Unifying Principles in the Spiritual PathVedic dharma has its temples, Christianity its churches, and Islam its mosques. But the real temple is the heart. God is attained within: the path to God lies within one’s own self, as all the saints have taught this with unanimity. The inner path begins in Sushumana, ajana chakra (a place between two eyebrows).
One Faqir has said:
O aspirant! Why are you wandering aimlessly outward (in the mosques, churches, and temples)? The path lies within, begins in sushumna, for meeting with the beloved (Lord.)
The deluded one does not understand that, although Mohammed is manifested and seen, Allah is unseen.
Sant Maharishi Mehi says:
Look for and search for God within yourself, within your own body. God resides in your heart—look for Him there. The white point shines straight ahead and twinkles. You must concentrate in sushumna by leaving the restlessness of the mind behind. Where the subtle sounds vibrate in the ajna chakra, stay and make your dwelling. The door is subtle and sushumna is the point or window. With great effort, you can go through.
In Reference to the Inner Spiritual Practice
The inner spiritual practices of the major dharmas or religions, though seemingly diverse, have the same purpose and goal. Japa and dhyāna exist in Christianity and Islam as well as Santmat founded in the Vedic dharma. In Islam they are know as zikar and fikar; in Christianity they are know as chanting and meditating. The beginning of dhyāna pertains to the physical form of the object of worship. The Sufis meditate on the form of their spiritual teacher (murshid) and forget their bodies, just as Sutikshna Muni became unaware of his body while meditating on Shri Ram as told in a story of Ramayana. By meditating, both become absorbed in their guru.
The practices similar to Driśti yoga and the yoga of Sound are described in the Sufi tradition, where they are known as saglenasira and sultanulajakar. Through these practices the sufi attains the divine states and ultimately merges in Allaha. Christian and Jewish mystics speak of experience the References to experiencing the divine glory and divine sound as well.
The experience of Divine Light and Divine Sound are the arms of God which embrace the aspirant who practices them, as a child is embraced by the two arms of his father.
Lighting oil lamps in the temples, churches, and mosques, ringing bells, singing, praying out loud to extend our voice to God—these are all symbols of the inner experiences of divine light and sound.
Throughout this book, references to Mānas japa, Mana, dhyāna and Driśti sadhana and Nadanusandhan (Sound yoga) are given. In general, all sacred traditions have these four practices, differently named, differently emphasized, perhaps, but still present. This progression of practices is a clearly marked path to God and is open to all—it does not discriminate among people of different races, religions, or sex (male or female).
The water of the ocean rises up in mist to form clouds. Then the clouds rain on the tops of the mountains, but it cannot stand still there. It rolls down into small rivers, which merge with large rivers, and finally makes its way back to the ocean. Then the water is no longer known as “river” it becomes the ocean. In the same way, the individual soul, having separated from God, wanders through 8,400,000 forms of lifexxii. Once the soul has received true instruction from a genuine teacher, and practices the four forms of meditation diligently, it finally realizes God and becomes one with Him. The cycle of birth and death then comes to an end.
Goswami Tulsidas says:
As the water of a river merges with the ocean and becomes one with it, so the individual [in God] leaves the cycle of birth and death.
Santmat teaches and spreads this knowledge of how one can find and merge with God. This tradition is not based on any one particular saint. Santmat is an ocean, a universal tradition. In the ocean many different rivers are merged. In the same way, the voices of all the saints become one voice.
Goswami Tulsidas says,
Santmat is the unified way of all saints. It is devoid of discrimination and supported by the Vedas, Puranas, and sacred texts.
Caste and class do not exist in Santmat. In it Hindus, Muslims, Sikhs, Jews, Christians, Buddhists, Jains, Parsis, and Bahai’s are all brothers and sisters. Santmat understands the world to be one family and therefore, Santmat unifies and harmonizes all spiritual traditions. It is hoped that by reading this book, the reader will reach the conclusion: Within the various religious traditions of the world there exists the one essential Truth and similar essential practices. The
various dharmas are in essence one Dharma, and the path for anyone who wishes to reach God is one.
Author : Santmat Society of North America 2006