Meditation - My Experiance, Am I Allowed To Share?

[Mooorakh 150]

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

[Sat1176 1,833]

Brilliant khant simran explanation and walkthrough from time index 26 mins. Also how to take simran down to nabhi plus obtaining Amrit from gurmantar.

 

[Sat1176 1,833]

Most inspiring katha vichar. Those walking on this path of simran will gain a lot of guidance from this video if you listen carefully. 

For those who hear the high pitched frequency sound like peeeeeeeeeeeeeeeeeee or teeeeeeeeeeeeeeeee. Listen from time index 12:25 seconds to the video below (although advised to listen to the whole thing  ). There were many posts in this thread when we talked about it and others ask if that was it.

 

 

[Soulfinder 1,123]

Here is a good katha track i found today

 

[Sat1176 1,833]

Useful Q&A for naam abyaasi Gurmukhs. 

 

[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 

[Sat1176 1,833]

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

 

[Sat1176 1,833]

Good grounding on Gurmantar simran. 

 

[Sat1176 1,833]

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

Waheguru Waheguru Waheguru Waheguru Waheguru

 

 

 

[Sat1176 1,833]

On ‎6‎/‎13‎/‎2014 at 7:16 AM, BhagatSingh said:

4. walking from one place of the house to another

- bring your attention to your feet and feel the floor/carpet you walk on

- think about the texture and the hardness

- feel the muscles of your feet in action

 

Some people do jaap of Gurmantar to keep the mind present during a walk. Wahe left foot, Guru right foot.

 

The Practice of Concentration While Walking Outside

 

All men and women have in them, without knowing it, an enormous reserve of strength and energy, much of which remains unused. If these forces are not consciously channelled and constructively utilized into some form of physical, intellectual, or artistic work, then, like milk that turns sour when left standing, these forces will turn negative, or even become destructive—as can often be seen in many children and adults.

 

For special reasons that may not be comprehensible to the ordinary person, life always procreates in an excess of abundance—but cosmic laws demand that nothing in the Universe can remain static or unused or be wasted. When unproductive, these forces will—depending on the person’s type and temperament—either go inward, acting against the person himself and eventually destroying him without his being aware of it, being used up in worries, anxieties, and restlessness, or they will flow outwardly, into sensuality, propagating tensions and strife around him—and even, on a wider scale, in engendering wars! These extra energies in the human being are destined to be utilized for his spiritual quest and struggles, as well as to adorn the world with the beauties of great artistic creations. When these higher aims are not fulfilled, then, as always, gravity will pull these forces in the only other direction they can go—downward.

 

Most states of depression, negative emotions, and sensual desires are generally indications of unused energies. A vigilant aspirant should immediately recognize these symptoms when they arise in him and try to give his forces a positive and creative outlet before they turn rancid and seep through his being, secretly flooding it with destructive thoughts and feelings.

 

The further one rises up a mountain, the more the atmosphere is rarefied and pure; and the nearer one approaches the peak, the more the perspective becomes vast and imposing. Similarly, there are different levels of consciousness in the Universe, from the highest to the lowest. In the higher mysterious spheres, the Devas (sublime gods) reign, reflecting their divine splendor all around in the form of spiritual light, exalted sentiments, and inspiring artistic accomplishments; while the inferior regions are inhabited by the Asuras (demonic gods), spreading dark influences everywhere. And the human being carries these two extremes hidden in him. If he does not consciously struggle to rise to the superior levels of himself, then the lower aspects of his nature will inevitably dominate and use him without his perceiving it, fruitlessly sapping his vitality.

 

A wise and heedful aspirant will carefully watch over and protect his forces from being stealthily drawn away from him, wasted in negative emotions, futile imaginings, and unprofitable activities. He knows that he needs every drop of his energy for his spiritual struggles, and that economizing that energy is essential for him. However, if, on certain occasions, the aspirant finds himself in a disturbed, restless, or depressed mood, and for some reason or other he is unable to muster the strength to disengage himself from it, then, before this state gathers too much momentum in a downward movement and increases its hold on him, it is better that he leave his room and take up another form of spiritual practice while walking outside—a form of spiritual practice that he should, in any case, always do whenever he happens to be out of doors.

 

Not only will this way of walking use his energies productively on days when his inner state is too difficult to control, but it will also open new avenues for him toward deeper spiritual insights and self-knowledge. The difficulties he will have to cope with in this exercise will help him see better the imperative need to remain in a state of intense self-recollectedness in action also, and not only when quietly meditating behind the walls of a monastery or in his room. Failing this, all his spiritual achievements, no matter how lofty they may be, will not have been put to the test in active life, and he cannot know how he will react or stand up to the unpredictable and fierce winds of the outside world when destiny unexpectedly flings him in their midst. For, even though he may be able to withdraw from outer life for a certain time, sooner or later he will be made to leave the protection of his seclusion and share with an agonizing humanity the fruits of his spiritual harvest—which must not, by divine law, be kept for him alone.

