Sacred Connections Scotland
Guardians of the Way
The Continuity of the Divine Science of Light and Sound
Teachings through the Ages
(150 pages with colour illustrations)
This book, Guardians of the Way, is ready to be printed. The author has some funds available but needs another £1000 to cover the printing cost. If anyone would like to support this spiritual book project, donations can be made via the Paypal donation button to the right. Thank you.
The purpose of this book is to show the continuity of the inner Light and Sound Path down through the ages by profiling some of the Light and Sound Masters who have been true channels for this pure river of Sound. It is a path of love and devotion with the goals of Self and God realisation. These Masters have given the same spiritual principles to their students, with some outer differentiation due to their culture and the age in which they lived. There is only one Inner Master, the eternal Son of God, but there have, and will continue to be, many historical Masters. They are the ‘word made flesh,’ and whilst great respect is due to these loving, humble and powerful God-realised souls, they always refer their students to the one Inner Master as the true guide and way-shower.
An important principle of the Light and Sound Path says that we need a living teacher to guide Soul throughout Its Divine journey home – outwardly through writings and talks (satsang) and inwardly through that Master-soul’s inner form. To truly describe these Masters in words, however, is impossible. Their presence has to be experienced. Their love is so great, with such deep wisdom, that just a momentary glance from them can affect the soul very deeply.
It is very inspiring to know that this Light and Sound Path is not new but has always existed, a golden thread weaving through different cultures throughout the Ages. It is about awakening to a deep abiding love – an unemotional love that fills our entire Being. The term ‘Master’ can have a negative connotation to many people in the Western world today. However, a true Master-teacher’s mission is to assist our true self, Soul, in attaining its own Mastership.
This writer’s research has taken her through many time spans and cultures – from China, to Persia (now Iran), to India, to Ladakh (little Tibet), as well as England and Scotland in the United Kingdom. She also researched the cultures of their times, particularly for Hafez and Rumi’s profiles, to understand some of the symbology within their poetry. In the case of Rumi she learned that there is a difference between translations and versions – many versions of accurate translations have been misinterpreted.
These Masters were born into times of relative peace and also periods of war. Some grew up in poor families whilst others had comfortable means. Despite their upbringing and lifestyles, they always carried out their missions. Master-teachers who lived within the earlier centuries had to travel many years on foot and by boat, sometimes joining a caravan train, to make their teachings available to any interested students. In those days travel was risky and arduous.
Divine Science of Light and Sound (or Surat Shabda Yoga in the Eastern Tradition)
The Light and Sound Path is not a religion, metaphysical teaching, philosophy or cult. These teachings have been expressed by many names, such as the Divine Science of Light and Sound, the Teachings of the Saints, Sant Mat (Way of the Saints) and Surat Shabda Yoga, known as the Yoga of the Sound Current in the Eastern Tradition (the practice of merging soul with the Shabda).
In Christianity this Universal Sound Current is known as the Word. In Hinduism it is called the celestial voice (aakaash vaanee). In the holy book of Sikhism (Guru Granth Sahib), it is expressed as name (naam) and ceaseless eternal sound (anahad shabad). Outer orchestral music, tuning forks, singing bowls, etc., are only a reflection of the true, transformative, inner Sound current of God, the Shabda.
Jacob Boehme, the Lutheran cobbler mystic of seventeenth-century Germany, wrote: ‘If you should in this world bring many thousand sorts of musical instruments together, and all should be tuned in the best manner most artificially, and the most skilful masters of music should play on them in concert together, all would be no more than the howlings and barkings of dogs in comparison to the Divine Music, which rises through the Divine Sound and tunes from Eternity to Eternity.’ 
Biographies (each Master referred to the inner Divine Sound current):
Lao Tze – the eternal Tao, the ‘nameless origin of heaven and earth.’
Jesus (Isa) – the Word.
Jalal al-Din Mohammad al-Rumi – symbolised as wine, being intoxicated with God’s essence.
Hafez of Shiraz – symbolised as wine, being intoxicated with God’s essence.
Kabir – wine, shabda.
Guru Nanak Dev Ji – nam (name – inner sound current of God).
Tulsi Sahib of Hathras – Nam, and the title of one of his books includes the word shabda (Shabdavali).
