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Lucky

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Everything posted by Lucky

  1. I think naad refers to the divine word. This where the ringing or deep humming originates from. It's the single ek shabad that made creation and is present in everything and everywhere. Anhad bani is difficult to explain but may be easier to understand as the gyan coming through and from the naad. It is the bani, that has no akaar , that one hears via the naad. Just like the bani in sri guru granth sahib that gives us gyan via akhar(words), the anhad bani has no letters or words. If that makes sense?
  2. Thanks for that and I totally agree. One is only able to attempt this successfully after shabad dhun has increased in depth and frequency. (more taeijh).
  3. Very good demonstration that i was pleased to see. The above "core-self" is a very good place to sit your surti . Highly recommended when trying to get deeper into naad.
  4. Very important. The affinity develops with practice and you won't feel or realize anything unless you make efforts to get closer.
  5. Have a look through the below..... and
  6. well done. Practice rom rom technique as suggested in following posts. You are heading in the right direction.
  7. Sure. I know it can be confusing because it depends on what stage you are at and exactly what you're hearing. There's nothing wrong with the text from the book but it can easily be misunderstood. The idea is to listen to initial sound to get going, and then locate the other very subtle sounds in background.. If you still having confusion, then I can advise via pm according to what i tried and practiced at particular stage.
  8. Well done! Keep it up. Having lights off(artificial), is quite beneficial imo. I'd recommend keeping yourself physically busy on topof all this, and applying "dhyian"(focus) where it concerns your body and physique. Things like venting out anger on a punch bag, pushing yourself at the gym etc. Focus on diverting attention from the strain of last few reps and going beyond. Make your own mental goals as you go along as this will give more strength in preventing a 'dreaded' relapse back to liquor.
  9. @moorakh, I totally second what Sat1176 has explained above. Whether you should think of sleep as a hindrance or not, is difficult to justify. According to my own experience, I reckon that some of us may assume we are falling asleep, but in fact, we are rising into deeper states. I'm no expert on sleep, but i can give a few pointers for you to look into.... - If you drift off into dream state, then this is mostly Maya. I'm referring to doing simran whilst sat up with back straight. Doing simran whilst lying down is something I could discuss in the future. For yourself, at this stage, i would pay attention to what happens exactly when you think you're falling asleep? 1) You're head may droop forward, but if you're back and posture is giving way, then a) you are probably going into dream state-maya or b) you're prana flow isn't strong enough. OR 2) if you are drifting and can maybe hear things in background, and not losing your asan, AND gurmantar is still going, ..then you are most likely going towards the dreamless void(eventually). From what I remember, this stage was rather confusing because i was never sure if i were asleep or in deeper consciousness. IMO, i'd say to continue going deeper into your simran if you are encountering this. Just keep checking that your gurmantar was still going. The tricky part is that you'll only be able to confirm this once you are back and fully awake (disassociated). This was the approach that i was using at the time, even though I wasn't sure, but It helped in progressing further. I hope that gives you better understanding. Really, you don't wanna overthink it too much either but just keep focus on gurmantar. If sleep comes, and you really feel inclined to get under the duvet, then do so. Otherwise, just continue and assess after the session. Before hearing naam, you're mind will go through a number of intermediary stages. It's all about 'cleansing' the mann. In time, you will learn that there is much more to sleep and how a gurmukh remains jagath 'an-din' (day-night). I'm not going to say too much on those topics or how it's possible, because it will probably be confusing.
  10. Valuable tips. Doing Simran and feeling tired is a good thing. There is a very fine line between drifting into sleep/dreamless sleep and sunn. With practice, you will be able to recognize the difference.
  11. Excellent! Clear and concise explanations. I like the manner in which he clarifies by being sure everyone understood and using examples.
