Important Spiritual Steps: Devotion to the Teacher, Satsang Instruction, Repeating the Divine Name, Visualising the Form (Dhyan), Seeing Inner Light

 

 

Important Spiritual Steps: Devotion to the Teacher, Satsang Instruction, Repeating the Divine Name, Visualising the Form (Dhyan), Seeing Inner Light, Hearing the Sound, Reaching a State of Oneness with the Soundless One

 

 

Maharishi Mehi Paramahansa Ji Maharaj, from: "The Philosophy of Liberation" (Moksa-Darsan):

53. Listening to and study of the discourses on this sacred knowledge is an important step in the Sant Mat tradition. Listening to satsanga (spiritual discourses) is prescribed as an essential activity.

54. The personal and private instruction in the art of this spiritual practice should be received from a Satguru (an accomplished spiritual master). Once the technique has been learned, one should practice it regularly and daily according to the instructions given by the master.

70. Through constant practice of the Meditation of Sound, the practitioner also experiences the Divine Light. Just as upon attending a concert, one cannot help but notice the beautiful setting, of Upper Nature, the plurality of sounds ceases to exist, and only then can the Essential Divine sound be experienced. Other sounds of the various Realms are not experienced at this level of the State of Oneness because diversity does not exist in the state of Oneness.

75. The State beyond Sound is acknowledged in the writings of saints as the goal of their teachings. In addition, their writings accept repetition of a Divine name, concentration on a form of the Divine, fixing the mind on a point and concentrating on the inner sounds of the different spheres as a means to reach the Soundless State. These four techniques are therefore essential in Sant Mat.

76. Without achieving perfection in the Yoga of Sound, the realization of the Supreme Sovereign God or the Knowledge of the Self cannot be achieved.

77. Without resolute devotion to the guru (a spiritual master), even by means of the Yoga of Sound, the realization of the Supreme Sovereign God is not possible. Without the help of the master, it is not possible to attain the full devotion for the Divine and the highest good. 

 

 

 

 

 

Book Review: Philosophy of Liberation, by Maharshi Mehi Paramhans

Book Review: Philosophy of Liberation, by Maharshi Mehi Paramhans

Mixed Media: Book Reviews, Website Reviews, Music

Reviews, By James Bean

Philosophy of Liberation E-Book Online:

https://archive.org/details/PhilosophyOfLiberationAManuelOfSantMatMysticism

Copyright December 2006 -- All Rights Reserved

"Philosophy of Liberation"

By Maharshi Mehi Paramhans

Translated by Veena Howard

This is the first book in English featuring the teachings of Maharshi Mehi, in the lineage of Param Sant Tulsi Sahib, the famous Saint of Hathras, India. The lineage began with Tulsi. After him were several Gurus, including Baba Devi Sahib. Mehi was the chief disciple and spiritual successor of Baba Devi Sahab. Veena Howard, who was initiated into meditation practice by Mehi, tells me that more writings from this lineage of Masters will soon be published and made available to spiritual seekers in the West.

This is an intriguing book that provides some surprisingly technical details about meditation practice. Anyone interested in developing their own successful daily meditation practice will greatly benefit from the wisdom and depth of, "Philosophy of Liberation", as it systematically covers all aspects of the philosophy of the path and the technical details of spiritual practice rarely ever seen in print from any source outside of India. It is not light reading, and that is precisely what I like about it! It is quite literally, THE MANUAL of Sant Mat -- one of the best books ever written about Sant Mat Mysticism.

