RADHASOAMI!

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From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part Eleven

The main activities of meditation are to sit quietly -- not
necessarily in the familiar lotus position but in any comfortable
posture -- and listen for a sound coming from the right and above,
and to block out all thoughts. In the Agra branches, where meditation
practices include visualization of the master's face, pictures of the
masters are a popular sales item. At Beas, however, the popularity of
these pictures is in defiance of the Master's warning that such
external images are not to be used as an aid to meditation. Only the
internal picture avails.....

Eventually the practitioner not only hears the bell but sees a vision
in which the master's physical form takes on a luminous, radiant
appearance. "When the spirit is withdrawn from the body you will see
a steady light and, of course, hear sound too," Charan Singh
explained to his disciples.54 This is a signal that the soul has been
gathered at the eye center and is ready to proceed. At this point the
soul is supposed to make a dramatic departure, take flight, and
abandon the physical body altogether. According to some, one sign
that this process is taking place is that the body grows cold and
numb. Brahm Sankar Misra explains that since the soul is latching
onto an upward flow of energy, one feels "an inward stress of great
intensity."55 Other masters explain that at such times one may feel a
creeping sensation or a pain in the forehead.56 One might also
experience leg cramps.57 The body might actually appear to be dead.58
Those who experience the transition sometimes feel as if they are
indeed dying, a sensation explained by an older member of the Soami
Bagh branch to one of the new initiates as the "abrupt feeling of
disjuncture as the soul changes from a solid state to a viscous
one."59

The experience of dying during meditation is not altogether
unexpected, since those who meditate are, in effect, rehearsing
death -- "dying before death," as one master put it.6O At the body's
last moment the soul sheds its gross physical form, but surat shabd
yoga provides opportunities for the soul to do that while the body is
still alive. When death does come, the initiate is prepared. "I have
no fear of dying," a woman from England told me, "for when the time
comes I will know exactly what to do and where to go."61 After death,
she will not need to return to the limitations of the physical form.
She will continue on to the grand vistas where Radhasoami masters
have gone before, on a route they have charted in meticulous detail.
The most complete description of this sojourn -- and the most
authoritative -- is that given by the first guru, Swami Shiv Dayal.
The Swami's teachings on the matter are not laid out systematically,
but there have been various attempts subsequently to give a more
precise and succinct form to what he said. The account that follows
relies on several of these, especially the description offered by
Lekh Raj Puri in Radha Swami Teachings.62    ....to be continued.....
_____
NOTES:
54 Charan Singh, Light on Sant Mat, p. 321.
55 Misra, Discourses, p. 77.
56 Rai Saligram, Jugat Prakash Radhasoami, pp.
57,59. 57 Ibid., p.
58 Wason, The Living Master, p. 263.
59 Interview with P. S. Sharma, Soamibagh, August 13, 1985.
60 Sawan Singh, Call of the Great Master, p. xliv. Radhasoami Masters
are fond of quoting St. Paul's characterization of himself as
dying "every dat" (I Cor. 15:31)
61 Interview with Sheila Harris
62 L.R. Puri, RadhaSwami Teachings, pp. 169-223.

("Radhasoami Reality," Mark Juergensmeyer, Princeton University
Press, ISBN 0-691-07378-3)

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Jpg Image of Swami Ji Maharaj (large):
http://groups.yahoo.com/group/santmatfellowship/files/Swami1

Another Jpg Image of Swami Ji Maharaj (large):
http://groups.yahoo.com/group/santmatfellowship/files/Swami

0 my dear companion! Radhasoami has
graciously made me His own. By His
grace, today I witness His majestic
grandeur.

I hear the most sublime discourses of
Radhasoami. I recite the most adorable
Name RADHASOAMI.

I behold the, inaccessibly exalted Radhasoami
Anami (Nameless Being). How can words
describe the high status of Radhasoami!

I touch the Holy Feet of Radhasoami. I keep
Radhasoami within the core of my heart.

In the company of Radhasoami, I cut asunder
the snares of the world. By my association
with Radhasoami I curb Kal [lord of time and illusion].

Radhasoami has extricated me from this
world. Radhasoami has made me a
beautiful Hans (swan) from an ugly Kag (crow).

Radhasoami has imparted a unique message.
The moment I utter the Holy Word
RADHASOAMI, all my doubts and
misgivings are dispelled.

Radhasoami has taken me in His lap.
Radhasoami will also redeem you.

Repeat the Holy Word RADHASOAMI all
the time. Recite RADHASOAMI all the
twenty-four hours.

Radhasoami dwells in my heart every moment.
To whom may I speak about grace and
mercy of Radhasoami?

-- Swami Ji Maharaj, "Sar Bachan Radhasoami Poetry," Volume One,

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Having mercy on our own self

Swami Ji Maharaj says: "Doing the devotion is not like we are doing a
favor to anyone. It is, in fact, having mercy on our own self."

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

"Phelps Notes," from a chapter on the Supreme Being -- Conception and
Attributes of the Supreme Father and the Genesis and Object of Higher
Creation, viz., Sat Desh:

The Supreme Father is a vast homogeneous ocean of pure spirit. He is
perfect, sufficient in Himself to Himself, in an ecstatic state of
love and bliss. Before creation He alone was conscious. There was
none but He to see and none but Him to be seen. There was only the
Lord immersed in His own rapturous bliss. That limitless reservoir of
love which alone was in existence, with none to adore or exchange
love with Him was an ocean of absolute bliss (anand). His primary
characteristic is love.....He is nothing but a vast reservoir of love
and bliss.

I will look on the tapes i have i will let you know later on this evening

Thank You Very much......i will looking forward for the reply.



Jassi







Everything would be fine  - Never Give up!!!!!!!!!!!!



---------------------------------
Do You Yahoo!?
Yahoo! Sports - live college hoops coverage

[Non-text portions of this message have been removed]

Dear Jassie:

A friend/brother was so sweet to get that. Hope you enjoy
it. Love and peace.

Karu Benti Do Kar Jori,
  Araj Sunho Radhaswami Mori,

  Sat Purush Tum Satguru Data,
Sab Jeevan ke Pita Aur Mata,

Daya Dhar apna kar leeye,
Kal jaal se nayara keeje,

Satyug , Treta, Dwapar Beeta
Kahoo Naa Janee Shabd Kee Reeta

KalYug Me Swami Daya Veechari
Pargat KarKe Shabh Veechari

Jeev Kaj Swami Jug Me Aaye
Bahv Sagar Se Paar Utare

Jag Mag Jyote Hoat Ugiyara
Gagan Srotar Par Chander Neehara

Seait Singhasan Charttar Veeraje ,
Anhad Shabd Gaib Dhun Baje

Shar AKShar NeeAkshar Para
Venti Kare Jaha Daas Tumara

Lok ALok Pavu Sukh Dhama
Charan Sharan Deeje Vishrama


Sarwan K. Aggarwal
14 Margaret Circle
Nashua, NH 03062-1812, USA
603-891-0507
s.k.aggarwal@...

