Baba Ram Singh On Maintaining a Sweet and Humble Disposition Towards Others Outwardly and Inwardly

Baba Ram Singh On Maintaining a Sweet and Humble Disposition Towards Others Outwardly and Inwardly

"The entire life of a human being is based on company and influence... All this boils down to your thought—it is only about your thought, which you have to control." 

"When others say harsh things or behave in a rough manner, it is the mind that reacts and creates anger. But if you keep your thought turned toward the Master and Simran, you will not react. You will remain easygoing and calm, and no new karmic debt will be created."

"Why should we get angry or fight with others in a rest house? When you stay in an inn for one night, do you quarrel with the other travelers over small things? You know you will leave in the morning. Similarly, our interactions here are temporary, so we should live with everyone in peace, love, and a light heart."

"Saints do not have this concept of 'friends and enemies'—they treat everybody equally." 

"When we look at others with discrimination, thinking someone is our friend and someone else is our enemy, we agitate the mind. But when we look at every soul as a child of God Almighty, we develop a sweet and even temperament toward everyone."

"Whatever ripens slowly is sweet... We should be humble, polite, and sweet outwardly and at heart. Everybody is free to choose their reaction to the situation that confronts us."

"If we are able to make ourselves humble, polite, and sweet, both outwardly and inwardly, the mind comes under control and stops creating friction with others."

The August Sant Mat Spiritual Retreat! Also, Selections from the Bodh Sagar (of the Kabir Sagar Corpus, Where the Anurag Sagar Comes From)

The August Sant Mat Spiritual Retreat! Also, Selections from the Bodh Sagar (of the Kabir Sagar Corpus, Where the Anurag Sagar Comes From)

As Baba Ram Singh said during the previous spiritual retreat in January of 2026:

"We should listen to Satsang every day. We should do our Bhajan Simran [meditation] every day and develop that love and affection [bhakti]. It is important for us to create that vessel to receive the Grace of the Master. The Master is sitting within you, and when He sees you are making your efforts, He sees your love and affection, then His hand of Grace is showered upon you. And He helps you, not only in this world in worldly matters, but also, in spirituality and within.

"The life that has been given to us is very uncertain and short. And we don’t know that the breath we are taking, whether we are going to be able to leave that breath, or we will cease to exist. Therefore, we should always remember the purpose for which we have come into this world and that we have been given this human life. And we should work towards that." 

There's a new collection of Satsang videos available via Youtube. These have English translations provided. You can locate them here: 

https://www.youtube.com/@Babaramsinghjiguddelaashram/streams

The same videos, with slightly different editing, microphones and camera angles, are also to be found here:

https://www.youtube.com/@som-ajaib-kripaashramoffic4233/streams

Note. The very last satsang video of the recent retreat however is only found at one of the channels: August 10th 2026 Bhandara Satsang Hindi To English Translation, 9:30am:

https://www.youtube.com/watch?v=F8SyxlEzLo0&t=95s

How rare in this world to find such in-depth Sant Mat teachings preserved in a living Sant Mat community still faithful to traditional unedited Sant Mat as we find it in the pages of the Sar Bachan Poetry (Bhajans) of Swami Ji Maharaj, the Anurag Sagar, and in the letters of Hazur Baba Sawan Singh!

"The inner Light does not come or go. It is always there within. It appears only when we are attuned and concentrated and disappears as soon as there is the slightest dispersion. The Light will not vanish if you just keep your inner gaze constantly fixed." (Kirpal Singh)

"Another common misconception is that prophets, saints and mystics search for 'new' truth. Rather, what they do is to simply remove the layers of dirt -- of accumulated misinterpretations -- that have corrupted the truth. Then the Living Teacher will bring forth the very same truth in a new light. The original truth must repeatedly be presented to suit the current age." (Swami Sant Sevi Ji Maharaj)

Selections from the Bodh Sagar (of the Kabir Sagar Collection, the Same Manuscript Containing the Anurag Sagar That Santji Recommended)

Dharmadas (Sant Dharam Das), live in the world like a lotus flower in water—

rooted in the mud below, yet untouched, blooming purely above the surface.

Perform your worldly duties with honesty and detachment,

but keep the inner altar of your heart dedicated solely to the Shabd.

Let your speech be gentle, truthful, and free from malice.

Treat all living beings with compassion, for the same divine spark resides within all.

Do not harbor hatred, pride, or greed, for these are the strongholds of Kal.

Meditate daily upon the True Name imparted by the Satguru;

turn your attention inward whenever the body is at rest.