There are several techniques described, the specific details of which are taught to students at the time of their deeksha (initiation) into the practice:  1) developing a daily routine, the habit of meditating at the same time or times each day; 2) proper posture so that one is truly focused at the Third Eye and remains alert and awake; 3) Manas Japa (Simran), a mantra repetition of a sacred word done mentally; 4) Manas Dhyan, the technique of mentally visualizing a form of God or one's teacher; 5) Drshti Yoga, the technique of focusing upon an Infinitesimal Point (Inner Light Meditation). This Point will eventually blossom into inner Light or visions of Light. One gazes into the middle of the darkness or the Light one sees while in meditation. Think of the Infinitesimal Point as being like a laser pointer or cursor keeping one focused. One passes from scene to scene and vision to vision always looking toward the center; 6) Nada Sadhana (Surat Shabd Yoga, Inner Sound Meditation), the practice of inner spiritual hearing; and, 7th) reaching the State of Kaivalya, Oneness with the Supreme Being in the Pure Conscious Realm. The ultimate goal is to merge into the upper level of Kaivalya known as Shabdatita [Sabtatit] Pad -- the State beyond the Sound, the Ultimate Reality of God in the Nirguna or Formless State, also described with terms such as Anami (Nameless), Anadi (Soundlessness), and Ocean of Love.

The poet-mystic Tulsi Sahib describes it this way:

"There is a Being who is Inaccessible (Agam), unfathomable (Alakh), and Nameless (Anami), and who has no locality, location, and is not confined to space."

Tulsi also often used the Sufi language of love or bhakti, describing this timeless spiritual State of Oneness as "the Abode of the Beloved":

"On having found the teacher, I shall adopt his refuge, and I shall follow the path to the Beloved's Abode. The way to the Beloved lies within. My heart's desire, says Tulsi, is that my soul may meet the Beloved." "The love-intoxicated soul is bubbling with joy. The darling of the Beloved has prepared and bedecked the bed and, imbued with the Beloved's bliss (ananda), has cast away all bondages. The soul prepared the Beloved's bed, and, lying there, enjoyed great bliss." (The Shabdavali of Tulsi Sahib)

Excerpt on Meditation Practice from, Philosophy of Liberation

"A comfortable asana (pose of sitting or posture) of keeping the head, neck and trunk straight and steady is a must for meditation. Without the ability to sit in such a steady posture for prolonged periods, meditation cannot be practiced.

"Meditation should be practiced being alert, without being drowsy, shutting the eyes comfortably and without turning the eyeballs or pressing them in any way.

"The practice of meditation should be an essential part of the practitioner's daily routine. The preferred time of meditation is Brahma-Muhurta (very early in the morning: 3:00 A.M.). [The Sikhs call this peek spiritual time of the morning "Amrit Veela", the Hour of Elixir.] Likewise one should meditate at mid-morning and then again in the evening time. While falling asleep, one should also engage his or her mind in meditation." ////////

This Book Is Now Online -- PDF File: E-Book: Read or Download, Philosophy of Liberation:

https://spiritualawakeningradio.com/Philosophy_Of_Liberation_Sant_Mat.pdf

An Introduction to Sant Mat Meditation and Mysticism

An Introduction to Sant Mat Meditation and Mysticism


* The first stage is Manas Japa (repetition of sacred name meditation). This is a simple technique and has been widely taught and practiced in the East as well as the West. It has the effect of calming the "restless mind" and preparing for the following stages of meditation.

* The second stage is the Manas Dhyana-practice of focusing on a specific image.

* The third stage is known as Drishti yoga -- uninterrupted concentration of an Infinitesimal Point leading to visions of the Inner Light.

* The fourth stage Surat Shabad Yoga (the meditation of Divine Sound) is focus on celestial inarticulate sounds within, which ultimately leads to the final goal.

Each stage of meditation has specific hallmarks to indicate progress. Although the above techniques may sound complex, this path is extremely simple to practice as is evidenced by the great numbers of people who have been practicing this meditation since ancient times.

Below are some excerpts from the book, The Philosophy of Liberation. After those are two mystical poems from the Padavali of Sant Maharishi Mehi Paramahansa describing the inner ascension of the soul during meditation.

Jai Guru, In the Light and Sound of the Beloved,

James

Sant Mat Meditation: Repeat the Name, Visualizing a Form, Yoga of the Inner Light, Yoga of the Inner Sound, Reaching the Soundlessness State of Oneness

It is only natural to depend primarily on the elements of the realm in which one dwells. Those in the Gross Realm will naturally depend on the elements found therein and, therefore, should concentrate the mind by help of Manas jap (12) or Manas dhyan (13).

