Living Students of Living Masters --- Radhasoami Reality

 

Living Students of Living Masters

Below is a gist on what a genuine living Master (competent or qualified teacher, Sant Satguru) communicates to their students/chelas), and is from, Prem Patra Radhasoami (literally, "Love Discourses of the Lord of the Soul" or Radhaswami], Volume Three, by Huzur Maharaj. Then further below, from the same document, very helpful satsang instruction providing much insight on the different categories of disciples with varying degrees of enthusiasm for the Path or closeness to the Masters. There is also guidance about making our way through life in diverse circumstances over time, sometimes close to satsang gatherings of Saints or perhaps are further away, with the intent to derive full benefit and make spiritual progress by navigating the highest currents of spirituality that Divine Grace provides.

The Living Master---Qualified Teacher

Huzur Maharaj: Great is the necessity of a Qualified Teacher, the Satguru in Sant Mat or the Radhasoami Faith, the Path of the Masters. Without him, no one can learn the secrets of the Supreme Being, the Path, the method of proceeding on that Path, and the rules of conduct which must be observed by a devotee. He alone knows these secrets, who has traversed the Path within and has reached the Original Abode or a high intermediate region. To a greater or a lesser extent he also knows them, who has met with a Satguru, attended His Satsang for some time and, having been initiated by Him, is practising devotional exercises. Barring these three, viz., Sant Satguru, Sadh Guru, and a sincere Satsang of the Master, none else can know these secrets. One, who has set his heart on the quest for the true Supreme Being and has a burning desire to find Him, will not get peace till he meets any of the aforesaid personalities. No one can proceed otherwise.

When a devoted seeker attends the Satsang of such a Guru, he will really know the following:

1) the secrets of the creation;
2) the real object of his love;
3) the objects to which he is unnecessarily attached;
4) how to obtain emancipation easily;
5) that the pleasures of the world are trivial and transitory;
6) that the source of perfect happiness and bliss lies within;
7) that this can gradually be secured by the performance of bhakti (devotional practices);
8) that the throne of the Supreme Being Radhasoami Dayal [Merciful Lord of the Soul] is also within;
9) what he should do to experience His refulgence, to some extent;
10) and how he should secure His grace and mercy for traversing the Path, obtaining Ananda (bliss) and enhancing it.

The Living Disciple---Student in Sant Mat

Jivas [souls in creation] are of three kinds: Uttam (of a higher nature), Madhyam (moderate, ordinary, passable, mediocre) and Nikrisht (lukewarm, inferior, halfhearted). Their understanding is also of three types: Teliya (oily), Motia (pearly) and Namda (felty).

(1) The characteristic of the Teliya (oily) understanding is that like oil: it spreads over and covers the entire surface. When an Uttam Adhikari (of superior category) hears the discourses, he elaborates on them. He adopts what is useful.

(2) The Motia (pearly) understanding is like a hole bored in a pearl; the dimensions of the hole remain what they are. Similarly, a mediocre, on hearing the discourses, adopts what he hears. He cannot elaborate on them.

(3) The Namda (felty) type of understanding is like a hole made in felt. The hole is visible while it is being made, but it immediately disappears. Likewise, persons of inferior understanding hear the discourses and appear to comprehend them, but in fact they forget them immediately.

A Jiva [soul] of superior Adhikar (fitness) can derive much benefit by attending Satsang even for a short time. He sticks to the following two principles and always acts up to them according to his unbiased understanding.

(1) The Seat of the Spirit in the wakeful condition is in the eyes. As the Spirit-Current is withdrawn internally from this focus towards higher regions with the aid of Shabd (Inner Mystic-Sound/Music) and Swarup (Inner Form or inner Mystic-Light), i. e., accordingly as the pupils of the eyes are turned [the current of mind and spirit is elevated and raised inwards and upwards], attachment with the body and the world will be loosened. In other words, as the devotee loses consciousness of this side, he gains consciousness on the other side and enjoys bliss accordingly. Considering this matter necessary and beneficial, he will ever do his best to maintain the practice. Nay, he will gradually enhance it.