He who lives in this manner breaks all karmic ties while still alive—

and at the time of departure, the Satguru Himself comes to guide that soul home. (Bodh Sagar of Kabir)

KABIR SAHIB SPEAKS (DOHA)

He who searches outside wanders in a desert of illusions;

he who searches within finds the Lord seated upon the throne of the heart.

Section 4: The Inner Stages and Subtle Realms

Kabir Sahib Speaks (Chaupai):

Listen, O Dharmani [Sant Dharam Das], as I describe the inner journey of the soul:

Beyond the realm of gross matter lie the subtle inner spheres.

As the attention gathers at the inner center, the first lights appear,

and the soul begins to hear the distant music of the Unstruck Sound.

First, the soul enters the realm of Sahasdal Kamal (the Thousand-Petaled Lotus),

where the ruler of the physical and astral worlds holds sway.

Here, dazzling lights and miraculous powers tempt the seeker;

many yogis and ascetics stop at this station, mistaking it for the Ultimate.

Passing beyond, the soul ascends through Trikuti (the Causal Realm),

the source of the mind and the origin of the three gunas (sattva, rajas, tamas).

Here, the subtle seeds of past karma reside.

To cross this region, the soul must cast off its mental sheath,

becoming free from the dictates of the mind and ego.

Kabir Sahib Speaks (Chaupai):

Listen, Dharmani, as I reveal the glory of Sat Lok:

It is the self-luminous domain of Sat Purush, where suffering and change cannot enter.

There, millions of suns and moons pale before the brilliance of a single soul,

yet that light is cool, soothing, and infinite in peace.

In that abode, no physical elements exist—neither earth, water, fire, air, nor sky.

Time (Kal) has no dominion there, nor do death, disease, or aging exist.

The souls reside in eternal youth and joy, drinking the pure nectar of immortality,

forever immersed in the blissful presence of the Supreme Father.

Upon reaching Sat Lok, the soul merges into Sat Purush like a drop returning to the ocean.

Yet, in that merging, it experiences total awareness, total love, and ultimate liberation.

It realizes: "What I sought across countless ages was never separate from me."

The Beginning of Spiritual Practice: Simran, the Repetition of Sacred Divine Names, by Baba Ram Singh (Sant Mat)

The Beginning of Spiritual Practice: Simran, the Repetition of Sacred Divine Names, by Baba Ram Singh

Simran: Repetition of names or thoughts; in Sant Mat, the simran [remembrance] of worldly thoughts is controlled through the Simran of the Five Charged Names, repeated by an initiate throughout the day and when sitting for meditation as a means of collecting the thought currents at the Third Eye Center; also used as a password of sorts to higher planes and protection from Negative Power influences. (from the 2023 Sant Mat Glossary of terms)

Baba Ram Singh: We should make good use of our time... All the Saints have sung praises of Simran, and it is very important that we perfect our Simran. Because as long as we are not able to perfect our Simran, the rest of our Path doesn't open up.

We should try to perfect our Simran all the time. We should always be at it. When we are walking or doing other things, when we are sitting idle, we should try to focus on our Simran and perfect our Simran. Because we get a lot of time like that, which is otherwise wasted. So, we should try to perfect Simran at that time.

When you continuously do your Simran, initially, we do Simran with our tongue. But as we perfect our Simran, and it becomes a very regular activity — our mind starts doing that Simran. Then the mind continuously does the Simran.

When we attain that state — where the mind is doing the Simran — then our Path opens up, and we see that we are withdrawing within.

So, we should focus while doing our meditation. We should focus on our Simran. If we are not able to get the contemplation of our Master, it doesn't matter. You should focus on all the Words of the Simran and pay attention to the Simran and keep doing that.

We should not worry that we are not getting the contemplation of our Master. We must realize that the Master is always within us. In the form of the Holy Sound Current, He is always with us — from the time that our Master has initiated us. He is not far away. Only we need the purity of our mind and our contemplation. When we, with our Simran, develop that purity of contemplation, purity of our mind, He is not far away. He will immediately be visible to us. (Baba Ram Singh, January 2026 Satsang Discourses Booklet)

The Gnostics -- Where Are They Now? by James Bean

 

The Gnostics -- Where Are They Now? by James Bean

At the Gnostic Gospels Discord forum someone asked this question: "In this very day and age, are there new Gnostic gospels/scriptures/writing active produced? I think that gnosticism, like all religions, should evolve and there should be constantly new texts to express the gnostic experience."