As the Supreme Sovereign pervades all realms of the universe, the resplendent, glorious and purest virtues of creation are Its Divine facets. Having attained some ability to concentrate the mind by the above mentioned techniques of Manas jap and Manas dhyan, the student (14) should practice entering the Subtle Realm. (Maharshi Mehi, The Philosophy of Liberation)

Notes:

(12) Manas jap is the mental repetition of any holy name of the Supreme Sovereign [Formless God). This is done in silence with the eyes shut and as instructed by the spiritual master.

(13) Manas dhyan is concentrating the mind by visualizing any holy figure representative of the Supreme Sovereign. This is done with the eyes closed and as instructed by the spiritual master.

(14) Student of Yoga and specifically Sant Mat Yoga.

The means for entering the Subtle Realm is the bindu (Point). This Point is the finest (minutest of the minute) of the Supreme Sovereign who is the subtlest of the subtle. This bindu (Point) cannot be measured and is indivisible. It is so fine that it cannot be marked by the tip of a hair. It is impossible to mark the bindu for the purpose of visualization because of its infinitesimal and abstract nature. It can only be visualized by Drshti Yoga (the Yoga of Vision) within one self. Moreover, in this practice straining of the pupils or eyeballs is not necessary. In fact, straining of the pupils or eyeballs brings pain and abnormality in the eyes. (Maharshi Mehi, The Philosophy of Liberation)

The power of seeing is called Drshti (vision). The power to focus on the Point is called the Drshti Yoga (Yoga of Vision). One attains One-Pointedness by uniting the rays of both eyes on the focus and gazing on it with a steady mind.(15) This practice is called Drshti Yoga. The consistent practice of Drshti Yoga opens the subtle or divine Sight. Further, once established in the state of One-pointedness, it is quite possible to grasp the Divine Spiritual Sound, coming from the upper realms. The nature of Sound is to draw the consciousness to its Point of Origin. The consciousness united with Sound moves upwards in Sound and is drawn to the Supreme Sovereign or Sabdatit Pad (a state beyond Sound). For this practice, the service and association of the Satguru (the spiritual master), the intensive, continual practice of meditation and krpii (grace) are essential. (Maharshi Mehi, The Philosophy of Liberation)

Note:

(15) Steady mind means a mind without thought or distractions --- the mind is so intent on the Point that all other activities of the mind are silent.

The Yoga of Sound (16) -- The Sar Shabd that Leads to the Ultimate Stage of Soundlessness

The Upanishads and various other works by the Saints of India prescribe the path of Drshti Yoga (the Yoga of Vision --- Yoga of Light) to be followed by Shabda Yoga (the Yoga of Sound). .... Through constant practice of the Sound-Yoga, the unsteadiness of the mind is dissolved, and the mind enters into the Subtle Realm. ..... The established and preferred method as described in the Upanishads and literature of the Saints is the practice of the Yoga of Vision followed by the Yoga of Sound. Once one is established on the path of Internal Sound, one cannot fall back to lower levels. (Maharshi Mehi, The Philosophy of Liberation)

One grasps the central sounds of the lower realms. and progressively is drawn upward to the sounds of the higher realms. Ultimately, one reaches the center of the Original Sound, the Essential Divine Sound, and thereafter attains the Ultimate State, Sabdatit Pad (the State Beyond the Sound). The Yoga of Sound must be practiced in order to attain the Nameless State. This is fully elaborated and described in the Upanishads and literature of the Saints. The Yoga of Sound is the only medium to reach this State, no other. The greatest good is in the attainment of the Ultimate State, the Nameless State. (Maharshi Mehi, The Philosophy of Liberation)

Note:

(16) The literature of various saints describes the sounds of the different realms. Some of the various sounds are said to be similar to the sounds of the veena (stringed instrument similar to the sitar), the murali (flute), the nafeeri (horn), the mridang (drum), the mirdal (cymbals), the singi (a horn), the sitar (stringed instrument), or the sarangi (similar to a lute). Other descriptions compare these sounds to a peal of thunder and a roar of a lion.

