gsm52

*disclaimer* please forgive this idiot if he offends anyone with what he is about to say… thanks and sorry in advance.
 
Of course. I will not disclose too much but I have had many telepathic communications with humans and non-humans. My dasam duar hasnt opened yet but I know people (fools) who opened their dasam duar by their own effort. Mine is very close to opening and Ive seen peaks of it but I’ll tell you once you reach there you realize everything is in Hukam (Hukam means Laws of Universe AND God’s Plan) and there truly is nothing to fear. I am no Gurmukh but God blessed me with many spiritual experiences and darshans and countless hours of naam simran.
 
bhai ajit singh ji wss referring to energy transumtation. you have to move the energy thru the chakras, if the energy gets stuck you can feel crazy and might act out (happened to me).
 
if you do bhagti you must workout (minimum 1hr walk daily). Otherwise you become corrupt because your ahankar develops (aka you start getting ridhi sidhi) and overpowers your heart
this is the true meaning of Khalsa I believe. It is far above rituals and keeping 5Ks. To be shastardhari means you are always ready for death, and you remain pure because we will be examined after death by dharam raj (Waheguru). To be pure is to be truly Khalsa, and a true Khalsa trains not only his mind through Simran but also disciplines his body. That being said I am not Khalis, I am a dirty demon worse than Kal yug.

I am a beginner, failing at every step, getting up again and trying to move forward. 
My understanding so far is that the ONLY  key to success is NAAM SIMRAN. IT IS THE EASIEST AND THE MOST REWARDING WAY. 
 
Please wait for input from the experienced Gurmukhs. 
 
 

Jigasu1991 Ji,
I think you are right. Because each pehar is 3hrs and last Raat(night )paher end at 6 am.
So 6:00 - 3:45 will be 2:15 am

Jigasu1991 Ji,
I think you are right. Because each pehar is 3hrs and last Raat(night )paher end at 6 am.
So 6:00 - 3:45 will be 2:15 am

It has been a very long time since I have been on this site so I hope everyone's doing well. I had another big experience recently that I needed to share. 
But before I do that I need to be honest - I vow to always be as transparent as possible - I am never going to pretend as if bhagti has always been perfect or pretend that things are going well right now. I have been off track for a while now. That is somewhat why I am not as active anymore. Also because I have been extremely busy. But my bhagti is not as good as it used to be. 
I still hear shabad 24/7. I still see parkash. But I do not actively keep myself focused and because of the lack of focus I feel stress. My emotions are stable for the most part. No extreme bursts of happiness or negative emotions. But sometimes extremes come. But stress is a big issue I deal with these days - I work more than double full time on my business and I am also taking 7 courses at a time (5 is a full course load)  while managing a lot of other stuff. It's a lot - a lot of people tell me it's not humanly possible but somehow I do this and manage straight A+'s. But nonetheless - I live a very busy and high stress life now. And bhagti is low but the base you guys helped me develop has helped me manage everything I have to deal with. 

