LightKirpal Intro 6

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The Lightof Kirpal


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The Lightof Kirpal

Eighty-sevenintimate question O answer sessions

betweenSant Kirpal Singh

and His disciples1969 - 1971

Sant Bani AshramSanbornton, New Hampshire1996


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The talks included in this book were transcribed directlyfrom original tapes and are not derived from any publishedor printed source. The transcribing was supervised by Shar-leen Sherwin and, in obedience to the instructions of SantKirpal Singh Ji Maharaj issued just prior to his passing, wasapproved by the late Reno H. Sirrine.Published under the authority of Sant Ajaib Singh Ji Maha-raj, who contributed the title.

Library of Congress Catalog Card No.: 80-52357International Standard Book Number: 0-89142-033-9Photocomposition by The Sant Bani PressPrinted in the United States of AmericaFirst printing 1980Second printing 1984Third printing 1991Fourth printing 1996


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Dedicatedto the Almighty Go d

work ing through all Masters w h o have c om eand Baba Sa wa n S ingh Ji Maharaj

at w hose lotus feetthe writer imbibed sw eet elixir of

Ho ly Naam-the W or d


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AcknowledgementsThere were many initiates of the Master who helped in theinitial work of recording, transcribing and typing. Weremember and are grateful; they will remember as they read!

There were a few who kept typing and retyping at the end:Lee Horsman, Roberta Wiggins, Barbara Ann Grimes,Olivia Chuisano, Dana Marks, and Kim Ilowit.


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Foreword"Masters came from time to time to teach according to theneed of the hou r. M asters do say, 'There is God.' They neversay, 'we speak'; They say, 'He speaks.' They only become achannel. They speak what comes, according to the need ofthe time, not what They want to speak. They speak books.They speak scriptures; scriptures came through Them, didthey not?" (January 7,19 71)

At no other time in the recorded history of a Saint have His disciplesbeen so fortunate as to have had volumes of H is exact words accuratelytranscribed. These talks are word-for-word transcriptions from tapedtalks given in English by Master K irpal Singh an d transcribed accordingto His instructions.

"Whatever is there in the tape, write out exactly. 1'11 see to it.P ut it into m anuscript form in the exact words and give it tome. All those tapes you have got, go through ; they will makevery wonderful books for you on all subjects. I know w hat Iam saying, but pu t it into writing. So many othe r men whocame here have had a hundred and one questions, veryvaluable things o n all different subjects. So why d o I give allof these talks to you; why don't I keep them reserved withme? D o you know why? I wish each one of you to becomelike me and even more tha n th at. I wish you t o progress evenmore than me. I wish you, each one of you to become arn-bassadors." (February 22 , 1971)

Master's poetical expression of the English language has been left intac tas much as possible. He spoke the language of the Saints which is theuniversal language of Love. These talks are written down so accuratelythat (barring human error and editing, of course) if one wished to, hecould actually follow the written words with the original tape record ings.

The Light of Kirpal encompasses three periods of recorded talks. Un-forgettable moments thread through these talks, moments of unparal-vii


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.V l l lleled joy as those fortunate g roups from the United States, Cana da, Ger-m any, Italy, an d other places absorbed His radiation a nd listened to H iswords.In September, 1970, Bob Redeen, a professional radio comm entatorwas allowed, an d even encouraged by Master to ask a "hundred an d on equestions" at Saw an A shram , Delhi, India [Talks 2-15]. The secondperiod of talks was at R ajpur [October to December 19701, during thebuilding of Manav Kendra (Man Center). In the third period of theseta lks [January to March, 19711, also given at R ajp ur, Master gives in-depth replies o n individual subjects sparked perh aps by on e question. I twas du ring this last period t ha t m any of the talks were being transcribedin India, with encouragement and suggestions being given by Master.Du ring this period, we in the United States were also privileged, havingbeen allowed t o participate in the gathering together an d transcribing ofthe previously recorded talks. Master was supervising this projectHimself a nd we were given strict instructions from H im as to how to pro-ceed; but the completed m anuscript in boo k fo rm w as not ready for H imto go through before H e left His physical body. H e did, however, gothroug h a few talks Himself befo re their printing in Sat Sandesh.

I was a w itness once when M aster did read on e such transcribed talk,enter a few changes therein, an d appro ve it for printing in Sat Sandesh.It was in Fort Lauderdale, Florida, December 1972. Master was sittingo n a lounge just radiating; literally aglow with Love. I handed Him themanuscript of "God H as Entered My House" an d asked if this beautifultalk could be checked fo r printing in Sat Sandesh. H e chuckled an d said,"It is all beautiful; Go d is beautiful." H e went through the talk duringthe night and the next morning handed it to Russell Perkins. It wasprinted in the M ay 1973 issue of Sat Sandesh.It became evident beginning fro m J un e 1974, tha t M aster was givingus direct clues ab ou t His imm inent dep artu re. But it wasn't until afte rH e left His physical body tha t we were able to com prehend what H e wastell ing us. F or m any mo nths H e had been turning over much work toRe no Sirrine, head of Ru hani S atsang, Divine Science of the S oul, herein the United States. The final checking and approval of manuscriptsbefore printing was on e of the jobs assigned to Reno. Re no was beingsent copies of m anuscripts and was encouraging ou r efforts all along un-til he left his physical frame.Mr. Sirrine, in compliance with Master's instructions not to printanything of a controversial nature about other persons or religiousbodies, etc., had requested deletion of nam es of controversial persons,such as leaders, organizations, etc., the knowledge of w hich could nothelp us in ou r spiritual development. O ur spiritual development was in


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fact the prime, foremost purpose of our Beloved Master's earthly so-journ, His talks to us, and everything He gave out. The love of Godmanifesting throu gh Him inspired us to seek Him within, to rise ab ov ethe pettiness of the worldly affairs:"At least of the twenty-four hour s of the da y and night,spend some time with Him within you. That costs younothing. Does it cost you? Then? You've come from thou-sands of miles. What for? Only to learn these few words.Spend som e time within you. Go d says, 'I 'm within you.Don't make a mockery of Me by seeking Me in outertemples.' Is it no t a goo d stor y for you to write?"(February 20, 1971)"H ow ca n I be pleased with you people, if you don 't live u pto what I say-if you don' t pu t in any time to your medita-tions and be successful there? I' l l be pleased, overjoyed,when you go up , traverse within. S o to live by the co mm and -ments is the best thing, first step. All else will follow."(March 21, 1971)

H e gave us contact with the "Bread of Life an d Water of Life" an ddeclared:"T ha t is only the opening. A spring is there, an d a little wavewill be open-you'll g o an d ta ke a swim. It is just like th at .But H e is not all of the Spring. H e is the M outhpiece of theSpring. W ater is coming from where i t appears to be work-ing. After all, the water is coming fro m the spring, fro m thePerennial Source. All right, then , why should I waste time-you want to go in There. Then try." (Marc h 28,1971)

There isn' t anyone who has had anything to d o with these Talks whohasn't benefitted in some way; from those who recorded, transcribed,typed, retyped, edited, retyped, etc., to those who read an d "digest." T oHis disciples His W ord s bring sweet remembrance an d inspirat ion t o fu r-ther put in to practice His comm and me nts and seek H im within. Kirpalhas lit the Light within us an d still kindles the flame. T o those wh o havenot yet been given inner contact, His Wo rds bring inspiration, ho pe an dguidance.

SHARLEENE SHERWIN


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IntroductionIn the question a nd answ er sessions included in this volu me, P ar am Sa ntKirpal Singh J i M ah ara j expla ins the Pa th of Sant M at (The W ay o f theSaints), to his disciples. Sant Mat, the esoteric core of all revealedreligions, ha s been available to the h onest seeker since the begin ning o ftime, but it was first taught publicly by Kabir in the fifteenth century;an d, s ince then , the teaching has descended through an unb roke n l ine ofgreat M asters , becoming more and mo re available as the nu mb er of peo-ple wh o hunger for G o d with all their heart has increased.

Kirpal Singh was born in Sayyad Kasran, in the Pun jab , o n February6, 1894. A l ifelong search for God led him to many Sufis, yogis andmystics , b ut he refused to take anyone as his Gu ru unt il he had directproof of his competen ce. In 1917 his prayers for an inn er manifestationof G od were answered, an d he began seeing the fo rm of a bearded m an ,m ad e of l ight, in his meditations. H e did no t recognize the for m , butthinkin g it to be Gu ru N an ak, continued his meditations. In 1924, whilevisit ing the Beas River, he was directed to a n earby a sh ra m , and there , inthe person of Baba Sawan Singh J i , he met the same form on thephysical plane th at he ha d been seeing in his medit atio ns for seven years.H e was initiated the following day, a nd devoted the rest of his life to th epractice of Surat Shabd Yoga, the spir itual discipline taught by BabaSawan S ingh.He was marr ied a t an ear ly age , had three chi ldren, and suppor tedhimself and his family by working as a civil servant in the IndianGovernm ent . H e worked his way up t o as high a post as was avai lable toa native Indian, and retired in 1947, having won the love of Indiansubo rdinates a nd British superiors alike.

