Sat1176

I'm not so sure if I can rule it out as I've put on a lot of weight over the past year, especially around the mid section. My uncle doctor was telling me to loose it otherwise I'm setting myself up for diabetes plus I'm not a big water drinker and do have a sweet tooth. I don't think I'm dehydrated though. Whether I've taken too much sugar and my body is now having trouble coping might be possible. Also mine manifests all the time even when I don't do simran. Although I am noticing it does calm down but one strong simran session and it's back. Let's just hope it's bhagati related and not medical. Might just get my blood sugar levels tested for peace of mind.

This is the only medical explanation I could find. The symptoms that are being described point to a condition called ketoacidosis. The condition is typically benign, but it is important to pay attention to it if you are a diabetic. Diabetic ketoacidosis (DKA) is a condition caused by untreated hyperglycemia. If you have diabetes, it can present as a life-threatening condition for obvious reasons. It is not terribly uncommon in individuals who don’t have diabetes. It often manifests when one is particularly dehydrated while still consuming a good deal of sugar in the diet. It is often accompanied by foamy saliva or rope-like saliva. It is generally accompanied by dry-mouth as well. When talking about the presence of ketones (any of a class of organic compounds containing a carbonyl group, CO, attached to two alkyl groups, as CH3COCH3 or CH3COC2H5) in the body, it is important to think about a few things. Sometimes there is not enough insulin in your blood to deal with the sugar that is also in your blood. This condition is known as diabetes and is easily tested for by processing a clinical blood exam called an A1-C. For those people who are not diabetic and still experiencing these symptoms, there are answers. When we deprive ourselves of nourishment and hydration, our body basically switches to starvation mode. At this point, a person’s fat supplies become the primary energy source utilized to keep things up and running. Instead of deriving energy from the nutrients we take in from food and water, the body turns the fat into the energy boost. As certain fats are released and used by the cells in the body, they are converted into ketones, which are utilized far slower than they are made. Consequently, ketones become increasingly concentrated in the blood and the levels begin to rise. At this point, because the system is not doing what it is supposed to be doing with food and water, the kidneys activate a mechanism to rid the excessive ketones through the urine. In cases where diabetes is an issue, one will find that glucose begins leaking into the urine as well. This is called renal glycosuria. When this happens, the kidneys are going to begin filtering the fluid you have in your body with a greater efficiency in an effort to expel the ketones in an attempt to regain homeostasis in the body. The problem with this situation is that there is no fluid coming in, so you add to the vicious cycle and further dehydrate yourself. Ketoacidosis can develop very suddenly over the course of a few hours, depending on the condition of your body. It could take up to several days for it to manifest. While it is not life threatening for those people who don’t have diabetes, it can be a bad sign if you are insulin dependent. You need to look out for the signs: Dehydration Excessive thirst Frequent urination Occasional vomiting Nausea Drowsiness **Sweet saliva** Treatment of ketoacidosis in people who are not diabetic is fairly simple. Your body is telling you that you are eating or have been eating a lot of sugar (carbohydrates), but have not been taking in other nutrients in an effort to give the pancreas time to secrete enough insulin to offset the glucose intake. The best thing you can do for yourself is to drink lots of water. This may sound very trite, but we are organisms that are comprised of nearly 90% water. If we do not take in what we put out, the balance in the body is set off significantly. Don’t drink soda, juice, or any of these power drinks on the market. Drink water. Some of the sport drinks are okay, but your body doesn’t have to do anything with water as it is consumed. The more you mess around with liquid, the more tasks you give your body during a time when it needs simple tasks to complete. The other part of remedying the issue is eating a good balanced meal. Take in some vegetables, meats (or equivalent proteins if you are a vegetarian), and some complex starches. Try to avoid sugary foods, particularly if the sugar is coming from sweeteners. There is sugar and then there is stuff like high-fructose corn syrup, which is going to the extreme. As the body is rehydrated and has some fuel to use (besides fat), these symptoms are going to resolve on their own. You can test the efficacy of your endeavors by going to the pharmacy and asking for urine analysis strips, or more specifically, urine test strips designed to test for ketones in the urine. They can be purchased over the counter. If you are spilling ketones into the urine, you have an issue and if you cannot resolve it on your own, you need to see your doctor. There should not be any ketones in your urine, as a rule. You can also test your blood glucose levels. Most pharmacies around the country offer free glucose testing. It is always good to go in after having fasted for at least 12 hours so you can get a trough level of glucose in the blood. This number will tell you what your body is doing when it has gone 12 hours without food. With that information, you can better formulate how it is you can change your diet and your fluid intake. The condition will pass if you are vigilant and thorough. For those individuals who have diabetes, either Type I or II, you need to seek out the care of a doctor should you experience this sweet spit situation. When in doubt, always keep yourself well hydrated, whether symptoms are present or not. People are amazed at the medical trouble they keep themselves out of by staying well hydrated. Your target range should be no less than ten glasses of eight fluid ounces of water a day. Note: If you are dieting and are losing more than three pounds per week, you are likely going to be spilling ketones in your urine. This happens when we lose weight, but especially so if we are losing weight because we are not eating. People with eating disorders like anorexia nervosa will have high ketone levels in both the blood and urine. Endeavor not to starve yourself.

Fair point Singh. Sometimes experiences are so overwhelming that one can find it very difficult to deal with. You don't understand what you did that caused it, what is causing it. Take this topic, for weeks it became so intense that my mind was constantly drawn to this experience. I found it very difficult to pull my mind away from this sensation because every time I swallowed there was the intense sweet taste that my taste buds found difficult to ignore. I didn't know why it was happening except that it was a good sign and to keep on swallowing. Sometimes you just want a little more clarity so you can better deal with the situation. Now I have that it doesn't seem to bother me as much. I now think of it as a milestone confirming I'm on the right path which can be reassuring and even encouraging to move forward and beyond. Before it was eating me up inside and I was beginning to detest it and just wanted it to go away. Having knowledge of something can never be a bad thing in fact I am so happy I was determined to investigate it further because it has also shone a little more light on to the path ahead and also clarified and other concepts and practices that I had heard but didn't fully comprehend. My core will always remain the same which is to focus on the sound of the gurmantar or anhad. Happy japping folks.

Because have noticed from your posts you say think nothing, desire nothing, go beyond sights and sound like it's easy. I'm inferring you have. Yes I totally agree this is the goal/state we are working towards, however learners like me on this path have not achieved such a state where by we can close our eyes and the mind sits perfectly still in peace or elevated bliss. After a few seconds we are bombarded with thoughts and need tools whether it be the gurmantar, anhad to bring the mind back from these vichars and more one pointed so we can push deeper within. If I left the mind to it's own devices I don't think it would sit still and would go thinking thought after thought.... Only other option as I understand it is to become the observer behind the mind and its thoughts which I'm guessing is like Waheguru himself. Long way off being like that. Just beginning to understand and grasp the fact that the true self is somewhere behind the body, breath and mind. Saying and actually experiencing are completely two different things. Who said spirituality was easy.

Maha Singh, Did you meditate without the Gurmantar and just focus on the breath or sit silently and just observe?

