MAN!

KNOW THYSELF

MAN! KNOW THYSELF

Being a talk given by SANT KIRPAL SINGH JI For seekers after Truth

Knd hearts are the gardens, Knd thoughts are the roots; Knd words are the blossoms, Knd deeds are the fruts. 

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

Frst publshed n 1954 Ths Edton publshed n 2008 RUHANI SATSANG® DIVINE SCIENCE OF THE SOUL 250 “H” Street, #50 Blane, WA 98230-4018 USA www.RuhanSatsangUSA.org Tel: 1 (888) 530-1555 ISBN # 978-0-942735-06-2 SAN 854-1906

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

MAN! KNOW THYSELF

Sant Krpal Sngh J (1894-1974) 

MAN! KNOW THYSELF

Sawan Sngh (1858-1948) 

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MAN! KNOW THYSELF

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

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

[Excerpts from a talk published in the January 1971 issue of SAT SANDESH]

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TABLE OF CONTENTS Introductory Present Fate of Varous Belefs and Faths Self-Analyss The Teachngs of the Masters (Man-Makng) Satsang Lfe Beyond Death Prelmnary Qualfcatons for an Asprant on the Way Karma (Actons and Deeds) Sprtualty The Crteron for Judgng a Genune Master The Scence Intaton Smran Mracles General 1 3 4 6 7 9 12 13 18 20 26 26 28 29 30

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

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Foreword

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HE NEED OF sprtual scence or Scence of the Soul has ever been felt by man through the ages. Its need today s as great as ever before; perhaps greater. By a ceaseless effort of centures, man has no doubt succeeded to a great extent to control the forces of Nature and to press them nto hs servce. But unfortunately, as ths control has come to hm before ganng Self-Knowledge—knowng one's Self and one's relaton to humanty—all hs dscoveres and nventons, orgnally ntended and desgned for the servce of manknd, are beng turned nto nstruments of destructon and devastaton. Wth all hs nner cravng for peace and hs professons and protestatons n ths behalf, he has faled to serve hs cause. Hs deology of peace apart, he, through lack of Self-Knowledge, s unwttngly sowng the seeds of class hatred, racal dscrmnaton, natonal passons and prejudces, and nternatonal dscord and dsrupton. The peace of the world, for want of proper understandng, hangs today by a very slender thread. The socal njustces and economc nequaltes rampant everywhere have made people skeptcal of God and dstrustful of each other. Cut off from ther very moorngs, they drft rudderless along the stream of lfe and look askance and bewldered. 
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The armed peace, the perpetual fear and nherent helplessness n whch we lve, s not an deal state to be desred. We want nstead a lvng peace, based on fraternal love and good wll, mutual trust and respect for each other as chldren of the same Supreme Father. The dea of real and lastng nner peace s not a mere deology, but can be turned nto an actual realty f one could but ntrovert and peep wthn, know hs real Self or soul, and arse n Cosmc Awareness. Ths can be acheved only through close contact wth some Godman or Mastersoul—call hm what you wll—an Adept well-versed not only n the theory but also n the practce of Para Vdya or the Scence of the Soul. Wth ths end n vew, the beloved Master orgnally gave ths thought provokng talk—MAN! KNOW THYSELF—for lsteners abroad. It has now been put nto prnt for the beneft of all persons who are seekers after Truth, rrespectve of caste, color or creed. If t nspres even a sngle soul wth a longng for Self-Knowledge and God-Knowledge, the efforts of the Ruhan Satsang wll be amply rewarded. Delh, January 17, 1954 BHADRA SENA

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Man! Know Thyself

S

INCE THE BEGINNING of Creaton, when the frst flcker of self-awakenng dawned on man, hs attenton has been more and more concerned wth the problem of hs own worldly exstence and the nvestgaton nto the cause and source of all Creaton. For ages he has probed and quered n van; but now at last hs ncreasng thrst for knowledge s turnng hm to study the results acheved by others n the feld. Ancent and modern sages asked, "What s that, the knowledge of whch makes everythng else known?" and n the same breath repled, "Knowledge of the Hgher Self—the True Man." So the Supreme Knowledge s that whch deals, both n theory and practce, wth Man's true nature and hs relaton to God. It s n fact a natural scence wthout hypothess, subject nether to change nor tme. In ancent Inda t was called "Para Vdya" (Scence of Realzed Truth or Scence of the Beyond), and dfferent denomnatons sprang up to nterpret ths knowledge. The term "Apra Vdya," standng for preparaton for achevng the knowledge of Para Vdya, was then ntroduced. Ths preparaton conssts of followng an ethcal and moral lfe, and the practce of concentraton or medtaton (n so