  12. Below is something I wrote some time ago as I explained to my kids, about Fear and how nir-bhau means no fear. We shouldn't have FEAR because it's a negative emotion and a negative character trait. Negative emotions from mind, lead to negative affects on body and soul. Anger, anxiety, guilt, worry, chinta, etc. are all negative emotions. Gurbani says Nirbhau Nirvair, Nir-bhau meaning No fear. If we want to go on the path to God, then we have to be like him and show no fear. So, what is this "fear" of God all about? Should we worry about hukam of God and be in fear? Should we be frightened of his power and greatness? This "Fear" or ਭੈ is somewhat misunderstood.. FEAR, ਭੈ The fear that we all understand is usually about "being scared of an outcome". Frightened and worrying to move ahead in fear of something negative occurring It's a human emotion triggered by a perceived threat. For eg. If I had to walk across field with snakes and dogs, then I would also "fear" getting bitten or attacked. If I had to cross over the road with eyes closed, then I'd have fear of a negative outcome and getting hit by a vehicle.. This is negative trait, because I'm fearing the OUTCOME and possibility. What will actually occur as an outcome will be in line with hukam, yet, this is what I'm fearing. I'm fearing the truth. I'm fearing the will of God. I'm not living by "therah bhaana mitta" (your will is sweet). What Fear is gurbani telling us about then? The "fear" in gurbani is about the Ghulam(head servant) serving his master or Dog serving his master There is a difference between this ਭੈ (Fear) that we should have for God. In asa di vaar. ਭੈ ਵਿਚਿ ਅਗਨਿ ਕਢੈ ਵੇਗਾਰਿ ॥ Bẖai vicẖ agan kadẖai vegār. In the Fear of God, fire is forced to labor. ਭੈ ਵਿਚਿ ਧਰਤੀ ਦਬੀ ਭਾਰਿ ॥ Bẖai vicẖ ḏẖarṯī ḏabī bẖār. In the Fear of God, the earth is crushed under its burden. ਭੈ ਵਿਚਿ ਇੰਦੁ ਫਿਰੈ ਸਿਰ ਭਾਰਿ ॥ Bẖai vicẖ inḏ firai sir bẖār. In the Fear of God, the clouds move across the sky. ਭੈ ਵਿਚਿ ਰਾਜਾ ਧਰਮ ਦੁਆਰੁ ॥ Bẖai vicẖ rājā ḏẖaram ḏu▫ār. In the Fear of God, the Righteous Judge of Dharma stands at His Door. ਭੈ ਵਿਚਿ ਸੂਰਜੁ ਭੈ ਵਿਚਿ ਚੰਦੁ ॥ Bẖai vicẖ sūraj bẖai vicẖ cẖanḏ. In the Fear of God, the sun shines, and in the Fear of God, the moon reflects. ਕੋਹ ਕਰੋੜੀ ਚਲਤ ਨ ਅੰਤੁ ॥ Koh karoṛī cẖalaṯ na anṯ. They travel millions of miles, endlessly. ਭੈ ਵਿਚਿ ਸਿਧ ਬੁਧ ਸੁਰ ਨਾਥ ॥ Bẖai vicẖ siḏẖ buḏẖ sur nāth. In the Fear of God, the Siddhas exist, as do the Buddhas, the demi-gods and Yogis. ਭੈ ਵਿਚਿ ਆਡਾਣੇ ਆਕਾਸ ॥ Bẖai vicẖ ādāṇe ākās. In the Fear of God, the Akaashic ethers are stretched across the sky. ਭੈ ਵਿਚਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ Bẖai vicẖ joḏẖ mahābal sūr. In the Fear of God, the warriors and the most powerful heroes exist. ਭੈ ਵਿਚਿ ਆਵਹਿ ਜਾਵਹਿ ਪੂਰ ॥ Bẖai vicẖ āvahi jāvėh pūr. In the Fear of God, multitudes come and go These verses from asa tell us that the sun shines by rising and setting. The moon reveals it's reflection on an ongoing regular basis. They do this in the 'bhai' . The sun doesn't decide to not come out one day, neither does the moon and neither do any of the other mentions in following pangtees. This FEAR in gurbani is similar to the "Ghulam" (ਗੁਲਾਮੁ), Ghulam is head servant of house. ਕਹਿ ਕਬੀਰ ਗੁਲਾਮੁ ਘਰ ਕਾ ਜੀਆਇ ਭਾਵੈ ਮਾਰਿ ॥੨॥੧੮॥੬੯॥ Kahi Kabīr gulām gẖar kā jī▫ā▫e bẖāvai mār. ||2||18||69|| Says Kabeer, I am the slave of Your home; I live or die as You will. ||2||18||69|| and ਜੇ ਰਾਜਿ ਬਹਾਲੇ ਤਾ ਹਰਿ ਗੁਲਾਮੁ ਘਾਸੀ ਕਉ ਹਰਿ ਨਾਮੁ ਕਢਾਈ ॥ Je rāj bahāle ṯā har gulām gẖāsī ka▫o har nām kadẖā▫ī. If the Lord were to set me upon a throne, I would still be His slave. If I were a grass-cutter, I would still chant the Lord's Name. I believe the rich masters used to go and purchase house servants, just like the white men purchased black African slaves. The white man called this head slave the "house negroe" similar to the Ghulam. (the role Samuel Jackson plays in "Django'"). BIG DIFFRENCE between this servant and ordinary naukar or white mans field slave, is that the ghulam was allowed in Master's bedroom and everywhere master went. Ghulam is constantly at the beck and call of master. He is totally committed and submissive to his Master's needs. He has many privileges, such as being dressed nicely and eating what he wishes by having the house cook make meals for him. This servant builds respect and love for his master because the master takes care of him in every way. ALL his requirements and needs are seen to, as long as he's submissive to master. The "fear" that the servant has of master isn't negative, but it is fear of being under the power of master. Since master is the doer and provider for him. He doesn't have to worry or think what or if he may eat or drink the following day, or when he'll bathe and what he'll wear...etc. because he knows the master will be taking care of this. In same way, God takes care of meeting our human needs as long as we remain submitted to his hukam. This is the "bhai"... the "fear" that we should have for him. This fear is ego-less and not negative. It's about having the faith and knowing that the all powerful is doing everything as long as servant continues serving. Gurbani mentions the faithful dog and master. The dog fears no one else except his master. ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ॥ Ham kūkar ṯere ḏarbār. I am a dog at Your Court, Lord. ਸਗ ਨਾਨਕ ਦੀਬਾਨ ਮਸਤਾਨਾ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥ Sag Nānak ḏībān masṯānā niṯ cẖaṛai savā▫i▫ā. Nanak is a dog in the Court of the Lord, intoxicated more and more, all the time.
