SEVEN PATHS TO PERFECTION

Kirpal Singh

I have written books without any copyrightno rights reservedbecause it is a Gift of God, given by God, as much as sunlight; other gifts of God are also free. from a talk by Krpal Sngh, wth the author of a book after a talk to students of relgon at Santa Clara Unversty, San Jose, Calforna on November 16, 1972. The text of ths book s the same as what was publshed durng the lfetme of Master Krpal Sngh. Asde from punctuaton and captalzaton correctons, no changes have been made to the text; t s exactly the same as what was approved by Master Krpal Sngh.

Frst edton (Inda) 1962 Second edton (Inda) 1967 Thrd edton (USA) 1970 Ths edton publshed n 2009 RUHANI SATSANG DIVINE SCIENCE OF THE SOUL 250 H Street, #50 Blane, WA 98230-4018 USA www.RuhanSatsangUSA.org Tel: 1 (888) 530-1555 ISBN # 978-0-942735-07-9 SAN 854-1906

Prnted n the Unted States of Amerca by Prnt Graphcs Pros (949) 859-3845



Sant Kirpal Singh Ji (1894-1974)



Sawan Singh Ji Maharaj (1858-1948)

v

Dedicated to the Almighty God working through all Masters who have come and Baba Sawan Singh Ji Maharaj at whose lotus feet the writer imbibed sweet elixir of Holy Naam the Word

Sant Krpal Sngh passed on from ths earth n 1974. As such, He s no longer takng on new people to gude out of ths world and back to God. He left many books that explan, as much as can be n a worldly language, the meanng of lfe. The books and the Ruhan Satsang webste http://www.RuhanSatsangUSA.org/ are mantaned to help str an nterest n God and to help people know what to look for n ther search for the way back home. When asked about a successor, we can only offer ths quote from the Master: Today there is a great awakening beginning. Some have got the answer, some have not, but the search to solve the mystery of life has been born all over the world. The day that question arises in the mind is the greatest day of ones life, for once it is born, it does not succumb until it is satisfied. So, make your life an example of the teachings you follow live up to them. If you have a strong desire to get it, then God Himself will make the arrangements for you. [Excerpts from a talk published in the January 1971 issue of SAT SANDESH]
v

Contents
1. Non-volence .......................................... 5 2. Truthfulness ............................................ 7 3. Chastty .................................................. 9 4. Lovng Humlty ................................... 13 5. Det ....................................................... 16 6. Selfless Servce ..................................... 18 7. Sprtual Practces ................................. 25 Appendx A Letter to an Intate .............................. 28 Appendx B Crcular 17 ............................................ 31 Books by Krpal Sngh .......................... 43

Truth is higher than everything but higher still is true living. Truth and true living are not exclusive of each other but go together; one supplements the other and their combination forms the God-like life. One who practices true living will always earn his living by the sweat of his brow and feed himself and his family on rightly procured foods consisting of fruits, vegetables, nuts, cereals and permitted dairy products. Furthermore, he will be honest and aboveboard in his dealings with others.

Dear Ones: I receved much apprecatve encouragement from many a dear one when Crcular No. 17 was ssued and released n August 1961. Ths helped a lot n some ways and many asprants beneftted therefrom. A smlar communcaton s beng released now for your gudance and assmlaton. A tny seed contans a mghty oak n ts heart whch can blossom forth nto fullness by proper nourshment and protecton. All young and tender saplngs do need hand-waterng, perodcal weedng, fertlzng, and protectve hedgng aganst the stray waysde cattle so that the saplngs are not harmed. In due course of tme the tree grows nto full maturty, provdng shade and shelter to the waysde travellers and becomng a source of help and nspraton to others. Exactly n the same manner, the Holy Seed of Intaton thrves best n a rch and fertle sol formed of hgh ethcal values and lovng compasson. A dvne str by the Lvng Master of the soul n man s a happy start for the long sprtual journey ahead. You have been therefore nvarably advsed to do self-ntrospecton whch helps n developng fertlty and n germnatng the dvnty to full bloom. The fve cardnal vrtues enumerated n the prescrbed self-ntrospectve dary ad mmeasurably n coverng
3

the entre feld of ethcs, and help a lot to nvoke the Dvne Mercy. All these are dscussed brefly n the followng pages under ther headngs. Krpal Sngh

Note: Crcular 17 s ncluded as Appendx B n ths booklet.

CARDINAL VIRTUES
AHIMSA (NON-VIOLENCE) It s an ennoblng vrtue that brngs each one to par wth hs or her fellow bengs, and ultmately leads to the prncple of the brotherhood of man and the Fatherhood of God. The cultvaton of ths vrtue demands a broad development of toleraton towards all, rrespectve of ther shortcomngs and falures. To radate the grand prncple of the Famly of Man on the dvne ground of lovng and compassonate desre for the well-beng of all, costs very lttle but counts very much. A heart full of dvne compasson s the abode of all vrtues. A close revew of the problem would show that ordnarly we are nether worred nor rrtated when everythng goes n accordance wth our wshes. No sooner do we fancy that our nterests are thwarted or feelngs are njured, then a chan of reactons starts, resultng n volence n thought, word, or deed, accordng to ones physcal, mental, or moral make-up. Many of us consder t our legtmate duty to repay the real or supposed nsult n the same con, and very few would consder t a vrtue to forego, forgve, and forget. Jesus always preached the two cardnal vrtues: (1) Love Thy Neighbor as Thyself and (2) Love Thine Enemies. Does that mean that t s out of tmdty or weakness that one should love and forbear ones
5

enemes? No, there s somethng moral and dvne that les at the root of such an atttude. The place where fre burns becomes heated frst and then transmts ts heat to the atmosphere around. So t s the case wth fre or anger. An magned or supposed wrong keeps ranklng n the mnd lke a thorn. When one cannot bear ts ntensty, one bursts forth nto flames of hatred and contempt (begns abusng rght and left), loses hs balance of mnd, and lke a canker keeps emttng a malgn odor that vrtually goes on pollutng the atmosphere around. Most of our njures and wrongs are the outcome of our own process of thnkng, and such thoughts breed countless others, multplyng n geometrcal proporton. We can get out of ths vcous cycle only by changng our atttude towards lfe. Why sacrfce our natural equanmty for mere trfles, for passng bubbles and vapory nothngs that are thngs of no consequence? Instead of broodng over these supposed and magned wrongs, t would be better by far to contemplate on the hgher aspects of lfe, the dvnty wthn and the dvnty wthout, for ths world s verly of the Dvne, and Dvnty resdes theren. If we really wsh for God and aspre to attan to the Godhead, we must learn to love Hs creaton, for God s nothng but Love. St. John has emphatcally proclamed: He that loveth not, knoweth not God; for God is Love, Sath Kabr: The soul in man is of the same essence as of God. Ths beng the case, we must try to lve n our natural habtat of love and
6