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many ways), both beng ndspensable for sprtual development. Man s constantly changng or ntroducng new names and termnologes to descrbe ths Scence. The Masters were called "Sant," and the nature of knowledge "Mat," thus gvng us the term "Sant Mat," whch s at present mostly used to name the Path of the Masters. Other terms, such as Shabd Yoga, Surat Shabd Yoga, Sehaj Yoga, are also used to descrbe the same Scence. In the Sanskrt language, the word "Sant" means a Master of the Hghest Order; and "Mat" s a confrmed opnon or statement made by an adept after personal experence. The foundaton of ths Scence therefore s the result of crtcal study, mnute nvestgaton, and the lfe-long personal verfcaton of facts based on practcal experence of the Self n man. Ths experence of the Self s somethng that a competent Master s prepared to gve to each ndvdual who approaches hm. Sant Mat, therefore, s the teachng, system, and path of the Sants. The Masters do not attach any mportance to names, desgnatons, or the fact that many relgous sects, groups and crcles have clamed ths Scence as ther own and named t after ther leaders or founders. They look upon these groups as schools where man—the noblest beng n Creaton—can study wth other men as chldren of one and the same Almghty Father. A Master (also called Sant Satguru) has complete
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MAN! KNOW THYSELF PRESENT FATE
mastery of both theory and practce, and s competent to mpart both knowledge and experence to all sncere seekers after Truth, wthout any dstncton whatever of color, caste or creed. Any man or woman, whether rch or poor, young or old, sage or snner, learned or unlearned, who s able to grasp the theory of the Scence has a rght to acqure ths knowledge. Present Fate of Various Beliefs and Faiths The dctonary defnes "mat" as wsdom; but the colloqual meanng of the term s a sect or fath, a group of people holdng certan opnons or belefs n common. Such belefs and opnons, however, based on stray knowledge and teachngs, are not suffcent wthout the support of personal experence; and therefore the seeker s led astray by mere empty words. Many socetes, faths, and other relgous crcles have only a legacy of books, belefs and theores to offer to those who thrst after Sprtualty. They conceal ther shortcomngs and defcences behnd a screen of warm welcome, an outpourng of technque and termnology, and the lberal use of sayngs and quotatons from the enormous mass of lterature on the market today. Propaganda and actng and posng have taken the place of practcal Sprtualty, wth the result that the deluded publc s beng repelled from sacred books and thoughts of God. Athesm therefore s on the ncrease.
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MAN! KNOW THYSELF
To beleve n a thng or fact wthout troublng to nvestgate t does not n any way do credt to an ntellgent man. On the contrary, t reflects adversely on hs gnorance or credulty. Any belef not based on personal experence and verfcaton of the facts has lttle value. The modern man wants a welldefned, clear cut Scence, capable of verfcaton by hs own experence and gvng concrete results. We should therefore try to see and to hear wth our own eyes and ears rather than wth the eyes and ears of others. Self-Analysis Man s composed of body, mnd (ntellect) and soul. We are extremely careful to develop ourselves physcally and mentally, but understand very lttle about the soul, whch s the power rulng both the body and the mnd. Physcal joys are not lastng, and there are lmtatons of body and mnd that we cannot gnore; so we must search for the perennal source of joy and peace wthn ourselves. Self-analyss s the frst step n ths drecton. Many doubts assal our mnds at ths stage. There s an Omnpotent Power called God, beleved n, worshped and talked about by most people. Can we know more about Hm? Can we see Hm and talk to Hm? There s a defnte and clear reply to these questons; the Master n a few bref words explans, "Yes, we can see and speak to Hm; that s, f we become as exalted as He s sad to be." Masters say "Yes," and we do not have to wat untl death
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SELF-ANALYSIS MAN! KNOW THYSELF
comes, but we can experence t rght now. Ths s n consonance wth Laws of Nature of whch we have as yet no knowledge worth the name. All around us we see and feel that everythng from the tny atom to the mghty Unverse s governed by a Law of Nature. So, to the profound thnker, there s nothng chaotc, haphazard or uncertan about ths Unverse and the laws whch govern t. To gan any objectve, there s a Law of Nature, a prncple and method nvolved for checkng, testng and weghng the result of our endeavors. So t s too n ths Scence of Nature, and smlar methods can be traced n all relgous scrptures by any careful student, though expressed n dfferent words and varous languages. We wsh to enter the Kngdom of God, but how? we ask ourselves. "Wth the help and gudance of one who has hmself entered and can gude us there," s the smple reply from the Masters. "Is t possble?" "It s a knowledge whch s as exact and sure as two and two make four," s agan ther reply. It s not enough to be content wth holy books and the sngng of prases and hymns. We must strve for the same degree of advancement as the authors of the talks and knowledge recorded n these books acheved. Ther experence must become our experence, for "what a man has done, a man can do"; of course, wth proper help and gudance. We should stop at nothng short of ths. "We have hardly a dm spark of love for Hm; wll t help to chersh a hope?" s another queston asked,
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MAN! KNOW THYSELF
to whch the Sants reply, "It s suffcent to make you elgble for the Hghest Scence of approach to Hm." Ths s a pleasng ray of hope. Oh! f ths small spark could be kndled nto a flame! Agan, we say, "Jesus and other great Masters spoke so lovngly of Hm, but we are snners and there may not be much hope for us n ths age." The Masters' soothng reply s, "No matter f you are the worst of snners, stop where you are. There s hope for everybody, even n ths crucal age." Ages ago, Nature provded for us materally and sprtually. Today the same unchangeable Law s operatng and wll contnue to do so n the future. There s food for the hungry and water for the thrsty. Nature's nexorable and eternal Law of demand and supply always works. It s only through a lvng Master that we can contact the Almghty God wthn us. In Sant Mat, contemplaton of objects or mages s not advsed, as ths s harmful to progress. Photographs of the Masters are for remembrance and recognton only, and on no account should we become attached to such external practces. The Teachings of the Masters (Man-Making) A man, accordng to the scence of Para Vdya, s not enttled to be called a man n the true sense of the word unless he has full knowledge, both theoretcal and practcal, of hs dstngushed poston n Creaton, hs several component parts—body, mnd, and soul—n order of comparatve mportance, and of hs relatonshp to the Unseen Power called
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MAN! KNOW THYSELF SATSANG
God; whch s to be acheved whle he s lvng on ths earth. He who does not understand ths much has not even been ntroduced to the frst lesson and s yet to begn the Alphabet of Man. The Sants therefore mpress upon us the need for "Man-makng." Satsang When scentfcally observed facts drawn from practce and experment are explaned verbally to a gatherng by a Master Sant, t s called Satsang (external). Ths Satsang consttutes the theoretcal sde of the teachngs; whereas the actual demonstraton gven to develop and acheve nner advancement s the practcal part, called medtaton or Satsang (nternal). Conscentous practce brngs frut wthn days or weeks and t s not necessary to wat years for results, though progress also depends to some extent on one's past background. A true Master gves a frst-hand nner experence at the very frst sttng. When the practcal sde s neglected due to lack of frmness or determnaton, carelessness or pressure of crcumstances, scholars of many relgous schools dwell more and more upon theory alone. The declne of the Scence then commences and man fnds no solace. Ths s usually the case when a Master leaves the body. Adequate provson however s made for the revval of ths Scence n every age, when both the Postve and Negatve Powers commence ther rounds agan: the former through the agency of Master-souls,
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MAN! KNOW THYSELF
whle the latter works through persons—so-called Masters—who lack practcal experence or are lost n theoretcal dsputatons. Master-souls, though qute ordnary men n appearance, are a great deal more. Just as t s dffcult for us to judge a scentst, a doctor or an engneer untl they speak out or dsplay ther skll and knowledge, so too we cannot recognze the knowledge and authorty of a Master untl we have experenced the Dvne Power workng through hm. In ths Scence there s no secrecy or mystery. The objectve s constructve and benefcal to all, and so the Sants have torn asde the curtan of secrecy whch usually covers mystc teachngs to make them avalable to each and every one who calls. There s an Unseen Power workng through the Sants. Why ths Power prefers to reman concealed from the human eye s a queston to be asked drectly by contactng the human pole through whom ths Power s workng. Ths s the only medum of approach to ths Power. If we wsh to use electrc energy we must go to a swtch or pole whch wll put us n contact wth the powerhouse. The Unseen Power may be called a Sea of Love. When we wsh to bathe n the sea, we go to the edge where the shallow waters begn and then say that we have bathed n the sea. Thus, to experence ths Power and to derve beneft from t, we must go to the only source of contact—a Master Sant.
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MAN! BEYOND DEATH LIFE KNOW THYSELF
Life Beyond Death Sants say that Nature has desgned man to leave hs physcal body at wll, transcend to hgher sprtual planes, and then return to the body. They help each asprant personally and each receves a practcal experence, however lttle t may be, durng the very frst sttng at the tme of Intaton. A person who s competent to gve a man ths personal experence of wthdrawal or separaton (temporary) from the body, and who can thus put hm on the way back to God, s a genune Master, Sant, or Satguru. The heads of dfferent relgous organzatons were ntended to do just ths, but we may judge for ourselves ther effcacy today. The frst-hand experence we receve, through the kndness of a real Sant, s n tself the soluton to the problem of death. Accordng to the Bble, "Unless you are born anew, you cannot enter nto the Kngdom of God." So to be born anew s to leave one's body and enter nto the Beyond—a transton from the physcal to the astral plane. Some day we have to leave ths temporary structure, whch lke a buldng of brcks and mortar deterorates wth tme. There s no appeal to the Laws of Nature aganst the "death sentence." We fear death because of the agony and sufferng whch t brngs, and also because of the uncertanty that les ahead n the Beyond. We fear llness because t brngs us near death's door; so we struggle to lve though we know that our end s certan. No soothng words from doctors, frends, relatves or prests can brng peace and comfort