Seth Shiv Dayal Singh, Soami Ji Maharaj – shabda (Divine Sound Current).
Hazur Maharaj Sawan Singh Ji – shabda (Divine Sound Current).
Appendix A: The Symbology of the Persian poets
Appendix B: Make the mind your friend: Soami Ji’s profound poem about soul’s petition to mind and the mind’s reply
Appendix C: The Unknown Life of Jesus Christ by Nicholas Notovitch
Appendix D: Apocryphal and Gnostic texts and their past connections with the Light and Sound tradition.
The Masters (extracts)
Lao Tze, Born 600-300 BC
The Tao that can be told of is not the eternal Tao.
The name that can be named is not the eternal name.
The Nameless is the origin of Heaven and Earth.
The Named is the mother of all things.
Lao Tze, Tao Te Ching.
Lao Tze’s spoke of the eternal Tao, the ‘nameless origin of heaven and earth.’ If he was born c 600 BC, most scholars believe that he met the philosopher, Confucius, who described Lao Tze as a man ‘to whom all material life was illusion, and nothing real but the nameless unknown cause of all.’
While he never opened a formal school, his wisdom attracted a large number of students and loyal disciples. He considered a person’s conduct should be governed by humility and taught the concept of wu-wei, or ‘action through inaction,’ i.e. actions taken in accordance with the Tao are easier and more productive.
Towards the end of his life, he dictated his Tao Te Ching (the Way and Its Power) to the great astrologer, Yin Hse.
The Great Tao [shabda, sound current] flows everywhere.
It may go left or right.
All things depend on it for life, and it does not turn away from them.
It accomplishes its task, but does not claim credit for it.
It clothes and feeds all things but does not claim to be master over them.
Always without desires, it may be called The Small.
All things come to it and it does not master them; it may be called The Great.
Therefore (the sage) never strives himself for the
great, and thereby the great is achieved.
Lao Tze, Tao Te Ching
Jesus (Isa), Born c. 6 BC
There is both the biblical Jesus of Christianity and the historical Master-teacher. When Jesus and his followers walked the earth over two thousand years ago there was no Christian religion, church, priesthood or monasteries. There was simply the mystical experience between a Living Master and his disciples.
Jesus taught the principles of Light and Sound (or Surat Shabd Yoga in the Eastern tradition – the union of soul with the Divine sound current), the bhakti path of love and devotion. His deeply spiritual teachings recorded in the New Testament, apocryphal and gnostic texts, continue to inspire today:
Jesus spoke of the Word:
Verily, verily I say to you, He who hears my Word, and believes him who has sent me, hath everlasting life; and he does not come before the judgement, but he passes from death to life.
Jesus (John 5:24, New Testament from Aramaic)
He said that we too are sons of God and that the Kingdom of God is within us:
The kingdom of God does not come by observation. Neither will they say, Behold, it is here! or, Behold, it is there! for Behold, the kingdom of God is within you.
Jesus (Luke 17:20-21 New Testament from Aramaic)
He taught his disciples to centre on the single eye (also called the tenth door, eye centre), that is situated above and between the eyebrows; where the student concentrates their attention to withdraw the soul currents from the physical consciousness to bring about the birth of the spiritual consciousness, with the assistance of a Master-soul:
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
Jesus (Matthew 6:22 King James Version)
Straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Jesus (Matthew 7:14 King James Version)
There is substantial evidence to show that Jesus travelled extensively both before and after the crucifixion, including India, Ladakh, Tibet, Nepal, Asia, Syria, Persia (now Iran), Kashmir and the British Isles. During this time he conversed with and was taught by Buddhists, Brahmins, Hindus, Essenes and others.
His visit to Tibet was described by a Russian journalist, Nicholas Notovitch, who wrote The Unknown Life of Jesus Christ in which he describes his visit to Hemis monastery in Ladakh, where he was shown ancient Buddhist books (made of sheets of parchment placed between wood and wrapped in brocades) detailing the activities and discourses of Issa (Jesus) during his young adult years in the East. The books record the following story about Jesus’ visit to Persia:
The priests became concerned when Jesus became popular with the village people. They arrested him and brought him before the high priest where he was interrogated. They asked: ‘Who is this new God of whom thou speaketh? Dost thou not know.. that Saint Zoroaster is the only just one admitted to the honor of receiving communications from the Supreme Being. Who then art thou that darest to blaspheme our God and sow doubt in the hearts of believers?’