Dear Sarwan brother

Radhasoami

There is one line missing the benti.It is after Jag
Mag jot line.
"teen chodh chuatha pad deena satnaam satguru gat
jeenha"
These lines doesnt make any meaning if we forget them
orally. The true prayer is only remembering Him with
true heart. Hope you dont mind pointing out this.

Radhasoami
ur sister
monika



--- Sarwan Aggarwal <s.k.aggarwal@...> wrote:
> Dear Jassie:
>
> A friend/brother was so sweet to get that. Hope you
> enjoy
> it. Love and peace.
>
>

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

JPG Image: Huzur Maharaj:
http://groups.yahoo.com/group/santmatfellowship/files/Huzur1.jpg

Huzur Maharaj from the spiritual discourses known as Prem Patra
Radhasoami, Volume Four:

Intense Love and Yearning

Love for and faith in the Supreme Being Radhasoami Dayal and Sant Sat
Guru will gradually go on increasing in the company of sincere and
devoted Abhyasis (practitioners). Bliss and joy will also be
experienced in the performance of Abhyas. If love and yearning are
intense, the Sant Sat Guru will, by His Will, grant His Darshan and
grace. He will advance the practitioner in his Abhyas by helping him
internally as well as externally.

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part Twelve
_________________________________________________________

The reason that they attend Satsang
is a fervent desire for meeting the Lord
and for the welfare of their soul.

-- Huzur Maharaj
_________________________________________________________

A Great Journey

The first abode that the soul discovers after it leaves the physical
realm is the astral plane, which it enters by means of the third eye,
through an opening provided by the radiant form of the master. That
is to say, the soul leaps into the opening and goes beyond it to the
vista on the other side. At this point the soul has shed its physical
body, but it is now clothed in a new form -- an astral form rather
than a physical one. It is a strange new world, and Charan Singh
offers this advice to those who enter it: "Nothing is to be
anticipated. Nothing is to be feared. Whenever you feel any
disturbing or frightening effect turn your thoughts loving to the
Master and repeat the five Holy Names."

The names are "tests to challenge the spirits that may appear," and
there are a good many spirits to be encountered. Souls of various
sorts go to the astral planes after death, and many yogis are able to
arrive simply by practicing breath control and exercising their
powers of concentration. But they depart from the body via the heart
chakra rather than through the third eye, and they lack the sound and
the light of the master to guide them. As a result they wander about
pitiably, lost and confused.

This is not the fate of the soul led by the Radhasoami master,
however; for such a soul the journey has just begun.

The initial technique of simran is less important once a soul attains
the astral plane, and dhyan changes its character. The master is now
present in his astral form, so there is no need to envision his
physical appearance, or to repeat the sacred names in order to center
the soul. Still, the sacred names are useful as a shield against the
powers of Kal; they are the only things in the human vocabulary that
Kal cannot penetrate and as such they are armor for the upward path.
Replacing simran and dhyan in importance is bhajan (hearing the
sound), which in Radhasoami usage refers to the presence of a melody -
- or rather, several melodies, one for each region of consciousness --
  to which the soul should repair for protection and guidance along
the way. Concomitant with the distinctive sound is a particular light
(again a different one for each region), which illuminates and
directs the passage of the soul. In general, the soul is advised to
steer towards bright light, the five colors, and astronomical bodies
like the stars, moon and sun.65 But as one's practice advances, one
is encouraged to attend to sounds rather than light, because sounds
are thought to contain a purer form of energy. According to
Radhasoami teachings, the sense of hearing is "subtler" than the
sense of sight.66 The sounds arid lights one perceives as one ascends
on one's spiritual journey are thought to be beacons from the highest
regions, showing weary souls their way home. ("Radhasoami Reality,"
Mark Juergensmeyer, Princeton University Press, ISBN 0-691-07378-3)
______
NOTES:
65 Rai Saligram, Jugat Prakash Radhasoami, p. 26.
66 Misra, Discourses, p. 219. See also Sawan Singh, Philosophy of the
Masters, vol. 4, pp. 132-33.

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Bhajan of Swami Ji Maharaj

By the daya (grace) of Radhasoami, a spark of love has been kindled
in my heart. All worldly ties and bondages have been cut and
delusions and superstitions removed. Errors, delusions and
deceptions, all have departed. The love for the Holy Feet of
Radhasoami is enhanced.

I have seen Jyoti and perceived the soothing Shabd. My Surat has gone
into Gagan Mandal (Trikuti).

I am filled with love and yearning. I have lost regard for the world
and its objects. I have surrendered my body, mind and riches and all.

Thou alone art my protector. I only wish that my head may always rest
at Thy holy feet.

I perform Simran of the Holy Name day and night. I have got the
golden opportunity of engaging myself in Shabd Yoga.

I wish I may always be gazing at the loving face (or countenance) of
my dear Guru. I dash down Kal and Maya.

May I be singing the hymn of Arti with love! May I be blessed with
the opportunity of living near my Guru! I may not be kept far off.

The stream of love and yearning is swelling within me. Surat and
Nirat are going up and up. (Sar Bachan Radhaswami Poetry, Volume One)

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Saran, Shelter, Protection, Refuge, Sancturary of the Supreme Father

SARAN=Shelter, protection; refuge, place of refuge, asylum,
sanctuary. Unquestioned reliance on Mauj in a spirit of complete
surrender; taking shelter under the protecting care of the Supreme
Being or Lord; attitude of complete submission, self-surrender.
Complete surrender of the Jiva to the Omnipotent Lord and humility
and dependence on His Holy Feet; unquestioned reliance on mercy in a
spirit of complete surrender; tacit compliance with the Mauj or Will
of the Supreme Father. To take or adopt Saran = To come under the
protection of the Supreme Father and to work under the guiding star
of the Sant Sat Guru. (Glossary of Radhasoami Faith)

SARAN

The doctrine of dependence upon the guru is called Saran and is of
immense significance in the Radhasoami Faith. It signifies the
protecting care of the Supreme Father for his devotees. It implies
that there is a Being, the Giver of life to whom everything may be
resigned with the utmost confidence. Such a thought is inspiring and
ennobling. To Him we can surrender ourselves with unlimited devotion.

Only by assuming this attitude can karma be got rid of; indeed the
two things react on each other. As karma is reduced, Saran is sought;
as Saran is sought, the karma is reduced.

This attitude is not possible when the play of karma is in full
swing, when the jiva is full of energy and action in the life of the
world, the action which comes from past karma. The man is self-
sufficient. He finds himself able to meet his material wants and he
will seek no help. He is right so far as his outlook goes; he is
indeed able himself to satisfy his wants which he feels. His error is
that he does not realize that the things which satisfy him are
worthless. But he will never perceive this so long as his karmas keep
forcing him into full activity in the world.

