http://vclass.mtsac.edu:930/phil/journey.htm
THE JOURNEY
A Voyage of Light & Sound【中譯】
Although there has been much written and discussed in the last decade about
higher levels of awareness, relatively little work has been done on
outlining practical ways for experiencing transcendent states of
consciousness.
In this chapter we will focus our study on the surat shabd yoga tradition of
India, which, due to its clearly elaborated process and technique, offers a
viable method for those interested in understanding and correlating
mystical insights. Such a phenomenological analysis will hopefully enable us
to nurture the seeds for a transpersonal science, one that meets the
necessary requirements of a genuine scientific enterprise. As Ken Wilber (
1983a) points out: "1. Instrumental injunction. This is always of the form,
‘If you want to know this, do this.’ 2. Intuitive apprehension. This is a
cognitive grasp, prehension, or immediate experience of the object domain (
or aspect of the object domain) addressed by the injunction; that is, the
immediate data-apprehension. 3. Communal confirmation. This is a checking of
results (apprehensions or data) with others who have adequately completed
the injunctive and apprehensive strands."
Our examination, based largely upon the writings of the Radhasoami masters (
including Shiv Dayal Singh, Sawan Singh, Baba Faqir Chand, et al.) and
modern non-dual/monistic thinkers (Ramana Maharshi, Da Free John, and Ken
Wilber) will as unfold as follows: A) A brief outline of surat shabd yoga
tradition and practice, especially in relation to other spiritual traditions
, e.g., kundalini yoga. B) A phenomenological description of how the surat (
soul/attention) leaves the physical body during meditation and commences an
inner voyage of light and sound through vast regions of existence. C) A
summation of how surat shabd yoga can serve as a model methodology for
firsthand encounters with spiritual realities, marking a safe and definitive
program for future trans-empirical excursions.
Overall, my thesis is that this type of undertaking, allowing for a deeper
grasp of mystical dimensions, will help promote further studies in
consciously induced near-death experiences which have a rigorous
experiential and testable basis.
Unlike other yogic disciplines in India, such as kundalini, surat shabd yoga
does not advocate breath control (pranayama) or a series of physical
postures (asanas/mudras) as part of its practice. Rather, it is concerned
with withdrawing consciousness from the nine apertures of the body (eyes,
ears, nose, mouth, genitals, and alimentary canal) and transcending the
corporeal frame and its limitations altogether. This is accomplished by
attaching the mind’s attention to an inner light and sound which is believed
to be radiating behind the proverbial "tenth door" (the "third eye" of the
Hindus), anatomically located behind and slightly above the physical eyes (
Shiv Dayal Singh, 1970). When consciousness becomes totally concentrated at
this pivotal point "between the worlds," the soul, according to the saints
in this tradition, leaves the body and experiences in elevating degrees
higher regions of bliss.
The distinctive characteristic of surat shabd yoga is its emphasis on
listening to the inner sound current, known variously as shabd, nad, or
audible life stream. It is through this union of the soul with the
primordial music of the universe that the practice derives its name (surat–
soul, shabd–sound current; yoga–union). To be able to achieve a
consciously induced near-death state takes great effort. Hence, masters of
this path emphasize a three-fold method designed to still the mind and
vacate the body: simran, dhyan, and bhajan (Charan Singh, 1979).
Simran, the repetition of a holy name or names, draws one’s attention to the
eye center, keeping thoughts from being scattered too far outside. Such
sacred remembrance is similar in form to the use of a mantra or special
prayer, except that the name(s) are repeated silently with the mind and not
with the tongue. This stage, according to practitioners, is the first and
perhaps most difficult leg of meditation.
Dhyan, contemplation within, is a technical procedure to hold one’s
attention at the third eye focus. In the beginning this may be simply gazing
into the darkness or re-imaging the guru’s face, etc., but it eventually
develops into seeing light of various shapes. Out of this light appears the
"radiant form" of one’s spiritual master, who guides the neophyte on the
inner voyage and becomes the central point of dhyan.
Bhajan, listening to the celestial melody or sound, is the last and most
important part of surat shabd yoga, because it is the vehicle by which the
meditator can travel to exalted planes of awareness. Whereas simran draws
and dhyan holds the mind’s attention, it is bhajan which takes awareness on
its upward ascent back to the Supreme Abode, Sach Khand. Naturally, mastery
of surat shabd yoga is not an overnight affair, but involves years of
consistent application and struggle. The desired results, adepts in the
tradition agree, being largely due to the earnestness and day to day
practice of the seeker.
THE INNER ASCENT
In due time, if the process is complete, the individual spirit current or
substance is slowly withdrawn from the body. First from the lower
extremities which become feelingless, and then from the rest of the body.