ok now as per what the experience was:
- I was going through a few days where there was A LOT of pressure on me. I was about to hit rock bottom. Felt very anxious and thought I was going to get crushed. 
- For the first time in a long time I started intensely focusing on parkash. I fell asleep while focusing. 
- I went into a dream phase. When my bhgati was good I would never have dreams. But I have them on a normal basis now. I started having dreams when I fell asleep that day. 
- The dream was very bad. The dream had everything bad/negative/stressing me out. My biggest problem/stressor was the main focal point of the dream. 
- Long story short - I found a solution and my first thought was "all of this is in my control”. 
- For the first time in my life I began lucid dreaming. At that point I was able to disconnect my non physical self from the physical. I don't know how to explain it. Or if I'm using the right terms.
- After this point it becomes very difficult to explain what happened. But I essentially was moving at an extremely fast pace. Not my physical body but the mind/non physical body or whatever you call it. Don't quote me on this. I don't know what I'm talking about. I'm just trying to use analogies to explain what it was like - but it felt like how souls might travel at death. Maybe I'm wrong. but that's how I would imagine it. 
- I began a very intense focus in a very infinite place. I was unaware of my physical body. Nothing but parkash and shabad were there. It was an empty void. 
- There was absolutely no concept of time, space, physicality. It was nothing. 
- Whatever I could feel was vibrating. This vibration was so strong it was like an intense shredder destroying anything that existed of me. Like being sucked into a blackhole and disintegrating. The sounds were so loud. Like an entire nuclear explosion. 
- It was very short lived - I started having thoughts and within a few minutes (maybe seconds - time was not there). It ended. 
But - just like that one experience I had years and years ago - the bottomless pit of energy was there. I still do not know how to describe it. I want to try and understand what this is. But I know seeking answers will not be easy on that. I keep wondering "was that 'god'?". The first time that experience happened it completely changed my life. And having it a second time (even though it was not as intense) was still a lot. Like the opposite effect of trauma. 
When I woke up - my physical body and mind felt a level of relaxation I have not felt in a long time. I was fully stress free. I was so chilled out. I previously had a headache that was not going away. Even that was gone. 
--> What assured me of the validity was the fact that the lucid dreaming phase was in my control. Even the transmigration phase felt like a choice. It definitely was not a dream from that point on - I was neither awake or asleep. Remaining focused while the sound/vibrations also felt like a choice. The only thing that wasn't a choice was the sound/vibrations happening.  Those were coming from somewhere. Everything was merging into one. 
 
I want to get myself back into the level of practice I used to have. I am an adult now. I am in school and also working full time with so many other responsibilities. I know that is not an excuse but I fully understand why it is hard for a lot of people. My teenage years were good. I am happy a base/level of knowledge was developed during that time. And this random big experience was a bit of a wake up call. It's like waheguru literally dragging me by my feet and forcing me back into bhagti. that's what it literally felt like. like being picked up and thrown into this bottomless pit. whatever it is. I still haven't fully understood what that is. 
I hope I can get my practice back to where it used to be. I am making small changes. but I know it will take time. 
In the meantime just know I appreciate all of you guys a lot. Everyone who has given me tips and advice over the years. Everyone who has guided me. Given me feedback and even challenged my experiences for validity. It is always a challenge trying to figure out what experience is valid through "gurmat" vs the games/tricks the mind plays.  
So much love and respect to all of you. 
 

So young Bro and so much wanting to know the Truth..... Very good, I appreciate and value your quest, this is the fuel to move forward in spirituality just as in any other field, but in spirituality, it is much more of His pull from within rather than a person´s wanting.
Keep it up bro.
 
Ok, so now going to your 2 questions above:
Q1) how to get gurprasad ?
A1) The thing is, while going through the Bani, people make pauses where they shouldn´t, for that modifies completely what Guru Sahiban wanted to convey us.
It should be, Gurparasd Jap, continously, and not Gurparsad then in the next line Jap..
Guru Sahiban, start the Bani by describing the true nature of the Creator and sustainer of His creation, then, after describing Him, say: Gurparsad Jap, which means that He the absolute Lord Waheguru Akal Purukh, can be realized by using the grace showered upon us of Guru Sahiban, and so, what is that Grace?
That bountiful and eternal Grace is, that They have revealed us that eternal and changeless Truth which is Nam or Shabad (Waheguru/Satnam), the true form of Waheguru; and just see the utmost beauty in these simple 2 words Gurparsad Jap, which means He is realized by the doing the jaap of that Truth, which they have graciously revealed us : Satnam.
Because they come from that level of Highest Consciousness, where Satnam is sole eternal reality, so that is what they stress upon us to hold on tightly, if only we want to reach Him within us, not otherwise.
That is the summary of Gurmat, that is their reason or purpsoe of coming at our human level, to share with us in our own understandable terms and limitations, to kindle the love and yearning in our hearts, for Him, our beloved Waheguru Akal Purukh.
Had Guru Sahiban and Bhagat Jan of highest order not come at our human level, we could never ever even though about Him, just as like the rest of the creation lost in delusion, after devis, devtays, Avtars, trinities, prophets, adoration of lifeless and inert pictures, figures,  etc, etc and etc ... a big whole lot of ignorance and manmat....
See, at each step in the Bani, Guru Sahiban only stress on the that unchangeable Truth: Nam/Shabad/Naad, Sachee Bani/Anhad Bani, Dhur kee Bani.... to the extent, that Guru Jee warn us to do that what is productive and fruitful: Eko Nam  Hukum hae Nanak  Satgur dhee bujhae jeeo.
We may ask, why have Guru Sahiban stressed so much on Nam or Shabad? Because it is the only changeless Truth since Aad Jugaad, and if we can hold on to it, it will take us there from where it is constantly coming and going continously.
Our body is like an airport, and Nam is the vessel while the Shabad Guru is the pilot of that craft or vessel, in which whosoever boards on, reaches back at Nijh Ghar.
Nanak Nam jahaaaz hae  jinee chareeya se utareeya paar
That is why Guru Jee says:
Bin Satgur kinaay na paaya ..... Bin Satgur kinnay na paayo.
The whole of the Bani is nothing but aparampaar mahima of Waheguru Akal Purukh and His real eternal formless form: Nam/Shabad.
 