And Issa replied: ‘It is not of a new God that I speak, but of our heavenly Father, who existed before the beginning and will still be after the eternal end. It was of him I spoke to the people….’ 
Jesus’ possible marriage to Mary Magdalene also symbolises the mystical marriage of Soul (bride) and the Beloved (bridegroom). There is a beautiful stained glass window in a church on the Isle of Mull, Scotland, that may represent this union.
It is believed by some researchers that he lived a long life and died in Kashmir.
Jalal al-Din Muhammad al-Rumi, 1207-73
Love cannot be contained within our speaking or listening.
Love is an ocean whose depths cannot be plumbed.
Rumi is considered to be the greatest mystical poet of ancient Persia and his poetry continues to inspire today, although some authors have misinterpreted the deep mystical symbolism of his writings. The Persian mystics used a symbolic language, partly for their protection. For example, to a Persian mystic, wine represents God’s intoxicating essence, shabda, the Divine sound current. He is drunk (experiencing the bliss of God) by drinking God’s essence. According to legend, Rumi’s father met the great Sufi and Persian poet, Attar. He was impressed by the young Rumi, saying: ‘Your son will soon be kindling fire in all the world’s lovers of God.’ Rumi later mentioned Attar in a poem:
Attar has traversed the seven cities of Love,
we are still at the turn of one street!
He studied Arabic grammar, theology, Hadith (sayings of the Prophet Muhammad), jurisprudence (the science of the Shariah ), Koranic commentary, history, logic, philosophy, mathematics, and astronomy. When his beloved Shams Tabriz came into his life he was transformed. In his Diwan-i Shams-i Tabrizi, Rumi writes:
I was the country’s sober ascetic,
I used to teach from the pulpit,
but destiny made me one of
thy hand-clapping lovers.
My hand always used to hold a Koran,
but now it holds Love’s flagon.
Shams-i Tabrizi had a deeply transformative effect upon Rumi. From a sober teacher he became intoxicated with the mysteries of divine love expressing that love through ecstatic poetry. Prof. Seyyed Hossain Nsar  says the spiritual friendship between these two is rare in the history of Sufism and has become proverbial in the East.
Sufi, Kabir Helminski, writes: ‘Rumi knew deep in his heart that the love he was experiencing was leading him back to the deepest level of himself and his own intimate connection with the Divine. In the less mature stages of love we desire and want to possess the object of our love. Rumi and Shams gave themselves unequivocally to a spiritual relationship – not a relationship in which one ego would feed and flatter another ego with unlimited attention and devotion, but a relationship that would tear each down to his essence. Shams demanded of Rumi that he die [to mind/ego] in a thousand ways, for Shams knew that the secret of love is in this dying.’ 
When you are drowned in God,
you only want to be more drowned.
When your spirit is tossed up and down
by the waves of that Sea, you want to say,
‘What’s more delightful? The waves or the depths?’
And what’s more fascinating:
the Beloved’s shield
or his piercing arrow? Mathnavi I 
Apart from his Divan-i-Shams-i Tabrizi and 6 volume Mathnawi, Rumi’s other writings include his talks, lectures and letters. It is believed that these were from notes taken by Rumi’s disciples and compiled after his death. Rumi’s profound poetry forms the basis of much classical Iranian and Afghan music today.
Hafez of Shiraz, c. 1320-1390
Since eternity, love’s been my destiny;
this inscribed fate cannot be erased from me.
Divan of Hafez
When love’s hottest rays penetrate heart and soul,
you’ll burn so with God even sunshine feels cold.
Divan of Hafez
A profound poet, very little is known about the details of Hafez’s personal life except that he travelled very little. His poetry contained many references to wine and being ‘drunk’ on that wine, which in Persian Sufi terminology translates as being intoxicated by God’s divine essence:
Drink wine, the wine of Love, for it is everlasting Life;
yes, it is the essence. true essence of this passing life.