The process is identical with that which takes place at the time of death,
only this is voluntary, while that of death is involuntary. Eventually, he
is able to pierce the veil that intervenes–which in reality is "not thicker
than the wing of a butterfly"–and then he opens what is called the "Tenth
Door" and steps out into a new world. The body remains in the position in
which he left it, quite senseless, but unharmed by the process. He is now in
a world he never saw before….
–(Julian P. Johnson, 1952)
Before the inner voyage of light and sound can begin, the meditator must
become adept at withdrawing his/her attention from the world and
concentrating one pointedly at the third eye center. Accordingly, when the
neophyte has achieved even a modicum of success, having sensations of
numbness just up to the solar plexus, flashes of light will begin to
manifest. At first it appears that the light is coming and going, causing
the phenomenon of bright sparks, but in actuality it is the mind which is
ascending and descending (Charan Singh, 1958, 1967, 1973, 1979).
The feeling of physical insensibility is one of the important "acid tests"
to determine if the mediation process is proceeding correctly. Starting in
the feet, numbness rises slowly through the lower extremities, until the
entire body feels like stone. When such a voluntary paralysis occurs, the
meditator gravitates more to the inner universe than to the outer one.
According to the masters (Julian P. Johnson, 1974), it is the function of
simran to instigate this type of benumbing impression, which releases the
mind from its constructing hold on the material corpus.
It is at this junction when the meditator senses an intense feeling of
upward movement, as if being literally pulled by a magnetic force. This
sucking effect is the direct result of one’s attention moving inward away
from the outer orifices. Though it but a preliminary stage, the student
experiences first-hand what it is like to have an out-of-body sensation.
With practice, the meditator finally does achieve total out-of-body
consciousness, traveling at immense speeds through regions of darkness, not
dissimilar in content to reports of clinically dead patients who have been
resuscitated (Raymond Moody, 1975, Kenneth Ring, 1980, Darshan Singh, 1982).
After complete withdrawal from the physical body, the neophyte’s capacity
for inner sight (nirat) and sound (surat) increases tremendously, enabling
him/her to see and hear clearly what was only thought before to be a figment
of religious imagination. Accompanying this ability is also the realization
of a super-conscious state of awareness, remarkably more vivid and lucid
than the ordinary waking state (Sawan Singh, 1974).
To understand how such a new degree of consciousness can be awakened, it is
important to see how awareness moves through various degrees of clarity. In
the waking state, for instance, attention is centered behind the eyes at the
back of the head. But, after eighteen or so hours, we notice a movement
downward and inward from this station towards the throat (Jagat Singh, 1972)
culminating in sleep. Likewise, after about eight hours, we sense a rising
upwards to the eyes, with the final termination being, of course, our normal
, everyday consciousness. In both of these cases, our common language
expresses in a graphically simple way the process of awareness: "We fall
asleep; we wake up," "My eyes are heavy;" "I feel so awake and high." In
yoga psychology the farther down one’s consciousness descends the deeper the
sleep (or unconscious) state; the further up it ascends the higher the
awareness (super-conscious). The pattern is quite clear; clarity increases
steadily the more one ascends (not vice versa). Ken Wilber (1979, 1981) has
beautifully described this spectrum of consciousness as having a definite
hierarchical structure, with the higher orders subsuming and transcending
their lower counterparts.
The following account, primarily based upon Shiv Dayal Singh’s Hidayatnama
is filled with rich mythological characterizations, metaphors, and
illustrations. For anyone steeped in science, the account will sound too
fantastic to be true. However, we should keep in mind that although Shiv
Dayal Singh’s description may be limited to the analogies of the 19th
century, his fundamental insights are consistent with mystics from time
immemorial. When reading Shiv Dayal Singh’s descriptions of the inner
regions we should always keep in mind that trans-rational experiences cannot
be adequately contained by the inherent boundaries of human language. Let
us not confuse a map for the real territory or a menu for the meal.
THE FIRST REGION:
Sahas-dal-kanwal
"thousand petalled lotus"
When your eye turns inwards in the brain and you see the firmament within,
and your spirit leaves the body and rises upwards, you will see the Akash in
which is located Sahas-dal-kanwal, the thousand petals of which perform the
various functions pertaining to the three worlds. Its effulgence will
exhilarate your spirit. You will at that stage, witness Niranjan, the lord
of three worlds. Several religions which attained this stage and took the
deity thereof to be the lord of all, were duped. Seeing the light and
refulgence of this region they felt satiated. Their upward progress was
stopped. They did not find the guide to higher regions. Hence they could not
proceed further.