(2) The currents of mind and senses are flowing outwards. These currents proceed with desires. They are impediments in the performance of practices of turning the pupils of the eyes, i. e., elevating and raising the current of mind and spirit inwards and upwards. It is, therefore, necessary that only such thoughts arise in the mind as are proper and necessary. The current of the senses should pursue only that business which is necessary. Useless, unnecessary and improper thoughts and desires must be not allowed to arise, internally or externally, at any time, more particularly at the time of Abhyas [meditation practices].

An Uttam Adhikari understands these things. He can always exercise proper control. He need not mind any lapse due to his old habit, but he should be careful for the future and restrain himself. By striving in this manner for some time, his mind and senses will begin to behave properly.

A Madhyam Adhikari has to attend Satsang for a longer period. He should listen and understand the discourses, perform the devotional exercises to some extent and observe the Uttam and Madhyam Adhikaris who, may be attending Satsang for a pretty long period, or visiting it frequently. By the grace of Radhasoami Dayal this will enable him to acquire the ability to exercise some restraint over himself even while living away from the Satsang. If he finds any difficulty in any matter, he may, off and on, write to the Satguru and obtain necessary direction from him.

A Nikrisht Adhikari, provided he is somewhat careful and earnest, must attend Satsang for considerable period and watch the behaviour of Uttam and Madhyam Adhikaris, before he can derive some benefit. And when away from Satsang, he will be able to do something, with the help and in the company of Uttam and Madhyam Adhikaris. Gradually, he will become a Madhyam Adhikari.

Those, who have no sincere desire for Parmarth [spirituality] but happen to come in the Satsang of Sants [Saints] with some sincere devotees, will also derive some benefit. But their condition will not change until they attend Satsang and perform Abhyas [spiritual practices, meditation] with care and attention. It will be enough if they associate with Uttam and Madhyam Adhikaris, because they are not fit to attend the Satsang of Sants.

In short, as long as a person is strongly inclined towards the world, and his mind is filled with the desires for worldly pleasures, he cannot derive so much benefit from Satsang and internal practices of Sants, that his condition may change speedily and he may obtain spiritual bliss within himself regularly.

A truly earnest Parmarthi [devotee of spirituality] can derive great benefit by studying the holy books of the Radhasoami Faith. He can be initiated by letter and thus, by the grace of Radhasoami-Dayal can even secure the bliss of Bhajan [inner hearing] and Dhyan [inner seeing]. He can, off and on, write about his devotional practices to the Satguru or an Uttam Adhikari and get necessary instructions, and make progress in Abhyas [meditation practice]. But there are many such things concerning the Radhasoami Faith and its Abhyas as can only be explained verbally. If reduced to writing, there is danger of mistake or misunderstanding. It is, therefore, imperative and necessary for such a Parmarthi to attend and remain in Satsang for some time, at least for awhile, and get his doubts, misgivings or misunderstandings removed. He should understand fully what can be explained verbally so that his Abhyas (practices) may not suffer due to his living away from Satsang. And his love for and faith in the Supreme Being Radhasoami Dayal, Satguru and Surat Shabd Yoga [inner Light and Sound Meditation] may be strengthened.

If, however, such a Parmarthi cannot attend and remain in a Satsang, then he may, under instructions from the Satguru, associate with and attend the Satsang of some Uttam Adhikari, who has had the good fortune of having attended the Satsang of Satguru for some time. He would derive more or less the same benefit as he would from the Satsang of the Satguru.

In case the company of an Uttam Adhikari is also not available, then the Parmarthi should come in contact with a Madhyam Adhikari, who has attended the Satsang of Satguru. Getting initiation under the orders of Satguru, he should commence spiritual practices in his company. He will thus be able to secure some benefit. He should look for an opportunity and make it a point to meet with an Uttam Adhikari or Satguru, attend His Satsang and secure full benefit.. (Huzur Maharaj, Prem Patra Radhasoami, Volume I I I )

Buddhism and Inner Sound Meditation

Buddhism and Inner Sound Meditation

Extracts from "The Tibetan Book of the Dead", "The Surangama Sutra", "A Buddhist Bible", "My Experience in Meditation" by Tai Hsu, and "The Sound of Silence" by Ajahn Sumedho