My Replies: Yes, this is correct. An exciting and hopeful topic really. Gnosticism never went away, it traveled east, beyond the oppressive reach of the Roman Empire. New texts kept on being produced by living schools of spirituality, and this remains true right up to the living present.

Note. And by this I don't mean the gnostic hijackers out there abusing the term gnosticism, repurposing the term to mean new things unrelated to classic gnosticism but that are related to magic, other forms of spiritual materialism, incompatible systems of esoterica, manipulation, cults, conspirituality and so on. The Matrix metaphors are another example of an unfortunate reappropriation, where "taking the red pill" nowadays means being sold some new con-spiracy theory or new agey thing falsely rebranded as gnostic, so I've mostly given up on Matrix references in connection with gnosticism due to this hijacking.

The repurposing of the word gnostic is a modern-day plague of the blogosphere and Youtube world. But I agree with M. David Litwa that we should not give up on the word "gnostic" but reclaim it from the abusers, and reclaim it from church father propaganda as well.

But...back to your important question. The key is recognizing gnostic mystical systems that came later under other names such as Manichaeanism, Cathars, Kabbalah, certain Sufi Orders, and other living schools associated with Mystics of the East (Sant Mat, Radhasoami). There are indeed cousin schools of mysticism embodying the same basic "operating system", if you will, as those Gnostics of Alexandria. Some of these great grandchildren of Gnosticism even have published books quoting early Gnostic texts happy to acknowledge the universality of their teachings and spiritual practices... initiation into meditation and inner experience (gnosis).

Gnosticism, including a rich spiritual heritage of gnostic compatible literature did continue -- never ceased. As I've sometimes joked with people, the last gnostic text was published last Tuesday.

“Theologians may quarrel, but the mystics of the world speak the same language.” ― Meister Eckhart

"The lamps are different, but the Light is the same: it comes from Beyond. If thou keep looking at the lamp, thou art lost: for thence arises the appearance of numbers and plurality. Fix thy gaze upon the Light, and thou art delivered from the dualism inherent in the finite body." (Rumi, Masnavi, Book III)

"I am neither Christian, nor Jew, nor Muslim, nor Hindu, Buddhist, sufi, or zen. I belong to no religion or cultural system. I am not from the East or the West, not out of the ocean or up from the ground, not natural or ethereal, not composed of elements at all... I belong to The Beloved, have seen the two worlds as one and that one call to and know, first, last, outer, inner, only that breath breathing human being." (Rumi, Only Breath)

"He received the gnosis of the mysteries... that had been entrusted to the righteous before him." (on Mani, Cologne Mani Codex)

"Previously the religion was announced in many places and in many languages through Buddhas, through Jesus, and through other messengers." (Mani, Shabuhragan, a Middle Persian Manichaean scripture)

"Wisdom and the deeds of the Buddha, and the righteousness of Jesus the Splendour, and the mysteries and the images of the Light, and the true knowledge (gnosis) were revealed through the Apostle." (Kephalaia, Manichaean scripture)

"From age to age the apostles of God have brought the truth. At one time they came through the Buddha in India; at another through Zarathustra in Persia; at another through Jesus in the West. Finally this revelation came through me, Mani, the Apostle of the True God." (Kephalaia)

"That I may redeem you from death and annihilation, I will give you what you have not seen with the eye nor heard with the ears nor grasped with the hand." (Turfan fragments, translated in Gnosis on the Silk Road)

They raved in the passion of anger;

they lacked sense or coherent thought

and you assembled their thoughts,

and so they understood their origin

in the Realm of Light.

Those living beings in the five states of existence

you freed from ignorance

and gave them wisdom,

leading them to pari-nirvana....

Unendingly submerged in the dust

of forgetting rebirths

and in a state of poisonous savage animals,

they were always mad.

When the passion of greed poisoned them

and they were dying,

you prepared a medicine for them

from the herb of meditation.

-- The Great Song to Mani, Gnosis on the Silk Road

"By considering the Self one becomes a Gnostic; realising the self (to be) God (SOHAM), he comes to be satisfied in the Mystery through the Word... When a disciple realises the Self, what else is he to do or have done (for him)? He who has obtained the Treasure through love fixes (his) mind on God's feet. Night and day become pleasant (once) egoism is dispelled; I got rid of the heart's infatuation when I pleased Him; (now, Lord), graciously come into (my) house!

