Origins of Ekankar & the HU Chant, Also: Vegetarian Ethics, and, Rules For Being Guru
This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-consciousness, and explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.
“What’s the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish.” (“Quintessence of Yoga: Secret of All Success”, a Sant Mat publication)
“You can not just brush the surface of a culture and pretend that you’ve found an answer. We must turn inward to the deepest of our own roots to find the very best of who we are.” (Ravi Shankar)
The leader of a spiritual movement must always be the embodiment of Truth (Sat Guru — Guru of Truth). Without a competent Master, a spiritual movement will not be capable of being an instrument in the world for the Positive Power (God).
Truthfulness and ethics are absolutely essential for the spiritual journey. The Path of the Masters advocates adhering to a vegetarian or vegan diet, abstaining from all forms of abuse, theft, violence, addiction, intoxication and dishonesty. True Masters also do not charge money for spirituality, nor do they praise anyone who has engaged in such behavior in the past. Initiations and spiritual instruction are always offered for free.
“Until you receive spiritual teaching from a Satguru, you will not be able to escape the grip of inauspicious luck and will not attain contentment and peace. Therefore, you should carefully choose a Satguru and commit yourself to his service. Through learning a path or method for God-realization, following moral conduct and performing sadhana [meditation practice], you should make this human birth fruitful and auspicious.” (Swami Vyasanand Ji Maharaj)
“Five Pillars of Kabir: Love, Humility, Compassion, Non-violence, and Truth.”
The Origins of Ekankar
A question someone asked about this icon image of Guru Nanak: “Can you please tell me more about the symbol on Guru Nanak’s palm?”
When a spiritual Master is waving to us in this way, showing the palm of the hand, this means he is giving us his blessing.
As for the symbol: Ekankar (Ik Onkar ੴ, ਇਕ ਓਅੰਕਾਰ) means “God is One.” It is made up of two characters, the Punjabi character for the number ‘one’ and the Punjabi letter ‘Urha’ for ‘Onkar’ meaning ‘God’.
“Ekankar” does not come, and has never come from, the “Pali” language or any dialect of Tibetan origin. Rather, it’s Punjabi. “Punjabi is an Indian language, which belongs to the outer-circle of the Indo-Aryan languages and distantly related English being a member of the same Indo-European language family. It is a modern Indo-Aryan language spoken mainly in the Punjab states of both India and Pakistan. It nearly resembles Hindi and Urdu.” http://www.sikhspirit.com/khalsa/punjabi1.htm
Ik Onkar/Ek Ong Kaar/Ekankar are also alternate spellings of “AUM” or “OM” — the OMkar and refers to the Sound Current, the Divine Sound of the cosmos.
Ik Onkar is also the first phrase in the Mool Mantra, the opening phrase of Guru Nanak’s Jap Ji (Morning Prayer) in the Guru Granth (Sikh Scriptures).
Julian P. Johnson wrote in his spiritual classic, Path of the Masters: “In the literature of the Saints, God is expressed by many words, such as Swami, Ekankar, Nirankar, Radha-swami, Akal, Nirala, Anami, Agam, Alakh, Sat Purush, Prabhu, Prabhswami, Hart Roy, Akshar, Parameshwar, Akshar Purush, etc. All of these words have been coined in an effort to convey to human intelligence some idea of what the Saints think of God, or Lord God, the highest power. Ekankar means the ‘One oneness,’ ‘the body of oneness.’ Nirankar means without body or form. Soami or Swami means the all-pervading Lord.”
“Ekanakar” does not mean “conscious co-worker of the Divine Plan or God.” However, back in the 1950's Sant Kirpal Singh did coin this phrase, and often used variations of it in his teachings, as can be confirmed with a serious search of his writings, most of which are available for free online. “Unless one becomes a Conscious Co-worker of the Divine Plan by complete self-surrender and annihilation of ego, the goal of spiritual perfection cannot be attained.” (Kirpal Singh)
Vegetarian Diet Not A Matter of “Culture” But Karma and Cholesterol
Vegetarianism in the East:
The Path of the Masters and Way of Inner Light and Sound has never been a “meat-shabda” (non-vegetarian) path.
