sants of modern tmes. Should be read by every seeker after God for the encouragement t offers. Also ncluded, A BRIEF LIFE SKETCH OF THE GREAT SAINT, BABA SAWAN SINGH, the successor of Baba Jamal Sngh. He carred on Baba Js work, greatly expandng the Satsang and carryng t across the seas. Paperback; 230 pages; glossary; ndex. ISBN 978-0-942735-27-7 THE JAP JI: The Message of Guru Nanak An extensve explanaton of the basc prncples taught by Guru Nanak (1469-1539 A.D.) wth comparatve scrptures cted. Stanzas of the Hymns n Englsh, as well as the orgnal text n phonetc wordng. Paperback; 189 pages; glossary. ISBN 978-0-942735-81-9 HIS GRACE LIVES ON Durng 17 days n the month of August 1974, precedng Hs physcal departure on August 21st, Krpal Sngh gave 15 darshan talks, mostly n the form of questons and answers, to a small group of Hs dscples at Hs ashram n New Delh, Inda. These talks have been bound together wth the unabrdged text from Master Krpals address to the Parlament of Inda and Hs 1971 afternoon darshan talk, True Medtaton. Hard cover and paperback; 17 photos; 203 pages. Hard cover ISBN 978-0-942735-93-2 Soft cover ISBN 978-0-9764548-3-0

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THE LIGHT OF KIRPAL A collecton of 87 talks gven from September 1969 to December 1971, contanng extensve questons and answers between the Master and western dscples vstng at that tme. A different version of this book was published under the title Heart to Heart Talks. Paperback; 446 pages; 15 photos. ISBN 978-0-89142-033-0 MORNING TALKS A transcrpton of a sequence of talks gven by Sant Krpal Sngh between October 1967 and January 1969. To gve further help and encouragement on the Way, my new book Morning Talks wll soon be avalable for general dstrbuton. Ths book, whch covers most aspects of Sprtualty, s a Godgven textbook to whch all ntates should constantly refer to see how they are measurng up to the standards requred for success n ther man-makng. I cannot stress suffcently the mportance of readng ths book, dgestng ts contents, and then lvng up to what t contans. Master Krpal Sngh Paperback; 258 pages. ISBN 978-0-942735-16-1 NAAM or WORD In the begnnng was the WORD. . . and the WORD was God. Quotatons from Hndu, Buddhst, Islamc, and Chrstan sacred wrtngs confrm the unversalty of ths sprtual manfestaton of God n relgous tradton and mystcal practces. Paperback; 335 pages. ISBN 978-0-942735-94-9 THE NIGHT IS A JUNGLE A compendum of 14 talks delvered by the author pror to 1972, the frst four of whch were gven n Phladelpha n 1955. The remanng ten talks were delvered n Inda. All of these talks were checked for ther accuracy by Krpal Sngh pror to ther complaton n ths book. Paperback; 358 pages; wth an ntroducton. ISBN 978-0-89142-017-0 PRAYER: Its Nature and Technique Dscusses all forms and aspects of prayer, from the most elementary to the ultmate state of prayng wthout ceasng. Also contans collected prayers from all relgous tradtons. Paperback; 147 pages; ncludng appendx; ndex of references. ISBN 978-0-942735-50-5 SPIRITUALITY: What It Is Explores the Scence of Sprtualty. Man has unravelled the mysteres of the starry welkn, sounded the depths of the seas, delved deep nto the bowels of the earth, braved the blndng blzzards of snowy Mount Everest, and s now out explorng space so as to establsh nterplanetary relatons, but sad to say, has not found out the mystery of the human soul wthn hm. Paperback; 103 pages plus ntroductory. ISBN 978-0-942735-78-9