 
 
Q2) in anand sahib we read " ghar taa tere sabh kich  hai jiiss deva soo pava ".if you could explain it
A2) Well brother, again you have asked a very important and meaningful question.
ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥
Ghar Th Thaerai Sabh Kishh Hai Jis Dhaehi S Paaveae ||
घरि त तेरै सभु किछु है जिसु देहि सु पावए ॥
Everything is in Your home; they receive, unto whom You give.
 
So now, what does Guru Sahiban mean with this assertion?
What is that everything is in Your Home?
Do they refer to material gains, possesions, wealth, jewellery, mansions, paradises, gold, silver, diamonds .... and an infinite etc.......
Nope, they do not refer to all these mayavee and perishable things ....
It is to Nam and Shabad to what they refer, for as the Bani says: Sach Khand vaseh Nirankar.
And the verse mentioned by you means: Nam is all what You have, and to those You choose to come back to You, You make them meditate on Nam only as per Gurmat,  the devotion liked the most by You.
The rest of the world, may read the Bani and see the Truth contained in it, but will remain on the surface like parrots, and will thus prefer many other things to do and stay engaged into them as per terms of devotion in eyes of the world.
This is the real meaning of the versed asked b you, I know many will not like what I am writing, but not because of somebody´s liking or not, I am going to not be faithful and respectful to the Bani.
I will not, and never ever blame anyone, for to reach Him, is only by His hukum, not by any man´s will .
Man wants and creates diversity/variety , thus they remain in delusion, and keep on rolling in the wheel of 84, but He, will give us the devotion of Nam (is not a word, or a name, in any language or dharam, rather it is a Creative power of the Highest order), for that is all that He has, and because that is what will free us from all our sins, sanskaras, mun , maya and vikaars, to ultimately take us towards Him.
SSA.
 
 

Guru pyaario WGJKKWGJKF
Have a question that if this Amrit rass is physical rass in liqued state and tasted by tongue  OR it is (SUKHAM) Atmik rass for sukham body while doing naam abhyaas and mind wondering reduced.
Gur Fateh

I think it's both.
In early stages of saas graas, saas saas, say when breathing through mouth, one is able to extract it from the sukham pavan around us.  I should remind you that the amrit rass is everywhere in sukham form, meaning inside and out.  This early stage of tasting amrit rass from the brahm around us is said to be an acknowledgment nishanee from Waheguru.  Many gurmukhs question this sweet taste because they don't feel anand or bliss, and Bhai saab Simranjeet and other bhai saabs have said that you should take it as a positive insignia confirming that the bacha is on the right path. 
The above is just one stage of tasting the sweet nectar. There is a further stage when the amrit can be produced from within and it can be felt dripping at back of tongue. I can go into more detail about this some other time, but this comes from sitting in dhyian with anhad shabad. It is a very concentrated secretion (physical) and a miniscule drop gives an immense taste.(drips from pineal gland) Sometimes called naam rass or har rass since it comes directly from the "hari-mandar' inside you. Lots of gyan and anand will manifest from this naam rass unlike the rass described above.
 