“I must point out that animal food, even if a single particle is eaten, is detrimental to spiritual progress. What of eating, those who help in killing are also guilty.” (Sawan Singh)
“Regarding laxity in the prescribed diet, I wish to say to all aspirants on the Path that it is necessary so long as one is in the physical body, vegetarianism should be strictly adhered to. Any relaxation in the matter of diet would not only be a definite hindrance in meditation but would unnecessarily contract karmic reaction. The real Goal is to use every means possible to rise into full God-consciousness.” (Kirpal Singh, Spiritual Elixir)
“It must be borne in mind that restriction to pure vegetarian diet is of utmost necessity. Any transgression in this respect is liable to affect your spiritual progress adversely. The prohibited food flares up carnal desires other than contracting karmic debt. Both are highly detrimental and should be avoided scrupulously. I hope you are abiding by all of the rules and that you take my advice in proper perspective in the larger interests of your spiritual progress.” (Kirpal Singh, Spiritual Elixir)
“…I would like to remind you that the eating of liver and fish will definitely stand in the way of your spiritual progress without in any way helping you in your illness or in any way extending your lifespan. ‘Thy days are numbered,’ is a well known aphorism. So why unnecessarily create karmic debts which you may easily avoid? You had better avoid these.” (Kirpal Singh, Spiritual Elixir)
“The members of my family were meat eaters. As a child, I did not partake of it. My father said, ‘Pal, (this was my nickname), why don’t you take meat? It will do you good.’ I replied, ‘Will you have me make a graveyard out of my body?’” (Kirpal Singh)
Vegetarianism in the West:
“Now beware in yourselves that your hearts do not become heavy with the eating of flesh and with the intoxication of wine and with the anxiety of the world, and that day come up upon you suddenly; for as a snare it will come upon all them that dwell upon the surface of the Earth.” (Jesus, Luke 21:34, Syriac Aramaic New Testament)
“Our Earth has abundance of such pure and harmless foods and there is no need for us to partake of meals for which blood has to be shed and innocent life sacrificed.” (Pythagoras, considered to be a Master of Inner Light and Sound)
“For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love.” (Pythagoras)
“Denial is not just a river in Egypt.” (Mark Twain) The uninformed Sunday school notion that vegetarianism is “cultural” and confined mostly to India is the inaccurate assumption of a few. See, Vegetarianism @ Wikipedia About the Worldwide Vegetarian Movement as of 2014: https://en.wikipedia.org/wiki/Vegetarianism
Also See, Evidence That Jesus and The Original Aramaic Christians Were Vegetarians: https://medium.com/sant-mat-meditation-and-spirituality/b8784ac42506
And, Uncovering A Vegetarian Jesus at the Beginning of Christianity: https://medium.com/sant-mat-meditation-and-spirituality/9279741be7c4
The HU Chant — The Sufi Origins of HU, and Sultan BaHU (Updated and Re-Published Recently — Copyright May, 2001 — All Rights Reserved)
I have some CDs of Turkish Sufis chanting “Hooooooooo” during their Zikar ceremony. The HOO (also spelled “HU” by the Sufis) is the Sufi equivalent to the Hindu OOOM (AUM) chant. It’s traditionally pronounced “WHOOOOOOOOOOOOO” by the Sufi mystics of Islam. It’s a holy name that turns up in the poetry of Rumi and other Sufi poet-mystics of the East. According to the Sant tradition of India, HU is a sacred word esoterically associated with Trikuti, the heavenly realm also known as Brahm Lok.
For Sufis and Sants this name HU also stands for the celestial Sound Current or Saut-e Sarmad, the True Kalma (Word). The HU is chanted as a name of God as well as it can also be used to refer to the ethereal Sound Current (Music of the Spheres, Planes or Heavens).