–Shiv Dayal Singh, Hidayatnama
[Astral plane; cluster of lights]
Although the wondrous journey out of the body in surat shabd yoga meditation
begins in darkness, eventually the meditator glimpses keen points of light,
much like stars filling up a black midnight sky. The student is advised to
focus his/her attention on the largest and brightest of these "stars" (
Kirpal Singh, 1974, 1975, 1976), which with repeated concentration will
burst revealing a radiance similar to that of a sun (Sawan Singh, 1970, 1974
). When this light explodes, a brilliance comparable to a full moon will
pull one’s attention even further within. Out of that light, according to
the masters (Julian P. Johnson, 1953), known as Asht-dal-kanwal ("Eight
petal lotus"), the resplendent form of one’s guru will appear. This marks
the half-way point in the disciple’s ascent, since from here on one is
guided to the upper regions by the radiant form of the master (Sawan Singh,
1974). Hence it is by comparison an easier progression for the soul than the
withdrawal of the mind current from the body.
Along with the seeing of light, consisting of different colors and hues due
partly to a particular person’s karma (Faqir Chand, 1978), the meditator
also hears a variety of different sounds. At first, as the concentration
becomes finer it will assume a more distinct tone, not dissimilar to the
tinkling of bells. Indeed, it is the bell sound which is to be held onto, as
its melody will help lead the soul into the first region, known technically
in Radhasoami as Sahas-dal-kanwal, but also termed in other traditions as
the astral plane, turiya pad, etc. (Swami Muktananda, 1974).
Entrance into the pure astral plane, though heralded as a magnificent
achievement, is, according to Sant Mat, but the beginning of the inner
voyage. It is alleged by many saints in the tradition (Kabir, Tulsi Sahib,
Sawan Singh, etc.) that several great religious leaders mistakenly believed
that the light and sound of this region were of the Absolute Lord. Instead
of realizing that the manifestations were partial glimpses of a higher
reality, they worshipped them as the totality of God. This kind of error is
perhaps the chief reason why the Sant Mat and Radhasoami movements stress so
much the necessity of a living guide (Charan Singh, 1974). Above all else,
the masters emphasize, test thoroughly whatever appears inside meditation. [
The main test advised by the mystics is to repeat slowly the holy name or
names which were given at the time of initiation; also verify the
authenticity of one’s experiences with the outer guru for his/her validation
.]
Each major region of consciousness has its own center and guiding lord. In
Sahas-dal-kanwal the ruler is known as the lord of light and is the creator
of all the universe in its jurisdiction (Julian P. Johnson, 1974). However,
the extent of each ruler’s power is limited and circumscribed by the next
higher deity, who, likewise receives its creative energy from above, etc.
This governing hierarchy, like the kundalini chakra system, is based on the
concept that all spiritual evolution (and even material transformation) was
preceded by an involution (Charan Singh, 1973). Therefore, the meditator
must pass through several regions of light and sound before attaining true
enlightenment.
In order to overcome the many barriers and obstacles on the way, the guru
instructs the student not to attach him or her self to any particular vision
, as they are merely signposts along the way (Charan Singh, 1979; Faqir
Chand, 1976). In fact, all of the intermediary lords, or centers of power,
are not to be venerated but transcended. It is for this reason that the Beas
branch of the Radhasoamis and Sawan-Kirpal Mission in agreement with
previous saints, give out five holy names as their meditation mantra. Each
name represents the presiding lord and his relative spiritual energy; to the
meditator they serve as passwords, so to say, to insure safe passage into
the next level of consciousness (Charan Singh, 1973).
Obviously, the concern here is that a student may get stuck or retained in
one of the lower realms, believing that he/she has reached the ultimate,
when, in fact, what they have attained is illusory and impermanent. Surat
shabd yoga literature is replete with stories of would-be masters who have
been duped on the inner journey (for instance, see the book Anurag Sagar
which goes on in detail about sages being misled in their meditations).
THE SECOND REGION:
Trikuti
"three prominences"
At the apex of this Akash (in Sahas-dal-kanwal), there is a passage which is
very small like the eye of a needle. Your Surat (spirit) should penetrate
this eye. Further on, there is Bank nal, the crooked path, which goes
straight and then downwards and again upwards. Beyond this passage comes the
second stage. Trikuti (having three prominences) is situated here. It is
one lakh yojan in length and one lakh yojan in width [millions of miles in
inner space; an expression describing tremendous dimensions]. There are
numerous varieties of glories and spectacles at that plane which are
difficult to describe. Thousands of suns and moons look pale in comparison
to the light there. All the time, melodious sounds of Ong Ong and Hoo Hoo,
and sounds resembling thunder of clouds, reverberate there. On obtaining
this region, the spirit becomes very happy, and purified and subtle. It is
from here onwards that it becomes cognizant of the spiritual regions.
