- Phelps' Notes - TABLE OF CONTENTS

Radhasoami Dayal Ki Daya Radhasoami Sahay



Phelps' Notes

Notes of Discourses on Radhasoami faith delivered by

Babuji Maharaj

In 1913-14

as taken by a satsangi

Mr. Myron H. Phelps


Philadelphia - USA

Radhasoami Satsang

 Soami Bagh, Agra
Phelps' Notes : Notes of discourses on Radhasoami

 faith delivered by BABUJI MAHARAJ in

 1913-14 as taken by Mr. Myron H. Phelps

 © Radhasoami Satsang, Soami Bagh, Agra

First Edition : 1947

Third Edition : 1990

Copyright © 1947 by Radhasoami Satsang

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means without written permission of the author.

Published by Radhasoami Satsang, Soami Bagh, Agra



Chapter 1





 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.

His primary characteristic was love ;  not, however, for any other being, for there  was no other. All was directed inwards,  towards Himself. Love was the essence of  His nature, ever active and not requiring  any object for its expression. He was nothing but a vast reservoir of love and  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).

Some notion of that condition may be  had by thinking of one's self as so absorbed  in an object of love that all thought of self  is forgotten. You forget yourself and  your body, you have no consciousness  except of the beloved object. In contemplating that form you forget yourself in  rapturous ecstasy. Suppose that at the  culmination of that ecstasy the form disappears and you remain with no conception or knowledge of anything save anand  or bliss.

Nothing which exists is without love.  An entity can be conscious only of what is  of its own essence. This is as true of the  Lord as of the minor entities. So, if anything were existent without love, the Lord could not be conscious of it.

As love in its highest and best sense is  the source of the greatest happiness known  to us, so the perfection of love, which  characterised the Supreme Father was  accompanied by the highest ecstasy of  bliss. He was in the highest degree concentrated. Indeed, love means concentration...... attraction in a particular direction; in this instance towards Himself. By  this is meant that there was within the  Supreme Father a vast region in which the  pure spirituality which constituted His substance existed in the highest degree of  tension or intensity, and that there was  another region from which spirituality  had been to a certain extent withdrawn by  the action of the concentrating force, and  in which therefore the spirituality which  remained was of a lesser degree of tension  or intensity. All tendency to expansion,  unless restrained, results in diffusion and  annihilation. No force can continue without concentration. The tendency of spirit to concentrate is, throughout the universe,  the constant safeguard against dissolution.

It is our invariable experience that before any work can be done, a centre must  be formed, from which a current, or an  equivalent connection for transmitting  and applying the force, must proceed. If  we consider the action of air currents  proceeding from storm centres, of ocean  currents proceeding from disturbed areas, of  electric currents proceeding from batteries  or dynamos, of magnetic currents proceeding from the poles of magnets, of gas or  steam under pressure proceeding from confined and highly concentrated bodies of  gas or steam, of heat radiating from heat  centres, of sound emanating from sound  centres, of the engine transmitting its  power to all appliances which perform  work through rods, levers and the like and  of vital currents in living animals, trees  and plants proceeding from the vital  centres to the extremities, we shall  be reminded of the universal application of this theorem.

Concentration being necessary for  existence and expression, that upon which  the existence of all depends must be  possessed of concentration. Here our idea  of a focus of concentration is a small or  limited area. But this should not be  imagined in the case of the Supreme Focus.  As compared to the focus of a lamp, the  great focus of the Sun is illimitable.  Above are focii of a still greater magnitude  until the Supreme Focus is reached, which  is apar (limitless), and anant (endless).  That focus is the Supreme Father.

Since He was in the highest degree  concentrated, it must be concluded:-

(a) that He was absolute bliss ; for we know that bliss attends upon concentration ;

(b) that He possessed absolute knowledge ; we know that knowledge results from concentration ; and

(c) that He was characterised by  absolute force ; we know that force is also  a manifestation of concentration.

He possessed all the bliss full sensations  in their highest degree of refinement and  keenness, though there were neither sense  organs nor objects of sense. This appears  inconceivable, but some notion of it may  be formed by supposing our consciousness  divested of all vehicles which form the  medium of consciousness on this plane,  and still to be fully active.



The proposition that the Lord is limitless but undifferentiated-that to  impute any differentiation in Him is to  impeach His infinitude-is subject to  reductio ad absurdum as follows. Such a  being could cause nothing, could do no.  thing. Every force we know of in the  universe acts by first creating a centre, and then its action is inversely proportionate  to the distance from that centre. But the assumption that the Lord is undifferentiated would require a force acting without a  centre and equally everywhere. Our  experience proves that such a force cannot  so act of itself. If there be action, there  must be another force to set the first force  in motion. For instance, the homogeneous  expanse of the ocean is actionless until it  is operated upon by the winds. Therefore if the homogeneous force acts, its action is  determined from outside itself, that is, it  is not self existent. Nor could any being  or thing arise within Him, were He undifferentiated ; for if it be asserted that  there could, the question must be answered;  if a being arose in one part, why did it not  arise in another ? Why not in all ? It is  also evident that there could have been but one such being as the Lord, for had  there been another like Him in all respects,  the two must have merged. There was  never, in fact, another like Him ; the statement is only made to make the subject  clear.

As will be explained later on, the  inhabitants of Sat Desh who came into  existence as separate individuals with the  first creation are of a lower degree of  intensity than the Supreme Father, and  this is the reason why they did not merge  in Him. It is a law that spirits of different  degrees of intensity are eternally separated. If they could merge, degradation  of the higher must result, which is not permitted. Therefore, before creation, the  condition of the Supreme Father was that  of a highly concentrated but otherwise  homogeneous expanse of substance, that is,  separate entities did not exist in Him.

As to the much mooted question of the  personality versus impersonality of God,  it should be considered, that if He is  impersonal, infinitely expanded and undifferentiated then what is the source of  the infinite gradations and differentiation of the Universe? The teaching of the  Radhasoami Faith is that the Supreme  Father is both personal and impersonal ;  that he has infinite extension and also a  form in Sat Desh. His form, however,  came into existence as a preliminary to  creation. Its genesis will now be sketched.


As has been said, the existence in the  being of the Supreme Father of a region  where spirit was highly concentrated,  necessitated the existence also of a more or  less depleted region, a region from which  spirit had been to a greater or lesser extent withdrawn by the action of the forces of  concentration. This condition of depletion  of spirit resulted, as will be shown, in the  individualisation of separate entities and  in the higher and lower creations, including the genesis of mind and matter, which  are each a spirit in lesser or greater degradation owing to attenuation.

It should be understood, however, that  all portions of the depleted regions  possessed some spirituality and that this  spirituality, though depleted, had an inner  core or thread of substantially the most  intense spirituality, by means of which  the consciousness of the Supreme Father  pervaded the whole. That an entity may have a conception of another entity, it is  necessary that both the knower and the  object known should possess a common  essence in some form or the other and in  some degree or the other. Otherwise, it is  impossible that there should be knowledge  of the object. Now, a thing which cannot  be known cannot exist ; and all that is  known must be within the knowledge  (gyan) of the Lord. But the Lord is pure  spirituality and nothing else. Therefore, though spirituality may be of a very small  degree, it must be present in some degree  if there be existence. That is, whatever  exists in the creation must be known to the Lord, and cannot therefore be without  spirituality.


The attractive force of the spirit of the  concentrated pole was always at work,  drawing towards itself the spirit of the  other pole. This process of attraction  went on through countless ages. The  attracting force acted upon the depleted  spirit with an effect directly proportional  to the intensity of the latter and inversely proportional to its distance from the  Supreme Source. A portion of it yielded to the continued pull and moved towards  the concentrated pole, as the oil to the  wick, and in appearance though not in  reality fed its spiritual incandescence.  Other portions of the depleted spirituality  were too tenuous or too remote to be  moved. This process went on until all the  depleted spirituality which could respond  to the attracting forces had been withdrawn upwards. This less dense spirituality, not having the same degree of tension as the spirituality of the concentrated  pole, being of lower quality, could not unite with the latter. It remained, as it  were, suspended therein. As vapour of  water, when drawn up into the atmosphere does not become air, nor does the air change in any respect, but the two  remain separate because they are different,  so the higher and lower spirituality remained separate, essentially unchanged by  the association. There was an eternal  demarcation between the two which  nothing could remove ; and this was  obviously inevitable for assimilation would  have been a change, and Anami Purush  (Nameless Being) is unchangeable. If this  depleted spirituality could have become a  part of Him, it would have been such  originally. But although the suspended  spirituality continued to retain its essential character, it was to some extent modified by its contact, through immeasurable ages, with the Supreme Spirituality  of Anami Purush. It was vivified, its  covers to some extent acquired the intensity of pure spirit. It acquired qualities  which made it especially fit for the work of creation which it afterwards performed.  But for it and for the preparation it  received by association with Anami Purush,  creation would not have been possible.  Because of its essential difference from  Anami Purush and its consequent inability  to unite with His substance, it could not  remain for ever in its suspended position.  The time came when it had to descend ;  just as vapour suspended in the atmosphere falls when the point of saturation  is reached. It falls because of (1) its  greater density as compared with the atmosphere, (2) its mass due to the quantity which had been drawn up and (3) the attraction of gravity which is always  playing upon it from below. That period  is termed 'the fulness of time.'

The condition of saturation implies  that a coarser substance has been drawn  up into a finer substance and is held in  suspension therein. The point of saturation is reached when the coarser material  reaches such a development that it can no  longer remain in suspension. So also the  seed in the womb develops until the child  is complete, when because of its completeness, it is compelled to issue forth. It cannot remain. These are examples of  ,the fulness of time' in matters familiar to  us; many others might be referred to.

The Supreme Father did not retain  within Himself the spirituality which He  had drawn up, not because He could not  retain it or that His attracting power had  become exhausted or wearied, but because  the spirituality of lower intensity suspended in the embrace of His perfect  spirituality was to such a degree different  in character from the latter and had  become so considerable in quantity and  was to such an extent always under the downward pull of the depleted spirituality which remained below, upon it, and was  so fully impressed with the qualities which  fitted it for its work below by the influence  of its long intimate association with His  substance, that it could not remain ; just  as water suspended in the sky descends as  rain, not because the holding capacity of the air has diminished but because its  condition relative to its environment has  reached the point when it must fall and it  has become too heavy to remain in the  sky ; just as the child comes forth from  the mother's womb, not because the womb  can no longer contain it, but because it  is fully developed and it can no longer  remain there.

Agam Purush, the first created being,  as will be further explained, was evolved  as a child is brought forth from the  mother's womb. That is, the depleted  spirituality was thrown down in the  fulness of time' as the child when developed is ejected from the womb. There was also another reason. At the feet of  the Supreme Father lay that other spirituality of still greater depletion, which  could not respond to His attraction. He  desired that this also should share in His  bliss. To this end it was His mauj that  the work of creation should be inaugurated.


In initiating creation, the object which  the Supreme Father had in view was to  restore as far as possible the condition of  full consciousness and bliss to the depleted  spirituality below Him which by reason of  its depletion had lost consciousness. Otherwise the depleted spirituality would remain eternally unconscious with no  participation in the bliss of the higher  centre. A being whose nature is all love  can have no aim except bliss for all.  Where there is a diminution of love, spirituality and gyan (knowledge), there  only commences sorrow (dukh) which is of the nature of Kal (Kal ang).

This restoration to consciousness could  not be affected by at once imparting  higher spirituality to the entity of lower  spirituality. High spirituality bestowed  on an entity whose spirituality is of lesser  intensity. will only cause misery to the  latter. If a cow were endowed with the  spirituality of a man, only misery could  result to the cow. The right method is to  send the entity of low spirituality to a plane where it can have full play. The  creation of lower planes as a theatre for  the restorative process was therefore  necessary, but the plan adopted shows the  intention to confer much happiness (Sukh) and little sorrow (Dukh). Whenever a creation begins, there is at first great bliss,  and the span of Sukh is long, as in Sat  Yuga and the other earlier Yugas while  that of dukh is short. From this it appears  that the intention of the Creator was to  give the Jiva Sukh on a plane on which  he could enjoy it ; and to give him as much  Sukh as possible; consistent with the ultimate purpose of introducing him to  unending perfect bliss. It will be readily  understood that as long as Sukh continues  the Jiva will remain contented and cannot  be rescued since he will make no effort to  escape and his own effort is essential.


In order that creation might proceed,  it was necessary that a centre should be  formed and that a current should issue  therefrom. The instrument for this work  was at hand in the mass of depleted  spirituality which had received the  impress of His exalted nature, and which  had thus become well fitted to go forth  and accomplish creation.

So in the fulness of time, a great  commotion occurred at the point of touch  between the Supreme Being and the region  of the depleted spirituality, bursting forth  as sound. The sound formed a reservoir  or ovoid which was the beginning of the manifested body of the Lord, the manifestation of the unmanifested Anami Purush  (nameless being). The manifested merged  in the unmanifested and was not separated  from its infinitude. Anami Purush underwent no change. This was the beginning  of time. Before, there had been nothing  to mark time.

The ovoid emitted a vast spiritual  sound, the same sound which had preceded  its formation and which gave it form.  Anami Purush first manifested Himself as  sound, then as form. Sound is subtler  than form.

The Supreme Father was in absolute  silence. There was no sound. But when  He wished to communicate with the  spirits which lay below Him, He put forth  sound. There is absolutely no output of  energy without sound. It is a form of  spirit. In the spiritual regions sound is  not at all like the lifeless sound of this  plane. It is there of itself intelligent.

As sound was the first manifestation of  spirit, so hearing is the primary sense.  The other sense powers follow.

Every creation, high or low, proceeds  after long action of attraction on the  motionless expanse ; in the 'fulness of  time' the Shabd issues forth and creation  begins. 'Fulness of time' is the term used  in all religions to indicate this epoch.  The Shabd is the word of St. John. It is  also, no doubt, what the christians have termed The Holy Ghost, that is, the  spiritual current which connects the Father with the Son, the "Son" being the  Jiva who, by gaining communion with his  God while in the body had earned the  right to the designation of the Son.


As the ovoid form expressed "including, embracing and enveloping", so did the  sound which can vocally be most nearly  approached by the syllable "Soa". It was followed by a sound symbolised by the  syllable "Mi", indicating that all the  spiritual forces are turned towards the  centre. When the Supreme Father manifested Himself, He declared by the sound  which issued from Him, "I envelop and  attract all", "All depends on me", "All is  protected by me" (Soa), "All is included  in me (Mi)". Thus the Supreme Father  declared His own nature.

The reservoir was an ocean of love.  As it resounded, it overflowed. The sound  which proceeded from it was the uproar  accompanying the overflow of all-embracing Love. This spontaneous overflow  from the ocean of love was an immense  wave of grace to bless all beings. It is  called His mauj. Its name is also Radha.  It is an overflow of grace and love, an  overflow produced by the ecstasy of love.  As a drinker desires others to partake of  his happiness of intoxication and for the  time is disinterestedly generous, so it was  the mauj of the Supreme Father that all should share in His bliss. Love is the  first attribute of the Supreme Father, if  that which is His essence can be called an  attribute.

The current which proceeded from the  ovoid as it overflowed consisted of the  spirituality which had been drawn up  from below into Anami Purush. It then  descended for the purpose of effecting  creation. But for this store of spirituality,  the work of creation would never have  begun. As the ovoid was the first manifestation of the "body" of the manifested  Lord, so the current was His "breath".  Only when the current issued (when  breathing began) did the work of creation  commence. A distant illustration may be  taken from the birth of a child. Before  birth the Jiva is in a condition of conscious absorption in Sahas Dal Kanwal. When  the spirit enters the body, all the organs  are in an embryonic and undeveloped  state. Only after the child begins to  breathe, does action begin. The analogy must not be carried into details, for many  details are of later origin or, at least, if  present in their rudiments in the initial  phenomenon referred to, were not in such  form as we with our senses would expect  to find them. The use of such similes is dangerous, but if carefully interpreted is  of great value.

The effect of concentration acting upon  an undifferentiated expanse of substance  is necessarily to produce three sections: -

(1) That of the positive pole where concentration is greatest.

(2) That of the negative pole where concentration is least, and

(3) A region of equilibrium between the two.

In this case the positive pole was of  course the Supreme Being or Anami  Purush (nameless being). The part of the  region of equilibrium lying next to the  Supreme Father became the location of the  first creation, the spheres or regions of pure spirit. The lower portion of the  region of equilibrium became the location  of the Brahmands, a part of the second or  lower creation ; while the region of the greatest depletion became the location of  the Pinds, also a part of the lower creation. In one of the Pinds our world is  located.

Now, the depleted spirituality which  had remained unmoved by the attracting  force of the Any mi Purush, had become  individualised and the whole region was  filled with individual spirits lying in a  comatose and an unconscious state. The primary purpose of the issuing current and the work of creation which it was about to inaugurate was to awaken these spirit entities to full consciousness.


The individualisation of these spirits,  originally an undivided portion of the  Supreme Being, came about in this way.  Because of the gradually increasing depletion from the concentrated pole outward or downward, the expanse of the  depleted spirituality tended to become  separated into layers or strata of gradually  increasing tenuity, each separated from  the adjoining layers by casings or covers  of a still more tenuous spirituality which  tended to form about all segregated spirituality by reason of the action of the  concentrating force, while the constantly  operating lines of attracting force proceeding from the Supreme Father tended to concentrate the spirituality of the nascent layers at the point of intersection of the lines therewith.

Thus, at each appreciable change of  spirit tension, a vast number of centres of  spirituality were produced, each outwardly  proceeding line of attraction becoming,  indeed, a succession of such centres. Each  such centre when formed was a separate,  individualised and potentially intelligent  spirit but then in an unconscious condition. They were separated from each other by casings or covers, as the layers  which formed about them were separated  from each other as a result of their individual concentration. As a simile for this  condition, the orange may be taken. It  has a thick enclosing cover all round  enveloping each section, a second cover,  much thinner ; while each section is made  up of a multitude of cells containing liquid,  each cell is so gossamer-like that if you  crush it, it seems to dissolve into its  liquid contents.

All separate individualities must have  separate covers. Without covers spirit entities of like spiritual tension on the same  plane, would merge with each other. Thus  only can separate individuality be preserved. Radhasoami Dayal is the only being who  has no cover. In our region, (Pind Desh)  covers take the form of mind and body.  The triple constitution with which we are  familiar is always preserved. Consciousness requires the presence of the three  factors. If one becomes inoperative, for instance if the body ceases to function  through paralysis, consciousness ceases.  

In the purely spiritual regions, covers  are not, of course, of mind or matter, but  of spirit ; but they bear an analogy. They  have less spirituality than the spirits they  ensheathe. The cover originated from  and essentially represents depletion of  spirituality. In the lower regions covers  are denser and spirits have greater depletion. But however depleted the outer  layer may be, at the innermost core there  is always a thread of substantially the  highest spirituality. Were it not so, the universe would disintegrate.

Covers cannot by themselves maintain  separate existence or individual consciousness. Association with a spirit entity is  essential to them. Cover and spirit are  complementary to each other. A cover  which loses association with a spirit suitable to it becomes unconscious, inert and  lifeless. A familiar example is the skin of the body which, so long as it remains a part of the latter, is vitalised by the spirit  and the body, but when it is peeled off it  loses its vitality.


From covers so situated, matter originated. Matter did not exist in the beginning. There was only pure spirit or force.  Matter is, as it were, a crystallisation or  consolidation of force, and this crystallisation was brought about by the depletion  of the intensity or tension of spirit, due to  the causes which have been set forth.

Science asserts that force cannot exist  without matter. This mistake is due to  the fact that the knowledge upon which  science is based does not go beyond  matter, hence the erroneous conclusion  that no existence unassociated with matter  is possible.

The spiritual centres, in the region  adjoining the Supreme Source, must not  be thought of as insignificant, (though  they were so, indeed, in comparison with His immense refulgence) as they had very  great spiritual potentiality, although unconscious before creation. This unconsciousness was wholly due ultimately to  depletion of spiritual intensity or tension,  though a secondary cause was the presence  of the covers which resulted from  depletion.

Another and equally accurate way of  stating this fact is that they were unconscious because they did not possess the  same capacity for love as the Lord. They  were dazed and lost in the intensity of  His Love. They had not the spiritual  strength to maintain consciousness in the  presence of His rapturous love and bliss.

Thus, an infinite number of spirits lay  dormant at the feet of the Supreme  Father, encased in attenuated spirituality.


The process of the awakening of spirits  lying in comatose condition which was the  next step in creation proceeded thus : -

The outflowing current from the ovoid  produced a powerful vibration which broke  up the covers and freed the spirit entities,  while the ovoid, which had become the  centre of attraction, as also the current  exerted a tug upon them. This tug was  sufficient to extricate many of them from  the opened covers and draw them towards  the ovoid. Those of great spiritual intensity were drawn into the ovoid and became, as it were, cells in the nascent  body of the Lord. They did not, however, lose their own individuality. The  demarcation between these spirits and the  reservoir (Radhasoami Dayal) is eternal  and subject to no change. Were it subject  to change, it would not be eternal. Others  of less spiritual tension stopped at a lower  level and there they took a permanent  location adapted to them. The spirit  entity may be said to have reached its appropriate plane, "the saturation point"  of bliss. For, as has already been explained, it is a law that a spirit is incapable of going above the level to which its degree of intensity adapts it, without losing consciousness. Though conscious on its  proper plane it would be unconscious (unless assisted by a higher current) on a  higher plane. There it would not have the  spiritual strength to maintain its consciousness in the presence of the intensity  of the bliss of that plane. It would lose  consciousness in the "intoxication of bliss".

It is for this reason that if a Jiva has  not sufficient spirituality to maintain  consciousness on the level upon which it  is, it must descend below in order to retain  its consciousness and so that its capacity  for sensation may not be wasted. This is  the cause of occasional descent of the  spirit from human form to animal forms.

The tug of the ovoid and the current  on the spirit entities was accompanied by  restoration to consciousness, which resulted in part from the relief of the constriction or the pressure of the cover, and in part from the revivifying stimulus of the spirit current. The covers were also  drawn upward somewhat, but not so far  as the spirit entities which had respectively  left them, since, being of lower spiritual  tension than the latter they did not  respond so strongly to the attracting force  of the ovoid, nor could they retain consciousness on so high a plane, in their  ascent. The covers "lagged behind" the  spirits. As explained below, these covers  also regained consciousness under the stimulus of the spirit current. They could  not have done so, had they remained with  the entities about which they were originally formed.