To be sure HU is a wonderful name of God used in the East and in the Middle East. For some Sufis “HOO”symbolizes, and even mimics, the Sound Current, and was used in a special way to refer to the Nameless God, the One Whose Real Name is unpronounceable, truly beyond all earthly languages.
HU was first made popular in the Western world by Julian P. Johnson, an influential author and disciple of Huzur Baba Sawan Singh back in the 1930's. He mentions the name HU in his book: “Path of the Masters,” in a section titled, “The Sufi Idea of the Divine Vadan.”
A few decades later, others reading “Path of the Masters” would pick up on this discussion of the HU, and even plagiarized parts of Johnson’s work, incorporating much of it into their own publications! Such was its appeal.
See David Lane’s research and book, which is online at several locations — uploaded with the permission of the author: http://www.Scribd.com/doc/137011548/The-Making-of-a-Spiritual-Movement-The-Untold-Story-of-Paul-Twitchell-and-Eckankar-by-David-C-Lane
Also see, “Paul Twitchell and Kirpal Singh – The Genealogical Connection” – by DAVID C. LANE: https://4b8e1d73-a-62cb3a1a-s-sites.googlegroups.com/site/msacmagazines/Home/sachissue4.pdf?attachauth=ANoY7crS7QO36goZ9dV5t9CFGDvhrQscyPQ92u2swuGFC6x6BReEclTz879cRKuYf2e_SaN4jRt1ioaMCi1fNNjgpMWyLodkuvaXAuMZt4rv1_69sfhF6oNC60gAK_Mcjy8qmz9k4m2uKYd2Rq6uw6oh47289LpN5st9PhEXRjIe7pCQOSB-zoDO_9-uy7VJT7EGX_gWvMQTK-k0Z9wDhw85t_a-lISr77_C3iGokqlX4rsUfk08ERI%3D&attredirects=0
In, Path of the Masters, Johnson extensively quoted from a Sufi classic by Hazrat Inayat Khan called, “The Mysticism of Sound,” which is volume two of the Sufi Message Series. “An extremely interesting Sufi effort to interpret the Surat Shabd [inner Sound meditation] of the Masters is the following extract by Hazrat Inayat Khan. It shows how this central idea of the great Shabd has taken hold of all mystic thought…” (Julian Johnson)
Khan mostly used the word HU as a term for Divine or Cosmic Sound — the true name of the Nameless God. Hazrat Khan on HU as the Sound or breath of God:
“The Supreme Being has been called by various names in different languages, but the mystics have known Him as HU, the natural name, not-man-made, the only name of the Nameless, which all nature constantly proclaims.”
Khan also thought of the name HU as a kind of universal proto-name that can be found contained within many sacred names of God throughout the world in various languages:
Allah HU Akbar,
AHUra Mazda [a Holy Name in the Gathas of Zoroaster],
and even in the word HUman, as in human being.
“Hur in Arabic means the beauties of the Heavens, its real meaning is the expression of heavenly beauty. ZuHUr in Arabic means manifestation, especially that of God in nature. AHUra Mazda is a name of God known to the Zoroastrians. This first word AHUra suggests HU, upon which the whole name is built. All of these examples signify the origin of God in the word HU; and the life of God in everything and being.” (Hazrat Khan, “The Mysticism of Sound”)
Online at Archive ‘dot’ org type in the search box “Julian P. Johnson” or “Path of the Masters”, and you can read this book on the web in various e book formats, plus there’s even an audio book option!
The HU Chant of Hazrat Sultan BaHU
Sultan Bahu (1628 —1691) was a Sufi Master of the Light and Sound of God (Qadriya Sufi Order) who lived in northern India.
There are two books that have been published in English making this wonderful poetry of Sultan BaHU available in our part of the world, and they mention this sacred word spelled “HU”:
1) “Death Before Dying — The Sufi Poems of Sultan Bahu,” Translated by Jamal J. Elias, University of California Press. This could be ordered through any good bookstore.