"Happiness is not for those who make many friends in the world; it is those who keep the mind on the One who ever enjoy happiness."  (Sikh scriptures, Gospel of the Guru-Granth Sahib: https://archive.org/details/in.gov.ignca.1918/page/146/mode/2up?q=gnostic )

Without Satsang, Maya (Illusion) Does Not Release

Without Satsang, Maya (Illusion) Does Not Release

In the world of spiritual paths we have many examples of moral talks or people cobbling together some sort of spiritual presentation of religious information. In Sant Mat however, a genuine spiritual master cuts through the illusion and has the goal of presenting satsang discourses. These solely address the eternal divine truths and realities. The goal is always to motivate the initiates, the disciple satsangis to follow the meditation practice and make spiritual progress during this life. These discourses always have much depth, are mindful of the long tradition of Sants in India, and test positive for Sant Mat content.

"If we listen to Satsang, Satsang bears its colors. There is great power in Satsang. If we listen to Satsang with love and affection, then many of our sins are cut. Our load becomes light. Our sins fall away. Satsang is a very lofty thing. But after listening to Satsang, act on it, meditate on it first. Think about it. And keep it within. Then see how much change comes within you. Your conduct, thoughts, behavior, all will change. One will become a human-divine being. One will become a human Mahatma. They say, brother, that Satsang is no small thing that the Sants speak of. They are telling the matter of their own experience. They say, in our heart, when there is samskara, then in the hearts of such devotees Satsang strikes. And he will act on it. And his being is transformed." (Baba Ram Singh)

The satsang discourses of Baba Ram Singh are always wonderful and test positive for the depths of Sant Mat spirituality. Below is excerpted from a recently translated satsang from Scott Gaul's very fine seva project to make available in English more of Baba Ram Singh's satsang discourses via his Radhaswami Talks blog, which I highly recommend. See the link to the entire satsang below.

An excerpt from a recent satsang titled, Without Satsang, Maya Does Not Release

What can be read and spoken, that is called akshar (letters). But the Sants say, the Naam which the Sants and Mahatmas give is not contained in these letters. It is not within the fifty-two letters of the alphabet, not within the seven crore mantras. So a doubt can arise in us: when it is not letters at all, then how do the Sants give it? Because on the day of Naamdaan, they say, first the Simran of the five names is given, and that too is made of letters. That too can be written, read, spoken; that too is perishable. But when the Guru seats us in Dhyan, going within, between the two eyes, here is the seat of our soul and mind. And that very Shabd is also there, the Shabd which has come from Satlok Sachkhand and rests here. They say, the Guru, going within, joins our soul to the Shabd. And that is what Naamdaan is.

They say, on the day the Guru joins us to the Shabd, He comes to sit within us in the form of Shabd. And from that day the Guru is always with us. Between the two eyes, in the tenth door. That is why, they say, the Sants say: brother, by doing Simran and Bhajan, leave the nine doors and come to the tenth. When your third eye opens, that Naam will manifest, that is, the Shabd will manifest. The Shabd to which the Guru has joined you, which is called Anhad Shabd. There are many kinds of Shabd. There are also Shabds of the lower six chakras, which are called Das Vidh Naad (the ten kinds of sound). These are of twenty kinds. And above the eyes, that is called Anhad Naad.

They say, on attaining which, the mind becomes a little contented. The mind gets a respite to become still. That, they say, is the Anhad Shabd. And after that comes the Sar Shabd. They say, the Sar Shabd, in Parbrahm is the Sar Shabd. And in Satlok Sachkhand is the Sat Shabd. So the Shabd of every region is different. So on the day of Naamdaan, the Guru joins our soul to the Sar Shabd. But at first, when our soul goes within, it is the Anhad Shabd that manifests. That is why Kabir Sahib too has said:

"Jaap dies, ajapa dies, even Anhad dies away.

Without recognizing the Sar Shabd, one wanders again and again."

They say, until that Sar Shabd manifests by the Guru’s grace, the coming and going does not end.

That is why they say, brother, that Naam is a very lofty thing, about which Guru Nanak too has said:

"By Shabd the earth, by Shabd the heavens;

Through Shabd the Shabd blazed into light.

All creation follows in the wake of Shabd;

Nanak, the Shabd abides in every heart."

They say, that very Shabd which has created the whole world, that very Shabd is resounding in our tenth door. And the Guru joins us to that very Shabd. It has come from Satlok Sachkhand and rests here. They say, that very Shabd is what the Sants call Naam. So that Naam is something else, and these mantras and tantras are something else. That is why they say, without Satsang, our delusion does not go away. Because in Satsang the Mahatmas do not speak about the Vedas, Shastras, Puranas, and other scriptures. They explain to us about our own soul. The glory of the Guru, the glory of Naam, the glory of Satsang. They speak about the Lord; that is what is told in all Satsangs.