all that s and belongs to love, for love beautfes everythng wthn and wthout. We lve because of the Love of God whch s but a lfe-prncple. Love, Lfe and Lght are synonymous. The whole creaton s the manfestaton of Hs Love, and God verly dwelleth n t. Agan, t s sad that the entre creaton has sprung from Lght and none need, therefore, be dubbed as Good or Bad. Intrnscally, all of us have our roots deeply embedded n the Lght and Love of God, though we may not be aware of t because we seldom get an opportunty to peep nward, for we are all the tme wholly engrossed n outer envronments and have not the least dea of what les wthn the real Essence of essences, the Source of all lfe, whch s the Love and Lght of God. If we only knew ths and practced t n our workaday lfe, we could not but lve wthn the Love of Hm by whose Love we lve and all lfe exsts. AHIMSA (Non-volence), then, s the practcal aspect of the Dvne Lfe, and a Frut that grows on the Tree of Lfe. TRUTHFULNESS God s Truth and Truth s God. A truthful person always works n the Lght of God. He has nothng to fear n the world. Ever clothed n the Dvne Lght, he works and bears hmself n Godly smplcty, for God s hs sheet-anchor and a haven of refuge. Dont tell les. If you do so, you deceve yourself frst and then others; moreover, you have to tell many more les to cover your one le. One should therefore follow
7

the motto: Be true to your own self dont deceive yourself. If one s true to hs own self, he s to fear none, for he is true to God in him, Who is in all hearts. He would, therefore, speak truth, thnk truth, and deal n truth, for he s aware of the dvne help at every step. Adversty cannot deter hm, msfortune cannot betray hm, and opposton cannot waylay hm, because the gracous God-Power s hs sheld and help, and comes to hs ad anywhere and everywhere. Such a heart becomes an abode of all other vrtues, whch follow of ther own, to fnd sympathetc cooperaton. Truth does not mean smply speakng truth and thnkng truth, but t s a rghteous mode of lfe. Truth is above, but higher still is true living. Our actons should be exemplary so that they show and denote that we belong to a noble school of thought based on Truth, Pety, and Love. A tree s known by the frut t bears. The dvne tree of Sprtualty needs to be nourshed wth the waters of Ahmsa and Truthfulness. Truth, says Kabr, is the highest of all virtues, while falsehood is the vilest of vices. The Truth of Truths resdes n the nnermost recesses of the human soul and needs to be dug out, unearthed and freely practced n all our dealngs. The True SoundPrncple s the source of all lfe, and t s only by contactng It on the Dvne Ground that we become truly Truthful and our lfe can be molded on the pattern of Truth. By practcng Truth and lvng n Truth, one gets clothed n the Love of the Lord and freely extends Love to all and sundry.
8

In all the four ages, because He ncarnated n all four ages, Kabr preached of the true SoundPrncple. It s through day-to-day contact wth Ths that one purfes ones lfe and makes ones self a ft receptacle for the Dvne Grace. CHASTITY Chastty s lfe and ndulgence s death. Contnence s a vrtue to be observed for success n all the spheres of lfe, be they mundane or sprtual. A clean and chaste lfe s a fertle sol wheren the Holy Seed of Sprtualty thrves the best. It conssts of restrant n thought, word and deed; as n each case the poson s njected nto the depths of the mnd and multples wth the accumulated mpurtes of countless ages. To cultvate chastty s an uphll task that requres a long-drawn struggle through lfesomethng very strenuous ndeed. Fortunate are those who practce celbacy because they are n a far better poston to follow the Path Godwards than those who are wallowng n the mserable mre of self-ndulgence. A normal temperate marred lfe as enjoned by the scrptures s, however, no bar to sprtualty. An analyss of the facts of lfe wll show that normally much depends upon our envronment and mode of lvng. Det plays an mportant part n the buld-up of our mental thnkng. The food we take, when assmlated n the system, colors our lfe mpulses n ts own color. The very bones and blood
9

get dyed n the color of the food we take. Adulterated or dead foods cannot be the source of Lfe. Ths s why the Masters on the Path of Sprtualty always nsst on complete abstnence from all meats, fsh, fowl and eggs (both fertle and nfertle), and from all alcoholc beverages or ntoxcants and other opates and stmulants, as one dulls the thnkng faculty and the other flares up anmal passons wthn, and renders one nsensate to the hgher mpulses n lfe. As you think, so you become, s an age-old aphorsm; and to t may be added; As is the food, so is the mind. A natural det, comprsng vegetables, fruts, nuts, butter, bread, and cheese n moderate quanttes, s hghly nutrtous for the health and strength necessary for carryng on oblgatons of lfe, ether earthly or sprtual. An emnent physcan says: We dig our graves in the kitchen, and more deeply with our teeth. Moreover, closely connected wth ths problem s the far-reachng nexorable Law of Karma, the Law of Cause and Effect, or Acton and Reacton. As you sow, so shall you reap, s an adage too well known to need any comments. You cannot have roses out of tares. Everythng n the world, or of the world, has to be pad for. Even our so-called joys and pleasures requre a prce. You cannot take away lfe wthout payng the penalty thereof. The wages of sin, sad Chrst, is death, and you can well decde for yourself f you are prepared to pay for t.
10

By the observance of Brahmcharya (celbacy), we not only preserve the vtal flud of lfe (whch s rather an nvaluable asset n the physcal body and can n no way be underrated), but t postvely helps one n attunng to the Dvnty, already woven nto the very pattern of our lfe but lost n the mghty swrl of the world. The lost strands of the lfegvng threadsthe Holy Lght and the Audble Lfe Streamas manfested by the Master, cannot be held for any length of tme, unless we are frmly embedded n the lfe of chastty. A vacant mnd s the devls workshop, and hence constant repetton of the Charged Words and Remembrance of the Master are counselled. These act as powerful ads, and help n anchorng the mnd and keepng t steadfast n the otherwse tumultuous sea of lfe. It should be clearly understood that no amount of ntellectual attanments or sophstcated reasonng can stand by you n an hour of tortuous agony, only the gracous protecton of the Master. Agan, rpe fruts retan ther freshness so long as they reman on the branches, but when once plucked can only be preserved ether n honey or n some hgh-grade refrgerators. The personal aura of the Gracous Master s the embalmng honey and Hs lovng protecton, the nvaluable cold storage, where one may fnd hope for lberaton from ths ancent malady. The lves dedcated to the Holy Cause of God have left behnd records of ther precous experences whch show n abundance that there s hope for everybody, provded one s earnest n hs or
11

her endeavors, and provded above all, there s proper gudance and help from a truly competent MasterSoul. As every Sant has a past so has every snner a future, but nothng can be accomplshed wthout the Grace of the Master-Power overhead. The chlddscple has, of course, to keep hmself busy and occuped n somethng useful, or at least n repeatng the Sacred Charged Names mentally, shunnng bad company and uncongenal envronmentlke study of obscene lterature and artand by avodng lookng nto the eyes of others, partcularly of the opposte sex, and n strctly takng vegetaran det, conservatvely cooked, and n strct moderaton. These are some of the helpng factors whch, f pursued steadfastly, can brng n sure results n due course of tme, wth the Grace of the Master-Power overhead. Here t may be necessary to say a few words about Brahmcharya. Lterally speakng, t means the Path (the practcal path of ones conduct) leadng to Brahman or God. It conssts n controllng all the senses and channellng them n the rght drecton. In other words, t makes a lfe of contnence, temperance and self-restrant, ncludng total abstnence from all knds of unwholesome foods and drnks. A lfe lke ths s a sine qua non, or a necessty, for the Path Godwards or Brahman-wards; and the asprants are well advsed to follow t scrupulously.