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SPIRITUAL ELIXIR Collected questons addressed to Krpal Sngh n prvate correspondence, together wth respectve answers. Also contans varous messages gven on specal occasons. Paperback; 382 pages; glossary. ISBN 978-0-942735-02-4 SURAT SHABD YOGA (Chapter 5 of Crown of Life) The Yoga of the Celestal Sound Current. A perfect scence, t s free from the drawbacks of other yogc forms. Emphass s placed on the need for a competent lvng Master. Paperback, 74 pages. ISBN 978-0-942735-95-6 THE TEACHINGS OF KIRPAL SINGH Volume I: The Holy Path; 98 pages. ISBN 978-0-9764548-0-9 Volume II: Self Introspecton/Medtaton; 180 pages. ISBN 978-0-9764548-1-6 Volume III: The New Lfe; 186 pages ISBN 978-0-9764548-2-3 Defntve statements from varous talks and books by the author, collected to llumnate the aspects of self-dscplne pertnent to Sprtualty. Relevant questons are answered. Text selectons are ndexed to a source lst at the end of each volume. Ths collecton nvtes the reader to browse. Three volumes sold as one book; 464 pages ISBN 978-0-9764548-4-7 THE WAY OF THE SAINTS An encyclopeda of Sant Mat from every pont of vew. Ths s a collecton of the late Masters short wrtngs from 1949 to 1974. Included s a bref bography of Baba Sawan Sngh, the authors Master, plus many pctures. Paperback; 418 pages. ISBN 978-0-89142-026-2 THE WHEEL OF LIFE & THE MYSTERY OF DEATH Orgnally two separate books; now bound n one volume. The meanng of ones lfe on earth s carefully examned n the frst text; n the followng text, the reader s presented wth the whys and wherefores of the great fnal change called death. Paperback; 293 pages; plus ndex for the frst text; and ntroducton. ISBN 978-0-942735-80-2 THE WHEEL OF LIFE Avalable n hard cover; 98 pages plus glossary and ndex ISBN 978-0-9764548-5-4 THE MYSTERY OF DEATH Avalable n hard cover; 125 pages ISBN 978-0-9764548-6-1 THE THIRD WORLD TOUR OF KIRPAL SINGH Ths book was prnted drectly from the pages of Sat Sandesh magazne, the ssues from October 1972 through February 1973, whch were prmarly devoted to Master Krpal Snghs Thrd World Tour. 160 pages, 80 black and whte pctures.

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BOOKLETS BY KIRPAL SINGH

GOD POWER / CHRIST POWER / MASTER POWER Dscusses the ongong manfestaton of the Chrst-Power and the temporal nature of the human bodes through whch that Power addresses humanty. Chrst exsted long before Jesus. Paperback; 17 pages. ISBN 978-0-942735-04-8 HOW TO DEVELOP RECEPTIVITY Three Crcular Letters (of June 13, 1969; November 5, 1969; and January 27, 1970) concernng the atttudes whch must be developed n order to become more sprtually receptve. Paperback; 20 pages. ISBN 978-0-942735-05-5 MAN! KNOW THYSELF A talk especally addressed to seekers after Truth. Gves a bref coverage of the essentals of Sprtualty and the need for open-mnded cautousness on the part of the careful seeker. Paperback; 30 pages. ISBN 978-0-942735-06-2 RUHANI SATSANG: Science of Spirituality Brefly dscusses The Scence of the Soul; The Practce of Sprtual Dscplne; Death n lfe; The Quest for a True Master; and Surat Shabd Yoga. Paperback; 29 pages. ISBN 978-0-942735-03-1 SEVEN PATHS TO PERFECTION Descrbes the seven basc requstes enumerated n the prescrbed selfntrospectve dary whch ad mmeasurably n coverng the entre feld of ethcs, and help to nvoke the Dvne Mercy. Paperback; 20 pages. ISBN 978-0-942735-07-9 SIMRAN: The Sweet Remembrance of God Dscusses the process of centerng the attenton wthn by repeatng the Orgnal or Basc Names of God gven by a true Master. Paperback; 34 pages. ISBN 978-0-942735-08-6 THE SPIRITUAL AND KARMIC ASPECTS OF THE VEGETARIAN DIET An overvew of the vegetaran det contanng a letter from Krpal Sngh on the Sprtual aspects, a letter from Sawan Sngh on the karmc aspects, and excerpts from varous books by Krpal Sngh. Paperback; 36 pages. ISBN 978-0-942735-47-5

Books, Booklets and Audio-Visual Material of Master Kirpal Singh can be ordered from this address or directly online.
RUHANI SATSANG 250 H St. #50, Blane, WA 98230-4018 USA 1 (888) 530-1555 Fax (604) 530-9595 (Canada) E-mal: MedaSales@RuhanSatsangUSA.org www.RuhanSatsangUSA.org

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Sant Kirpal Singh Ji (1894-1974)

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