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"The Shabd is the basis of all true religions, for religion
means 'that which connects us with the Lord'. All forces of
nature are sustained by the Shabd. The Life Force is also its
manifestation, even though it is working in the regions of
maya. Like electricity, Shabd, whether manifest or unmanifest,
pervades everywhere. It is all-powerful and is the Creator of
all. In the scriptures of all religions, Shabd is recognized
as the Creator of the universe."
("Philosophy of the Masters", abridged edition)
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Ajahn Sumedho, a bhikkhu of the Theravada school of Buddhism, from,
"The Sound of Silence":

As you calm down, you can experience the sound of silence in the
mind. You hear it as a kind of high frequency sound, a ringing sound
that's always there. It is just normally never noticed. Now when you
begin to hear that sound of silence, it's a sign of emptiness - of
silence of the mind. It's something you can always turn to. As you
concentrate on it and turn to it, it can make you quite peaceful and
blissful. Meditating on that, you have a way of letting the
conditions of the mind cease without suppressing them with another
condition. Otherwise you just end up putting one condition over
another.


"A Buddhist Bible," Surangama Sutra: Avalokiteshvara Buddha

(Quan Yin), the hearer and answerer of prayer, has visited all the

Buddha-lands of the ten quarters of the universe and has acquired

transcendental powers of boundless freedom and fearlessness and

has vowed to emancipate all sentient beings from their bondage and

suffering.

How sweetly mysterious is the Transcendental Sound of
Avalokiteshvara! Is is the subdued murmur of the seatide setting
inward. Its mysterious Sound brings liberation and peace to all
sentient beings who in their distress are calling for aid.


Absence of sound is not the end of hearing,
And sound when present is not its beginning.
The faculty of hearing, beyond creation
And annihilation, truly is permanent.
Even when isolated thoughts in a dream arise,
Though the thinking process stops, hearing does not end,
for the faculty of hearing is beyond
All thought, beyond both mind and body.....

Ananda and all you who listen here
Should inward turn your faculty
Of hearing to hear your own nature
Which alone achieves Supreme Bodhi.
That is how enlightenment is won.
Buddhas as many as the Ganges' sand
Entered this one gateway to Nirvana.
(The Surangama Sutra: Selections from the
Upasaka Lu K'uan Yu Translation,
Published by Rider and Company, London)


As you calm down, you can experience the Sound of Silence in the
mind. You hear it as a kind of high frequency Sound, a ringing Sound
that's always there. It is just normally never noticed. Now when you
begin to hear that Sound of Silence, it's a sign of emptiness —
of silence of the mind. It's something you can always turn to. As
you concentrate on it and turn to it, it can make you quite peaceful
and blissful. Meditating on that, you have a way of letting the
conditions of the mind cease without suppressing them with another
condition. Otherwise you just end up putting one condition over
another.

This process of putting one condition on top of another is what is
meant by making 'kamma'. For example, if you're feeling angry, then
you start thinking of something else to get away from the anger. You
don't like what is going on over here, so you look over there, you
just run away. But if you have a way of turning from conditioned
phenomena to the unconditioned, then there is no kind of kamma being
made, and the conditioned habits can fade away and cease. It's like
a 'safety hatch' in the mind, the way out, so your kammic
formations, "sankharas", have an exit, a way of flowing away instead
of recreating themselves.

One problem with meditation is that many people find it boring.
People get bored with emptiness. They want to fill up emptiness with
something. So recognize that even when the mind is quite empty, the
desires and habits are still there, and they will come and want to
do something interesting. You have to be patient, willing to turn
away from boredom and from the desire to do something interesting
and be content with the emptiness of the Sound of
Silence..................You can turn to the emptiness of the mind--
to the sound of silence. This gives the conditions like anger a way
out to cessation; you let it go away.
(The Sound Of Silence -- by Ajahn Sumedho)


In practice I've used the listening faculty. I listen. When I
listen, I listen to myself, and I listen to the sounds that impinge
on my ears: the sounds within and the sounds without. This attentive
listening is very supportive to intuitive awareness. So I listen to
the rain, I listen to the silence. When I listen to the silence, I
listen to the Sound of Silence. (Sumedho)


There is a Chinese sutra in which the Buddha asked all the
bodhisattvas their method for realizing enlightenment. Each one
described a specific meditation practice. Avalokiteshvara described
meditation on hearing. She said she starts her meditation by
listening to the sound of the roar of the sea. Then she takes that
Sound and turns it inward. She returns the hearing to listen to the
ear organ. By doing this she realizes the true way.