12

LOVING HUMILITY Humlty s an ornament of the Sants. It exalts them n the eyes of both man and God. A genune Master-Sant sees the Lght of God n every lvng beng, and hence no wonder He meets the chlddscple on a level of equalty, and treats hm or her as Hs very own. As a frutful branch hangs low wth the weght of ts own frut, so does the Master, wth the weght of the Dvne Treasures wthn Hm, lovngly meets all and sundry, rrespectve of any socal and relgous consderatons, who come to Hm to partake of Hs rches and to tread the Path to the eternal Home of the Father. Servce before Self s a rare gft. When the same Self operates n every lvng creature, one ought to delght n servce for ts own sake. Self and Servce are but two aspects of the dvnty. Ths understandng of the shared nature of the unverse, despte ts apparently mult-colored desgns and patterns, brngs about an atttude of equpose whch, n turn, gradually leads to serenty and sublmty; and one gets engaged n the servce of all, and begns to see the correspondng self-same Enlvenng Prncple workng n all creaton. Just as a smallest cog s ndspensable n a vast mechansm and serves a useful purpose, smlarly, all s beautful and full of dvne manfestaton, servng a purpose under Hs Wll. Such an dea strengthens
13

the slken bonds of lovng brotherhood, and wns the pleasure of the Lord and the Master.
Sweet tongue imbued with humility, O Nanak! is the essence of all virtues.

St. Augustne lad great emphass on the vrtue of humlty. Humility first, Humility last, and Humility throughout was the supreme theme that he had to gve to hs audence when he rose to delver hs convocaton address to students. Beyond ths, he sad, he had nothng more to gve them. Smlarly, Kabr once declared that He lved n low humlty just as a fsh lved n water; for ths exalted man to the status of the Devas or gods. Ths s the only vrtue that allows a person to enter the Court of the Sants. For the advent of the Beloved, one has to empty out hs very own self from wthn, and then lve n Hm all the tme. Once, Kabr sad, he went out n search of a wcked person, but could fnd none n the wde, wde world; and, at last, when he peeped wthn hmself, he saw that he was the wckedest of the wcked. Ths s the acme of humlty. Kabr also sad: I am the lowest as compared with all others, and all are better than myselfthose who see that way are my friends. Nanak always spoke of Hmself as lowly Nanak, poor Nanak, Nanak the slave or bondsman. Guru Amardas always prayed to God that He should make Hm the slave of Hs slaves. My
14

Master once sad that He would lke to make shoes out of Hs skn for the feet of Hs devotees. False prde of worldly possesson or pelf, assumed superorty because of sprtual knowledge or ntellectual attanments, vanty of earthly thngs and status, may turn astray the mnd of the sprtual asprant; yet, n course of tme, all these vansh nto thn ar. On the other hand, a heart full of reverental humlty s a ft receptacle for Hs Grace; a receptacle, whch when flled to overflowng, runneth over on ts own to others. For a humble person, no sacrfce s too great n the large nterests of sprtual development; whereas a proud person would endlessly wat and even mss the chance when offered. Tme and tde wat for no man. Human brth s a prceless asset granted by Provdence n the ascendng scale of evoluton and ts hghest object s sprtual perfecton, for whch all of us are here. Fortunate are those who are spotted, sngled out, and Intated nto the Mysteres of the Beyond, and are lnked wth the Dvne Attrbutes of Holy Lght and Celestal Sound. It s now up to us to make hay while the sun shines. If we take but one step forward, He wll come a mllon steps to receve and to greet us. The very dea of attanng sprtual perfecton s a happy augury and a prelude to the greatest venture n ones lfe. It s the Dvne Mercy whch, when strred, brngs about such a sublme thought. Ths grand Mystery of Lfe cannot be resolved by
15

ntellectual attanments or by sophstcated reasonng, whch may brng n knowledge but not wsdom, and whch also may nduce that prde of learnng and leadershp makng t all the more dffcult to enter the Kngdom of God. The crown of all understandng s to realze our present state of self-complacency and the abject msery n whch we are unwllngly caught and feel helpless to escape. A closer vew of thngs wll reveal that the soul s enshrouded wth thck vels of gnorance and s beng drven hopelessly n endless gyres up and down on the gant Wheel of Creaton. DIET As already dscussed under the capton of CHASTITY, det plays an mportant and an ntegral part n the lfe of a sprtual asprant and, as such, should be gven ts due mportance. All prohbted foods and drnks should be scrupulously eschewed, even n the face of medcal advce, as none of these can lengthen the scheduled lfe-span nor are, n fact, conducve to nourshment. It s certanly a wrong noton that flesh or eggs gve extra vgor or strength; on the contrary, these thngs flare up the carnal appettes whch, n the long run, result n gross dsspaton of energy. It s gratfyng to learn that the people, all the world over, are gradually comng to realze the benefts of vegetaran det; and the leaders of ths thought have taken upon themselves the duty of propagatng ts mportance among the masses. So far, the world has
16

wtnessed no less than fourteen Conferences held n dfferent parts. Inda, too, had the good fortune to hold one n the year 1957, when representatves from dfferent countres of the world gathered together to exchange ther vews n the tme-honored and hstorc captal Delh. An advanced secton of publc opnon has, of late, begun to lay greater stress on what they call vegetable-ism as dstnct from vegetaransm. If we, for nstance, look at goats, horses, bulls and elephants, we fnd how healthy and strong they are; so much so, that n all mechancal termnology, we calculate the load-capacty n terms of horsepower. St. Paul n hs Epstles to the Cornthans sad: Meats for the belly, and the belly for meats; but God shall destroy both it and them. Agan, It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth. (Romans 14:21) And God said, I have given you every herbbearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree-yielding seed; to you it shall be for meat. (Geness 1:29) From The Gospel of the Holy Twelve: Therefore ye shall eat no flesh, nor drink strong drink; for the child shall be consecrated to God from his mothers womb, and neither flesh nor strong drink
17

shall be taken, nor shall razor touch his head. Now Mary and Joseph, His parents, went up to Jerusalem every year at the Feast of the Passover, and observed the feast after the manner of their brethren, who abstained from bloodshed and the eating of flesh and from strong drink. ... and eat not that which is set before you. That which is gotten by the taking of life, touch not, for it is not lawful to you... Son of Man is not come to destroy but to save, nor to take life, but to give Life to body and soul.