2) “Sultan Bahu,” Translated by J.R. Puri, Published by Radha Soami Books, and it has many references to the sacred name HU as well as Inner Sound and Light Meditation. It’s not available through bookstores but through:
Science of the Soul/RS Books — the Radha Soami Book Dept: ScienceOfTheSoul.org
The following ecstatic poems, translated from Punjabi, sometimes contain the word “HU,” a name for God and the Audible Life Stream, the Sound of the upper worlds.
In most all of his poems, in the original language every other line hypnotically ends with a HOO, for example:
akkheen surkh te mooheen zardee,
har wallon dil aaheen HOO
Muhaa muhaar khushboi waalaa,
pahuntaa vanj kadaaeen HOO
Ishq mushk na chhuppe raihnde,
zaahir theen uthaaeen HOO
Naam faqeer tinhaan daa Baahoo,
jin laamakaanee jaaeen HOO
The name ‘Bahu’ means, ‘with God.’
Then, in an ecstasy of love,
you will repeat the Name of HU constantly,
devoting every breath of your life
in contemplation of Him.
Only when your soul merges
in the Essence of the Lord,
will you deserve the name ‘Bahu.’
HU is within, HU is without,
HU pervades everything;
where then is Bahu to find HU [Allah, God]?
He has wounded his own heart,
he has tortured his own soul
with austerities of all manner,
with worship of all kinds.
Having read millions of books,
he has also come to be called ‘wise.’
But the name ‘faqir’ befits only him, O Bahu,
whose very grave breathes life!
Mystics live in this world as HU personified;
they practice the Name that is the essence of God.
They live in HU —
beyond belief and unbelief,
beyond life and death.
If you explore the Path within yourself,
you will find God nearby, through the Royal Vein.
He now lives in me and I in Him, O Bahu:
not only distance from Him
but even nearness to Him
have become irrelevant!
HU is within, HU is without,
HU always reverberates in my heart.
The wound in my heart aches constantly
with the unabating pain of HU’s love.
The darkness of ignorance departs
from the heart lit by HU [God, Allah].
I sacrifice myself to the one, O Bahu,
who has realized the significance of HU.
“Hoo” is a very beautiful and soothing name of God. For Sufis, it is truly a love-song to God, the Beloved Lord. “Allah Hoo Akbar”. God is Great.
False Prophets Making Profits Falsely Contrasted with the Way of the Lover for the Beloved
Sultan Bahu once said, “There are few genuine disciples. People purporting to be masters perpetuate themselves with false promises. They exploit their followers to satisfy their greed.” Bahu also warned everyone to watch out for false teachers who want to be masters over others even though they have never been faithful and loyal disciples of any Master themselves:
“These false prophets
were never disciples themselves,
but they contrive to make disciples of others
as an act of seeming charity.
But they swindle their disciples
of their money and belongings.”
“If a master does not end your pain of separation,
he is not even worth calling a Master.
Who would even need the kind of master
who does not bestow spiritual blessing?
Why even go to the kind of teacher
who is incapable of giving proper instruction?”
On this genuine path of the lover and the Beloved there is no need for plagiarizing texts, becoming fake guru, falsifying one’s past history and resume’. Spirituality cannot be photocopied or photo-shopped. It must be lived, experienced. One enjoys the connection with others on an established spiritual path — human contact, being part of something — being part of a community as a humble student, having an overflowing gratitude for the association with a living spiritual Master, a connection to be forever celebrated. Sultan Bahu:
“If you wish to learn the art of dying while living, go and sit in the company of mystics.”
“My Master has planted in my heart the jasmine of Allah’s Name.”
“My Master is a bird of paradise; he flies with his own kind. Through great good fortune you will have his vision — if the Lord pulls the strings of destiny in your favour. …My Master is to me my very life, O Bahu; he has permeated every pore of my being.”
“I found a guide so perfect, he opened the window of my heart. I give my life for that guide, Bahu, who told me the Divine Mystery.”