Bhakti Poetry from the Padavali of Maharishi Mehi Paramahansa

Seek the Light within,
Any devotee with the inner vision has seen that Light,
One must know the secrets from Guru, serving his lotus-feet,
Day and night, keeping one's consciousness focused at the Point between the two eyebrows,
The darkness is gone and there comes in front of the eyes
Colours like yellow, blue, red, white and black;
Lightning flashes with their flickers and the morning star is seen,
The Moon rises and the Sun too climbs up,
And thus the Quintessential One is perceived;
At the feet of the Absolute and Guru,
The devotee comes to know all about these secrets,
Various kinds of deeds in the world entrap this life;
Baba Devi Sahib has revealed to Mehi that only God and Guru deliver souls
Living in the bondage in this world.

Without gazing downward, upward, leftward, rightward or backward,
Look ahead, closing both your eyes and joining the two currents exactly in the middle of the two eyes,
Immersing yourself in the blaze of the shining star and watching the scenes of the sphere of Light,
Fly in the inner firmament like a bird, and perching there on the luminous Point,
Catch the Quintessential Sound among the multiple sounds and glide like a fish!
Flying like the bird and swimming like the fish,
Your mind is absorbed in its own sphere,
Surat alone mounts on the egg of Brahma,
Finally, catching the ceaseless primal Sound, Surat listens to it,
The Sound of creation enrapturing is so very intense,
Mehi says, with the help of the central Sound (Naad) in the lower sphere,
Catch the central sounds of the higher spheres and finally grip the Quintessential One,
Thus grasping the Sound, that is, the Quintessential One, cross the ocean of the world.

Strike a Balance Between the Spiritual Life and the Wordly Life

Strike a Balance Between the Spiritual Life and the Wordly Life

 

 

 

Sant Mat Fellowship:
http://groups.yahoo.com/group/SantMatFellowship
{"This mysterious path is described in the holy books,
but it cannot be found simply by the study of sacred texts.
It is found by the grace and guidance of an accomplished teacher."}

VEDAS AND The Santmat
By Maharshi Mehi Paramhans

(28.04.1885-08.06.1986)

Rig Veda Samhita

[Translated into English by Pravesh K. Singh]

2. "Indrasya sakhyamribhavah samaanashurmanornapaato apaso dadhanvire.
Saudhanvanaaso amritatvamerire vishtvee shameebhih sukritah sukrityayaa."

TRANSLATION:
May the learned persons, illuminated and rendered more capable owing to acquiring the true knowledge and true justice, attain to the company of the Majestic Supreme Lord or the Most Prosperous Emperor (i.e. God). May the reflective men take on the highest or supreme actions which do not allow their mind to decline or fall down into abominable/despicable/avoidable acts, or, may the reflective and thoughtful people be conscientious, righteous in their actions! May those persons of the highest wisdom attain to the ultimate immortality (freedom from rebirth) reaching into the highest realm of the Supreme Lord by being the best sons or disciples and displaying righteous peace-yielding conduct! Further, may the adept and learned people perform wise actions and being equipped with the best of means perform the highest actions in the most artistic or sublime way! May with their (rightful worldly) actions they make a name for themselves in their country and earn their livelihood!