 

I see where you are coming from paaji. No probs,.. I'm not gonna break your faith but some of us have also been at the same stage you are at. We too were questioning the authenticity of what is shabad, what is dunn, what is naam, anhad, toor, naad and so on..  From my experience you can ONLY learn and understand this part of bhagtee in stages. The stages of your own self-progress.   There is no black or white method of describing it in paragraphs and learning it without self-practice.
Yes, there are many nishanees for different stages of shabad but as far as I know, The 5 dhoot are ONLY left behind when in chautha padh.   However, once you get naam pargat and have crossed the 1st bhavsagar, then you can  be protected/shielded (free from)  low vibration entities of different  kinds, but you will never be free from the 5 dhoot whilst your MANN and atma are in  astool form.  The khel is about the 5 dhoot and your mann constantly. as long as you are having vichaar/furnay/thoughts of any kind, ..then the 5 dhoot are always tagging on.   These are some of the key points that I can give you and I'm stating them with relevance to gurbani. I suggest you have a good read through this thread from the beginning and things will become a little less fuzzy.  
You are questioning these things, and I'm glad. it shows you have the drive. My advice is that you practice simran with faith and don't ignore any sounds you hear. That doesn't mean you follow them or try searching for them. They come in time and if you read back older posts you will see how me and some other seekers found our way through certain sounds we experienced.  Only after you have heard them  will you begin to understand what is true anhad i.e.. when listening in chautha pad avastha(outside of tre-gun maya) and what are pavan shabads. Another thing is , Amrit rass. I remember reading a number of texts and many of them didn't mention the sweet amrit rass or it's stages. Amrit rass is a must and it's the earliest nishanees of you walking the right path. But amrit rass itself has different stages of 'where' you are drinking it from, even though there is only ONE amrit.
I'm not saying I have the right answers, but the little bits I'm telling you have been confirmed with what Bhai Simranjeet Tohana ji and other gurmukhs have stated on many occasions.
Other piece of advise  I can give, is for you not to be trying to jump ahead. All this does is create self-made gyan and more thoughts for the mind. Instead focus with 100% dhyian on the stage you are practicing. Whether that is Saas graas, saas saas or antharghat.  Give it your fullest devotion.
 
Waheguru
Sat kartar

I see...You should be ready for it once you can listen to shabad by stopping vichaar. You can get prepped for this by doing increasing amounts of antarghat simran(silent jap) or practicing rom rom technique. 
I don't know if anyone has just got the dristee by doing the 'focus in front of eyes' technique, but I've only heard about it in the recent years. 
The dristee (correct one) should come automatically as you get adept in stilling the mann and making it sit at an asan.  That's how it came for me but at the time, but I didn't know what it was. It as only until later, that I was able to confirm that I could see the brahm and hear naam at the same time.   I mentioned 'correct one' earlier in sentence because some seekers have attempted prematurely and end up seeing entities. This can occur if naam isn't present from what I understand.    Ideally, if you have been following a certain gurmukh's instructions and confirmed the nishanees experienced, then you should really follow their technique instructions or recommendations.  Otherwise, some of us can tell the techniques that we"ve heard mentioned by gurmukhs like Bhai Simranjeet ji, Bhai Dharamjeet ji and few others.