Some years ago Ajahn Sumedho was teaching a retreat at a Chinese
monastery in California. For years the people at this monastery were
puzzling over this phrase, "returning the hearing to listen to the
ear organ." They couldn't figure out what that meant. Now, Ajahn
Sumedho had been teaching a meditation on the Sound of Silence, the
Nada Sound. Suddenly the people at the monastery realized this must
be what he was teaching, this active inner listening. Listening to
the inner sound brings the heart into a position of acute inner
awareness. It is not that the inner sound has some magical property.
Rather, it is that bringing of the alert mind, bringing openness and
receptivity to Sound, is symbolic of the presence of ultimate truth.
The Sound is always there. We don't have to create it. It is
featureless. It is ever present. So it is a good symbol for Ultimate
Reality itself.

In the sutra the Buddha praised this method, the meditation on
listening, as the best method for enlightenment. Ajahn Sumedho had
been teaching the meditation on the Nada Sound for some years so he
was tickled by this connection to another Buddhist tradition. He
hadn't realized that there had been so much emphasis on this in
traditional Buddhist meditation practices.
(Ajahn Amaro)


Sustain your attention on that emptiness at the end and see how long
you can hold your attention on it. See if you can hear a kind of
ringing Sound in the mind, the Sound of Silence, the Primordial
Sound. When you concentrate your attention on that, you can
reflect: 'Is there any sense of self?' You see that when you're
really empty -- when there's just clarity, alertness and attention --
there's no self. There's no sense of me and mine. So, I go to that
empty state and I contemplate Dhamma: I think, 'This is just as it
is. This body here is just this way.' I can give it a name or not
but right now, it's just this way.
(Ajahn Sumedho)


Extracts from "The Tibetan Book of the Dead" (Bardo Thodol), edited by Dr. W. Y. Evans-Wentz (London, 1957):

O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in springtime in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.

From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed.

O nobly-born, five-colored radiances . . . vibrating and dazzling like colored threads, flashing, radiant, and transparent, glorious and awe-inspiring, will . . . strike against thy heart, so bright that the eye cannot bear to look upon them.

. . . Be not afraid of that brilliant radiance of five colors, nor terrified; but know that Wisdom to be thine own.

Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation.

Fear not. Flee not. Be not terrified. Know them (i.e., these sounds) to be (of) . . thine own inner light.


Extracts from "My Experience in Meditation" by His Holiness The Venerable Tai Hsu (Chinese Buddhist monk), translated by Bhikku Assaji:

. . . From this time I discontinued my old routine of meditation; this was from 1908 to 1914. When the European War broke out, I began to doubt Western theory and my own power to save the world with Buddhist teaching. I felt it was a sheer waste of time, if I did any more of what I had done. So I went to "Po-To" island, where I secluded myself in a monastery to develop further spiritual advancement.

After two or three months of seclusion, one night when I was meditating, my mind became calmer, I heard the sound of a bell from a neighboring temple. It seems that my chain of thoughts was broken by that sound and I sank into a state of something like a trance, without knowing anything until early next dawn, when I heard the sound of the matin bell and I regained my sense of knowing. At first, I only felt that a light melted into me. There was no distinction of self and other things and of what was inside and what was outside.

After this experience, I continued my life of reading sutras, writing books and meditating, for about one year, and after that one year, I chiefly engaged myself in studying the books of the Vijnana School. I especially paid attention to the Records on Wei Shi (Vijnana). Here I once more experienced another trance-like state. I was reading for several times repeatedly a certain paragraph of the said Records, explaining that both conditional things and the Truth are devoid of the substance of Self. I entered the trance-like meditation. This time it was different from the former two; I perceived in it that all things which exist on conditions had their deep and subtle order, minutely arranged without the slightest confusion.

This kind of comprehension I can produce now whenever I desire.

The third experience showed me the truth of cause and effect, which appear to be so on account of our consciousness. It is true, the law of cause and effect has its natural way without disorder.

After each of these three experiences, there was some change physically and mentally, and I also happened to have some presage of divyachaksus (clarvoyance), divya-srota (clairaudience) and parachitta-jnana (thought reading).

If the six supernatural powers are possible, then the theory of Karma and Rebirth, which is based on the demonstration of clairvoyance and purvanivasan Usmritijnana (knowledge of all former existences of self and others) is also believable.