“Those who enshrine the Beloved in their hearts have both worlds at their command. Lovers remain completely intoxicated in the ecstasy of their love for the Beloved. They offer their souls to the Beloved while still living, and thus immortalize themselves in this life and in the hereafter.” (Hazrat Sultan Bahu)
Sultan Bahu’s spiritual teacher (Murshid/Spiritual Master) was Hazrat Abdur Rahman Qadiri, in the lineage of the Qadiriyya Sufi Order founded by Shaikh Abdul Qadir Jilani.
Rules For Being Guru — From the Chapter Titled, The Mantra of an Accomplished Teacher, By Swami Vyasanand Ji Maharaj
A few excerpts from this extremely important chapter below.
Being Authentic — Rules For Being Guru, An Accomplished, Qualified Teacher
“Many ordinary gurus may be found roaming around in cities and villages and a mantra can be obtained from them. However, these gurus often do not require their students to make lifestyle transformations, nor do they require them to observe strict conduct by avoiding moral sins or spend time in meditation. They sometimes make such unrealistic claims, that getting such a mantra will result in enlightenment in three days. In Mahatma Gandhi’s words: ‘An unqualified teacher of material sciences might not be so detrimental to the success of a student; however, if the spiritual guru is not qualified, then the student cannot achieve the goal nor have success.’ In the words of Maharishi Mehi: ‘Through satsang find a true guru. Without the knowledge attained from a true guru the path is difficult to tread.’ Thus, many Sants emphasize the importance of choosing an accomplished teacher.”
“In these present dark times it is very difficult to differentiate between a truly accomplished guru and a false teacher. For most people, unfamiliar with spiritual paths, such discernment is challenging. One reason for this difficulty is that it is critical to spend time around a guru to ascertain his worthiness. Those who are able to easily recognize an accomplished guru are rare. The question then is how to recognize an accomplished guru and one who is not accomplished, or worse, one who is corrupt. The difficulty is that most, being mesmerized by worldly attractions, judge gurus by outward and material achievements, which are a wholly inaccurate measure. The true gurus live a simple life and morally upright lifestyle; they stay away from the pomp and show of the display of power. For example, they do not have expensive cars and opulent ashrams. They do not show favoritism among their followers. They do not wear rare beads, nor adorn their heads with gleaming head-marks. They do not own ironed kurtas (long tunics) nor laced dhotis (a wrapped garment). They do not decorate their heads with headbands, nor do they have embellished shoes. These gurus have modest furnishings and modest seating. The food eaten is also adequate but not gourmet. Honorific titles are shunned by the true guru. The true guru does not impart special blessings and does not guarantee to instantly show God or awaken supernatural powers. True gurus do not display their supernatural powers, nor give medicines for cures, nor do they show miracles. They do not pretend to be in Samadhi nor do they put on a public display of fasting. They do not cling to a particular caste and do not favor religious customs. They do not care about their appearance nor try to impress others through their outer appearance.”
“Today’s inept gurus do not pay attention to the tradition of true Sants and are simply intent on increasing the number of their followers. They are not judicious regarding disciples — are not selective in imparting their teachings. This all goes against the ancient Vedic tradition of teaching. The one who has not treaded the path — how can he impart its knowledge to others? One who is engrossed in the five senses and is a servant of the sensual cannot help the students to go beyond temptations. How can the “guru” who is attracted to sexual desires and is ignorant, who is bound by the darkness of ignorance, who does not devote himself to sadhana, who himself cannot sit for an hour with erect body and back and meditate, whose senses are not disciplined, who does not understand the essence of the true guru, who does not do satsang, who is full of deceit, who is away from truthful conduct, who does not do mantra repetition, who does not visualize the form of the guru, who cannot concentrate his mind in meditation, who has no glimpse of inner experiences such as the Divine Inner Sound, who is unable to see his own nature, who does not see his true self reflected in others, who has not experienced the transcendent form of the Divine, how can that “guru” help others? Hence, all of these self-appointed incompetent teachers, who appoint their close followers as gurus, and those who are students of such gurus, meet with great misfortune. These bogus gurus in their greed of honor, prestige, wealth, and fame do not judge the worthiness of their followers. They disregard the power of teaching and the responsibility of initiation. These gurus praise their rich devotees; they are inaccessible to their underprivileged devotees. They even despicably exploit the poor.”
