Image of a diamond crown to represent The Crown of Life.

The Crown Of Life By Sant Kirpal Singh

 

Author’s Background

 

Considered by many people who met him in the East and in the West to have been a living example of a true Saint of spirituality, Kirpal Singh was born in India, in a simple rural house, in the western part of Punjab which now belongs to Pakistan, on February 6, 1894.

 

He followed the career of a civil servant in the government of India, and retired on his own pension in 1946. Then, Kirpal Singh moved to Delhi where he founded his spiritual school Ruhani Satsang with its headquarters at Sawan Ashram.

 

He was the President of the World Fellowship of Religions, an organization recognized by UNESCO, which had representatives from all the main religions of the world. He wrote numerous books, many of which have been translated into numerous languages.

 

Elected three times, consecutively, as President of the World Fellowship of Religions, Kirpal Singh upheld the truth that, though the various religions are different schools of thought, the Aim of all religions is One and the Same.

 

His basic teachings consist in establishing contact with God into expression power, called Word in the Bible, Naam, Shabd, Om, Tao, Kalma etc. in the other scriptures. The discipline of universal character taught by him is at the base of the spiritual experience which gave origin to all the main religions that have resisted the trials of time. It has been defined the Path of the Masters (Sant Mat), Meditation on the Divine Word or Yoga of the Sound Current (Surat Shabd Yoga).

 

He visited the major cities in the United States on the occasions of each of his three world tours: in 1955, in 1963-64, and again in 1972, staying in this country for three months or more, each time.

 

Kirpal Singh continued his work as a spiritual Master until he left the earth plane on August 21, 1974.

 

Free PDF eBook of The Crown of Life

 

The PDF eBook of The Crown of Life is freely available on the web. Link to The Crown of Life PDF eBook

 

Excerpts From The Crown of Life

 

I would like to share the following quotes to remind us of the importance of self-knowledge and God realization:

 

“All the great teachers of humanity, at all times and in all climes—the Vedic Rishis, Zoroaster, Mahavira, Buddha, Christ, Mohammed, Nanak, Kabir, Baba Farid, Hazrat Bahu, Shamas Tabrez, Maulana Rumi, Tulsi Sahib, Swamiji and many others—gave to the world but one sadhna or spiritual discipline. As God is one, the God-way too cannot but be one.

 

The true religion or the way back to God is of God’s own making and hence it is the most ancient as well as the most natural way, with no artifice or artificiality about it. In its practical working, the system needs the guidance of an adept or a teacher well versed in the theory and practice of Para Vidya, the Science of the Beyond, as it is called, for it lies beyond the grasp of the mind and of the sense-faculties.

 

Where the world’s philosophies end, there the true religion starts. The scriptural texts give us, at best, some account of the Path so far as it can be put into imperfect words, but cannot take us to the Path nor can they guide us on the Path.”

 

“The spiritual Path is essentially a practical Path. It is only the spirit—disencumbered and depersonalized—that can undertake the spiritual journey. The inner man, the soul in man, has to rise above body-consciousness before it can traverse into higher consciousness or the consciousness of the cosmos and of the beyond. All this and more becomes possible through the Surat Shabd Yoga or the union of “self” in man {Surat or consciousness) with the Shabd or Sound Principle, through the grace of some Master-soul.”

 

“Sant Mat or the Path of the Masters … goes beyond and tells us of the “Way Out” of the mighty maze of the universe and the “Way In” to the Heavenly Home of the Father, the spiritual journey that the spirit has to undertake from death to life eternal, by rising above body-consciousness by means of a regular system of self-analysis and withdrawal of the spirit currents from the body and concentrating them at the seat of the soul, and then gradually passing through the intermediary centers beyond Bunk-naal, the inverted, tube-like passage, until it reaches the final stage of consummation and attains at-one-ment with its Source.”

 

“The easiest, the most ancient, and the most natural way to gain the fruits of yoga, as taught by Kabir, Nanak and others before and after them, is that of Shabd Yoga or Sehaj Yoga, as given by all the Master saints from time immemorial. When the spirit is able, by practice of the spiritual sadhna to cast off, one by one, the various coverings, it becomes a pure spirit, complete in itself, a conscious entity, self-existent and self-luminous, ever the same and eternally free.

 

According to the saints, yoga is communion of the soul with the holy Word (God into expression), the power of God or the spirit of God: Sruti, Sraosha, Kalma, Naam or the Holy Spirit as variously designated by the various sages each in his own particular time.”