Good question...
It's about disassociating your consciousness(surti) from the illusion of maya. 
We don't physically plug the ears, nose or the privates down below, but the eyes become more of a concern?   Yes, they do. 
Why?... because we have got so accustomed to allowing our mind to sit at the eyes more than any other indries.  Now, remember that the bhagtee is all about "Sukham"  So we  can learn to have physical eyes open whilst keeping  sukham eyes disassociated from physical objects or akar.  The aim is to not let the mann sit at the physical eyes whether they are open on not.    A little tricky? I  know.   But  with practice, and as naam starts to become more manifest, you should start seeing the brahm prakash everywhere in the empty space around you. It will become a lot easier then.    
The Gurmat Meditation guys and Bhai Tohana jee always suggest us to try and focus on that empty space with eyes open and then slowly close the eyes, and you should be looking at the same 'khalee khalaa' (empty space) when eyes are closed. This is helpful because it stops people moving their eyeball around when eyes are shut. To look at the void empty space, your eyes have to be still at first, and then when you start to see the prakash of satch, you can move them around and see it everywhere.  
Hope that answers how it may be done with eyes open, however, I'm sure many will suggest that if you find it easier to halt your mann with closed eyes, then continue closing them.  But yes, it is good practice to attempt both and like @GurjantGnostic stated above.  It's how we can take it into the world on a day to day basis.
Personally, and most of the time, I find it easier with eyes closed and then If I've been in a session for a while and the room is dim, I can usually carry on with as much focus with the eyes open.
 

That is exactly what he is saying. That is I why I posted it in this thread. If you sit in any practical session of gurmukhs they will say focus on the inner part of the ears and listen to whatever sound you hear. This is where the journey all begins….
It is so relevant to the very first few posts I made from the book years ago in this  very thread. Now the same is being clearly said by our own people who follow this path of shabad and surat.
 

Thank you, Satt1176. It means after Anhad shabads we need focusing also.

I've been listening to Bhai Simranjeet's Tohana recordings and following points stood out to me. Thought I would share.
You can find the original recordings here :
 
From recording 6-April-2021:
1st yudh is with thoughts in the mind and this battle is fought with the Gurmantar.
2nd yudh is with falling asleep at dev lok stage whilst we are trying to listen to anhad shabads and merge in Sach. The dhoots try and put us in sleep and dreams to stop us progressing.
When you hear crickets (bhinday), birds chirping, sehaj dhun this is the first stage of dev lok avasta.
Those who enter sehaj whilst listening to shabad and experience amrit ras have risen above dev lok.
Those who have transcended sleep have entered next stage.
Those who travel in sunn mandal instead of dreams of bhavjal are mukht.
Those who know before entering this physical world what instructions/hukam were given by Waheguru before they came each day are mukht.
Those who know how mind and body are made and how they are united are mukht.
 
From recording 7th April 2021:
4 Avastas of Naam/Shabad (What stage are you?)
1.You can hear the anhad sounds internally in the ears. 2.You know how to listen to anhad shabads with the guidance of gurmukhs. 3.You know how to merge into the shabads and become shabad roop. 4.You know how to play with the shabads in Agam and able to keep your focus on them during the day when in Tregun maya.   If you have doubts then you cannot progress beyond Dev lok even if you hear shabads. In Dev lok anhad sounds are heard, but you still have doubts or have not overcome all your vices.  
Simran + Viraag = Kirpa of Waheguru
 
DO NOT GIVE UP OR BE PESSIMISTIC THAT YOU CAN MAKE IT. THOSE THAT HAVE A PESSIMISTIC OUTLOOK WILL NEVER MAKE IT! (Heard this from a number of Gurmukhs recently)
DO NOT HAVE BELIEF THAT SWITCHING GURMUKHS ALL THE TIME WILL YIELD FASTER KIRPA AND PROGRESS. HAVE FAITH (BHAROSA) IN YOURSELF OTHERWISE YOU ARE JUST LOOSING YOUR OWN SELF CONFIDENCE. YOU NEED TO MAKE THE EFFORT YOURSELF UNDER ONE TEACHER!
Keep doing quiet gentle Simran in the background whilst listening to anhad shabads. Eventually you will merge in the shabads and receive Amrit from them.

This post just hit the nail on the head. When beginners start the jaaps all the emphasis is put on the number of repetitions and we believe that if your repeat x number then it will bare fruits. We have discussed this concept of dhun Mei dhyan in a number of threads especially the meditation experiences thread. 
 
Yes you will definitely gain benefit of learning to devote x amount of time to jaaps but was it done with full dhyan and concentration? Probably not because your trying to race to the finish line and just be done with it. We have all made this mistake when we didn’t know any better. The dhun mai dhyan is so simple yet so hard to achieve for many. If a jaap is done with so much dhyan you may notice yourself going into sehaj / sleep.