H e sat at the feet of his Gu ru f or twenty-four years, an d very quicklypenetrated deep within. By the early thir ties, Baba Sawan Singh wasmentioning his nam e to those wh o asked if he had any advanceddisciples; by the late thirties, he had been assigned the job of writingGurrnat Siddhant, a two-volume spiritual classic in the P un jab i languagewhich was, at Kirpal Singh's request, published under Sawan Singh'snam e. In the year 1939, he was asked by his Mas ter t o initiate 250 per-


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xiisons at the regular monthly in it ia tion-an unprecedented hon or for anyof S aw an Singh's disciples, an d on e of the tradit ional ways by which aMaster indicates his successor. All through the thirt ies and fort ies, heheld Satsang regular ly at Lahore and Amri tsar , and often gavedisco urses with his Master sitting by his side; as he used t o say, "I talkedto m y Master an d the people enjoyed!" In fact , he was holding Satsango n Ap r il 2, 1948, a t the De ra Bab a Jaima l Singh-his G uru 's ash ram atBeas-when the news cam e that Baba Saw an Singh had died. Just theda y before he h ad received the t ransfer of sp iri tual power thro ught theeyes, which verifies and makes possible the continuance of the powerf rom o ne huma n po le to ano th er ; he had p reviously, on Oc tober 12 ,1947, been told by his Master tha t he would succeed him . At th at t ime,he had begged S awan S ingh to stay on in the physical f orm an d just giveorders as he willed; but th at prayer was not answ ered and now he wasgone. Heavy of h eart , he left for Rishikesh in the H imalay a Mou ntainswith thre e close disciples an d spen t the next five m on th s in almost con -t inuous samadhi or absorp t ion in Go d .Du ring th is period, he adopted the t radi t ional way of l ife of a sadhu o rrenunciate, remov ing his turb an a n d lett ing his hair (uncut since birth , asis the Sikh custom) hang loose, an d wearing a s imple whi te dho t i . I t w asat th is t ime th at he met the M aharishi R aghuv achary a, then in h is earlynineties, wh o became his c lose fr iend an d discip le . Th e Ma harishi , w hohad penetrated in to the as t ral p lane by means of s t renuous AshtangYoga practices involving pranayam, etc ., a t once recognized th at herewas a great soul indeed, a nd got u p from the circle of d isciples w here hewas si tt ing an d bowed dow n before Kirpal Singh-thus dem onstrat ingthe greatness o f both of them . Kirpal Singh in h is turn always t reatedRag huvac harya with respect an d deference, even though the la t ter f reelytold everyone that K irpal Singh was h is G ur u. R aghuv achary a died in1971 at the age of 115; he was a pundit or Sansk ri t scholar as well a s agreat yogi , and to see those two giants together was the s ight of alifetime.Finally , having drained t he cu p of spir itual ecstacy an d become on ewith h is Father , he received o rders from within: "G o back in to the worldan d bring My chi ldren back t o Me." Returning to a newly independentIndia , s ti ll reeling f ro m the shock of the secession of Pak istan a n d theunbelievable suffering that th at entailed, he went straight to D elhi, th ecenter to which the Pun jab i refugees were pouring, an d began his workthere. By 1951, he had es tabl ished Saw an Ashram o n the outskir ts of theci ty , and the satsangs were being at tended by f ive thousand or moresouls. His work cont inued t o grow, with o ne expansion af ter another: in1955, he made his first foreign tour, spending several months in the


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xiiiUnited States and Europe. This was the first time that a Saint of hisstature had visited the West, and the first time that the Su rat Shabd Yogahad been explained there by an au thentic Master of the system. In 1955,the recognition of the depth a nd relevance of Orien tal ideas an d spiritualpractices that is now so all-pervading had barely begun; he presentedthese p rofou nd concepts with complete simplicity and clarity t o a n au -dience almost totally unfamiliar with Eastern th ough t. As a result of thistour, hundreds of Westerners took initiation and began to follow thePath of Sant Mat. Small centers of disciples sprang up, and represen-tatives were authorized to convey the initiation instructions to newseekers in his absence (after prior sanction from him ). Th e num ber of in-itiates began to grow steadily.In India the work continued to grow at a headlong pace as the M aster'srepu tation, as a holy man who actually lived up to what he preached, andto what the scriptures said, grew more and more widespread. In 1957, hewas elected the first President of the World Fellowship of Religions, anoffice he kept until 1971, when, a fter fo ur World Religions Conferences,he resigned after it became evident that nothing more could be ac-complished in that direction . In 1962, he was awarded the Orde r of St.John of Jerusalem, K nights of M alta, for his spiritual and hum anitarianwork; the first non-Christian in history to receive this hono r. O n this oc-casion, Prime Minister Nehru sent for him to offer his personal con-gratulations; they had a long talk, and the Master's unofficial but in-timate connection with the Prime Ministers of Ind ia began. ( H e advisedboth Prime Ministers Shastri and Indira Gandhi on several occasions,and they reciprocated by addressing the various Conferences presidedover by him.)

In 1963, he made his second world tou r, this time, as President of theWorld Fellowship of Religions, meeting national and religious leaderson their own terms and applying the healing gospel of love to the verythorny world of practical politics. H e met Po pe Pau l VI, the Pa triarch ofthe Eastern Orthodox Churches, and many European royalty andgovernment figures on all levels; and t o them all he presented the idea ofthe un ity of m an . Side by side with his work on this level, he continuedinitiating seekers into the Path of Sant Mat.As the work increased in the West, m ore and more seekers after tru thyearned to sit at their Master's feet in India. The first who stayed atSawan Ashram was Ruse1 Jaque; his account of his six months visit in1959 (Gurudev: The L ord of Com passion), encouraged othe rs to com eand see for themselves. And they did-a trickle at first, then more, untilby the early '70's there were almost always forty or fifty Westerners inresidence at the Ashram for periods ranging from three weeks to six


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xivmo nths . During h is las t year , th is num ber skyrocketed upward , as he ,knowing he w as leaving, threw open the gates an d issued a general invita-t ion t o a l l h is non-In dian d iscip les to a t tend the W orld C onference o nUni ty o f M an in February 1974.O n e of th e final facets of K irpal Singh's many-sided mission was th ebuilding of the Manav Kendra or Man Center in the footh i l l s of theHim alayas a t Deh ra D un. T he p lan was t o establish f ive of these centersthrou ghou t India-one each in the no rth , sou th, east , west a n d center.Ea ch center was to be eventually self-supporting an d would serve as anagricultural exam ple fo r the farme rs in the area-combining tradit ionalIndian methods with scientific know-how. Each center was also to in-clude a free hospital , a free elementary school, a home for the aged,facil it ies fo r s tudying languages, an d a l ibrary of c om para tive religionand myst ic ism, in addi t ion to the esoter ic ins t ruct ion and "man-making" program that was to be the core . D uring the years 1970 a n d1971, the M aster personally labored twelve hours a da y to get the M an avKendra bu i l t and func t ion ing . The second g roup o f ques t ion andanswers included in this volume too k place during that period of t im e.

O n Au g u st 26, 1972, the M aster left o n his third an d final world to ur .This t ime he was greeted by crowds num bering in the thousands , most o fthem young people who had been ini t iated in the last few years .Alth oug h his body w as showing signs of de teriorat ion an d his extraor-dinar y vigor an d staying power w as at last diminishing, he neverthelessput in fourteen- o r f i fteen-hour days throughout the tour , gave count lesstalks, saw thousa nds of people in private interviews, and int iated m orethan two thou sand new discip les before the tour ended.

T he o utward c limax of Sant Kirpal Singh 's miss ion was the Uni ty ofM an Confe rence seven mon ths before his death . T he conference was a t -tended by tw o tho usa nd delegates-religious a nd political leaders fr omIndia an d al l parts of the world-and approximately fifty tho usa nd non-delegates. H is last ma jor e ffort o n behalf o f unity took place at the Kum -bha Mela in Hardwar , where , on Apr i l 2, 1974, he organized a largenumber o f sadhus an d ho ly men in to the Nat iona l Un i ty Conference ,pleged to w ork together f or the el imination of rel igious strife a n d for theeconom ic uplift of the poor people of India. Th is was the firs t t ime in theknow n religious h is tory of India that a nyo ne had been able to persuadethe t radit ional ly independent sadhus to jo in together f or a co m m ongood ; as he later said, "It was very difficult t o bring them to sittogether."A t the grea t Bhan dara in ho nor o f h is M as te r , a t the end o f Ju ly , hegave h is l ast In i ti a tion, g iv ing N aam t o m ore th an o ne thousan daspirants . A few days la ter , on August 1 , he addressed a session of the


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Ind ian Par liam ent at the request of its mem bers-the first time in historythat a spiritual leader was invited to address the Parlia m ent. Th ree weekslater (after a brief illness, durin g which he con tinue d to shar e mo m entsof love, grace and spiritual encouragement with a small number ofwestern disciples, in spite of obviously increasing pain), he stepped outof his body in full consciousness. His last word s were of love and c on-cern fo r his disciples. His life bears eloqu ent testimony that the age of thepro phe ts is not over; that i t is still possible fo r hum an beings to find G odand reflect His will.R U S S ELL P ER K I N S


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Table of Contents. . . . . . . . . . . . . . . . . . . . . . .He Gives His Ha nd to Everybody 1. . . . . . . . . . . . . . . . . . . . . . . . . .. Th e Ultimate: Full Surrender 7. . . . . . . . . . .O n Doing Your W ork: Sow the Big Seed of Go d 12