–Shiv Dayal Singh, Hidayatnama
[Causal plane; universal mind]
Progression to successively higher regions of existence is secured in
Radhasoami and Sant Mat through listening to the finer shabd (sound)
melodies. As remarked before, it is the bell sound which leads the soul into
the first region. Subsequently, access to the next stage, Trikuti, is
garnered by attaching one’s attention to the powerful rhythm of drums (or,
clashing thunder). However, on the sojourn between the first and second
regions, one must pass through bank nal, a crooked tunnel which can ward off
spirits from progressing further. An interesting description of this
particular stage comes from a letter written by a disciple of Sawan Singh,
dated January 30, 1945 (Rai Sahib Munshi Ram, 1974):
My progress again started from 9th January. Sometimes I could see light and
get some taste, but there was not upward progress. One day I saw three paths
and after many days my soul started following the middle one. It is not a
straight path but a sort of crooked tunnel which goes on narrowing as one
moves forward. At one place it was so narrow that I had to crawl forward on
my stomach. There were many snakes and scorpions in this path but through
Your mercy they all appeared dead and did no harm to me. I felt absolutely
no fear because I was conscious all the time of your presence and your Shabd
Form. Further on, the path narrowed still more and a sinner like myself
could never go through it without Your mercy and grace. It is like a round
tunnel and it is all lightened up with a beautiful circular light like that
of the morning sun. It appears as if the sun is rising. I tried to pass
through this sun but could not do so and therefore came back through this
tunnel. This happened about two or three days ago.
Trikuti, so named because of the three huge mountains of light situated
there, is the home of the universal mind where individual karmas have their
origin. Saints point out that this region is the most difficult to traverse
because it means surrendering one’s mind entirely. Since such a task is
almost impossible immediately, the soul stays within the boundaries of the
second stage for a considerable duration.
The spectacles of Trikuti are reported to be so enticing and spectacular
that the meditator often does not want to go on further. Indeed, the inner
master sometimes prevents the student from beholding the sights in fear that
he/she will become too saturated with joy and forget his/her real mission (
Rai Sahib Munshi Ram, 1974).
Faqir Chand, a radical teacher in the Radhasoami movement who presented a
number of startling interpretations on the nature of religious visions (Lane
, 1983), believed, on the basis of over seventy years of meditation, that
the reason Trikuti is so hard to overcome is due to the fact that whatsoever
one desires it manifests accordingly. Literally, worlds upon worlds can be
created by sheer thought in the second stage. Thus, the soul can be trapped
by an infinite set of cravings, wants, and wishes, which continually attract
the mind to ephemeral pleasures (Faqir Chand, 1976).
Furthermore, in the grand design of the cosmos, there is a negative force
whose sole purpose is to detain the soul from transcending to higher states.
This power is known as Kal (time/death), the lord of the mind, in the
terminology of the saints in the Sant Mat and Radhasoami traditions (Julian
P. Johnson, 1974). Kal is the antithesis of the positive current, Sat, which
constantly goes back to the Supreme Lord, Anami Purush. Kal’s force is
downward (instead of upward) toward the creation. Hence, Kal, though also a
manifestation of the Absolute on a lower vibration, represents the main
obstacle in the ascent of the soul. The only way a sincere student can
conquer Trikuti is by withdrawing the spirit from the mind itself, just as
the mind separated from the body.
THE THIRD REGION:
Daswan Dwar
"the tenth door"
The refulgence of this region (Daswan Dwar) is twelve times that of Trikuti.
Pure pools of ambrosia, called "Mansarovar," abound here. There are
innumerable flowers and gardens. Spirits, like beauties, dance at various
places. At every place fountains of nectar are overflowing and the streams
of nectar are gushing out. How may one describe the splendour and decoration
of this region! There are platforms of diamonds, beds of emeralds and
plants of jewels, all studded with rubies and precious stones. Bejeweled
fish, swimming in pools there, display their beauty and ornamentation, and
their glitter and sheen attract attention. Beyond this, there are
innumerable palaces of crystals and mirrors, in which spirit entities reside
at their respective spots, as allocated by the Lord. The denizens there are
spiritual and free from physical taints. Full particulars of these regions
are known only to Sants. It is not meet to describe them in greater detail.
–Shiv Dayal Singh, Hidayatnama
[Par-Brahm; Self Realization]
Certain saints report that there are ten passage ways in Trikuti; the first
nine are local leading the aspirant only to outlying parts of the second
stage. The tenth door, though, opens up into the third region, a dimension
beyond mind and matter appropriately entitled Daswan Dwar ("tenth door," so
named because of the key passage way in Trikuti).