When the entities which had been drawn from their covers, arrived at their  plane of final location they met there with  covers which had also stopped at that  plane and united with them. As spirits  and covers were necessary to each other  and complementary to each other and  both were intelligent and each was in search of its complement, they instantly  became attached when a spirit entity and  a cover met at the same plane. A simile  may be found (1) in the phenomenon that  if you drop water into dust, the drop of  water will take on a covering of dust;  (2) or in the attraction that two pithballs,  one charged with positive and the other  with negative electricity have for each  other. The requirements of both, the entities and the covers, were thus satisfied.

Thus a great proportion of the spirits  in the region affected by the vibration of  the current and the attracting influence of  the ovoid, were awakened and both covers  and spirits in full consciousness became  fully permeated with the love, bliss and intelligence of the Supreme Father. Thus  was the creation of the first region or  sphere initiated.

But many of the spirits of this region could not be awakened in this manner. The subsequent history of these will be taken up hereafter.


The outward flowing spiritual current  also gave rise to a dominant spiritual  sound. By its vibration was given forth  a vibrant sound, which is best expressed  vocally by the syllable Ra. The subsequent motions of the spirit entities and  covers inward and upward gave rise to a  sound which may be vocally symbolised  by the syllable Dha. The sound therefore indicates the inclusion of the awakened  spirits. It is not so broad as the sound  Mi of Soami, which indicates the inclusion of all. The sound of the current was  therefore Radha. This united to the sound  of the ovoid (Soami), represented the full  initial creative act and therefore became  the appropriate name of the Creator. Such  was the origin of the name which He  manifested Himself. As seen from above,  and in the order of time the association of  the compound parts was Soami Radha. But for those below, the order was reversed, and for the devotee the name became Radhasoami. The current is the  link between the devotee and the Lord  and hence to him the current must come  first. It alone will take him to the Lord.   Thus Radhasoami Himself proclaimed  the Supreme Name. None else can fully  realise it. The Supreme Father has  ordained His Name to have such efficacy  that whoever listens to it with love (for  unless one has love nothing can be done)  the name will one day carry him to the  Radhasoami Pad, where he can fully enjoy  perfect beatitude.

When the real greatness of the name  dawns upon the spirit (it cannot dawn  upon the mind) love will awaken in him,  a love of such a character as that which a  newly married bride feels when her whole  body is electrified, every hair stands on  end and every pore opens with sensation  at the touch of her husband. Such will  be the effect of the Name. Then the Surat will dance in her nakedness. But  though this realisation is distant, faith in  the Name and its protection is a sure passport to the spiritual spheres and one  day will give the spirit a triumphal entry  into the holy regions of bliss.


The current of spirituality was of a  dual character. There were in reality two  currents, intimately associated with each  other-the current of Surat (spirit), and  the current of shabd (sound). These two  currents operated in perfect union and  great bliss resulted from their being thus  united. The former had the centre forming capacity. The power of attraction was the  special capacity of the latter (current of  Shabd). In the current Radha the phase of  Surat predominated but this phase gave  place to the predominance of Shabd in the  centre which was formed. From the  centre the current again issued. Thus shabd proceeded from surat and in turn  Surat proceeded from shabd. Shabd and  Surat are as the outgoing and incoming  breath like the manifested body of the  Lord.

The awakened spirits of the region  created under the attracting influence of  the first ovoid, Radhasoami Dham, or Pad,  are called Param Hansas. They are  divided into two classes by a difference  analogous to the rudiments of sex. It has  been said, "although the sex distinction is  not marked in the purely spiritual regions, yet those may be grouped in a male  class in whom the sound action predominates ; the remaining spirits might come  under the category of a feminine group in  whom the spirit action is predominant.  It is, however, necessary to observe that.  the two classes should in no circumstances  be held to be associated with any sex  functions such as are found in this world."

Besides the awakened spirits, there  came out with the original great current, many smaller currents, like the drops of a spray accompanying a jet of water. These  currents are spiritual beings resident in  Radhasoami Dham and are said to be  "Nij Ans" (of the original essence with  the Lord). There are also progeny, as it  were of the Ans, and these are called  Bans.


The second ovoid, to form which the  issuing current of Radha stopped, was the  nucleus of the second sphere of creation,  Agam Lok (inaccessible world) and became the kaya (body) of the Agam Purush.  His body was completed by the spirituality about him, which he attracted to  himself. He began to breathe, that is,  spiritual currents began to issue from his  body and to resound. 

The kaya of Agam Purush was the first to separate from the Supreme Being as a product of the creational process.


The point at which the current of Radha stopped to form the Agam Centre  instead of flowing on to an indefinite distance was determined as follows. The  issuing current was of course of a very  high degree of spirituality. It could act  beneficially only upon the comatose spirit  entities for a limited distance, that is, so  far as there was no great difference in  intensity of spirituality between it and  the spirits acted upon. If this difference  had been considerable, this action would  have been disruptive and destructive. An  illustration may be taken from the action of electricity. It will pass through copper  but not through stone because there is  little electricity in the stone. If it is  forced through stone by increasing its  intensity it will destroy the stone.

We may say that the current after  proceeding a certain distance, reached a  point where it was insulated, as it were. from the spirit entities of the region and  could no longer act upon them. The  current then stopped and formed a centre  from which the process might proceed  anew acting through the spiritual force of  that region itself, and therefore of a lower  quality, and so not "insulated" from the  comatose spirit entities. The necessity  for new centre also arose from the fact  that a centre could only exert its attracting force for a limited distance. Should  the distance between the attracting centre and the comatose spirits become too great the latter would not respond to the attracting force.

From the reservoir of spirit known as  Agam Purush the current of a slightly  lower degree of spiritual tension than  when it issued from the first ovoid, proceeded. By its vibrating action, the  spirits round about were awakened, and  by the attracting power of Agam Purush,  also acting on its own level, slightly lower than that of the region above, they were drawn towards the centre.

The creation of Agam Lok was then initiated, and went on in quite the same  manner as the Radhasoami Pad. The awakened spirits of this creation are called  Param Hansas. There are also in this  region Nij Ans and Bans.


The current proceeded from Agam Purush as far as it could advantageously  go, its distance of advance being limited  by the same considerations which have  been outlined above. As it advanced, the  intensity of the spirit about it continuously decreased when it again stopped  and formed the third ovoid, which was  (invisible  the nucleus of the Alakh Lok  world), the third creation, and became  the kaya of Alakh Purush, the presiding deity of that sphere.

The awakened spirits of this sphere  are also called Param Hansas, and there are Nij Ans and Bans spirits as in the regions above.


Similarly, three more creations followed  at successively lower levels, viz., those of  Anami (nameless), whose presiding deity  is "Anami"  (this should not be confused  with Anami Purush, the Supreme Being),  Sat Lok whose presiding deity is "Sat Purush" and Bhanwargupha whose presiding deity is "Sohang".

The awakened spirits of these three  lower regions are called Hansas. Here are  also spirits, Nij Ans with the presiding  deities of their respective spheres and  Bans, spirits descended from these.

It should be observed that the creation  which has been sketched will never end.  The idea frequently expressed that that  which begins must end is a fallacy. There  was a time when creation was not. It began, and in part will end, and in. part  will not end.

What has been described above is termed collectively the first creation. Its  theatre was the upper portion of the  neutral zone. This creation resulted from  the operation of the forces of concentration upon the homogeneous spiritual  expanse.


Sat Desh is that part of creation which  will not end. That is to say the comatose  spirituality of Sat Desh was of such a  high degree, that once awakened or  attracted it has remained and will  remain so for ever. Its previous condition was unstable, for spirit cannot always  remain unconscious. If by any process  or under any circumstances a condition of  absorption or loss of individual consciousness transpires, it is certain that that  condition cannot be permanent because it would mean a waste of spiritual force,  which cannot be.

There had to be a change from the  unconsciousness which preceded creation.  But that change having been made, a  stable and permanent condition resulted  for Sat Desh.

Not so, however, for lower regions.  Owing to greater depletion the inertia was too strong to be overcome there. Its germ  remains, which will ripen and send the  lower creation back into the precreational  state at last, though after an inconceivable  lapse of time. Attraction  can only predominate for a time, vast though that time is. So the  Brahmands and Pinds,  must end. That part  of creation will  return to the precreational state.

With reference to the element of change which arises from depleted spirituality, there were, broadly speaking, three  grades of existence. First there was the  region of unchanging, eternal,  unbroken equilibrium of pure spirit in the highest  degree of tension... Anami Purush (Supreme Being). This region has never  known any change. The second was the  region of Sat Desh, the six highest spheres.  In these, spirit was so nearly of the  highest tension that it only needed to be awakened and touched by the Supreme  Spirit to gain stable equilibrium, an unchanging condition for all eternity. It is  in direct contact with the Supreme Source  and can never experience diminution of  energy. All through it, but not beyond its  limits, always plays the double united  current of Surat and Shabd. Third, there  was the region where spirit was so far  depleted that it could not be given an  unchanging form, that it must suffer  exhaustion. This is Brahmand and Pind,  the theatre of change.

This grand truth has never been grasped and enunciated by the promulgators of any religion except those of the Radhasoami Faith. Of other religions, the highest is that put forth by the jogeshwars, Vyas and Vashista. They  went even higher than the source of the Vedas. They perceived that the creation  which they knew must end, and they advised that absorption (lai) be sought in  the highest phase of Brahm, a goal which  has been symbolised as the dissolving of  salt in the ocean. Brahm (Kal) has three phases or conditions.

(1)    That known as Maya Sabal or association with  Maya.

 (2) That known as Sakshi, in  which he witnesses action but does not take part and

 (3) that known as Shudha (pure), in which he stands entirely apart from creation and its activities.

The three states are analogous to waking, dreaming and deep sleep.

Absorption in the third state of Brahm was the goal of jogeshwars. That  is, they perceived that they had not sufficient spiritual strength for preserving individual consciousness in the presence of the immense bliss of that state nor was it attainable by them or their disciples. Their consciousness would be  lost in the intoxication of bliss and would  be regained only upon the coming of a  new evolution. At that time, of course,  these great jivas will re-emerge as great  jivas, for neither individuality nor the  results of spiritual attainments can be  lost.

For a time, the status of jivas of such  high attainments is above death ; but  until Sat Desh is attained there is no  certainty for a jiva that he will not fall.

But such jivas as the jogeshwars, who  have reached the top of Brahmand (but  are allied to Brahm or Kal, not to Akshar Purush, the spiritual centre of  Brahmand) do not wish to attain Sat Lok.  They are abundantly satisfied where they  are, and will never seek higher regions.  The ordinary jiva, poor and abased as he  seems, has the advantage over them.

It is a law that desire indicates, capacity  for accomplishment. There can be no permanently unsatisfied desire. Every possible wish, every wish which could conceivably arise, will be met.


Of this we are told something, but  obviously we are incapable of forming  more than a faint conception of what  existence without mind, body or sense  organs may be. For the spirits awakened  in Sat Desh never had any of these, while those who return from their sojourn below  part company with them on leaving the  lower regions. The mind and sense organs  are necessary down below in order to  enable the spirit to come into contact with  the external universe, which it cannot  directly cognize. Only through the sense  organs made of gross matter and so akin  to the external world and the subtle senses  and mind providing a subtle connection  between the sense organs and the spirit,  can the latter have any relations with the  external world. These sense organs also must be alive that is, infused by the  spirit in order that sensation may be conveyed. Were the sensorium inert, no  sensation would be received. In the higher regions where all is spirit and where  therefore that which is cognized is all akin  to the cognizer, and where the spirit  bodies are composed of spirit of purer  quality than what exists in us at the seat  of spirit, organs, subtle senses and mental  equipment are not needed. The spiritual  body is all intelligent; it is sensitive in an  incomparably higher degree than our sensorium, and it is in direct communication with its spiritual environment.

But as the spirit descends, the ever  widening gulf between it and its environment must be bridged and the lower it  descends the grosser must the intermediaries be, and the more distorted and  inaccurate are the images of external  objects conveyed by them. Thus in the animal the covers are more dense than in man, in the vegetable denser still.

Each spirit entity in Sat Desh has,  however, a triple constitution analogous  to that which prevails below. The attractive power tends to produce sub-divisions  corresponding to body, mind and spirit in  each being, but all are composed of pure  spirit. Each has three centres in activity,  viz., those corresponding to

(1) the heart,  in the human being the seat of the lower  mind ;

(2) the centre in the throat, in the  human being the seat of the higher mind ; 

(3) the third til (pineal gland), in the  human being the seat of the spirit.

The  three lower human centres, viz., those of  the excretory functions, of the reproductive functions, and of the maintaining  functions (at the navel) are not developed  in the spiritual body.

In what has been said it is of course implied that limitations of form exist in  Sat Desh. It has indeed been said that  rup, rang and rekha (form, colour and  demarcation) do not exist there ; but the  statement must be understood only with reference to the perceptions of the inhabitants of the lower regions. For it has elsewhere been stated that rup, rang and  rekha do exist in Sat Desh which means  that to the perception of dwellers in Sat  Desh there are corresponding realities  perceptible. While there is in Sat Desh correspondence to the distinctions existent  below, it would of course be imperceptible  to inhabitants of lower regions, and the  rup, rang and rekha which the latter know  may well be said to be non-existent.

The dwellers in Sat Desh possess no  instruments of action as hands, feet,  tongue etc. Everything is resolved into  sensation. The form somewhat resembles  the human form, but the senses are  greatly developed and the parts of the  form associated with them are also further  developed. The faces are most radiant. Thus the Hansas are said to have each the radiance of twelve suns.  

Physical analogies are likely to be  carried too far. Thus to import into the spiritual body all the organs and the  functions of the physical body would be a  great blunder. Soamiji Maharaj has indeed  said that all the features of the physical  body are adumbrated in some way or the  other in the spiritual body but to conclude  from this that all such features would be  recognized by our senses, would not at all  be justified. We cannot expect to grasp  the details of a region where even the diffused spirituality is more intelligent  than the spirit-mental centres which we  possess.

It cannot be said that there is absolutely no motion there. But such motion  as there is may rather be likened to expansion of sensation. Thus th6 Supreme  Father is called the "Unmoving". He  does not move because motion is unnecessary for Him. In Him the functions of  motion are met by the extension of the  capacities of sensation. He pervades all  and knows all without having to go anywhere to see what is going on. Within a lesser radius and in various degrees, the same is also true of all the inhabitants of  Sat Desh. In the intermediate forms of creation, the capacity for sensation is  contracted and its functions are necessarily supplied by the power of locomotion,  which is a development of the lower  creation, having its ultimate basis in  spiritual depletion. Then, the lowest  forms of life which we know, e.g., vegetable, lack this power of locomotion, as well  as the extension of capacity for sensation  of the higher regions. Finally, at the  lowest pole is again immobility, because of  the almost utter absence of the spirit.  Thus, there is immobility at both poles...

 above, because of the perfection and  omnipresence of the spirit ; below, because  of its depletion ; in one case, the acme of  life, in the other inertness and death.

Spirits came down because they could  not be conscious above ; that is, they  had not the strength of sensory action required there. They came to develop  sensory action in conjunction with motor  action. After this is accomplished motor  action will be dropped and they will  return possessed of full powers of sensory  action.

As the dwellers in Sat Desh have no instruments of action, there can be no  work there. This, according to modern notions, negatives the idea of happiness,  for there is no idea more deeply ingrained  than that happiness depends upon employment in work. But where is the  object of work ? Is it not to secure the  means of happiness ? Would any work be  undertaken if happiness were assured  without it ? In a place where happiness  in its highest form is the free possession  of all, where the pleasures of all the senses  are freely available in the purest and  most concentrated form, what room is  there for work ? There each is open to  the other, and each beholds and delights  in the joy of others which he sees. The happiness of each is in the happiness of all.  Very unlike are these conditions to those  prevailing among us, where nobody knows  what is in the mind of another ; where in  spite of the closest friendship between  any two, the heart of each is unknown to  the other, and each is living and working  in a separate world of his own. 

It is said that space does not exist in  Sat Desh. The meaning of this is that  not only bodies but space itself is intelligent. Of this we have no conception.  There is everywhere diffused spirituality  and there are centres of spirituality ; the  latter are the inhabitants of the region. The  diffused spirituality is highly conscious and intelligent and is the medium by  which sensations are conveyed. There is also diffused spirituality here, but besides  being of a much lower intensity, it is  clogged and obstructed by physical matter  and mind. But in Sat Desh there is no  such resistance.

The action of the diffused spirituality  of Sat Desh may be understood by the  analogy of the human body. There is in  the body diffused spirituality by which  the functions are maintained ; and the  spirit in the spirit centre of the body  learns what happens at the extremities of  the body by transmission through and by diffused spirit from the extremities to the  centre.

Again, consider the way in which the  spirit of a jiva who has attained spiritual  advancement, who has located his spirit  and consciousness on a higher level, vivifies his covers. It is quite unlike that  employed by the ordinary man, and were  it not so, it might well be urged that there  is little difference between the advanced  jiva or Mahatma and the ordinary jiva,  both sustaining an apparently similar  outer form to the same apparent extent.  But as the spirit ascends in the case of the Mahatma, it preserves its normal  location, consciousness and capacity for functioning at a greater or lesser distance  above this level, and sustains its body by  diffused spirituality. In the case of the  ordinary jiva, spirit itself is mingled with  and absorbed in the gross covers, which  it sustains, and little independent concentrated force is left to it, while in the  other case the greater part of the spiritual  force is separate from and independent of  the body.

The Mahatma who has attained to the  higher regions usually also establishes a  second centre in Trikuti or Sahas Dal  Kanwal, from which he maintains his body  by diffused spirituality. The difference  between the two spiritual centres, that of  the Mahatma and that of the ordinary  jiva, may be illustrated by comparing  them to a great and a small source of  light respectively. If there is a small  light in a large room it must be moved  from place to place to make the objects in  the room visible. But if it be replaced by  a lamp of larger candle power the rays which emanate from it would be sufficient to illuminate the room. It is not necessary to move it from place to place.

Or take the analogy of the Sun. It is  a vast centre of light, but the world is  sustained by its diffused light ; which if  concentrated in a small area would make  a great centre.

The diffused spirituality of a Saint acts  much in the same way as the spirituality  of an ordinary man. His state of sleep is  similar, he dreams and passes into an unconscious state ; but all this relates to the  human form supported by the diffused spirituality. The higher centre is always  illumined. His physical form will be subject to like passions and desires as that of  the ordinary man. There is the difference,  however, that the spiritual current is  always awakened in him and regulates  the action of the lower form, e.g., sex  passion will be felt but it will never gain  mastery over him. He may exhibit a  great storm of anger, but it will at once vanish, and a minute after he will be as  calm as the Himalayas. In ordinary life  he speaks from the lower centre with the knowledge of the lower man. That centre  of consciousness does not at the time share  the all-embracing knowledge of the  higher centre. Therefore, if he says anything which is opposed to the knowledge  of the higher centre, he does not tell a lie.  For instance, if someone comes behind  him, the lower man in him does not see  the new comer and says there is no one  there. The higher centre knows the fact but the lower centre does not tell a lie though speaking contrary to the fact. It speaks only from its knowledge.

The spirit of a Mahatma may stand  aside at the time of death in full consciousness and witness the dissolution of his  body. He is on a different plane from the  body, and is not affected by its pangs.  These operate only on the diffused spirituality. At the time of death of a  Mahatma's body, bystanders observe a wrench as at the time of death of an ordinary man, for matter always clings to the  departing spirit which it realises to be its  life, and this produces the convulsions of  death. These convulsions may appear  nearly the same to the outside observer  in the one case as in the other. But  Mahatma is a conscious witness, and is independent of them.

The above explains why miracles are  not performed by highly developed jivas.  They might, it is true, supplement the  diffused spirituality of the body by a  strong current sent from the higher centre  for the purpose of miracles. But this  course would have the disadvantage that  a strong spiritual current frequently sent  into the body is likely to injure it ; just  as a current of too high a voltage for its  capacity passed through a wire will melt  it because the capacity of the wire to  receive an electric current without injury  is limited.

Soamiji Maharaj on the day of His  departure, told His disciples that His  spirit was in the lap of Radhasoami Dayal  in Radhasoami Dham ; that it had been  there for some days ; that He had come to  give them a message. He meant that  His diffused spirituality was so strong  that notwithstanding the transfer of its  centre to Radhasoami Dham it maintained the body in the same way to all appearances as does the whole of the spirituality of the ordinary man.

Only Saints in the Sayujya or fourth or  most intimate degree of union with their  presiding deity have this power. The  other inhabitants of Sat Desh, of course,  have inner spirituality of the same quality  but their kinetic spirituality is not so high. The Sayujya saints may be thought  of as cells of the body of their presiding  deity. The analogy must not be carried  too far. But if properly used it would  give some idea.

So through the medium of the diffused  spirituality, all Sat Desh is within the  cognizance of the dwellers of the Sat  Desh.

Yet it should be said that as there are  different grades of spirit in the different  regions of Sat Desh, their diffused spirituality is of graded intensity and in its  less intense phases does offer a subtle  resistance, so that an inhabitant of a lower region of Sat Desh does not have the  complete and comprehensive cognizance possessed by the inhabitant of the highest  region. It would be inaccurate to say  that there is such a resistance as is incidental to the presence of mind and  matter in the Brahmands and Pinds.  What is meant is that there is a comparative tenuity of spiritual force or attraction,  the intensity or force of spirit being  measured by the degree of its attraction  towards the Supreme Father. The various  grades of spirits having been attracted in  varying degrees by the Supreme Source, each grade has fallen into its appropriate place.

Full consciousness of Anami Purush  as well as of the universe is only possessed  by the Param Hansas who are in the  fourth degree of union (Sayujya) with  Radhasoami Dayal. The consciousness of  the other dwellers in Sat Desh, however,  both as to the Anami Purush and the  universe acting through the presiding  deities of their spheres is only a little less.  Because of the various grades of spirit in  Sat Desh, it should not be concluded that  there are any impurities in the spirits of  those regions. The quality in every case  is the same pure spirit, but the quantity  of the spiritual force possessed by the  different individual entities varies. To  illustrate this difference, if a number of  lights of varying brilliancy were to be  caused to approach an immensely more  brilliant centre, the stronger lights would  come nearer and yet be separately distinguishable, than the weaker, though the quality of the light is the same in all.