COMMENTARY (by Maharshi Mehi Paramhans):
This sacred verse counsels one to accept the disciple-hood of a Guru possessing the highest knowledge, and to be righteous in one's conduct so as to attain to immortality by ascending oneself into the loftiest of realms, the realm of God, and also to make worldly progress by being learned, conscientious and adept-at-work thus getting proximity and attracting the attention of the King, the rulers, or the higher authorities. Vedas do not command to devote all the time and resources at one's disposal only to efforts for attaining Moksha (liberation) forsaking the duties towards the nation (and other worldly & household assignments). It instructs to make a balanced progress on both the fronts. That who performs actions as ordained by true knowledge is a Karmayogi; he, having attained the state of equipoise and equanimity, also keeps discharging his worldly duties. But the learning and initiation into the right methodology or way for attaining such a sublime state cannot be possible without humbly seeking the noble company of, and reverence for a Sadguru. Verse 34 of chapter 4, verse 6 of chapter 13 and verse 14 of chapter 16 of the sacred book "Shrimad Bhagvad Geeta" underline the necessity of serving the Guru. Sants have very firmly stressed this need (of serving a Guru). When Vedas, as is obvious from this Veda-mantra, have so clearly laid out the necessity (of serving a Guru), how can any other Holy Scripture speak to the contrary? This mantra orders to progress by harmoniously balancing the two paths - those of this world and the Supreme Cause. Therefore, this hymn can be said to be the primary formula or mantra of Karmayoga (Yoga of action). Shrimad Bhagvad Geeta is mainly a scripture primarily devoted to the Karmayoga.

Karmayoga consists of progressing or marching ahead on the aforementioned courses. Karmayoga can not be accomplished by sacrificing any one of these two. It is absolutely essential that the seeker of Moksha lives and acts in this world adopting the real way of Karmayoga in order to attain his Ultimate goal. That is why, very frequent allusions can be found in Sant Vaani (sayings of Sants) to this golden principle.

Kabir Sahab and Guru Nanak Sahab, in fact, appeared as the most radiant Suns of Karmayoga and taught to the world by setting the loftiest heights of model conduct by their own actions in the world. These Sants, their followers and the Sants who came up subsequently put up with lots of hardships while discharging their spiritual, ethical, social and political duties. Occasionally, as ordained by the need of the hour, they even sacrificed their lives, too, as offerings to the sacred fire of service and thereby attained immortality. Some of their verses are included here:

"Avadhoo bhoole ko ghar laavai, so jan hamako bhaavai.
Ghar mein jog bhog ghar mein hi, ghar taji van nahin jaavai.

Van ke gae kalapanaa upjai, tab dhoun kahaan samaavai.
Ghar mein jukti mukti ghar hi mein, jo Guru alakh lakhaavai.

Sahaj sunn mein rahai samaana, sahaj samaadhi lagaavai.

Unmuni rahai Brahma ko cheenhe, param tatt ko dhyaavai.

Surat nirat son mela karike, anahad naad bajaavai.

Ghar mein basat vastu bhi ghar hai, ghar hi vastu milaavai.

Kahai Kabir suno ho avadhoo, jyon kaa tyon thahraavai." (Sant Kabir Sahab)

[O ignorant people! I like that person (or, such a person is dear to me) who brings such fellows back who had strayed away from their homes or had quit their homes. Practice of Yoga as well as enjoyment of objects both is possible or feasible while living at home [being a householder]. Therefore, one should not flee to forests deserting one's home, because where will he take refuge if he experiences sorrow even there in the forests? If Guru teaches the skill to see the unseeable, then liberation may be attained while remaining at the house itself. One should practice meditation to let the soul spontaneously rest in the void. If one shuns the fickleness of the mind, maintaining (mental) aloofness (from the world and the worldly activities), he/she can meditate upon the Quintessential Sound and thus identify or see the Brahma. With his surat deeply immersed in meditation, he can listen to "anahad naad" (myriads of sounds). He lives at home, the main thing (God) is also there at the home and thus it is possible to meet the main thing while staying at home and discharging all household responsibilities. Therefore Kabir Sahab's word of advice is: O Noble Man! Stay back at your homes the way you are.]

Baabaa jogee ek akelaa, jaake teerath vrat na mela.