The third region is exceptionally auspicious, since the student leaves the
mind plane altogether and realizes for the first time his/her true Self; as
a pure drop of infinite light and love. From Daswan Dwar the pull is
inherently upwards; no longer does Kal’s negative power attract the free
spirit. Like a butterfly liberated from its inhibiting cocoon, the soul
flies forth unencumbered to its original and true abode.
The lord of this region is known as the "Detached One" and the shabd
manifests as a sarangi (stringed instrument) with white light shimmering
like diamonds. Daswan Dwar’s refulgence is so brilliant that it dims twelve-
fold the reddish light of Trikuti.
Although the sound current is one constant audible life stream, it has four
major gradations: anahad (unstruck); sar (essential); sat (true); and nij (
original). For instance, in the third region, the shabd transforms from
anahad into sar, which is the movement from the mind to the soul current.
Progressively, sar shabd leads into sat shabd, which finally ushers in the
nij current of the Supreme Lord, who is absolutely beyond all expression (
Bubba [Da] Free John, 1977).
One of the central attractions in the third region is Mansarovar, "a vast
pool of immortality" wherein the soul is cleansed of residual samskaras (
past impressions). Elucidates Sawan Singh (1970): "When the Sikh Gurus built
the Golden Temple at what is now the City of Amritsar they surrounded it
with a pool of water, to represent on earth the Mansarovar Pool or Lake, of
the third Spiritual Region. This pool they called Amritsar, which has the
same meaning as Mansarovar–the pool of the Nectar of Immortality. In the
same way, the Indian Rishis and Munis (sages and holy men of the past),
called the confluence of the Ganges, Jamuna and the now vanished Saraswati,
Tribeni, to symbolize on earth the meeting place of the three great streams
of refulgent Light in Daswan Dwar. But the real thing that gives liberation
lies within and not without."
Although Self-realization is achieved in Daswan Dwar, the student has not
merged back totally with the Supreme One. Consciousness is identified with
the drop/bubble, but not yet with the ocean of love in its awesome entirety.
Thus, the soul must evolve even further to achieve full jivan mukti, "
liberation while living." The face of the Self has been discovered–
consciousness beyond body and mind is experienced to be the true reality–
but the primordial body of the Absolute remains unattained (Sawan Singh.
1974).
Perhaps the most frightening phase in the meditator’s exploration is through
the region known as Maha Sunn (great void) which is located between Daswan
Dwar and Bhanwar Gupha. Though the soul is said to contain the light of
twelve suns, its brilliance is blinded by the impenetrable darkness which
precedes the fourth region. In fact, saints rarely discuss this stage, as it
can only be crossed with the help of the inner guru. Outlines Shiv Dayal
Singh (1970) of this plane:
Having sojourned there (Daswan Dwar) and having enjoyed the glory thereof
for a very long time, the spirit of this Faqir proceeded on, in accordance
with the instruction of the Guides. After traversing five arab (one thousand
million) and seventy five crore yojans upwards, the spirit entity affected
ingress into the bounds of Hahoot and witnessed the panorama of that region.
There the expanse of ten neel (one thousand million) is enveloped in
darkness. Depth of this dark region cannot be fathomed. The spirit went down
one kharab yojans, still the bottom was nowhere to be found. Then it (the
spirit) turned up and proceeded on the path chalked out by Guru. It was not
considered advisable to go down right to the bottom of this region. This
region is called Maha-sunn. There are prison cells for the condemned spirits
, ejected from the Court of the True Supreme Being. Although these spirits
are not subjected to any trouble, and they perform their functions by their
own light, yet, as they do not get the darshan of the Lord, they are
restless. However, there is a way of their remission also. Whenever Sants
happen to pass that way with the spirits reclaimed from the lower regions,
some of these spirits fortunately get their Darshan. Such spirits go along
with the Sants who very gladly take them to the Court of the Lord and get
them pardoned.
To cross the abyss without such a guide is impossible according to the
masters (Shiv Dayal Singh 1970), because the ascent is not Self-centered but
God-centered involving the mauj (will/grace) of the Supreme Lord. In a
sense, what we are witnessing is the ultimate surrender. First, the physical
body has to be given up (sensory paralysis; out-of-body experience, etc.),
then the lower and higher mind (in the stages of Sahas-dal-kanwal and
Trikuti), and finally the soul itself (in Sach Khand), which is nothing but
a mere bubble in the ocean of Infinity.