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Become His Chan nel 20. . . .W ho Are You? W here Are You? W here Are You Going? 32. . . . . . . . . . . . . . . . . . . . .Very Few Really W ant to G o H om e 42. . . . . . . . . . . . . . . . . . . . . . . . .True Temple Is Th e Man Body 47. . . . . . . . . . . . . . . . . . . . .. Ungratefulness Is A Heinous Crime 52. . . . . . . . . . . . . . . . . . . . . . .. On Sleeping, Dream s and Visions 59. . . . . . . . . . . .0 T o Him W ho Is Obedient. The Keys Are Given 70. . . . . . . . . . . . . . . . . .1. On Bhajan: D o One Practice At A Time 79. . . . . . . . . . . . . . . . . . . . . .2. W hat Epithets Ca n We Give God ? 81. . . . . . . . . . . . . . . . . . . . . . . .3. Have We Forgotten the Kernel? 83. . . . . . . . . . . . . . . .4 Mind: A Go od Servant But A Bad M aster 85. . . . . . . . . . . . . . . . . . . .5 Are You Th e Servant of Your M ind? 88. . . . . . . . . . . . . . . . . . . . .6 W ithin the Ato m : Light and Sound 93. . . . . . . .7. Som e W orld Problem s Beyond the Solution of M an 96

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8. Hunger After God 103. . . . . . . . . . . . . . . . . . . . . . . . . .9. Look Only into M aster's Eyes 110. . . . . . . . . . . . . . . . . . . . . . . . . . . .0 . Love Beautifies Everything 11721 . Avoid Nature's Bill and Don't W orry About Pa st or Fu ture . . 12322 . On Con trolling Our Though ts/Living Up to Th e Teachings . . 126. . . . . . . . . . . . . . . . . . . . . . . . . . . .3 . Keep Your Mind Occupied 130. . . . . . . . . . . . . . . .4 . Rise Above-Come Out of This Delusion 138

. . . . . . . . . . . . .5 . When W e Are In Co ntrol, There Is No W orld 142. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6 . Five Charged Names 148. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 . Privacy 155. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8 . Humility 160. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9 . On Selfless Service 163


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. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .uri ty of Heart 169. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .evelop All Ar ou nd 175Tr ue M editat ion an d T he Virtues T o Be Developed . . . . . . . . . 184. . . . . . . . . . . . . . . . . . . . . . . . .he M aster's Message of Love 189. . . . . . . . . . . . . . . . . . . . . . .e In Ch arge of Your Machinery 192

. . . . . . . . . . . . . . . . . . . . . . . . . . . .e T h e Master of Your Self 194

. . . . . . . . . . . . . . . . . . . . . . . . . . . .emember the Go d In Him 200. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .o r l d o r G o d 2 0 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .irst See. Th en Say 212. . . . . . . . . . . . . . . .ise Ab ove Consciousness of This W orld 218

. . . . . . . . . . . . . . .ature of Thought-Right Und erstandin g 223. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .erma nent Happiness 229. . . . . . . . . . . . . . . . . . . . . . . . . . .jas: The Pow er of Chasti ty 235. . . . . . . . . . . . . .onsciousness. Rein carna tion and Free Will 243. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .eath an d Protection 245. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .rue Me ditat ion 250

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .in and Religion 255. . . . . . . . . . . . . . . . . . . .t t i tude for Spreading the Teachings 259. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .aith in th e Master 264

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .a v e Y o u H e a r d M e ? 2 6 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .eep A Vigilant W at ch 271. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .he Story of a Camel 273. . . . . . . . . . . . . . . .ecollections Fro m M aster's M ilitary Life 275. . . . . . . . . .eceptivity: Let Your Instru m ent Be Fre e of D ust 280. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .he Role of Wo men 285. . . . . . . . . . . . . . . . . . . . . . . . .he Physical Body After Death 290. . . . . . . . . . . . . . . . . . . . . . . . .revention is Better T ha n C ure 294

. . . . . . . . . . . . . .piri tual Healing and Oth er Psychic Powe rs 298. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .od's Com plaint 304. . . . . . . . . . . . . . . . . . .em oving th e Weeds-Little by Little 309. . . . . . . . . . . . . . . . . . . . . .arshan a t R ajpur O n Medi tation 314

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .inish So m ethin g Daily 317. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Seed H as Been Sow n 326

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .bsorb Your Attention 333. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .he H ouse Is On Fire 339. . . . . . . . . . . . . .ove and Surrender. O ne Pointed Attention 343


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Criticism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348Prayer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

. . . . . . . . . . . . . . . . . . . . . . . . . . . . .Wonderful Concession 359. . . .bedience-If You Love Me. Keep My Co mmand ments 361. . . . . . . . .lutching-There Must Be Som e Definite Purpose 368. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .jas 374. . . . . . . . . . . . . . . . .e Tru e to Yourself and Live Fo r Others 378. . . . . . . . . . . . . . . . . . . . . . . . .irds of the Flock Fly Together 385. . . . . . . . . . . . . . . . . . . . . . . . .he Worshippers of M amm on 390

Th at Music Goes On U ntil The World Is Ended . . . . . . . . . . . . 395. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .weet Remembrance 396TheBestVir tue . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .398. . . . . . . . . . . . . . . . . . . . . . . . . . . . .n Parents and G ratitude 400. . . . . . . . . . . . . . . . . . . . . . . . . . . . .oo Them By Persuasion 403. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .ubjective and Objective 408. . . . . . . . . . . . . . . . . . . . . .tick to Your Principles-Sweetly 411. . . . . . . . . . . . . . . . . . . . . . . . . . .od H as Entered My House 415. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .ait. Satan. Wait 419EgoTrouble . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 425It Is All His Grace-God Is Th e Doer . . . . . . . . . . . . . . . . . . . . 430. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .-Turn On The Path 433Don't Forget Him . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437


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He Gives His Hand to EverybodyEvening darshan, September, 1969

The M aster comes for the sinners. H e takes those wh o com e to Him ,up for a while. But to stay up there requires purity. S o to even the mostsinful, the Master gives a boost and takes him above body conscious-ness, gives him a peep through the Door; and he sees Light. Whethergood or bad, sinful or virtuous, the Master gives them all first a boostto com e up. T hen, if they ar e not at tached to the world to o muc h, theywill be able to rem ain there. F or that reason they must become purer.S o He gives His ha nd to everybody, even the m ost sinful. H e loves thesinner but hates the sin. He gives al l who come to Him a boost andsomething to start with. Unless a man is raised, taken up, how can hesee the Light? S o when he reaches It, it is just like a m an w ho h ad g oneon to the roo f by going up the stairs. When he gets near the roof he seeslight. When he is withdrawn from outside and rises above body con-sciousness, he comes nearer to the place where that Door is, the tenthD oo r, a nd only then is he able to see the Light. This the M aster gives toeverybody. But the point is, if a m an is attached to o muc h t o the world,naturally he must be cha nged; fo r that reaso n he is asked to lead a veryvirtuous life. I will give you an example: nowadays we have dry-cleaning, but previously the washerman used to strike the clothesagainst stone s to ta ke out all the filth; even if it was th e filthiest cloth,he did not mind. He never refused it . He took it; he just cleaned it . Itwas his job; he was the washerman, you see. Now the times havechanged. In the old days i t was arduous work, but nowadays the dry-cleaning [of the Master is done] by sweet ways, by inducement, by lov-ing wo rds. "All right, please co m e up , leave all this behind." A n d thespiritual diary that the initiates are all asked t o keep is only mean t forthat purpose. But the Master gives a boost t o every man . H e acceptseverybody. H e comes f or the sinners as well as the virtuous.

Quite a few of us here saw Yo u give a boost to a hundred and sixty-five people the other day at their initiation. A n d of those, sixty-three ofthem saw the Master inside, and others-in fact all of them-had ex-


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2 THE LIGHTOF KIRPALperiences of one kind or another. W ould they all have had experienceslike that had it been a group of non-Indians?

All get someth ing . Whether they are non- lndians makes no d if -ference. W hen I went to the We st, you kno w, tho se who had been giveninitiation-even tho se w ho were never given initiation-all receivedsom ething. M y system ha s been t o give free talks, then af ter that therewas an ho ur of ques t ions . Th en a l l were inv i ted to com e to the medi ta-tion sitting, which was usually held the following morning. And thosew ho came-even thos e not initiated-had so m e experience. O n e ladycam e to me . She sa id , " I don ' t want to learn any theory . Jus t g ive m ea n experience." She was given. It is the giving of a boo st by helping thesoul to w ithdraw f rom outs ide an d go up there . S o this happened in theWest a lso .

There have been some who have described the Path that You teachas a science. A n d o f course m os t of us think o f a science as somethingthat can be repeated if yo u follow the exact instructions. But appar-ently there is an added element, namely the Master. Now, doesn't theaddition of this added element take it ou t th e realm of pure science?What is the Master? He is no t the man-body. I t i s the Power

workin g through-T hat gives the boost. A small child learnssometh ing f rom his fa ther and mother and f rom his bro thers . Inschool he learns from the teachers. Similar ly in this way, Those whoare adep t o n th e way g ive a l i tt le way up . N ot everybody ca n d o it ,on ly those who a re competen t . Of course, there is nothing lost innature . But som etimes th ings are quickened , jus t as a yo ung f ru i t treeif lef t to nature will take about seven or eight years to br ing forthfruit, but if in a scientific way it is given some scientific food, it willbear fruit in tw o or three years. S o the way u p is som ething given by ah igher com peten t Soul to help an other soul to have that exper ience. Sothis has been given in the W est. I went to A thens where I gave a ta lk ,b u t I did not know the Greek language. A professor there in terpreted .Th en a f te r tha t were ques tions and answers . A t the end I to ld them,"All r igh t , com e to the medi ta t ion hou r in the morning ." So ab ou tf ifty o r s ixty people cam e; they all got an experience. The n people ranu p l ike anyth ing . S o that professor has wr i t ten a b ig bo ok , tel ling howPythagoras used to teach the same th ing , how Socrates sa id such andsuch . The y have put m y ph oto in the book an d to ld how 1 have rev ivedthis ancie nt science. S o this is som ethin g given, you see. But tomaintain i t , tha t ' s the po in t now. W e mus t no t be so much a t tachedouts ide . T o l ive a normal life is all right. If you a re a t tached to o muchto outside things, you cannot concentrate inside; you will be draggedouts ide . Fo r that reason the d iary system is to be main ta ined . As


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H E G IV E S H I S H A N D T O E V E R Y B O D Y 3regards a M aster; He is Someone who can give you a boost . Th at 's theGod in Him, not the son of man.