Agreed Bro, time to move on. Got some answers I was looking for so back on path.... Now will just learn to live with the sensation and not get to hung up on it. But if my white hairs turn black again I will let you know. hehehehehe

http://www.meditationexpert.com/yoga-kung-fu/y_pre-samadhi_stage_of_ching-an_pliancy_lightness_peace.htm Before someone achieves the state of samadhi, they always experience the state which Chinese call "ching-an," which means clear and peaceful. In Tibetan Esotericism, it refers to the stage of pliancy, and in Chinese Confucianism is referred to as "Springtime." I've been through and then lost ching-an several times myself, so I can verify all the following characteristics of the state which have been described by a variety of spiritual traditions. In a moment I'll relate my own experiences. Ching-an is so easy to recognize because the signs are unmistakable, and it's such a low stage of the cultivation path that I wonder why all the modern day gurus, Zen masters and others never mention it. When restlessness and torpor both disappear, and the mind suddenly fixes on a single thing in the absence of sleep and restlessness, then lightness occurs. For some, this sensation begins at the top of the head, whereas for others it originates in the soles of the feet. When lightness begins at the top of the head, the top of the head feels fresh and cool as if cream were being gently poured over. The Buddhists and Taoists call this "internal baptism." This sensation circulates around the entire body, the mind is rested, the body is relaxed, and one feels so soft and flexible that it often seems as if the bones themselves have dissolved. It is then natural for the body to become straight as a pine tree. The mind is clear and there are no feelings of restlessness or torpor in response to external surroundings. One experiences a natural state of joy. This experience of lightness, however, eventually disappears. When lightness originates in the soles of the feet, one experiences sensations of either coolness or warmth, which move upward to the top of the head. It often feels as if this lightness moves beyond physical boundaries to penetrate the sky. The lightness that originates from the soles is much easier to retain than the lightness that originates at the top of the head. It does not disappear quite so easily. Confucianists say that a person has the sense of spring when he has attained a state of quietude. Spring indicates feelings of warmth, growth, freshness, and joy. These feelings accompany experiences of lightness during meditation. Lightness gradually fades when one is forced to deal with mundane affairs and cannot sustain his efforts to progress further. Thus, if possible, it is often best for a person who has reached this state to live alone in a quiet place. Oftentimes one who continues to cultivate will notice that this phenomenon of lightness grows weak, but this does not mean that it actually fades away. On the contrary, if one remains in this state for a long while, the sensation of lightness will not appear to be as strong as it was at the beginning. It is very much like eating new food for the first time. In the beginning the taste is intensely fresh, but the continual eating of this same food day after day dulls the flavor and it will not appear to be nearly so refreshing as it was initially. If one continues to maintain the state of lightness without interruption, then one's samadhi will become firm and stable. One will feel calm and clear. The ch'i channels throughout the entire body will undergo various changes, and the body will feel warm and harmonious and as if one is experiencing a strong internal orgasm. These feelings are difficult to describe but the Chinese often say that one is "internally touched by wonderful pleasures." A person can detach himself from worldly desires only by progressing to this point. During the appearance of the state of ching-an, it's common for the pituitary gland to secrete a sweet tasting hormone that appears in your saliva, and which you should readily swallow. This sweet secretion is not an imaginary phenomenon because it can be objectively tasted by any third party who kisses you, and all the cultivation schools of the world are consistent in insisting that this sweet nectar secretion helps to banish internal illness and extend your longevity. The Hatha Yoga Pradipika says, "The yogi who drinks the pure stream of nectar is freed from disease, has longevity, and has a body as soft and as beautiful as a lotus stem." It also says, "It is like milk, ghee, or honey. Fatal diseases, old age and weapons are warded off [upon drinking it]. From [drinking this nectar], immortality and the eight siddhis or perfections will manifest." Switching to a different cultivation school, the Taoist alchemical primer Tsan-tung-chi (Triplex Unity) comments, These are just two minor references to this phenomenon as there are many more extensive references to this process in almost every cultivation tradition. In Medieval alchemist Michael Maier's Atalanta Fugiens, the 9th picture (emblem) describes the state perfectly ("Enclose the old man and the tree in a house of dew, and eating of its fruit he will be made young"). Even the Bible (Judges 15:19) may give a reference to the state when it says, "God clave a hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived." The sweet nectar [sweet pituitary hormone] moistened their skin and flesh, Their tendons and bones were soft and strong. They expelled all the internal toxins from the body, And constantly preserved their true energy [jing and real chi]. Having accumulated these effects over a long time, Their bodies were transformed, and they became immortals [sages]. That's possibly ching-an once again. The point is, over and over again you'll find this sweet salivary hormone secretion mentioned as among the very earliest stages of cultivation -- the pre-samadhi stage -- and if you are a biochemist or doctor seeking to unlock the secrets of anti-aging and longevity, this is the premier substance you should be working to isolate and then duplicate. In fact, its existence should be a starting point of any multidisciplinary true cultivation, anti-aging, and mind-body research. As another Taoist text, the Wu-jen p'ien (Understanding Reality), also describes this sweet salivary hormone from the pituitary gland: You must remember that spiritual cultivation specifies two major types of medicine for the body's health and longevity: nei-dan, or internal medicine, and wai-dan, or external medicine. External medicines can be divided into three types: human, earthly and heavenly medicines. Everyone originally has the medicine of immortality within. However, they have lost their understanding and thrown it away. When the sweet dew [the hormone] descends, sky and earth will be joined. The place where the yellow sprouts grow is where k'an and li interact. A frog in a well will say there is no dragon's cave. How can a quail know about a phoenix's nest? When the elixir is mature, gold will naturally fill the room [the stage of internal illumination due to the chi becoming full], Why need to look for plants [special longevity herbs] or burn reeds [pray to Heaven for longevity]? The earthly medicines are things like plants and minerals which you ingest. The heavenly medicines are divine medicines and divine responses received when you work hard at your spiritual cultivation or you pray for heavenly help and have the merit to receive a response. Human medicine would include an activity like sexual cultivation with another which can help cure your body, balance your chi or help you with your cultivation in other ways. The highest sort of medicine is none of these but internal medicine, which is your own jing, chi and shen. Your own jing, chi and shen are the top of all forms of medicine in existence. For instance, the Can Tong Qi (Combining Similars Together) by Wei Bo-yang, details how to combine cultivation of the five elements of your body with medicines and cultivation principles of the I-Ching, Lao Tzu, astronomy and so forth. Within this text, he even tells how you can use the light of your own mind to internally look at your body inside. By focusing upon any diseased part and viewing it within through inner vision, in this way you can use your own shen to cure yourself. As to this sweet salivary hormone, it, too, is just another example of your own internal medicine, or nei dan, and it will bring about all sorts of beneficial physical transformations. This sweet salivary hormone is actually the famous "soma" of the Hindu Vedas, "ambrosia" of the Greeks," madya" (divine wine) of the Tantras, "sweet wine" of the Sufis, and "amrita" nectar of the Gods. It is also the "grail wine" of the Medieval Christian mystics and the "fountain of youth" of European legends. It's known in countless spiritual cultivation schools and you can find it