Divan of Hafez
Most researchers have constructed a general outline of his life from his ghazals (poems) and legends. He was fluent in both Arabic, Persian and Farsi (one of the Persian languages), and had a vast knowledge of theology, philosophy, literature, science and history. He spent most of his life in Shiraz, Persia, known for its beautiful gardens. Hafez often wrote about Shiraz with loving affection:
Sweet Shiraz-gorgeous city of worldly wonder rare,
may your spirit never wander, this is my blessing prayer.
Divan of Hafez
This was a turbulent and sometimes violent period in Persian history. His poetry shows that he survived adversity, loved beauty, denounced religious fundamentalism and hypocrisy.
Sufi, Inayat Khan, says: ‘The work of Hafiz, from beginning to end, is one series of beautiful pictures, ever revealing and most inspiring. Once a person has studied Hafiz he has reached the top of the mountain, from whence he beholds the sublimity of the immanence of God.’ 
Hafez’s poetry continues to be popular in all Persian speaking countries today and is also respected by Hindus, Christians and others. Many Iranian composers have composed music inspired by Hafez’s poetry, or directly used his poems.
Kabir, c. 1398-1448 or c.1440-1518
Kabir is intoxicated with Nam [shabda],
not with wine, nor with drugs.
He who drinks from Nam’s cup,
is the truly intoxicated one.
Kabir, Sakhi Sangrah
Kabir was born into the low Indian Julaha caste. He was a Muslim by birth and a weaver by profession. Although an uneducated man, his humble beginnings did not prevent him from being known and loved as a poet and great Saint within his lifetime. He was instrumental in bringing about a revival of the bhakti (love and devotion) movement, along with the Sufis. He was outspoken about the Indian caste system and many of the rituals and dogmas of the day; creating strong opposition from many of the priestcraft. Loved by the common people, his teachings were revered and recited during his lifetime, as they are today.
He taught the reality of one God to be experienced through the practice of His Name (nam/shabda) and the necessity of finding a true Guru (Master-teacher), explaining that they differ from orthodox religious teachers in their ability to assist the soul. He spoke of the ‘tenth door,’ also known as the third eye centre or tisra til. Author, Mr. V. K. Sethi, quotes Kabir saying: ‘That which is visible is perishable; contemplate on Him who is invisible. When you turn the key to the tenth door, then you will have the darshan of the Merciful One.’ 
Originally, it was understood that Kabir spent his entire life in Banares, Uttar Pradesh (known as Varanasi today). However, there is now sufficient evidence for scholars to believe that he travelled extensively.
That a Saint (Sant) who was an illiterate, low-caste Muslim should so win the hearts of both Hindus and Muslims, during a time of religious conflict, and rise to such a position of eminence among them, is remarkable.
Guru Nanak Dev Ji 1469-1539
He [Guru Nanak] gave utterance to words of divine wisdom,
Bringing light and driving away darkness.
He imparted understanding
through discourses and conversation.
The unstruck music (Anahad Shabd)
of devotional ecstasy, resounded endlessly!
Bhai Gurdas, Var 1
Guru Nanak Dev Ji, also known as the Great Saint of the Punjab, spoke of the Nam (divine sound current). He made many extensive journeys (udassis) covering around 23 years and many thousands of miles. According to the Janamsakhis (anthologies of stories about his life) he travelled mostly on foot, and sometimes by boat, to many sacred Hindu and Muslim pilgrimage centres within India. It is also said that he journeyed to Bangladesh, Afghanistan, Ceylon (now Sri Lanka) and Persia (now Iran). There are local traditions and some epigraphic evidence that he also went to Mesopotamia (now Iraq), Saudi Arabia, Burma, Tibet and Nepal.
In contrast to Kabir, Nanak was born into a high caste family. He had a close relationship with his older sister, Nanaki, who recognised his deep spirituality, often acting as his protector and intervening when their father became angry with his son’s lack of interest in carrying on the family tradition and living a normal life. Nanak was married with children.
One day, after his usual bath in the local river Bein (a rivulet flowing by the side of Sultanpur, Uttar Pradesh, India), he had a deep spiritual experience. He said:
Were I to live for millions of years
and could make air my food and drink.