The bliss of the lower regions of Sat  Desh is as satisfying to the spirits of those  regions as that of the highest region to  the spirits there. Love there does not  demand the exclusive possession of its  object as it does here. The Supreme  Father has the power of satisfying the  love of an innumerable number of devotees. He is a boundless ocean of love.

Thought travels on this plane with  great facility. You think of New York  and you are there. But the things which  come to your mind are not present events,  but past events of which you knew. That  is, you cannot put yourself in present  communication with New York or send a  part of your spirit there to perceive present events. Were your spirituality strong  enough to do this, as you do with regard  to your hand or foot, you would be able  to perceive what is happening there now.  Your thought would be illumined and space would be annihilated. Something of  this sort is what is done by the dwellers  in Sat Desh. But even thought is a clumsy  instrument in comparison with spirit.

Clairvoyants do not perceive in the  manner above described. The distant  perceptions of the clairvoyant are not  made through the medium of diffused  spirituality, but are the observations of  the subtle senses. The cessation of the  physical functions of the clairvoyant releases the finer senses, and these operate  with more or less precision in a range  wider than the physical senses. These  subtle senses are composed of subtle  matter and are a replica of the physical  senses. They are not necessarily under  perfect control and the degree of control  widely varies. Sometimes they function  correctly, at other times wrongly. Sometimes the things present in the consciousness of the clairvoyant are reported as things seen at a distance. Therefore there  are many degrees with reference to the correctness of the clairvoyant's statements.  It would be a mistake either to dismiss  them as untrue, or to place implicit  faith in them.

There are many grades of these subtle  senses. Those of Brahmand are of exceedingly subtle matter, and so are very  enduring. Many last for the whole span of the existence of a Brahmand.

These sense organs are necessary as has  been said in order to enable the spirit to  communicate with the mind and matter  of the lower regions. When Brahmand- is  passed, senses of other than material spirit  are no longer needed, since the spiritual bodies are themselves intelligent, and all about them is intelligent spirit.

In a general way we may say that spirits in Sat Desh perceive as we do.  They are spiritual forms. They speak through the medium of spirit. All the  five senses are developed and used. They  also take spiritual food. Just as on this  plane there is a material current through the body on which the body is nourished,  so there, spiritual body is maintained by  a spiritual current, which is called amrit  and which comes from the presiding deity  of the sphere, that is from Radhasoami Dayal in the case of the Radhasoami Pad,  from Agam Purush in the case of the Agam Lok, and so on.

In the lower regions also, there is a  current which is spiritually pure, relatively  to the inhabitants of those regions. There  is a current from Brahmand to Pind, not  of pure spirit, but pure relatively to Pind  and by association with it, it is possible to rise above death.

The relations of higher and lower  spheres in the matter of limitations may  to some extent be crudely suggested by  the following illustrations. Consider the  field of the senses of a grasshopper. How  limited it is as compared with that of a  man. Again, suppose a man seated in a  room. He cannot see the objects outside  the wall. But if he is given the faculty called perception in the fourth dimension, physical objects are no longer a barrier to  him. The walls of the room disappear  and he sees the objects which are beyond  them.

Again, my conception of distance,  space and the like depends upon the comparison I make between the reports of my  senses under various conditions. Distances  are known to me in terms of the time  which is required for me to traverse them,  and so on. But suppose I were able to  change my mode of locomotion. Light  travels at the rate of 1,86,000 miles a  second, so rapidly that miles have been  dropped in computing great distances and  "light years" substituted as the working  unit.  Still more swift is thought. It  occupies apparently no time in passing to  the most distant objects. It may be  remembered, too, that the thought mechanism which we know is comparatively  gross and coarse. That of Brahmand is  far more subtle. Now suppose that one could substitute the mechanism of thought  for the means of physical locomotion upon  which one must now rely, and be present  with one's perceptions along with one's  thoughts at the goal of the latter. How  enormously the field of one's perceptions  would be multiplied and how the conceptions of space and time would be revolutionised.

This will give some crude notion of the  expansion of consciousness which takes  place as the limitations which obtain here  fall away one after another, as the higher  planes are reached. We spoke of perceiving in the fourth dimension, which means  that solid matter has become permeable ;  that is, one limitation has fallen away.  In the same way many other limitations  fall away and the range of perceptions is  enormously increased. It may well be  that the field of perception of the dweller  in Brahmand seems unlimited in comparison with that of a man. The contrast is emphasised as one proceeds higher.

Sensation in Sat Desh, which is sometimes referred to as the "bliss of the  saints", is derived from the play of the  senses in their highest and keenest form in the highest condition of what we call  excitement ; that is, keenness of sensation.  anand (bliss) is said to be anant (endless).  That is, the sources of joy are illimitable.  The most lovely forms are seen for beauty  increases as life ascends and the impress  of the spirit on the form becomes greater.  As the human form is more beautiful and  attractive than that of any animal, the spiritual form is by far the most beautiful  of all. The most ravishing music is heard.  Each being gives out its peculiar musical  note, a shabd of its own ; but the shabd of  each is in tune with that emanating from the presiding deity of the sphere. Similar  is the case with the other sense perceptions ; each is in the full play of its highest  and purest activity. Under the stimulus  of the constantly flowing spiritual current  from the presiding deity, which supplies spiritual sustenance to the spiritual bodies, the highest degree of keenness-of ecstasy of perception is reached, and bliss in the highest degree results from and accompanies such perception.

On this plane we feel that there should  be a constant change. The programme  of diversion must be re-ordered every day  or it falls flat. Nothing is so appalling as  monotony. All is so imperfect and deficient that in weariness of it we seek  something different. But if sensations  were perfect, there would be no necessity  for change. The same programme might  be continued for ever.

Take all the pleasant sensations which  you know, suppose them not marred by  the imperfections and impurities of material instruments, suppose that they have  no imperfections or inadequacies and  hence acquire no staleness by repetition then imagine that you have those for  ever, what more could you ask ?

We crave for excitement, but excitement, if you analyse it, is only keenness  of perception. Our perceptions are blunted by the dullness of the instruments.  Where no instruments are needed, perception is direct and immediate, and at  its highest state of "excitement". Palling  of sensation is due to the impurities present. It is an established law that  impure sensation cannot be enduring. But for this law there would be a continous and permanent degradation ; for, on account of our dissatisfaction at being  unable to get the keenness of perception  which we desire, we are driven to seek  grosser and grosser friction with matter  and descend lower and lower.

It is a common error among the worldly  educated to magnify the processes and  modes of the mind and to minimise and  affect to look down upon the senses,  attributing much to the mind which should  be credited to the senses. If the lofty and  beautiful interior moods and experiences be analysed, they will be found for the  most part to be resolvable into sensory  perceptions or interior perceptions analogous to them.

It is a mistake to consider sensory  action gross because its manipulation on  this plane is so. The spirit cannot directly  cognise matter and therefore must vitalise  instruments with which to cognise it ; and  these instruments, like the objects which  they are intended to cognize, must necessarily be of gross and perishable material.  But it should not be thought for this  reason that the sensory action itself is gross and perishable. On its own plane,  where spirit is able to cognize without any  intervention, its perception is infinitely  more refined and elevated than anything  of which we can here conceive. Sense  action is peculiarly of the spirit ; it accompanies and indicates self consciousness. Because it is a function of the spirit it must be high.

But the dominant feeling in Sat Desh  is Love. Indeed the essence of spirit is  love. Its perfect existence is the perfect  expression of love. On this plane we  cannot conceive it as it is. Here only a  faint and imperfect expression of love is  possible. There can be no contact between spirits here. They depend upon  instruments of gross matter for all external  expression. We know only of rivulets  and tiny currents of attraction to various  objects and persons ; and yet such love as  we feel is the source of the greatest  happiness known to us. We can from that  conceive what bliss results from the unimpeded exchange of love between beings  whose absolute nature is love.  The waves of love proceed one after  another throughout the entire spiritual  region. They are, as has been said, the respiration of Anami Purush -- the current  of surat corresponding to expiration. And  the response is universal and simultaneous. All spirits there feel alike. The same impulse in all rises simultaneously. There is no opposition, repulsion or necessity for concealment. Nor is there any rivalry or competition, because the beloved fully satisfies each.  To the question whether there is  monotony of character amongst spiritual  entities, or whether they differ from one  another, the answer is that there is infinite  variety.


In another important respect the outlook upon existence of the dwellers in the highest region of Sat Desh differs materially from that of those below them. They have no sense of "infinity". All is or may be known to them. 

The conception of infinity is merely  the sense of incapacity due to inability of  mind to grasp that which is above its  limitations. These limitations are the  "dimensions" or categories of the mind.  The removal of every inhibiting element is the destruction of the idea of infinity.  There is a limitation or "dimension"  peculiar to each plane. As the consciousness rises to the plane above, one  limitation is passed. All below is finite  but there are still limitations above, and  therefore the sense of infinity remains.  Only when all these are passed and the  spirit reaches Radhasoami Dham, will  the sense of infinity disappear. Then all  becomes known. Nothing is infinite in the sense of unknown or unknowable.

We on this plane have passed three of  these limitations and all below us is within  our comprehension. The fourth dimension  is the commencement of infinity to us.  Now we are bound by cause, time and  effect only because these are the limitations of our mind.

The sense of restriction upon our  conscious grasp is imposed to impart the  sense of inability to master the plane  above us. To him who has gone up, all  that was above and is now below, falls into the hollow of his consciousness, and  he laughs at his own folly. So infinities  after infinities become finite, until at  length all that remains is absolute knowledge, absolute bliss and absolute love.  As consciousness covers the whole, the  sense of infinity cannot exist, since this  implies limitation and obscurity. The consciousness of infinity merely expresses one's impotence.

Spiritual consciousness always was and  always will be. We who are in a world  where all things begin and end, cannot  conceive that. All we can do is to push  the limit further and further away. If we  could conceive of the past, present and  future, as one in consciousness, that would  convey something of a notion of the  infinite consciousness. But with reference  to creation, the infinite consciousness has the idea of beginning and ending. There  was a time when the creation was not. It  began and in part it will end and in part it will not end.

 To the question whether the great beings who dwell in Radhasoami Dham  are themselves "infinite" in our sense of  the term, the reply is that there is nothing  beyond the reach of the spiritual consciousness. Such a thing would be of no  use. In that sense spiritual consciousness  is infinite where it exists ; that is, it has  no limitations. It goes everywhere where  anything is. Time and space do not exist  for it, that is, do not limit it. It cognises  instantly without being barred by time  and space. In that sense, Radhasoami  Dayal and the great beings closely associated with Him are "infinities", for the  latter are in the fourth or Sayujya degree  of union with Him, which is very close and almost implies identity with Him, but  not quite, for individual consciousness is  still retained by them. In like manner  the separate cells of the body preserve  their individuality though merged in the  body. But the union of the soul with  Radhasoami Dayal is much closer than that of the cells with the body. The  knowledge of these saints is co-existent  with that of Radhasoami Dayal. They  also have a conception of Anami Purush,  and can, if they. wish, withdraw into  Anami Purush ; but in so doing they leave  a connection of shabd leading from the  manifested into the unmanifested, in  order that their absorption may not be  permanent ; just as, if a jiva leaves the  physical body with intention to return, a  subtle connection is maintained which  prevents the dissolution of the body and  guides the jiva on his re-entrance. By  this provision the spirit may return from  Anami Purush and resume its individuality in the manifested existence.


These great spirits have never been through the evolution of the lower regions,  having existed from all eternity in their present locations, as has been explained.  But they have descended when that was  necessary in order to impart a new access  of spirituality to the lower regions. In  the course of time, the lower regions  grow old, lose their youth, their "joyousness", so to say, and get into a state where they are unable to produce conditions of adequate happiness. Then there must be a new wave of spiritual force  that life may go on. This condition reaches its climax as the time of conjunction of each lower region with Sat Desh  approaches and then some great spirit in  Sayujya associated with Radhasoami  Dayal, His son in a special sense, volunteers, as it were, to descend to that region.  He is a mighty spirit and a great wave of  spiritual force descends with him and  revivifies it. This is the incarnation of  the Sant Sat Guru.


Spirit entities who have entered Sat Desh from below can recall their  previous existences at an intermediate stage before reaching Sat Desh, but have  little interest in pursuing it, for the  associations and attachments of those  existences were based for the most part  on bodily and mental characteristics  which disappear with body and mind. The activities of those existences seem to  the spirit to have been, as it were, the  activities of some other person.

The conception that lower world relations can be carried up to the Sat Desh,  imputes more or less a degradation of  condition there. In fact, those relations  are all gone, and are replaced by love in  its true sense, which embraces all. "Self" as we know it, has disappeared, so that  each spirit entity feels for all others the  same love which he feels for himself.  Moreover, such a notion is impossible of  fulfilment since there are many past lives but only one Sat Desh.


This objection to importing the associations of this life into heavenly life does,  not hold with those religions whose teachings do not go beyond Pind Desh and for  the most part their heavens are very  earthly.

But as a matter of fact the devotees  of those religions do realise what they  desire. This they experience either in  Swarga, a region of considerable purity of  life, and where enjoyments though sensuous are refined, or in an intermediate  region very like the earth, though of  subtle matter, to which the jivas who  perform formal worship with real devotion, go. There they continue essentially  the earthly life, worshipping as before in  mosques, churches or temples, images of  wood and stones ; but their life there  yields greater repose-shanti- since only  the really devoted go to that region and they are there delivered from boisterous  and degraded' associations. Here they  remain as spirits do in Swarga, until the  merit or devotion which brought them is  exhausted.

But even this abode cannot be reached  unless the devotion of the devotee is  sufficiently fervid and sustained to set in  motion the mechanism of the subtle  creation.

  Chapter II




The first creational process stopped at  Bhanwargupha because the spiritual intensity of the region traversed by the current  had become so far reduced that the two  phases of the current, shabd and surat could  no longer maintain that degree of intimate  union which was necessary in order that  creation might proceed in this manner.  In this intimate union only can the highest degree of energy as well as the highest degree of bliss be attained. Under its  influence spiritual consciousness becomes  incandescent, as it were, a state which  cannot be attained at all in the lower regions except with the aid of the higher spiritual currents.

This decreasing tendency for union  between the two phases of the spiritual current is the most important fact as to  creation-the key-note of the lower creations.


Below the neutral zone which was the  theatre for higher creation lay an expanse  of still more depleted spirituality, termed  the nether pole. The lower portion of the  neutral zone and the nether pole became  the theatre of the second creation. In  them, respectively, were created the numerous Brahmands and Pinds, in one of the latter of which our earth is located. The  extent of the region which was the theatre  of creation is suggested by the fact that  Pind Desh, vast and seemingly infinite as  it is, is insignificant in size in comparison  with Brahmand; that there are many  Brahmand and Pind systems and that  all these systems taken together are inconsiderable in extent in comparison with Sat Desh.


Every manufacturing process leaves its  residue of unreduced material which must  be recovered by subsequent supplementary  processes. As for example, when gold is  extracted from crushed ore the greater  part will be drawn to the mercury and go  into the ingot; but there will be a great  number of very fine grains still embedded  in the matrix upon which the mercury has  not acted and which can only be recovered  by further processes.

The unreduced material or unrecovered  gold of the first creational process consisted of vast numbers of relatively weak  spirit entities which still remained unconscious. The attracting force had not been  able to release these entities from their covers. Had they been able, like the  other spirit entities, to come out of original covers and take other covers,  namely those which had been thrown off by other entities and lagged behind as they went higher, they would have regained consciousness. The creational  process had awakened all other spirit entities to full consciousness, which  enabled them to remain permanently  in Sat Desh. These alone, having too  tenuous a spirituality to become conscious in Sat Desh were unfit to remain  there unless their quality of spirit could be  raised. It was with the object of raising  the spiritual status of at least a portion of  these entities, so that they could return  to and remain permanently in Sat Desh,  that the Supreme Father planned and ordained the creation of the lower regions  as a theatre for their discipline and final redemption. It was all to the minutest  details His own plan, we are assured, but  in the sketch which is given to us of the events as they transpired, the chief actors seem to act on their own initiative.

The relation to each other of the  various grades of spirit entities which  originally occupied Sat Desh may be thus indicated. There were first those in  which the spirit had the upper hand of the  cover. The harmony and sympathy between them was complete, but the spirit  was, as it were, the senior partner. These  entities responded to the attracting force the touch of love-applied to them in Sat  Desh and awakened, as has been described.

There were secondly a vast number of  entities in which there was substantially  a "tie" between the spirit and the cover in  which neither had the upper hand. These  were unable to respond to the attracting  force and remained unconscious. They  constituted the superior portion of the  unreduced residue, and it was for the  purpose of restoring them to conscious  existence in Sat Desh that the Supreme  Father determined upon the second creation. And there was, in the third place, another class of entities in which the  covers had the upper hand and dominated  the association with the spirit. These  entities were, it may be said, the dregs or grosser part of the unreduced residue.  They were incapable of residence in Sat  Desh, as they were unfit to be raised to  the spiritual status required for conscious  existence there. They may be likened to  the excreta of the body, which having no  utility therein is cast out.


These covers-which as has been said,  were in this case the dominating associates-merged with each other. Those allied  to the current of shabd formed as Brahm or  Kal ; while those allied to the current of  Surat formed the great being known as  Mays or Adya.

Kal or Brahm emerged as a conscious  being in Sat Desh and as he has been the  most conspicuous actor in the life drama  which followed in the second creation and  has been long and intimately associated  with our own fortunes, it will be useful if  we at once sketch the salient points in his  character.

He was a being possessed of great  spirituality, but in whom, what we may  term, the characteristics of the mind predominated over the spirit ; that is cover  characteristics prevailed over spirit characteristics in his nature as may be inferred  from his origin.

As has been briefly stated above, the  dominant fact which brought the first creation to a close and determined and  moulded the character of the second creation, was that the current phases of shabd  and surat, by reason of the depletion of the  spirit in which they worked became so far  reduced in spiritual intensity that the intimate union between them necessary to  the first creational process, was no longer  possible. Before, all had been attraction,  love, harmony. There had been no self  interest, no resistance, no opposition, for  the interest of all had been regarded as the  same. The good of all had been the only  motive felt by each individual. But now,  opposition, repulsion, self-interest, characteristics which in the lower regions further  developed and became dominant began to  develop. In substitution of the centripetal  tendency which had before controlled all,  the centrifugal tendency, as it were, began  to appear.

At this point the conception of self as  opposed to others came into existence ;  and also there was an end of the independent life of the spirit. That is, Kal and Maya and all other entities of the lower regions,  are dependent for life on spiritual force which comes to them from above.

 Kal was the chief exponent of these  new conditions. The tendency was expressed in the predominance of the covers  in those entities from which he sprang.  He looked first to his own welfare. He consulted and sought to forward what he considered his own interests in opposition to  the interests of others. Love was present  in his nature, as it is, indeed, in that of  all beings, but it was in him in a minor key,  not the controlling dispassionate note which it was in those spirit entities who  were in harmony with the conditions which  prevailed in Sat Desh. He had indeed  a great fund of love and spiritual force ;  but with all that he was self seeking, calculating and where his own interests were  at stake. unscrupulous. With him and the  jivas allied with him in nature in whom  the influence of the covers was strong.  originated the standard of action that "might is right". When all was love and  attraction inwards, Kal did not manifest.  But when the force of love failed to draw  the object of attraction inwards, the unattracted object became Kal and the  reflection "What shall I do ?" was the  first thought. Till then there had been no thought, for all was one in sympathy and harmony. With the emanation of Kal came kalpana, thought.

Yet Kal was a great being of great  power of resistance, of overcoming opposition, of compelling obedience, of great  determination and unyielding persistence and therefore well fitted to discharge the  functions which fell to him in his subsequent career. Spirit on the contrary  always shrinks from opposition and retreats before it.

Kal found himself out of place in Sat  Desh. Its environment was uncongenial  to him. He did not regulate his actions  by the motives which prevailed there. He  did not, as did the other dwellers in Sat  Desh, find his chief pleasure and delight  in devotion to, and exchange of love with,  the Supreme Father. He was uncomfortable. Not being adapted to Sat Desh, or  sympathetic with it, because of the relative deficiency in his spirituality, he may  be likened to those men of low instincts who may be jovial and happy among  themselves but who are very uncomfortable if you put them in better surroundings. He said to himself, "It is better that I seek another place, where I can create a dominion for myself"

It should also be observed that Kal had a sympathy with the lower regions  because of the deficiency of the spirituality  which characterized him as well as them.

This desire which took possession of  Kid was in harmony with the will of the  Supreme Father and Kal went forth into  the lower regions. He became, as will be  seen, the most conspicuous actor in the  creation which followed, and the ruler of  the realm which came into existence.


In Sat Desh the forces of the spiritual  current had all been attractive, directed  upwards and inwards. The current, as it  were, had exerted a tug upwards upon the  regions through which it passed. There  was no outward action or tendency  towards opposition or compulsion, just as  the pull of the magnet in all parts  of the field is towards the positive  pole. Examine any point and you will  find the bit of iron filing at that point  under the stress of the pull towards the pole. With Kill and his going out of Sat  Desh, this ceased to be the case. His  tendency was outwards, towards action,  and action on something else as • distinguished from action directed towards the  centre.

But while Kal was the characteristic  representative of the new centrifugal tendency, he is a great centripetal centre with  regard to the lower creation, which he  helped to bring into existence. There can  be no creation or cohesion without the force of attraction. Creation without it would fall into chaos.

28. MAYA

Maya or Adya accompanied Kal in his  egress from Sat Desh. She was also a great  being allied to the current of Surat and representing the feminine phase of the  spirit. She had less spirituality than Kal.


Maya' was the origin of matter. As long as spirit had the upper hand (over covers), Maya did not appear. But  when the intensity of the spirituality diminished at the lower boundary of Sat Desh, Maya appeared, first as a mist. Afterwards she threw off the exceedingly fine and subtle particles which were the predecessors of ions, atoms and molecules. The  jogeshwars (Vyas, Vashista and others)  were able to see that mist form of Maya.  They could not see further. The location  of mist form or shuddha Maya, is in the  lower part of Sat Desh.


Colour first appeared with Kal and  Maya. Before the emanation of Kal and  Maya, all had been white. The Kal current  was of a bluish tint, that of Maya, of a  greenish yellow.