mentioned everywhere not because it's been a popular symbol to pass along from school to school, but because it's such a low stage of achievement. It's a nondenominational stage of the cultivation path. Being such a low stage of achievement, all genuine spiritual schools have practitioners who go through it on the way to samadhi, and it's a stage of attainment which is unmistakable when it manifests. In Taoist terms, this is the precursor stage to samadhi which corresponds to the transformations of jing to chi, and the opening of the jen-mai and tu-mai channels. In Indian yoga and Esoteric Buddhism, it corresponds to the opening of the left and right channels, or ida and pingala channels. In the Judaic tradition, the opening of these two chi channels is symbolized by the construction of the Boaz and Jachin pillars in the Temple of King Solomon. It's interesting that the reason the construction plans of this temple figure so importantly in Western spiritual literature is because the temple plans actually symbolize our physical body, and people who succeed in cultivation tend to discover this quite naturally. The salivary secretions which occur during the stage of ching-an are unusually sweet, but this sweetness will also vary at times (as will the thickness or viscosity of this secretion) due to a predominance of what the Hindu schools call the five tattwas, or five elements. Hindu yoga explains that an earth predominating tattwa would cause this secretion to be very sweet, a bit of excessive fire tattwa would make this sweetness a little bitter, and excessive air tattwa leads to a slightly acidic taste. You can actually taste the meaning of the "five elements" as this hormone takes on various flavors. This is the theoretical explanation from the Indian cultivation schools whereas the explanations from the Chinese cultivation schools differ because they use a different medical system. Nevertheless, the idea is the same: the flavor and consistency of this hormone can and will change over time because of different cultivation and physical conditions. From my own experience it gets more refined the longer you experience the state, but at the initial stages it's more viscous than later. The sweetness intensity also varies as well. I have experienced the sweet dew many times myself so as to be able to verify its actual existence, and from my own experience I can say that it will appear when you cultivate intensely, but if you stop your cultivation for several days then it will also disappear as well. There will be a momentum continuance for several days, but if you stop your meditation work altogether, the state of ching-an will disappear. You can cultivate to initiate this phenomena and then have it appear for quite some time, but you must continue cultivating if you want to reach the next stage of spiritual attainment.One of the big dangers to losing this stage is sex. If you lose your jing because of sex, you'll lose the state and the refined chi that was responsible for initiating this stage. That's why you need to be celibate for at least 100 days to pass through this stage when it occurs. Then again you can also initiate this stage if you have sexual relations without orgasm/ejaculation and so "perform" that your chi ascends up your mai into your head to initiate the release of this hormone. While sharing the sweet saliva with your partner through kissing will help the other, don't think that this sharing is actually the crux of sexual cultivation. If you think that swapping fluids is sexual cultivation then you'll think that absorbing chi or jing from your part is sexual cultivation. Gosh, so many authors on this subject out there and they're all wrong. The purpose of sexual cultivation is simply to activate your chi and chi mai so that you experience a state of emptiness. It's simply another way to get there when you have a partner. If you really succeed in achieving emptiness through sexual cultivation, you can stand up and look at your body but you "won't be able to find your body." Your mind will become as big as your room, city, state or universe ... depending upon the stage of emptiness you reach you'll actually be able to feel the borders of these things with your mind ... and then you'll realize what it's like when a bit of chi goes through your central chi channel. I can also confirm that it is much easier to generate this coolness stage of ching-an from the top of the head and have it proceed downwards than to proceed from the feet and go upwards. That's one of the reasons Buddha wanted people to perform the skeleton meditation starting with the toes and Christianity calls this the stage of cultivation the "washing of the feet." The head-borne ching-an is quite easy to produce if you combine certain chi-gong methods with skeleton visualization and breathing practices, but I never recommend these combinations to other people because they always get attached to them and think it's true cultivation whereas it's just expedient means. There are so many cultivation methods you cannot teach to others because people who haven't cultivated a lot lack the wisdom to differentiate between expedient means and real cultivation, and because they would drop right into attachment. That's why many Tibetan monks are not introduced to "higher stag" teachings until 20 years of previous study and effort. The only time it's proper to teach someone these things is if they have high wisdom or you watch them every day and are there to tell them to stop the practice once you see they've achieved the outcome. Then you simply switch them to another practice without calling too much attention to the fact. The propensity for misunderstanding and attachment is so great with these methods that I never like people to follow esoteric school teachings, nor does Master Nan. I can't tell you how many disasters we've both seen originating from Tibetan Buddhism, Taoism and yoga where people become too attached to all these form methods. I know so many methods to help someone make progress quickly but they are just too dangerous to teach because people have little wisdom -- no matter how much you try to warn them not to do this or that. Master Nan was recognized as an enlightened master by the Hutuku of Tibet, so his stage of realization is far higher than any Rinpoche, most of whom do not have samadhi attainments let alone are enlightened. That means he's actually been certified as an enlightened master of the Esoteric school of Buddhism, and yet he never tells people to go that way. I'm the only student I know of whom he's ever taught concerning the esoteric schools, including demonstrating superpowers and the like. Master Nan always tells me that in years of teaching in Taiwan and China he's never been able to find anyone he could teach this stuff, and that people who fall into the form schools end up producing habits of attachment that cut off their wisdom life. The danger, he says, is that they form habits that become barriers for life after life after life, so he never teaches those things to any students because they will cut off their wisdom life. It doesn't so much matter that you don't achieve enlightenment in this life as long as you don't cut off your wisdom life, because if you do, everyone else will pass you in two or three lives while you still remain attached to cultivating this body of form. I cannot comment on his observations, but I tell you frankly that you cannot practice esoteric techniques at all unless you have a very good master, and most of the masters I've seen in the esoteric schools have actually produced barriers for their own cultivation because of these techniques that they use, especially the Tibetan Buddhists. They actually cling to methods that put a ceiling on their own possible attainments, and so you know in this life they will keep beating their head against the wall and never get the Tao. Perhaps the answer lies in what Asvaghosha wrote in The Awakening of Faith, which is one of the highest literary sources for a discussion on our ultimate nature and how to reach it. The Awakening of Faith says, "It should be understood that Suchness is the foundation of [all ] samadhi. If a man keeps practicing it, then he will gradually be able to develop countless other kinds of samadhi. … [On the other hand] Those who practice the various types of dhyana (meditation) and samadhi which are popular in the world will develop much attachment to their flavors and will be bound to the triple world." My own teacher says it's very hard to help these fellows ... even though they have attained samadhi! Of course that's the Tibet school and what you find in most of yoga today. As to most of the Tao school practitioners, nowadays they don't even make it that far. Honestly. Seriously. Truthfully. I kid you not with what I've just told you. Today modern science promotes DHEA, melatonin, human growth hormone, estrogen, progesterone