The quality of humility necessary to enable the jiva to take the
saran of the Sant Sat Guru is of such vital importance that is is
desirable to define its character more accurately....

True humility is very different from that condition which comes from
mental restraint or compulsion. Such (latter kind) humility is
worthless, not only worthless but harmful, for it ministers to
egotism and self esteem. True humility is only possible when the hold
of the mind is loosened. Then, the spirit freed from bondage, feels
its utter dependence upon the Supreme Father, throws itself
unreservedly upon His mercy, resigns to Him all the burden of its
cares and troubles and enjoys the bliss of His grace, the
fearlessness and sense of immunity from all possible harm which
accompany the certainty of its protection. This is the test; if the
jiva feels that bliss, that fearlessness, that immunity, that
unloading upon Him of all his cares he can be sure that his humility
is real; and if he feels some foreshadowing of those blessings he may
know that he is on the path which leads to true humility. ("Phelps
Notes," Notes of discourses on Radhasoami Faith delivered in Satsang
by Babuji Maharaj, as taken by Myron Phelps)

THE THREE GROUPS ON RADHASOAMI SANT MAT

If you're interested in Sant Mat and Radhaswami --
the Path of the Masters -- there are three Yahoo
Groups on these; GO TO AND JOIN THE FOLLOWING:

1)[Sant Mat Fellowship] -- Classic Sant Mat Mysticism,
Poetry, and Meditation Practice:
http://groups.yahoo.com/group/santmatfellowship

2)[Meditation Sangat] -- The Science of Spirituality --
Developing Your Own Meditation Practice:
http://groups.yahoo.com/group/MeditationSangat

3)[Radhaswami Reality] -- Radhasoami Quotes:
http://groups.yahoo.com/group/RADHASOAMI-REALITY

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Call of the Beloved

A verse from the Sar Bachan of Swami Ji Maharaj:

If my Beloved wishes,

He can call me near Him in a moment.

By means of Shabd,

He can instantly elevate me.

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part 13: The Higher Regions
_________________________________________________________

The ascension of the soul, stage by stage, to
higher regions can be accomplished with the
help pf Shabd. Hearing these Sounds, the soul
will proceed from one region to another, and
will ultimately reach the Highest Region, and
enter into Rest. (Huzur Maharaj, "Prem Patra")
_________________________________________________________

The Higher Regions

One's passage into the astral plane is aided by the sound of a deeply
resonant bell. A dazzle of colors immediately emerges, subsiding into
a deep blue, like the blue of a late afternoon sky. Subsequently a
light appears in the blue, intense but diffused, as if veiled by a
gauze screen. The soul aims for the light, penetrates the gauze, and
arrives at a brilliant flame surrounded by a dense blue-black sky.
That area, a higher realm within the astral plane, is called shyam
kunj (the thicket of darkness), and it is regarded as the divine
headquarters for managing both the physical and astral realms. It is
controlled, of course, by Kal; here he appears as Niranjan, the Lord
of the astral realm. The soul should not be satisfied with attaining
this realm, however, but focus on the flame, which replaces the blue-
black sky with an intense bright white. This enables the soul to by-
pass all the supernatural regions referred to in the literature of
other religions: the Christians' heaven and hell, the Hindus' svarga
and naraka, the Muslims' dozakh and bahisht. These all exist at the
level of shyam kunj, but there is no ultimate advantage to being
lodged in one rather than another. Heaven may be filled
with "comfortable rooms" and hell with "painful cells," but in the
last analysis all who live in either are trapped "in the same
jail."67 The fortunate soul, however, has a way out. The Radhasoami
master guides it to a dark spot in the light and a sound similar to
that of a conch shell, which it hears at first only distantly from a
tunnel high above. The tunnel is called banknal (the crooked path).
Upon following the sound into the tunnel, the soul turns around and
then enters the next plane.

This second region is called the causal plane, for it is from here
that the phenomenal world is ultimately generated. At one spot, for
example, is a four-petaled lotus from which emerge utterances that
eventually issue as the four Vedic scriptures of Hinduism. The world
was created in this region as a subtle, invisible form, and here
karmic burdens are dispatched and reclaimed. Thus cause and effect,
both material and moral, begin and end here. Brahm, the creator,
sustainer and dissolver of the universe, is considered the Lord of
this region, but he too is an agent of Kal, so this world, like the
astral, holds its perils for the wary Radhasoami soul.

The soul, forewarned, enters the causal plane with care, listening
again for the guardian sound, which in this region reverberates like
the sound of large drums or rolling thunder, and which may also sound
like the rumbling chant of the Hindus' om, om, or the Muslims' HU,
HU. The light that the soul looks for to guide it takes on a
brilliant reddish color in this realm, like that of the sun in a
summer sunrise. The soul fixes on these aural and visual guides, and
passes by locations where the things of our physical world were
created. Within the landscape are also vistas that are well known
from Hindu mythology-Mount Kailasa, for example, where Lord Shiva is
thought to dwell, or the forests and gardens said to have been
inhabited by Krishna. The light that the soul has followed, already
brighter than many suns, becomes ever brighter as the wayfarer
proceeds upward, bursting through the pyramidically shaped causal
realm.

At that point the soul moves beyond the arena in which causation has
meaning and transcends the last shreds of materiality. It leaves
behind realms referred to by Hindus as "the three worlds" (trilok),
i.e., the known universe, and moves into what Radhasoami calculates
as the third spiritual plane: Daswan Dwar (the tenth door), also
known as Sunn (emptiness). This transition is more decisive than any
other, and is second in importance only to the initial shift from the
physical to the spiritual plane, for it marks the point beyond which
the soul no longer inhabits form, whether physical, astral, or
causal. From here onward, the soul exists purely in spirit. It passes
beyond the karmic cycle, breaking free of the bondage that forced it
to shuttle from one physical life to another. The soul has now
achieved moksha (release), in the Hindu reckoning, and is "rid of all
covers of matter and mind, and shines forth in its naked glory with
the radiance of twelve suns."68 It has a new name, too. It is called
hamsa, the high-flying goose that in Indian mythology is invested
with almost magical properties; in Radhasoami writings it is usually
described as a swan and is sometimes identified with the phoenix.
Having passed beyond the realms governed by Kal, the soul is free to
revel in divine bliss and enjoy an ambiance suffused by a pleasant
light and a divine sound. The light resembles that of the full moon
in a clear sky, shimmering in all directions, and the sound is like
that of a guitar, lute, or harp. ("Radhasoami Reality," Mark
Juergensmeyer, Princeton University Press, ISBN 0-691-07378-3)
_____
NOTES:
65 Rai Saligram, Jugat Prakash Radhasoami, p. 26.
66 Misra, Discourses, p. 219. See also Sawan Singh, Philosophy of the
Masters, vol. 4, pp. 132-33.
67 L. R. Puri, Radha Swami Teachings, p. 202.
68 Ibid., p. 183

[On-going series, to be continued. See the message archives at
Radhasoami Reality for earlier parts in the series. The link to the
site is provided at the top of the page.]