“These pretentious gurus have no ability to see or judge the worthiness of the students because they themselves are blinded by ignorance and cannot lead others. It is important that the teacher pay attention to the meditation technique and to the progress of the students. The fake gurus have no understanding of this and are concerned with enriching their own material well-being.”
“During meditation a practitioner experiences various obstacles, many imaginary experiences, as well as many mental sensations and thoughts, all of which give rise to doubts. The practitioner is unable to determine the validity of these experiences, and therefore, seeks the help of the teacher. The false inexperienced guru won’t be able to remove these doubts of the student but in fact may create even more confusion in the student. The false teachers themselves do not know the inner path nor understand the students’ dilemma. They cannot tell if the student is making progress or going backward. The untrue guru has no way of knowing. In this way the student becomes unsure and confused on the path of meditation. This is fully the responsibility of the “guru” to assist when the student begins to stray from the path of meditation.”
“The realized gurus do not desire anything of this world. Their senses are under control, their mind is unwavering and pure. Ignorance cannot take hold of them as they live beyond the ambit of the three gunas. They do not commit sinful acts and have no selfish aspirations. They are steadfast in their conviction and conduct. They are firm in their principles and morals. They observe inner and outer purity, and reside in the inner temple of joy and contentment. They are the storehouse of infinite knowledge and are truly learned. They live a simple life and they represent the essence of truth. They are all knowing, wise and true yogis. Their essence is the renunciation of a sage. They are always vigilant and honor others. They remain humble while giving praise to others. They are patient and peaceful, treating all equally while being skilled on the path of devotion. They are the essence of all good qualities. They are beyond the sorrows of the world. They are firm in their conviction. They are filled with humility, faith, and charity. They have friendliness toward all beings and are compassionate to all beings. They hold pure love for the Divine and become humble upon hearing their own praise. They are delighted by the admiration of others. They do not engage in immoral activities and their conduct is candid and sincere. They love all equally and have great regard for all the great teachers and sages. They hold the true knowledge of all scriptures and tread the path of truth. They spend their time teaching and helping others. They regard praise and criticism equally and commit themselves to teach the spiritual path to others. They are fearless, and feel the pain and joy of others. If a person wrongs them they still wish well for them. They are firm in their spiritual discipline. They always are engrossed in the study of scriptures and are wholly nonviolent and peaceful. A mantra received from gurus embodying such qualities can remove the arrow of suffering of the students — not otherwise.”
“To show the students the correct path, to help them increase their inner strength, to give them good advice, to keep them on the right path, to assist them when in need, to protect them from obstacles, to bring them to the right path even using sternness or harsh treatment, these are the responsibilities of a true teacher. It is the teachers’ responsibility to see the students’ success in the journey from the beginning to the end.”
Mantra Practice — Manas Jap — Simran
“The guru should always be vigilant about the power of his mantra, lest he lose that power. The guru should be attentive and protect his power from any temptations and distractions. He should also be aware and protect the mantra power of his students.”
“A guru in whose heart the wind of sensual desires has entered, the flame of the mantra’s power extinguishes. A mantra given by such a guru with a dark inner self (devoid of the light of the mantra) cannot be beneficial to the student. Today’s counterfeit gurus in one moment promise a student to awaken his Kundalini Shakti (spiritual energy), and soon after ask for money for their ashram building projects. In a moment they seek to help the student attain self-realization, and in the next moment they trap them in the material illusion of the world. These gurus are ever-changing, like a chameleon: at times in spiritual bliss and in the next moment engrossed in the senses. They may brag of their wealth and soon beg for money. At times silent, and other times annoyed. The mantra given by these false gurus to their students becomes ineffective.”