and other hormone treatments for anti-aging purposes, but the sweet tasting hormone substance of ching-an should absolutely, without doubt, be the major focus of anti-aging hormone research. You have to consider that samadhi attainments are the only thing that can lead to a healthy quality-of-life longevity, and this is the major hormone (amongst several) which initiates the physical transformations of the chi and mai which enable this to happen. Thus it represents a more direct relationship to the cures for illness, aging and mental imbalance than the piecemeal battles fought by this or that other hormone. Furthermore, to understand this sweet hormone you must remember the consistency in its appearance across cultivation schools and the fact that every major cultivation traditional in existence, including schools which are thousands of years old and established on different continents, independently assert that this salivary secretion is responsible for anti-aging and anti-illness effects! Thus if people wish to do anti-aging and anti-illness research, the focus should be directed to identifying this hormone as well as the changes which it initiates in the biophysical organism. This is the real youth-producing soma, or grail wine of the ancients. Taoism offers abundant descriptions of the descension of this "sweet nectar" or "dew," and this particular cultivation achievement can often been seen in the illustrated European medieval alchemy books. It sometimes occurs to those who engage in the right sort of dual sexual cultivation--if the practitioners have cleaned their mai to a certain degree--and a very minor semblance phenomenon (lacking the factors of true sweetness or abundance) can also manifest to those who have relatively clean mai and who engage in prolonged athletic activities such as running. ... But don't jump to the conclusion that this substance is an endorphin, because it's not. It is a sweet tasting endocrine secretion, of a very unique nature, which only manifests as a result of the purificatory processes of cultivation. Don't get the idea that it's all in your mind as well, because if someone were to kiss you they would definitely ask you why your saliva tastes sweet. But the sweet dew is not the only phenomenon that occurs during ching an. When it happens, you'll also feel like a cool vapor -- similar to dry ice -- is bathing your limbs and body and floating upwards into the sky. You'll look around to see if it's air conditioning but it's ching-an. As it progresses even further, it will feel like your body is an empty sack of skin, and the bones inside have disappeared. The feeling of physical coolness, mental lightness and emptiness, and secretion of this sweet saliva is a nondenominational stage which occurs along the path of preliminary approach to samadhi, and is commonly found in all genuine cultivation schools. Some religions call it the state of "blessedness" when it manifests, and some call it "baptism." In Tibetan Buddhism, when you achieve this state, that's a real empowerment rather than the symbolic ones the monks give you in ceremonies. Why is it a nondenominational phenomenon? Because it always occurs when you're opening the chi channels in advance of samadhi attainments. In terms of the "mind-body" terminology which is popular today, this is a purely naturalistic hormonal event which occurs when you cultivate the mind, and is physically responsible for biochemically initiating a whole series of other physical changes that lead to health and youthfulness. This hormone helps you purify your body in so many ways. You can even find this phenomena described in an obscure school like Alexandrine Gnosticism where the "perfect man" descends into the "Virgin's womb" [the tan-tien or lower abdomen], removes the "impurity contaminating the firstborn of water" [the meditator cultivates to purify their jing seminal essence], washes himself [the chi starts to circulate all over the body] and drinks from the "living waters" [the sweet pituitary gland secretion descends]. The Taoist master Huan Yuan-chi said, "In terms of cultivation, when fire warms water, pure yang arises. When water cools fire, 'sweet dew' appears." Now people often read ancient cultivation texts and think the descriptions within are merely symbolic or allegorical ramblings, but this particular phenomenon just goes to show they are often descriptions of the many physical aspects of the cultivation process which science has yet to discover. People today say they're being rigorously scientific and pooh-pooh these descriptions as nonsense, but when you find the same phenomena described across different cultivation schools varying with time and place, you have to recognize that there must be something to the commonality of descriptions. Furthermore, since it's such a low stage of achievement, you can easily cultivate it to prove its existence for yourself. It's just that so few cultivate that they rarely achieve these states and if you don't cultivate you'll never experience it. How many times has science denied the existence of a phenomenon despite repeated reports of people experiencing it? On this we must note that for five years Wilber and Orville Wright made scores of public flying demonstrations, but were derided and dismissed as a hoax by Scientific American, the New York Herald, the US Army and most American scientists! It's true! Even Thomas Edison was called a trickster -- despite an enviable track record of previous successful inventions and patents -- when he claimed he had developed the light bulb. The academics of his day derided Edison saying that it defied the laws of physics and therefore couldn't work. Therefore he must be lying. You see, the very same condition holds true for the claims we're making of cultivation science. People do not cultivate these states themselves so they say they don't exist. They don't cultivate themselves so they say all these consistent commentaries and descriptions across religions are fictions, fabrications or lies. People just cannot accept these things because it's outside their range of experience and prior indoctrination. Here's the short of it. If you want to experience these things you have to cultivate correctly to a certain stage of attainment and if you don't experience that phenomenon, it means your cultivation isn't good enough. But people don't like to hear that ... "How can I not be good enough?" they say to themselves, "I'm the special one." A famous professor of education once explained it when he said we all admire sports stars and give them scholarships in college because we all know we cannot duplicate their feats, but we don't give the same admiration or respect to smart people who win academic scholarships because we all feel deep inside that we're just as smart. Everyone feels they're smart or special. In fact, I cannot tell you how many intelligent people have told me they were enlightened or have seen the Tao and they hadn't opened up any chi mai at all. It makes me laugh, it makes me cry, it makes me sick. Of course one day science will eventually attach empirical measurements and analysis to various gong-fu phenomena and say it discovered them, but you can find all these things openly mentioned and analyzed in the cultivation schools of the past. Nevertheless I guarantee that scientists will say they have discovered them. But I can only say time and again that the form and process of cultivation is a science whose principles have been clearly revealed in many spiritual schools, many of which have organized these phenomena into various stages of the path. To prove these things you just have to cultivate yourself, so don't be waiting for science to catch up with the ancient findings and then say "Hey, they were right." In fact, the whole process of analyzing the esoteric changes of cultivation up to the stages of the first dhyana (if it makes it that far, which is unlikely) will probably require at least two to three to four hundred years of progress and investigation, and this is the next great evolution to be expected of the Western spiritual (and scientific) path. So if you cultivate you will attain them and if you don't attain them, it simply means that your stage isn't high enough yet. It certainly doesn't mean they don't exist ... it simply means that your gong-fu isn't high enough. To leap ahead and see the results that science will eventually confirm, you need but go back to the descriptions of cultivation phenomena already provided by Buddhism, Taoism, Tantra, alchemy and yoga. Furthermore, you can research the so-called legends of ancient cultures to find the relevant cultivation processes disguised within. Thus no matter how the various cultures of the world try to disguise their descriptions of common cultivation phenomena, when you've experienced the relevant gong-fu and know the relevant theory, you'll be able to understand everything at a glance.