Were I to seal myself in a cave and ceaselessly meditate
without seeing the sun or the moon and without a wink of sleep,
I would still not be able to measure Thy greatness,
nor signify the glory of Thy Name [shabda]!
It is believed that Guru Nanak’s extensive journeys began when he was about 35 years of age. They were interspersed with short return visits to his home village of Talwandi (now in Pakistan) and Sultanpur, about 100 miles from Talwandi. Nanak explained his purpose:
I became a wandering udassi, searching for the Gurumukhs…
I trade in the merchandise of Truth.
O Nanak, as Gurumukh, I carry others across.
Guru Nanak, Guru Granth Sahib, Sidh Gosht
He made extensive use of music. Mardana, his Muslim childhood friend and minstrel, accompanied him on his rebeck while he recited his inspired words set in verse. Many wonderfully inspiring stories about his travels and teachings have been recorded in the Janamsakhis.
At the end of his long journeys he created a sangat (spiritual community) which he called Kartarpur (City of the Creator). He also instigated a community kitchen for his disciples and the many visitors, who were diverse in occupation and lifestyle. At a time when men and women were strictly segregated within religious institutions, men and women disciples and visitors ate together regardless of caste.
Guru Nanak brought people together in a spirit of love and service at a time when religion and caste were very powerful, a feat inconceivable in medieval India. The love and great spirituality of this Guru was extraordinary.
Tulsi Sahib of Hathras (Dakhani Baba – sage from the south), 1763-1843
As with all true Light and Sound Master-teachers, Tulsi Sahib radiated great love and humility. Seekers of all Indian castes came under his wing. He was outspoken about external worship and rituals but tolerant of those who disagreed with him. Many scholars, pundits and priests would sometimes visit to debate with him; but he always graciously received them, thanking them for gracing his hut. There are numerous accounts in his Ghat Ramayan about how he won the hearts of many of his opponents with his humility and loving, kind manner.
In his Ratan Sagar, Tulsi Sahib speaks of withdrawing our consciousness from the ‘nine portals’ of the body and placing our attention at the ‘eye centre’ or the ‘tenth door.’ He describes the ‘tenth door’ (also known as the ‘third eye’) as ‘a poppy seed containing a city.’ He said: ‘Without the grace and company of such a one [a true Master-teacher], all effort to enter this door proves futile.’ 
Moment by moment gather your soul,
and hold it at the eye centre.
Cleanse the mirror of your mind,
and catch the divine Melody with your soul.
If your longing is keen, you will pierce the veil,
and reach the quintessence.
Then indeed, O Tulsi, will you behold
the radiant dust of the lotus feet of your Master.
Tulsi Sahib, Shabdavali I
There is a lovely story about how he foretold the birth of Seth Shiv Dayal Singh (see next profile). Seth Dilwali Singh and his wife Mahamaya were devoted disciples of Tulsi Sahib. On one of his visits to their home in Agra in October 1817, pleased with Seth Dilwali Singh’s mother’s devotion, Tulsi Sahib said: ‘I am very pleased with you. Ask for anything and I shall be happy to give it.’ She replied ‘I have everything through your grace and need nothing, but Mahamaya wants something. She has been unable to have a son.’ Tulsi Sahib compassionately said ‘Yes, she will have a son, but do not look upon the child as a mere human being.’
Mahamaya gave birth to a son, whom they named Seth Shiv Dayal Singh, later becoming known as Soami Ji Maharaj. Thus, Soami Ji was close to Tulsi Sahib from his early childhood and became a devoted disciple. He called him ‘Sahib’ or ‘Sahibji.’
As mentioned above, he was outspoken about external rituals. He said the orthodox and priestly class, ‘Worship stones, chant prayers and sound bells, stimulating devotion to lure people.' This annoyed some priests and their followers. One day a group of street urchins followed him, shouting abuses and throwing stones. A disciple, who was angry when one stone fell very close to Tulsi Sahib, turned towards the crowd and started to remonstrate. Tulsi Sahib immediately asked him not to say anything. He explained to the disciple that the people of the world have always been harsh and cruel to devotees of the Lord. ‘It does not behoove you,’ he said, ‘to get angry at such a minor event as the shouting of abuses or the throwing of stones.’ 