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MAN! KNOW THYSELF
to our mnds at the tme that Nature's destructve process commences. Ths s the natural course of thngs and we cannot deceve Nature. What then s the remedy? There s only one way out of ths abyss of despar: to adopt and accustom ourselves, durng our lfetme, to Nature's process of the wthdrawal of the sprt current from the body, whle stll n a conscous state. Ths may be done wth the help of a Master, and may be accomplshed wthout any sufferng or trouble whatever. Ths s not only a possblty but s a remarkable fact. Our joy wll know no bounds when we come nto possesson of the secret that has baffled man for so many centures. We become supermen, havng possesson of a key to peace and heaven, the lfe of whch we had tll then only read about n sacred scrptures. Arse, therefore, and awake! before t s too late to put ths Scence nto practce. If we observe closely the process of death n a dyng man, we see the pupls of hs eyes turn upwards a lttle (afterwards they may return to normal) and then he becomes senseless. But when they draw upwards too much, he des. Lfe ebbs out va the root of the eyes and becomes dsconnected from the tes of the physcal body and the sense organs. Knowledge of ths process and the method by whch we may travel ths Way durng our very lfetme s the soluton to the problem of death. No physcal exercses are necessary; there are no drugs to swallow and no blnd fath to cultvate. The
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MAN!BEYOND DEATH LIFE KNOW THYSELF
mystery of lfe and death s solved easly wth the help of a Master Sant, who wll gve you an experence of the process and put you on the hghway to the nner realms. Even when actng ndrectly through an authorzed agent, he stll remans the responsble power. Dstance s mmateral to the Masters. What s there to be ganed by ths process? Ths cannot be descrbed n words. At the tme of Intaton, the asprant sees the real Lght wthn hm, whereas normally the nner eye s covered by a thck vel of darkness. He then realzes that the tradton of the lghted candle found n churches and temples s to remnd hm of the Dvne Lght of Heaven wthn. Ths Lght grows to the radance of several suns put together as he advances on the Way. He understands that the unceasng nternal Sound he contacts wthn s the Dvne Lnk called "Word" by Chrst, "Kalma" and "Nda--Asman" n the Koran, "Nad" n the Vedas, "Udgt" n the Upanshads, "Sarosha" by the Zoroastrans, and "Naam" and "Shabd" by the Sants and Masters. In tme, he meets the Master wthn, talks to hm face to face, and s henceforth certan of hs grace, gudance and protecton wherever he may go, even to the other end of the world. Wth such evdent proofs before hm, he s now confdent of hmself and of the Scence. Only then can he be called a thest n the true sense of the word, and can smle at those who talk of relgon as a fool's paradse, a phantom conjured up by crafty prests, and the opum of the masses. He has found a sure ngress through
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the doorway of heaven n ths lfe, and s on the threshold of vewng, both nternally and externally, the secrets of Nature. He s truly "knockng at the door of Heaven" or "tappng nsde." Words of opposton cannot shake hs fath n the Scence as the Master gudes hm onward. Death becomes a voluntary process. Past, present and future merge nto one, and he grasps the ncontestable Truth, the essence of Beng, n the palm of hs hand. Lberated from the body, whch now appears as a husk wthout the kernel, he knows that he s Soul, an nseparable part of the Eternal Sprt, and so he presses onward to hs orgnal source. The world appears as a dream to hm, but under the nstructons from hs Master, he returns to hs mundane lfe, wse and fearless n the dscharge of hs dutes. Preliminary Qualifications for an Aspirant on the Way Just as n any other scence, certan prelmnary qualfcatons are requred before much progress can be made. Marred lfe, hard work, or a poor envronment are no bar. It does not count n your favor that you may hold a hgh poston or possess mmense wealth. Nether does membershp n a partcular fath serve as a recommendaton. Wherever he may be, a man must strve for noblty of character, self-control and purty of heart. Purty of heart n thought, word, and deed, s essental. "Blessed are the pure n heart for they shall see God." An ethcal lfe s a steppng stone to Sprtualty, but Sprtualty s however
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MAN! KNOW THYSELF KARMA (ACTIONS & DEEDS)
not just ethcal lvng. Ths we must always bear n mnd. We can dvde man's lfe nto () det, and () hs dealngs wth others. Wth regard to det, vegetaransm and abstnence from alcohol and drugs are essental. "Thou shalt not kll" and "Lve and let lve" should be our prncples n lfe. The body s the temple of God and s a sacred place. We are not to neglect or abuse t, but should take the best possble care to properly mantan t. All ntoxcants are also to be avoded as they make us morbd and of shaky conscousness. Wth regard to our dealngs wth others, we should sow the seed of kndness n order to reap ts frut. Love and humlty are most necessary. "Do unto others as you would have them do unto you." "Love, and all blessngs shall be added unto you." "Love thne enemy, and do good to them that desptefully use you." God s mmanent n every form and whoever loves God, must love God's Creaton. To love God s to love all humanty. We should also earn our lvng by the sweat of our brow and share wth others. These are not empty sayngs, but very wse and sound advce. Karma (Actions and Deeds) Each thought, each word and each deed has to be accounted for and compensated for n Nature. Every cause has an effect and every acton brngs
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MAN! KNOW THYSELF
about a reacton. Uproot the cause and the effect dsappears. Ths has been done by the Masters who have transcended these laws, but all others are bound by the bonds of Karma, whch s the root cause of physcal exstence and the clever devce of Nature to mantan ths exstence. The law of Karma sees to t that we are pad an eye for an eye and tooth for a tooth, n the shape of joy or sufferng. It s the goadng whp n the hdden hands of Nature. The mnd contracts Karma, puts a coverng on the soul and rules the body through the organs and the senses. Although t s the soul that mparts strength to the mnd, the latter has assumed soveregnty and s governng the soul nstead. Control of the mnd, therefore, s the frst step to Sprtualty. Vctory over the mnd s vctory over the world. Even accomplshed yogs and mystcs who can transcend to relatvely hgh sprtual realms are not left untouched by the hand of Karma. Sants classfy Karmas nto three dstnct groups, as follows: () Sanchit (stored): Good or bad deeds that stand to our account as earned and contracted n all prevous bodes of the order of Creaton, countng from the day of the frst appearance of lfe on earth. Alas! Man knows nothng about them or ther extent. () Prarabdha (Fate or Destny): The result and effect of whch has brought man nto hs
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MAN! KNOW THYSELF KARMA (ACTIONS & DEEDS)
present body and has to be pad off n ths lfe. The reactons of these Karmas come to us unexpectedly and unperceved and we have no control over them whatsoever. Good or bad, we have to tolerate or bear ths Karma laughng or weepng, as t happens to sut us. () Kriyaman (Account of our actons and deeds n the present body): Ths s dstnct from the above mentoned two groups because here man s free to do exactly as he pleases, wthn certan lmts. Knowngly or unknowngly, deeds commtted and comng under ths headng bear frut. The result of some of these we reap before we de and the resdue s transferred to the Sancht storehouse. Karma s the cause of rebrth and each brth s n turn followed by death. Thus the cycle of enjoyment and sufferng, whch are concomtants of brth and death, contnues. "As you thnk, so you become," s an unalterable Law of Nature, owng to whch ths Unverse exsts. No amount of ntegrty or genus can absolve a man so long as there s the slghtest trace of Karma. Ignorance of the Law s no excuse, and though there may be some concesson or relaxaton wth man-made laws under specal crcumstances, there s no such allowance made for ths n Nature's Laws. Prayer, confesson and atonement may gve temporary mental relef but they cannot overcome Karma. All Karma must be wped out completely before permanent salvaton can be had. Dsturbed by these facts, Man seeks solace n deep
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pous doctrnes, or when he comes to know that both good and bad deeds are fetters—one of gold, the other of ron—he turns to Renuncaton. Dfferent faths promse relef but he soon fnds out that ths s only temporary. How then does a Master approach ths problem? At the tme of Intaton, the Master begns the process of wndng up all Karmas of the ntate. He gves hm a contact wth the Sound Current, by practcng whch the Sancht account s burnt away. The process s smlar to puttng a handful of seeds n a pan and placng them on a fre, whch then causes the seeds to puff up and lose ther property of growng agan. Then the Kryaman account s dealt wth. After warnng hs dscples to guard aganst openng any new account of bad deeds, the Master grants a general clemency n respect of bad deeds, part of whch the dscple has already settled n ths lfe up to the tme of Intaton. He s enjoned to lead a clean lfe and to weed out all mperfectons n hm by self-ntrospecton from day to day. The Prarabdha Karma s not touched by Sants because ths s the cause of the physcal body, whch would vansh due to the nterference wth Nature's Laws. Thus a very small amount of Karma now remans to be tolerated n the physcal body for the remanng years of the dscple's lfe, but even ths s softened
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KARMA (ACTIONS & DEEDS) MAN! KNOW THYSELF
by the grace of the Master. The law of grace works wonders and a devotee who, out of lovng devoton, reposes all hs hopes n the Master, passes off unscathed from the pnchng effects of the reactons of past Karmas. In moments of msery, worry and trouble, the Master s our refuge. He acts unperceved at any dstance. Just as a mother of a sck chld holds the chld securely n her lap durng an operaton so that t does not feel any pan, so too the Master holds us n hs lovng embrace. Out of ther abundance of sympathy, love and kndness, the Sants at tmes take upon ther own shoulders some Karmc sufferngs of ther dscples through the Law of Sympathy. There s no court of tral after death for a devoted dscple. The Master s all n all for hm. Why does a Master Sant take all ths on hmself? Because he nherts hs mercful nature from God above, who commssons hm to personally dstrbute ths treasure of mercy. Thus the Master s honored lke God. Sant Mat has volumes of books wrtten n prase of the Masters, and f just as many books were to be wrtten, t would hardly do justce to the vastness of ther love and kndness. Tme casts ts heavy shadow over man. He has to work hard to keep pace wth the changng tmes. So deeply s he absorbed n hs external needs and desres that he forgets all about contentment, sympathy and love. Entangled and surrounded by the "Deadly Fve"—lust, anger, greed, attachment and vanty—he stumbles and cres out to the Unseen for