O n a less high plane, do initiates who propose others for initiationtake on the part of the karma of the people they propose?N o, not in the least. It is only G od W ho sends-they becom e onlythe medium. Those who are ready, God sends them, brings them in

contact through some source. They come to know through someb ody,or through a newspaper, anywhere. They are brought in by Him-they are brought in contact with the Master. He sanctions theirinitiation through somebody over there who is not a Master, but thatMaster P ower works everywhere. So with a l i tt le thoug ht H esanctions, gives them a boost over there. They get their experiences,most of them get something. If not, it is because they are either in ahurry, or they come very tired. I then tell the group leaders to givethem anoth er si tt ing when they are buoyant a nd fresh. S o that MasterPower works all through. Tha t ' s the Christ Pow er , G od Po wer, G uruPower, or Master Power.

M y understanding of it is like if you put a little pressure on a buttonthat controls TV or radios, the pictures and sou nd appear.One other question, on the subject of vegetarianism. If an initiatehas the care of a helpless invalid in his ho me and the invalid says, "I

mus t have meat to eat," does the initiate pick up karm a if he preparesmeat for that invalid?If he is bound by duty, he is not responsible. For instance, if I a m a

servant to somebody, or in the army and an off icer orders me, "Dothis," 1 have to d o it . For th at t he officer is responsible. It is the officerwho gives the order, "Fire," an d this boy has to d o i t . Th e officer isresponsible. You are bound; you can't help it . The only thing is, youmust not become the doer; then i t 's al l r ight , you are saved. BabaJaim al Singh was a military ma n; H e served in the firing lines. H e wasonce ordered to distr ibute meat to the regiment . He did i t ; He wasboun d by duty. When you become the doer, you are responsible. W henthe officer orde rs, "FireM-fire! It is not of you r ow n initiative th atyou are doing i t . Th at 's the main underlying thing.

In other words, if y o u accidently wash an ant down the drain you arenot responsible, but if you deliberately do it, you are?The point is, even as we breathe we sin. We kill so many insectswhich we d o not see. So for the sake of higher things you h ave to sacri-fice the lower things. D o the minimum sin. Even to eat vegetables is asin, I say. T here 's life even in stone s, as there is in vegetables, in insects,reptiles, birds, animals, and man. But the point is, i t develops more in


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4 TH E LIGHT OF KIRPALinsects, st il l mo re in birds an d anim als, an d is most developed o r man i-fested in m an . All this creation is m ade of f ive elements: ear th, w ater ,f ire , a ir , a nd ether . In vegetables there 's th e least; there is on e element,water. If you put some vegetables to dry in the sun, ten kilos willgradually becom e half a kilo. S o the m ajo r portion is water . But l ife isthere. In reptiles it is more. It is more sin to kill a reptile. There is stillm ore sin in killing a bird; there is still furth er sin in killing an a nim al. Ifyou kill a man, where life is fully manifested, you are hanged. If youkill a quad ruped or som e anim al , you are not hanged; you have to paythe fee, the price of it. If you kill a bird, who cares for it? You followme? T his consciousness is manifest most in m an . S o in ma n, f iveelements are fully developed; in animals only four of them; in birdsonly three ; in reptiles only two ; in vegetables only one . T o kill a nelement-vegetables-enables a m an to live, yet tha t is also a sin. S othis sin cann ot b e escaped unless you becom e a conscious co-worker o fthe Divine Pla n.

That is a most interesting phrase. What is a conscious co-worker ofthe Divine Plan?

W hen a m an sees tha t He is the do er, He is th e controlling Pow er, h esees tha t Po we r working, manifesting in all. Wh en he sees he is a merepuppet, that means he is a conscious co-worker of the Divine Plan.Everybody run s to d o something-for instance, I will give you anexample . A man is si t t ing at the powerhouse. The whole machinery isrun by the pow erhouse. But the m an sitt ing in charge at the powerhou sesees nothing can be done without the Power. He becomes a consciousco-worker when he sees that Power is working. Then you are not thedoe r . Do n' t com mit . You will be saved in tha t way.

And there we get right back to where we started. In order to see thatPower, we have to go through that Door we talked about.

Surely, there a lift is given. T he lift is given by th e Ma ster t o co m e upthere, to experience something to star t with. If a man tr ies to remainthere, he must be up to that level. Try to. Each man is in the make.Hitherto, in the old days, I te ll you, men were f irst prepared. Onlywhen they were ready did the Master give them something. Now thosedays have passed; nobody can now live with a Master for years andyears an d years. Now they must give some thing and be told t o com e upto tha t stand ard by self-introspection. Times have changed.

I believe there is a story involving either You or Your own GuruSawan Singh J i in which someone came to You and said, "Please liftme up. " t was a person who was not ready. And the person was liftedup and got struck by lightning. Would You talk about it?


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HE GIVES HIS H AN DT O EVERYBODY 5No, no , no t l igh tn ing . One day a t Meeru t a man came up fo r

initiation. He was given a sitt ing, and he did not get any experience. Iagain gave him a sitt ing. But he would not leave his body; he wasalways conscious of the breathing, he would not leave outside things.S o I told him , "All right, you have had a sitt ing. I have explained wha tt o d o . If you will d o it , you will have it; you will surely have it . G o an dsi t a t home and do what I have told you." In the morning he cam eback ; he had no t got i t. I told him, "Well look here. If you simply turnyour face as I tell you, it will be easier for you. If you are dragged, youwill fal l dow n and be hurt ." H e said, "No , I don ' t mind. You dragme." W hen h e was dragged a lit t le he struck his head at the back an dfell dow n unconsc ious. S o th at is dragging, you see? Yo u sh ouldsimply turn your face that way; don' t think of the world outsid e, do n' tthink of the body below, don' t think of the breathing going on . This isthe only met hod . Just turn your face here an d you' ll be given. Th at iseasier. In that case there is no anti-power working. W he n you are stucktoo fast outside and anybody drags you, naturally there will be pain.

W ha t happens t o initiates who are given initiation and then fail tomeditate?That seed is not lost. No power can spoil i t . That will grow, grow,and grow, sooner or later , when convenient circumstances arise. Sosuch-like people when they suffer some sickness, some untowardcircumstances, natural ly they say,"Oh G od , what have I done?" If aman turns, then he comes around. I have seen cases l ike that . MyMas ter used to sa y, "I give a long rope. Let us see how fa r he goes."Th en with a li t t le tug, he comes and answ ers, you see. Even if he doe snot d o anythin g in this birth, tha t seed is not lost. H e will reincarnate a tthe level of man, not below, because the seed cannot grow anywhereelse. Man is in the make as I to ld you. Som e are ready, som e are not s oready. So a ma n w ho has got this seed and has pe rhaps don e somethingin the past, that counts to his credit . Suppose a man leaves a school inthe primary class; in the next school he won't read from the firstprimary again, he'l l start ahead. But there is one thing very definite, Itell you: Love is a great force. If you have love for the Master, even ifyou ar e a sinner, you will be dragged like anyt hing . W ha t is sin? T o letyour at tent ion be at tached to the outside things-maybe good o r badthings, excuse me. Even if it is attached to right things, it is animpediment. You are at tached! You must withdraw. Those who havelove for the Master, where will they go? Where the Master goes. Butthat should be the ruling passion with love an d full faith-only in th atcase. Th at is rare, of course. But for those wh o have do ne a l i tt le work ,i t is like a canker in the wood which sometimes eats the inner wood


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The Ultimate: Full SurrenderEvening Darshan, September 8 , 1970

W e are recording everything. D o Yo u mind?No , som ething substantive, that sho uld be recorded. Not everything. . . How did you pass your day today? Very busy in doing?Well, we did som e shopping and now we'll do no more of that. W egot it out of the way. Wefinished.Th at 's a ll r ight. S o from tomo rrow you'l l be regular in your

medita t ion.Yes, Sir.Tom orrow morning you can go there [the room for meditation], sit

dow n a t 7:30. 1'11 come there when I've finished here at nine. Up tonine you will have sufficient time for meditation. T ha t I often d o also.Have you any subject now for discussion?

A thing I have hoped for som e time is that we could ask Y o u aquestion such as they asked Jesus, "L or d, if we should pray, howshould we pray?" A nd then He presented the Lo rd 's Prayer. If weasked You that question, what would you say?

