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Meditation - My Experiance, Am I Allowed To Share?

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WJKKWJKF ji

Just out of curiosity I hve a couple of questions if u would be kind enough to reply. @Sat1176 @Lucky @BhagatSingh @HisServant and other veer ji

1. Have u had the pleasure of meeting -Darshan of Guru Sahib ji during this journey?? As it is said that u get too 'see ur beloved'  before "bia-ah hoa mere babula" 

2. How supportive/nonsupportive had ur family members been ( especially the spouse) and how did u deal with it.

 

Ur replies would be really appreciated. 

Thank u tonns

WJKKWJKF

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Guest Bhoolea bhatkea
On 9/10/2013 at 9:17 PM, BhagatSingh said:

Jaikaara it may mean that your Dhyan has become very sharp, when you become very focused your Third-Eye Chakra activates. It may also activate when you are receiving wisdom and insight into the nature of Maya or when you dissociate from the qualities of Maya, and your attention goes inward towards the Atma. So sharp Dhyan, and/or Gyan of Maya and Atma might trigger that sensation.

 

So as I am sitting here telling you this, I can feel it as well. It's because I am talking about the things that activate the chakra. And if you are reading about this and pay attention to that region in your head, you may also feel it activate.

 

Sat

Yeah that sounds about right.

Sat sri akal everyone,

As i am reading it I feel my forehead is acting above eyes kinda in middle. Cant belive it happens like this too haha. So amazing 

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Great explaination on how to do Simran, stop thoughts, merge into swass and then head towards sunn and listen to Shabad. 

 

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Must read the linked post to anyone who has been reading this thread up to now.

Waheguru Waheguru Waheguru Waheguru Waheguru

 

 

 

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Think the writer has a point. 

As things generally stand in life, the human being is not, and cannot be, aware of the Divine he carries in him. This silent “Spectator,” this Celestial Consciousness and most faithful friend he has—which is the essence of his being, animating and giving meaning to his life, as well as to the lives of all other human beings, no matter what their race or creed—will remain mysteriously hidden from his inner vision unless it is consciously sought for and he arrives (as a result of the unremitting efforts and time he devotes to its quest) at recognizing it fully through immersing himself in it during his meditation, a state that must later extend itself little by little into his active life as well.

Unless a human being has truly known the Sublime in himself through direct inner experience, his conviction in the existence of a higher power, no matter how strong it may be, will (apart from perhaps succeeding in sustaining him a little in moments of adversity and helping make him a somewhat better person than he would otherwise have been) continue to be no more than a mere belief. When looked at from another perspective, taking into account the higher purpose of his incarnate existence, this is far from sufficient to help him know himself in such a way as will leave no shadow of a doubt in him regarding his True Identity, and what he will be reabsorbed into when his time comes to bid farewell to his earthly life and all that he has known during his brief and tumultuous sojourn on this globe. His faith in the existence of a Supreme Power somewhere in the Universe far away from him, though it be very profound and sincere, while it remains just a blind and almost abstract belief, associated with all sorts of conscious or unconscious imaginings about the Sacred, will not only bear no resemblance to the reality, but will also always carry in it the baneful seed of separateness and difference from others—leading to passionate divergences of opinion among the diverse peoples of the world on the nature of this divine power and to the interminable religious quarrels that ensue from such unverified beliefs.

Between the higher aspect of a person’s being and his ordinary self is a mysterious, highly fragile, and intangible element—his attention. To whichever side of his double nature his attention is attracted and gravitates, it will, knowingly or unknowingly, immediately start animating and nurturing it—and there he will also inevitably be! Through this quasi–irresistible attraction of gravity that is the strange characteristic of terrestrial existence, the human being’s attention, unless sufficiently constrained to the contrary by the hard blows of outer life, is mainly unconsciously drawn in the direction of least resistance in him, demanding no effort from him to achieve or to maintain. There is no value at all in continuously yielding to this “vegetating” state of inner sleep, as a person generally does, and in unquestioningly conceding to the ever-changing whims and wishful dreaming that keep arising in him—much of which, if viewed objectively, will be found to be impractical and absurd.

One does not need to exercise strength of will, be audacious, or possess any talent whatsoever to follow the same drift and path as those of the masses in general. Anyone can accomplish such universal and easy exploits. But the moment that an aspirant decides consciously to alter the habitual direction of the flow of his energies and exert himself to proceed, as it were, upward against this descending force of attraction, then he will immediately encounter strong resistance, both in himself and from outside. He will suddenly become aware, on the one hand, of these inner and outer oppositions, and on the other, of a certain inner awakening that these resistances provoke in him (and the value of which he may not recognize or not sufficiently appreciate at first).