This person is in the same boat. http://movingintostillness.yuku.com/topic/2743#.UlZXwDK9KK0

Many people in the west are now realizing that there are alternative ways to regaining health and vitality. One of those ways is a type of physical exercise called Qi Gong. Qigong is an ancient method of meditation that emerged from indigenous Chinese culture. This form of exercise can be traced back several thousand years. If one were to read Lao Tzu's works, even he mentioned that the 'ancients' practiced tu na (literally translated as inhalation of fresh air, while exhaling carbon dioxide). If you do the research, this will tell you that he was referring to Qigong! Since these exercises came from Ancient Taoism, there is no specific way to meditate or do Qigong because this would violate the natural principals of Taoism. The ancients would study the body and found that the human body was a wonderful vessel that was capable of creating different kinds of energies and fluids within itself. If practiced correctly, Qigong/Meditation can cause the body to secrete what the ancients called "Jade Nectar" (a sweet fragrant saliva that comes from the upper pallet that is swallowed). Basically, when one has opened all the meridians in the body, the Pituitary gland will release it's very needed Growth Hormone. What most people don't know is that this hormone is what stops being released into our bodies as it did when we were children, and the aging process is unrestricted. That's why we get old, injuries do not heal, and well, you know the rest. Once the pituitary gland is working normally, old injuries will start to heal, some may experience their hair getting it's color back, loose teeth begin to get firm, and loss of wrinkles, the bone marrow will begin to grow, and many more benefits. http://voices.yahoo.com/qi-gong-meditation-look-feel-614008.html

I'm going to start a new topic for this sensation and see if we can document what the different meditation practices say it is. There are references to this phenomenon in Sri Guru Granth Sahib ji so we will accept it existence. Secondly I will confirm first hand as already stated in the experience topic that this sensation has been happening to me for quite a while. Initially it lasted for only a couple of days then went away, then it came back again and it stayed a bit longer and so on. Now it has got to the stage for the past month or so where I'm experiencing it all day everyday. So let's start.... How do you know if you have Entered a state of meditation? How do you determine, then, if you have reached a state of meditation? In fact, there are three responses that indicate this state of mind, and they are easily determined during or right after your Dahn Yoga class. Firstly, sweet saliva pools in your mouth. This phenomenon occurs when you are relaxed and the water energy in your spinal cord and brain flows smoothly. Conversely, anyone with nervous tension can probably remember having a dry mouth. This means that your mind was not able to maintain a meditative state and that water energy doesnt flow well in your body and brain. In fact, the incredible taste of the tea after class is due to the sweet saliva in your mouth produced by the Dahn Yoga exercise! Secondly, your head becomes cool and your lower belly becomes warm. This is the effect of Water Up Fire Down, a phenomenon in which water energy from the kidneys circulates upward to the head and fire energy from your head and chest flows downward. This same phenomenon also brings warmth to your hands and feet. Thirdly, a smile spreads across your face. This means that idle and negative thoughts and emotions have decreased and youve reached a positive state of awareness. This is reflected in your smile after Dahn Yoga classesa smile that is purely natural and authentic because it bursts automatically from your heart without thought or judgment. If you have experienced these conditions after a Dahn Yoga class, it means that you did indeed enter a meditative state. These three ways of checking the state of your mind and condition will be a helpful reminder for you to bring focus and energy back to your body, your dahnjon, and your smile! http://www.dahnyoga.com/community/news_and_articles_details.aspx?id=1764

The harmonic sound is still there at the night time. My stomach definitely feels upset over the past few days and I recently seem to be breaking out in hot flushes randomly. However the discomfort has moved up from the lower abdomen below the navel to just below the rib cage. Will continue to observe and take some wind reduction remedies to see if it helps. Still playing around with trying to activate sukhmana breathing.

I have almost come to the end of watching these videos and feel I have been given a rocket boost in faith and determination. I cannot recommend this lecture highly enough to anyone following the path of spirituality. You will learn about truthful living, breath, prem/love, varaag (non attachment), and mantra jaap. All the core foundations of spiritual Sikhi.

Read something very striking today that litterly made me jump out of myself. Change your inner dialogue from "I want" to "It wants" When likes are dislikes arise from the lake of the mind, we may say or think words like, "I want this or that," or "I don't like this or that." However It is not the "I" who wants this or that. It is the "It" that wants this or that. You will begin to push yourself away from body and even ego association. My head started hearting even by just thinking it.

Bindu referred to above is synonymous to the mustard seed referred to in gurbani. "The gate of liberation is narrow, less than one-tenth of a mustard seed. The mind has become as big as an elephant; how can it pass through this gate? If one meets such a True Guru, by His Pleasure, He shows His Mercy. Then, the gate of liberation becomes wide open, and the soul easily passes through." (Guru Granth Sahib) Interesting read below. http://www.swamij.com/bindu.htm The Dot as a symbol: The Point or Dot has been widely used as a symbol for the way in which the unity or unmanifest coexists at all times and places with the gross, external, or manifest worlds. Cross: The Point or Dot has also been used as a symbol of unity emerging through four lines to form the appearance of two lines crossing. The journey inward is merging back into the point. Yin-Yang: The Dot shows two fundamental forces of static and active, with the seed of one permeating the other, manifesting as the symbolic 10,000 things, while ever remaining one. Dot and Crescent: The Point and the Crescent is an ancient symbol of the unmanifest point and the manifest reality, later seen as a five pointed star and crescent. Light and a Tunnel: People having near-death experiences may report seeing light at the end of a Tunnel. The Tunnel is the subtle channel called Brahma Nadi and the light emerges from Bindu. Hub of a Wheel: The ever still Hub of the Wheel symbolizes the Self (Atman) and the spokes are the Four Functions of Mind (Manas, Chitta, Ahamkara, Buddhi) engaging the outer world. OM Mantra: The dot at the top of the OM symbolizes Turiya, the Absolute Reality, or Pure Consciousness. OM is suggested in both the Yoga Sutras and Vedanta. (Described in greater detail below) Sri Yantra: The highest, most advanced symbol of Tantra has a Dot or Bindu in the center, which also symbolizes this point of divergence and convergence. (Explained further below) Mustard Seed: The mustard seed has been widely used as a symbol of the smallest point, out of which the largest emerges, and to which that largest returns. (Discussed below) [Note: These descriptions of Bindu and various symbols are not attempts to universalize the world religions and meditative traditions, which may have quite different practices and views of reality, particularly in the exoteric faces of religion. However, there is a seemingly universal human experience of the Bindu itself on the inner journey, just as the inner experiences of light and sound seem to be common and universal. While the reality is universal, the way of interpreting the experience of Bindu may be different for people of different cultures and religions. See also the article, Mysticism, Yoga, and Religion.]