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Mystic Verses from Sant Dadu Dayal, from: "Sant Sangrah," (A
Collection of Sants), Volume Two, Selected by Huzur Maharaj

DADU:

Dadu says that he obtained darshan of the Beloved in the mirror of
his heart, which made him intoxicated. At midnight, the moon and
stars were visible, the Surat rose upwards like a yo yo and the sky
burst, and Surat crossed it. When the longing and yearning became
keen, my Surat and Nirat reached the mansion and met the Beloved
there, who bestowed great love; and the heaven opened up. I saw the
beginning and the end of everything. But how can I describe what I
saw? The secret remains secret. Dadu says, "I know this much, that
what I obtained was obtained by applying myself to spiritual
endeavors. Nowhere else did I find the Truth. I am now relieved of
the pain and suffering of recurrent birth and death."

Dadu says, "I found Supreme Being by inculcating humility and
annihilating self. How can I describe the Inaccessible and
Indescribable? Only those who received this knowledge from Sants were
able to find Him, and then all their illusions and delusions were
cleared away".

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part 14: The Higher Regions (Continued)
_________________________________________________________

Saints show us the Path of Sound and Light,
They still the mind and raise it to the skies
within.
The soul gets concentrated at the Door and
is in bliss;
Ascending the celestial skies she is in sight
of Gagan (Inner Sky of the Second Stage).
The fortunate soul sets out on its journey
along with the Divine Melody;
Listening to this Celestial Music day by day,
she becomes detached. (Bhajan of Tulsi Sahib)
_________________________________________________________

The Higher Regions (Continued)

There are interesting places for the soul to visit on this plane:
Maha Sunn, for example, "great emptiness," a vast expanse of utter
darkness located above Sunn, where hidden spiritual secrets are
revealed and where five new universes, each with its own Brahm, may
be observed. Or the soul may rest in Achint Dip, an "inconceivable
island" of spirituality in the midst of the void. The Lord of this
region is called Parbrahm, "super Brahm." He has the power to direct
the soul either downward or upward to an even higher region, and with
the assistance of the master, the Radhasoami soul can make the
further ascent.

When the soul leaves the third realm and ascends to the fourth,
penultimate level, it finds itself in a medium that at first seems
strange. The fourth realm whirls in dizzy delight and is called
Bhanwar Gupha (the rotating cave). Its central sound is like that of
a flute or the sound of the Vedic mantra soham (I am that), and the
Lord of the region receives his name from that term: Soham Purush
(the person of soham). The light is like that of the sun at midday,
radiating in all directions. There are lovely islands where souls
dwell and have fellowship together, but the Radhasoami soul hastens
on to the fifth and final region.

This ultimate level is called Sach Khand, or Sat Lok (both
meaning "the realm of truth"), and Radhasoami writers expend
countless superlatives attempting to describe it: "an ecstasy of
Divine Love," "intense bliss," "a beatitude indescribable."69 When it
approaches this highest state, the soul first meets a sort of
guardian in the form of saba; (spontaneous, intuitive
consciousness).70 If it passes beyond sahaj, it is ushered into the
entrance, which is like a garden or like a courtyard in a golden
palace. One is surrounded by flowers of charming fragrance and
fountains flowing with nectar. The sound that circulates in this
ultimate realm is that of the bin, a wooden musical instrument that
produces an oboe-like tone and is often played by snake charmers.
Some Radhasoami writers, however, claim that the word that is
intended here is actually vina, which refers to a classical stringed
instrument that one Radhasoami author translates as "harp."71 The
words sat, sat or haq, haq (the Sanskrit and Persian words
for "truth," respectively) may be heard intertwined with the tones
that emanate from the bin. The light is as strong as sixteen suns,
but even with that brilliance it is scarcely able to compete with the
radiance emitted from the luminous form of the Lord of the highest
realm; his name is Sat Purush (the true person) or Sat Nam (the true
name). The soul presently enters into the very chambers of the
ultimate Lord, and the meeting that ensues is described by Swami Shiv
Dayal as involving a sort of password given in response to the Lord's
command. As the soul "pushes forward," it "beholds Sat Nam smiling in
bliss. Out of his lotus-like appearance comes a voice: 'Who are you,
and why did you come here?' The soul replies, 'A true guru instructed
me in the secrets. By his graciousness I have received the grace of
your presence, 0 Lord.' And as the soul beholds the sight of the Lord
it becomes greatly enraptured."72

After that brief encounter, the soul rushes directly into the form of
the highest Lord and "becomes one with Him in an ecstasy of Divine
Love and intense bliss."73 The soul has finally reached its home. The
journey is over.

("Radhasoami Reality," Mark Juergensmeyer, Princeton University
Press, ISBN 0-691-07378-3)
_____
NOTES:
68 Ibid., p. 183.
69 Ibid., p. 180, 181.
70 One finds saba; also in the final stages of the Buddhist and Nath
yoga journeys of consciousness. It is the "mysterious state" that is
the goal of hatha yoga as practiced by the Naths (Vaudeville, Kabir,
p. 125), and their idea has influenced Kabir, who speaks of saba as a
spontaneous experience of truth" (Hawley and Juergensmeyer, Songs of
the Saints of India, p. 44).
71 Maheshwari, Truth Unvarnished, part 2, pp. 35, 107-8. The leader
of another Radhasoami branch confirms that the bin is the snake-
charmer's oboe (Interview with Bansi Lal Gupta, Gwalior, August 21,
1985),
72 L. R. Puri, Radha Swami Teachings, p. 180. 73 Ibid.

(Scanned and posted by kirtan_28)

Elucidation

Elucidation of the Jap Ji by Swami Ji Maharaj:
http://groups.yahoo.com/group/RADHASOAMI-REALITY/files/Elucidation

Or click onto it via the Radhasoami-Reality Files Page:
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A member is scanning and posting sections
of the book "Elucidation" - Swami Ji's
Commentary on the Jap Ji of Guru Nanak
(Scanned and posted by Kirtan_28); go to:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Swami Ji Maharaj -- The Saint of Agra, An Introduction

His full name was Swami Shiv Dayal Singh. He was born in 1818, and
his ministry lasted from the mid 1843 to 1878. He received initiation
from Tulsi Sahib of Hathras (1763-1843). Soami Ji's ashram was at
Agra, India. He gave initiation and satsang, and helped to spread the
teachings of Sant Mat. His works include Sar Bachan (prose) and Sar
Bachan (poetry).

SOME SAMPLES OF THE PROSE AND POETRY OF SWAMI JI MAHARAJ

"Elucidation of the Jap Ji," by Swami Ji Maharaj, Soami Bagh Books,
Agra (Swami Ji's commentary on the Jap Ji -- the Morning Prayer of
Guru Nanak)

SWAMI JI ON LISTENING TO THE HEAVENLY SOUND (SHABD) DURING MEDITATION:

Whatever that Supreme Being has created is nothing but Nam or Shabd,
and no place is devoid of Nam.