I have great regard for Jesus. Jesus was Jesus. H e said, "I a m a s o nof ma n; of course, Go d is working through m e." Th at 's a ll right. H e gavean answer that was quite appropriate according to the level of us m oreworldly people who think and pray, "God give us this day our dailybread." But there are different levels of prayer. I 've discussed thatpoint in the book Prayer. There have been such-like people wh o pray,"Oh, Go d, we want nothing m ore than this: we want o ne mare to r ideon , a house to live in , so much t o ea t and so much t o dr ink, an d this andthat thing. This is not taxing. If You cannot afford it, we cannotpray." So me address God like that. T his is the ABC; it 's f rom the levelo f m an. T ha t 's a ll r ight. Ultimately they pray, "Thy kingdom com e o nearth." W e worldly people need everything. In my bo ok you'll findthis point b rought out very clearly. Perhaps the average ma n wa nts notless th an two hun dred dollars a mo nth ; "This is really what I want. If


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8 T H E L I G H TO F K I R P A LYou c ann ot give i t , I can not pray," he says. Th at 's from th e angle o f aworldly man. But ult imately as you progress on the way you' l lsurrender everything. The t i the system has been with us from timeimm emorial . S o first you' ll give one tenth, then you' l l give more , thenm ore, then everything to H im . In the beginning o u r Master used t o givet i the of His income to the Master who w ould use it for the good of thepeople. T hen when H e progressed, H e gave all of His income to theMaster 's Feet an d H e (Baba Ja im al Singh) would send income fo r theuse of Sawan Singh's family. This is the ultimate.

But f rom the level of the wor ldly man, tha t prayer is good. OtherMasters an d Saints have a lso given o ut prayers l ike tha t . S o tha t prayerbefits worldly men like us.Like us?

Like us. 1 a m a wor ldly ma n, you see. 1 canno t be cast out f r om them an body; I 'm a man to o, l ike you. Tha t is a ma n, you see . Th at Go dPo w er is ma king the best use of it. W he n the rider is good-has tw ofeet strongly in the stirrups-that pays, benefits us. He is safe. S o aworldly man needs everything; but as we progress we surrendereverything to H im . Ultimately we say, "If You give, tha t 's all right;. . . if You do n ' t give, even that m akes n o difference; even then we aresatisfied." T h a t' s the ultimate-full surrend er. You'll find tha t given ou tvery clearly in t he b ook Prayer. I 've got a copy f ro m America .

We start by asking things from God, but the real prayer is when wesurrender everything to God.

Yes. "If You give o r not, th at 's all right."Let me give you an example . I don' t say i t f i ts the situation in the

West but i t does in the East. A newly married w om an goes to her hus-ba nd ; a t f irst , she says, "Well , I want this, I want that." I t 's bu tnatu ral . Then she thinks, "He loves me." W hen a wife know s that herhusb and loves her , she will think, "1 w an t this. If he gives it t o me , allright; if no t, all right." Sh e does not sulk, "You must give me this an dthat thing, otherwise I can ' t g o on." T he lowest for m of prayer is , as Itold Yo u, "I want this, I want that , otherwise 1 can not pra y. I can notlive." T o ask: "Give us ou r daily breadH-this is norm al. Th e t imecome s when t he wife sees: "My husband loves me even in rags an d tornclothes. H e sees my condition a nd h e does not buy m e new clothes, butI must be loved by him; if these torn rags appe al to him , all r ight. Theonly thing is , I mu st be loved by him." This is the ultim ate goal. "If hewants t o see me in this state an d he 's pleased with tha t; if he know s, hesees an d does no t give m e anything, i t mea ns I 'm pleasing to him in thatm ann er. M y whole job is to win his pleasure, is it not?" S o this is theul t imate . Th ere are s tages.


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T H E U L T I M A T E : F U L L S U R R E N DE R 9The ultimate evidently has been reached in the East, but in the Westwe have a complicating factor: advertising. The wife perhaps listens totelevision or radio and finds ou t that she really should have this desire

and that desire, and. . .That 's in the beginning. That 's quite elementary. As a son of man,you see, everybody wants something. But when a woman comes incontact with somebody w ho has chosen her a s a comp anion for l ife , forweal or woe, then she should win his pleasure. Even if she wantssomething and he cannot give, she will be satisfied. In the time ofFather Abraham, the slaves were bought. He bought a slave, broughthim home, an d asked him, "Where will you sit?" "I 'm boug ht;wherever you will m ak e me sit." "W ha t will you eat? " "Th ere is n oque stion of my desire; I a m bought-whatever you will feed me."Fath er Abr ah am sighed. "Oh G od , he is a good servant of yours. I a mnot ." S o this is the ultimate.W e have a new factor in the West that enters in, called wom en'sliberation, in which they don't believe in accommodating themselves tothe husband the way that Yo u've discussed.Strictly speaking, husbands and wives should have equal rights. Butthey must be on e soul in two bodies. Otherwise there's no go od familylife. G od has united the m as a matter of reactions of the past. Now I 'mspeaking very strictly according to principles. You don't mind that?Acco rding to principle when a m an takes a wife and they want to leaveeach other, then even if the wife remarries or the husband remarries,they are both adulterers. These are the words of Moses. We fall shortof these Com ma ndm ents. A nd there 's real happiness only when on e isattached to one person throughout l ife . In India this has beenproverbial. In the West there are divorce courts. Every day if sometrouble arises. "All right, I ' ll g o (for a divorce)," th e wife or husb andsays. So where's the peace? N o peace. After six years just see the m .On e son has been born here, ano ther is born there. W h o claims them?Very difficult situation, I would say. India has been proverbial forfamily stability, but this disease has now also crept in here too.Divorced people think they a re advanced. T o my min d, they havedeg rade d themselves by this level of thin king . S o there is actu ally nopermanent peace, union, or integration. You follow me? W e also havedivorce cou rts in India now-not m an y, but still they hav e b.eenstarted; it is the natio n's loss. In the W est you'll find tha t trouble arisesevery day. The re are very few wh o are sincere to each other . G od h asunited you as a reaction of the past , s o let Go d disunite . Both of youshould go together as equals; both united together, not as slave-Idon' t m ean that-but as equals, both united. So marriage means


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10 THE LIGHTOF KlRPAItakin g a co m pan ion in life wh o will be with us in weal o r woe in ou rea th ly so journ , an d we should he lp each o the r to mee t G od . On e du tymay be of begetting children. But if divorce comes, they say: "This ismy son ; you can keep that son." All this trouble is going on. First a sonis living with his father; two years later he is living with his mother.Excuse m e if 1 say, there is no sincerity. Divorce is on e of t he maincauses of t roub le in the W est . I t has crept in to India too , I 'm sorry tosay. The Mohammedans a lso a l low i t , wi th some res tr ic t ions . A manwanting a divorce gives notice for three months, then reconsiders forsix months-that's the rule . Th en after one year o r so if he an d his wifecanno t be reconciled, they a re divorced. A t the t ime of divorce the m anpays something. You see? This is what Mohammedanism has got . InHindu ism tha t has not been the custom. You m ay approve of divorce,bu t I say evil has crept in here, to o. If a m an considers he has to, he willadju st . In my letters, you'l l f ind the advice, "Try to ad just , please."A nd m any couples , a f te r having appl ied fo r divorce , have re turned toeach other . Now they're l iving a good life . When once you think thatyou both have to carry on , you 'l l adjust . Otherwise on e will go this wayan d o ne tha t way, an d there will be no peaceful h ome . S o I a lways te llthem , "Be polite to your wife, be truthful, be loving, ad ju st , controlyourse lf ." A nd to the wife , " If your husband hates you, you must besincere." I 've fou nd in many cases they've com e back to a norm al l ife.S o eve ryday , t ry to ad jus t .

As i t is , a young man gets married. After two years he divorces; hetakes another wife , an d the wife takes a husban d. Af ter two m ore yearshe ge ts another divorce . Every t ime he has t o remarry he has to take therole of a youn g m an a gain; he 's never out of th e sensual l ife. I 'm point-ing this o ut fro m the spir i tual point of view. S o these are very str ictorders I am giving you; if those who are divorced remarry, both areadulterers. You see you cannot stamp out good or evil a ltogether , butwe have to take such a recourse in which there is more good ascom pare d with evil. M arried couples should say, "You an d 1 have tocarry on someho w; we haven' t adjusted yet. W e will try to adju st ." Butif on e partner threatens divorce, then th e other will retaliate . T hat 'snot the way; there will be no peace with all these frivolous thoughtshaunting your brain. I 'm just explaining from the practical point ofview, that 's a ll. Onc e I had a very long correspondence o n this subject.The re ar e som e genuine cases too , bu t they ar e very few, very few, no tlike what goes on now. Now everybody with a little excuse can say, "1a m going to divorce you." Ho w can you love two men a t a t ime or twowives at a time? A fter all, there are som e obliga tions. I 'm not talkingdeep phi losophy, only com m on sense. There ' s m ore peace tha t way. 1


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O N D O IN G Y O U R W O R K 1 1now find those who have come in contact with me throughcorrespondence are changed. Those wh o had already taken recourse todivorce, that was too late, but those who were intending to divorce,they have changed their minds. Now they have comparatively peacefullives. T o give you an exam ple: if you have one bangle , mayb e of iron orgold, that w on' t ma ke any noise. But if there are tw o or three, they willalways be jingling. O ne heart attached t o so man y places-where's therest? Sometimes driven that way, som etimes driven this way. S o this isvery important, a very grave question to consider. I 'm sorry this evilhas crept into India to o. Even now it affects, I thin k, ten percent of allmarriages. Y ou see, once a custom s tart s, i t continu es. It will tak e time,but what they have started will spoil the whole thing. In the case offamily planning, India has the highest birthrate now.In India one sees billboards everywhere advertising fam ily planning.Do you approve of it?