MERITS
SELFLESS SERVICE Man s a three-fold entty, comprsng body, mnd, and soul; and t behooves one to be of servce to hs fellow bengs n all the three spheres. By Love serve one another, s the exhortaton of St. Paul. A Persan text says: Service exalteth the server. Selfless Servce s sad to be a great vrtue and a reward n tself. It s the central theme of the sacred teachngs of the Masters. The Lvng Master s an embodment of selfless servce. He always rushes to the ad of hs lovng chldren all the world over, carng lttle for Hs physcal comfort. It s the Dvne Law whch He reveals and fulflls n Hs own person. Out of sheer compasson for Hs brethren,
18

19

DIARY TO BE MAINTAINED FOR SELF-INTROSPECTION FOR THE MONTH

Send to: HIS HOLINESS SANT KIRPAL SINGH JI MAHARAJ

OBSERVE
(1) AHIMSA (Non-Violence)

FAILURES In thought In word In deed In thought In word In deed

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

(2) TRUTHFULNESS

(3) CHASTITY

In thought In word In deed

(4) LOVE FOR ALL HATRED FOR NONE, IRRESPECTIVE OF POSITION, WEALTH OR LEARNING (5) DIET

In thought In word In deed

TOTAL
(6) SELFLESS SERVICE Physically

Financially TOTAL
7. SPIRITUAL PRACTICE (Time devoted in) 1. Repetiton of names 2. Connecting Sound Current

TOTAL

NAME____________________________________ ADDRESS

HELPFUL FACTORS: Service before self Attend Satsangs His commandments Self-control & D

20

MONTH OF ______________________________ INITIATED ____________

HARAJ - SAWAN ASHRAM GUR MANDI, DELHI 7, INDIA

15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 RESULTS AT END OF MONTH

(1) How far are you withdrawn from the body? (2) What you see inside.

(3) What you hear inside.

(4) Any difficulty you have in meditation.

ADDRESS_________________________________________

d Satsangs Love for the Master Implicit obedience to ontrol & Discipline Humility Sincerity & Longing

21

22

He serves all to redeem them from the Great Wheel by nvertng ther attenton wthn and by lnkng them wth the savng lfe-lnes. The more one serves, the more ones self expands and, n course of tme, goes out to embrace the entre creaton. We must, therefore, take upon us the task of brngng the Masters message to every nook and corner, so that people may know of the wonderful opportunty that s thers, and aval themselves of t as best as they can. Agan, selfless servce may assume dfferent forms accordng to ones means and capacty. Some may lke to attend the needy, the poor, the downtrodden people, or the sck and the dsabled by lendng a helpng hand n ther dstress. If you attend a sck person or stand by an afflcted one, you serve the Dvne Cause. Certanly you do not and cannot take away the sckness or afflcton, but surely you can help n assuagng the sufferngs by your kndly words and deeds. Every sweet word uttered or helpng hand extended to those n dstress goes a long way n purfyng the mnd and the body. A lovng heart s a ft receptacle for the Dvne Grace, for God s Love. He who knows not Love cannot know God, for God is Love, says St. John. Love knows no barrers and no class dstnctons. It flows equally and freely towards all, transcendng all mpedments. Agan, a rch person wth a lovng heart would
23

wsh to share hs rches wth the ndgent or the needy, and spend hs money n chartable and phlanthropc purposes. The system of Tthe has been prevalent n practcally all the establshed relgons of the world, and t has a deep sgnfcance because tthe-payng shows how honest a man s, and hs offerngs show how lberal he s. From the old records t appears that all the countres n the East, from Egypt to Afghanstan, and all the Chrstan world were followng the system of payng one-tenth of ther earnngs for the good of the people at large. Among the Muslms, there s the nsttuton of Zakat whch requres every person to set apart, every year, one-forteth of hs possessons for charty. Among the Skhs and Hndus, ths system goes by the name of Daswand whch s an equvalent for tthe. The Master, however, has extended t further (apart from ones monetary earnngs) to the dedcaton of tme for medtaton, as well vz., about two and one-half hours out of 24 hours. The Masters further enjon, Be in tune with God, and share your earnings with all the others in need, Kabr sad: By giving away money, it will not be lessened. If you are not satisfied, you may try for your own self. But offerngs should be free and voluntary, and should not be nspred by any thought of reward, or be the outcome of mpostons from wthout; for then nstead of beng a source of lberaton, they become the source of bondage. Agan, charty should not be
24

msplaced, but t should be gven to allevate the sufferngs of the dstressed n the world. In fact, the all-knowng Master s the best judge, for He knows how best to utlze the subscrptons comng from Hs dscples and puts them to a really useful purpose. One must be extra dscrmnatve and vglant enough, lest by the msuse of hs hard-earned money, one may be contractng more Karmc debts, nstead of lqudatng the exstng ones; for every acton, howsoever good, has a reacton and leads to bondage. Ths may be bondage wth golden fetters, as Lord Krshna ponted out to the Warror Prnce, Arjuna, when He sad that all deeds, whether good or bad, have an equally bndng effcacy; and chans forged by them may be of gold or of ron. St. Ignatus of Loyola tells us: The seeds of sanctity and sin are already within us. It all depends whch of these we cultvate n the garden of our soul. SPIRITUAL PRACTICES Sprtual practces form an essental part n the sprtual asprants lfe, and should, therefore, be a daly must. The repetton of the Fve Sacred Charged Names conveyed at the tme of Holy Intaton, orally or mentally, s not a dffcult task, and carres a deep meanng. Although t looks so smple and easy at the outset to obtan profcency n t, one needs extra love and forttude. You wll apprecate that the Holy Names carry the Lfe-Impulse of the
25

Master, whch works wonders n wthdrawng the sensory currents from the body level up to the eyefocus, thus preparng the soul for eventual nner journey on to the regons of blss and harmony. Certan hours for medtaton should, therefore, be fxed, set apart, and pursued regularly and earnestly; for each such repast brngs n nourshment to the soul, and one s led wthn to the Dvne Lght whch dspels the darkness of gnorance. It s lke purfyng the receptve vessel every day for recevng the Dvne Grace. Daly medtatons clear the gross dross that one gets at the sensuous level. The second mportant part of medtaton s lstenng to the Holy Sound Current, the Audble Lfe-Stream, comng from the right side. It s equally an mportant aspect of the sprtual practces, and should not be gnored or lost sght of. After Intaton, t s the dscples duty to enrch hs sprtual experences from day to day; and he can certanly extend hs feld, wth the grace of the Master, to any length he may lke, openng up new vstas of sublme glory and beattude. In short, self-ntrospecton helps n cuttng the branches and prunng all that s undesrable, whle medtaton (sprtual practces) strkes at the very stem of the tree or worldly lfe. Before closng ths paper, t may be worthwhle to say somethng about the tremendous amount of correspondence wth whch the Master has to deal
26

from day to day, and ths work, as you wll apprecate, s expandng lmtlessly wth the passage of tme. All the dear ones are, therefore, to be careful n ths behalf. It however does not mean that you should not wrte letters to the Master. You are, on the contrary, most welcome to do so and partcularly n all matters of vtal mportance when you really feel that the local representatves are unable to offer a satsfactory soluton to your problems, or you wsh to have nstructons coverng nner mystcal experences on whch the Master alone s competent to gve advce. But n all matters of a routne nature and gudance n daly lfe, t may be easer and speeder to dscuss matters of local nterest drectly wth the Masters representatves and they, too, have Hs nstructons to refer to Hm all matters about whch they may feel any hestaton to deal wth satsfactorly. Wth lots of love and deep affecton for you all. Yours affectonately,

