Thoughts On Spiritual Science #2
By Atom Bergstrom
Most folks associated Adano Ley (Swami Nitty-Gritty) with the Beas Radha Soami group, but his Initiation technique was closer to that of the Council group.
The Beas group borrowed their Five Holy Names from the Sikhs.
The Council group was the original group, officially founded in Agra by Shiv Dayal Singh in 1861.
Mark Juergensmeyer (Radhasoami Reality: The Logic of a Modern Faith, 1991) wrote …
“According to Kirpal Singh, the first meeting between Jaimal Singh and Swami Shiv Dayal occurred in 1856, when Jaimal Singh was 18 years old, two years before Rai Saligram met the Swami in 1858 and five years before the Swami’s message was revealed to the public (A Great Saint, p. 42). The Agra accounts, however, date the initiation of Jaimal Singh later: sometime after he encamped in Agra with the Twenty-fourth Sikh Regiment in 1856, and after he attended Swami Shiv Dayal’s satsang, which was not established until 1861 (A.P. Mathur, Radhasoami Faith, p. 128; and Shiv Dayal Singh et al., Holy Epistles, part 1, p. 400). Jaimal Singh’s spiritual wanderings prior to meeting the Swami are described by Kirpal Singh, and also by Sawan Singh, in his introduction to Jaimal Singh, Spiritual Letters. According to Sawan Singh, Jaimal Singh had for a time been interested in the Namdhari sect of Sikhs (the so-called Kukas), who also believed in a living guru.”
Kurt Leland (Rainbow Body: A History of the Western Chakra System from Blavatsky to Brennan, 2016) wrote …
“As shabda yoga, the ‘yoga of the sound current,’ nada yoga became the focal point for a new religious movement originating in India in the mid-nineteenth century. Called Radhasoami or Sant Mat (Path of the Saints), this movement linked inner sounds with chakras, states of consciousness, and realms of being. It developed alongside the Theosophical Society, and there seems to have been a reciprocal influence between Sant Mat and Theosophical teachings. This relationship has been suspected by scholars for decades, but has been largely unstudied. Sant Mat has had a profound but nearly invisible effect on the development of the Western chakra system.”
David Lane (Radhasoami Texts, 2015) wrote …
“Because of the soul’s age-old attachment to the body/mind, spiritual awakening manifests in a series of stages which take the form, more or less, of an inner journey. Thus the path of light and sound entails leaving the physical body at will and entering into the subtle regions of existence hitherto unexplored by human beings. To do this, one must penetrate the veil of darkness behind the eye center (variously termed the third eye, the inner door, the single eye) while living, so that when physical death comes, the soul will not be duped into settling for one of the lesser regions of light. When Christ said 2000 years ago, ‘In my Father’s house there are many mansions,’ the saints interpret this as reflecting the inherent hierarchy of after-life experiences.
“The key to the practice of surat shabd yoga is not to be detained or led astray by any sights or sounds on the upward journey but to follow the celestial current to its terminal apex where all of creation has its transcendental source.”
Did Adano Ley agree with this? Yes, No, Maybe.
He believed in the inner journey, but he didn’t believe it was the soul that did the traveling.
According to him …
“My cellular structure is my own Heaven and Hell. Omar Khayyam’s mistake was that he made soul a separate entity of his I-ness.”
And what about the journey and the traveling?
How fast do you have to travel to bilocate and manifest multiple bodies like Milarepa was reputed to do?
(To Be Continued)