Truly speaking, I don' t ; they should maintain cel ibacy, chast i ty.This is a very valuable thing. T hey spoil i t . I am not in favo r of familyplanning. I tell you honestly. T he point is, to conserve tha t pow er helpsyou physically, intellectually, and spiritually. We fall down everymoment. I have put one column in the diary for chast i ty of thought ,word, and deed. In these points, I 've made it clear what I think . . .All right, tomorrow morning you may meditate at seven thirty overthere. If you call me, I will com e ab ou t nine or nine thirty. T hen in theevening we'll have a heart-to-heart talk. Now if you don't mind, I ' l la t t end to them. [S o ma ny Indian initiates are waiting to see theirBeloved Master.] G oo d night t o you all .


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O n Doing Your WorkSow The Big Seed of God

September 9, 1970Is it all right if we sit without a chair in meditation?Th e bes t way is that the sp ine should be s t ra ight . There should be n o

tension in the body. T ha t is th e natural way, you see. In th e yoga wayyou have tension in the Lotus (posture). That 's a different , naturalway. Jus t s it in any pose m ost convenient to you . Only the sp ine shouldbe straight , that 's al l. N o tension in the bo dy , in the neck o r anywhere.You ma y s it on th e f loor , you m ay s it in a chair ; anywhere . But onceyou 've ado pted a posi tion don ' t change, that ' s a ll .

If you get tired periodically and learl back against the chair, that'sbad?T he only th ing is you shouldn ' t go to s leep, that ' s a ll . Somet imes you

sit-you're relaxed-you m ay feel dro w sy . . . because you 're fu l lyrelaxed.

Is there a better class of distractions during meditation? Forexample, i f your mind suddenly starts thinking about the Master andthe Master's work and what He's said and so on during meditation, isthat a better class of distractions than thinking about ofher things?

Com parat ively it is a b i t bet ter , but not m uch. W hy d o you ta lkoutside-why do n't you g o in an d see? I a m jus t ta lking , s tandingouts ide , ta lk ing about you, but when I enter I see you . . . Which isbetter of the two? His sweet remembrance is al l r ight , pray and si tdown-pray a n d the n sit- tha t 's all right, tha t will create a goo datmosp here t o s tar t wi th . T he m ind has a very curious way of deterr ingus fr o m the goal. You might be talking: M aster is all right-He isthis-He is that-well, alread y tho ugh t is there. Yo u mu st see H im .Seeing is better than thinking. The only thing is, sit with single-mindedat tent ion; H e is al l a lone. H e wants everybody to com e all a lone . . .not t o tak e al l worldly thoug hts o r even the b ody o r the intellect. Leave


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ON DOING YOUR WORK 13them . G o straight in to H im . G o into His lap. By training you'll be ableto do this. That's after a while, of course. but the man who is lost inbookish knowledge is in wilderness; there is no way out. W e have tounderstand. "Well dear friend, He is within you, go ahead within."Intellect used for that purpose is all right, but once you've understood,then do it. You've once understood som ething-that is sufficient.Then the only thing remaining is to do, is it not?

That's the hard part.This is what's wanted. Time flies. The mind tries to evade you from

the goal. It will try to-in a very gentle manner he will come-say,"I've been talking of the M asterw-why do n' t you listen to me?Remembrance of the Master is all right. When you develop receptivityyou'll have radiation-effect of the rad iation. But tha t will com e onlywhen there is receptivity. Receptivity develops when you only ar e there,with nothing remaining between you and the Master. Not eventhou ght. This is something practical. Kabir said, "Your Master maybe living across the seven oceans and you're living on this side. Directyour attention to Him." Your attention is between you and H im;nothing should intervene. Then you'll receive radiation from hundredsand tho usand s of miles.

A s you may kn ow , we were here last year and then we went backhom e and now that we're back here I can say for myself--I think fo rm y w ife too-the meditations suddenly once again are better than theywere back home .Of course, the only point is: We cannot underrate the atmosphericeffect of the Presence of the Master. But from thousands of milesaway, if you develop receptivity you'll have that effect. Similarly,when you sit, there should be no other thought even of your own self.Then you'll have receptivity.Here in the ashram we don't have these outside thoughts pressing o nus. W e are in isolation. W e don 't get the news of the world. W e don 'thave people coming in and gossiping and things like that, so it's m uc heasier.W hat did Christ say? "Shut yourself in a closet." W hat did He meanby that?Well, going in here [points to forehead ], I'm sure.Either that or-if you want to see tha t newspaper, we'll give you one.Fo r awhile, you see, it is like a sort of training . F or awhile, say a week,ten days, a month or so. I f devoted regularly the whole time,from day to day you'll develop. W hen going to a M aster anyway, thebest thing f o r you is just to make the best use of your time-put in m ore


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14 THE LIGHTOF KIRPALtime by developing receptivity. You've a hundred irons in the fire overthere . Here I th ink you 've not m any. You might c rea te man y, tha t ' s u pto you . But the re a re no t many now.

One should, I suppose, pull each of those irons out of the firegradually as life goes by rather than leaving all of them in and including afew more.

1 tell you. If you leave it t o the mercy of the m ind , tha t tim e willnever com e. T he mind 's work is to go overboard.

Some of us are more inclined toward using the mind, aren't we? Imean, say, astrologically some people are more inclined toward mindthings and have a bigger burden to start with?

Their fu rther progress will be retarded. If for awhile you have to d osomething, d o it an d see . O ur work is to see Go d. For ins tance , I willtell you: G o in an d see Him first, then d o anything you like. W e beginto d o many things before we see Him . Tha t ' s a ll . For awhile , maybe aday-ten days-each da y we shou ld reserve som e time fo r tha tpurpose. T ha t is a great helping factor . Reserve som e time for th at. If itis not a day or two at least some hours in the day, maybe two-threehours-just cu t off fro m all outsid e. Sh ut yourself in the closet in theroom an d then nobod y will -dis turb yo u. This comes f rom tra ining ofcourse-there's n o high ro ad to tha t.

Must we sit perfectly still? Now I notice when, for example, MasterJi is singing for You and listening to You talk, he sometimes swaysback and forth. Is that permissible?

I tell you, if you think of the body, you'll feel rocking. If you don'tthink of th e bod y, you wo n' t feel i t .

Even i f you 're swaying?Yo u won 't feel it. You'll be rocking, bu t if you're not thinking of thebody you won' t feel .

I see, yes.T ha t is why I always say, just fix your gaze into th e middle of wha t-

ever is before you and in front of you. Not here [pointing inside Hisforehead]. Th ere the bod y will wake. By concentration m an developsthese things . S o there is n o high road t o concen tra t ion, but toconcentrate , concentrate and then concentrate , that will come.Are there any exercises outside of pure doing it that you can work onin order to improve concentration?

Doing o ne ' thi ng a t a t ime , wholly and solely, will help you. If you a rea t w or k , be fully a t w or k . W he n I was in the off ice I was sitting thereand never knew who was sit t ing in front of me. I put my whole


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ON D O I N G Y O U R W O R K 15attention into it , and the work was done [snaps his fingers twice] invery little time. Th at requires training. W hen you ar e at pray er, learn t obe fully at prayer. That 's the answer. Prayer, saying prayers, etc.,develops an atmosphere for awhile. When you have got the rightatmosphe re, just d o your work.

Yo u'd recom mend starting meditation with a prayer then?Just think of the Master-of the Go d in Him ; not the Master bu t theGod in Him, you see. The God in Him. That will create a littlepacifying effe ct, a boo st. Pray-sit-go within. Onc e I pu t thisquestion t o my Maste r, very early in my discipleship. "Ma ster, if weare cut off from the outside, and You have not appeared inside, what

should we d o in the meantime?" Th at was a very practical question. H etold me, "Well, look here, men think of their cattle, of theirfriends-is it bad t o think of the Ma ster for the intervening period?"Then again, after some t ime I asked Him , "W hat should a ma n do?"He answ ered, "If the Master W ho m you want t o meet is sitting in-side-whether you think of H im or not , go in and you'll find Him."These two points were very much clarified, you see? First, pray. Whenyou can think of so many things, why not think of the Master? T his ismuc h bette r. As you th ink , so you become. But it is als o not enough-goin an d see [Him].You come to the door , enter-go within (you knowhow to), you'll find Him.

Yo u kn ow , there's a note of consolation in what Yo u've justsaid-in that there was a period in Y ou r life when Y o u couldn't seeYou r Master.In the beginning, when I went to H im , for the first two-three days,I tell you, there was not very much radiance a t once. H e used t o guide

me within for seven years before I met Him . When H e sat there as ama n an d said, "Go within," that I did seven years before. H e was withme. Sometimes I put a general question to H im just to solve the riddlesfo r others. For me it was not so bad because I ha d tha t experience. ButI asked H im what should a person d o in the meantime, those who h adjust started. H e said, "Is it bad to think of the Master?"Well, it didn 't ap ply to you then. This was just a theoreticalquestion ?Yes, just a theoretical que stion.From that mo me nt seven years before Yo u met H im until Y ou didsee H im in the flesh, did You seek Him all the time for all those sevenyears?No, no. When I sat in my meditation I fou nd Him-I could fly t oother places with Him. The Mesopotamian War was going on in those


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16 T H E L I G HT OF KIRPALdays. Yo u see, 1914-1917. In the Inner flights-He was with me . In th eou te r life-I was guid ed also.