“The guru who is the prey of sensory distractions during mantra practice, yet still gives a mantra to students is essentially giving verminous seed that cannot sprout and cannot produce the desired effects of meditation in the heart of students. In other words, the mantra given by the guru whose heart is filled with impure thoughts, cannot remove the impurities in the heart of a student. If the heart of the teacher is pure, so is the mantra of that guru. If the mantra is given by the guru who has inner spiritual power, then the mantra is imbued with power. If the guru’s character is pure, then his mantra has purifying power and is effective for the student. However, it is hard to find such a Satguru. Many lifetimes of good karmas lead to satsang (spiritual teachings). Many lifetimes of satsang results in the attainment of a Satguru (an accomplished teacher), and many lifetimes of serving a Sant leads to attaining the world-fear-dispelling mantra of such a true teacher.”
“The scriptures speak of the glory of mantra repetition. However, magnificent effects of the mantra do not manifest in disciples who are initiated by gurus who themselves are wanting in the practice of mantra. When the student is constantly engaged in tending the mantra in the field of his/her heart, the mantra yields miraculous fruits in the life of student, who has been likened to a farmer. Otherwise, the mantra becomes lifeless like a dried and damaged seed. In essence:
“The guru who is constantly engaged in reciting the mantra, his mantra, like new and good quality seed, sprouts and flowers in the field of the heart of his disciple. In other words, it fulfills the desires of the student. Therefore, Sants compare such a mantra to new seed or describe it as wish-granting.”
Sant Surdas says: “In all activities of the mind, speech, and body, accomplished gurus continue to keep their minds on mantra japa, and instruct their students to do the same.”
“Today individuals want to transform their destiny through external objects and symbols. They think that by wearing jewelry according to astronomical signs or amulets they can bring auspiciousness in their lives. Or through wealth, children, business, status, or power, many wish to bring joy in their lives. However according to the Saints:
“Until you receive the auspicious mantra from a propitious Satguru, you can not change your life and remove all forms of inauspicious providence.”
“Until you receive spiritual teaching from a Satguru, you will not be able to escape the grip of inauspicious luck and will not attain contentment and peace. Therefore, you should carefully choose a Satguru and commit yourself to his service. Through learning a path or method for God-realization, following moral conduct and performing sadhana, you should make this human birth fruitful and auspicious.”
“Maharishi Mehi says: ‘Leave all hubris and desire and obtain the mantra from a Satguru and make progress within — this is the teaching of an accomplished guru’”. (Swami Vyasanand Ji Maharaj) ////////
“If one has accepted a teacher and later finds him or her lacking in rectitude, that teacher should be abandoned. In spite of the teacher’s exquisite knowledge, association with that teacher is not desirable if he or she is lacking in moral character.” (Maharshi Mehi)
“The fruits of accepting a true master are immense. Unfortunately, true teachers are few and difficult to find. A spiritual master who is wise, pure and a practitioner of the Yoga of Divine Sound gradually imparts his or her virtues to the student. The good will of the spiritual teacher cannot but help affecting the aspirant in a positive manner because one is affected by the power of a higher vibration. Section 77 describes the qualities of the teacher and how the aspirant benefits from his or her relationship with the teacher.
“The master who practices the Yoga of Sound but is negligent in his moral character and in his spiritual knowledge is harmful to the seeker of spiritual knowledge. If one has accepted such a master, disregarding the importance of rectitude and knowledge, the aspirant would be deprived of the benefits of the association with a true preceptor, mentioned in the previous paragraph. In addition, in following an immoral teacher the aspirant would have the difficult task of not going astray, much less advancing on the Spiritual Path. However, without the aid of a true teacher this spiritual task can be undertaken by a few steadfast learned disciples. For most it is almost impossible to undertake this task.
“Clearly the energy, physical and mental, of one person can enhance the same faculties of another person. Thus it is not surprising that the spiritual power of one who is advanced in meditation enhances the spiritual energy of the aspirant…” (Maharshi Mehi)
“There are five real jewels in this world, namely, 1) Association with Sadhs [initiates, satsangis, devotees, the virtuous, sadhus, saints, sages], 2) Saran [protection, refuge] of the Satguru, 3) Love, 4) Humility, and, 5) Compassion.” — Sant Tulsi Sahib of Hathras