Over a period of time he became renowned, in the various cities of Uttar Pradesh, as a great Saint. On the other hand, others tried to slander him and warned people against visiting him.
He lived in a hut in the small village of Jogia, situated on the outskirts of Hathras, Uttar Pradesh, until he passed away in 1843 at the age of 80.
Seth Shiv Dayal Singh, Soami Ji Maharaj, 1818-1878
Listen to the melody of Shabd
and bring your wayward mind into line.
A million other methods will fail to tame it,
it will submit only by listening to that melody.
Soami Ji, Sar Bachan Poetry
Seth Shiv Dayal Singh, Soami Ji Maharaj (lovingly known as Soami Ji and the Saint of Agra) was born in Uttar Pradesh, India. His father and grandfather were Persian scholars and devoted Sikhs (followers of Guru Nanak’s teachings).
Soami Ji privately held satsang and gave initiations to a few disciples in the 1850s, coming out publicly with his teachings in February 1861. He called his movement ‘Satnam Anami’ (lit nameless) which later became known as Sant Mat (Way of the Saints) The name, Radhasoami (Lord of the Soul), was later instigated by a close disciple, Rai Saligram. His important work was his Sar Bachan (true sayings) prose and poetry. He would sometimes refer to his predecessors, Kabir and Guru Nanak, explaining that they gave out the same eternal teachings.
Soami Ji’s youngest brother, Pratap Singh, says that Soami Ji placed great emphasis on love and yearning. Anami is love and soul is of the same essence. The only difference is that the former is the source, reservoir and ocean of love, while the latter is a drop from this ocean. The cause of soul’s separation from its source is because it is wrapped in maya (illusion). When this illusion is removed the drop will merge with the ocean. Soami Ji emphasised that maya’s illusion can’t be removed without a true Master-teacher (a Sat Guru), yearning for God, and spiritual practice. 
He said only the shabda (inner Sound Current) will control the mind:
Listen to the melody of Shabd
and bring your wayward mind into line.
A million other methods will fail to tame it,
it will submit only by listening to that melody.
The yogis practice their own methods
while the learned are busy
with knowledge and discussion.
Ascetics wear themselves out with penances
and celibates with their struggle against lust.
Dhyan yogis only delude themselves in mental contemplation.
Priests read and recite the scriptures –
they too waste their energies, in learning and preaching.
Intellect and cleverness are of no avail –
scholars have to repent in the end.
No other practice will work for you,
only the practice of Shabd [inner Sound current] will unite you with God.
When a disciple with longing in his heart
meets a Master who knows the secret of Shabd,
and the disciple devotes himself
to the practice of Shabd,
only then will his mind begin to be controlled.
Soami Ji, Sar Bachan Poetry 
Hazur Maharaj Sawan Singh Ji, 1858-1948
‘If ever there was a face combining old age (he was seventy-four years of age) with beauty, majesty and calm power, it is his. But beyond all of that there is a sort of spiritual radiance which no words can describe, but which gives one a feeling of deep peace.’
Dr. Julian Johnson (With a Great Master in India)
Hazur Maharaj Sawan Singh Ji, affectionately called the Great Master, was born into a Sikh family. He was their only child.
After qualifying as a Civil Engineer he joined the Military Engineering Service at Nowshera, Srinagar (in the Indian State of Jammu and Kashmir), serving as a Sub-Divisional Officer for more than twenty-eight years.
Before he died, his beloved Master, Baba Jaimal Singh, had appointed Sawan Singh Ji to be the successor for his Dera Baba Jaimal Singh ashram and the latter assumed that responsibility in 1903.
On divine love, Sawan Singh Ji says: ‘The path of Love is as sharp and as narrow as the edge of a sword. There is room for only one to tread on it. Here God and the devotee have to become one, and the least waver or negligence on the part of the devotee will cause his downfall. Therefore, only the strong-willed can follow this path with the support of God and the Master and by surrendering themselves at all times into the lap of the Beloved. Such fortunate devotees are guided at every step and cannot fail.’  He continues: ‘In love, all the bad qualities of the mind and intellect such as anger, sloth, talking ill of others, hatred, and so forth, are removed, and we are able to control our mind by means of love. Love reigns over everything. It is so beautiful that wherever it abides, anger, hatred, and other similar emotions cannot exist.’ 