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help. Heaven's mercy s strred and as tmes stffen, the Almghty extends Hs help through the Masters more and more lavshly. Such s the case n ths Kal Yuga—the Iron Age. It s ndeed very hard to beleve that anyone can be above the fve passons mentoned above, and that he can enter the Kngdom of Heaven durng hs lfetme. All manknd s under the control of these fve and only a Master can save a man from ther clutches. We all demand relable proof before commttng ourselves, and ths s gven by a Master n the shape of an experence of the lfe mpulse or Naam (the Word) and some nner vson. Contact wth a Master s essental. Those who keep aloof and depend on themselves or rely on tradton and prests—equally gnorant as themselves—are deprved of contact wth ths Power; and as the sayng goes, "When the blnd lead the blnd, both fall nto the dtch." Indfference, non-acceptance or dsbelef wll not be to our advantage when Nature enforces ts Unversal Ordnance—Death. Our poston wll be that of a pgeon who, on seeng a cat approachng, shuts ts eyes and beleves that the cat cannot then molest t; but n a few seconds the poor brd s n the powerful jaws of the cat. It s then too late to thnk of escape. So be alert whle there s yet tme! Spirituality Perhaps t wll not be out of place to explan here the meanng of the term "Sprtualty," whch s
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SPIRITUALITY MAN! KNOW THYSELF
often confused wth blnd fath n sacred books, a dsplay of mracles, psychc phenomena, or Yogc powers. Sprtualty s an nner experence and ts alphabet begns where all phlosophy and Yoga practces end. It s the experence of the soul. When one says, "I am the body," t s a feelng based on the ntellect and s defned as gnorance. When he says, "I am not the body, I am an awakened soul," t s learnt knowledge or theory only; but when he gets an actual experence of the soul by self-analyss and contacts the Overself, t s called Sprtualty. The frst practcal lesson commences when there s a complete wthdrawal from the physcal body through the kndness of a practcal Master. No one can wthdraw and separate hmself from the physcal body unaded. If anyone clams otherwse and thnks that he can, he but deceves hmself. All attempts wthout the assstance of a Master, who alone s qualfed to mpart ths experence, wll end n falure. Masters come to dstrbute ths treasure of sprtual blessngs to seekers after Truth. Sprtualty cannot be bought or taught, but t can be caught by contact wth sprtual people. Moreover, Nature's gfts such as ar, water, lght, etc., are free. Sprtualty s also Nature's gft and s also gven free by the Masters. Lkewse, Sprtualty cannot be acqured from books, whch s a fact all sacred scrptures uphold. Books are a valuable record of the nner experences of others n Sprtualty. They fll up gaps n hstory
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and contan messages from past Masters, whch help us to verfy the facts revealed by a lvng Master, thus confrmng our fath n the Scence. Man s confused by the varous translatons, nterpretatons and expostons, each dfferent from the other, whch nstead of relevng hs mnd, tend rather to bewlder and confuse hm. Hs egosm too has created hundreds of relgous crcles, whose am s aloofness and narrow orthodoxy nstead of love, and nsularty nstead of ntegraton. Torn between conflctng emotons, men develop hatred and thnk of war. For an understandng of the Scence of the Masters, we attend Satsang, where the majorty of our doubts are cleared. Drect answers from the Master wll help to remove any remanng doubts. All questons receve the same calm consderaton and no arguments are offered. Rch or poor, hgh or low, all receve equal attenton n the same manner as a doctor should attend to the sck. A true Master vews a man's rghts and wrongs as clearly as one sees the contents of a glass jar, but he reveals nothng. Sttng before hm, even those who do not understand hs language are benefted, just as one n a perfumer's shop enjoys the smell of sweet scents. The Master showers blessngs through hs looks, whch the eager ones catch. Hs eyes are a wonderful spray of love. The Criterion for Judging a Genuine Master Do not judge a Master by hs external appearance, genealogcal descent, rch or poor attre, country of
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THEMAN! KNOWFOR JUDGING CRITERION THYSELF
orgn, how he talks, eats or the poston he holds, the number of books that he s the author of, or by what people say about hm. Frst receve the nner experence he promses; then judge from that elevated angle of vson. Self-experence s the crteron for judgng a genune Master. Any lvng person who sees thngs from a sprtual level—man and hs embarrassments, dffcultes and helplessness—and who has studed the problems confrontng humanty, can provde ther solutons, and s also able to correct and gude man vsbly and nvsbly, morally and sprtually, n theory as well as n practce. Only such a person s ft to take the responsble poston of a Master. Blessed are those who experence a strrng emoton of happness and longng n ther hearts on hearng the news that such a Master exsts and s near. Sprtualty s a scence smpler and easer than other scences. Man has not to exert except n moldng hmself ethcally and morally to the clmax of love, sncerty and humlty, whch wll produce the necessary state of receptvty n hm. Everythng else s n the hands of the Master. Agan, a movement, no matter how sprtual t may appear to be on the surface, should not be judged by the number of followers that t has. A good speaker can attract crowds anywhere, yet there may not be anythng materal or convncng n hs speech. Sprtualty s not the exclusve possesson of any famly or place, but t s lke a scented flower that

