Appendix – I

I

This Anurag Sagar – the Ocean of Love – is a living report and it should not be read as an attempt of an indoctrination. It reports about all the glorious occurrences, that arose when the souls had been reconnected with the Divine Light and Sound and were allowed to turn back to their True Home. Indra Mati, Supach Sudarshan, King Dhondhal and all the other souls had been allowed to take this journey upon them, have been united with the Divine Ocean of Love and in hindsight they had been of avail. It is also reported, that even today at the beginning of the 21^st century, the Way is open for all Souls. There is no Soul on this earth who is not allowed to enter it.

As it was indicated in the introduction of the Anurag Sagar, even the untruth has not been spared in the illustrations and other texts. Finally, however, it shall be comprehensible for the reader that these explanations are not tainted with criticism. The detailed explanation of the story of creation depicts how the Souls have been captured in the world and the way Kal created the paths which led to numerous confusions, entrapping in duality both the unknowing Jivas and those with a spark of Spirituality in them.

All the given events and occurrences with disciples and the same are a sign of the time – a reflection of the Kali Yuga – proliferations, like tentacles of Medusa. They do not call anybody bluff, but simply serve those Jivas who want to realise their own faults and then want to give them up.

Once Kirpal Singh said:

[…] You cannot clean the road completely of all the thorns, thistles and the bitter things that lay across it, but surely you can put on strong boots to save your feet from all harm. […]

Spiritual Elixir (First Edition, 1967) –
Part II: VIII. General,
by Kirpal Singh, 1894–1974

The Pralabdh Karma brought the Soul in her present body and it has to be undergone. If the Soul receives initiation and is consciously connected with Naam all the time concentrating her attention on the Sound Current or the Simran, the consequences of this karma will hardly be felt. Then Naam is  like those strong boots saving the Soul from harm. May the indications in this book also serve the Jivas as 'strong boots' to safely cross Kal’s field of thorns that he has laid out by his paths.

Once a disciple was asked how he has reached perfection. He answered, that he had put down in himself the mistakes he had seen in others. This is a good attitude, very well subserving the aim. We must not forget that even when meditating on Naam after having received the connection but not having in mind our goal, all that is nothing else than blind faith.

At this juncture it shall be pointed out explicitly that the Anurag Sagar should not be relativised, because the shown irregularities cannot be relativised and even not be justified.

For all those who already slipped up many times it is of no use to merely concern themselves with what they have done wrong.

Christ said:

[…] From now on, sin no more.

St John 8:11

And Hazur Sawan Singh used to say:

Thus far and no further.

So a fault confessed is half redressed. Therefore it is even absolutely needless to write books for presenting the reasons why one had acted in one way or the other and why one had proclaimed false so-called masters for example. Actually, it simply became clear to those writers – deep within themselves – that their own actions had not been in accord with Truth so that suchlike writings merely demonstrate the attempt of a justification. Each justification however is completely useless and merely brings more intellectual dross into the world; because the fact remains that Souls have not received Naam by those so-called masters. And this is the only criterion that counts.

Kirpal Singh analogously said:

[…] The granting of an Inner first-hand Experience may be the only criterion to distinguish between corn and chaff, between true an unperfect masters of which the world is overfull.

Some paths have yet become so bad and alarming that even various schoolbooks in the Federal Republic of Germany warn against them. The senate department Berlin for Education, Youth and Sports for example published a pamphlet with the German title 'Risiken und Nebenwirkungen – Informationen zu ausgewählten neuen religiösen und weltanschaulichen Bewegungen und Psychoangeboten' ('Risks and side effects – Information on chosen new religious and ideological movements and psychological offers'). In this pamphlet the senate department warns, amongst others, against 'Ruhani Satsang of Thakar Singh', against the structure 'Transcendental Meditation' of Mahesh Prasad Varma, who called himself Maharishi Mahesh Yogi and against the 'Bhagwan or Osho Movement', which was founded by Rajneesh Chandra Mohan.

Even the Federal Office for the Protection of the Constitution kept under surveillance, amongst others, the organisations 'Scientology' and 'Transcendental Meditation.' By now the world also looks more and more upon the dreadful Kalachakra Tantra, which is put into practise by the structure of Lhamo Dhondrub, and it begins to distance itself from the illusions of the Tibetan Dream World (see also the explanations about the Kalachakra Tantra in the subsection 'Jay Doot' in the illustration to 'The Attributes of the four Messengers' and the corresponding following insertions and the quotation of Victor and Victoria Trimondi.)

Further modern ramifications of Kal’s paths are the 'International Sai Organisation' of Ratnakaran Sathyanarayan Raju, who calls himself Satya Sai Baba, the structure of 'Mother Meera', the 'Yoga Vidya e. V.' lead by Volker B., the 'Wild Goose Company' of Michael Barnett, who was a follower of Bhagwan Shree Rajneesh (Osho), or the qigong movement 'Falung Gong' which was founded by Li Hongzhi.

In this book however only a fraction of all modern structures, formations and organisations who do not have anything to do with Truth are mentioned, because to present all proliferations in detail would quite go beyond the scope of this book.

The term Spirituality is not to be confused with,

1. Spiritism – or belief in the existence of spirits apart from matter, which when disembodied haunt the nether regions as ghosts or the lower planes of the astral regions as angels.
   
   
2. Spiritualism – or belief in the survival of the human personality and in communication between the living and those who have 'passed on' in the form of spirit rapping and planchet writing etc.
   
   
3. Mesmerism – or producing a state of trance by the consciously exerted animal magnetism of the operator so as to subordinate the willpower of his subject.
   
   
4. Hypnotism – which produces a kind of deep sleep in which the consciousness is suspended and the patient is made susceptible to the suggestions of the hypnotist.

Spirituality, on the contrary is the science of developing Higher Consciousness in man, on the level of the soul and making one transcend from mere body consciousness into Cosmic Consciousness and further on into Super Consciousness so as to enable one to understand the working of the Divine Plan.

Spirituality / What it is (First Edition, 1959) –
To the honest Seeker
by Kirpal Singh, 1894–1974

For all those who have been connected with Naam it is important to live in the right way, as it is described by the Masters of Sant Mat. (See the chapter 'The Ignominy for the Path of the Saints.')

For this reason it is essential for them to see where they stand and which subtle impulses of the Negative Power they may possibly still follow up unconsciously.