Kirpal Singh

27

APPENDIX A
Dear _______________, If you have faled n thought, word or deed, on any of these questons make a check mark on your dary sheet. What you do each day s ether for you or aganst you. Weed out the weeds that choke our Sprtual Growth and Lght!! The mistakes of last year are not to be repeated! Have you hatred wthn? Do you have aversons? Have you malce towards anyone? Do you wsh for anothers sufferng? Do you have dslke for people, foods, weather, etc? Have you hated anyone? Are you resentful of others? Are you envous of others? Do you rejoce n ther msfortunes? Do you carry grudges aganst anyone? Are you suspcous? Are you greedy? Do you ndulge n self-pty? Do you grumble and complan? Are you fearful, worred or afrad? Are you crtcal of others? Are you after name and fame? Are you conceted or egotstcal? Do you carry ll-wll wthn you towards another country color relgon etc? Have you shamed anyone n ther presence or n the presence of others?
28

Without faith and faith in the Master One cannot advance on the Path Do you have Fath? Do you have fath n the Master? Are you fathful to the Master? Do you have love for the Master? Do you talk about Master n doubtful ways? Do you talk aganst Master? Are you lookng for mracles from Master? Are you happy n spte of troubles? Are you grateful? Do you have forgveness? Do you gve servce before self? Are you gvng Selfless servce physcally? Are you gvng Selfless servce fnancally? Do you attend Satsang regularly? Do you have excessve attachment or possessveness? Are you knd and lovng? Do you have self-control and dscplne? Do you stay n the requred det? Do you have daly perods of Smran and Bhajan? Let us lve a new lfe of peace, harmony and love. The essence of relgon s love, peace, humlty, servce and sympathy. Love all, not merely your relatves and frends. Love the snner, too. Bless them that curse you. Pray lke Guru Nanak: Peace be unto all the world, under Thy Will, O God Wth all love, KIRPAL SINGH
Source: Sant Bani Magazine, January February 2005 pp. 16-17.

29

About the Author

Consdered by many people who met hm n the East and n the West to have been a lvng example of a true Sant of Sprtualty, Krpal Sngh was born n a rural settng n Sayyad Kasran n the Punjab (then n Inda, now n Pakstan) on February 6, 1894. He followed the career of a cvl servant n the government of Inda, and retred on hs own penson n 1947. Followng nstructons from hs Master (Sawan Sngh J Maharaj, 1858-1948), he founded and drected RUHANI SATSANG. He was commssoned by God and authorzed by hs Master to carry forward the sprtual work of contactng sncere seekers after God wth the WORD (or NAAM). He contnued n that capacty untl he left the earth plane on August 21, 1974. Elected four tmes, consecutvely and unanmously, as Presdent of the World Fellowshp of Relgons, he upheld the truth that, though the varous relgons are dfferent schools of thought, the Am of all relgons s One and the Same. Krpal Sngh vsted the major ctes n the Unted States on the occasons of each of hs three world tours: n 1955, n 1963-64, and agan n 1972, stayng n ths country for three months or more, each tme. From hs ntense study at the feet of Sawan Sngh J Maharaj and from hs own personal nner experences of a sprtual nature, Krpal Sngh was emnently qualfed to convey to sncere people everywhere the mportance of self knowledge and God realzaton.

30

APPENDIX B
Crcular 17: Love, Concentraton and Self-Surrender: The Psychology of Mystcsm

When one undertakes to reach a certan goal n any feld of human actvty, t s necessary to take stock of ones progress from tme to tme. It s only through such stock-takng that one can become conscous of ones shortcomngs and errors, eradcate and uproot them, and plan out future progress. Havng put our shoulders to the wheel of the Great Masters Cause, t s necessary that we should, n lke manner, revew our actvty and achevement, from tme to tme. Wthout such self-analyss and self-crtcsm, no real advancement s possble; and t was to encourage ths practce and make t a daly habt that, n the case of ndvdual ntates, I nssted (and contnue to nsst) that they mantan a daly record of ther thoughts, words and deeds, and of the perod of medtaton. What s necessary for us as ndvdual ntates s even more necessary for us as members of a large movement. Revewng the work done n the past few years, there s much, I fnd, for whch we may be grateful. Many have shown remarkable capacty for selfless servce and others have made commendable progress on the nner path. Nevertheless, whle notng ths wth pleasure, I cannot help observng the growth
31

of tendences whch must be a matter of concern for all of us. In spte of repeated exhortatons and persuasons, I fnd growng and sprngng up amdst us the weeds of dscord and dsharmony. Competton seems to have taken the place of cooperaton, rvalry that of love, and dstrust that of trust and good fath. The emergence of such fssparous tendences has marked the begnnng of the declne of any great movement. Unless checked, they multply and lead ultmately to serous rfts and dvsons. The orgnal goal s completely forgotten n the heat of controversy and debate, and the purpose we set out to acheve les wholly neglected. If we are to escape ths fate we must zealously watch ourselves, and rd ourselves of any undesrable trats that may be mperceptbly developng n us. Why such dsharmony should keep up s not dffcult to tell. The Master cannot be present n hs physcal person everywhere and at all tmes. Hs msson must be carred on wth the assstance of hs dscples. These dscples are ndvduals nspred by sprtual longngs, who have been put on the road, but who have not necessarly reached the goal. The ultmate end s not easy to attan, and very few ndeed reach t wthn ths lfetme. The Masters Cause must, therefore, be carred on wth the ad of men and women who, n most cases, are yet on the path and have not attaned perfecton. Ther vson s ndvdual, not unversal, and the vewpont from whch they see and judge s lmted by the degree of sprtual development attaned by them. When they
32

are entrusted wth any responsblty t s nevtable that they should dscharge t wthn the terms of ther own vson and nsght. And when n dschargng ths responsblty they have to collaborate wth others lke themselves, others whose vewpont s equally ndvdual and dstnct, the roots of dscord begn. So long as they work drectly under the gudance of the Master, all s well, but the moment they have also to work n collaboratng and cooperaton, controversy begns. They should understand that they are all laborers n the feld of the Master, workng for promotng the Holy Cause of leadng the seekers to the Goal of Lfe. The man who could see, could resolve at a touch the contradctory statements regardng the elephant made by the proverbal sx blnd men, but left to themselves, they could only wrangle and debate; each consdered that he was rght and the others wrong, and each dstrusted what the others had to say. If sx men lackng full vson could not agree about the nature of so lmted and well-defned an object as an elephant, t s not surprsng that those wth lmted vson should be unable to harmonze completely on so vast and unlmted a subject as sprtualty. And yet, whle t s natural for those who lack full vson not to agree fully on such matters, we must not allow ths lmtaton to create dvson and dssenson. For f we fal to fnd a remedy, we wll ultmately have to sacrfce the Cause whch brought us together, and what a great loss that would be.