Now this is a bit crazy and over the top. Sorry I'm going off on a wild goose chase but the curiosity within seems to be leading me on and on... But fun reading anyway. You never know someone else might experience this sensation and go what on earth is happening to me! Maybe my white hairs will turn black again. lol Bindu Chakra Bindu = point, drop Who has not at some stage dreamt of the fountain of eternal youth, and wished to find it? As in most sagas and myths there is also a kernel of truth in this. For this fountain of youth, vitality and health is located in the Bindu Chakra one of the most mysterious and remarkable energy centres in the human body.The Bindu Chakra lies beneath the cowlick that most people have at the back of their head. Anatomically it is located where the bones of the back and sides of the skull meet (the occiput and the parietal). The direction of the stream of cosmic energy flowing into the Chakra can be seen quite clearly at this point. Some people have two cowlicks, indicating the existence of two energy centres. These people often possess exceptional vitality and creativity, but on the other hand can also be inclined towards hyperactivity and extreme nervousness. In these cases the method described later in this chapter can help to balance out the energy flow again.In most Yoga books the Bindu Chakra is not mentioned, but in Tantra Yoga great importance is attached to the healing and rejuvenating effects of this Chakra.Whilst this energy centre sleeps it is similar to a dot, but when awakened its energy begins to flow or to drip. The Bindu Chakra produces truly astonishing effects. It is a health centre that brings about improved physical, psychic and spiritual health, and is therefore a valuable aid on our spiritual journey. It also helps to quieten our emotions and brings harmony and a sense of wellbeing. With the help of this Chakra we are able to control hunger and thirst and overcome unhealthy eating habits.Concentration on the Bindu Chakra can also be beneficial for depression, nervousness, feelings of anxiety and an oppressive feeling within the heart. A slight pressure with the fingernail on the site of the Bindu Chakra gives rise to a spontaneous feeling of happiness that spreads to the heart. When a child is restless and will not go to sleep it helps to gently massage the Bindu Chakra with soft circular movements for a few minutes the child will soon become quiet and sleepy. But the most outstanding effect of the Bindu Chakra is the production of AMRITA, the nectar of immortality. At the beginning of the Peace Mantra it is said:ASATO MĀ SAT GAMAYATAMASO MĀ JYOTIR GAMAYAMRITYOR MĀ AMRITAM GAMAYALead us from unreality to reality Lead us from darkness into light Lead us from death to immortality.On the physical level this means that with the awakening of the Bindu Chakra the Pineal Gland, which is connected to this centre, becomes active. This gland emits a hormone that has a fountain of youth influence on both body and mind. This is why the Rishis gave it the name Amrita, nectar of immortality. The more active the Bindu Chakra becomes, the more plentifully this precious Amrita flows. It is said in the ancient scriptures that just one concentrated drop is sufficient to make new shoots grow on a piece of dry wood, and bring the deceased back to life. In Āyurveda this life-giving nectar is known as Sanjīvini Bhuti . There are Yogis who eat no food and are nourished exclusively by the nectar from the Bindu Chakra. If we were able to utilise this life elixir for our body we would not only prolong our life but also enjoy perfect health. But, unfortunately, this precious nectar normally drips straight down into the fire of the Manipūra Chakra (Jatarāgni) and is burnt before its effects develop. Through certain Yoga practices we can be successful in catching the drops of nectar in the Vishuddhi Chakra and supplying the body. The Vishuddhi Chakra is responsible for the purification and detoxification of the body if an imbalance occurs in the body due to harmful substances. In the Gheranda Samhitā (Verses 28-30) it is written:The Sun is in the navel and the moon in the head. The nectar that comes from the moon is consumed by the sun, and the life force is gradually used up in this way.Here the moon stands for the Bindu Chakra and the sun for the Manipūra Chakra. Because the nectar from the Bindu Chakra is constantly being destroyed in the fire of the Manipūra Chakra our body is susceptible to illness and continues to deteriorate with advancing age. In fact the Ātmā is immortal, but in this earthly existence we are bound to the mortal body. Only in this very fragile body can we attain spiritual realisation and liberation (Moksha). Therefore Yogis endeavour to keep their body healthy for as long as possible to enable them to complete their spiritual development in the current lifespan.And this is why the Rishis, in ancient times, sought methods by which this valuable nectar could be gathered within the body and its benefits utilised. They found that they could control the flow of nectar with the help of the Vishuddhi Chakra and the tongue. The tongue possesses subtle energy centres, each of which connects to a specific part of the body or organ. Udāna Prāna, one of the five main Prānas (vital forces), works within the Vishuddhi Chakra and this Prāna Vayu activates the muscles in the throat that control the swallowing of food. Udāna Prāna also directs energy to the head. When the nectar is held firmly in the Vishuddhi Chakra and influenced by Udāna Prāna its effect is set in motion. The way it works is similar to Homeopathy; and like homeopathic medicine its beneficial effects are spread through the whole body via the outgoing energy channels in the tongue.But how are we able to catch this precious nectar with the tongue? Through a technique known as Khecharī Mudrā , which is described in the Hatha Yoga Pradipikā. In this the tongue is rolled back as far as possible until the tip of the tongue reaches deeply into the Pharyngeal cavity. Then the nectar that drips down from the Bindu Chakra can be caught.In order to be able to roll the tongue back far enough some practise is essential. Yogis achieve this by carefully stretching the ligament beneath the tongue, gradually lengthening it through gentle pulling. In this way the tip of the tongue can finally reach the Uvula.The benefits of Khecharī Mudrā are strengthened when it is performed together with Ujjāyī Prānāyāma and Jālandhara Bandha (Chin Lock).Ujjāyī Prānāyāma is a breathing technique with concentration on the process of breathing in the throat. The throat is contracted slightly so that the air flowing through it produces a soft sound, as in deep sleep. Through Jālandhara Bandha the flow of energy is briefly interrupted and the Prāna is held in the throat .Another very effective practice is Viparitkaranī Mudrā , which has been translated as The Energy Regeneration Pose in the system of Yoga in Daily Life. The reason for this is that the nectar flows towards the throat in this inverted position and is therefore prevented from being burnt in the Manipūra Chakra.The symbol of the Bindu Chakra is the MOON; therefore it is also known as Chandra Chakra (Moon Centre). In the inner Cosmos, which is seen by our inner eye in meditation, the Bindu Chakra appears to have a circular opening with a lid almost completely covering it, and from this some light shines forth through a small gap. This glimmer of light that is the emanation of the radiance of the Self in the Sahasrāra Chakra is similar in appearance to the slender crescent of the new moon. If the Bindu Chakra is fully awake and open it shines brightly with a silvery sheen, like the Full Moon.The moon is a symbol of perfection, nectar and energy. Nature receives life-sustaining Prāna from the moon allowing everything to grow and thrive, as moonlight is also essential for the growth of plants and the ripening of fruit not only sunlight. In the Bhagavad Gita (15/13) Lord Krishna says:When I come onto the earth, I preserve all beings through my life-giving power. When I become the nectar-giving moon, I nourish the vegetation.The moon is the symbol of Lord Shiva, and the Mantra of the Bindu Chakra is AMRITAM I am immortal. At the end of the Peace Mantra we sing:OM TRYAMBAKAM YAJĀMAHE SUGHANDHIM PUSHTIVARDHANAMURVĀRUKAMIVA BHANDANĀN MRITYOR MUKSHĪYA MĀMRITĀTOM my adored One, the three-eyed Lord Shiva , who is omnipresentMay He nurture us and bless us with healthMay His blessings liberate us and lead to immortality.This Mantra is known as MAHĀ MRITYUN JAYA MANTRA the glorious Mantra of victory over death.May the light of Shiva fill our consciousness. May the nectar of immortality spread through and expand our inner space (Chidākāsha). Through this nectar all Chakras are brought into harmony. Fear, sadness, anger, resentment and other disease-producing emotions are released in the healing vibration of this Mantra. May it spread fragrance, melodiousness, love, happiness and contentment through the entire world. http://www.chakras.net/energy-centers/bindu