THE FOURTH REGION:
Bhanwar Gupha
"whirling cave"
The spirit, thereafter, went to Hootal Hoot, which, in Hindi, has been
described as Bhanwar-gupha. There is a rotating swing here which all the
time in subtle motion, and the spirits ever swing on it. All round, there
are innumerable spiritual islands from which the sounds of "Sohang Sohang"
and "Anahoo Anahoo" rise all the time. Spirit entities playfully and
rapturously enjoy these sounds. Whiffs of scents of various kinds and sweet
fragrance of sandal are enjoyed by the spirit there and the melodies of
flutes are heard, while it proceeds onwards. [Other characteristics of this
region cannot be reduced to writing, as they can be realized by the spirit
only when it reaches there after performing Abhyas.]
–Shiv Dayal Singh, Hidayatnama
[Sohang; "I Am That"]
Upon arriving in Bhanwar Gupha, the soul’s nirat (power to see) and surat (
capacity to hear) attain a state of satisfaction (Julian P. Johnson, 1953).
This contentment, according to Shiv Dayal Singh’s account, is due to
perceiving a most intriguing and wondrous structure within the Rukmini
tunnel in the entrance to the fourth region. Exactly what this sight is has
not been explained by any Radhasoami saint in print. Like all experiences in
the upper regions it must be encountered first-hand to be understood, not
simply referenced in its decidedly mythological analogies. Bhanwar Gupha is
the funnel of the entire creative process from Sach Khand downwards. Its
very name exhibits the tremendous power inherent within the region: "
whirling vortice". The lord of this realm is termed Sohang ("I Am That"), a
descriptive-mantric term which implies a conscious intuition on the part of
the soul with its higher identity.
The shabd currents in Bhanwar Gupha are so sweet and enchanting, according
to the Saints, that souls live entirely off its invigorating nectar,
desiring nothing but darshan of the presiding lord and the manifestations of
light and sound. Kabir, the most famous of the medieval saints, describes
in his writings (or, at least, those attributed to his pen) how hansas (pure
spirits) live on spiritual dweeps (islands) with magnificent palaces for
transmundane enjoyment. Faqir Chand, in his Yogic Philosophy of the Saints (
1980), gives a more psychological interpretation of the meditator’s
experiences in the fourth region: "When in the course of meditation man
reaches this state of Bhanwar-Gupha he experiences that there was none
except his ownself. This centre is compared with Bhanwar which means whirl.
At this centre a wheel rotates like a cradle. It means that at this centre a
wave springs out of the surat of the meditator and again merges in its own
source, or say, it rotates around its own source and produces the sound of
Sohang-Flute. The Shabd of this centre is so effective that the meditator
enjoys the pleasure of being one with the Supreme Soul."
THE FIFTH REGION:
Sach Khand
"the true realm"
On crossing this place, the spirit entity reached the outpost of Sat Lok,
where melodious sounds of "Sat Sat" and "Haq Haq" were heard as though
coming out of vina (harp). On hearing this, the spirit penetrated further on
rapturously. There rose to view the silver and golden streams full of
nectar, and vast gardens, each tree thereof is one crore yojans in height,
and crores of suns and moons hang from them as flowers and fruits.
Innumerable spirits and Hansas sing, chatter, and play on those trees like
birds. The wondrous beauty of this region is ineffable. While enjoying it,
the spirit entered Sat Lok and came into the presence of Sat Purush. Now as
regards the glory of the person of Sat Purush, each hair of His is so
brilliant that crores of suns and moons look pale in comparison. How may one
describe His eyes, nose, ears, face, hands, and feet; They are all nothing
but refulgence, even to describe them as oceans of light does not give the
remotest idea adequately. After witnessing the glory of this region the
spirit proceeded on to Alakh Lok and got darshan of Alakh Purush. Thereafter
the spirit entity went on and attained Agam Lok. The spirit entity
sojourned there a long time and on going beyond, it got the darshan of
Radhasoami, that is, Anami Purush, and merged in Him. Radhasoami Dham is
boundless, infinite, endless and immeasurable. It is the Nij Sthan, the
special resting place of Sants (Faqirs). That region is the Ultima Thule of
all Sants, and all speech and description end here.
–Shiv Dayal Singh, Hidayatnama
[Sach Khand; Sat Nam]
Though it has been a long time coming, the soul after traversing the lower
realms finally reaches its real home, Sach Khand (true region), where even
the subtlest duality between the spirit and God are transcended. The Supreme
Being, Sat-Chit-Ananda (Truth, Existence, Bliss), is found in Its pure form
only in this region, the saints stress. All of the previous planes of
existence are but reflections of this infinite abode (Shiv Dayal Singh, 1970
).