The purpose of this human body, how precious this human body is, why we have received it, what we were supposed to do with it, what we are doing: all this information is given in Satsang. When we come to know that this human body is very precious, that the Lord has given it for crossing the ocean of birth and death, when we have this knowledge, then we go to the Guru. If we have no knowledge, where would we go? That is why Satsang comes first. It is Satsang in which the knowledge of truth and untruth comes. In which all the information about Naam, about the Guru, about Satsang is received. And about the soul and the Lord too.

https://substack.com/inbox/post/195580478

The Gift of the Human Form

 The Gift of the Human Form

Masters tell us that first, God Almighty gave us this human body in which we live. How ungrateful we are that we forget him who created it and is making it function. We think that we are our body, and we think that no one is superior to us. Thus, who can be our creator? No, dear ones, this is a misunderstanding on our part. There is someone who created us and who is sustaining us. We are not our body; we are our soul and only our soul gives power to our body. Because of our soul, our body walks and moves.

— Sant Ji, from the newly published book (2026), Make Your Life Successful, commentary on the Sarang Ki Var of the Adi Granth, Sant Bani Ashram

Two and a Half Hours of Daily Meditation the Invention of Sawan Singh? By James Bean

 

Two and a Half Hours of Daily Meditation the Invention of Sawan Singh? By James Bean 

Hazur Maharaj Rai Saligram of Agra

Have read some posts at a blog site proclaiming that the practice of long hours of meditation is solely the invention of Sawan Singh. This is not true. "Absence of evidence is not evidence of absence". It's a bad idea to develop broad sweeping conclusions about a spiritual tradition based on one's limited reading if historic accuracy is the goal.

I can say as someone directly, personally acquainted with the meditation practices of the Tulsi Sahib group, that long periods of daily meditation practice are recommended and that this approach of a praxis of long hours of meditation predates the establishment of the Radhasoami Satsang by many decades. This is not written down in English somewhere, just something which is communicated at the time of one's initiation (deeksha).

Of course, anyone familiar with Surat Shabd Yoga already knows, it may take time to reach the meditative states described by various masters and in the literature such as the Sar Bachan of Soami Ji Maharaj and other mystics of the east (Tulsi Sahib, Sant Dariya Sahib, Dharam Das, Kabir, Nanak, etc...).

At the same time, it is also true that much of the earlier Sant Mat literature remains only in Hindi, untranslated into English, thus someone can say that they personally haven't happened to have read anything about long hours of meditation practice (or countless other topics) prior to Sawan Singh literature, since with the advent of Sawan Singh and the modern period of the 20th Century is when we get in the English language a vast amount of writings with much greater detail about Sant Mat practices and teachings.

It would be accurate to say that during the time of Hazur Baba Sawan Singh and since then an effort has been made to communicate the teachings of the Radhasoami Faith to westerners by sometimes making use of Biblical language and references. To characterize long hours of daily meditation practice as "tithing one's time" was indeed a new development, but that's quite a different matter than proclaiming that Sawan Singh was the inventor of Surat Shabd Yoga meditation practice in the current form, as Sawan was passing along to the next generation the same meditation practices as articulated by his guru Baba Jaimal Singh.  

Spiritual Letters of Baba Jaimal Singh (third edition, 1967)

"Listen to the Dhun [the Sound Current] lovingly for two hours every day. Use this remedy every day. Then, with the Grace of Huzur Radha Swami, the mind will begin to enjoy Shabd Dhun." (page 73)

"I am very gratified to learn that you hold Satsang on Sundays and also sit on your feet for two or three hours in Bhajan." (page 66)

"The mind and the surat have been impure since this material creation began. Never, since then, has the surat been fixed in the Shabd Dhun with concentrated attention for two 'pahars' or three 'pahars' at a time, over a period often or twenty years. (A 'pahar' equals three hours.)" (page 55)

"It is now desirable that whenever you are free from your official work, you take at least two hours daily out of your worldly activities for Bhajan [inner Sound meditation practice], so that undesirable thoughts and actions which come as hindrances in Bhajan may start fading out." (page 142 of Spiritual Letters, an edition which also includes "extracts from the letters from Seth Partap Singh, Swami Ji's younger brother addressed to Babu Sawan Singh Ji")