Kill and Maya had impurities-they had  dark rays and therefore were not all white.  If the sun's rays he decomposed by the spectrum and the dark rays shut out, the brilliance of the white rays will be greatly increased. This will suggest how the light of Kal and Maya is debased by the impure elements it contains.  The light of creation decreases with descent until a region is reached at the  bottom where there is substantially no  light and no life though the rudiment  (tatwa) of light is present since there  must be some light in everything which is  visible.


The vast number of spirit entities constituting the second class above referred to,  in which there was an equilibrium between  the spirit and the cover, were sent out in  company with Kal and Maya.

These spirit entities were necessary to  Kal because they would enable him to  populate his new dominions with a superior  order of inhabitants ; and their going was in the best interests of the entities themselves and in harmony with the will of the Supreme Father, since He proposed, by the  aid of the experiences which they were to  encounter below, to rid them of the unspiritual tendencies which encumbered  them, to supplement their deficient  spirituality, and then to bring them back  to Sat Desh to remain there for ever in full  consciousness and bliss.

Their covers being of like nature with  Kal and Maya, were adapted to become  kinetic in the region dominated by Kal and Maya and to work out their potential  activities in association with and aided by  them. When these potential activities  have been worked out, the spirits, thus  freed from the incubus which weighs them  down, will return to Sat Desh. The lack  of spirituality by reason of which they had  not been able to respond to the original  creational process and remain in Sat Desh,  is supplied by association with the Sant Sat Guru and otherwise as will be explained later.

It is a law that the spirit can develop  its full potentiality only in the region of  its origin. Hence these entities will not be  able to express all the potentialities of  their nature until they returned to the  higher regions.

 It should be noted that when the spirit  ascends the force contained in the covers,  having expressed itself by developing  minds and bodies in the lower regions,  remains in those regions, where it can continue to be active. That is, that part of  the force allied to Maya merges into the  great body of Maya while the mind allied  to Kal, the Universal Mind, separates from  the spirit when the latter rises from Brahmand, and remaining below merges  with Kal and shares with him the rulership  of the lower creation, though its individuality which is maintained only by the spirit which rises, is lost. Thus no force is wasted.

It was as a part of this array of spirit  entities that we, the greater part of the  inhabitants of this and the inhabitants of  the other worlds in Brahmand and Pind,  came into the lower regions, where we  still are.

That they will return to Sat Desh, all  adherents of the Sant Mat, so far as regards themselves at least, should entertain no doubt. Those who come into the  faith at this time are undoubtedly among  the "elect", that is among those whose origin is Sat Desh and who are on their  way to return there. They can only be satisfied by reaching the feet of Radhasoami Dayal. The present followers of the faith , are its vanguard. They are  those who have spiritual strength sufficient  to overcome great opposition, and the force  of whose conviction is sufficient to carry  them onwards. The masses will follow ; and for them conditions will become easier because of increase of members, popular approval etc.

The first creational process may be  likened to the extraction of oil from seeds.  Those seeds or spirit entities which responded to gentle pressure (attracting force)  remained in Sat Desh. Those which were  harder and required greater pressure, descended with Kal and Maya that they might  be purified by the strenuous experiences  of their association with them and so be  fitted to be brought back. Kal and Maya were by-products of the process-Maya, the  husk, almost devoid of oil (spirituality)  and Kid, the cake from which most of the  oil, but not all, had been taken out. They  cannot return to Sat Desh any more than  the discarded excreta can return to the  body.



Kal was impelled to embark upon the work of creation by several considerations,  (1) the wish to establish his own dominion,  (2) the necessity of satisfying the sense of  want, the desire which he felt with the  depletion of the spirit to the point where  the phases of shabd and surat could no  longer maintain intimate union. In Sat  Desh this union being perfect, no desire  could arise. There was complete satisfaction and bliss, as the electric light shines  forth only when the circuit is closed. And  (3) he was conscious that, while possessing  much spirituality, he required more for the  extent of enjoyment which he craved, for  spirituality alone is the source of pleasure.  A new creation would bring down spirituality from above, and from this current he  could make appropriation for his own use.


Desire being the first step, and appropriation of that which belongs to others,  the second, thence arose the several sub-currents of kam (covetousness), krodh (anger), lobh (greed), ahankdr (egotism) and  moh (attachment) which characterize and  mould the nature of man. That is, you  desire the possession of another (kam);  you meet with opposition in securing it,  which gives rise to krodh; from the sense of  possession arises the desire for more (lobh); by the feeling of satisfaction and self  congratulation which follows the successful acquisition ahankar is fed. These  currents and subcurrents arose in, and  permeated and characterized the dominion  of Kal because of their being inherent in  his own nature, and in those spirit entities  who came with him and who populate his  domain.


Kal operates by force and by producing  fear. Only a temporary rule can be based  on force and fear. These are not true and  lasting principles. Love, attraction, is  the true basis of sovereignty. There can be no true and permanent rule unless its basis  is love. The physical analogy is centripetal and centrifugal forces. The former  is essential, real and always existent. The  latter has its source in the former and  comes into play only under certain conditions.

Kal represents opposition, disruption, compulsion. Were the universe left to  him, it would disintegrate. It is held together, by the spiritual force which emanates from the Supreme Father. Thus it is  said that there are "hidden saints" in the  world whose function is not to teach but  to preserve the balance of existence by the spirituality which flows from and through  them. Tulsi Sahib was asked to point out  one of these and did so in the person of  one of a band of coolies.

The rule of Kal is penal and temporary.  The reason for its existence primarily is  only the benefit of those jivas who could  not be reclaimed by love and for whom it was necessary to pass a period of time  under penal servitude and who after  having derived from their penal tutelage  the benefit which it was intended to confer,  are to be taken back to the domain of  love. 

Kal has power only over those jivas  who are sympathetic with him. When a  jiva turns to the Supreme Father by  taking refuge in the Radhasoami faith,  Kal's dominion over him terminates. At  least he will incur no further obligations to  Kal and every day will see a reduction in  those which already exist. 

Kal has no disinterested concern in the  welfare of the jivas in his dominions. He  is all beneficence up to the point where his  self interest is concerned but no further.  Such a beneficent attitude makes for the  general good and greatness of his dominion. But when his own interests are opposed his beneficence ceases.



Kal and Maya are wholly kinetic in the  lower regions and are therefore located in  them for all eternity. Their nature can  fully express itself where it is and there is  therefore no need for them to seek another  or higher location; nor have they any wish  to do so. If they had, it would indicate  the capacity for going higher. There cannot be a desire without the possibility of  its fulfilment.

Such too, is the status of the presiding  deities of the various regions and of the  hansas and param hansas, the original inhabitants of those regions. Their energy  is fully kinetic and they are located for  eternity.


 Some of Kal's incarnations, such as Krishna, have inculcated high principles and ideals, but they have all exercised destructive powers also by which the cloven foot has been disclosed.

The saints have never destroyed. They have made their conquest only by  love. Being in the world of men, they have necessarily used and played upon the  forces of human nature such as kam, krodh  etc., but they have always so employed  them as to make for good. As has been  said by Soamiji Maharaj, "The anger of  saints is life giving, the grace of fools fraudulent (ghat)", that is seductive, and only  beneficent up to the point where their self  interest is served. Soamiji Maharaj has  given a beautiful analogy for the action of  krodh of saints. "All their acts", He  says, "are soothing, beneficent; all tend to  the raising of the spirit, whether they are  acts of Daya (Grace) or anger (krodh); as  all water whether it be hot or cold tends to quench fire."


Kal and Maya did not have of themselves sufficient spiritual energy to create.  They were obliged to seek the aid of  Akshar Purush, a spiritual deity of high  order who had taken part in the subsidiary  creation of Maha Sunna which will now be  referred to.

 The creation of Maha Sunna is said to  be a replica on a minor scale of the creation  above.

Maha Sunna is a vast region separating  Sat Desh and Brahmand. Not much is  said about it and a sort of mystery seems  to be thrown over it. It is said to be  without light, the dwellers there furnishing  their own illumination. It seems to be a  sort of a prison for certain spirits who had  been ejected from Sat Desh. They are however said to be contented with  their lot, though to a certain degree restless, being deprived of the opportunity to behold Radhasoami Dayal which is  accorded to all the dwellers in Sat Desh.  They are described as practically immortal;  by which is meant that the only interruption to their internal conscious existence  .is an occasional lapse, after an immense  period of consciousness, into a state resembling sleep.

Akshar Purush, the imperishable deity,  had taken his seat at the top of Brahmand  and on the advent of Kal and Maya united  with them in the work of creation.

The history and structure of Brahmand and Pind which together make up the  lower or second creation are treated somewhat cursorily by the teachers of the  Radhasoami Faith as being of less interest  and importance to the Jiva than the  higher regions which are to be his permanent abode.

These matters are moreover correctly  stated in the Hindu sacred books; though as to this it should be added that (1) true spiritual knowledge is incapable of being  handed down by books alone, in the  absence of qualified Yogies who are not  now to be found to explain them and (2)  that since none of these books originated  in a region higher than Brahmand, none is  correct as regards the origin of jiva, the purpose of creation, monism versus dualism and the like and their statements about them are therefore necessarily mere  speculations.


We are told however that Kal and Maya appeared at the top of Brahm.ind under the designations of Purush and Prakriti and these united with Akshar Purush.  The first region created in Brahmand was Sunna or Dasam Dwar. Three currents proceeded from these three beings respectively  and united in the second region created  in Brahmand, called in the Radhasoami Faith Trikuti. Here Kal and Maya, became known as Brahm and Maya. From  Trikuti the three currents continued downwards and took up their third location in  the region known in the Radhasoami  Faith as Sahas Dal Kanwal where Kal and  Maya assumed the names of Niranjan and  Jyoti. This was the third region created  in Brahmand. The chief work of creation  was now delegated to the three sons of  Niranjan and Jyoti, Vishnu, Brahma and Shiva whose efforts resulted in the creation of the three regions of Vishnalok, Brahmalok, and Shivalok respectively,  which completed the creation of Brahmand.


Between Brahmand and Pind is a vast  region called Sunna containing a minor  creation somewhat similar in character to  that of Mahasunna above Brahmand.

From Vishnu, Brahma, and Shiva and also from Niranjan and Jyoti emanations proceeded below Brahmand and  these brought into being the region known  as Pind in which our solar system is located, with six main sub-divisions. We have  spoken of only one system embracing  Brahmand and Pind but there are a great  number of them all alike however in their  essential characteristics.


It should be stated that in the lower  creational process no new spiritual entities  were produced. This was beyond the power  of Kal and Maya. New spirits can be produced only when shabd and surat are united in intimate union as in the higher regions.  The spiritual germs existed independently  of Kala and Maya The latter could produce  only covers or bodies and even in this  they required the aid of a purely spiritual  power which was supplied to them for the  creation of the macrocosm by the great  spiritual centre, Akshar Purush, and for the creation of the microcosm by the spiritual force of the individual jivas.

In the microcosm no form will result  merely from the union of Kal and Maya.  The father plants the seed ; but that seed  will never germinate unaided. Only a  centre is formed, which has in it but sufficient spiritual force to make a connection  with the spirit entity which is to inhabit  the form. This entity must be and is  present from the moment of conception.  Development of the germ proceeds according to the wants of and by means of  energy imparted by the spirit which in the  process is prompted by the desire inherent  in it-the desire for the enjoyment of the world. It thus fashions an instrument  which shall perfectly connect it with the  environment in which it is to live.

Thus Kal and Maya were dependent,  so far as the creation of the macrocosm  was concerned, upon the spiritual power of Akshar Purush ; and as far as it concerned the creation of the microcosm, upon the spiritual force of those entities which accompanied them from Sat Desh or which were existent in the lower regions before the advent of Kal and Maya therein and where awakened during the second creational process in much the same manner as the superior jivas were awakened in Sat Desh during the first creational process. These latter jivas which had their origin in Brahmand and Pind are for the most part the lower orders of creation. Their progress is very slow, consisting of one step for each successive Mahayuga. They cannot however pass above Brahmand; their origin being lower, they are not fitted for the higher regions. Dwellers in the highest region of Brahmand, on the borders of Sat Desh, become immortal; but above them is a lock or barrier which cannot be passed by them.

Most of the inhabitants of Brahmand are mortal, that is their bodies die at the  dissolution of Brahmand though they do  not suffer the alternation of birth and  death during the continuance of Brahmand.  They die but once after the vast duration  of Brahmand. That death, however, is a  real death. The jiva goes through the  awakening creational process of the succeeding evolution similar to that which he experienced in the present evolution.


As to forms, the creation of all in Brahmand and in Pind was simultaneous.  One did not evolve from the other. Substantially all existed at first as now, though  there have been some changes. For  instance the mammoth and other animals  of the past have dropped out, though animals related to them remain and there  have been changes even in the human form.  Such changes will always go on but in its essential features creation will always remain what it originally was.


Science undertakes to trace everything  to physical, perceptible causes ; while the  Radhasoami Faith knows that the principal cause and the chief constructive cause  as well as the chief ultimate cause is the  imperceptible spirit. As has just been  said above, when conception takes place  a subtle connection is formed between the  germ and the spirit entity which is to take  possession of the body and through this  the spirit inspires the formation and  organisation of the form which it is to inhabit. Were it not for the connection,  this germ would forthwith perish. Matter  always disintegrates unless informed by  spirit. When, and not until the body is  ready, does the spirit descend into it and  the first manifestation is the breath.

A theory, if correct, must explain all the facts ; and the scientific theory cannot explain the following facts.

What prevents the diffusion of energy ?  Were there not something to hold together  and to perpetuate a centre of force, it would  spread out, be diffused and lost. This is  prevented by the power of concentration  and the existence of this power implies  a connection with a greater force. Again  if, as science believes, the higher centre is  a development of the lower, why is it that  when the higher centre is cut off, the lower is  destroyed. If the scientific theory be correct,  there must have been a time when the lower  centres existed without the higher and  they should therefore be independent of  them. But we always observe that the  destruction of the higher centre involves  that of the lower. The fact is that the  great centre of force threw off small  centres which were the cause of manifestation of individual forms. But science, because it has never known of force dissociated from matter, believes that no separate existence is possible. This is a fundamental error.

Within certain narrow limits, the theory  of science may be correct as within such  limits changes are effected in the form by the  environments. This is illustrated by the  effects of breeding, the variations effected  by Burbank &c. The lower forms of life such as vegetable or plant life yield more  to such influences than the higher forms.  But the idea of the scientists that the  higher developed from the lower is absurd.

The mind and matter of the lower regions originated in covers which were  shaken off by the entities about which they  had formed and which did not recover  consciousness on association with other entities. Being no longer vitalised by spirit  entities they appeared as mind and matter.

In Sat Desh, spirit had absolute continuity. It had nothing corresponding to atoms) molecules or ions. But in the lower regions there came a point where on account of its depletion, the intensity of spirituality was diminished.

 Chapter III



Owing to the depletion in their spirituality the spirit entities which descended  from Sat Desh were burdened with a multitude of tendencies which have been described already as characterising the nature  of Kal to whom these tendencies were in  fact akin in essential character, though  they possessed a store of latent spiritual energy which Kal does not. It was these  tendencies which rendered them incapable  of conscious existence in Sat Desh and it  was to get rid of them by expression at  the proper level that they were forced to  descend. These tendencies encased and  bound the spirit like covers and may be  likened to the skin of an onion. They  were the seeds of thought and action. The  energy of the spirit had been pledged to  their exhaustion. It had, as it were, a large credit of energy to its account, while in its name a lot of promissory notes had  been given which it had to discharge.  These covers were in the germ when the  spirit descended, as the tree is in the seed.  They were therefore potential rather than  actual covers. They resulted in the mental  and physical integuments which encased  the spirit during its successive lives in the  lower regions. When a physical body,  having served its purpose, passes away,  only a small portion of that potentiality  is exhausted. Other bodies are developed by reason of the expression of other potentialities.


These potential casings resulted as has been said, from the lack of spiritual force  which characterized the spirit entity in  its original state-its spiritual attenuation.  These can only be removed by kinetic  expressions. They constitute the Adi  Karma, the original karma which initiated  the descent from Sat Desh and which forced the spirit into matter in the lower  regions. When the Adi Karain is measurably worn out, when the promisory notes have been discharged,  will come the time for the entity's  return. The spirit has during the course  of its experiences discharged most of its  obligations; but in doing so it has drawn  heavily upon its credit of energy. It has  thrown aside its impediments but it lacks sufficient strength to return by itself, nor  is it sufficiently strong spiritually to hold  on to its consciousness, in Sat Desh.


When the spirit descended from Sat  Desh its covers were potentially kinetic,  that is, capable of full outward expression  and action in the lower regions. It had in  itself potentialities which cannot be expressed elsewhere but in Sat Desh. In  this fact lies the reason for its ability to  return. Were the entire jiva potentially kinetic in the lower regions it would  alway remain in them, because it would have no potentiality requiring or justifying its going elsewhere.

Thus the weak jiva having in him the  potentiality of the higher or highest  regions will pass by Kal, Maya and all the  presiding deities of lower creation.

The gist is --- and it is fundamental and  most important-that the final location of  every spirit must be in that plane where  the perfect development of all its powers  is possible and this plane must be that of  its origin. It cannot go above that plane  and it cannot be finally located below  it. It only descends below it for the purpose of training to fit it for its final  location.

The spirit entities which came out of  cat Desh with Kal and Maya were given  bodies in Brahmand and after the creation  of Pind descended in due time and according to the individual requirements into  that region. During their long residence  in the lower regions, they had chiefly  occupied human bodies, the lower forms of  life being for the most part animated by  spirit entities which were awakened in the  lower regions in the course of the second  creational process. They are therefore of  a much lower order than those entities  which descended from Sat Desh. The  latter have at times, however, descended  into lower than human forms-in cases  where their condition became such as to  make the lower forms of life necessary to  their progress, as will be explained hereafter.

The main elements of the life history  of these superior entities which are usually  referred to under the general name of jiva,  will now be sketched in general terms and  the rationale of their descent into and  residence in these regions will be given in  greater detail; and the means provided by the Supreme Father for their release therefrom and their re-entry into the Sat  Desh for eternal abode there explained.


It may here be observed that the  human form is the most perfect of all  forms. It develops under the stress  equally of both the higher and the lower  forces and is therefore the central form of creation. In the forms of higher regions  the upper centres alone are kinetic, the  lower rudimentary and inactive. To illustrate, certain beings of Mahasunna are  referred to (in Sar Bachan poetry) as fishlike in appearance which is due to the  undeveloped lower centres and the instruments of action which are dormant there,  coalescing and running out as it were,  into a tail-like prolongation of body. So,  in forms lower than human, the higher  centres are dormant, the lower alone are kinetic. The upright position with the  higher centres placed directly above the  lower, and the complete symmetry of all  the centres and sub-centres exist only  in the human form. Below it, the upright position and the perfectly symmetrical  position are lost until there is a complete  reversal in the vegetable kingdom, the  brain there being at the base.


Spiritual practice requires a form symmetrically related to and representing the  whole of creation. The human form is the  only one of this character and for this  reason the translation of the spirit must  begin on this plane and must be carried  through to the end from this plane. This  is the only plane for spiritual practice or  on which progress towards reaching the  higher regions can be made. A dweller in Brahmand who desires to go higher must first secure an incarnation in Pind; and this is sometimes done. During the time  of a Sant Sat Guru many inhabitants of  Brahmand take birth in Pind, in order,  by the grace and assistance of Sant Sat  Guru, to rise to higher regions. But to  enable them to do this, their origin must  have been above Brahmand.


The innumerable Brahmand and Pind systems have an orbital motion, somewhat  like that of the heavenly bodies with  which we are familiar; and their circuits  are so timed that when they come into a  certain conjunction with Sat Desh the  superior jivas which inhabit them shall for  the most part, have completed the course  of life experience for which they came and  be ready for translation to the higher regions. Such a circuit is performed yin a  period of vast duration called Mahayuga (great age). At the proper time great  spirits closely associated with the Supreme Father descend to lower regions to prepare jivas for their arduous ascent and  assist them in it. These messengers of the  Supreme Father are the Sant Sat Gurus.  Without the preparation and assistance  given by them, jivas would be unable to  return or even to break the bonds which  now securely hold them in their present  location.

It is said that the present Mahayuga is  approaching its termination, which will  occur at the end of the Kali Yuga of the  Hindu chronology. The Kali Yuga is also  the period in which the saints descend to  carry out the preparation referred to. It  commenced, according to the Hindu  sacred books about 5000 years ago and has  still something over 4,00,000 years to run.


This sublime teaching was not given to  the world ages ago and the world was left in darkness for so long a time because jivas were not fitted earlier to profit by it.  They came into this world for a purpose  and until that purpose was achieved they  could not be taken out of it. As soon as  they became fit the way was opened for  them.


The Supreme Father comes to the help  of the jiva when the Adi Karma is measurably exhausted. He supplies means for  the needed replenishment and invigoration  of the powers of the spirit, consisting of  the following definite measures.

The divine plan of salvation has for its  first step securing the association of the  perfect teacher with those jivas who are  prepared to profit by it. For this purpose  the Supreme Father sends great spirits,  closely associated with Himself to take up their residence on earth in human bodies at proper time.

He has provided an incarnation in  whom a portion of His own essence or a  direct emanation from Him takes form and  who by becoming subject to the conditions  of the material world and combating and  overcoming those conditions, gives aid by  sympathetic influence to all the spirits  similarly placed.

Second, He has provided that the spirit  should be impregnated by the seed of His  own superb spirituality. This impregnation is received on initiation into the Faith  which He also established as an instrument for performing the work of helping  those fallen spirits to regain their exalted  position. This they can now do, though  only with the constant help and direction  of a Sant Sat Guru who comes as the representative on earth of the Supreme  Father. The strenuous and powerful opposition of Kal cannot be overcome without  His aid. The part of the jivas is to be  resigned to His Mauj and thus passively to  assist the work which is being done for  him. He will be able to assume this attitude if his karma is measurably exhausted; otherwise it will not be possible.

Under the guidance and with the aid  of the Sant Sat Guru the jiva concentrates  and conserves his spiritual strength, adds  to it, discharges its spiritual indebtedness  and goes back to Sat Desh, a great spiritual force.

Third, the Supreme Father has appointed a way in which He may be approached and all who hope to find Him must adopt that path.