On being admitted to Sat Purush’s court, the soul revels in delight, for the
inner guru has delivered what he promised: God realization. However, a
curious thing happens when the student beholds the Supreme Lord for the
first time; the guru is seen as not different from Sat Purush, but rather
they are one and inseparable. All along it was not just a human being or an
inner spirit guiding the yearning soul but, according to the Saints, the
Absolute itself.
Now, at this crucial transformation, the student realizes the Supreme Truth
that he/she is also not separate from the divine master or the Lord but in
eternal unity with them. This enlightenment, unlike the partial glimpses of
insight in the intermediary realms, is permanent and lasting; it is the very
root of all manifestations, projections, and creations. One without a
second; infinity without measure.
Although Sach Khand is the last and final stage, according to the Saints,
there are three further levels within it of intensification: alakh (
invisible), agam (inaccessible), and anami (nameless). Upon merging with Sat
Purush, the spirit is taken up further into the very depths of the Absolute
, experiencing what no words or approximations can adequately describe. Shiv
Dayal Singh (1970) says it is but "wonder, wonder, wonder; wonder hath
assumed a form." Faqir Chand, in this usual iconoclastic manner, describes
the highest state as follows: "Beyond Agam is only realization. I do know
that there is something in me that listens to the Supreme Shabd. What is
that? That I do not know… I used to listen to bells, thunders, and vina,
but now I listen only to one sound, which is an unbreakable tune, about
which I cannot say any word. It is what it is. Now at this age of ninety two
years I do not care for the Sound and Light too. Why? Because Light is seen
by Me (Sat Purush/Anami) and Sound is heard by Me. Then who is great? Light
or Sound or He who sees it and listens to it? So far, my realization is
concerned, bubble will merge in the ocean. Light will merge in the Light….
" (Faqir Chand, 1978)
According to the Saints it should be remembered that Sat Purush is not some
mysterious God which is vastly greater than our limited selves. Rather, it
is, in the most profound sense, our very beings. We are not less than it,
nor greater than it. . . we are it. No subject, no object, just pure
unqualified Being in an ocean of infinite creative power. It may appear that
the Master and God are separate from the disciple, but in truth they are
but expressions of the same Whole, the same One (Charan Singh, 1979).
SEEDS FOR A FUTURE SCIENCE
shabd yoga as an experiential methodology for trans-empirical regions of
awareness
The preceding phenomenological description of the soul’s ascent, although
undoubtedly fascinating, leaves many problems and unanswered questions, not
the least of which concerns the notion of Self realization and God
realization. Though we have seen, in a rather armchair fashion, what occurs
to consciousness during surat shabd yoga meditations, the ultimate validity
of such a process has been left unexamined.
For instance, what is considered to be the goal in kundalini yoga (sahasrar
chakra) is regarded as but the first stage in shabd yoga. Likewise, jnana
yoga (the causal path of knowledge) posits that its method bypasses both
kundalini and shabd by directly inquiring into one’s conscious existence–
the source of awareness itself (Bubba [Da] Free John, 1977). Hence, what we
have here is not only a conflict in transpersonal methodologies, but a
paradox over what constitutes ultimate truth and reality. Is shabd yoga
higher than kundalini? Does the Advaita Vedanta tradition (jnana yoga)
transcend all other spiritual disciplines?
The answers, of course, are not easy or forthcoming, except if we happen to
belong to a particular school of thought and are consciously or
unconsciously prejudiced in our analysis (Lane, 1984). Instead of resorting
to quick and premature conclusions, so as to resolve an emotional religious
debate, what is needed is a suspension of belief and a program for action
which incorporates experientially the various techniques outlined in the
contrasting yogic systems. Our purpose here will not be so much to determine
which path is higher, but to correlate the findings in an intelligent and
comprehensive way. Surat shabd yoga, I suggest, is quite suitable for such a
scientific endeavor in that it lends itself to a series of repeatable
experiments. With a group of like-minded experimenters, fruitful discussions
and inter subjective dialogues can be based upon direct mystical encounters
instead of just imaginative philosophical speculation (Ken Wilber, 1983).
Although many religious advocates claim that mysticism cannot be reduced to
science, it should be understood that what goes under the name of
spirituality is not exempt from rational inspection. Rather, I would argue,
it is not only viable that mystical insights come to the public eye for
closer scrutiny, it is necessary. We can no longer turn our backs to the
glaring fact that the most important issues in life (the purpose of human
beings, life after death, the concept of God, etc.) are often left to the
closed systems of dogma and ritual. Genuine science, in the larger context
of the term, is naturally amiable to purview any event in human life, if
only allowed a reasonable chance.
We are, though most of us do not like to admit it, scared of that which we
are not sure of. How does the kundalini yogi, or the shabd yogi, or the
jnana yogi know he/she has the "highest" path? Regardless of what we may
argue or wish to be the case, the bottom line in all religious aspirations
is that we do not know absolutely. This ignorance, instead of being
something to fear, should be made the very basis of our transpersonal
science.