The Book of Anmol Vachan

"Question: Swami Ji [Sant Garib Das], what is the best time for Bhajan Simran (meditation and remembrance)? Answer: The best time for Bhajan Simran is from 2 AM to 8 AM in the morning, and the second best time is from 7 PM to 11 PM at night. During these times, the inner experience and essence are more profoundly felt, as these are times dominated by Sattva Guna (quality of goodness and purity)." (Sant Garib Das, one of the successors of Swami Ji Maharaj, Anmol Vachan)

Some Passages In Writing, in English, from Huzur Maharaj Rai Saligram of the Radhasoami Faith, Another Successor of Swami Ji Maharaj

"Then, how can success in this important affair of Parmarth [spirituality], to which hardly two, three or four hours a day are devoted with difficulty, and the rest of the time is spent on the affairs of the world, and in association with worldly people, be achieved all at once? It should be considered a great mercy on the part of Radhasoami Dayal [the Merciful Lord of the Soul] that, in spite of so little an effort on the part of the devotee, He shows His Grace and renders internal help to him so early." (Saligram, Jugat Prakash, verse 33)

"A devotee, who receives joy and bliss during Bhajan and Dhyan in proportion to his desire, and in an increasing degree from day to day, should before commencing his devotional practices, make up his mind that he would then perform his Abhyas [meditation practices] for one, two or three hours, as the case may be, and would thereafter do such and such work. In this way his mind and spirit would, of themselves, come lower down at the appointed time, and the devotional practice would also be completed."  (Saligram, Jugat Prakash, verse 91)

"'Rasa-swada' means to feel happy and satiated on getting some bliss and consequently to have no more inclination for further devotional practices or to become a little listless.

"Whenever such a state comes upon a devotee, the remedy for removing this obstacle is that he should suspend Bhajan for about five minutes and should sit with stretched arms and legs or should get up and walk ten or twenty paces. If he does so, the obstacle will gradually be removed. And if, on account of excessive bliss, he becomes too enraptured and inebriated to perform Abhyas [the meditation practices] for three or four hours or more, he should apply himself to the recitation from the holy books." (Saligram, Jugat Prakash, verse 87)

The Ascension of the Soul Back to God (the Ocean of Love) - Guru Nanak's Message - Spiritual Awakening Radio Podcast

The Ascension of the Soul Back to God (the Ocean of Love) - Guru Nanak's Message - Spiritual Awakening Radio Podcast

On today's satsang podcast we explore the soul's journey of separation from the One, incarnating into various bodies and lives of existence, it's eventual search for meaning, sacredness, finding spiritual awakening, and -- full circle -- returning back to the One. You'll hear many readings from the Sikh scriptures including the Morning Prayer (Jap Ji) of Guru Nanak and from other Saints of the East. As Guru Gobind Singh said in his mystic poetry and hymns: "Just as millions of sparks fly from fire; They arise separately but again unite in fire... From God’s form, incorporeal and corporeal beings are manifested and spring from Him shall all be united in Him again." (Dasam Granth)

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https://open.spotify.com/show/5kqOaSDrj630h5ou65JSjE

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& @ Wherever You Follow Podcasts - At Your Favorite Podcast APP Just Do a Search for "Spiritual Awakening Radio" (Apple Podcasts, Spotify, I Heart Radio, Audible & Amazon Music and Podcasts, Pocketcasts, Overcast, PodBean, Internet Archive, Substack, Jio Saavan, etc...). 

In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami (Radhaswami), 

James Bean

A Satsang Without Walls

Light and Sound on The Path

Spiritual Awakening Radio Podcasts

Santmat Satsang Podcasts

Sant Mat Radhasoami

Spiritual Awakening Radio Website: 

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A Stream of Light Moving Through Ages - This is What I Mean by Sant Mat, the Path of the Masters

 

A Stream of Light Moving Through Ages - This is What I Mean by Sant Mat, the Path of the Masters

There are moments in human history when certain souls appear not as isolated figures, but as expressions of a single continuous Power — a river of awakening flowing through time. Saints have long said: the path of realization is not created anew with each Teacher, but is carried by the Masters, generation after generation, like a flame passed from lamp to lamp so it never goes out.

This is the Great Tradition.

It has no beginning and no ending. It rises wherever the human heart cries out for truth.

It steps into the world whenever the world has forgotten the inner path.

It lives through many bodies, many names, many voices.

It is one Power, one Light, one Sound — expressed through countless Masters across the ages.

The Masters do not come to found religions. They come to awaken souls.