The path can be shown only by one  who knows it, that is, by a Sant Sat Guru and  it is one of his great functions to establish  a relation between the disciple and the  goal. This he does by virtue of his own relations to those regions. As he refers to  them in speech at the time of initiation,  his words are not hollow words but are fraught with knowledge based on his own  experience. The places which he mentions  are real to him and by impressing them on  the spirit of the disciple he establishes between them and the latter a subtle spiritual  bond, slight in the beginning it is true,  but absolutely real which will later serve  to guide and assist the disciple in his  progress. At first it is too slight to  impress the consciousness of the pupil, but  with the growth of his spirituality it will  later on strengthen and come before his  consciousness. When the pupil reaches  those regions it will expand into a comprehensive view of them, illuminated by  the words of the teacher which will also  have a continuing and expanding force.

For establishing this connection two  things are necessary-(1) the words must  be of a perfect Guru, that is, they should be real and based on actual knowledge and  (2) the Guru must be able to influence the  spirit of the disciple. This he can do  because he has access to all spirits and the  spirit of every one is conscious within.  That this is so is demonstrable since conscious spirit existences are the only means  by which the Supreme Father can know  the universe. Therefore if spirits were not  conscious within, there would be a universe  without a director or controller, that is,  a chaos. Neither is it supposable that  any element of the spiritual chain can be  opposed or negative; if it could, the necessary perfect touch between the Supreme  Father and all parts of the universe would then be broken. Consequently there is no  alternative but that every spirit is conscious within and therefore open to the  influences of the Sant Sat Guru.

The goal must be fixed for the disciple  at the commencement of his journey. If it  is so determined he will become set upon it and his settled resolve or intention to  reach it will carry him on to the end of the  journey, whereas without such a settled  resolution he might very likely stop at  some half way station. In no other way  except by a definite determination of the  goal at the outset can the stability and perseverance of the devotee be assured.

The Supreme Father takes care that at  the proper time the jiva is brought into  contact with the Sant Sat Guru and the  latter by His association imbues him with  His own exalted spirituality. Thus, and  in the course of his progress upwards, the  jiva makes good his expenditure of spiritual force in his downward course through  matter and further acquires sufficient  augmentation to make up the deficiency  which prevented his spirit from recovering  consciousness in Sat Desh. By this access  of spirituality he is enabled with the help  of the Sant Sat Guru to make the arduous  ascent to Sat Desh and by it also he will  be qualified to remain there.

This reinforcement to his spiritual  strength could not have been given him  before his prescribed course of experience in the material world had been  substantially completed, as otherwise it  would have been dissipated. For this very  reason the Sant Sat Guru's influence and  spiritual force would have been lost on the  jiva when the strong downward impulse  by which the spirit was being drawn in the previous yugas was so dominating.

When the Karma is still further reduced and the spirit strengthened by association with the Sant Sat Guru, the seat of  consciousness is transferred from Pindi Man (lower mind) at the heart to Nij Man  (higher mind) at the Third Til or pineal gland. Then the jiva first becomes capable  of true devotion and grows those wings of  love which are needed to carry him across the vast expanse of Brahmand.

From what has been said the paramount importance of the influence of the Sant Sat Guru in the divine plan of salvation will be understood. Guidance by  him, reliance and absolute dependence  upon him is the only path. Though it is  easy to state this doctrine, it is very difficult to realise it and the mind must realise  it before it can take its true position.  Though emphasised from the beginning of the devotee's instruction, its full realisation  may require four lives. Then the mind,  at length understanding its true position,  parts company with the spirit and remains  in Brahmand while the spirit ascends.


The most important part of the Supreme Father's plan of salvation is that  played by the Sant Sat Guru. It is indeed  true that spiritual growth is only possible  through the influence of a Sant Sat Guru.  Rapid progress can only be made by work in His presence and in His service. There  must be a desire for spiritual growth (for  nothing can be accomplished without desire) and there must be present a  Sant Sat Guru to satisfy that desire  by imparting spiritual food. The first  meeting of the jiva with the Sant Sat  Guru affords the spirit spiritual food for  the first time. For countless ages the  spirit has starved, for it gets no sustenance and the mind gets very little from physical  food. The spirit has all this time furnished the mind and the body with power  for doing their work while itself it has  gone on without sustenance.

In order to compensate for the withdrawal of the spirit diffused throughout  the body, on account of concentration at the seat of spirit effected by spiritual  practice and so to maintain the normal  condition of the vital functions, it is  necessary that there should be a supply of  spirit from above. Association with the Guru effects it. To secure this is one of the chief reasons for the necessity of Guru service.

If no new supply is thus or otherwise  secured, the devotee may sink into a very  low state. His condition becomes moody  and even verges on apparent semi-idiocy,  though that is not an accurately descriptive term.

Even in the case of the disciple who lives in the presence of the Sant Sat Guru, the progress is very slow. For a long time it may be imperceptible-will afford no indication whatever.


Ordinarily the Swatah Sant, that is, the  Saint who is his own illuminator, who does  not depend on instructions of a guru, does  not descend to the region of the heart at which the mind is located ; for if he did,  matter is so dense that he would lose consciousness of his connection with the  spiritual regions. For this reason he ordinarily descends to the region of the sixth  chakra (pineal gland) only. But that  does not give him sufficient experience of  the difficulties of humanity to be a wholly  effective redeemer. On the other hand  if he descended to the heart centre his  spiritual force would be more or less  expended in perfecting and developing the  human body, that is, appropriate development of the lower centres while maintaining the predominance and control of  the fourth centre. The last is essential  since if the three lower centres were fully  developed without the control of the fourth,  the brutish side of the character would be emphasised and the man would turn out a  brute in human form. This development goes on until about the twenty-fifth year  of age when complete development is reached. The spirit of a Swatah Sant incarnated in the usual manner of jivas  within the body is not in any way bound  down. It has no load of accumulated  karma as has the ordinary jiva, though it  has the karma of the present incarnation,  it being a law that if a spirit incarnates it  must bear the karma of the body which it  takes. It can therefore raise itself and proceeds to do so. This it can accomplish  by itself in a number of years. But the  result is that when it reaches emancipation  from the bonds of the body, having no  guru and no disciples, affection for whom,  if he had them, would keep him here, his  spirit forthwith proceeds to the higher  regions, the body dies and nothing is  accomplished.


The redeemer saints therefore come in  pairs, a Swatah Sant having with him  another spirit of like character who in the  body descends to the heart. He is a complete and fully perfected spirit. He is  wholly fitted to perform all the practices  of the religion and to get from them the  maximum results. He affords to the  devotees a perfect example of service and  devotion to his guru, the Swatah Sant. But more than this, the redemption would  be impossible were it not for his contest  with Kal and his victory over Kal in. that  contest, which makes it possible for his  disciples coming after him to also overcome  Kal. He has experience of and sympathy  with the trials and difficulties of humanity.  It is said that the Gurumukh Sant. who  comes into embodiment after the fashion of ordinary man is the perfect redeemer  of humanity. He is all in all. The fact  of his incarnation gives a spiritual impulse to all men which is of course more strongly felt by his disciples.

 It is usual that the awakened saint or  Gurumukh must go through a period of  great physical depression and weakness. This is because the entire constitution of the  body has to be transformed in order that  it may be in harmony with the spirit in its awakened condition and be fitted to perform the work before it. This period of depression may continue over a number of  years, but it is usually followed by a high  degree of bodily health.

The current which comes down with the  Swatah Sant and the Gurumukh is not  stronger than is necessary. If it were too  strong it would cause the dissolution of this  region by attracting to it the diffused spirituality. Yet it is indeed powerful. It is  rather a wave of spiritual force which  proceeds from the Supreme Father keeping  up full connection with Him at all  times. This is never interrupted.


After due initiation the redemption  of the devotee is assured. No failure or  back sliding is possible. He is first put through a course of experiences which enables him to realise his own helplessness. When he realises this he will also feel the assurance of his salvation.

The promise has been given that all  will be accomplished within the period of  four lives. The reason for this painful  delay is that the spirit is imbued with  desires. If it were translated without  having got rid of these it would be troubled  by them hereafter and the bliss of the  spiritual regions would be marred. Hence the purifying experiences must be fully carried out.


The first saint who appeared on the  earth for the purpose of initiating this  mission was Kabir Sahib who lived about  700 years ago. He was followed by a  number of others. When the ground for  true spiritual regeneration was paved then the incarnation of Radhasoami Dayal took  place in the august person of Soami Shiva  Dayal Singh Seth Sahib of Agra, known to  his followers as Soamiji Maharaj who gave  out the name by which the Faith is now  generally known-the Radhasoami Faith.  His term on earth was 1818-1878.


To the objector who says that God is  everywhere and that it is not necessary  to go elsewhere or seek the aid of others to  find Him, it may be replied-there are many  gods within you, each ready to appropriate  your devotion and unwilling to let you go  beyond him. How can you distinguish  between them or direct your efforts aright  unless you are informed in advance about  them? You are in the land of your enemies. The mind which is the chief of these is  the active member of the firm of which you  are a sleeping partner. You are in a prison , at the bottom of it. What chance have  you too get out by your unassisted efforts  alone  ? How will the undoubted fact that  the Supreme Father is also present in you,  help you unless you avail yourself of the  means of escape which He has provided!

Chapter IV



Something will now be said of the characteristics of the jiva who is prepared to receive the assistance of the saint or the Sant Sat Guru.

Before a jiva can benefit by, or in fact,  he willing to accept the assistance of the  Sant Sat Guru and the guidance and  dependence which it involves, two things  are indispensable. First, he must realise  his situation of utter helplessness so far as  his own efforts go, for as long as he thinks  he can accomplish results by his own efforts he will not accept guidance; and  second, there must have been a measurable  exhaustion of the tendencies of the past  which determine actions particularly of  that Adi Karma for the eradication of  which he came into the lower regions.  Such tendencies are best exemplified in their extreme form in the animals. It is  almost an automaton. Its course of action  is almost wholly determined by its tendencies. There is a minimum of intervention  of reason. Its young ones hardly require  any training. All necessary knowledge is inherent in them. This tendency and  source of knowledge is known as instinct. Because of the strength of the instinct  most animals are virtually incapable of  guidance.

In man these tendencies must be exhausted before guidance is possible. By  them-they may be likened to strings-the  jiva is held in certain positions. His  attitude is determined in spite of himself.  He cannot yield perfect obedience to the  guidance of the higher spiritual powers  which is necessary for emancipation.

The sense of helplessness and exhaustion of tendencies is affected by life in  the world. The active aggressive and  successful life-successful according to the standards of the world is only a means  of discipline and elimination, not an end in  itself. These qualities are not indications  of real advancement that they are generally supposed to be.

Great powers of mind and mental activity which generally go hand in hand  with a deep respect for the standards of  worldly life such as a strong sense of duty,  of responsibility, of honour and a disposition to insist upon being treated by others  in accordance with those standards, are  wholly incompatible with the humility and  tractability which are essential for the  reception of spiritual instruction and  guidance.

To the man of the world his self interest is the background of all his  thoughts. Every thing is ultimately measured thereby; all his actions are  controlled thereby. A devotee must uproot this tendency and this can only be  done by substituting for his own will the will of his guru (what the guru is pleased  to order). Only when egotism is killed  out, will the immense beneficence of the  Supreme Father be understood and only  then will the spirit be fitted for the supreme privilege of union with Him. When  the spiritual sun rises the ego melts away  and then only does the jiva become ready  for that all absorbing love (hairat) which  to be perfect must be selfless.

Jivas that are actuated by lower tendencies and motives are in the full swing  of the worldly life to which they are impelled by the initial force which projected  them down into material existence. Such  are, for instance, the exuberantly active  social workers and civic reformers. This  force must be exhausted before such jivas  can be fit for real progress upward. They  will go on for a time in the course they are now pursuing until at length they yield to  the seduction of sensuous enjoyment, for  which their strength in material directions has provided opportunities in great abundance. Their stock of spirituality will  decrease. They will descend far into sensuality and at length their spiritual force  may be even insufficient to maintain them  in human form.


The descent referred to comes about in  this way. The forces used in a man's  actions are related to the chakras which  in turn are related to the macrocosmic  centres of the corresponding forces represented by the planets &c. The three lower  chakras, at the anus, the reproductive  organ and the navel, have to do with physical actions and are chiefly concerned  with preserving the economy of the body. They are centres upon which the activities  of the animal creation chiefly depend.  When a man indulges in lower propensities  beyond the point of equilibrium of the  body, these lower forms or force are  drawn upon in excess, his relation with them is strengthened and a tendency towards a lower, perhaps an animal birth,  results. If the spirit becomes so  engrossed in material activities and so  strongly related to lower forces that it  cannot retain its seat as high as the sixth  chakra (since that seat must be occupied  by it if the human form is to be retained),  a form lower than the human must be assumed. Such engrossment of the spirit is  the proximate cause of lower embodiment.

Passing a period of existence in lower  forms where they are treated with little  consideration or even humanity (consider  for instance what life must be that of a  bullock), they will emerge again into  human life with the tendencies they before  possessed eradicated from their nature.


It may be argued that the punishment inflicted for a forgotten act cannot have its proper punitive force. Karmic action  however is not punishment but discipline.  Its object is to modify the character in  accordance with its needs. Thus a life  of hardship and suffering will produce in a  mind which has some spiritual tendency,  humility, receptiveness and willingness to  rely upon superior guidance. On other natures it will produce other effects.  Thus upon one who is being driven by the  full force of karma it may cause bitterness  and resentment. But these tendencies will  be corrected by the Karmic actions which  they induce.


The cutting of recollections of past  lives in the present life is necessary to the  present life, else the latter could not take  the course which it takes without that  recollection. Consider how impossible it  would be for you to live over in the same way the preceding years of your life with  your present knowledge. Could you  possibly give to the various pursuits which  then engaged your attention that whole  hearted devotion which was necessary to  make them fruitful? Obviously not, as  the things which you then considered as important, you have now come to regard  as unimportant and the reverse. But in order that karma should be exhausted it  was necessary that your life should have  been lived as you actually lived it. The  case would be similar if you remembered past lives in this.

So too your conduct in this life would  be bound to be influenced by the sentiments of the past lives if they were remembered. Suppose for instance that your  mother of this life was your son of your  past life, would it be possible to yield her  the reverence due to a mother if you remembered your past life ?

Further, in order that the karmic forces  may quite wear themselves out it is necessary that a screen should be dropped from  time to time. Otherwise, as these forces  became reduced, a weariness of the turmoil and struggle would settle upon one  which would make further living impossible. As it is, a man at the end of his  life frequently becomes tired of living but  the youth has no stored memory of  buffetings and reverses and faces the world  with a fresh courage.

When the force which originally projected the jiva downwards and the controlling tendency of past actions is substantially exhausted, he will be able to acquire  that humility and receptiveness which he  must have for spiritual growth.

It is therefore an error, given common  currency and support by the false western  ideals of life which have lately overrun  India and submerged her truer inherited  opinions, to suppose that she is a depressed  and backward nation and that her political subjection is her greatest misfortune. In  fact when judged by larger issues and  really vital considerations, that is by the  canons of real and spiritual, not false or  material status, she is the most advanced  of the nations of the earth and her political  subjection is at present her greatest blessing.

According to worldly standards the great Akbar was a wise and far sighted  ruler who understood the true basis of worldly state-craft well. His political  policy was equal treatment of all men without regard to religious belief. Had  this policy been continued, no doubt the  Mussalmans and Hindus would have fused  into a nation. But fortunately all that  he did in that direction was undone by  Aurangzeb. Fortunately because Aurangzeb paved the way for the political subjection of India which was necessary for  her spiritual regeneration. Had she pursued the road to material prosperity through political independence she would  have shared the fate of the west. Her spiritual regeneration at this time would have been impossible.


The radical difference between the  general character prevailing in the West  and India is that the mental activity, the  grip upon the jiva of the conditions and  standards of material life, the grip of Kal  has been greatly weakened as regards a  large proportion of the people of India  and they are comparatively more ready  for spiritual guidance.

To take an example which will aid  understanding of the subject, it is everywhere noticeable that Indians who desire  preferment try to develop European traits  of character-they are always occupied with  their work, their whole thought is absorbed  in it and of course no time is left for  attention to religious subjects. But in  seeking to affect this imitation we see that the Indian is at a great disadvantage in  that he has not the mental characteristics of the Englishman. The latter is  under the full drive of downward impelling current. He finds abundant interest  in the world upto the hour of his death.  You welcome a European octogenarian  taking up a new science or a new language.  To him the work is all in all. He knows that he must leave it soon but nevertheless  nothing else interests him. It may be called spiritual paralysis.

This attitude is not natural to the average Indian and when adopted, it is forced  and he does not have the success he would  like. So he carries it to the various details  of life. He dresses, eats, lives like the  Englishman in the hope that thus he will  come to be like him in character. It is not  natural, because the karma of an average  Indian is measurably exhausted. He is by no  means under the full drive which pushes on  the European. The latter is full of energy, irrepressible and exuberant, all directed to  the business of this world. It is natural,  on the other hand, for the Indian to give  much attention to the spiritual thing. In  imitating Europeans he is at a disadvantage and has to force his natural  inclinations.

 These differences will of course gradually  lessen as the karma of the Europeans works  itself out and the east and the west will  react on each other. Many Indians will  incarnate in the West and Westerners will  incarnate here.

 Were Indian character similar to  western, the conditions which prevail in  India would be impossible. Suppose it  were attempted to impose upon England or  America or Continental Europe a sympathetic foreign rule, there would be such resistance, such frequent rebellions against it  that the continuance of these conditions  would be impossible. The ideas of the rights of man, of the nobility of self assertion, of the nature of personal liberty and freedom of action are so ingrained that continuous turmoil would result from any such application of superior force. The social and political fabrics would break down under such a strain.

Speaking generally and of the major  part of the people of this country, Indians  have already been through the intellectual  training given by highly developed material civilization and are now wearing away  the evil effects which it has left by  suffering. Intellectual development creates hardness and self sufficiency which  utterly destroys the susceptibilities to  spiritual influences. These qualities must be broken down and eradicated from the  character, and this is being done. The low  material condition of the Indians is no  sign of inferiority. To become materially  prosperous would be a great misfortune  for them. Poverty is now forcing them to seek spirituality and will do so more and and more.

It is necessary to produce quite an  opposite state of mind from that prevailing  in the West. As has been said, and cannot be too often repeated the jiva must  realize his utter helplessness in the situation in which he is. In that realization  alone lies the possibility of his spiritual  progress. This is because the jiva can  make absolutely no progress on this path  unaided; and until he is convinced of this  and is willing to entirely abandon his own  initiative and to accept absolutely the  guidance of the Supreme Father through  Sant Sat Guru, he cannot get on.

Of course, there are jivas in India who  are animated by the same spirit which  prevails in the west-jivas who would  engraft Western methods upon Indian  polity and see in that the only salvation  for their country. That only means that jivas trained in the West and having  western characteristics have incarnated  here for the purpose of preserving the  balance and introducing here western  (material) methods and habits of thought  and action to the extent to which they  are necessary in order that material life  may go on.

The spirit of the West is to set up one's  claim as of right and to enforce it, to argue  and to insist, to stand up for the enjoyment  of every item to which one supposes one  is entitled by the prevailing standards.  Nothing is known of the helplessness which  receives while conscious of its own inability  to make an adequate return-which relies  on what it may receive as a free gift.

It is this attitude which the Supreme  Father requires. Then alone can He give  and give and give, until all is given, until  He gives even Himself. Only by abandoning all can He be gained and in gaining Him all is gained.

If the Supreme Father incarnated and  proclaimed Himself in the West, think of  what a reception He would meet. He  would be put in a lunatic asylum. No revelation could possibly be received there.  The people of the West could only respond  to miracles and that only for a time.  Such a response is not lasting.


India is and has always been the earthly nursing ground of spirituality. That  India has this distinction is clear. Not  only have all the saints of the Sant Mat  taken embodiment here but those of all  other leading religions as well have had  their training in India. All of the great  Mohamedan saints visited or lived in India.  It is said that Mohammed himself made  trading expeditions to India and his first ilham was received while he was in  India. There is evidence too, that Christ practised yoga in India.

It is true that the material fortunes of  India are now at an abnormally low ebb.  She is about at the point where she cannot  pull on without more sources of income.  Efforts for commercial and industrial  revival in her affairs are most commendable and those who advocate and seek to  organise them are entitled to her gratitude and support. There will always be forces  at work which will apply the brake when  there is too great a progress towards  materialism. India will not, in spite of all  the efforts in this direction which may be  made in her behalf, become materially  great until her spiritual regeneration is  assured, that is, until her people are able  to look upon material greatness as something altogether secondary- as of no importance compared with spiritual growth.  Then she will become not only spiritually  strong but strong in all things and her strength will be recognised and respected  by the world, for spiritual strength must always be acknowledged. Then material  prosperity will follow spiritual strength as  a matter of course and in the natural  order. For the order of nature is that  spirit is the substance, Maya only the  shadow. Properly the shadow should  follow the substance not the reverse, as is  now the case in the west.

There is a saying among us that if you  run after Maya, she runs away from you,  while if you stand spiritually erect she  will lie under your feet. This is no figure  of rhetoric but literally true, for it is the  logical course for Maya to pursue. It  should be remembered that in the higher  phases Maya is an intelligent being. It is  only on the plane of Pind that she has  become inert and unintelligent. She is spoken of as feminine because of the two  Kal and Maya she represents that which  has the feminine character, while Sal  represents the masculine aspect.

The life of Mays, depends wholly upon  the infusion of spirit. She is of herself as  dry as dust. Her ability to furnish attraction and enjoyment to mind depends upon  her association with spirit. Hence it is  her policy to attract spirit and this she  can best do by fleeing when spirit approaches. Spirit pursues and the chase becomes hot as it now is in the West. The  result is a further fall. The spirit in its  pursuit plunges deeper and deeper into  matter. The shadow (matter) is now in the lead, where the substance (spirit) should be. She indeed accompanies the spirit still but falls away from it instead of under it.

On the other hand when the spirit  stands erect that is in line with the descending spiritual current from the spiritual  sun in the zenith, the position is reversed.  Maya can no longer lure it on, but she is  still under the same necessity of imbibing  spirit. Her place will therefore be under its feet, that she may still by following closely get something of the spirit current.  This allegory outlines a great truth. It  is certain that any nation which develops  great spiritual strength will receive the  homage of the world.

To attempt however to bring about  pre-eminence among the nations of the  earth or even political independence by  the use of force, is looked upon with  horror and detestation by the leaders of  the Radhasoami Faith and their followers.  Force is not a means which the Supreme  Father uses in dealing with His children,  nor is it one which they can use among  themselves if they are inspired by the  spirit which is the sole essence of His path.  In fact, the use of force would protante completely bar the progress of the devotee, since it would be wholly destructive  to the development of love without which  it is impossible for him to advance, and  the highest expansion of which is his ultimate goal. Love is the only weapon employed by the Supreme Father or which can be  used by those devotees who sincerely worship Him.