Science, in the end, does not provide ultimate knowledge, but presents an
ever-widening vision of human life. The necessary seeds for nurturing this
larger perspective are more actual experiments in consciousness studies and
less juxtapositioning of doctrines. Though we may not want to live in a
world void of certainty, reality rejoices in it, with change being the only
constant knowable.
Hence, surat shabd yoga should be utilized as a practical methodology for
transpersonal experiences with the keen understanding beforehand that it
will serve as a tool for an open system of investigation; one which accepts
the writings of previous masters as useful guidelines but not as
unquestionable books of dogma and law (Charan Singh, 1967). Only in this way
, can such a yogic discipline be regarded as scientific.
It is my contention that the future of transpersonal psychology depends more
on the actual transformation of individuals or communities via rigorous
spiritual experimentation than the endless theoretical debates between
scholars over which path is highest, fastest, and most reliable. Road maps
go a long way, no doubt, in helping one find direction, but they do not take
a would-be traveler anywhere.
Transpersonal science, at least in the beginning stages, will be mostly
concentrated on safe transcendent excursions. Shabd yoga, like other
disciplines of its kind, is one useful way to experience transmundane
realities. However, its ultimate ontological status, as with other spiritual
paths, is best left open.
References
Chand, Faqir. Science of God Realization. Translated by Swami Yogeshwar.
Hoshiarpur: Manavta Mandir, 1978.
Chand, Faqir. Jeevan Mutki. Translated by B.R. Kamel. Hoshiarpur: Manavta
Mandir, 1976.
Chand, Faqir. Yogic Philosophy of the Saints.
Translated by B.R. Kamal. Hoshiarpur: Manavta, 1980.
Eliade, Mircea. Yoga: Immortality and Freedom. Translated from the French by
Willard R. Trask. Princeton: Princeton University Press, 1971.
Free John, Bubba [Da]. The Paradox of Instruction. San Francisco: Dawn Horse
Press, 1977.
Johnson, Julian P. Path of the Masters. Beas: Radha Soami Satsang, 1974.
Johnson, Julian. With a Great Master in India. Beas: Radha Soami Satsang,
1953.
Lane, David. "The Hierarchical Structure of Religious Visions." Journal of
Transpersonal Psychology, Vol.15, 1. Lane, David. The Radhasoami Tradition.
New York: Garland Publishing, 1992.
Lane, David. "Transcendental Sociology". The Laughing Man Magazine, Volume 4
, number 4.
Moody, Raymond. Life after Life. Atlanta: Mockingbird Books, 1975.
Ring, Kenneth. Life at Death. New York: Coward, McCann & Geoghegan, 1980.
Sahib, Rai Munshi Ram. With the Three Masters. Beas: Radha Soami, 1974.
Rumi. The Teachings of Rumi. Translated & Abridged by E.H. Whinfield. New
York: E.P. Dutton & Co., Inc., 1975.
Ruhani Satsang, Sawan-Kirpal,
and Sant Bani Publications
Singh, Darshan. Spiritual Awakening (1982)
Singh, Kirpal. The Way of the Saints (1976)
Singh, Kirpal. Godman: Finding A Spiritual Master (1974)
Singh, Kirpal. Heart to Heart Talks, Volume I and II (1976)
Singh, Kirpal. The Crown of Life (1973)
Radhasoami Satsang Beas Publications
Singh, Charan Maharaj. Light on Sant Mat (1958)
Singh, Charan. Divine Light (1967)
Singh, Charan. Quest for Light (1978)
Singh, Charan. Die to Live (1979)
Singh, Jagat Sardar. Science of the Soul (1972)
Singh, Sawan. Discourses on Sant Mat (1970)
Singh, Sawan. Spiritual Gems (1974)
Singh, Shiv Dayal. Sar Bachan Poetry (Volume One and Two). Translated by S.D
. Maheshwari. Agra: Soami Bagh, 1970.
Swami Muktananda. Play of Consciousness. Oakland Shree Gurudev Siddha Yoga
Ashram, 1974.
Wilber, Ken. No boundary. Los Angeles: Zen Center, 1979.
Wilber, Ken. Up From Eden. New York: Doubleday, 1981.
Wilber, Ken. Eye to Eye. New York: Doubleday, 1983.
Addresses for shabd yoga related books
Sawan Kirpal Publications
Route 1 Box 24
Bowling Green, VA 22427
Mrs. S.D. Maheshwari
Soami Bagh (R.S. Satsang)
Soami Bagh, Agra–5
U.P. INDIA