  13. Wow, that's an excellent write up. You have to pay attention to the details that are summarized. I will look at it closely when I get back, but was pleased to note some similarities with my elementary attempt on stages of sunn that I did in a thread some months back. My summary was based on different materials I had read, some experiences, gurbani pangtees and more importantly the layout of darbar sahib. I will look into the above for further gains for better insight.
  14. There's probably quite few reasons why this occurs. The couple that I know of are to do with imbalance due to rising of spiritual energy and also the harnessing of divine energy coming from above (gurprasad). I've heard people deal with it in a few ways. ... 1) consuming natural live yoghurt before and after meditation. 2) drinking warm milk. 3) placing wet cold flannel on head during and after Simran. 4) Putting dhyian on moon's cooling energy at left eye and/or the left nostril. There are various techniques for grounding and balancing prana flow- which can also be useful.
  15. Levitation is not similar. Levitating is CONTROLLED. Read my post above, because that's what it hints at.
  16. Gravity affects body. Your surti has to be strong enough to control body and balance. Defying gravity(illusion) with control is the idea. If you are getting thrown about, then your prana is messed and youve got to get fit and balanced out. 5 doots have major influence.
  17. Digits of Mala beads always add up to 9 for eg. 18 54,72 108 etc
  18. Full auras are different colors on different areas of body. Aura around head tells a lot about spirituality but the balances around the body can affect the upper aura. Most of the time you can work out who has naam and who hasn't. Shouldn't spend more than a few seconds reading one.
  19. It refers to the original primitive sound of the cosmos and Consciousness. The "Ong" or 'om" as in Ek Ong- kar. The frequency of this sound can't be isolated as it is un-struck (an-had). The Tibetan bowl can produce frequencies within closer octave ranges and because of this 'om' like resonance, it can have positive healing effects. You should hear most of them at some time or another and they can re-appear at different frequencies tio sound like particular instrument's that we are familiar with. Gurbani mentions quite a few of these and on many occasions it gives and idea of avasthas associated. I believe it's important to decipher gurbani shabads yourself since it delivers at all levels. You will encounter one or two at a time whilst in the process of purifying Mann. Later, you should hopefully hear more as you proceed along the early bhavsagar and start crossing. Gurbani give's the nishanees for these throughout and by then, you'll be able to grasp certain shabads with atmic(internal) gyaan to help guide you further. Yeh, I used to listen a lot to old dharmic geets and digitized most of my own LP's and tapes. The ek-tar sound from one string is amazing. All sounds from multi-string instruments originate from the single tar. I know it's difficult to distinguish and isolate at times. The bowl "om" is like a constant bass line but you will perceive it with different pitch and amplitudes dependent on consciousness clarity. Safest way is to try and put dhyian on it to see if it can take you deeper into one-pointed focus. If not, then move on to the dhun of internal jap.
  20. Dhillon talks a load of codswallop and he's intellect is an insult to gurbani. Does he know what shabad is? Does Dhadri? I second that and would shred his genius into a corner. @angy15 This has noting to do with taksal vs dhadri and your assumption, that members here are outright taksal supporters. 'I'm responding because of the severity of manmat and anti-gurmat by Dhadri clan, and your esteem for Dhillon. I have no association with any samparda, jatha, taksal, akj, nanasar, Nihangs etc. On top of this, you went and presented the below tuk with a deliberate misinterpretation. I would be happy to show you the depths and deeper meaning of above tuk and shabad , and prove to you that it has nothing to do with listening and expressing to fellow debaters. You should realize where I'm coming from and be prepared to learn a thing or two about the "core" of sikhi.