By listening alone you become perfect, a Pir and godly....By
listening is meant listening to the Anhad Shabd or Heavenly Sound
which is automatically reverberating all the time within the brain of
a human being and to which the earth, the firmament and the sky owe
their existence. It is called Shabd and Guru Nanak has praised it.
The following sayings relate to it.

Shabd is the earth, Shabd the sky.
Light came from Shabd. The entire
creation was evolved by Shabd. Nanak
says Shabd is present in every being.

The spirit (Surat) is wandering in the
nine doors of the body. On
entering the tenth, it will find its
True Abode. There, Anhad Shabd
resounds day and light. It can
be heard by following Guru's instructions.
Without Shabd, there is darkness within. Neither you
attain the object or does the cycle
of births and deaths terminate. (Guru Nanak)

Listen to what the Lord says. Shut
your eyes and look at the tenth door.
You will hear Anhad Shabd, and from a
subject you will become a sovereign [king].
All the musical sounds are playing within
the body. What a Melody is being produced.
Blessed is the one who hears it. (Vajjhan Saheb)

Close your eyes, ears and mouth and
you will perceive the resplendence of the
Lord. (Guru Nanak)

When Surat [Soul] heard the unalloyed
Shabd, the eyes were withdrawn and the body
became benumbed. Every pore of my being
is now in a state of rapturous
bliss. I am immersed in Shabd and am
inebriated in bliss. It is with great
fortune that I have attained such a
conscious absorption. I have ascended
over Shikar (Sunn).

By hearing Shabd you become the treasure house of all virtues and
talents. And by the same Shabd, you attain the status of a Saint,
Guru and a perfect Faqir. By listening to Shabd, the blind find the
Path. It is by the practice of Shabd, that you can cross the ocean
of existence.

By the practice of listening to that Shabd, your mind, Surat and
intellect will be elevated, and you will come to know of the
invisible, and gain knowledge of all the regions.
_____

Swami Ji Maharaj On Meditation

From Swami Ji Maharaj's Letters to Huzur Maharaj (Rai Salig Ram):

I wish you all health and happiness, but keep uppermost in your mind
Bhajan [listening to the inner Sound in meditation], Dhyan [seeing
inner Light or Radiant Form during meditation], and devotion to the
Supreme Being. The Grace of God on you is the same, as it was
before. Attune yourself to the Will of the Lord. Renouncing all
thoughts of the past and future, keep your spirit immersed in Shabd
at the time of Bhajan.

Fix your spirit in Shabd, and Shabd is in Gagan [inner sky of
Trikuti, one of the heavens]. Fill your heart with yearning in
Trikuti.

Unite your spirit with Shabd [the Word, Sound Current] and see
beauteous sights.

Sit in Bhajan after making your mind and spirit calm, with the help
of love and yearning. By the Grace of the Guru, your object will be
gained; rest assured, and have no fear whatsoever.
_____

From the Hymns (Sar Bachan Radhaswami Poetry), Mystic Verses of Swami
Ji:

My Beloved has united me with Himself. I have imbibed the colour of
my Beloved.

Radhaswami has so fashioned me that I now soar like a bird.

I have met my Beloved face to face. I can now freely come and go
like a bird.

The Current of the Ganges is flowing within me. Withdraw your spirit
current within and bathe with me.

Come along, O companions! Let's go and see the bloom of Spring.
Yellow flowers are blossoming everywhere.

The melodious drum, the harp, the flute and the Jew's harp are
audible within everyone.

Barriers removed, I have become free from fear. My love and yearning
are unshakable.

I have found Radhaswami, the Perfect Sant. Endless Sounds are
ringing within me.

Surat [hearing] and Nirat [seeing] are both awakened. They are
proceeding on the Path leading to the Eternal Home.

The Soul has returned to her Original Home, which she had left ages
ago. She has met her Beloved Lord Radhaswami.

-- SWAMI JI MAHARAJ, AGRA, INDIA

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Prem Bani Radhasoami

From the Biography of Huzur Maharaj (Rai Saligram)

PREM BANI RADHASOAMI IN VERSE

Huzur Maharaj's poetical compositions are contained in four big
volumes entitled Prem Bani Radhasoami. Like Sar Bachan Radhasoami
Poetry of Soamiji Maharaj, the four volumes of Prem Bani Radhasoami
comprise forty two Bachans or Chapters.

Prem means love and Bani means verses composed by Sants, Sadhs and
Mahatmas. The books of Prem Bani are surcharged with Love divine.
Every line, phrase or word is Prem or Love spiritual. In most of the
hymns Surat (spirit entity) has been addressed as Suratia which is an
expression of endearment as indeed Surat is most dear to the Supreme
Father Radhasoami Dayal. In like manner, Satsangis and Satsangins
have been addressed as dear brothers and sisters and friends.

[Words in Hindi]

Translation: My dear brothers and sisters!
Develop right understanding and recognize
true Guru. Attend His Satsang, ponder over
His discourses, and see what effect they
produce on your mind. This is how you
should recognize a Sadh.

The tone and mode of singing the hymns of Prem Bani was set by Huzur
Maharaj Himself or approved by Him. The recitation by those who are
trained and practiced is highly elevating. Listeners feel an upward
tug on their minds and Surats and are filled with love and devotion
for the Supreme Being Radhasoami Dayal and the Sant Sat Guru. The
state of ecstatic bliss and love produced by the chanting is to be
experienced, it cannot be described. Prem Bani Radhasoami is Prem and
nothing but Prem [love and nothing but love].

[The next post will provide some examples of Huzur's Prem Bani
Radhasoami -- Hymns of Love to the Lord of All Souls.]

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Prem Bani Radhasoami, Part Two

See Part One:
http://groups.yahoo.com/group/RADHASOAMI-REALITY/message/103

From Huzur Maharaj's Prem Bani Radhasoami:

He, in whose Surat (soul) and mind there is love for Guru, has
delight more than the bud of a flower. Engender love for Sat Guru
every moment, my friend. The apostles accomplished their task only
through this. Do not think that Truth cannot be found. He is the
generous Giver. Nothing is difficult for Him. Blessed is he who gives
away wealth in exchange for Prem (love). He will soon be favored with
it. For worldly people is meant the kingdom of the world, for
devotees it is the kingdom of God. Prem (love) can pierce the sky.
Prem can shake the earth. Prem can split the ocean. Prem can grind
the mountain into dust. By Prem the dead come to life in a moment. By
Prem bitter things become sweet. By Prem iron becomes gold. Prem can
purify what is unholy. Prem can heal all pains. Prem can change a
thorn into a rose. Prem can turn vinegar into wine. Light up the fire
of Prem in your heart, and burn away the anxieties of Bhajan and
devotion. The religion of lovers is distinct from all religions. The
Isht (goal) of lovers is the true Supreme Being. His religion is the
Light of the spirit. He is saved, and, through him, the whole world
is saved. Love is a flame, which when kindled within one's heart,
burns away all except the Beloved. When one is imbued with love,
everything is rejected. Only the Beloved remains, all else drifts
away. All praise to thee, 0 Prem! Thou art pure and transparent.
Besides the Beloved, thou hast burnt all else. Listen 0 Sadh! I tell
you the ways of Bhakti (devotion).