But human beings, longing for certainty, often turn mystic schools into religions — fossilized echoes of once-living truth. The Masters do not condemn this; they simply continue their work through new forms, new bodies, new eras, so that the living connection to the inner Power does not fade from the earth.

There were nights in Hathras when the hut seemed no larger than a lantern, but the light within it reached far beyond its walls. On such nights, when the air was still and the small clay lamp flickered against the mud plaster, Tulsi Sahib would speak not in prose, but in song — a stream of inner seeing shaped into verse.

-- from the very latest Sant Mat publication, Tulsi Sahib: The Hidden Flame of Hathras, December 4th, 2025: 

 https://archive.org/details/tulsi-sahib-the-hidden-flame-of-hathras/mode/2up

The Supreme Being as the Ocean of Love (“Premsagar”)

“Premsagar soi satguru, jiva tihi lahe mai.”

“When the soul is merged into that Ocean, all sorrow disappears.”

Ocean of Love-Light

“Ram-sagar jyoti-svarupa, anant prem ko dham.”

“The Lord is an ocean of light and an abode of infinite love.”

— Sant Tulsi Sahib of Hathras

We Are Souls From Above

 

We Are Souls From Above

Photo: Baba Ram Singh. In the background is a black and white photo of Baba Somanath. The guru lineage of Baba Ram Singh: Soami Ji Maharaj to Baba Jaimal Singh to Hazur Baba Sawan Singh to Baba Somanath to Baba Ram Singh. Also, Baba Ram Singh was closely associated with Santji (Ajaib Singh), a successor of Kirpal Singh Ji, also one of the successors of Hazur Baba Sawan Singh.

Ram Singh Ji: "Saint; known as “Babaji” currently in residence at Guddella Ashram in Andhra Pradesh; Gurumukh disciple of Somanath Baba Ji Maharaj and Ajaib Singh Ji Maharaj." (Sant Mat Glossary, 2023)

SomAjaib: "Term coined by Baba Ram Singh Ji to acknowledge the Supreme Grace of the two great Sant Mat Masters — Somanath Baba Ji Maharaj and Ajaib Singh Ji Maharaj — Who formed and shaped His life on the Path of Surat Shabd Yoga and to Whom He gives all credit for the success of His mission and ongoing Seva." (Sant Mat Glossary, 2023)

Ajaib Singh Ji: "Param Sant Satguru; (1926-1997); known informally as “Sant Ji”; successor to Kirpal Singh Ji Maharaj; provided meditation retreats to thousands of initiates who came from abroad to His Ashrams in Rajasthan; and beginning in 1978, after the passing of Baba Ram Singh Ji’s Guru, Baba Somanath Ji Maharaj, He came every year to Bombay for the benefit of the disciples of Baba Somanath in South India; Baba Ram Singh Ji brought about one thousand souls to get initiated by Ajaib Singh Ji Who gave him so much Grace that Ram Singh considers Him his second Guru; the term “SomAjaib”, which Baba Ram Singh uses routinely to acknowledge His love, gratitude and devotion to two Great Saints of Sant Mat is a combination of the names “Som” and “Ajaib” and provides the name for His ashram in Guddella India, “Som Ajaib Ashram”. (Sant Mat Glossary 2023)

Kirpal Singh Ji: "Param Sant Satguru; (1894-1974); founded Ruhani Satsang; President of the World Fellowship of Religions from 1957-1971; one of Sawan Singh Ji Maharaj’s successors." (Sant Mat Glossary, 2023)

Sawan Singh Ji: "Param Sant Satguru; (1858-1948); successor to Jaimal Singh Ji Maharaj; Guru of Kirpal Singh Ji Maharaj, Somanath Baba Ji Maharaj, and Mastana Ji."  (Sant Mat Glossary, 2023)

Somanath Baba Ji: "Param Sant Satguru; (1885-1976); one of Sawan Singh Ji Maharaj's successors; from childhood, he was a brahmcharya (celibate) and at a young age he took a vow of sannyasa and became a Nath Panth yogi; he performed rigorous austerities and mastered Kundalini Yoga practices through pranayamas, attaining many supernatural powers, but he did not find peace of mind; finally, he came to the feet of Sawan Singh Ji Maharaj and obtained initiation into Surat Shabd Yoga; with the Grace of his Master, he became a perfect Gurumukh disciple and was entrusted with spreading the Teachings of Sant Mat in the south of India; in 1974, as a Satguru, He gave the Naam Daan initiation to BabaRam Singh Ji." (Sant Mat Glossary, 2023)

We Are Souls From Above

Excerpted from, The Lord Becomes Your Friend and Helper, by Baba Somanath

"Wherever you worship the Lord, there He becomes

your friend and helper.