  21. all of them ..lol I think it's important to understand that the 5 sounds are categories that we can associate to instruments we know of. You probably have a good idea already, but i'll summarize below(from previous notes) for the benefit of others.. In general categorization of musical sounds Panch Sabad is a set of five kinds of musical sounds. These are as follows: 1. Sounds made from string instruments -sitar,violin, guitar, sarod etc. 2. Sounds made from percussion instruments with skin cloth(leather) -dhol, mridang, drum, tabla, dholak etc. 3. Sounds made from metallic clanging instruments -chimta, chainay, bell etc. 4. Sounds made by wind instrument and puffing breath -flute, conch shell, pipe, horn etc. 5. Sounds made by tapping hollow vessels like pitcher, earthen pot, gharda etc. Similar categorization used by yogis and travelling musicians -Sankh (Conch Shell as a wind instrument) -Mridang (percussion instrument with two sides made up of animal skin similar to dholki) -Kinguri (a stringed instrument), Single-stringed like “ik-tara” and smaller tumbi. **Interestingly, the smaller tumbi was first made and used by legendry Lal Chand Yamla Jatt and at the time he called it “king” (from kinguri) . Have a listen to golden oldie "Satguru Nanak teri leela nayari hai" -Murli, Singi (Flute, a wind instrument) -Veena (a huge hollow gourd with strings) The general Panj shabad sounds heard whilst doing Simran, or prior to entering Nijh ghar, can be generalized with the above. It’s difficult to specify which string instrument or wind sound is resonating, but one can usually categorize into above. ie. at certain frequency it may sound like a "singi" as in ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ Sińī suraṯ anāhaḏ vājai gẖat gẖat joṯ ṯumārī. The horn of consciousness vibrates the unstruck sound current; Your Light illuminates each and every heart, Lord. Or at other frequencies it may be more of a snake charmers "beena", as in .. ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥ Bīṇā sabaḏ vajāvai jogī ḏarsan rūp apārā. The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord. That's a little tricky, but It's about the frequency of vibration. In the above video; the OM caught my attention and I tended towards the primordial 'eko shabad' sound., as per.. ਏਕੁ ਸਬਦੁ ਮੇਰੈ ਪ੍ਰਾਨਿ ਬਸਤੁ ਹੈ ਬਾਹੁੜਿ ਜਨਮਿ ਨ ਆਵਾ ॥੧॥ Ėk sabaḏ merai parān basaṯ hai bāhuṛ janam na āvā. ||1|| The One Word of the Shabad abides within my mind; I shall not come to be born again. I could be wrong and it may well be associated with a category sound, but these Tibetan bowls and the frequencies are known to be excellent healing sounds just like primordial om., whereas, the other sounds have lesser effect. ** This is according to my own experience with healing sounds. I had a number of sssions with a music producer (also my physical therapist), in his studio. We experimented with many ranges and harmonies as he'd later monitor for any noticeable changes in my physical appointments. The ek shabad can first start as a low frequency tibetan bowl sound. If you find that it can help grab your focus and take you into deeper meditative state, then you should practice listening to it and soon enough, it's frequency should start increasing as the mann gets more purified. I know there's an overlap between describing the conch, flute and lower frequency ringing sound. I usually advise that one should try and see if the sound can help them get into deeper simran, if not, then continue with gurmantar and keeping dhyian on the dhun. Worth referring to these past posts for more info on panch shabad
  22. The 5 shabads can arise from this primordial type sound and may also merge to form this sound.
  23. Well done! I'm glad you are one of the few that knows; everything else goes on the back burner whilst bhagti stays at the front. Good lad.
  24. I second the responses that @BhagatSingh gave you for this post and the sinus block. With regards to these communication etc.. It may be good or it may be bad as Bhagat mentioned. I agree, and will add a little from what I learned when similar happened to me. The important point is that you should just acknowledge and move on to Simran as with any other sounds. Don't get caught up "unless" there is a message. In my experience, I did go through a phase where the disorientation occurred but not the blurry figures /colors. ^^ This part.. Yes, I know what you mean. Judging by the previous posts and the recent experiences, it all seems to tie together with a similar phase that I somewhat remember Your dristee is opening up as I mentioned earlier and it may be possible you are also seeing other things that you could be uncertain about. Now, with the communicating and perception of message there are two possibilities. 1) It could be a divine message. This can occur any time whilst in meditative state and could even be darshan of guru, though the message will be towards the EK. 2) It may not be divine and could be bad in the sense it being some diversion, temptation or a test. This can take many forms and shapes and can appear as something transcending and heavenly. But you should not respond, just acknowledge and continue with Simran. That's all I'm gonna say on 1 & 2, as I have to keep it watered down. (will elaborate in pm) The main point and key is to keep going with Simran and just observe the rest.
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