In fact, his hope of rousing himself from the ease of mesmeric sleep—this mysterious inner sleep in which most people are tamely content to spend their lives without questioning it—lies in these very challenges that he will come up against inside and outside himself. Just as a fire is ignited through the continual rubbing together of two pieces of wood, so these resistances that a seeker will keep meeting with in himself and in life will serve to create in him the indispensable friction that he needs and without which a living spiritual flame cannot be kindled. That is the reason why they must be viewed with the right attitude and understanding, and not blindly regarded as being extremely irritating and valueless obstacles.

The seeker’s regard must start turning inward instead of outward, and this will undeniably demand from him much conscious effort in the beginning, as well as the hard-won inner strength and will to keep redirecting his attention back onto its intended track each time it wanders away from it, until one day he arrives at discerning the miracle of his Supreme Being, this sublime consciousness that has all the time been there, secretly watching him and waiting for him to reverse the direction of his gaze in order to discover it and behold its ineffable beauty, filling him with the inexpressible happiness he has mistakenly been searching for outside himself all the time.

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Worth noting for future reference:

When, in the course of her meditation, the aspirant begins to be plunged into a profound inner absorption, the extraordinary state that floods her and takes possession of her being at this privileged moment is not only characterized by an indescribable silence of her mind and a mysterious transparency of being, but also by a strange mixture of peace, tenderness, compassion, and enigmatic love, whose true nature is totally unknown to the average person. When the seeker comes to surpass herself and be very concentrated during her meditation, her efforts may be crowned by the surging within her of a feeling that is difficult to describe, which gives her a strange sensation of the most extreme sadness mixed with the most extreme bliss; this strange state, mixture of extreme sadness, extreme bliss, extreme tenderness, and extreme compassionate love, will invade her solar plexus in such an unexpected way that she may be seized by uncontrollable sobs that will shake her whole body for a long while. The experience of this feeling flooding her being— such an inhabitual and out- of- the- ordinary feeling that cannot be compared to anything known in the phenomenal world— will prove to be so overwhelming and surprising as to explain these sudden sobs, but little by little the sobs will die down and she will find herself bathed in a gentle peace and an unutterable tranquil tenderness that she will find again in her future meditation.

 
It is possible that she will then discover a certain psychic force has awakened within her and, from that day, it may be that, during her meditation, she will feel her back and her neck straighten and stretch upwards (despite herself and without any effort on her part) through the effect of this force that will continue to keep her body straight throughout the rest of her meditation. Moreover, every time the aspirant comes out of her meditation, she will be astonished to be carrying within herself a strange enigmatic smile, accompanied by an inexpressible sentiment of melting tenderness in her solar plexus. It will be as though she were smiling internally through invisible tears. A feeling of immense compassionate love will fill her breast, with a very subtle sensation or extremely fine vibration at the level of her heart, slightly to the right of her solar plexus. When she comes out of her meditation, she will moreover be unable to avoid remarking that her eyes are open wider and that not only does she see more clearly, but also all that meets her gaze is seen from far behind her eyes, from deep within the interior of her head. Nevertheless, in the deepest part of herself, the aspirant will be well aware that, despite all the extraordinary experiences she will have been privileged to have, however luminous and beatific they may have been, enlightenment absolutely does not mean— apart from very rare exceptions— liberation; she cannot fail to notice that, for various reasons, she still has a lot of work to do on herself.

Source: https://www.amazon.co.uk/Supreme-Quest-Edward-Salim-Michael-ebook/dp/B018UFBJXS/

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WJKKWJKF,

I have a question and was wondering if any gursikh could help. I have been doing naam jaap for 3 months now. Sometimes I do good and reach a state where my mind goes numb and I hear Shabad etc but this does not happen all the time. 

most of the time while doing naam simran and when I start getting dreams, I still try to do naam jaap but I forget and then in the dream state I fell to sleep, Is there any way, where I could still keep myself in Dyan and do not fell sleep?

Any gursikh who had done naam simran for some time, might understand this state and help me how did they improve themselves. 

Please help.

Regards

Gurpreet

WJKKWJKF

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23 hours ago, Gurpreet Singh Deol said:

WJKKWJKF,

I have a question and was wondering if any gursikh could help. I have been doing naam jaap for 3 months now. Sometimes I do good and reach a state where my mind goes numb and I hear Shabad etc but this does not happen all the time. 

most of the time while doing naam simran and when I start getting dreams, I still try to do naam jaap but I forget and then in the dream state I fell to sleep, Is there any way, where I could still keep myself in Dyan and do not fell sleep?

Any gursikh who had done naam simran for some time, might understand this state and help me how did they improve themselves. 

Please help.

Regards

Gurpreet

WJKKWJKF

SSA Ji

I had same issues..  Still coping..  All d best

 

Listen to this video.  This will help. 