By Guru’s Grace, the Lord comes to dwell in your

mind; He cannot be obtained in any other way."

This is the bani of Guru Ram Das, the fourth Guru of the Sikhs. He says that the Lord’s help and grace flow to us according to the purpose, the concentration, and the love with which we offer our worship. What does Guru Ram Das tell us further? If anyone does the devotion with some ulterior motive, they will gain nothing. Once we are put on the True Path by the Guru, and when we worship the Lord with full faith and love, then:

"Wherever I look, I see the Merciful Lord

who is compassionate on the poor ones."

The Lord dwells within your heart, and wherever you may choose to sit in His remembrance, He will shower His grace upon you. You do not need to go to the jungles or other secluded places to find the Lord; He is the very support of this body. He is the Power that supports the entire creation.

So where should you look for Him? As long as you have the idea that you must go in search of Him, as long as you think He is something other than yourself, you will go on seeking Him and will remain separate from Him. As long as the feeling of duality is present, there can be no meeting between you and the Almighty Lord. The Guru unites you with Oneness. When He connects you with the one Sat Naam, He tells you how to do the contemplation; He explains all the practices to you. When you adopt this method, then you unite with the Shabd and become the form of Shabd. When you perform the meditation with faith, according to the Guru’s instruction, then, wherever you look, you will see only the Lord. (Your Name is Nectar, Volume One, Satsangs of Baba Somanath Ji)

The following is from Baba Ram Singh, excerpted from a January 9th, 2025 satsang discourse:

Up through Brahm *, we are all bound by our forms, by our bodies. Up through Brahm, there are bodies. We are not free till we are out of these bodies [the physical body and subtle body coverings]. And that can happen only if we go to Par Brahm **.

Here we have the physical form of five elements. In the astral, they have the astral body, and above that is the causal body.

The soul, when it came down from Sach Khand [*** True Eternal Timeless Spiritual Realm], was very pure. And when it came from Par Brahm inside, there was one covering cast upon it — one body— which is the causal body. Then when it came further down to the astral, the astral covering came upon it. Finally, from there, when it came in this world, the physical body covering came upon it. If we see a thousand-watt bulb, it has a very high degree of luminance. But then if we cover it with one sheet, that brightness reduces. Then we cover it with another sheet, the brightness will further reduce. After we cover it with a third sheet, finally it will become dark outside.

That is how the soul, when it came down through all of these planes, has reduced in its luminance, and it has now become dark. It is in this darkness. But as it progresses further up, as it ascends to go back to God Almighty, gradually the light starts emanating from it and it becomes brighter and brighter.

When the soul ascends up, it leaves the physical and goes into the astral. One body which was covering it is out — the physical. So, it starts its luminance. Then further, when it goes to Brahm, the astral body is also cast off. And above Brahm, when it goes to the Par Brahm, finally all these three bodies are cast off and it comes in its essence. It has the luminance of twelve suns. And there, when it goes to the Par Brahm, it is no longer a male and no longer a female. All the bodies, all the coverings it has, are shed off and it comes in its own true form.

So, only for the sake of karmas, the soul adorns these bodies as it comes into this world. Otherwise, it has no physical body or form.

The true form of the soul is that of Light and Sound. Likewise, the true form of the Satguru is also Light and Sound. And the true form of Sat Purush is also Light and Sound.

The soul is like a drop of water; and the Masters, are like the waves; and God Almighty is like the sea.

All these jivas are droplets of water from that ocean in Sach Khand. All have come from there.

The Masters say, "It is only out of that essence of God Almighty that all the souls have come in this world and have adorned this world." (Discourses of a Living Master, Volume 21)

______

NOTES

* Brahm, Brahmand: The Causal plane between And and Par Brahm; Lit. “Egg of Brahm” because of its egg-like shape;

** Par Brahm: First spiritual region above the three lower worlds of the Negative Power where the soul gets cleansed of all karmas and impressions by bathing in the Mansarovar, the Pool of Nectar; plane of true Self-Realization, recognizing the relationship of the soul with the Creator; the soul's light here equals twelve suns;

*** Sach Khand: Lit. “True and Imperishable Region”; the spiritual region above Bhanwar Gupha and below Alakh Lok, home of the Saints; also Sat Lok;