Thank you, Satt1176. It means after Anhad shabads we need focusing also.

How to Make Pyaar wali Drishti to look at Sach and remove bharam da parda.pdf

Made some simran notes if anyone finds them useful. 🙏
 
Basic simran steps outline.pdf
How to go into Sunn.pdf

Wgjkkwgjkf 
Very  motivative and inspiring information. 
Thank you Lucky ji 

All I can tell you is what my teacher said to me. If the state comes let it happen. All you can do is surrender. You will barely even be aware that it is happening. Only when your going in and out of that state do you some what realise that it is happening.
I’m not able to hold sunn state very long, as I find myself going into sehaj frequently. My teacher said I won’t be able to force sunn, so if I go into sehaj that is fine. In fact he said learn to go into this state faster and faster. If I can just go there by saying Waheguru once and boom your gone that should be the goal. Takes me much longer than that. Anything from 15 to 30 mins at the moment and that to if I lay down. If I’m sitting up it will probably take longer as relaxing is harder as legs feel the pain which keeps mind in the body.
If you can hear any kind of sehaj dhun at that time then latch on to it if you can.
I need to properly listen to this video but I think this bibi talks about sunn/sehaj.
 

gsm52, 🙏 Myself I know very little about such things. But there can be an example like -- where one might have an experience of a mental state and find great pleasure, then the next time that person again tries only to reach and feel that same mental state, slowly and steadily the mental state becomes an attachment and not to soon the aspirant thinks that this is the Final End.
I see all mental states as illusions of the mind and deception of maya. For example, when you dive in water.. you slowly feel the water around your body and then as you keep diving deeper you start feeling the pressure of water around your body. But you never get attached to these feelings. Similarly during Naam Simran / MEDITATION a person will definitely feel different things and experience different things but those are not final end and those are not required to be paid attention. Just observe and let them go. The moment you put a label on them, then you are attaching yourself to it. 
The original poster --- sunn smaadh is a SUPER HIGH CONCENTRATED FOCUS of the mind. The mind is fine tuned and the focus so sharp its like a knife pushing onto a single point with infinite force. At such super high concentration all PERCEPTION OF TIME AND SPACE is lost. You will feel that Time itself was false. There is no past or future. When the mind is super high focus you begin to realize that even the breath is tied in with the mechanism of thinking. When fernay in the mind stop completely even the breath stops. Bodily functions begin to stop. I have had glimpses of these states several decades ago.  In order to reach such super high concentrations, you have to start splitting time. For example seconds to micro-seconds, to micro-micro-micro-seconds and the more splitting you keep doing the more focussed your mind gets, ultimately you will realize that when time stops even the breathing stops. With this I was finally able to reach the conclusion that the all bodily functions and body itself is a product of the thinking mind. 
The end result is that --- these are states, samadhis it does NOT really matter, unless and until you are able to implement in your day to day life. Again, these states are useless without the Love Prema Bhagti of God. How will a gulab jamun taste if I give it to you without adding sugar in it. In the someway mental states experienced through meditation w.o. prema bharti are fikka (bland taste). Ultimately, if you get tooo much attached and focussed on sitting in these states all the time, then you loose out on Guru Kirpa which is the final quest. Once you get Guru Kirpa (Gur parsaad as in Mool Mantar, that is the final goal to be strived for). These states can also be ego boasters. If I experience any state I just let it pass on. 
Please read kathas of Baba Nand Singh Sahib ji. Every time you notice that his focus was on simplicity, prema, respect for Sri Guru Granth Sahib Ji. He did not dwell to much on the inner mechanism and workings of the mind. Similarly, if you read Gurbani the focus is always on prem and ustat of Waheguru all the time. Waheguru is bhukha of love and emotion. That is the food you need to give to Waheguru.  If you want to sit in Samadhi, that you can also sit and Waheguru dont care much about it either, there are Yogis sitting for 100s years in Samadhi. They practiced and perfected the art of focussing and concentrating the mind, but still they did not get Waheguru. 
 