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part 15: Sahas-dal-kanwal

The following is from the book "Enchanted Land," published by the
MSAC Philosophy Group, a section titled, THE JOURNEY, A Voyage of
Light & Sound, the Inner Ascent:

THE FIRST REGION:

Sahas-dal-kanwal

"thousand petalled lotus"

When your eye turns inwards in the brain and you see the firmament
within, and your spirit leaves the body and rises upwards, you will
see the Akash in which is located Sahas-dal-kanwal, the thousand
petals of which perform the various functions pertaining to the three
worlds. Its effulgence will exhilarate your spirit. You will at that
stage, witness Niranjan, the lord of three worlds. Several religions
which attained this stage and took the deity thereof to be the lord
of all, were duped. Seeing the light and refulgence of this region
they felt satiated. Their upward progress was stopped. They did not
find the guide to higher regions. Hence they could not proceed
further.

--Shiv Dayal Singh, Hidayatnama

[Astral plane; cluster of lights]

Although the wondrous journey out of the body in surat shabd yoga
meditation begins in darkness, eventually the meditator glimpses keen
points of light, much like stars filling up a black midnight sky. The
student is advised to focus his/her attention on the largest and
brightest of these "stars" (Kirpal Singh, 1974, 1975, 1976), which
with repeated concentration will burst revealing a radiance similar
to that of a sun (Sawan Singh, 1970, 1974). When this light explodes,
a brilliance comparable to a full moon will pull one's attention even
further within. Out of that light, according to the masters (Julian
P. Johnson, 1953), known as Asht-dal-kanwal ("Eight petal lotus"),
the resplendent form of one's guru will appear. This marks the half-
way point in the disciple's ascent, since from here on one is guided
to the upper regions by the radiant form of the master (Sawan Singh,
1974). Hence it is by comparison an easier progression for the soul
than the withdrawal of the mind current from the body.

Along with the seeing of light, consisting of different colors and
hues due partly to a particular person's karma (Faqir Chand, 1978),
the meditator also hears a variety of different sounds. At first, as
the concentration becomes finer it will assume a more distinct tone,
not dissimilar to the tinkling of bells. Indeed, it is the bell sound
which is to be held onto, as its melody will help lead the soul into
the first region, known technically in Radhasoami as Sahas-dal-
kanwal, but also termed in other traditions as the astral plane,
turiya pad, etc. (Swami Muktananda, 1974).

Entrance into the pure astral plane, though heralded as a magnificent
achievement, is, according to Sant Mat, but the beginning of the
inner voyage. It is alleged by many saints in the tradition (Kabir,
Tulsi Sahib, Sawan Singh, etc.) that several great religious leaders
mistakenly believed that the light and sound of this region were of
the Absolute Lord. Instead of realizing that the manifestations were
partial glimpses of a higher reality, they worshipped them as the
totality of God. This kind of error is perhaps the chief reason why
the Sant Mat and Radhasoami movements stress so much the necessity of
a living guide (Charan Singh, 1974). Above all else, the masters
emphasize, test thoroughly whatever appears inside meditation. [The
main test advised by the mystics is to repeat slowly the holy name or
names which were given at the time of initiation; also verify the
authenticity of one's experiences with the outer guru for his/her
validation.]

Each major region of consciousness has its own center and guiding
lord. In Sahas-dal-kanwal the ruler is known as the lord of light and
is the creator of all the universe in its jurisdiction (Julian P.
Johnson, 1974). However, the extent of each ruler's power is limited
and circumscribed by the next higher deity, who, likewise receives
its creative energy from above, etc. This governing hierarchy, like
the kundalini chakra system, is based on the concept that all
spiritual evolution (and even material transformation) was preceded
by an involution (Charan Singh, 1973). Therefore, the meditator must
pass through several regions of light and sound before attaining true
enlightenment.

In order to overcome the many barriers and obstacles on the way, the
guru instructs the student not to attach him or her self to any
particular vision, as they are merely signposts along the way (Charan
Singh, 1979; Faqir Chand, 1976). In fact, all of the intermediary
lords, or centers of power, are not to be venerated but transcended.
It is for this reason that the Beas branch of the Radhasoamis and
Sawan-Kirpal Mission in agreement with previous saints, give out five
holy names as their meditation mantra. Each name represents the
presiding lord and his relative spiritual energy; to the meditator
they serve as passwords, so to say, to insure safe passage into the
next level of consciousness (Charan Singh, 1973).

Obviously, the concern here is that a student may get stuck or
retained in one of the lower realms, believing that he/she has
reached the ultimate, when, in fact, what they have attained is
illusory and impermanent. Surat shabd yoga literature is replete with
stories of would-be masters who have been duped on the inner journey
(for instance, see the book Anurag Sagar which goes on in detail
about sages being misled in their meditations).

2 More Yahoo Groups on Sant Mat

If you're interested in Sant Mat and Radhaswami --
the Path of the Masters -- in addition to RADHASOAMI-
REALITY there are two other Yahoo Groups;
GO TO AND JOIN THE FOLLOWING:

1)[Sant Mat Fellowship] -- Classic Sant Mat Mysticism,
Poetry, and Meditation Practice:
http://groups.yahoo.com/group/santmatfellowship

2)[Meditation Sangat] -- The Science of Spirituality --
Developing Your Own Meditation Practice:
http://groups.yahoo.com/group/MeditationSangat

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part 16: Trikuti

The following is from the book "Enchanted Land," published by the
MSAC Philosophy Group, a section titled, THE JOURNEY, A Voyage of
Light & Sound, the Inner Ascent:

THE SECOND REGION:

Trikuti

"three prominences"

At the apex of this Akash (in Sahas-dal-kanwal), there is a passage
which is very small like the eye of a needle. Your Surat (spirit)
should penetrate this eye. Further on, there is Bank nal, the crooked
path, which goes straight and then downwards and again upwards.
Beyond this passage comes the second stage. Trikuti (having three
prominences) is situated here. It is one lakh yojan in length and one
lakh yojan in width [millions of miles in inner space; an expression
describing tremendous dimensions]. There are numerous varieties of
glories and spectacles at that plane which are difficult to describe.
Thousands of suns and moons look pale in comparison to the light
there. All the time, melodious sounds of Ong Ong and Hoo Hoo, and
sounds resembling thunder of clouds, reverberate there. On obtaining
this region, the spirit becomes very happy, and purified and subtle.
It is from here onwards that it becomes cognizant of the spiritual
regions.