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On 5/16/2019 at 9:57 AM, Mooorakh said:

SSA Ji

I had same issues..  Still coping..  All d best

 

Listen to this video.  This will help. 


Thanks @Mooorakh, I think this video really helped. What I understood that the sleep comes because of thoughts, and for stopping thoughts coming you have to stop air for a bit. So when I am doing naam simran, whenever my mind start wondersing, I instead stop the air flow and trying to do naam simran with heart beat which I found that as soon as I stop my air in and out I can hear my heartbeat and then I start concentrating on naam simran with heart beat. I found after that my thoughts are getting controlled. So it has helped I think I tried twice this and I didn't sleep and was able to do naam simran for 3 hrs and other day for 2 hrs.

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On 5/20/2019 at 7:58 PM, Gurpreet Singh Deol said:


Thanks @Mooorakh, I think this video really helped. What I understood that the sleep comes because of thoughts, and for stopping thoughts coming you have to stop air for a bit. So when I am doing naam simran, whenever my mind start wondersing, I instead stop the air flow and trying to do naam simran with heart beat which I found that as soon as I stop my air in and out I can hear my heartbeat and then I start concentrating on naam simran with heart beat. I found after that my thoughts are getting controlled. So it has helped I think I tried twice this and I didn't sleep and was able to do naam simran for 3 hrs and other day for 2 hrs.

Cooool...  Wow.  All the best.  Pls do read about rom rom simran from this site...  And keep growing.  

But remember this always.. 

 

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥ ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥ ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹੁ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥ {ਪੰਨਾ 919}

It's all about 'Gurprasadi'.  Don't let ur ego come in between. It's him doing 'his' Jaap

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4
On 5/23/2019 at 9:19 AM, Mooorakh said:

Cooool...  Wow.  All the best.  Pls do read about rom rom simran from this site...  And keep growing.  

But remember this always.. 

 

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥ ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥ ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹੁ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥ {ਪੰਨਾ 919}

It's all about 'Gurprasadi'.  Don't let ur ego come in between. It's him doing 'his' Jaap

Could you please share the link for rom rom simran? I tried to look but found many links and not sure which one to concentrate on? Thanks

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On 5/30/2019 at 4:16 PM, Gurpreet Singh Deol said:

Could you please share the link for rom rom simran? I tried to look but found many links and not sure which one to concentrate on? Thanks

O... Sorry for the late reply

Yes these are good links above.  Still try and read the 18, 19 page of this thread only @Luckyveerji has described the things so well

 

Let me paste it for us here👇.  It's too good and has helped me alot

 

Like

Lucky     1,876

Lucky

I was just going to explain my interpretation of Rom Rom simran.

It's mentioned quite often in the order of saas graas, saas saas and then rom rom, but very rarely does any mahapursh give any details about it.

I get that impression because it is a very practical technique that involves sukham sareer compared to physical, and I assume that most teachers/mahapursh/sant show and demonstrate to an abyhasee only after he is adept in saas graas and saas saas.

It almost seems as it is kept hush hush and some sant/mahapursh don't reveal to student until x-amount of years have been spent doing the other vidhis/jugtees.

I found that I could get a little information from one place and another little idea from another,,,,, so basically, my interpretation is from gathering the little bits and putting them together from varying sources.

I must stress that as far as I understand it, one should be doing this only when they know how to maintain or get very close to a steadiness and when they are able to get breath balanced (ie,, via sukhmana channel)

Primarily,one has to do more abyhaas to get the nadhis cleansed and stimulated, and when this happens- the sukham sareer properties start coming into play.

I won't go into the vidhies of breath balancing or dhyian control for now,but will give you my understanding and how I've been doing the rom rom simran.

ROM ROM SIMRAN

This is pasanti bhani jap- which is mental,silent and completely from the sukham Mind.

and it is antar ghat (completely internal)

We are using sukham ears and sukhammouth to jap. (ie,,,sukham gyan and karam indries)

It is ALL sukham compared to the Physical breathing manoeuvres/inhalations/tongue use....etc.. in Saas graas & Saas saas

However, there is the beginning aspect of trying to feel the pulse or heartbeat, that is classed as physical. But once you master this, then it all becomes sukham.

A little point I would like to make is about some confusion for matching breathing with heartbeat - which can no doubt lead to hyperventilation!

I really don't think that you should match your breath to heartbeat- since this is ALL sukham. If we start matching physical breath then we are going towards sargun/physical behaviour again.

 

The way I see it is-

With simran we progress through the jugtees and techniques by gradually making our surti, dhyian and actions, to move from Sargun to Nirgun. So, if our surti can come out and away from the sargun body, then we move away from the grasps of kaal and his maya dominance. Therefore, we need to make surti/dhyian move from Sargun to Nirgun.