Waheguru
The awareness (surt) of the persons who do regular Simran or mediation develops an inward focus. The cloudiness of the thoughts and emotions is thinner and then they easily hear the celestial sound . This sound is known as naad.  Gurbani calls it Anhad Shabad.  . Anhad means the sound that is not produced by striking of two objects. This sound exists as such and has divine origin.   Linkup with the Celestial Sound is an ancient spiritual jugat (technique) of the saints to reach the highest state of merger with their origin – the creator Lord. This method was referred to by Guru Nanak Dev ji ), the founder of Sikhism during his meeting with sidhas and this conversation account is described in Sidh Gosht.   There are references to the Celestial Sound in all the religions however description of the method of Surt-Shabad is scant. I have come across persons who have been doing yoga and meditation and hear the celestial sound. They were searching for enlightenment and next step.     The way that Guru Nanak explained is an integrated one with unfolding of the Mool and the Naam. The spiritual path through the Shabad ( celestial Sound) is described in the hymns in Shri Guru Granth Saheb ji. This spiritual path of the Shabad-surt can be appreciated only when the “shabad” is understood well. For this we have to see how Gurmat explains the creation.         The world is a creation of Nirankar.   Nirankar means without form or formless and in the Guru Granth Sahibji reference is to this aspect of God. The God has the power or ability meaning kala to exist as form and support the form without appearing to have any connection with the form. Continuing with the same way of expression, the Ekankar is God being one appearing as many. The Nirankar through ‘kala dhar’ created the universe. The creation is oneness- Ekankar. HE is both the Creator and the Creation. This is HIS “Akl kala”.HE also has taken “Shabad Roop” to create and sustain creation. Among the aspects of the Shabad one is sound. This is celestial sound.   In the material world the  sound is created due to striking of two objects so this form  of sound is called ‘Ahat Naad’ , whereas the celestial sound heard during meditation is called ‘Anahat Naad’ which is not  caused by striking of objects. Gurmat explains that this Shabad is everywhere and in everything.         And here below some  Gurbani lines from Shree Guru Granth Sahibji  are given to clarify the above explanation:     ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਉਪਾਇਆ ॥ਮਾਇਆ ਮੋਹੁ ਹੁਕਮਿ ਬਣਾਇਆ ॥  ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਸੁਣਿ ਸਾਚਾ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧॥ -         SGGS 1066   The Formless Lord created the universe of form. He created Maya ( the illusion to sustain separate identities ), Attachment ( to the world ) and Hukam ( HIS command ). The Creator Himself stages all the play; Listen and place the true one in the mind (here path is being referred to). -         SGGS 1066     ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥ ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥ -         SGGS 250 Nirankar Himself is form, and as Nirgun (without attributes), Sargun ( with attributes ) is One.  Describe the One Lord as One, and Only One;  says Nanak, HE is the One, and the many. -         SGGS 250   ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ -         SGGS 469 HIS Light is in the Created and Creation is in HIS Light; know that Through HIS almighty power, HE is pervading everywhere. -         SGGS 469   ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥ -         SGGS 287 HE Himself is Nirgun; HE Himself is Sargun. This manifestation is His power (kala dhar), the entire world is  fascinated. -         SGGS 287     ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥   -SGGS 117 Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.     --SGGS 117   The Question in Sidh Gost -   ਸੁ ਸਬਦ ਕਾ ਕਹਾ ਵਾਸੁ ਕਥੀਅਲੇ ਜਿਤੁ ਤਰੀਐ ਭਵਜਲੁ ਸੰਸਾਰੋ ॥   Where is the Shabad said to dwell? Which will carry us across the terrifying world-ocean?   The Answer by Guru Nanak in  Sidh Gost –   ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ That Shabad dwells  unknown , within everything .  wherever I look, there I see the Shabad(HIM). -         Sidh Ghost SGGS 944     Shabad that pervades the entire creation has also taken the form of words and is Gurbani. This is why Sri Guru Granth Sahib ji is known as Shabad Guru. The Shabad Roop Gurbani is  the first place where the Sikh focuses his Surt (conscious awareness) .   The Gurbani changes the state of mind of the Sikh. The Gurbani guides and gives direction and knowledge. As the Sikh progresses spiritually, so does this level of guidance. The Sikh does Waheguru Simran as well. The knowledge of The Mool (Naam) unfolds. The Naam starts to permeate the psyche of the Sikh.   The Sikh hears the Anhad Shabad. The Sikh perceives HIS presence and starts to live in Hazuri. The Sikh has many spiritual experiences and is able to manage the five passions. The Shabad Guru is perceived within as a guide and companion. There is communion with the Shabad Guru. The Anhad Shabad shows its different roops and ever pulls the Surt upward. The Gurmat path of Shabad-Surt is an integrated one. There are references to the celestial sound in scriptures of other religions as well.The Celestial sound is mentioned as primodal sound of creation . This sound is surely a sound of creation. The meditators hear it in various forms.  It has sound of the five elements and is thus also known as panch shabad. It also comprises sound of all the 84 lac created beings.