Sawan Singh Ji would visit all his satsangis (disciples/initiates), at least every few years. Author, surgeon and satsangi, Dr. Johnson, writes about one such visit: ‘As usual, everywhere he went, great crowds gathered about him.. This disciple [Dr. Johnson].. joined the Master at a little village in the mountains by the name of Chalet. It lies up in the foothills of the great Himalayas. There is really no town there, but a cluster of houses here and there, scattered over a group of hills, all inhabited by the descendants of mountain tribes.. They gave this disciple, as well as the Master, a most cordial welcome to their homes.. In the morning [the day after the Master’s arrival] just as the Master’s car appeared half a mile away in the canyon, a shot was fired from the lookout station on the hill. As he came closer, another shot was fired. These shots were to announce to all that the Master was approaching.. Many descended the hill to the place where his car was to stop. The people came in hundreds and thousands. Old men came, slowly hobbling over their canes.’ 
This Path was not created by man. Our Divine creator has planted a seed within our souls that only needs the spark of initiation from a true Master-teacher to start the germination. We are the Path and the eventual Master. This can be inspiring for a sincere seeker who longs to know their true self (soul) and God. This inner spiritual path is eternal.
These Masters view their spiritual mission – to emancipate the souls of those who come to them – as their priority. They are not here to change the world. This writer has found their lives to be truly inspirational.
Kirpal Singh Ji writes: ‘All sages and seers have counted upon Shabd as the only means of salvation. But one cannot take hold of the lifeline of the Sound Current without initiation into the esoteric teachings of the Masters from a competent living Master-soul and practicing the process of soul-withdrawal at the still point in the body between and behind the two eyebrows. This is moving from the circumference of life to the center of life and from here the soul, following the lead of the Sound Principle, proceeds to her native home, the Mansion of God, the source and fountainhead of the divine Melody Itself.’ 
Endnotes: The term saint (Sanskrit, sant) as used here has no reference to canonical saints, like those of the Christian church.  Naam or Word by Kirpal Singh Ji, 1960, p.76 (Citing: The Aurora)  The Unknown Life of Jesus Christ by Nicholas Notovitch, 1890, pp.119-120.  A religious law forming part of the Islamic tradition. It is derived from the religious precepts of Islam, particularly the Koran and the Hadith.  An Iranian Professor of Islamic studies and Islamic philosopher.  art-arena.com/rumi.htm (Citing Jalal al Din Rumi, Supreme Persian Poet and Sage, 1974)  Love’s Ripening: Rumi on the Heart’s Journey, translated by Kabir Helminski and Ahmad Rezwani, 2008, p. xxii  Ibid, p.91  Divan of Hafiz by Paul Smith, p.34 (Citing Inayat Khan).  Kabir: the Weaver of God’s Name, p. 57. (Citing: Guru Granth Sahib: Gauri, Bawan Akhari, Kabirji, p.341).  Gurumukh – one who follows the Guru’s instructions. Whose face is turned towards the Guru, rather than a Manumukh who follows the dictates of his/her own mind.  The four castes of the Hindu system are Brahmin (priests), Kshatriya (rulers and warriors), Vaisya (traders and farmers) and Sudra (manual, unskilled workers). Guru Nanak: His Mystic Teachings, 1982, glossary, by Mr. J.R. Puri.  Tulsi Sahib: Saint of Hathras, 1995, by J. R. Puri & V. K. Sethi, p. 12. (Citing Ratan Sagar)  Ibid, P. 6.  Ibid, p. 7. (Citing Shabdavali Pt. 1, p. 17)  Ibid, p. 8.  Biography of Soami Ji Maharaj, 1902, translated into English by S.D. Maheshwari, pp. 21-22  Sar Bachan Poetry (Selections) pub. Radha Soami Satsang Beas, 2002, p. 93.  Sawan Singh Ji spent the major part of his service in Nathiagali, Murree, Cherat and Abbotabad (in Pakistan today).  Philosophy of the Masters (abridged), 1973, pp. 169-170.  Ibid, p. 347.  With a Great Master in India, 1971, pp. 172-174.  Naam or Word, 1960, p. 172.