Such devotees fortunately see the impermanence and worthlessness of material  things-that there is nothing lasting or  valuable about them; that nations rise and  fall as they have always done and will  always do, and thus they are. quite content  to leave the worldly affairs to the direction  of the Supreme Father.

Going back to the career of the jiva,  when its initial karma has been measurably  exhausted and the necessary humility and  receptiveness have been acquired, the time  is at hand for the redemption of the spirit.  This can only be effected by the saint or  Sant Sat Guru who is the messenger or  representative of the Supreme Father.


Association with the Guru is not the only  source from which the devotee replenishes his store of spirituality. At the time of  initiation into the Faith the Sant Sat Guru  plants in him a germ of his own exalted  spirituality. This grows under suitable  conditions and is fostered by the care of  the Sant Sat Guru. It becomes a great  source of spiritual strength. Then when  the time comes for the ascent of the spirit, the spirit of the devotee recovers spiritual  force in several other ways. It successively reduces the number of its covers  and thus the energy which was required to  sustain them is freed. As the spirit descends into matter and its potential germs  develop, covers are formed one over the  other. When a low level is reached the  covers become numerous. Each gradation  of environment requires a cover for making  contact with it through which the spirit  can act. Thus we could not hold communication with a solid environment did we  not possess instruments of a like material.  Each cover must be vivified by the spirit which draws largely upon its energy. As  the covers are dropped this energy is  recovered.

Then also it draws spirituality from the  regions which it traverses. The shabd  which is peculiar to each region augments  its spirituality and as it traverses each  region it must pass through the body of  the presiding deity of that region whence  it takes a large fund of spirituality.

As it ascends from each region it leaves  behind the spirituality of a lower order  adapted to the region which it is leaving.  This adaptation is determined by the  covers suited to that region which it also  abandons and which are of a character  corresponding to the depletion of spirituality at that point. Then, ascending into  the next region above, the loss is made up  by the accession of spirituality of a higher  order. At length it re-enters Sat Desh, a  great spiritual force and completely freed  of all its covers.


Service of the Sant Sat Guru may be  performed by attendance on his person.  It also includes following his advice and  instructions about one's own personal behaviour, diligent application to the practice of abhyas which he enjoins, &c.

It would be a mistake to suppose that  service to a Sant Sat Guru by a disciple  affords any gratification to the guru in the  matter of supplying his wants or gratifying his pride. To him upon whom the  whole universe waits, of what value are  the services which can be done by a few  disciples ? Service is only for the benefit  of the disciple.

Obeisance is the order of the universe.  Even the planets and other orbs, the systems of Brahmands and Pinds make continual obeisance by the inclination of their  poles and by their circuits about a centre heavenly bodies are all conscious and  intelligent beings.


It is a very difficult thing to raise oneself above the level of the plane of  consciousness on which one is. The effect  of long continued association with the  material world which one must combat is  very deep seated. Just as, if an object is  submitted for a great period to the play  of light of a given colour, it will at length  absorb and appropriate a modicum of that  colour.

Hence the value of association with the  Sant Sat Guru. His influence gradually  loosens the ties of the world, breaks the  bonds of association with it and raises the  spirit.

Again the spiritual energy which can  be drawn upon by an ordinary man is only  that which is diffused throughout the  body. It is his task to concentrate that  and fix it in its special centre. He cannot  derive spiritual force directly from the  food which he takes ; the Sant Sat Guru can do this. He elevates the food which  he eats and by so doing he applies a  spiritual lever which exerts a tug upon  those who are associated with that food.


For this reason it is customary to place  food before the Sant Sat Guru and after  he has partaken of it to distribute it among  his disciples. This is a valued mode of  devotion when the Sant Sat Guru is  present. To eat food which he has consecrated by tasting, is the highest privilege.  Hence occasions on which this may be  done are made to be of great frequency.  Hardly a day passes but that food is  brought before the Sant Sat Guru and  after he has tasted it is distributed.

The value of the practice lies in the  subtle associations which are established.  Of the food taken and digested by the  Sant Sat Guru a subtle influence is transferred by him to higher regions and there-by a thread of connection is formed between those regions and those who prepared  the food, those with whose earnings it was  bought and those who have partaken  of it. The effect is very great, though  it may not be noticeable for a long  time, but as the devotee becomes more  sensitive its effects become immediately  perceptible. The advanced devotee feels  them in concentration of the spirit at  a higher centre, accompanied by bliss.

In the absence of a Sant Sat Guru the  practice of holding bhandaras is still  beneficial, though of course in a lesser  degree, when it is performed in association  with very sincere and very devoted  followers of the faith. Association with  such men, eating food bought with their  earnings or partaken of by them, has a  spiritualizing tendency. It is only by such  associations that the jiva can increase his  store of spirituality and therefore such  opportunities are eagerly sought by earnest devotees. Another good which  comes from this practice is that the poor  are fed. They look, it is true, no farther  than the satisfaction of their hunger, but  the high associations formed by them with  the guru will elevate them in time.

Again, food that is taken gives strength  to the body and the actions performed by  the body. The impressions received through  the senses give food to the mind and hence  desires arise. From food and sense impressions, body and mind receive only the  colour of the objects of the outer world.  To substitute for this colour that of the inner and higher world, it is necessary that  one should acquire internal colour (rang) and communication by means of shabd.  To achieve this it is necessary to cultivate  the company of one such the result of the association with whom will be to turn inwards  the outward colour and sound. Such a one is  the Sant Sat Guru or an advanced devotee.  This association should be sought for at least once in each year for 15 or 20 days  to enable the satsangi to acquire food for  inner rang and shabd and to counteract the  outward tendency derived from contact  with the world and thus to enable him to  make progress. If he does not do so but  remains at a distance his progress will be neutralized by the poisonous effects of the  world even though he performs practice.  No substantial progress will be made.

68. 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 Baran 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 realise  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 it is desirable to define its character  more accurately.

The word has acquired from its usage  in other religions a suggestion of self  abasement and it may be thought that the  attitude of humility is merely required by  the Supreme Father as a recognition of  His exalted station and for His glorification. These ideas are commonly associated with the word by other religions which  employ it but they are altogether foreign  and repugnant to the conceptions of the  Radhasoami Faith. The faith does assert  that the Supreme Father seeks the love  and only the love of His children but the  idea that He requires them to abase themselves before Him is absurd. The  word 'dinta' does not convey the suggestion of self-abasement.

The, necessity of humility arises from  the impossibility of wholly abandoning  one's own initiative and resigning oneself  altogether to the Supreme guidance and  control. The jiva must realise his own  helplessness to be such that no other course is open to him. The jiva can make  absolutely no progress in the path without this attitude of entire dependence,  because the course to be taken by him is wholly unknown to him and even opposed  to the tendencies acquired by him in the  course of his worldly experiences. He  must have an attitude of the readiest receptiveness; and it is because of this and  solely for his own good that the development of these qualities is given such prominence in his preparation for entering  the path.

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.

Spiritual growth proceeds by experiences which are of a sort to develop humility.  That this may be effected, reverses of  fortune entailing humiliation may be  necessary; but humiliation is not the end  aimed at. True humility is free from any  trace of humiliation, dejection, self  reproach or self-abasement. The last is  an attitude of mind required by those religions whose chief object is to prevent the  spirit from reaping the benefit of the spiritual current. In the bliss which accompanies true humility fear of misfortune is  impossible. Though standing on the  brink of what seems to the mind the most  irretrievable disaster, apprehension or anxiety will not be felt. This is what is  meant by the humility spoken of in the Radhasoami Faith. The greatness of  the faith consists in the inculcation of  true humility. True humility cannot be  reached at once or quickly. It is the  result of that slow process of spiritualization which it may require four lives of  training to perfect. Then only can the  spirit stand out from the mind. It is one  aspect of the goal for which the devotee  strives.


The efforts of the devotee should be  directed entirely towards the conservation  and consolidation of his spiritual energy.  This is his life work and he is directed to  apply himself to it in several ways. The spirit in an ordinary man is diffused  throughout the body. It has a special  seat or centre in the body in which  it dwells, which in the human frame is the  sixth chakra or pineal gland, located in  the brain, a short distance behind the  bridge of the nose. However only a small portion of his spirit continuously remains  there; the greater part of it is diffused  throughout the body. The devotee endeavours to draw the diffused spirituality of  the body to this point and habituate it  to remain there, in order that by virtue  of the increased power which comes of  concentration his spirit may become capable of the great exertion of spiritual  force necessary for its ascent. This he does by the regular daily practice of concentration with the advice and under the  directions of the guru.

The development of the spiritual energy  is very slow. This should be recognised. By  the practice of concentration spirit is elevated and concentrated. But it does not  remain elevated and concentrated. Only  a little remains, most of it drops back. Indeed it is not fitted to remain-it is too impure-and it necessarily returns to the lower  level as dust raised by the wind. The wind  also raises vapour and this may remain in  the atmosphere, but the dust particles fall  back. But the spirit is gradually purified  by the practices enjoined and by repeating and repeating the efforts at concentration,  appreciable results are at length gained.

The human body has in it centres corresponding with and related to each of  the regions of the macrocosm from the  lowest to the highest region. The devotee  has to make a further effort to raise the  spirit above its normal seat in the human  frame to the centres in the body corresponding to the higher regions respectively  and successively, and as he is able to  accomplish this he thereby gains entrance  into the spheres themselves, by virtue of the relation existing between them and the respective centres in the body.

Further practice required of the devotee  is repetition of the holy name, contemplation within, during his practice of concentration, of the mentally recalled features  of the Sant Sat Guru and listening to the  sound or shabd of the region above his present attainment which by the grace and  with the assistance of the guru becomes  audible to him. The name, the features  and the sound are impressed with a spiritual  quality and by the fixing of his attention  upon them in this manner his own spirit is  gradually awakened, purified and strengthened.

Along with all this, love for the Supreme  Father must be gained, since it is the most  effective agent for effecting the elevation  of the spirit. For love is the essential  nature both of the spirit and of the Supreme  Father and its development in the jiva forges an attractive force which is the most  potent of all the instruments at his hand.  But as one cannot feel love for a being  whom one has not seen and does not know,  it is the first duty of the devotee to develop  and expand in his heart love for the guru,  in whom he sees the Supreme Father Himself. Ultimately he comes also to love the  Supreme Father but the guru is in the first  instance the necessary intermediary of  that love; and this is one of the guru's  great and indispensable functions in the  divine plan of salvation. A guru is like an  immense magnet. He draws out the love  of the disciple.

It will be readily imagined that these  processes are slow. The effect must be  permanent and the results aimed at are  enormous. The method of gradual training which the Supreme Father has enjoined  for the jivas whom He seeks to reclaim, and  which alone can yield perfect results, is very  different from most other processes which we see. Compare it with the processes.  of other forms of yoga which may give  more or less striking results as the seeing  of light, the hearing of sounds etc., in a  comparatively short time. But these results  are worthless.

The spirit is to be separated from the  mind and body. The progress must  necessarily be very gradual. But the  results of that slow progress will ultimately  be control over the forces of Kal and Maya  and the passing beyond death.

A separation could be effected by the  application of force in a comparatively short  time but without the results at which we  aim. Thus at the time of death the mind  along with the spirit is separated from the  body quickly but at the expense of great  pain and with only a temporary result.  Mind and spirit are still united and seek another body.

The slowness of the process of developing spiritual energy should not damp one's  ardour. The result is sure, though it  may be distant. One's patience must be  inexhaustible, 'icy'. But that is only one  side of the question. There must be  burning eagerness as well as icy patience,  the patience should hold the eagerness  in restraint. But there should be no feeling  of uncertainty in the devotee about reaching the goal, however arduous and long  the journey. All responsibility and care as to this have been taken from the spirit;  all it has to do is to make steady effort.


There are however definite indications  of spiritual growth which will in due time  manifest themselves. Such indications  are (i) a strong feeling of love for the Sant  Sat Guru and of bliss at the sixth chakra  or third til (pineal gland) ; (ii) consciousness of the rise of the spirit current to the  third til from the lower nervous centres;  (This current may seem to come from the limbs and cause a creeping sensation on  the surface of the body); (iii) the influx  of spirituality from above may be felt.  This is called the ‘dropping of ambrosia'.

 Another unmistakable indication of  spiritual growth is the electric thrill which  is felt on the touch of the Sant Sat Guru.  It may be very pronounced and may be  likened to that felt by a mother on touching  her child or by a man on touching a beloved  woman.

Complete elevation of the spirit to the third till enables the devotee to witness all the vital functions of the body. He can see them going on.


All the while the mind has of course  been deriving all its power from the spirit  but without realizing its dependence. Therefore this time is full of crosses.  Crosses were many even when the goal was  Brahmand and there was no separation  from the mind in view; but now when the goal is so much higher and separation  from the mind is essential, the crosses are  so much the greater. The mind must be  disciplined and subjugated but not all at  once. It will not do to destroy it and  leave a corpse. The process must be  gradual, the mind must be kept alive all  the while along with the best of its  functions.


 To be a householder under the eye of  the Sant Sat Guru is the best possible condition of life for a devotee.

The best ordinary worldly employment  for a man is that which is done in submission and obedience to authority and  under the pressure of necessity of gaining  a livelihood. Such work develops humility  and willingness to accept guidance and  thus assists the devotee. Inferior to this  is the ordinary independent activity for a livelihood of an average man without subjection to authority.

A lower form of employment is the activity of the man of independent means, undertaken for health, recreation, `passing the time' and the like.

Moral and ethical conduct is not the  domain of religion. The only concern of  religion is the translation of the spirit ;  and this morals and ethics are powerless  to accomplish. Still less is public, social  or philanthropic work recommended for  the devotee. It is not objected to for  those who are not desirous of making a  rapid spiritual progress, but for him whose  desires are centred upon spiritual growth  it is fatal. If the energies are given to  outer work they cannot be utilized for spiritual progress. It is indeed well that  work of this kind should go on. The welfare  of the world requires it. But it is not the  highest sort of effort and there will always  be enough men found in the world who  will engage in it.' Work of this sort is  only a make-shift, the patching up of one spot while another gives way. There is nothing radical or permanent, still less, religious about it.

This is not the belief of the intellectuals  who undertake to improve society. They  think they can make the world better and  there is nothing for them to do but to go  on with the effort until by experience  they learn that they can achieve nothing.  The assumed religion of these people is  not genuine. There is no religion in that  work, though it has its uses in the sphere of  the world.

When they become convinced that they can accomplish nothing they will in  desperation commit some improper acts,  the karma of which will entail suffering  which will soften and purify them. Then  they will become fit to listen to the  teachings of the Radhasoami Faith. At  present they can not receive them.

Neither would men have listened to them in Sat Yuga, though for a somewhat  different reason. Then conditions of life  were easier and man's spiritual force  greater. He was able of himself to get  all he wanted. Therefore he was far from  feeling the sense of helplessness which is a  sine qua non.

A devotee who desires to get on spiritually must keep himself free from all  worldly ambitions. He may engage in  worldly activities for his support, but  his heart and interest should not be there.  His life in the world has been strikingly  likened to the verdure of a tree whose root  has been severed.

This course is not a selfish one as is  sometimes asserted. Would it be wise to  place on a schoolboy's shoulders the  burdens of society and direct him to undertake its reformation? Everyone sees  that to be arrant folly. It is no less so  for an undeveloped man to think he can  reform the world. Far better it is for him first to attain his own perfection. Then he can do something worth while for others.


The common idea that mere moral uprightness and ethical culture will lead to  salvation is an absolute error. Conduct  by itself is wholly powerless to accomplish  that result. All that conduct can do is to  affect preparation for undertaking the  spiritual ascent. If one's life and work  is wholly disinterested, one will in time be  led to the entrance of the path, but good  deeds alone will take one no further.


The problem which the jiva has to  solve is the freeing of the spirit from the  bondage of Kal. The spirit is now help less in the grip of mind. It is without enjoyment in the world as it is attuned to higher regions. It can only furnish to the mind the energy the latter uses. This it  has done for countless ages. This being the object in view, mortification of the body, flagellation &c. which many religious devotees have practised are senseless and brutish-only worthy of brutes.


No sort of asceticism or retirement  from active sphere in life is favoured by  Radhasoami Faith; asceticism generally  fails because in the end the mind asserts  itself and overcomes the higher aspirations. Concentrating all its strength upon  a single effort, it prevails and carries the  jiva back to the world and its thraldom.

On the contrary, the life of the world  acts as a balance and spiritual progress in  it, though slow, is relatively sure.  life of the householder is much the best.  It is amid the cares and responsibilities of  this life that solid and enduring progress  can be made. From the burden of these cares the spirit longs to win the promised release and its eternal home.

Responsibility and duty are a dam  which holds the mind in check. Break  down or remove that dam and the mind  runs riot. It is like the serpent which is  tame enough as long as it is confined in  the basket. Let it out and it becomes a  danger. The mind should be kept busy  at all times, if not on parmarthi (religions)  work then on worldly work. It is impossible for the devotee who is not far advanced  to spend a very large portion of his  time in spiritual practice. He has  not developed the necessary spiritual force.  There is nothing to drive the engine in  that direction and it won't go. Equilibrium between the spiritual work on the  one hand and mental and physical work on  the other must be maintained. If one  gives oneself wholly to abhyas, neglecting  mental and physical work altogether, one  will get into a state of semi-idiocy and progress will stop. Only when very great  spiritual progress has been made can the  greater part of one's time be given to abhyas.

The body and mind, as has been said,  must be transformed in order that they  may cooperate with the spirit and this is a  very gradual work. The growth and decay  of the body require 60 or 70 years and this  is only the fringe of one's existence. The  Jiva forthwith takes another body and his  existence goes on as before. Now when a radical change is to be effected extending  over the whole existence, evidently much  time will be required. The work cannot be  hurried. Therefore the devotee cannot  devote a great part of his time to abhyas  and if he has it on his hands a part is  necessarily passed in idleness with usually  disastrous results.

Such people as for instance sadhus are  very likely to go wrong, having no responsibility of work to steady them, while  it is easy to secure the gratification of all  desires. From the time they wake until they  sleep the mind is free to run and concoct all  the mischief it likes. What then can one expect? So long as the first enthusiasm lasts all goes well; but when this is exhausted trouble begins. Therefore worldly  work should only be reduced as the spiritual work increases. Devotees are not  encouraged to become sadhus.

Moreover temptations should be met and overcome in the world, not avoided by  running away from them. Thus strength  is gained.


The Radhasoami code of ethics is that  all that helps in our progress towards the  Supreme Father is good and all of contrary  tendency is bad. Everything which tends  towards a further descent of the spirit into  matter-which ultimately results in a closer  association of spirit with matter, although  in itself it may be free from any ethical condemnation by the moral codes of the world  and may even be recommended by them is regarded as bad by the Radhasoami faith. Therefore every work and activity which begins and ends in the world  is to be avoided. But there is no reason  to regret abandoning work in the world.  Many will come forward to continue it.  Such is the tendency of the life of the world  that social and political leaders which it  needs, will always come forward. By their  efforts the balance, the just average of  social conditions which is necessary as the starting point for the spiritual progress of the relatively few is maintained.


Philanthropic and social work is wholly  on the plane of the mind. Its object is  worldly, since it seeks to make the world a  better place to live in. So its effect is only  to strengthen the hold of the world upon  those engaged in it. Moreover it cannot  succeed in its object, for the world cannot  be permanently improved. There appears  to be an improvement over a limited area, but the vice suppressed there breaks out somewhere else; and even in the area of  improvement there is always a speedy deterioration and corruption. This is the  course of the worldly history without  exception. Virtue leads to prosperity,  that to wealth. Wealth is the hotbed of  all vices. Luxury follows, then sensuality,  then degradation. Prosperity must be  followed in this world by descent. Nothing  permanent can be gained. The task is  hopeless.

The effort of the philanthropist is  directly opposed to the goal of the true  devotee. The former wants to improve  the world, the latter wants to get out of it.  Therefore great social reformers and  philanthropists are not to be reckoned  among really great men from the spiritual  point of view. They are great, it is true,  from the standpoint of the world, but their  activities do not count at all for real, that  is for spiritual progress. They are generally not disinterested, usually having  some motive, such as desire for fame, the  respect of men and the like which feeds the  mind. Their efforts tend to strengthen  the dominion of Kal. They are prompted  by the mind which is allied to and is of the  same nature as Kal.  

As a rule such men engaged energetically in worldly activities are on the  downward path and have much to experience before they will become adhikari  (fitted to receive spiritual instructions).  Yet there are exceptions. They may be  just working out the remnant of their  karma and soon may turn to spiritual  things with great receptiveness.

This does not however mean that such  activities are without value or should be  discouraged. They are of great use on  their own plane. They help to maintain  the balance without which the world would  become unlivable and unsuitable to perform its functions.

Progress towards liberation means  cutting asunder not only from vicious  worldly activities but from-so called virtuous activities as well; for viewed from the  plane of the spirit all worldly activities  good or bad are on a par. Connection  with all must be severed in order that  the spirit may escape from the world.  Virtuous as well as vicious activities,  meritorious as well as sinful, self-sacrificing as well as self-seeking, philanthropic  as well as personal, all activities must go. The former of course stand very high in  the estimation of the world, measured according to its standards but the standards of the world are not true standards. In truth, whatever tends to raise the spirit  to a higher level is virtue and whatever  tends to increase the strength of the tie  which holds the spirit to the world is vice,  whatever the moral code of the world  may call it.

Philanthropic activities are highly esteemed by the rulers of the world because  they make for the betterment of worldly  conditions. Kal does not want his subjects  to degenerate. He desires them to maintain as high a state as is possible within the limits of his rule. Therefore such  activity finds favour at his hands and meets with rewards. But of course those  rewards are stamped with the character of  the lower creation-with the impermanence  which attaches to everything in it, virtue,  prosperity, sensuous enjoyment, dissipation and disorganization of energy, vice  and degradation. This is the inevitable  round of earthly activity and it is beneficent since if good actions had permanent  results the spirit would be permanently  bound up in them and its escape to higher regions would be impossible. The purpose of creation would be frustrated.