The Shabad is coming from the tenth Gate (Dasam Dwar).   Gurmat way is to listen to the Anhad Shabad and keep doing Simran. As this meditation is continued the quality of sound changes.This Shabad is a transformer and ever pulls the Surt inward or rather upward. The Sikh's mind is in raza,The haume is waning through the  simran .The Surt ( conscious awareness)of the Sikh is subtle due to regular Simran and is thus able to connect well with the Anhad Shabad. For the Sikh Anhad Shabad is Guru Roop and thus has preet (feeling of love).  The integrated path of Gurmat enables the Sikh to feel His presence, to see the oneness and to be one.

  ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥
ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥
ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥
ਤਹ ਅਨੇਕ ਵਾਜੇ ਸਦਾ ਅਨਦੁ ਹੈ ਸਚੇ ਰਹਿਆ ਸਮਾਏ ॥
ਇਉ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥੪॥   -         SGGS 441   Meeting the True Guru (shabad guru), the wandering mind is held steady; it comes to abide in its own home.  It trades in the Naam, does jap of  the Naam, and remains absorbed in the Naam.  The outgoing, wandering surt, upon meeting the True Guru, finds the Tenth Gate.  There, Ambrosial Nectar is food and the celestial music resounds; the shabad that is keeping the world supported.  The many strains of the unstruck melody resound there, as one experiences the merger with the true one.  Thus says Nanak: by meeting the True Guru, the wandering mind becomes steady, and comes to dwell in the home of its own self. -         SGGS 441     Source: https://naamaukhad.blogspot.com/2012/11/48waheguru-simran-anhad-shabad.html?m=1

Please find here ragnorok Ji. 
Thank you 

Please find here ragnorok Ji. 
Thank you 

How's everyone doing? I miss you guys. I'm never on here as much as I want to. 
Just thought I'd post an update because a few people sent me personal messages asking how things are. 
bhagti isn't even bhagti anymore. 
everything in the physical world and the mind feels like a cluster of sensory information. just a bunch of lines, sounds and a compilation of "noise" making up a "world". It's like not even existing anymore. Even though there's a body, there's a mind and there's sensory input... it still feels like nothing exists. Illusion is the best word to use but that doesn't do justice. 
It's not something that can be conceptualized. But it feels like freedom. Life is just happening. It's like a state of flow. 
It's difficult to put it into words that make sense. The words are just concepts and descriptions and the one who hears the words creates an image based on their subjective experience and understanding of the world. How do you even know what other people are seeing and experiencing is the same as you? How do I know if I see colours the same as others? What if my version of red is green for someone else? What if my taste of sweet is sour for someone else? Everything's just a bunch of thoughts and sensory input. Everything's just been labeled by each persons intellectual faculty. 
Some of the craziest experiences happen. But what's most alluring is this experience of dissolution. It's like existing in one capacity but at the same time not existing. The other experiences just feel like "noise" or "entertainment". 
The inner and outer world feel like space and noise. But at the same time it's also quiet and empty. It's noise but also silence. Full but also empty. But also neither one of those concepts. 
I don't know who or what I am. I don't know what or who god is. 
Nor do I know if either even exist.