Had You been with Sawan Singh in a previous life?Yo u see, tha t Pow er work s all through-not in the sam e form . Butthat Power is there. Of course man is in the make. Suppose I had orno t , wil l it help you? G o d Pow er works, m an is in the make: so m e havemo re, then again others are not yet ready. But all have the sam e Go al .Every Saint has His past and every sinner a future. There is hopefo r everybody. T he pity is, you see, a s tron g ma n revels in his strengthand the weaker man wonders how he got i t . Quest ions can be clearedup, with very few words, very simple words. But f or m an w ho is on theWay, well , Master simply leads him, you see. Others say, "How canthat be done? " Ti me fac tor is a necessity. I tell you , when I was a child,1 was reading in the third primary. I saw one man giving a lecture."How he words it! W here d o all his words come from , f rom where ishe speaking?"-I was just thinking fro m the level of a third primarychild. I thou ght , "very won derful." No w it seems very ordina ry,doesn't i t? S o time f act or is a necessity. Th ose w ho ar e more ready willdevelop quicker. As I told you yesterday, even those wh o are not ready ,have only t o s tar t now a nd remain regular: obey the Com ma ndm entsof the M aster , live up t o what H e says, and he can go ahead of the m anwho has got background but i s not fully abiding by the words ofMa ster, that 's al l. S o there 's n o hard an d fast rule for that . But this isthe highest thing that we have to do . M ain ideal , highest idea is knowGod-to see H im . In ma n-body you can see G od .

Sacrifice everything for that?P u t G od first . Other things follow. D o your best f or the good of

others. N o selfishness, n o concealing. Self will expan d. Th at will helpyou, thank God! If you help others, you'll be helped. If you giveconsolation t o others, you'll have consolation of itself. If you w on't letanybody die of hunger, I think you will be cared for.

But I believe You said before that we're not in a position to helpanybody until we break through.

T ha t is in the spiritual way. In the worldly way d o the best you ca n. Am an should learn t o give others something, you see. Th at has spiri tualsignificance. When you've got no money, (in the spiritual way) howcan you distr ibute? These talks are given sometimes from differentlevels. Sometimes the same words can convey meaning at differentlevels-each m a n sho uld sacrifice-live fo r other s. T ha t's th e m ainthing. F irst , ma ybe on e percent, then ten percent, then fifty percent,then on e hundre d percent . Th at 's the ul t imate Goal . T he more you l ive


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ON DOING YOUR WORK 17for others, the more your self will expand, and the more you'll findpeace. If everybody gives, there will be very little hardship. There aresom e things Saints give directly, bu t sometimes they speak in parables.Christ also sometimes spoke in parables, sometimes directly. Soparables are for those who were of average understanding. There isamong the Hindus a parable like that: Lord Vishnu invited all goodand evil, the gods and others for a feast. The feast was served. LordVishnu stood up , said, "Look here, dear friends, all this is fo r you . Ea tto your heart 's content , but there's on e condition-don't ben d yourelbow to eat." Those who were of average understanding said, " W hatis he talking about? If we don't bend our elbow, how can we eat?"They were fed up, you see; they got angry. "Lord Vishnu has simplybelittled us. H e would not let us eat." They went away . T he god s re-mained there. They thought, "This is something from Lord Vishnu-that must me an something."-you see. They went int o it. "O h, veryeasy! All will be fed if we feed other s; then who is left hungry?" Theyrealized they had to serve the food to each other. These are things tomake us understand.

H ow m any different levels should we understand you on?As a man first; as a man to m an. Then in the inner way, you see. Firstwe are man . A m an is required for guidance of men. If H e comes fro m

above then how can we hear H im? Master should be On e W h o haspassed through His man life. You see the difference in Christ as theson-of-man a nd as a Go d-in-man? That 's the f irst thing. W hen I wentto the West they said, "He has got a huma n nature, the hu ma n touch."I 'm a man first, of course. We should be man. Man should be perfectall around: physically, socially, lovingly. These are things only to beexplained from the level of man. If you make sure everybody is fed,you won't remain hun gry. If you don't allow any bod y to gonaked-you won't g o nak ed. That's the only thing we have to learn.And for that, r ight understanding is: God made man with equalprivileges. H e has got th e man-bo dy. H e is not th e man-bo dy b ut is theindweller of the body. He's a conscious entity: a drop of the ocean ofall-consciousness. We're all brothers and sisters in God. That's theright understanding. If you think like that then right understandingan d right thoughts will come-then right speech will result an d rightactions will follow.

The big thing is in controlling those thoughts; everything elsefollows?W hat are we? W e are attention. G od is attention, big attention. H ewas One and wanted to be many. All things came into being. We are


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18 THE LIGHTOF KIRPAIdrop s of the Ocean o f a ll that . W hen we 've become fully concentra ted ,then . . . If God can create the whole Creation can 't you create evenon e town? Y ou ar e big-great is m an. You'l l become tha t , you see. 1wish all of you to become Amb assadors , f or LO VE .M an can develop;o f course, t ime factor is a necessity. The re 's hop e, definite hope, as twoan d two m ak e four. T he pity is that we don 't live u p to what is given.

You say You wish tha! all of us could come up to that stage. Well,what percentage of us will come up to that stage in this life?

Look here, why should you care further? Look at how far you havedeveloped. Th e sooner you reach your G oal, migration will be over.

You'd rather not talk about when this is going to happen? It's goingto happen some day but You don't care to specify?Everybody should care , le t God come f i rs t . See God and then

dis tr ibute . D on ' t be the contractors , I would say, for others . You goan d oth ers will go-example is better th an precept. Exam ple is bettertha n precept!

Don't worry about the spiritual progress of others-just worryabout your own?

T ha t will lay a good e xample an d they'll follow of themselves. Evenon e wo rd o f yours will help them . But if you don 't d o anythingyourself, you may give very long talks, tall talks, but with no effect.Th at 's the d ifference. A m an speaks from the abundance of h is hear t.His any words or expressions wil l go out charged, and give the sameeffect to others . Like the air which strikes some ice of snow cladmountains; it will become cooler, will it not? But if air strikes fire,naturally the air will be ho t . A ny words spok en carry the sam e effect ofthe condition of your heart . Wa nted: R eformers, I would say, not ofothers but of themselves. And what wil l be their emoluments? Theywill get Godhead.

Big job.Big job? Big revolution. A nd tha t we have to d o on ly in the man

body. T he p i ty is that we have not decided what t o do . I decided this in1912: God firs t and world next . I was very am bitious , you see. I was avoracious reader of books . I read three libraries. I was wont to haveam bition, this side, tha t s ide. I had t o decide. An d that decis ion took m estep by step. . . And th is i s for everybody, what a man has done,other s can follow. Exam ple is better t ha n precept.

In other words at that time you decided you weren't going to make alot of money or worry about that?

I wanted big l ibraries to have at my disposal , for instance. Allconveniences. I was very, as I told you, a voracious reader of books.


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Become His ChannelEvening da rshan , Sep tember 9, 1970, Sa w a n A shr a m

A nu m ber of the Masters wh o preceded you-Swamiji, Babaji andyour ow n Master Sawan Singh all left writing behind the m or rep orfsor records. H o w accurate and ho w pure are those records today ?

Truly speaking, you see , th is [successorship] is not a thing to bepassed on through papers . I t is not l ike lands or othe r th ings which ar epassed on th roug h p apers. I t is sometim es passed o n throug h the eyes.S o Ma s te r s never d o tha t [passsuccessorship throug h pap ers]. They 'venever done i t .Well, I mean the writing they left behind. HOWaccurate is it?

Why should i t tax us?Sar Bachan, for example, and som e o f the other books.These book s a re the re , o f course , the re a re two pa r t s o f S a r Bachan .

O n e is a col lec tion of poem s. O n e is in prose . S om e of the poetry is bySwam ij i Himse l f . An d the o the r pa r t i s f rom Rai Sa l ig ram. Both a recombined toge the r an d a re known as Sa r Bachan . T he prose port ion isno t the d i rec t s ta tement o f Swamij i bu t o f somebody who a t tendedSatsang and was de ta i led to convey what was spoken there , a th irdperson conveying the ta lks given by Swa mij i to Rai Sa l igram. S o theprose part is that.

Wa s Rai Saligram a Saint?Yes, surely, he was very advanced. There were three disciples ofSwam ij i. One was Bab a Ja im a l S ingh w ho was very much advanced inme dita t ion. H e went to th e highest. Rai S al igram was a very lovingan d devoted d isciple. A nd the re was one sadhu whose nam e was C ar ibDas; he ini tia ted only those wh o were sadh us. R ai Sal igram remaineda t Agra a long with Swamij i 's wife an d Bab a Ja im al Singh was de ta i ledto c om e to the P un ja b a nd c on tinue Sw ami ji 's w or k . T he r e f o r e thi sl ine was cont inu ing th rough Baba Ja ima l S ingh , Baba Sawan Singhan d s ti ll cont inues . Now Sw am ij i is passed o n . . . With du e de fe rencethe only criter ion is what you get. If a man gets that much it is a ll


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BECOME H IS C H A N N E L 21creditable; i t is fo r the people to see no t for an yo ne else to judge. W ithdu e deference they were the three prominen t disciples of Swam iji . Sonow generally these things are passed on through eyes; not throughpapers . I t is not a ny land o r house or anything l ike that to be passedon. Of course, these things [land, houses] are passed on throughpapers, b ut this is a gif t of th e soul through the soul.

Th e man is trained all throug h life to be prepared. Everything is in themake. On e day doesn't make a m an a Saint. All through life he 's beingmade. Then there comes a time when it is passed on. "Well, all right,continue on."