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grows wherever Nature has ordaned, around whch the bees gather from far and wde to sp ts nectar. Masters do not rush after glory of self, although they certanly deserve such glory. Even n ordnary talks, they wll be heard to say, "Oh, t s all the grace of my Master. It s none of my dong. My Master deserves all the prase and credt." Ths humlty places them far above the low level of egosm found n ths world. Masters have come n all ages to offer ths Natural Scence to man. Only those who are dscontented wth ths world rush to them. Others, to whom worldly attractons, pleasures and luxures are dear, turn ther backs. Those n whose hearts all noble sentments are dead not only put all possble obstacles n the way of the Sants, but also subject them to varous knds of tortures, as a study of the lves of Jesus, Guru Nanak, Kabr and others wll show. Masters have come n the past, are exstng today, and wll contnue to come n the future for the sprtual beneft of man. To suppose and accept that Sprtualty has become the sole prerogatve of any relgon after the passng of the Master on whose teachngs t s based, and that sacred books are the only gude, shows the thoughtlessness of man. How can we dstngush between a genune and a false Master? There s n fact no such testng stone or magcal formula except that of self-experence, for dscrmnatng rght from wrong, truth from falsehood, and realty from unrealty.
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THEMAN! KNOWFOR JUDGING CRITERION THYSELF
Even n the tme of Emperor Janak (the father of Sta of the Ramayana) who was prepared to pay a bg fee for the theoretcal knowledge of ths Scence, only one, Yagyavalkya, out of all the Rshs, Yogs and Muns n Inda, was able to do so and won the prze. Yagyavalkya however had the moral courage to admt, "Garg, I know the theory only but have no personal experence of t." On a second occason, Emperor Janak proclamed that he wanted a practcal experence of ths Scence on a certan date, and that n a very short tme too, not exceedng the tme taken to straddle a horse and put each foot n ts strrup. Great Yogs and Rshs throughout the length and breadth of Inda were nvted, but at the apponted tme only one person stepped forward to accept the challenge. Ths was a hunchback named Ashtavakra, who had eght humps n hs body. The audence, takng hm for a manac, laughed aloud at hs appearance. Ashtavakra sad, "How can you expect to get a sprtual experence from these cobblers you have collected, who have eyes only for the skn of the body but cannot see wthn?" The experence was duly gven to the Emperor wthn the allotted tme. The pont to consder s that at the tme when Sprtualty was thrvng, only one person came forward to accept the challenge. In these tmes then, when materalsm s on the ncrease, we do not fnd competent Masters growng lke mushrooms. So search we must, not allowng false propaganda,
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MAN! KNOW THYSELF
the testmony of others, blnd fath, the promse of future happness, and our regard for poston, wealth and pleasure to lead us astray. When such personaltes come, they are competent to gve lfe to mllons of people who go to them. They are the chldren of Lght, and gve Lght to all humanty. Blnd fath s one of the man obstacles to overcome. What we smply lsten to, read, or follow wthout nvestgatng as to what and where t wll lead to, s blnd fath. If one s careless and forgets the ends whle followng the means, so that he does not see whether he s nearng the end or not, t s stll blnd fath. When one goes to a Master and lstens attentvely to the explanatons gven by hm on the subject of ganng Self-Knowledge by self-analyss, duly supported by one or more quotatons from the valuable sayngs of varous Sants, he s ntellectually convnced to tread the path as an expermental measure and act up to what the Master says wth fath for the tme beng. Ths s the frst steppng-stone to learn about Realty. When he has the frst-hand experence, of whatever degree t may be, he s convnced and progresses from day to day. Today man lstens to talks, lectures and sermons, accepts and beleves these all hs lfe, and takes for granted that he has been placed frmly on the way to salvaton. But when death comes wth all