(remember- before creation there was just the nirgun shabad and all sargun manifested later. It makes sense to go back home in that reverse order!)

 

As for the rapid breathing technique that can lead to hyperventilation and hypoxia, I am aware that some keertan sangats practice this, but this is not to be confused with heartbeat & rom rom jugtee, or any other jugtee for that matter.

Hypoxia or oxygen deprivation from rapid hyperventilation can give someone a good feeling of being lightheaded. I have heard how some of these kirtan sangats(akj) claim to have feelings of divine anand from their fast paced kirtan samagams, but this is nothing much different than the 2 minute high that party students get with nitric 'poppers', because of same oxygen starvation effects.

Technique/method

1) 1st quieten and get that steady state where breath is balanced.

2) Try and feel your heart beat by putting the focus into that area

3) If this is difficult, then it may help if-

-a) you hold your breath for a few seconds and then try to locate/listen.

-b) Or you can instead ,try to feel your pulse on the wrist.

4) Once you find the beat and can follow it's beating rhythm, then putting some more dhyian there should make it more louder and prominent.

5) the anhad naad/dhun should also get more prominent if you have it present.

-I usually find that they both get more enhanced at the same time

6) Now, that the heart beating is clear and can be followed, you incorporate and match the gurmantar along with it to begin rom rom.

-this itself can be done in 2 ways

a) you should be able to identify an ''up'' beat and a ''down'' beat.

...then coincide the Wahe-with-Up, and the Guru-with-Down.

OR..

b) when the beat is too fast to differentiate the up/down, then you can match the whole gurmantar with this faster beat. For eg..you are saying waheguru,waheguru,waheguru, without any pause or breaks in wahe-and-guru.

With practice, you should eventually be able to locate the heartbeat without touching or feeling any pulse.

If you HOLD the breath for a few seconds, then this also make it easier to sense.

NEXT, the goal is to put the focus on navel, because when focusing at navel, one can be steady in the sukhmanna channel and trying to rise upwards.

The sukhmanna channel runs directly from navel area towards the nijh ghar. (in a straight line along the path of chakras)

Before we are born and in the womb, this connection is fully active and intune with waheguru. When the umbilical cord is cut and the first birth breath is taken, that's when the veil layers of maya world start their course. You could also say that the knot to maya is tied after cord is cut/breath is taken in atmosphere.

 

ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜ ਸੁਖਮਨ ਨਾਰੀ  ਰਹਾਉ 
Man re pavan ḏariṛ sukẖman nārī. ||1|| rahā▫o.
O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||

It's important to get the steady breath balance before you start rom rom.

This steadiness and control comes when there are no thoughts.

If any thoughts arise, then the breath balancing goes into either side of Ida or Pingala.

That’s why it is called the turbulent ocean (bhavsagar) because we rock from side to side (left to right), or from ida to pingala whilst trying to travel up the nadis and trying to maintain the steadiness in sukhmana throughout.

This 2nd stage of rom rom is to focus around navel area and feel the pulse there which is much more sukham.

The focus, I believe is not directly at the belly button, but you feel the pulse and rom rom vibration just below it and deeper inside.

It is the area called the DHARAN.- which is about 1 inch below and 1 inch inwards.

I often find it a little easier to locate this subtle area compared to the heartbeat sometimes. With practice it should become easier and almost instant.

The vibrations that I feel there can be Inand Out and so I use the mental Wahe-inand Guru-out,

OR sometimes they may be going slightlyup/down at an angle rather than in/out, but I still use the same method and have noticed that the rate of rom rom vibration is practically the same.

All the jap is done in complete sukham from the mind, and it can help if you do the internal, mental chant with the inner voice being raised with some power behind it. (as if your enforcing your internal chant)

The last check I usually make is to be sure that I am breathing slowly and normally, and not accidentally incorporating the breath into the jap rhythm-which can be very easily done (and then you can end up with the hyperventilating issue explained above). Again, with practice, this will become instant and second nature.

This practice takes you on a whole new quest with both mystical and spiritual experiences, that are individual and personally tailored to each of us. You will know that they can't be discussed openly.

I can seriously understand why it is of great importance to have the right sangat and experienced gurmukh/mahapursh/sant guidance/advisor to assist you along the encounters at this stage. This is probably the reason to why it has the "hush hush'' factor and doesn't get mentioned too often.

Sadly, I'm not in the company of any mahapursh and at certain times I have felt the desperate need to get questions answered.

So far, I seemed to have managed using gurbani, certain info sources, practice and of course, Waheguru's blessings.

 

Using the above practice method should eventually make Rom Rom fully manifest/pargat. There are a few nishanees that can help determine if it's pargat in full or not, but I won't go into those here.

 

 

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