33

There s only one remedy for all such dscord and that s Love. He, who has not mastered ts secret, can never hope to be receved n the Court of the Lord. It s the begnnng and the end of sprtualty. He who understands Love n ts true nature and who lves and moves by ts lght shall, surely as two added to two makes four, attan the Lord. Love and all things shall be added unto thee. CHRIST Listen! for I give you the very essence of truth: Those who have loved have reached the Lord. GURU GOBIND SINGH Love knows selfless servce, sacrfce, and selfsurrender. Let no one nterested n sprtual advancement perform servce for the sake of apprecaton. Selfless servce s great reward n tself. It even sacrfces ones personal nterests for the cause one has sncerely taken up. What s ths love, of whch all mystcs Eastern and Western, have spoken so nsstently? Is t lke the love of the earth that we know? If you study the bonds of earthly love, you wll fnd that at some pont or another a trace of self-asserton s present n every case. Parent and chld, frend and frend, man and wfe; each s nvolved n a more or less strong drve for possesson. It s a love that can often rse to great heghts of self-sacrfce, and yet t s a love that s not wholly selfless.
34

But the Love of whch the mystcs speak s a love that must be completely purfed of the self. If one has not attaned complete purfcaton n ths respect, ones love s stll not perfect and not truly acceptable n the eyes of the Lord. And so the love of mystcs s one n whch one completely and unreservedly surrenders ones self to ones love. The seeker who, havng found a true Master, has developed such absolute love for hm, steadly purfes hmself of all mperfectons and makes hmself a ft recpent of Dvne Grace. You may well ask why there s ths nsstent stress on complete self-surrender on the mystc path. The answer s smple: wthout ths absolute surrender of the last vestges of ego and selfhood, and wthout such complete absorpton n the object of ones love, one cannot attan that unwaverng concentraton of all ones facultes whch s the prerequste of all nner progress. Absolute love and self-surrender are only other aspects of complete and flawless concentraton. The moment the self enters nto the pcture and the queston of I-ness arses, the sngle-pontedness of concentraton s dsspated and nner advancement s made mpossble. Besdes, the goal of the sprtual asprant les far beyond the lmts of ndvdualty. Hs goal s unon wth the Absolute and such unon must necessarly be a denal of the lmts that separate us from each other. He who cannot rse above the ego, the faculty whch creates these very lmts, cannot hope to attan to that staton whch s the denal of all ndvdualty and a realzaton of the oneness of all lfe.
35

Hence t s that mystcs of all tradtons have been untrng n ther stress of the need for absolute selfsurrender. It was ths cross of sacrfce of the self, the ego, of whch Jesus spoke when he exhorted hs dscples to bear ther cross daly. For n every lttle act, word or thought, the ego s seekng to domnate us, and f the seeker s to trumph over t, he must be prepared to crucfy t every moment. To acheve ths degree of self-surrender, one must not look up to the Dety n Its Abstract form but n Its human form as the Master. For how else s one to know Gods Wll drectly, n order to surrender ones self to t? What one may take as an ntuton nspred by the Dvne may be really ones own self speakng n dsguse, and surrender to such seemng ntentons may be really surrender to the self, the ego. However, f one has found a true Master, who s attuned to the Lord and s Hs mouthpece, and obeys Hm n all thngs completely and absolutely, he wll surely destroy the hydra-headed serpent of the ego, and reach hs heavenly home one day. There wll be moments n the course of such love when one, judgng from ones own lmted understandng, doubts the valdty of the Masters nstructons, but such moments are only tests to make our self-surrender more complete and more secure, and he who passes through these tests successfully, wll one day radate wth the glory of God. Such love and self-surrender to the Wll of the Lord emboded n the Master, has been the keystone of the teachngs of all mystcs and especally so of
36

Sant Mat. Your man task as dscples, as ntates, s to cultvate these qualtes to the very utmost and leave the rest to the Master. There wll, of course, be moments of doubt and of questonng, but f you can pass through them wth your love and your fath unscathed, you wll fnd the sprtual road wthn steadly unfoldng tself before you and all thngs beng added unto you. The path s certanly not easy, but for one who has made such love the cornerstone of hs lfe, nothng could be easer or more certan. Jesus never promsed the peace and comfort wth whch the world s famlar. It was the cross he offered. We have to suffer; to reshape ourselves, to destroy the old and forge the new. We have to face the rdcule of our fellows and the organzed opposton of orthodox nsttutons. But f we have anchored ourselves n such a love of complete self-surrender, nothng can dsturb the peace of our mnds or dstract the sprtual harmony that s ours. Intally, perhaps, t s easer n the East to take to the mystc path than t s n the West. There s n Inda, for example, a long standng tradton of seekng and followng a Lvng Master; a tradton that s foregn to those to whom relgon has been taught n terms of a closed revelaton. Nevertheless, ths ntal advantage s not as great as t mght at frst appear. For the essental advantage n the feld of sprtualty s to be found not wthout but wthn. It les not n the absence of outer opposton but n ones nner capacty for complete self-surrender and love; and outward obstacles may n fact act as tests
37

and stmul for the development of ths capacty. Ths ablty to conquer the ego and to submt oneself to the Hgher Wll s as rare n the East as n the West, and wherever t can be found there you shall observe the true grandmark of sprtualty. It s ths capacty that you must cultvate and develop f you really wsh to make substantal progress n the sprtual feld. I repeat that the path s not easy. You must crucfy your ego and lay your selfhood at the altar of love for your Master. Rome was not bult n a day and the True Abode of the Lord s not to be attaned wth a few weeks labor. Most seekers want quck results. They want mracles and sudden transformatons. But the seed generates rapdly only n thn sol and then wthers away. The seed that must grow nto the lfe-gvng tree must grow more slowly. The scence of sprtualty, as t has been taught by all Masters, and as t has been gven to you, s a perfect scence. Its truth has been demonstrated by some ntal experence. The rest depends on your effort. The Dvne Grace s ever ready to pour tself nto the vessel, but the vessel must frst be ready. The power to perform mracles s not very dffcult to acqure, but t s not to be confused wth true sprtualty, whch must be pad for wth complete self-transformaton and self-surrender. Ths then s the task before you. If you aspre for sprtual salvaton, then do not lose a moment n seekng to reform yourselves. Man makng s the most dffcult part of sprtualty, and f you have
38