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ts sufferngs, pangs of separaton, and fears of the unknown, he realzes hs mstake. Man's lfe-long habt of attachment to hs body occupes all hs thoughts, whle frends, doctors, relatves and prests stand by helpless and desparng. It s here that the Scence of Para Vdya s of great help to us. The soul's wthdrawal from the body s greatly eased and the Master appears to receve and gude t further n the Beyond. Death s to such a one the happest of events and lke marrage, s the unon wth the Beloved. He has already vsted and convnced hmself of the superorty of the hgher regons and traverses the famlar terrtory wthout fear. My Master, Hazur Baba Sawan Sngh J, when mpressng the need of sprtual practces on hs dscples, used to say to them, "Go and see a dscple dyng to become convnced." Sants beleve n salvaton durng one's lfetme and not n salvaton after death. Ths s ndeed a smple and easy scence, and the dscple should never rest content wth hs Intaton wthout sprtual experence. He should then devote regular tme to the sprtual practces, and the Master must be regularly nformed of hs progress. He should constantly seek the gudance of hs Master personally or by letter, wthout entertanng thoughts that he s botherng hm. The Master knows by ntuton how each dscple s farng and can remove most of hs dffcultes by thought transference or other means, but he wshes
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any dffcultes n progress to be brought to hs notce n wrtng. The ancent path of Surat Shabd Yoga or Para Vdya s one that can be followed by men, women and chldren of all ages wthout any dffculty, unlke other ways whch nvolve complcated strenuous exercses and control of the breath. These, at the most, lead to a slght control over the self and a few paltry powers. The latter methods also requre a strong physque and a rch det. As such, they are condemned by the Masters as unsuted to ths age, and as nvolvng physcal dangers to the body. The Science In the physcal body, two man currents are workng that control lfe: one a motor current (breathng or prana) and the other a sensory current, whch may also be called attenton or surat. The Masters gnore the former so that the breathng s not nterfered wth and the lfe process goes on. The sensory current ramfes throughout the entre body, but ts man center les between and behnd the two eyebrows, along wth the mnd. We have to wthdraw the sensory current or sprt to ts center. Initiation The mnd wll not allow man to have knowledge of the soul. Its nature s to see pleasure and ts constant fluctuatons are dffcult to subdue. Attunng one's self wth the nternal Sound Current s the best way
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THE CRITERION FOR JUDGING MAN! KNOW THYSELF
to calm the mnd and practce concentraton. It does not matter what school of thought or socety a man may belong to. He has not to convert hmself and can reman where he s. There are no hard and fast rules, no rtuals, no ceremones, no pomp and show, no offerng of gfts, not even of flowers. All that a dscple has to do s to enter nsde and henceforth consder the body as hs laboratory. Wth regard to the theory, he has to understand the followng, whch s brefly the pth of what he wll hear at Satsangs: (1) The Master s not the body, he s the Power functonng through the body and uses t to teach and gude man n much the same way as a sprt uses a medum. Only n bodly form wll the dscple be able to recognze hs Master n the hgher regons and here on earth. (2) The Master s Shabd, Word, Nad, etc., all of whch refer to the God-nto-Expresson Power of Lght and Sound Prncple. By havng contact wth ths Power, man s led back to hs true Home. (3) For the sake of those who are dsllusoned wth lfe, and who yearn for permanent happness and peace away from the world and ts worres, the Word assumes a body to afford them solace. The Bble says, "Word was made flesh and dwelt among us." Once a dscple contacts ths Word (whch s done at the tme of Intaton by the Master), the audble form of ths Word resdes