--Shiv Dayal Singh, Hidayatnama

[Causal plane; universal mind]

Progression to successively higher regions of existence is secured in
Radhasoami and Sant Mat through listening to the finer shabd (sound)
melodies. As remarked before, it is the bell sound which leads the
soul into the first region. Subsequently, access to the next stage,
Trikuti, is garnered by attaching one's attention to the powerful
rhythm of drums (or, clashing thunder). However, on the sojourn
between the first and second regions, one must pass through bank nal,
a crooked tunnel which can ward off spirits from progressing further.
An interesting description of this particular stage comes from a
letter written by a disciple of Sawan Singh, dated January 30, 1945
(Rai Sahib Munshi Ram, 1974):

My progress again started from 9th January. Sometimes I could see
light and get some taste, but there was not upward progress. One day
I saw three paths and after many days my soul started following the
middle one. It is not a straight path but a sort of crooked tunnel
which goes on narrowing as one moves forward. At one place it was so
narrow that I had to crawl forward on my stomach. There were many
snakes and scorpions in this path but through Your mercy they all
appeared dead and did no harm to me. I felt absolutely no fear
because I was conscious all the time of your presence and your Shabd
Form. Further on, the path narrowed still more and a sinner like
myself could never go through it without Your mercy and grace. It is
like a round tunnel and it is all lightened up with a beautiful
circular light like that of the morning sun. It appears as if the sun
is rising. I tried to pass through this sun but could not do so and
therefore came back through this tunnel. This happened about two or
three days ago.

Trikuti, so named because of the three huge mountains of light
situated there, is the home of the universal mind where individual
karmas have their origin. Saints point out that this region is the
most difficult to traverse because it means surrendering one's mind
entirely. Since such a task is almost impossible immediately, the
soul stays within the boundaries of the second stage for a
considerable duration.

The spectacles of Trikuti are reported to be so enticing and
spectacular that the meditator often does not want to go on further.
Indeed, the inner master sometimes prevents the student from
beholding the sights in fear that he/she will become too saturated
with joy and forget his/her real mission (Rai Sahib Munshi Ram,
1974).

Faqir Chand, a radical teacher in the Radhasoami movement who
presented a number of startling interpretations on the nature of
religious visions (Lane, 1983), believed, on the basis of over
seventy years of meditation, that the reason Trikuti is so hard to
overcome is due to the fact that whatsoever one desires it manifests
accordingly. Literally, worlds upon worlds can be created by sheer
thought in the second stage. Thus, the soul can be trapped by an
infinite set of cravings, wants, and wishes, which continually
attract the mind to ephemeral pleasures (Faqir Chand, 1976).

Furthermore, in the grand design of the cosmos, there is a negative
force whose sole purpose is to detain the soul from transcending to
higher states. This power is known as Kal (time/death), the lord of
the mind, in the terminology of the saints in the Sant Mat and
Radhasoami traditions (Julian P. Johnson, 1974). Kal is the
antithesis of the positive current, Sat, which constantly goes back
to the Supreme Lord, Anami Purush. Kal's force is downward (instead
of upward) toward the creation. Hence, Kal, though also a
manifestation of the Absolute on a lower vibration, represents the
main obstacle in the ascent of the soul. The only way a sincere
student can conquer Trikuti is by withdrawing the spirit from the
mind itself, just as the mind separated from the body.

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

From: "Concept and the Name of the Supreme Being in the Radhasoami
Faith"

The Radhasoami Faith is essentially a Faith of love. Great stress has
been laid by its founder leaders on the generation of love for the
Supreme Creator, the Supreme Master who is all love. Love is the
prime source of boundless energy. Love is Bliss; and thus the Supreme
Being is Supreme Bliss. Love is light and Truth and from them
emanates Intelligence. Thus the Supreme Being is infinite ocean of
Bliss, Intelligence, Energy, Truth and Light. He is Eternal and
Unchangeable and the sole Director of the whole Creation. Such a
Supreme Being is omnipresent, omniscient and omnipotent. He is all
pervading. The entire Universe is the creation of His own current and
as such He is present at every stage in the creation. All the
religions of the world believe the Supreme Being to be Omnipresent
and all-pervading that is Sarva Vyapak and Sarva Deshi but Radhasoami
Faith like all other Sant-sects of the past believes Supreme Being to
be both Sarva Deshi, i.e., omnipresent and Ekdeshi i.e., confined to
one region. Laying great emphasis upon this point, the second Guru of
Radhasoami faith, Hazur Maharaj says that without accepting Him to be
Ekdeshi, it is not possible to translate and elaborate the Spirit and
to cross the limits of Maya and it would be difficult to get
admission to His Abode which is pure Bliss, Love and Energy. This is
not a mere formal article of Faith, but in fact, the Supreme Being
has manifested Himself as such. Thus it is derived that the
Omnipresent Supreme Being has manifested Himself more particularly in
a region of all Love, Truth and Bliss where He can be perceived and
visualized with all His fundamental attributes, which otherwise in
His Omnipresent character, it is difficult to perceive. This vision
is essential to have full knowledge of the Supreme Being.

According to Radhasoami Faith, the abode of Supreme Being,
Radhasoami, is known as Radhasoami Dham and as He is all merciful, He
is called 'Radhasoami Dayal'. Thus, a true seeker after Truth who
wants total redemption, should in all submissiveness and humility
take protection of Radhasoami Dayal and generate love, in His Holy
Feet keeping full faith in His Grace and Mercy.

Supreme Being Radhasoami is limitless and endless. He has a form and
is yet formless. He is inaccessible and is yet accessible. He is
indescribable yet can be described. When He is formless, He is all
pervading. When manifested He is the Master of the Highest Abode,
having Love, Mercy and Grace as His chief attributes ever-ready to
grant His protection to all who remember him. He is Bliss personified
and embodiment of Eternal Peace. He is Personal and Impersonal both.
(Prof. Agam Prasad Mathur, "Concept and the Name of the Supreme Being
in the Radhasoami Faith,")

From: [Radhasoami Reality]:
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{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Bhakti (Devotion and Love)

The practice of Surat Shabd Yoga is dependent on the love generated
in the devotee's heart for the Supreme Being Radhasoami Dayal. The
Radhasoami Faith therefore advocates the blending of Yoga with Bhakti
[devotion]. (A.P. Mathur in, "The Message of the Radhasoami Faith")

It does not matter if your bhakti (devotion, love)
is imperfect. Perform bhakti! Radhasoami [the Lord
of the Soul] graciously declares that you should
perform bhakti in whichever way you can. Fear not.
He will grant you the Treasure of Love. You will
be a recipient of the Gift of Love. ("Sar Bachan
Radhasoami Poetry," Volume II, Soami Ji Maharaj)