Jholee patra vibhooti na batavaa, anahad ben bajaavai.
Maangi na khaai na bhookha sovai, ghar angana firi aavai.
Paanch janaa kee jamaati chalaavai, taas Guru main chelaa.
Kahai Kabir uni desi sidhaye, bahuri na ihi jag mela." (Sant Kabir Sahab)

[O Revered Being! A Yogi lives all alone. He does not have anything to do with pilgrimages, penitence, fast, or religious fairs. He does not have (or require) bag or begging-bowl or purse, does not apply bhasma (ashes or cinders) on his body. He blows or plays the pipe or flute of myriads of sounds (that is he practices the Yoga of Sound). He does not make his livelihood out of begging, nor does he sleep hungry. He earns his bread by truthful means living as a householder. He runs the family of five persons (i.e. keeps his body under rightful restraint). Kabir Sahab says that I am the disciple of the Guru of such a person (as described above in the poem). Such Yogis, says Kabir Sahab, have gone to the Mokshadhaam (the Liberated Kingdom) and won't come back again in the fair of this world.]

Jogu na khinthaa jogu na dandai Jogu na bhasam chadhaaeeai.
Jogu na mundee moondi mudaaiai jogu na singi vaaeeai.
Anjan maahi niranjani raheeai jog jugati iv paaeeai.
Galee jogu na hoee.
Ek drishati kari samsari jaanai jogee kaheeai soee.
Jogu na baahar madee masaanee jogu na taadee laaeeai.
Jogu na desi disantari bhaviai jogu na teerath naaeeai.
Anjan maahi niranjani raheeai jog jugati iv paaeeai.
Satiguru bhetai taa sahasaa tootai dhaavatu varaji rahaaeeai.
Nijharu jharai sahaj dhuni laagai ghar hee parachaa paaeeai.
Anjan maahi niranjani raheeai jogu jugati iv paaeeai.
Nanak jeevatiaa mari raheeai aisaa jogu kamaaeeai.
Baaje baajahu singi baaje tau nirbhau pada paaeeai.
Anjan maahi niranjani raheeai jogu jugati iv paaeeai." (Guru Nanak)

[Yoga does not consists in various tantrums, flaunting or show-offs such as wearing on a ragged garment, walking with a flagged stick, applying 'bhasma' (ashes or cinders) all over or part of the body, wearing coin-shaped ear rings (trying to look like sadhus of Gorakhpanthi Sect), clean shaving one's head, playing musical instruments such as those played by fakirs, living in a hut erected on or near the cremation ground or graveyard, mocking postures trying to be seen like a Yogi in trance, by doing hectic pilgrimages, or by taking dips in holy rivers or sacred water bodies at places of pilgrimages etc. God who is beyond all the domains & versions of 'Maya '(illusion) pervades the illusory creation and can be found by learning the right technique of Yoga. All the ties or bondages of confusion, doubts or apprehensions get broken or destroyed upon meeting a True Guru (Master or Teacher) and one begins to live properly abstaining from all the crazy acts as mentioned above, or running after illusory transient pleasures. Guru Nanak advises us to practice Yoga so sincerely that we die while we are still alive (i.e. walking within to move or rise beyond all the gross, astral, causal and supra-causal bodies and mastering all our organs by making these detached from their objects of senses). When we get to listen (in our inner sky) to the enchanting notes of the various musical instruments, we attain to the fearless state (free from the fear or risk of falling back into the unending traps of births & deaths). God who is above all sorts of illusions pervades & permeates all through the illusory world and can be found within by learning the right technique of Yoga.]

Satiguru kee aisee badiaaee, putra kalatra bichai gati paaee." (Guru Nanak)

[Such is the greatness of the Guru that (the disciple) attained to the perfect state of liberation even while living with the wife & sons (leading family life).]

Nanak satiguru bhetiye
Poori hovai jugatee.
Hansan diyaa, khelan diyaa, painan diyaa
Khaavan diyaa beechai hovai mukatee." (Guru Nanak)

[Nanak says meeting Sadguru (the disciple) masterfully learns the right technique of living, so that he attains Moksha even as he gets everything needed for enjoyment & playing, wearing (cloths), and eating.]