Such activities may be compared to  the efforts of a military prisoner to alleviate the lot of his fellow prisoners. He nurses, educates and diverts them. By  so doing he gains the favour of his captors.  They reward him by bestowing comforts  and privileges. It is a furtherance of  their own interests. By so devoting his  energies that prisoner neglects his own  real interests which are to escape from  captivity. Nothing of the sort can hasten  his release. Kindness and sympathy and  reasonable relief he should indeed extend  to his fellows but if he is wise he will always keep in mind that the important  thing before him is to escape and to devote  his chief energy to that end.

Kal is a jailor who proposes to keep  jivas within his grasp as long as possible.  All activities which tend to ameliorate the  status of his dominions he encourages;  but those which have for their object  escape from them, he opposes.

The philanthropist plays on the Kal's side of the game.


Political activity of any sort is still  less desirable for a devotee than philanthropic or social work. The reason is that  political activity arouses so keenly the  feelings and interests that these bind down  the spirit. Though a man engaged in political activity may appear to be most spiritually minded, it is very difficult for him to  give that amount of concentrated attention to the spiritual duties of a devotee  which is necessary for satisfactory progress.

It is not that there is anything peculiar  in this employment. Any other activity  of like engrossing nature would be equally  detrimental. Thus one wrapped up in what  is called love on this plane-by which sex  is usually meant-would be incapacitated to pursue the path.

It is for these reasons that the Radhasoami Faith frowns upon social or political activities for its members. It  spurns the world, turns from it wholly and  seeks a. higher goal ; nothing is more vitally  essential than the definiteness of the goal.

The devotee should realize that this is  so and face the issue squarely from the  first. It will take long before he is able  to realize the truth of the principle.

It follows from these views that Radhasoami philanthropy is limited to the  relief of individual suffering and does not  extend to organized efforts. Such relief is  good and acceptable to the Supreme  Father. All creation is His and sympathy  towards any part of it is rewarded by Him.  But to make the world better or to increase its attraction as a place in which to  remain is not an object of the Faith.


The reason for the usual necessity of  four lives in which to effect the entire process of spirit translation is further explained here.

The physical body with which the ordinary man is equipped is not well fitted  for spiritual practice. It was designed for  work in this world and has functioned  under and been impressed by the action  of the mind. It must be refashioned and  this refashioning involves great strain.  The cells of the body which before were  directed downwards are by this transformation made to assume more or less an  upward attitude. These cells also at first  resist any change and their opposition has to be overcome.

This refashioning of the body goes on  pari passe with the practices enjoined and  the gaining of the spiritual strength by the  devotee. This physical change is absolutely essential for making appreciable spiritual progress. The capacity of the body to undergo it constitutes the limit of the usefulness of the body. For the change introduced must not interfere with the  Sue performance of the functions by each  of the trinity, body, mind and spirit,  Each with all its faculties, in a state capable of normal action, must participate in  spiritual advancement.

When the limit of possible adaptation  of the body to the requirements of spiritual growth is reached without still meeting those requirements, the substitution of  a new body for the old becomes necessary  through the death of the old body. After  all the changes which the body will endure  have been made, the remainder of the life period will be given to consolidating the  results of spiritual practice and then the  body will be given up. For this purpose  Three new bodies or lives are usually  necessary.

The intervals between successive lives in the case of a devotee are passed in the  higher regions in a location determined by the degree of elevation of spirit which  the devotee has accomplished, where  in the company of the guru and influenced  by the higher spiritual environment, it  gains strength and inspiration for its next  earthly experience.

There have been exceptional jivas endowed with bodies capable of enduring in  one life the whole requisite transformation  without breaking. Such were Huzur Maharaj and Maharaj Sahib. They were of  course, great and exceptional souls who  went through in a few years the complete  cycle-which the ordinary man accomplishes in four births. But in both cases  the immediate physical effect of the transformation was a low and depleted bodily  condition which continued for quite a  number of years.

After the changes have been effected  complete physical vigour usually comes  back though with a body very different in its constitution. One of its acquired  characteristics is its softness and freshness like that of a babe.


Faith founded on miracles is not the  result of development of the inner nature,  it is imposed from without by a show of  power which for a while over-awes the  mind but which does not long continue  its effects. Therefore Sant Sat Guru never  performs miracles. They are only resorted  to by lower incarnations. Sant Sat Gurus  develop and strengthen the inner nature  and by that growth cause faith to spring  up. It is a slow process but its effects are  permanent.

But the disciple can be nourished and  encouraged by miracles internally-by apposite and impressive spiritual experiences  and these are constantly occurring and are  in fact indispensable to the establishment  of unassailable faith.

 Chapter V.



A true religion must know the goal,  must hold it up definitely, must prescribe  a method of practice or training relative  to the goal and of a nature to advance the  disciple towards it and must establish a  relation between the disciple and the goal.

We must know in the first place where  the seat of the spirit is in the body. That  there is one-that the spirit is not evenly  distributed over the body- becomes evident when the different degrees of sensitiveness of the several parts of the body are considered.

There are also sub-centres in various  parts of the body which must be the case  where so complex a mechanism as the  body operates, as is obeserved to be the case in all mechanisms with which we are  acquainted. The distribution of the spirit  throughout the body has not that uniformity which it would have, did the  spirit simply radiate from its centre  through uniform media. It is distributed  variously and this variety is secured by  variations in the transmitting media.

 The spirit centre or focus must therefore be ascertained. The spirit must first  be concentrated there and then raised on  a path in the microcosm corresponding to  and related with the path in the macrocosm which it is to traverse. There is no  other concievable way in which the spirit  may gain access to the distant regions  which it desires to reach.

 No other religion has a definite goal or  a knowledge of the seat of the spirit in  the body.


The student of religious beliefs will,  whatever his view of it as a whole may be,  find much to recommend to him in the  scheme of existence advanced by the  Radhasoami teachers. He will first of all  be struck by its completeness and frankness. Everything seems to be known to.  it and nothing is held back which is necessary to a logical comprehension of the.  whole. He has not found this to be the  case with other faiths. All of them  are hazy, unsatisfactory and uncertain  with regard to all questions which have to  do with ultimate beginnings and with  basic purposes. On these questions and  because of these uncertainties numerous  opposing sects have arisen. Prominent  among these are the dualists and the.  monists, the dwaitwadis and the adwaitwadis, the vedantists and the sidhhantists, all of whom have peculiar views as to the  indentity and precedence in origin of (1)  the Supreme Spirit, (2) the spirit of the  jiva, and (3) matter or nature. In the  light thrown by the Radhasoami Faith  all these differing views are harmonised and one sees clearly how misapprehension was inevitable to those whose  knowledge only went back to a certain  period which was long subsequent to the  period of origin but who took that period  to be the period of origin and assumed  that the divergencies which had developed  in the interim were inherent in the original  constitution of things.

The monists and dualists are seen to  be both partially right but neither wholly  so ; nor is there any irreconcilable contradiction between them. The monists are  right because ultimately there is but one  substance, that of the Supreme Father,  from which emanated both the individual  spirit and matter. But with reference to the universe as it now exists the dualists  have an unassailable position, since an  impassable division has now been established which will last for all time between  the Supreme Father on the one hand and  the jiva and matter on the other.

In another sense also, monism and dualism are both correct. The latter because  of the unquestionable permanent distinctions which now exist ; the former because  of the spiritual unity which runs through  and forms the internal core of all separate  existences and without which the knowledge of the Supreme Father would not  have been universal.

The views of the believers in a triple  origination or the trinitarians are likewise  now readily understood and assigned their  proper place. These assume a triple independence of origin for (1) the Supreme Being, (2) the individual jiva and (3) matter-that all are anadi (without beginning). According to the Radhasoami teachings it is evident that their conclusion also  is due to their acceptance of differences  as which in reality only developed  at a period far subsequent to that of  origin.

The reason for the existence of the  diversity of religions which at one time  or other have had vogue in the world now  becomes clearly apparent. There are a  great number of presiding deities and  hierarchical powers in various successive  higher regions. Prophets and teachers  who had reached by spiritual practices one  or the other of these realms and avatars  who came down to earth as messengers  from them, each taught (as he indeed believed) the realm with which he was familiar, to be the final goal and its presiding deity to be the supreme lord.


 Still more striking is the clear and  satisfactory explanation of the reason for  the pilgrimage of the jive through the  material worlds. All other religions are  absolutely in the dark on this most important point. The individual spirit,  most of them declare, is of the same essence as the Almighty, from which it follows  as an admitted corollary that it is inherently perfect. How then can it profit by  a course of discipline ? The old religions  of the world are unable to give any answer  to this question. Their greatest teachers  frankly relegate it to the list of the incomprehensibilities about which profitable inquiry cannot be made; or they tell us that  it is enough for us to know that the spirit  finds itself involved in the maelstrom of  matter and should eagerly seize the aid which is offered for its extrication, without seeking too curiously to penetrate the causes of its predicament.

Such ignorance and incapacity on the  part of their assumed teachers are a great  source of discouragement and doubt to  an earnest inquirer ; and to find one faith  which frankly and logically and convincingly grapples with these difficulties is as  refreshing as it is unexpected.


To the Indian the Radhsoami teachings offer great consolation. He is able  to see how the present state of the country  is a preparation for the introduction of  this faith, a preparation which may be traced for a thousand years, how every  apparently downward step in her history  has been, instead of a degradation, a necessary adjustment for greater blessings; how  she has always had and still receives, as the region of the earth chosen by Him for the nurture of the spirituality, the most solicitous care and protection of the Supreme Father.


Other religions are powerless to assist the aspirant for real salvation. They had  their use in times that are passed but all  are worthless as regards assistance for  reaching the final goal. They were instruments of Kal, not of Radhasoami Dayal,  and therefore cannot aid us in reaching  Him.


Kal in some of his forms is the god of  all the older religions. The vedas emanated from Trikuti. The ancient rishis  and sages went no higher than this, with  the exception of certain great yogeshwars  like Vyas and Vashishta who attained the  highest region of Brahm.ind; but they too  remained under the sway of Kal. Christ and Mohammed stopped somewhat short of  Trikuti. Of the two, Christ's attainments  were evidently the higher. He crossed  the sixth chakra in the macrocosm, the top of Pind. This is indicated by the importance he attached to the cross as shown by  his own words and by many associations.  The inner meaning of the cross is the  intersection of the three spiritual currents  at the sixth chakra. Christ raised his  spirit to this cross and by doing so gained  access to higher regions and to stores of  force which enabled him to revive the  physical body after his death. When the  gospels were reduced to writing several  hundred of years after his departure the  inner meaning of the reference to the  cross had probably been lost and a story  of crucifixion was invented to fit in and explain them. Of course this can not be  proved but it seems probable.


In past yugas it was possible to reach  the higher regions of Pind and Brahmand  by the forms of yoga then in vogue but  that is not a possibility now. In Kali yuga  the old forms of yoga are no longer effectual. Only by Surat Shabd Yoga can any  of the higher regions or even the top of  Pind Desh be reached.

 There is a natural reason also for this.  The human will power is now considerably  less than what it was formerly. It is  necessary that it should be so in order  that the path of the Sant Mat may be  taken, involving as it does reliance and  dependence not on one's own efforts but  on the guru. Former practices required  great will power and a psychic force to  match. Now neither of these is existent ;  if they were, they would be a bar to the  dependence and acceptance of guidance which is essential to final emancipation. In  former times there was no such conception. Then all the emphasis was laid  upon individual prowess. Sri Krishna  was the first to introduce bhakti at the  end of Dwapar Yuga and this he did no  doubt to anticipate surat shabd yoga  and to beguile jivas to stick to the bhakti taught by him.


To the superficial and inattentive or  inadequately informed observer the Radhasoami Faith appears arbitrarily exclusive  and monopolistic. Why, he asks, are not  all religions equally paths to the Supreme  Being ? How can any one of them justly  claim pre-eminence and exclusiveness ?  How is it that an impartial and just God  has conferred the privilege of reaching  Him only upon the few who have embraced tenets of a particular faith and particular methods of devotion and worship ?  Such exclusive claims appear to them  abhorrent and absurd and indeed the  more so in proportion as they are sincere  and earnest seekers after truth.

That those questions and strictures  should arise in the minds of those who are  inadequately informed on the subject is  but natural and they can only be blamed  in so far as they are remiss in profiting by  available sources of information. For  these objections are only possible to the  superficial investigators and disappear as  will be clear to all who have read the preceding pages when the theory of the  faith and the conditions under which it is  advanced are properly understood.


In the first place it must always be borne in mind as a fundamental axiom  without which indeed none of the phenomena of the world can be understood,  that all life is continuous and its successive embodiments only subject to decay  and death. To suppose that human beings and other jivas are allotted but a  single short span of earthly life is an  assumption which wholly negatives the  possibility of comprehending the rationale  of existence. Were this true nothing  could be more just than the condemnation  which we are considering; and the God of  this or any other exclusive faith would  stand convicted of a partiality, injustice  and fatuity of even far greater enormity  than is asserted.

But the fact of the continuity of the  invisible life through a succession of temporary forms-that is of re-incarnation or  re-embodiment wholly destroys the basis  of this criticism. On this assumption time  and opportunity are seen to be practically unlimited ; and if the present life  does not afford it, many others will  come which may. The duration of this  world and the created universe of  which it forms a part and therefore the  time for the salvation and emancipation  of its inhabitants is still to be immeasurably vast according to human standards  of reckoning, many times greater than  the farthest stretches of recognised earthly  history. All will have the opportunity  which now may appear, but only superficially, to be claimed as a privilege of the  few and that opportunity will come to  every human being as soon as he is prepared to profit by it. That such should  be the case is the very object of creation ;  and any other assumption stultifies and negatives its purpose.

There is but one Supreme Father. The goal is single ; why should there be  a plurality of paths ? The Lord made manifestation of Himself in one way only by the sound-current which emanated from Him. By this only can He be approached. The other paths which are labelled by what is assumed to be His  name lead, in truth, to wholly different  goals. Other religions have been only instruments of Kal and his representatives,  introduced because they made for the  greatness of Kal's realm by placing a  needed curb upon the excessive indulgence  of desire and passion and the consequent  degeneration of his subjects. This equilibrium has been more or less restored and  maintained and matter prevented from  gaining the ascendency which it would  otherwise have attained.

These religions also furnished means  for the ascent of those jivas fitted therefor to the higher regions under the control  of Kal.

The further object aimed at by Kal  (and measurably accomplished too) in the  establishment of various religions was that jivas should be involved and entangled in  the mazes of conflicting faiths and their  acceptance of the one path which could  enable them to escape from his dominions  should be thereby delayed. For, the forces of Kal had been and will be arrayed  against the spread of the Radhasoami Faith and even fraudulent and deceptive  means employed for that purpose. This Kid  does, even though he knows that he must  be defeated in the end. He is a ruler  and as such is jealous of his sovereignty ;  and he proposes to retain his sway as long  and as widely as possible.

 In the above no suggestion against the  good faith of the teachers and prophets  who founded the various religions is intended. The ancient sages, Budhha, Christ  and Mohammed undoubtedly thought that  they were pointing the way to the highest  sphere and to final liberation. But they  were the victims of delusion. Sat Desh was wholly unknown to them. It was  known to none except to Kal himself, by  whom the secret was jealously guarded  even from his sons Vishnu, Brahma and Mahadeo.

The religions which Kal founded and  encouraged were more or less effective in  their time as means of ascent to some of  the lower regions. But their day of usefulness even to that extent is now passed,  they are now mere fossils, encumbrances  and embarrassments to seekers after truth  and the sooner they fall to pieces the  better.

 The time must come when the Radhasoami Faith shall be universal, when a high  degree of spirituality will prevail and  consequently happy conditions of life.  This high degree of spirituality will be  brought about by the frequent descent  of spiritual currents from the highest  regions.

But the presence of the highest spirituality is inconsistent with the required  conditions of earthly life and consequently its' advent always foreshadows the  dissolution. In due time this occurs; those jivas who are fitted for the higher  spheres are translated there while the  rest lapse into unconsciousness until the next evolution.

 Chapter VI.





Passing a Hindu Hotel, Babuji Maharaj  remarked, " The shop looms with meat  and bones and is named ' Hindu Hotel" '.

Mr. Ph. -- Vivekanand advised use of meat. He recommended meat for sustenance of physical body. He ate meat at my table in America.

B. M. -- Vivekanand was a great intellectual man, but there was nothing  spiritual about him. He was a follower  of that great man of Bengal, Ramkrishna.  Ram Tirth was a different man. He  died by drowning. Such men read religious books, form notions, draw their  own conclusions, and then preach religions  based on their notions and conclusions.

Mr. Ph. -- Theosophists' prescription of religion is contemplation of master at the seat of heart.

B. M. -- All these religions, if they  practise yoga at all, perform the sadhana  of  ‘Mantra' or 'Dhyan' at the seat of  heart and some few at the seat of  spirit without knowing their position  in cosmogony. They have no systematic  method of yoga. By these means they  gain some powers of low order and  acquire to some extent purification of  mind and senses. The display of the  action of the spirit, mind and body at  the seat of heart is co-mingled, while  at the seat of spirit, these three are associated with but not merged in one  another or combined as at the seat of  heart.

Spirit supplies the energy, mind is  the active agent, while the body and  senses are vehicles for action. The display of the powers of all the three at  the seat of heart is united as without  the energy supplied by spirit, mind and  body would become unconscious, and  incapable of conscious activities. For  spiritual advancement, purification of  body, mind and senses is essential but  for the devotee of our faith his aim  and object should be the transference  of spirit from the seat of heart to the  seat of spirit, its liberation from the  bondage of mind and Maya and to free  it from the downward strain or tension  of gravitation of these two upon it;  if this is achieved, the purification of mind etc. will follow in its train. Purification of mind and liberation of spirit  must go hand in hand. This is not so in  other religions. They devote all their  energy to the purification of mind with  the result that they cannot rise beyond the sphere of mind; very few go into  Brahmand, the majority do not go  beyond the region of Pind with the  aid of Pran Dhar, which emanated from  Trikuti, the higher sub-division of  Brahmand. Each division has upper and  lower parts; the upper consisting of three  sub-divisions, and the lower of other three sub-divisions.

Body is the crystallized form of desire  (Maya) and thoughts give it outer shape.  It is 'Ichcha' that moulds the body,  after death, for next birth. The sway  of mind and Maya upon the spirit is  very great; the mind on the level of  existence has become the director. The  stock of spirituality that spirit brought  with it at the time of creation in this  sphere, is by itself. i.e. unaided, incapable of liberating itself from the worldly  ties and environments of mind and Maya. For the attainment of this object,  impregnation and infusion of spirituality of Sat Desh is necessary and this can be gained by association with Sant Sat  Guru who alone can infuse and impregnate this seed of spirituality of high  order, which ultimately makes the spirit  entity fit to reach Dayal Desh, the  seed of which Desh is sown by the Sant  Sat Guru in the spirit entity. The seeds  take very long to germinate and the  process of germination is not only slow  but imperceptible. After some concentration, a feeble and weak spirit current issues from the seat of the spirit when  casual or periodical internal experience  of bliss is acquired by a devotee. When  about half the spirituality of that located  on the seat of heart or diffused in body  is translated to the seat of spirit, then  the devotee enjoys continuous bliss and  unintermingled experience of ecstasy and  bliss within himself. The seed after  germination gradually grows into a plant,  which then buds into flowers and ultimately bears fruit The germination of  seed takes place in Pind, growing into plant at Sahas Dal Kanwal. It buds in Trikuti, flowers in Sunn and bears fruit in Sat Lok.




Conversation introduced by discussion of various yoga practices, as of concentration upon the heart etc.

B.M.-That is the locality usually  chosen for concentration because, it is the  seat of mental activity of this plane.

At the seat of heart, the spirit, mind  and desire are co-mingled ; at the seat of  spirit, the three are associated but not  co-mingled. They descend to the heart in conjunction. Then the spirit supplies the energy, the mind is the active agent, while the senses and the body are the instruments of actions.

Desire is the subtle form of Maya,  matter. The body is gross (crystallized)  form of desire.

There are three principal subdivisions  of mind-the lower, the individual mind  (Pindi Man) located at the heart; the  higher, subtle mind, located at the 'Third  Til'; and the universal mind, whose seat  is ' Trikuti'. There are intermediate  sub-divisions, but these are the chief.  Mind cannot reach the spirit. Nothing  that the mind can do can affect it. The  spirit stands apart, separate from all  action only furnishing the energy. Even  when an agreeable sensation is felt, it  takes no part in prolonging or renewing  the sensation. It is only the source of  energy and of consciousness. The mind  borrows its consciousness from spirit.  Without the latter it would be unconscious.

Now since the mind cannot affect the  spirit, and all activities originate with mind and are carried on wholly by it,  nothing that the mind can initiate, will  materially elevate the spirit. At the most  the spirituality of the region immediately  above, which is of a slightly higher quality, can be drawn on. Pure spirit, of  course, cannot be reached by the mind.  The goal of the mental activities can only  be the regions of the mind not those of  the spirit; nor can these activities have  any effect towards making up the original  spiritual deficiency which made it necessary for the spirit to descend from Sat  Desh.

All yoga practices other than Surat Shabd Yoga are of this character (mental) and can lead no higher than the upper regions of Pind or Brahmand.

That the spirit may be materially  raised, there must be an impulse from  without (above) from the purely spiritual  regions. This impulse can only be supplied by the Sant Sat Guru, and this he gives at the initiation. He alone can  plant the germ directly or through some  connection.

It is true that the mind also must be  purified-the body also-and this purification is attained, to some degree by  other forms of yoga. The mind and the  body must be purified. The connection  with the world must be severed or greatly  reduced, otherwise the downward pull  on the spirit is too great to permit it to  rise. The elevation of the three must go  hand in hand, but meanwhile, this fact  must not be lost sight of that the only  important thing to be achieved as the  result is the translation of the spirit.  Towards this end, other forms of yoga  do not at all contribute or attempt to  reach.

The growth of the germ is very slow,  for long its presence is imperceptible, the  current being so very slight or the current  being so very tender. Simultaneously with its growth, the purification of the body and mind must proceed.

Because the plant germ is so slight,  it does not affect the consciousness or  only very rarely are spiritual experiences  felt, though all is regulated by Supreme  Father, and if experiences are needed for  the encouragement of the devotee, they  will be given. When half or a little more  than half of the spirit is raised from the level of the mind to the seat of the spirit,  spiritual experiences of bliss etc., will be  frequent or almost continuous. The  spiritual plant sends forth its buds in 'Trikuti'; its flowers in ` Sunna '; its fruit in ' Sat Lok '.