perfected yourself n that feld, then God realzaton s not dffcult. Let your love for the Master be absolute and your obedence to hs wshes uncompromsng. Work for Hs Cause to the best of your abltes, but do not let the ndvdualty of your lmted vson nculcate feelngs of opposton and resentment for your fellows. So long as one has not attaned unversal conscousness, dfferences of opnon are bound to exst. But f one has understood ther cause, one wll not allow them to dsturb ones peace of mnd. Whatever the outer opposton, whatever the opnons of others, f one has surrendered oneself completely to ones love, then nothng can ever dsturb ones equanmty or obstruct ones sprtual course. He who s upset by what others have to say s, wthout queston, one who s stll controlled by the ego and has yet to conquer hs self. He has yet to learn the rudments of sprtualty. Let me therefore, command you as a Father, exhort you as a Teacher, persuade you as a Frend, to turn to the reformaton and conquest of the self f you seek to progress on the nner path. Try to help others and do the best for them, but be not concerned wth the fruts of what you do. That s somethng that you must leave to the Master. Make your love for Hm so complete that, beholdng Hs Hand n everythng, you rse above all feelngs of enmty, rvalry and resentment. See Hm present n all and remember that He s always wth you, ready to assst whenever you turn your thoughts to Hm. And above all do not forget that He s to be won not by words but by deeds:
39

If you love me follow my commandments. If you can do ths; f you can conquer the self and surrender t at the Feet of the Master; f you can learn to see Hm workng through all thngs; f you can accept the fact of your own lmted vson; f you can undertake a ceaseless and zealous watch over your thoughts and deeds, weedng out all evls and mperfectons then you shall not only wn salvaton yourselves but enable others to do lkewse. Your example shall shne lke a torch n the darkness, and men, even those who may frst oppose you, wll turn to you for gudance and help. You wll fnd a new sense of peace surgng through you, a peace that does not depend on the absence of outer dsturbances, but s an nner state of mnd that stands unshaken even n the most tempestuous stuatons. And ths same qualty shall enter not only your ndvdual lves, but the larger lfe of the Great Sprtual movement of whch you are a part. Instead of beng dsrupted and dvded, t shall proceed sngle and purposeful toward ts goal. No true Master has ever been nterested n attractng large numbers to Hmself; and quantty has never been my am. It s qualty that counts and I would rather have a handful of dscples, nay even one, who can sacrfce ther ego on the sprtual altar and learn to lve by love, than mllons who understand not the value and meanng of these vrtues. I have suggested ths before, and I emphasze ths agan that a seeker should be studed more carefully and hs/her background learned more before beng recommended for ntaton. If, after understandng
40

the basc prncples of the scence, he s wllng to undertake ths complete remoldng of hmself that ts practce requres, then and then alone, can he become a ft recpent of ntaton. And how much more s ths need for self-transformaton to be stressed n the case of group leaders and representatves. They are the foundatons of the movement, and f the foundatons are weak, how shall the superstructure stand frmly? Ther responsblty s much greater and ther effort must be much greater than that of the ordnary ntate. If they really loved me more than ther lttle selves; f they only knew how deeply I suffer when I see them dvded and wranglng, they would never have permtted matters to come to such a pass. I am not happy to say ths, but I am left no choce. The chef element that results n dsharmony between the representatves, group leaders and other ntates can also be traced to the word dstrust or some sort of fear that some of them have acqured certan powers; vz., mnd-readng or seeng or lstenng n on others at a dstance, or psychc domnance over others, etc., whch they msuse. If any one msuses such powers, those are taken away by the Master mmedately. Moreover, they are armed wth the repetton of fve names by whch they have no cause to fear anyone. Take t as an exhortaton, take t as a command, but from ths day, ths very moment, make love and self-surrender (and the two, as I have already sad, are really one) the cornerstones of your lfe. Do ths and you wll fnd your lfe becomng daly a blessng. I am
41

always wth you, watng for you to turn away from yourselves and towards me. Let not the lght that has been planted n you become darkness, but let t flame forth nto a blaze that shall llumne the world. The path s strat and narrow and dffcult, very dffcult and exactng, but for one who s truly wllng, every help s promsed, and he can attan the goal n ths very lfe; a goal that sets all other goals to shame; for besde t there are no goals at all, but empty baubles and toys, at best halfway houses. I know the ntates abroad are anxous to see me n person, and I also long to be amdst them. You can well magne how happy and jolly a father would feel amdst hs sons and daughters who are all lovng and amcable. I would, therefore, suggest that by the tme I make a trp to Amerca, all ntates, ncludng leaders and representatves, make a specal effort to lve a pure, Chrstly and Master-lke lfe as s possble, so that all ntates wll stand out amongst other men and women shnng wth love n full bloom, and drenched n the sweet remembrance of the Lord.

Source: Sat Sandesh August 1970

42

BOOKS by Kirpal Singh

CROWN OF LIFE A comparson of the varous yogas and ther scope; ncludng Surat Shabd Yogathe dscplned approach to Sprtualty. Relgous parallels and varous modern movements cted. Paperback; 256 pages; ndex. ISBN 978-0-942735-77-2 GODMAN If there s always at least one authorzed sprtual gude on earth at any tme, what are the characterstcs whch wll enable the honest seeker to dstngush hm from those who are not competent? A complete study of the supreme mystcs and ther hallmarks. 232 pages. Soft Cover ISBN 978-0-942735-64-2 Hard Cover ISBN 978-0-942735-70-3 A GREAT SAINT: BABA JAIMAL SINGH His Life and Teachings A unque bography, tracng the development of one of the most outstandng Sants of modern tmes. Should be read by every seeker after God for the encouragement t offers. Also ncluded, A BRIEF LIFE SKETCH OF THE GREAT SAINT, BABA SAWAN SINGH, the successor of Baba Jamal Sngh. He carred on Baba Js work, greatly expandng the Satsang and carryng t across the seas. Paperback; 230 pages; glossary; ndex. ISBN 978-0-942735-27-7 THE JAP JI: The Message of Guru Nanak An extensve explanaton of the basc prncples taught by Guru Nanak (1469-1539 A.D.) wth comparatve scrptures cted. Stanzas of the Hymns n Englsh, as well as the orgnal text n phonetc wordng. 189 pages; glossary. Soft Cover ISBN 978-0-942735-81-9 Hard Cover ISBN 978-0-942735-85-7 HIS GRACE LIVES ON Durng 17 days n the month of August 1974, precedng Hs physcal departure on August 21st, Krpal Sngh gave 15 darshan talks, mostly n the form of questons and answers, to a small group of Hs dscples at Hs ashram n Inda. These talks have been bound together wth the unabrdged text from Master Krpals address to the Parlament of Inda and Hs 1971 afternoon darshan talk, True Medtaton. Hard cover and paperback; 17 photos; 203 pages. Hard cover ISBN 978-0-942735-93-2 Soft cover ISBN 978-0-9764548-3-0