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wthn hm every moment of the day and nght and never leaves hm—not even after the end of man's physcal exstence on earth. It wll go wth hm and stay wth hm untl he acheves the fnal goal. The Word s also known as the Voce of God or the Sound Current, and s the Lfe mpulse gven by the Master at the tme of Intaton. It may be heard as a sound comng from a dstance and gradually develops nto such sweetness that no musc on earth can excel t. It s the Water of Lfe, the Sprng of Immortalty, the Elxr of Lfe, the Nectar of Sprtualty, etc., that are spoken of n holy books. (4) Man has an nner eye wth whch he can see wthn hmself all the hgher regons when the vel s rent asunder by a competent lvng Master. In ths state he remans perfectly conscous and undergoes amazng experences. To ascend nto the hgher regons wthout a competent Master s fraught wth dangers. Simran The repetton of the holy names s gven to the dscple at the tme of Intaton as a guard aganst all dangers. It acts also as a password to all sprtual planes, gves strength and sustenance to the body and mnd durng trouble and afflctons, brngs the soul nearer to the Master, s nstrumental n achevng concentraton, and mparts many other dverse powers. Smran taught by a so-called Master s just a bunch of words. But these very words
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MAN! MIRACLES KNOW THYSELF
become electrfed when charged wth the attenton and grace of a real Master. Intaton commences wth the explanaton and descrpton of the nner sprtual regons and the way n whch the path s to be pursued. The openng of the nner vson to see the nner regons, wth ther dstnct heavenly lghts, together wth the contact wth the Dvne Lnk or Sound Current, consttutes the practcal sde of Intaton. Daly practce of these, combned wth Smran, s medtaton. In addton to ths, the Master gves nstructons on pure and smple lvng, the need of devotng regular tme to the practces, and other words of sound advce. The whole ceremony takes from two to three hours. Dares of one's sprtual progress must be kept and the mstakes of old and new dscples are corrected from tme to tme to nsure progress. Miracles Master Sants never show any mracles to a dscple except n rare cases due to specal crcumstances. Mracles are n accordance wth the laws of Nature but are nevertheless terrble entanglng webs, detrmental to the hghest deals of man n hs approach to Almghty God. It s a subject that an ordnary man would not care to study, for the smple reason that t requres mmense self-control and tranng of the mnd, wth restrctons that he would not lke to tolerate or pursue. The mraculous powers acheved after a lengthy perod of tme are nstrumental n dong both good and harm, and as they are utlzed
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MAN! KNOW THYSELF
more for harm than anythng else, they are termed as a dsease by all truly sprtual persons. The Masters are n possesson of Supreme Power, but ther msson s sacred. A dscple whose nner vson has been opened sees any number of mracles at each step. To hestate to beleve n a Master wthout seeng mracles s as foolsh as a refusal to beleve that a certan person s a mult-mllonare unless he shows us hs money. He may have all hs money deposted n a bank and wshes to spend t n the way that he chooses, wthout carng for publc applause or approval. Out of an audence of several thousands watchng a magcan perform hs trcks, only a very small number would thereby be nduced to learn the art. Those who are anxous to see mracles are not true seekers. General Today the world s cryng out for a better understandng, for peace and freedom from conflct. Ths scence of self-analyss that reveals the Brotherhood of Man and the Fatherhood of God s the remedy whch can reconstruct a healthy culture, and propagate harmony between man and man. He who clams to love the nvsble God but has no regard or love for hs vsble fellow man s lost ndeed. To love, revere and feel grateful to our fellow man s to love and revere God. So too, the love for the vsble Master, our closest connectng lnk to God, s n realty love for the Supreme Father. We should therefore try to measure the depth of God's mercy and grace through
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GENERAL MAN! KNOW THYSELF
a Master Sant, who s God's vsble representatve. It has Sprtualty as ts end and s not dolatry. The atmosphere n whch such a genune Master moves s charged wth currents of peace and love whch affect those who come nto contact wth hm. Even letters wrtten by or on behalf of hm carry currents of ecstasy that nfluence the nnermost recesses of the heart. Guru precedes God. Such a person was Master Hazur Baba Sawan Sngh J Maharaj, who remaned wth Hs dscples for a great number of years and now, even after He has left the body, stll watches over Hs loved ones and also those who contacted Hm once wth love and sncerty n ther hearts. Love knows no law, and He s stll appearng n Hs Radant Form, even on lower sprtual planes, for ther sake. Not one, but hundreds can testfy to what gnorant people would call an lluson. On the physcal plane, He s stll showerng Hs blessngs through Hs medum at Ruhan Satsang, Sawan Ashram, who now n turn gudes men n all sprtual matters. One bulb s fused and s replaced by another. The same Power works and the same Lght now shnes from a new bulb. All who approach the Master get postve experences; and anybody who wshes to aval hmself of such a golden opportunty has only to contact the Master and hs wshes wll be fulflled, hs heart wll overflow wth happness, and hs weary shoulders wll be releved of ther burden of cares and worres.