There's not to o mu ch point reading what they've left behind, then?Sometimes it proves not useful, I would say. I have regard foreverybody. I t is u p to people to judge w hether they can get anything . If

they get the sam e thing, there c an be n o dispu te between the givers.Maybe there are one hundred givers, ten givers, five givers. It 's aquestion of w hen a m an receives, th en there 's trouble. So I have lovefo r all. Tho se who are giving, all right, well an d go od . I have love forthem. Even though they don't give anything, i t is for the people todecide, "Why should I bother ab ou t them?" I have respect for all .

T o change the subject, som eon e was asking a little bit earlier todaywhat exactly you meant when you referred in an earlier talk to "twosouls in one bod y. " on September 8th]Two souls joined together in matrimony should feel one in two

bodies. That's all I meant. I never meant any obsession, you see.Marriage is taking a co mp anio n in l ife; they should have on e tho ug ht,one word, one ideal to fol low. They should not be c lashing. Theyshould be receptive to each other. So that is what I meant, one soulwork ing in two bodies. I t is G od w ho unites. O ne is bo rn somew here.Th e oth er is bor n som ewhere else. I t is the f lowing pen of G o d whichunites them. W hen G od has uni ted them they should work together ."W hom Go d unites, let n o ear thly power disuni te ." So they shouldwork as o ne soul in two bodies. Live an ideal l ife and be of service toothers also. A n anim al can be of service to i tself but m an is ma n w ho isof service to othe rs as well as to himself.

Your exact quote then was, "One soul in two bodies, " and not,"t w o souls in one body?"No , n o, not tha t . Th a t becomes an obsess ion. Not tha t . Those whomGod has uni ted, should remain together through weal or woe, bothmak e an effo r t to know Go d. O ne duty may be of begett ing children.One duty. Not all. Anyhow, it is not a machine of enjoyment. It 's asacred duty . It is a sacrament.


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22 THE LIGHTOF KIRPALIs this a matter of soul mates, really? Half a soul uniting to the other

true half-soul?You see , accord ing to give and take , r eac tions of the pas t , men a r e

broug ht toge the r to f in ish u p the ir g ive and take . Othe rs a re b roug httogethe r a s sons a nd da u gh te r s a n d so on . Th i s is j us t t o w ind u p thewhole give and take . Th a t ' s a l l.

This is just a phrase then, really?Yes, a phrase jus t to let them know they a re to work toge the r , no t

disunite . I th ink you will have be t te r love this way tha n th e othe r way,you see. G od has un i ted you . W ha t is mar r iage? T w o souls born in d i f-fe ren t p laces a r e b rought toge the r . They don ' t know each o the r , neverdream t of i t , bu t they com e toge the r an d become uni ted . F rom th is dayonw ard thei r com pany i s sac red s o tha t the re will be n o cor rup t ion .Because Go d ha s united them they will have mo re love for each othe r .Try t o ad jus t . They mu s t be of use to o the r s a s we ll a s to themse lves .M an is on e who is of use to othe rs a lso. T he ma in idea l before us is toknow G od whi le in the ma n body .

Does it often follow that people who are married in this life havebeen married in previous lives?M ay be, bu t may n ot be . R eincarnat ion is there , you see. Def ini te ly .So m e say it is no t . 1 know suchl ike people wh o d o remember thei r pas tbir th. Th ey gave so m e thing of their past l ives which ha s been verif ied.

But you can see it aN from the top of the third plane?Yes, not before . I f you knew who is who now, I 'm afra id you

wo uld n ' t l ike to see his face or else you ' ll be m ore a t tache d. T h e a t tach-ment a l ready brought us down he re . S o i t 's be t te r no t to know, an dc lea r our way back t o G od , tha t' s a l l.

Do we meet people from previous lives? If we meet them, do we meetthem again? Is it a pattern that we keep on meeting the same people allthe time?

No t necessari ly . So m e we meet . W e have to f inish ou r give an d takein som e o the r ga rb . You see? Somet imes you say you do n ' t want t o payany man anything, s t i l l he forces you: you have to pay whether youwish it or no t . S ome times you wa nt to he lp som ebo dy but with a l l you rgoodness you t ry , bu t you ca nnot he lp h im. Som et imes you lovesomebody, bu t wi th a ll the good you d o , he doesn 't love you . S o thesea re du e to the reac tions of the pas t .

Where is the decision made as to what role we will play in a givenlife? On the astral level or does the Master make it from Such Khand?

Th e only thing, when a m an an d son ar e united-this union comes as a


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BE COM E H I S C H A N N E L 23result of the past. When they are brought together we should be verydevoted because God has united them with you. We have been unitedby the decree of G o d, as the reactions of ou r past. W ind u p all reaction.So, in both of them the idea before them is to know God. Pay off al lprevious seeds and don' t sow new seeds to sprout forth. That you doonly when you become a conscious co-worker of the divine plan.Otherwise, every ma n feels he is the doe r. Wh en you are the doer thenwhatever you do will react. As you sow, so shall you reap. So, if youhave become conscious co-worker of the divine plan, there'l l benobody t o reap, you see .

Madam e Blavatsky used to have this phrase, "T he lords of Karma. "Is that a valid phrase?

"Lords of Karma" means Negative Power. You see, that action-reaction is afte r all controlled by som e power. A s you sow , naturally th atbears fo rth frui t . S o we should be very cautious not to sow fresh seeds,new seeds, because we have to bear th e reactions.

W ha t if in spite of everything we do, we d o sow som e fresh seeds?Yes, tha t you c anno t differentiate now.Tha t means we have to com e back in another life?Now , as I have said, we d o not know what is the react ion of the past

or what fresh deeds we are doing. W e d o not know these things unlesswe come to the th ird p lane. Now , what to do? Know i t is God W h o hasunited, and pay off sweetly. Adjust yourself. Don't think evil ofothe rs. Th at 's sow ing the seed. In thin king evil of others-even intho ugh t, t hat is sowing a seed. T o tell lies, just to say som ething an dmean something else, these are sowing seeds. So you should have lovefor God and love for al l humanity. In that way you won' t have anyfresh seeds. If anything comes u p tha t will be as a reaction of the past,you a re helpless, you will have to d o it . But you d o not know. Even ifyou sow fres h seeds, new seeds, and you become a conscious co-wo rkerof th e divine pla n, they wo n't react. They will nullify because the doe rwon't be there.

Suppose we don't get to that exalted state of becoming a consciousco-worker of the Divine Plan and we do have an evil thought aboutsomebody-in a future life, how would we have to pay that back? Bythem thinking evilly of us or doing an evil action toward us?

If a m an becomes a conscious co-worker of th e Divine P lan , he neverthinks evil of others. W hen he sees H e is work ing, how can he thinkevil? H e sees all are gods, micro-gods. Th at 's understanding. W hen youget the right understanding, you see that all mankind is one, all are


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24 T H E L I G H T O F KIRPAIsoul-conscious entities in the sam e con trolling pow er. S o right unde r-sta nd in g will result in right tho ugh ts; right th ou gh ts will result inright speech and right speech will result in right action. You cannot dootherwise. S o it is always better t o be guided by the M aster . H e will say,"All r ight, adjust yourself. C oop erate t o the best you can an d leave therest to G od ." If you get His guida nce, it will help. S om etim es it willhelp. Surrender: The whole thing l ies r ight there and that 's very dif-f icult . T o surrender com pletely is very diff icult . I t is better t o d o yourbest an d leave the rest t o G od . If you have the right unde rstanding the nnaturally everything will fall off and won't be binding. The Wheel ofLife explains in more detail.

Yes, I've read it, but I can stand reading it again, I know.Digest i t mo re, t ha t 's a ll . M aster 's teachings are sometime s given

very straight; they do n' t mind who's w ho. People say, "Oh M aste r ,what is the good of our coming to you i f we have to go round on thewheel of actions?" They say if you go to a l ion an d ar e afraid ofjackals, what 's the goo d of i t? I t ' s the work of the M aster to wind u p inHis own way. Any reac t ions which canno t be se t as ide are m ade t o hap-pen. Even li t t le thoughts can be adjusted and those are also f inishedwith . But the ul t imate goal is to make man conscious of the DivinePlan. An example is g iven: There are loads and loads of w ood , heapsof w ood . If you put a l i t tle spa rk of f ire t o them , all will be reduced toashes. Similarly, you've comm itted an unlimited nu mb er of heinouscrimes in past lives; if you have a spark of light from a Sadhu that willburn away. That means you become a conscious co-worker . This issomething you start to develop. That 's not the end-all . You see theLight. Th en n aturally you will have the right unde rstandin g. You'll feelbouyant to sing in an inspired way. As a man develops he feels thatway. H e becomes a m outhpiece . S o learned an d unlearned b oth are s in-ful . Even g ood ac t ions are binding. Chains ma y be of i ron o r gold.Th at makes n o dif ference. They ar e al l b inding. S o the only way t obecome a conscious co-worker of the Divine Pla n is t o kno w tha t He 'sdoing i t, you a re not . Y ou will have to become a m outhpiece of G od .Masters speak as inspired by God. And we a l l have to become tha t .There 's nothing to be af ra id o f . Every king wants his son to be a king,not a minis ter . Every Saint wants His man coming up to be a sa int .Th at is why I te ll you, you are to become amb assadors . Hav en ' t I do nemy pa r t s o far? I t is you people who have to carry o n fur ther . Y ou ar ethe budd ing hopes of the coming genera tions , I

LightKirpal Intro 6

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Transcript of LightKirpal Intro 6