Found the following quite points interesting and inspiring: JAPA YOGA 1. In this Iron Age, Japa is an easy way for attaining God-realisation. 2. Japa is the repetition of any Mantra or Name of the Lord with Bhava and feeling. 3. Japa removes the impurities of the mind, destroys sins and brings the devotee face to face with the Lord. 4. Every Name is filled with countless powers; just as fire has the natural property of burning things, so also the Name of God has the power of burning the sins and desires. 5. Sweeter than all sweet things, more auspicious than all good things, purer than all pure things, is the Name of the Lord. 6. Name of the Lord is a boat to cross this ocean. It is a weapon to destroy the mind. 7. The repetition of the Mantra again and again generates great spiritual force and momentum and intensifies the spiritual Samskaras or impressions. 8. By the Manana, constant thinking or recollection, one is released from the round of birth and death; so it is called Mantra. 9. Repetition of Mantra raises vibrations. 10. The glory of the Name of God cannot be established through reasoning and intellect. It can certainly be experienced or realised, only through devotion, faith and constant repetition. 11. Japa is of three kinds, viz., Manasic Japa, Upamsu (whispering) Japa or humming, and Vaikhari Japa, loud and audible Japa. 12. Mental repetition of Japa, Manasic Japa, is more powerful than loud Japa. Move towards Manasic as your mind becomes more still. 13. If you cannot take a bath, wash your hands, feet, face and body, and sit for Japa. 14. Sit on a Kusha-grass seat or deer-skin or rug. Spread a white cloth over it. This conserves body-electricity. 15. Do some prayer before starting the Japa. 16. Have a steady pose. You must be able to sit in Padma, Siddha or Sukha Asana for three hours at a stretch. 17. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that Sattva or purity is flowing from the Lord to your mind, that the Mantra purifies your heart, destroys desires and cravings and evil thoughts. 18. Do not do the Japa in a hurried manner, just as a contractor tries to finish his work in a hurried way. Do it slowly with Bhava, one-pointedness of mind and single-minded devotion. 19. Pronounce the Mantra distinctly and without mistakes. Do not repeat it too fast or too slow. 20. Be vigilant. Keep an alert attention during Japa. Stand up and do the Japa when sleep tries to overpower you. 21. Sometimes do the Japa without a Mala. Go by the watch. 22. Practise meditation also along with Japa. Gradually Japa will drop and meditation alone will continue. 23. Have four sittings for Japa daily—early morning, noon, evening and night. 24. It is better to stick to one Mantra alone. 25. Regularity in Japa Sadhana is most essential. Sit in the same place and at the same time. 26. Japa must become habitual. Even in dream you must be doing Japa. 27. Japa Yoga is the easiest, quickest, safest, surest, and cheapest, way for attaining God-realisation. Glory to the Lord! Glory, glory to His Name! 28. O man! Take refuge in the Name. Nama (Name) and Nami (Lord) are inseparable. I thought JAPA leads to NADA! NADA YOGA 1. Sound helps to control the mind easily. When the mind is absorbed in melodious sound, it does not run after sensual objects. 2. Do Japa with breath (Ajapa Japa). Practise Pranayama for one or two months. You will hear the ten sounds (Anahata sounds) clearly and enjoy the music of the soul. 3. The sound that you hear will make you deaf to all external sounds. 4. Sit on Padmasana or Siddhasana or Sukhasana. Close the ears with the thumb. This is Shanmukhi Mudra or Vaishnavi Mudra. 5. Now hear the music of Anahata sounds. You will have wonderful concentration. 6. Abandon all worldly thoughts. Subdue your passion. Become indifferent to all sensual objects. 7. Practise Yama (self-restraint), or Sadachara (right conduct); concentrate on the sound which annihilates the mind. 8. The first sound is chini (like the sound of the word), the second is chin-chini, the third is the sound of a bell, the fourth is like that of a conch (shell). 9. The fifth is like that of a lute (string instrument). The sixth is like that of a cymbal. The seventh is like that of a flute. 10. The eighth is like that of a drum. The ninth is like that of a tabor or Mridanga (dholak). The tenth is like that of thunder. 11. Hear the sounds through the right ear. Change your concentration from the gross sound to the subtle. The mind will soon be absorbed in the sound. Here is me wondering why the sound always manifests in the right ear. Back of the mind there was still the skeptic in me doubting my experience and thinking there was something medically wrong with my right ear only!!!! Absolutely fantastic news. O' Balle Balle Balle Balle Balle. If I wasn't sitting in the office right now I would get up and do some bhangra. Made my day!!! O Waheguru, thank you thank you thank you for clearing that doubt.... 12. You will get knowledge of hidden things when you hear the seventh. 13. You will hear Para-Vak (divine voice) when you hear the eighth sound. 14. You will develop the divine eye when you hear the ninth. 15. You will attain Para Brahman when you hear the tenth. 16. The sound entraps the mind. The mind becomes one with the sound as milk with water. 17. It becomes absorbed in Brahman or the Absolute. You will then attain the Seat of Eternal Bliss.

I've been playing around with this sukhmana awaking techniques of focusing on the inactive nostril and trying to open it up. When it feels actiive focusing on the underside of the nose between both nostrils. Seemed to notice my breath wasn't so smooth . After a while of practicing the breath did reach a smooth clear passage. When this happens coupled with the gurmantra, it was an intense feeling. Mind becomes quite still and focused on the gurmantra and a lot more one pointed. If one picks up speed with the jaap then both lungs start really inflating and I actually felt a little light headed. Better to take thing slowly I guess. My technique up till now has generally been saying Wahe slight pause then say Guru with inhale/exhale. However yesterday I tried with out a pause, so as soon and the breath reaches the end of inhale or exhale you immediately you start the other. Both inhale and exhale are the same duration. Instead of being up down sensation with the breath it changed to feeling like the jaap became a continuous circle with the gurmantra in the middle. It felt really really good so much so that I felt like I was sitting at the bottom of whirlwind spinning with Waheguru. Was like pressure was building up inside of me and I was about to take off. The one pointed focus on the gurmantra was even more intense and divine. Wow what a rush!! Since these are all new experiences so didn't push too hard or fast. Just getting comfortable with these new sensations so not to get too ahead of myself. My only concern is that these can generate a lot of heat within the body which I hear can cause problems if not managed properly. So best to take it slow. Feeling some butterflies in my lower abdomen today. Might be just be something dodgy I ate or who knows... I have also been doing some research on this amrit drizzle that I am still experiencing in full flow. I believe the sensation is called Amrit Kala or something like that in yogic practices. From what I read, spiritual heat/agni is generated in the navel and as this heat slowly rises up towards the 10th gate it begins to melt something up there and this amrit begins to drizzle down into the mouth as is supposed to be swallowed sending it back into the navel. Read some references of it being called the immortal juice, but think I'll take that with a pinch of salt. No such thing as body immortality, but mind/soul might be possible but we won't take anything like that for granted, and as per Sikhi true immortality will be when one merges back with Waheguru like a drop in the ocean. Will think of the taste as a blessing for now and leave it like that. Oh also read that your not supposed to feel hungry so much after having it. To be honest my cravings for nice food have calmed down quite a lot. The foods I used to like and crazy over don't appeal to me as much. Did a quick search for agan SGGS and wonder if the following pangti's were describing this Let self-control be the furnace, and patience the goldsmith. jat paahaaraa Dheeraj suni-aar. Let understanding be the anvil, and spiritual wisdom the tools. ahran mat vayd hathee-aar. With the Fear of God as the bellows, fan the flames of tapa, the body`s inner heat. bha-o khalaa agan tap taa-o. In the crucible of love, melt the Nectar of the Name, bhaaNdaa bhaa-o amrit tit dhaal. and mint the True Coin of the Shabad, the Word of God. gharhee-ai sabad sachee taksaal. Ang 22 The Gurmukh puts out the four fires, with the Water of the Lord`s Name. chaaray agan nivaar mar gurmukh har jal paa-ay. The lotus blossoms deep within the heart, and filled with Ambrosial Nectar, one is satisfied. antar kamal pargaasi-aa amrit bhari-aa aghaa-ay. O Nanak, make the True Guru your friend; going to His Court, you shall obtain the True Lord. naanak satgur meet kar sach paavahi dargeh jaa-ay. Ang 92 The Unstruck Melody of the Sovereign Lord's Harp vibrates; raajaa raam anehadh ki(n)guree baajai || by His Glance of Grace, we are lovingly attuned to the Sound-current of the Naad. Pause jaa kee dhisatt naadh liv laagai ||rehaao The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat. bhaat(h)ee gagan si(n)n(g)iaa ar chu(n)n(g)iaa kanak kalas eik paaeiaa Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa Something wonderful has happened-the breath has become the cup. eaek j baath anoop banee hai pavan piaalaa saajiaa There are countless others so won't post them all. It would appear inside all this poetry of guru maharaj they embedded some practical signs for the saadhak. :-) Dhan Guru Maharaj for showing us ignorant fools some milestones on the path. Just had to look for right words. Waheguru