 

“Self-knowledge and actual self-realization is the culminating point in the process of self-analysis, without which one cannot proceed God ward and enter into the Kingdom of God. In this process of inversion and withdrawal of the spirit within by rising above body-consciousness and freeing the spirit from the tentacles of the body and mind, the easiest, quickest, and surest process is by communion with the Shabd or the Sound Current (the Holy Word), and this is the only means for God-realization.

 

It is the most ancient way the world has known, coming down as it does from the dawn of creation itself. It is coeval with Man from the day he became separated from his Father in Heaven. All the great Masters of mankind gave this Word to their disciples. This is baptism with the Holy Spirit, as Christ put it.”

 

“The basis of truth lies in Self-certainty. The Self precedes everything else in the world. It comes even before the stream of consciousness and all concepts of truth and untruth, reality and unreality, and before all considerations, physical, moral and metaphysical.”

 

“Self being the basis of all proof and existing before proof, cannot be proved. How can the Knower be known, and by whom? Self is in fact, the essential nature of everyone, even that of the atheist. This Self then, is eternal, immutable and complete, and in its essence, is ever the same at all times, under all conditions and in all states.”

 

“Knowledge is of two kinds; ultimate and final, or empirical and relative. Knowledge in its ultimate reality is a state of being and never grows. It is already there and is revealed by the light of the atman, which transcends at once both the subject apprehending and the object apprehended, beyond which there is nothing.

 

True knowledge is purely an action of the soul and is perfect in itself and independent of the senses and the sense organs. “An all-knowing mind,” says Professor J. M. Murray, “embraces the totality of being under the aspect of eternity. As we gain our entrance into the world of being, a total vision is ours.”

 

According to Shankara, “highest knowledge is the immediate witness of reality itself,” for then, the knower and the known become one reality. But the real Self which is pure awareness cannot be the object of knowledge.”

 

“Those who have mastered the Surat Shabd Yoga teach that the Absolute, though free of attributes in Its primal state, projects itself into form and assumes two primary attributes: Light and Sound. It is no mere accident, they point out, that in the revelatory literature of all major religions there are frequent references to the “Word” which occupies a central position in their pattern. In the Gospels we have:

 

In the beginning was the Word and the Word was with God and the Word was God.

John 1:1

 

“When the student of the Surat Shabd Yoga succeeds in rising above physical consciousness, he finds the Radiant Form of his Master waiting unsought to receive him. Indeed, it is at this point that the real Guru-shishya or teacher-student relationship is established. Up to this stage, the Guru had been little more than a human teacher, but now he is seen as the divine guide or Gurudev, who shows the inner way.

 

Under the guidance of this Celestial Guide the soul learns to overcome the first shock of joy, and realizes that its goal lies still far ahead. Accompanied by the Radiant Form and drawn by the Audible Life Current, it traverses from region to region, from plane to plane, dropping off kosha after kosha, until at last it stands wholly divested of all that is not of its nature.

 

Thus disentangled and purified it can at last enter the realm where it sees that it is of the same essence as the Supreme Being, that the Master in His Radiant Form and the soul are not separate but One, and that there is naught but the Great Ocean of Consciousness, of Love, of Bliss ineffable. Who shall describe the splendor of this realm?

 

Having reached the journey’s end, the seeker too merges with the Word and enters the company of the Free Ones. He may continue to live like other men in this world of human beings, but his spirit knows no limitations and is as infinite as God Himself. The wheel of transmigration can no longer affect him, and his consciousness knows no restrictions.

 

Like his Master before him, he has become a Conscious Co-worker of the Divine Plan. He does nothing for himself but works in God’s name. If there be indeed any Neh-Karmi (one free from the bonds of action), it is he, for there is no more potent means to freedom than the Power of the Word.

 

Freedom for him is not something that comes after death; it is something achieved in life itself. He is a jivan-mukta (free-in-life); like a flower shedding fragrance, he spreads the message of freedom wherever he goes.”

 

“There are two ways within: jyoti marg and sruti marg (the way of light and the way of sound), respectively. The holy Light keeps the soul anchored and absorbed and to a certain extent leads the soul as well, but the holy Word pulls it upward and carries it across from plane to plane in spite of various hurdles on the Way, like blinding or bewildering lights, densely pitch darkness, etc., until the soul reaches its destination.”

 

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