Evening Walk.

B.M. -- Confession in Parmarth is permitted to be made only to St dh or Sant  Sat Guru. It may also be made to a Satsangi with whom one is intimate, who  is considered to be an advanced Satsangi  and who is likely to help either by advice  or suggestion. When one is troubled by  some worldly anxieties or thoughts or is  tempted by the pleasures of this world or  when a devotee's spiritual progress is  retarded by the opposition of mind, or during Abhyas he is disturbed by impressions  and thoughts of past actions, he needs the  help and assistance of some one to sympathise with him or to guide him.  By doing so, a load is removed from the mind of the devotee and he feels a great  relief and is able to perform his practice  more smoothly and undisturbed.

Mr. Ph. -- What is opposition of mind ?  You have said that spirit does not partake  in any action, it only supplies energy and  remains aloof, then where comes the opposition of the mind ?

B.M. -- Opposition of the mind means  the opposition of the lower mind to the voice of conscience which is the impulse  of the higher mind. What is required  is the exhaustion of all the activity of  the mind ; mind is not to be crushed ;  spirit has a desire to liberate itself from  the bondage of the mind and Maya though  it takes no active part in the action of  mind and senses. It, however, finds itself quite helpless to liberate itself without  the cooperation of the mind. Mind when exhausted of its activity, will realise its  helplessness and will then gladly cooperate  with the spirit in elevating themselves  from the level of existence to a higher  level till the region of the universal mind  is reached, when the spirit will leave the  association of mind and rise undetained  into higher regions. The physical individual mind is located at the seat of the  heart, the higher subtle mind at the seat  of spirit, and universal mind in `Trikuti'.  In ' Sar Bachan' (poetry) there is a dialogue between `Surat' and Mind (mana). In that, ' Surat' begs 'Mana' to help it in its liberation from the pleasures and  temptations of this world, and accompany  it upto 'Trikuti' and there enjoy the  ambrosial showers of bliss which can be  attained by association with Sant Sat Guru and presence in Satsang.

 From the point of view of our Faith,  anything that helps in the raising of the  spirit to a higher level is virtue, and anything that tempts the spirit downwards  and outwards in the world is vice. According to the moral code of our Faith, one  has to rise above Karma, Dharma, Pap,  Punya, (action, duty, vice, virtue) for the redemption of spirit, while according to  the moral, social and religious code of the  world all acts performed for the comfort  of humanity are virtue and are considered  as duty, the performance of which  disinterestedly is the goal of such  people for their salvation, just as a convict  in a jail helps his comrades by nursing  them or looks into the sanitation and other improvements necessary for the  maintenance of health etc. amongst the  occupants of the jail. Such a convict is  considered to be doing good work in the  eyes of the jail authorities and is in return  rewarded by being appointed a warder  and getting good marks. This is necessary  for keeping equilibrium, otherwise deterioration must set in. Similarly this world  is also a jail with the kingdom of Satan  or Kal over it. Those who perform good  acts for the amelioration of humanity  appear in the eyes of Kal as virtuous and  are rewarded with prosperity and other  worldly comforts. For the real liberation of the convict from the jail, it is necessary  that he should find out an egress from  the walls of that jail. It is the gracious providence of the Supreme Father  that there is no pleasure in this world  without pain. What is the condition of  those people who are prosperous and are  rolling in gold ? Further descent into  materialism and further deterioration ending in adversity. So adversity is a.  blessing; without adversity nobody would  like a change in the level of his existence.

I would like in my future talks to call Surat' as " She" instead of "It"'. Surat is ' She' and Shabd is ` He'. Surat is lover and Shabd the beloved.

'Radha preet lagd wan hhri,

Soami pritam ndm kahdri'.

The condition here is reversed. He is she, and she is he. There ` She' follows ` He', while here ` He' follows ` She'; man after the woman.




Evening Walk.

Mr. Ph. -- In Satsang, I do not follow the reading, and the noise of recitation disturbs my concentration, with the result that I fall into sleep.

B. M. -- If this state comes after concentration, it is half sleep and half concentration. This is not bad. It is a state of  'Tundra'.

Mr. Ph. -- As I cannot follow the recitation, the mind remains vacant and there is nothing to concentrate upon.

B. M. -- Concentration before sleep is  very beneficial ; if sleep overtakes in the  course of concentration, the effect of concentration remains in sleep also. For  such concentration, one should sleep flat  on the back with the face upwards.

Mr. Ph. -- Why is that so?

B. M. -- Just as at the time of practice,  sitting in erect position is necessary for  the nervous centres to be in one line,  similarly to have the nervous centres in  one line, one must lie down on the  back. If you sleep on the side, concentration will not take place as sleep is likely  to overtake you immediately. Medically, sleeping flat on the back is considered  as detrimental to health, at least it retards digestion. I for myself always lie down  on the back till sleep overtakes me.

Deep concentration would result in experiences of very high order and remarkable character, such as will dismiss all  future anxieties and doubts. In the commencement very feeble and weak concentration takes place. Deep concentration  at the first point will take a very long  time. If this takes place immediately it will subvert the whole order of action.  The machinery of the whole body will be  affected, and one will commence to do  erratic acts so much so that there is probability of one's losing equilibrium of  mind.

Mr. Ph. -- You said that the elevation of half the spirituality is practicable.

B. M. -- Yes, as the elevation of the whole spirit is practicable.

Mr. Ph. -- In this life?

B. M. -- Not in this birth, unless one is  specially fitted. Elevation of half the spirituality beyond Pind does not mean that,  a devotee will acquire this state forthwith.  When half the spirituality is raised, the  course of a devotee becomes one of triumphal march. He is able to feel, see and  enjoy the beatitude of everything on the higher level, as one enjoys the pleasures  of this world by means of the body and  senses. If on this level, there is anything  beautiful, you are immediately attracted  and your attention is forthwith directed  towards that object. You do not make any  effort. Similar would become the condition  on the higher level, if half the spirituality  is raised.

A very feeble and imperceptible current  of spirit is always elevated in the case of  a devotee and that settles the location of  the spirit after death. At the time of death the Guru receives the spirit and locates it  on the level to which the feeble current of  the devotee's spirit during life had reached.  It is taken and kept there to be acclimatized in the atmosphere of that level to be  better fitted for spiritual life in next birth.  The minimum elevation of spirit required  for location on a certain level after death  is necessary during the life time of a  devotee and in accordance with the degree  of that elevation, the location of the spirit  takes place after death.



Mr. Ph. -- You said that spirit had consciousness and always desired its liberation  from mind.

B. M. -- Spirit is always conscious in its  own sphere; it has never been unconscious.  In some `Jivas' the consciousness of spirit is  strong, in some it is dormant, in some it is very weak; spirit in a sense has always been uncontaminated and pure. It has been  pure, it is pure, and shall always remain  pure, but that does not justify the contention of 'Bachak Gyani' of spirit being  'Alep'. Those ' Yogeshwar Gyanis' who  reached the highest part of 'Brahmand'  and who after reaching the real essence of  spirit at the point of its dissociation from mind could well speak about the purity  of spirit. Only in awakened spirits the  consciousness is felt to some degree.  Spirit itself is always conscious but we are  not conscious of its consciousness. Accumulation of spirit at its seat is called  'Mahatma' (big spirit) according to the  dicta of other religions, but according to  the dictum of our faith 'Sunn' is the seat  of spirit and the entity that reaches that  sphere is a true 'Mahatma' and 'Sadh'.

Mr. Ph -- Does the spirit retain consciousness of its past birth after death?

B. M. -- It does retain consciousness, but  very feeble. When after death, it is taken before 'Joti' which is necessary if it assumes  human form in its next birth, all its past associations with mind and world are revived and the spirit is then hurled down  below. It can call to memory all its births  when it reaches a certain stage but at that  stage the association with mind and matter  in past births will appear as if they were  associations made by some other entity  and not by itself. In the association with  mind and matter, depletion in the stock  of spirit continuously takes place, but for  retaining human body a minimum degree  of spirit at the spirit centre is necessary;  if the spirit centre itself descends downwards with the spirit, then it takes the  form of lower animals.

Spirit is never so mixed with mind and  matter as to become one with it. On  high levels, the spirit has control over  mind and matter but on the lower levels,  it itself becomes subject to them. It is  as if covered with coatings of mind and matter and any current that flows from it  conveys with it the association of these  coatings. When these coatings of mind  and matter are exhausted of their activity  and the mind reaches a certain point, it  then becomes fit to ascend and becomes a helpmate of spirit in the latter's elevation.  Scientific people have their own superstitions. Edison, an inventive genius of the  time considers the immortality of the  soul an absurdity. His ideas are that the  cells of the body are living entities, each  cell being a separate entity, and after death these cells form themselves into various  other bodies. Cells of body after a definite  period do undergo change just as it is said  that after a period of seven years, the  human body undergoes change. Thoughts  also with the advancement in age undergo  change, but the spirit which supplies  energy to both body and mind remains  the same. Practical instances of this are  met with in Catalepsy, and in the condition of trance, when there is stoppage of pulse and respiration of heart but consciousness of the spirit within remains or  is not lost Anything extraordinary, the  cause of which these scientists are ignorant  of, they attribute to freaks of nature.  After this 13abuji Maharaj gave instances of a boy who had related events of his past  birth to Maharaj, and of Tao Jee Saheb's  daughter-in-law, who in the state of fits,  talked of incidents and associations with  Soamiji Maharaj and Huzur Maharaj in  her past life.



17th January 1913.

 Evening Walk.

When the spirit had the upper hand  over the covers i.e., when the covers were  responsive to the spirit's attractive force  and acted in consonance with the spirit,  the spirit and covers became one. This  is in Dayal Desh, but when the covers  had the upper hand over the spirit, that is, when covers became so thick and  coarse and the spirit so feeble that it  could not throw off the covers and liberate  itself and be attracted towards the higher  centre of spirit, the covers coalesced and shot forth as a current and assumed the  form of  'Kal ' and `Maya', the former of  'Shabd ' residue and the latter of 'Surat' residue. In the raising of lower strata to  higher strata, it is a general rule that  some residue is always left which cannot  rise. `Kal' and' Maya' were, so to say,  excreta of Shabd and Surat which could  not be assimilated in Dayal Desh and had  therefore to be thrown out as excreta of the body. This excreta i.e., Kal and Maya  can not return to Dayal Desh, just as  excreta cannot return to the body.

Every manufacturing process leaves its  residue. The attractive force was not  able to release the spirit entities in the  residue, which owing to depletion of spirituality remained unconscious. Had they been able to respond to attractive force, they would have become conscious in Sat Desh. The spirits that could assume kinetic form in Sat Desh remained there as denizens of that Desh.

The spirit entities that had, so to say,  a 'Tie' with the covers, could not remain  in the spiritual regions, they had to  descend to Kal and Maya. Desh to denude  themselves of these covers with which  they had harmony and sympathy by exhausting their force and energy. Exhaustion does not mean destruction of any  force. There is no total destruction of  any force in nature. It means that the  various covers over these entities assume  kinetic form, and remain in the sphere with  which they have sympathy, i.e., those covers  that have the activity of Maya in them merge in Maya Desh, and those having  activity of Kal merge in Kal Desh. The spirit entities having the potentiality of  Dayal Desh in them become fit to return to Dayal Desh after getting rid of the  covers, but being too feeble they cannot  do so unaided. They can only do so with  the help of higher spirituality being  infused in them, which is done by association with Sat Guru. It was on account of  the feeble state of the spirit entities that  they could not have upper hand over the  covers in Sat Desh. This caused their descent to Kal and Maya Desh.

 The covers Kal and Maya assumed kinetic form immediately they (the covers)  left Dayal Desh, and as such they could  not return to Dayal Desh, as there was no  potentiality of Dayal Desh left in them.  It is a general rule that any force that  takes kinetic form at any centre cannot  return to higher centre but is eternally  located at that centre. Thus Sat Purush  cannot go to higher sphere of Dayal Desh.  But these tiny spirit entities (jivas) who  have come from the higher spheres of  Dayal Desh can go to those spheres.

The rushing down of the covers acting  in dissonance with spirit, signifies 'Might',  while in Sat Desh, where the covers acted  in consonance with the spirit, forming,  so to say, as one with spirit signified  'Right'. In Dayal Desh "Right is Might", while in Kal and Maya Desh "Might is  Right". In Dayal Desh everything works  in harmony and love, and when the covers  could not participate in the harmony and  love reigning in Sat Desh, the element  of resistence came in i.e., Par Brahm or  Maha Kal, the father of the God of all religions. In Dayal Desh, there is no self  interest, no opposition, no resistence, all  acting jointly with one object in union and  love and harmony.

Kal and Maya contain very powerful  spirituality, but in comparison with purely  spiritual regions, they are as darkness and  death are to light and life. The region of  love is life and light and the region of  resistence is death and darkness. One is 'Amar', the other is 'Mar'. What is play unto them is death unto us. It is play for Kal but it is death for us.

Mr. Ph. -- Do you know this biblical phrase?

B. M. -- Oh, yes, yes.


18th January 1913.

Evening Walk.

Civilization has made life ever busy.  It has made it full of engagements. The  papers and periodicals contain a lot of  sensational news of events abroad, thousands of miles away. In former times,  life was very innocent, no excitement, free  from political sensations. Our forefathers  lived very calm and innocent lives. I hate  this busy life, full of activity, sensation  and excitement. Young men of these days  are full of engagements the whole day and  night except for a few hours of suspension  during sleep. I am an old fossil and have therefore great sympathy with old men.

If an old man were told to commence  his life anew from his childhood with all the  experience and knowledge acquired during  his life time, would he be able to live that buoyant life which he enjoyed when he had  no experience of life? Never.

 Similary if he knew of his past life and  its associations in his present life, he would  find life not worth living; a sort of curtain,  so to say, is put over the consciousness of  his past life. Everything that is going on  ---- all changes, all alterations are for the regeneration of this world, the system and the whole creation. There are innumerable worlds and systems.

 Mind is like an onion made of covers  and contains potentiality of Kal and Maya.  They (covers) constitute 'Adi Karma'  which caused the descent of the spirit entities to the lower regions. There these covers exhaust their activity and take kinetic form. With each cover, so much of  energy is spent and depletion of spirit takes  place; when all the covers are removed and  with them all the energy is spent, then comes the time for spirit to ascend and  then comes the time for accumulation.

Spirituality is absorbed by mind and  matter. In essence the spirit remains the  same but undergoes change in degree.  With descent comes depletion, and with  ascent accumulation, which takes place  when it becomes free from covers of mind  and Maya.

Former life of pain and trouble, injustice to one's self might result in the next  birth in humility or cruelty. It all depends  upon the receptivity of the personality concerned. This pain, trouble, misery and injustice might give him a temperament of  resentment and vindictiveness resulting in  his next birth in a life of tyranny and  cruelty but if the mind is exhausted of all its energy and activity and one is spiritually inclined, the next birth will be one of humility and sympathy.

Spirit, leaving Sat Desh has come here  with a credit balance but with demand  of pro-notes of Kal and Maya against it, or  so many I. 0. U. documents (Adi Karma)  against it. When payment of these demands of 1. 0. U. documents is made, the  credit balance is gradually reduced, and  ultimately indebtedness sets in. At this  stage the court of wards comes in and  takes responsibility for payment of debts,  viz., at this juncture, Sant Sat Guru steps  in putting a check to future indebtedness,  and takes all the liabilities upon Himself,  the credit balance increases, and after paying the residuum of debts, the spirit is  liberated and taken back to Sat Desh free  of all demands and liabilities.


25th January 1913.

Conversation suggested by a park in  Benares which has been made on the site of a  most congested and filthy part of the city.

As there comes a time when the character, thing or place suddenly and wholly  changes as in the case of this bit of land  through the operation of causes, which  gradually aggregate until they suddenly  bring about a complete change, or as in the  case of a natural cataclysm, similarly in  the spiritual realm the energy of spirit  gradually accumulates until all at once it  effects a revolution in character. The results may be imperceptible until sufficient force is accumulated to effect the  change. Then something akin to a cataclysm in the material world occurs and  spiritual perception then becomes continuously illuminating, while before it there  were only occasional glimpses.

Spiritual growth proceeds by experiences  which are of a sort to develop humility. That this may be effected, reverses of  fortune are necessary which may entail  humiliation which however is not the end  aimed at. The characteristics of true  humility have been given in a previous  discourse.

This is a world of alteration- alteration  in body, mind, and in spirit itself. The  upheaval takes place in a moment, and  that moment is fulness of time. Gradually  and slowly, sailing takes place. At first  it is very feeble but when sufficient accumulation takes place which is noticeable, the  time for upheaval comes and the whole  thing is altered. It is like a journey from  a desert to an oasis which when traversed through, results in the manifestation of  verdure, joyful scenes and bright sun.

For the true upheaval in spirit, humility is essential. It is different from  humiliation. Humility is laying low both  mind and body. While in humiliation only pride and self suffer. It is physical and material.




It is very difficult for people whose aim  of life has been to raise the political or social  condition of people or nations, to accept  our Faith. If it be explained to them that unless they give up this life of political or  social activity, they would not be able to  perform spiritual practice, they would  only laugh at the idea and dismiss the  explanation as unreasonable.

 For the performance of practices of  our Faith, and acquiring tangible results  in practice it is essential that the spirit  entity should raise itself from the level  of its existence or consciousness; this is a  very difficult task. A certain amount of  inertia is created at the level of each individual's existence or consciousness and unless that is overcome, no progress in  spiritual life is possible. All this is due to associations in past births and impressions in this life and unless there is  association with a being of higher order  the inertia created at the level of each  individual's existence or consciousness  can never be overcome. It is by association  with Sant Sat Guru only that the level of  existence or consciousness of the spirit,  which is located in this body at the seat of  the individual mind, can be raised to a  higher level i.e. of subtle mind. This process of raising will be slow and gradual and will take a very long time for a devotee to achieve.



27th January 1913.

 Evening Walk.

The young man should take a girl who  will feel pleasure in rendering service to him and not only please him by playing on piano, and who will not claim  equal rights when question of service  comes. Western education in this respect  is a curse. Education to girls properly  speaking should be limited to reading  religious books, writing letters and nothing  beyond it. It is a mistake to think that  women in Indian homes are treated as  mere chattels or slaves. The failure of  the social and political reformers who  boast so much on public platforms to  achieve any tangible or practical results in  their efforts, is due to the strength of character in their women. Without women's  co-operation social reform is impossible.

Western education of the character  that women in the West have, will be a  sure ruin for the women in the East. it  will be teaching sensuality and carnality.  Western education creates more agnostics  than God-fearing men. It is more easy to  impress the truths of religion on illiterate unlettered men than on a man who has,  studied philosophy, is stuffed, so to say,  with it and carries impressions in his mind which no amount of argument or  reasoning can efface. Dr. Weldon is considered an authority on theology. He  seems to think all that history contains is  due to the change in the times and in the  circumstances of the world and the human  mind. He is a wrangler, but when Christianity is concerned he will accept its  dogmas as truth whether reasonable or  absurd. About the advent of saints such as  Guru Nanak, he will explain that Guru  Nanak was an ordinary person, but came  in prominence because he preached tolerance and submission to the Hindus so  that they might be able to bear the  tyranny of Mohamedan rulers with resignation and patience.



27th January 1913.

Night Satsang.

Western education has also its advantages. In a way it helps in destroying the undergrowth such as superstition, idol worship in the East. That the  Supreme Father should have so ordained  that the Westerners should come to rule  in India, the cradle of His spirituality and  Holiness, must be fraught with special  grace for the spiritual advancement of the  Indians. Though the action of Western  education in the sphere of spiritual life in  India is destructive, yet if a broad view be taken of the whole, there is no conflicting element. It is indispensible for spiritual advancement. It forms one link in  the whole chain. The Samajists too, though  having nothing real in them, are helpful  in their own way. As for instance the  Arya Samaj following the Vedas and their  doctrines, helps in destroying the belief in idol worship. The action of all these elements is destructive while constructive  action is that of Radhasoami Faith alone. Christian converts are more bigoted  than their Christian teachers. They will accept our Faith, when their teachers accept  it and not otherwise. The association of  Western spirits with spirits in the East  will result in a number of spirits taking  birth in the West, and it is by the association of these spirits born in the West  that this religion will be promulgated in  the West.



28th January 1913.

 Evening Walk.

Our consciousness and the action of our  frame on this level of existence is  focussed towards senses and worldly  pleasures. These lenses of the frame are  re-focussed for gaining higher spiritual  level. At each nervous centre in the frame there is a lens the form of which at present  is convex; these lenses are required to be filed, to be changed into concave form.  The ray that now falls on the convex lens  spreads its light outwards and when it  assumes the concave form, then the ray  falling on it, will spread its light inwards.  When this condition is arrived at, the  lenses will require re-focussing to get impressions of higher spiritual level. Before  this stage is reached action of all education,  all training, all learning will be outward  and will strengthen the activity of mind,  body and senses, which when the lenses  are filed and re-focussing done, will help in  the spiritual progress and advancement of  the devotee.

 Individual disinterestsed acts of charity and benevolence or of sympathy with those in distress are, indeed, laudable. They form, so to say, assets in the case of charitable and benevolent persons who receive the grace of the Supreme Father for such acts. They case of persons who devote their life and energy to social reform and political regeneration of nations or of the world in general is quite different. Their summum bonum is this world and its comforts. They consider that there is no other world besides the world they live in, and do not consider this world and its pleasures transitory or unstable. Such people use all their activity and energy in finding some means of patching up a rent in the existence of the people in general, with the result that before they have succeeded in patching up the rent, a bigger rent appears in another place, e.g., an earthquake comes and shakes the very bowels of the earth. Their ideal lies in the admiration and praise of them by the people in general for the performance of the so called self-sacrificing deeds. Such people are not at all fitted for true spiritual life. It cannot however be denied that they are great intellects and are doing very good work in their own spheres of life, and compared to these intellectual giants we are merely spiritual pigmies, but amongst us, too, there are spiritual giants who keep themselves hidden from the gaze of these people. They shun the gave of these intellectual giants; they spurn their admiration. How would a person feel if cattle grazing in a field were to gaze in admiration towards him? At the most what he would do would be to condescend to caress them.

Worldly prosperity must, in its turn,  bring adversity. Prosperity and wealth  are, so to say, breeding places, hot beds  and conservatories of crime and sensuality.