I have searched for a similar type sound and this is the closest I could find. Strange the person who made this video wrote on it for the inner trip.

I wish I could put a recording device inside my ears right now so I could share with you all what I'm hearing. It's 1am local time and quiet in my house. How can I describe it to you because it is in full swing. I just don't have the right vocabulary to describe it. It's like your sitting in a celestial place with this harmonic sound resonating in the background. My eyes are open and I can still hear it. It's on autopilot. Wish I didn't need to go to sleep right now so I could listen and try and absorb into it. Waheguru

Ekam123, thank you for your kind words. I'm just sharing some of the grace guru ji has been kind to bless das with. It's really encouraging to hear that these simple posts are motivating you. Stick with it ji.... NEO posted this video on the forum some time ago. It is a true gem.

http://www.youtube.com/playlist?list=PLBBD86952A2239E79 There is a video series associated with this document which explains the principles in more detail. Would highly recommend people watch it. I can see some of the key deep inner teachings of sikhi shinning through. Waheguru. Now beginning to appreciate why this guy was friends with Sant Baba Waryam Singh and invited on stage to address the sangat. Does anyone have any of his books in PDF format that they are willing to share?

This is probably one most enlightening meditation documents I have ever read. It is concise and to the point. Waheguru Enjoy... http://www.swamij.com/pdf/swamiramateachings.pdf

What is ajapa jap ? I had never found the answer even though I have seen it mentioned in a few books. Japa and Ajapa-Japa Japa means repeating or remembering the mantra, and Ajapa-Japa means constant awareness. The letter A in front of the word Japa means without. Thus, Ajapa-Japa is the practice of Japa without the mental effort normally needed to repeat the mantra. In other words, it has begun to come naturally, turning into a constant awareness. The practice of constant remembrance evolves in stages: At first, you intentionally repeat the syllables of the mantra internally, as if you are talking to yourself in your mind. You allow the inner sound to come at whatever speed feels comfortable to the mind. Sometimes it is very slow, as if the mind were wading through a vat of honey. At other times it is very fast, as if flying through the sky without restraint. With practice, the mantra japa is repeated automatically, like a song that you have heard many times, which just comes on its own. (Some practitioners consider this automatic repeating to be the meaning of Ajapa-Japa, though there is a subtler meaning, as described below.) Gradually, you merely remember the mantra with attention drawn to it. It is more like noticing what is already happening, rather than causing it to happen. It is somewhat like the attention stance of listening rather than speaking, though you might not literally hear the sound. In time, the feeling of the mantra is there, even when the sound or remembering of the syllables is not there. For example, sometimes people will say, "OM, Shanti, Shanti, Shanti," where the word Shanti means peace or tranquility. During the remembering of the word there may be two things--the word and the feeling of peace or tranquility. When the syllables fade away, the feeling may still be there; this is remembrance of the feeling of the mantra. As the practice evolves, there comes a pervasive awareness of the mantra, subtler than both the syllables and any surface level meaning or definition. This constant awareness is the meaning of Ajapa-Japa of the mantra. Gosh that is going to involve a lot of chanting to get to that avasta. Going foward I'm going to focus on two things. 1) try and reach the stage of ajapa jap with the Waheguru Gurmantar. Although this has got me wondering what will the feeling be associated with chanting waheguru. Maybe the sweetness is it because it does pull the mind towards it. 2) try and awaken or observe the Sushmana/sukhmana nari. Doesn't sound too difficult if all you got to do is focus on the bridge of the nose between the two nostrils. Not sure if it meant underside of nose though. Another tip I picked up recently is try and live in the present, not the past or the future. Keep the mind with with you in the here and Now.

Over the past 24 hours I have been observing my breathing and on quite a few occasions I noticed that it is flowing through both nostrils.Not exactly 50/50 but both appear to be some what active like 60/40. I may be barking up the wrong tree but at this stage it is all I have to go on. Any views expressed in my posts are totally my own and I do not want to lead anyone astray. I am no expert of gurbani or Sikhi history or it's deep philosophy but a simple open-minded guy trying to walk on the path for my own self. I am merely sharing what am I experiencing and where my search is taking me, good or bad. Any posts I make on this website are from searches I am making from which I have personally gained something. They might be forgotten or disregarded later on but at the time of posting they seemed to offer me something that I was lacking. This topic has become more like a diary/blog for me over the past year with sangat's input. Should I be so open about my inner experiences, who knows. Have I lost anything to date because I've done so? Absolutely not, infact my experiences are becoming stronger with his grace. Infact you all at times have kept me going when even I doubted myself. Right or wrong only Waheguru knows, but all I can say is the desire to reach some kind of realisation is genuine. May Waheguru always keep us on the correct direct path and grace us with the right knowledge so that we can reach his divine lotus feet. Bhul Chuk Maaf

It was not my intention to post a link to a book that breaks faith in the existence of Waheguru. However there are subtle advanced concepts explained in this book which I thought were well written. I personally overlooked the fact the author challenged the concept of God but was more interested in learning about the different states of consciousness. I have only browsed through but I will read more closely over the coming days. Apologies if my post affected you negatively in anyway. If Admin deem it not appropriate they are welcome to remove.