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The 1954 orgnal recordng of ths talk s avalable on CD and can be ordered by mal or va our webste. The orgnal text was revsed slghtly by the Master n 1970, and that s the verson ncluded here. Contact nformaton s at the bottom of the last page.

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MAN! KNOW THYSELF

Sant Krpal Sngh J (1894-1974)

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MAN! KNOW THYSELF

Sant Krpal Sngh J (1894-1974)

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MAN! KNOW THYSELF

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

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

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MAN! KNOW THYSELF
SPIRITUAL ELIXIR Collected questons addressed to Krpal Sngh n prvate correspondence, together wth respectve answers. Also contans varous messages gven on specal occasons. Paperback; 382 pages; glossary. ISBN 978-0-942735-02-4 SURAT SHABD YOGA (Chapter 5 of Crown of Life) The Yoga of the Celestal Sound Current. A perfect scence, t s free from the drawbacks of other yogc forms. Emphass s placed on the need for a competent lvng Master. Paperback, 74 pages. ISBN 978-0-942735-95-1 THE TEACHINGS OF KIRPAL SINGH Volume I: The Holy Path; 98 pages. ISBN 978-0-9764548-0-9 Volume II: Self Introspecton/Medtaton; 180 pages. ISBN 978-0-9764548-1-6 Volume III: The New Lfe; 186 pages ISBN 978-0-9764548-2-3 Defntve statements from varous talks and books by the author, reorganzed by topc to llumnate the aspects of self-dscplne pertnent to Sprtualty. Relevant questons are answered. Ths collecton allows the reader to research by topc. Three volumes sold as one book; 464 pages ISBN 978-0-9764548-4-X Complete set n a sngle volume ISBN 978-0-942735-33-8 THE WAY OF THE SAINTS An encyclopeda of Sant Mat from every pont of vew. Ths s a collecton of the late Master’s short wrtngs from 1949 to 1974. Included s a bref bography of Baba Sawan Sngh, the author’s Master, plus many pctures. Paperback; 418 pages. ISBN 978-0-89142-026-2 THE WHEEL OF LIFE & THE MYSTERY OF DEATH Two books n one volume. The meanng of one’s lfe on earth and the Law of Karma (the law of acton and reacton) are examned n the frst text; n the followng text, the reader s presented wth the whys and wherefores of “the great fnal change called death.” Paperback; 293 pages; plus ndex for the frst text; and ntroducton. ISBN 978-0-942735-80-2 THE WHEEL OF LIFE Avalable n hard cover; 98 pages plus glossary and ndex ISBN 978-0-9764548-5-4 THE MYSTERY OF DEATH Avalable n hard cover; 125 pages ISBN 978-0-9764548-6-1

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

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

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

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