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

The Voyage Home (Story of Genesis, Creation/Evolution in Sant Mat),
Part 17: Daswan Dwar

The following is from the book "Enchanted Land," published by the
MSAC Philosophy Group, a section titled, THE JOURNEY, A Voyage of
Light & Sound, the Inner Ascent:

The Third Region:

Daswan Dwar

"the tenth door"

The refulgence of this region (Daswan Dwar) is twelve times that of
Trikuti. Pure pools of ambrosia, called "Mansarovar," abound here.
There are innumerable flowers and gardens. Spirits, like beauties,
dance at various places. At every place fountains of nectar are
overflowing and the streams of nectar are gushing out. How may one
describe the splendour and decoration of this region! There are
platforms of diamonds, beds of emeralds and plants of jewels, all
studded with rubies and precious stones. Bejeweled fish, swimming in
pools there, display their beauty and ornamentation, and their
glitter and sheen attract attention. Beyond this, there are
innumerable palaces of crystals and mirrors, in which spirit entities
reside at their respective spots, as allocated by the Lord. The
denizens there are spiritual and free from physical taints. Full
particulars of these regions are known only to Sants. It is not meet
to describe them in greater detail.

--Shiv Dayal Singh, Hidayatnama

[Par-Brahm; Self Realization]

Certain saints report that there are ten passage ways in Trikuti; the
first nine are local leading the aspirant only to outlying parts of
the second stage. The tenth door, though, opens up into the third
region, a dimension beyond mind and matter appropriately entitled
Daswan Dwar ("tenth door," so named because of the key passage way in
Trikuti).

The third region is exceptionally auspicious, since the student
leaves the mind plane altogether and realizes for the first time
his/her true Self; as a pure drop of infinite light and love. From
Daswan Dwar the pull is inherently upwards; no longer does Kal's
negative power attract the free spirit. Like a butterfly liberated
from its inhibiting cocoon, the soul flies forth unencumbered to its
original and true abode.

The lord of this region is known as the "Detached One" and the shabd
manifests as a sarangi (stringed instrument) with white light
shimmering like diamonds. Daswan Dwar's refulgence is so brilliant
that it dims twelve-fold the reddish light of Trikuti.

Although the sound current is one constant audible life stream, it
has four major gradations: anahad (unstruck); sar (essential); sat
(true); and nij (original). For instance, in the third region, the
shabd transforms from anahad into sar, which is the movement from the
mind to the soul current. Progressively, sar shabd leads into sat
shabd, which finally ushers in the nij current of the Supreme Lord,
who is absolutely beyond all expression.

One of the central attractions in the third region is Mansarovar, "a
vast pool of immortality" wherein the soul is cleansed of residual
samskaras (past impressions). Elucidates Sawan Singh (1970): "When
the Sikh Gurus built the Golden Temple at what is now the City of
Amritsar they surrounded it with a pool of water, to represent on
earth the Mansarovar Pool or Lake, of the third Spiritual Region.
This pool they called Amritsar, which has the same meaning as
Mansarovar--the pool of the Nectar of Immortality. In the same way,
the Indian Rishis and Munis (sages and holy men of the past), called
the confluence of the Ganges, Jamuna and the now vanished Saraswati,
Tribeni, to symbolize on earth the meeting place of the three great
streams of refulgent Light in Daswan Dwar. But the real thing that
gives liberation lies within and not without."

Although Self-realization is achieved in Daswan Dwar, the student has
not merged back totally with the Supreme One. Consciousness is
identified with the drop/bubble, but not yet with the ocean of love
in its awesome entirety. Thus, the soul must evolve even further to
achieve full jivan mukti, "liberation while living." The face of the
Self has been discovered--consciousness beyond body and mind is
experienced to be the true reality--but the primordial body of the
Absolute remains unattained (Sawan Singh. 1974).

Perhaps the most frightening phase in the meditator's exploration is
through the region known as Maha Sunn (great void) which is located
between Daswan Dwar and Bhanwar Gupha. Though the soul is said to
contain the light of twelve suns, its brilliance is blinded by the
impenetrable darkness which precedes the fourth region. In fact,
saints rarely discuss this stage, as it can only be crossed with the
help of the inner guru. Outlines Shiv Dayal Singh (1970) of this
plane:

Having sojourned there (Daswan Dwar) and having enjoyed the glory
thereof for a very long time, the spirit of this Faqir proceeded on,
in accordance with the instruction of the Guides. After traversing
five arab (one thousand million) and seventy five crore yojans
upwards, the spirit entity affected ingress into the bounds of Hahoot
and witnessed the panorama of that region. There the expanse of ten
neel (one thousand million) is enveloped in darkness. Depth of this
dark region cannot be fathomed. The spirit went down one kharab
yojans, still the bottom was nowhere to be found. Then it (the
spirit) turned up and proceeded on the path chalked out by Guru. It
was not considered advisable to go down right to the bottom of this
region. This region is called Maha-sunn. There are prison cells for
the condemned spirits, ejected from the Court of the True Supreme
Being. Although these spirits are not subjected to any trouble, and
they perform their functions by their own light, yet, as they do not
get the darshan of the Lord, they are restless. However, there is a
way of their remission also. Whenever Sants happen to pass that way
with the spirits reclaimed from the lower regions, some of these
spirits fortunately get their Darshan. Such spirits go along with the
Sants who very gladly take them to the Court of the Lord and get them
pardoned.

To cross the abyss without such a guide is impossible according to
the masters (Shiv Dayal Singh 1970), because the ascent is not Self-
centered but God-centered involving the mauj (will/grace) of the
Supreme Lord. In a sense, what we are witnessing is the ultimate
surrender. First, the physical body has to be given up (sensory
paralysis; out-of-body experience, etc.), then the lower and higher
mind (in the stages of Sahas-dal-kanwal and Trikuti), and finally the
soul itself (in Sach Khand), which is nothing but a mere bubble in
the ocean of Infinity.

From: [Radhasoami Reality]:
http://groups.yahoo.com/group/RADHASOAMI-REALITY
{Radhasoami Dayal ki Daya Radhasoami Sahai:
"Grant Merciful Radhasoami Thy Grace and Protection"}

Beginning the Inward Journey

Inspired by the pangs of separation from the Beloved, peep through the
latticed screen. You are unnecessarily lingering amidst your mind and
senses which are alien.

The perfect Sat Guru gives you the secrets of your Real Home. Stop
wandering. You have got an opportunity of escape, this time. You will
not have it again.

Now press the til (sesame seed), extract oil and kindle the Flame
within you.

   [If you penetrate the Third Til (eye), you will be a recipient
   of the Current of Ambrosia and will be able to get Darshan
   (Vision) of Jyoti (Flame).]

Radhasoami says that this is the First Stage in the process of
ascension to higher regions.

-- Swami Ji Maharaj, "Sar Bachan Radhasoami Poetry," Volume One