43

THE LIGHT OF KIRPAL A collecton of 87 talks gven from September 1969 to December 1971, contanng extensve questons and answers between the Master and western dscples vstng at that tme. A different version of this book was published under the title Heart to Heart Talks. Paperback; 446 pages; 15 photos. ISBN 978-0-89142-033-0 MORNING TALKS A transcrpton of a sequence of talks gven by Sant Krpal Sngh between October 1967 and January 1969. To gve further help and encouragement on the Way, my new book Morning Talks wll soon be avalable for general dstrbuton. Ths book, whch covers most aspects of Sprtualty, s a Godgven textbook to whch all ntates should constantly refer, to see how they are measurng up to the standards requred for success n ther manmakng. I cannot stress suffcently the mportance of readng ths book, dgestng ts contents, and then lvng up to what t contans. Master Krpal Sngh. Paperback; 258 pages. ISBN 978-0-942735-16-1 NAAM or WORD In the begnnng was the WORD. . . and the WORD was God. Quotatons from Hndu, Buddhst, Islamc, and Chrstan sacred wrtngs confrm the unversalty of ths sprtual manfestaton of God n relgous tradton and mystcal practces. Paperback; 335 pages. ISBN 978-0-942735-94-9 THE NIGHT IS A JUNGLE A compendum of 14 talks delvered by the author pror to 1972, the frst four of whch were gven n Phladelpha n 1955. The remanng ten talks were delvered n Inda. All of these talks were checked for ther accuracy by Krpal Sngh pror to ther complaton n ths book. Paperback; 368 pages; wth an ntroducton. ISBN 978-0-942735-18-5 PRAYER: Its Nature and Technique Dscusses all forms and aspects of prayer, from the most elementary to the ultmate state of prayng wthout ceasng. Also contans collected prayers from all relgous tradtons. Paperback; 147 pages; ncludng appendx; ndex of references. ISBN 978-0-942735-50-5 SPIRITUALITY: What It Is Explores the Scence of Sprtualty. Man has unravelled the mysteres of the starry welkn, sounded the depths of the seas, delved deep nto the bowels of the earth, braved the blndng blzzards of snowy Mount Everest, and s now out explorng space so as to establsh nterplanetary relatons, but sad to say, has not found out the mystery of the human soul wthn hm. Paperback; 103 pages plus ntroductory. ISBN 978-0-942735-78-9

44

SPIRITUAL ELIXIR Collected questons addressed to Krpal Sngh n prvate correspondence, together wth respectve answers. Also contans varous messages gven on specal occasons. Paperback; 382 pages; glossary. ISBN 978-0-942735-02-4 SURAT SHABD YOGA (Chapter 5 of Crown of Life) The Yoga of the Celestal Sound Current. A perfect scence, t s free from the drawbacks of other yogc forms. Emphass s placed on the need for a competent lvng Master. Paperback, 74 pages. ISBN 978-0-942735-95-1 THE TEACHINGS OF KIRPAL SINGH Volume I: The Holy Path; 98 pages. ISBN 978-0-9764548-0-9 Volume II: Self Introspecton/Medtaton; 180 pages. ISBN 978-0-9764548-1-6 Volume III: The New Lfe; 186 pages ISBN 978-0-9764548-2-3 Defntve statements from varous talks and books by the author, reorganzed by topc to llumnate the aspects of self-dscplne pertnent to Sprtualty. Relevant questons are answered. Ths collecton allows the reader to research by topc. Three volumes sold as one book; 464 pages ISBN 978-0-9764548-4-X Complete set n a sngle volume ISBN 978-0-942735-33-8 THE WAY OF THE SAINTS An encyclopeda of Sant Mat from every pont of vew. Ths s a collecton of the late Masters short wrtngs from 1949 to 1974. Included s a bref bography of Baba Sawan Sngh, the authors Master, plus many pctures. Paperback; 418 pages. ISBN 978-0-89142-026-2 THE WHEEL OF LIFE & THE MYSTERY OF DEATH Two books n one volume. The meanng of ones lfe on earth and the Law of Karma (the law of acton and reacton) are examned n the frst text; n the followng text, the reader s presented wth the whys and wherefores of the great fnal change called death. Paperback; 293 pages; plus ndex for the frst text; and ntroducton. ISBN 978-0-942735-80-2 THE WHEEL OF LIFE Avalable n hard cover; 98 pages plus glossary and ndex ISBN 978-0-9764548-5-4 THE MYSTERY OF DEATH Avalable n hard cover; 125 pages ISBN 978-0-9764548-6-1

THE THIRD WORLD TOUR OF KIRPAL SINGH Ths book was prnted drectly from the pages of Sat Sandesh magazne, the ssues from October 1972 through February 1973, whch were prmarly devoted to Master Krpal Snghs Thrd World Tour. 160 pages, 80 black and whte pctures.

45

BOOKLETS BY KIRPAL SINGH

GOD POWER / CHRIST POWER / MASTER POWER Dscusses the ongong manfestaton of the Chrst-Power and the temporal nature of the human bodes through whch that Power addresses humanty. Chrst exsted long before Jesus. Paperback; 32 pages. ISBN 978-0-942735-04-8 HOW TO DEVELOP RECEPTIVITY Three Crcular Letters (of June 13, 1969; November 5, 1969; and January 27, 1970) concernng the atttudes whch must be developed n order to become more sprtually receptve. Paperback; 20 pages. ISBN 978-0-942735-05-5 MAN! KNOW THYSELF A talk especally addressed to seekers after Truth. Gves a bref coverage of the essentals of Sprtualty and the need for open-mnded cautousness on the part of the careful seeker. Paperback; 30 pages. ISBN 978-0-942735-06-2 RUHANI SATSANG: Science of Spirituality Brefly dscusses The Scence of the Soul; The Practce of Sprtual Dscplne; Death n lfe; The Quest for a True Master; and Surat Shabd ISBN 978-0-942735-03-1 Yoga. Paperback; 36 pages. SEVEN PATHS TO PERFECTION Descrbes the seven basc requstes enumerated n the prescrbed self-ntrospectve dary whch ad mmeasurably n coverng the entre feld of ethcs, and help to nvoke the Dvne Mercy. Paperback; 52 pages. ISBN 978-0-942735-07-9 SIMRAN: The Sweet Remembrance of God Dscusses the process of centerng the attenton wthn by repeatng the Orgnal or Basc Names of God gven by a true Master. Paperback; 34 pages. ISBN 978-0-942735-08-6 THE SPIRITUAL AND KARMIC ASPECTS OF THE VEGETARIAN DIET An overvew of the vegetaran det contanng a letter from Krpal Sngh on the Sprtual aspects, a letter from Sawan Sngh on the karmc aspects, and excerpts from varous books by Krpal Sngh. Paperback; 36 pages. ISBN 978-0-942735-47-5

Books, Booklets and Audio-Visual Material of Master Kirpal Singh can be ordered from this address or directly online.
RUHANI SATSANG 250 H St. #50, Blane, WA 98230-4018 USA 1 (888) 530-1555 Fax (604) 530-9595 (Canada) E-mal: RuhanSatsangUSA@gmal.com www.RuhanSatsangUSA.org

46