 

This important new exercise mentioned above consists in concentrating all one’s attention on the soles of the feet while walking in the street. Generally, when someone is out walking, he is never present and aware of himself in the manner in which he really should be. He moves about in a state of mental absence, lost in a maze of futile imaginings. So that an aspirant might begin to understand the sense of his existence, and what is required of him by the supreme universal Mind that gave him his breath of life and intelligence, it is at first necessary for him to understand this dramatic problem of the strange state of oblivion in which he passes his life. And he needs every possible bit of help for that. He will be greatly assisted in his efforts at remaining present to himself in this exercise by feeling the soles of his feet each time they touch the ground. In this particular work, concentration on the extremities of the legs will show the aspirant the paramount need there is for him to get away from his head and his habitual thinking so as to permit a new sort of consciousness to arise in him and occupy the place of his ordinary mind. If his lower self does not remove itself—to some degree at least—to make way for something more worthy in him, then this luminous consciousness that he unknowingly carries in the depths of himself cannot come to the foreground of his being sufficiently to make its presence felt.

 

It will be expedient for the aspirant not to venture upon such a difficult and unusual battle without some inner preparations first—otherwise he will either forget to do it most of the time, or he will not have gathered in him the necessary strength and determination to maintain such a delicate struggle. His efforts will consequently be lukewarm and not enough to bring him any positive results.

 

Each time he is thinking of going out, he should inwardly prepare himself, even though it be for only thirty seconds. And, before starting to do this, or any other, spiritual exercise, the aspirant should always first try to feel what is at stake for him at such moments. Instead of letting his mind wander aimlessly in vain reveries, he must make it a habit always to occupy his attention in this important work with the utmost of his sincerity. He should tenaciously continue this particular exercise until he is able, at will, to remain connected inwardly to his higher Source throughout all his outer life activities, until there comes a day when this temporary support will no longer be necessary, or he may need to come back to it only in times of inner difficulty.

 

This special work should not be given up because of the strong resistance the aspirant will encounter in himself at first. As he will notice, the slightest unexpected movement or sound can suddenly distract him from his aim: it may be a passer-by who accidentally jostles him, a fly insisting on settling on his face, or the loud bark of a dog—but, whatever it is, before he realizes what has happened, he is no longer “present”!

 

In the beginning of his struggles to stay present, the seeker will discover that hardly has he taken a few steps than, abruptly, and in an unaccountable manner, he becomes absent and dispersed again, completely forgetting about this important spiritual work and his intention to remain concentrated. Two, or even five, minutes later or longer, he will be just as surprised when, suddenly, as in a flash, there is a strange, inexplicable and very rapid inward movement that takes place in him—the significance of which he may not appreciate nor understand at first—and he has come back to an awareness of himself again! At that very instant, he will realize that, not only had he altogether forgotten about this exercise, but that—what is even more curious—in an incomprehensible way, the knowledge and feeling of his existence had been strangely obliterated at the same time. He was mysteriously swallowed up and—so to speak—“died” in this state of self-forgetfulness!

 

The aspirant must take particular care not to become irritated and intolerant with himself each time he loses the thread of his attention in this manner. He should patiently and persistently begin again with even greater determination, fixing his attention on, and feeling, the soles of his feet as they come down and touch the ground. Through this way of working, he will, among other things, also start to know himself as he is. He will suddenly notice all his hidden, changing, and contradictory sentiments, his unconscious inclinations to criticize, his desires, tensions, restlessness, and many other things that he otherwise could not have known.

 

If the aspirant finds it too difficult to maintain a state of self-recollectedness during this exercise, then he should try aiming from one tree to another (without necessarily looking at them), using the distance that separates them as an additional support while keeping his attention fixed on the soles of his feet. If there are no trees about, then any other object will do. When reaching this landmark, he must immediately aim at another. But he should gradually increase the distance between them every day until he can finally drop this additional prop altogether.

 

It is this mysterious movement toward oneself that the seeker must arrive at clearly perceiving and understanding. However, this comprehension should not come from his intellect but through his feeling and intuition. He will not fail to observe afterward—that is to say, when he recovers the awareness of himself—how, every time this state of self-oblivion descends upon and engulfs him, it is characterized by his being once more lost and identified with the ordinary aspect of his nature made up of endless fantasies, ambitions, frustrations, worries, and impracticable hopes, all of which, like a kaleidoscope, constantly change and replace one another moment by moment.

 

In contrast, every time this sudden inward movement takes place in him, he experiences for a short instant another state of consciousness that does not last long—an unusual, uninvolved state of consciousness that he may miss, or not clearly see in the beginning. This inward movement is so narrow at first, and it happens so quickly, that he may not realize its profound meaning and importance without an enlightened teacher to point it out and expound it to him. Nevertheless, as the aspirant keeps losing and regaining this special awareness of himself, he will, little by little, come to see and understand more and better this strange phenomenon of his “disappearance and reappearance.” He will begin intuitively to perceive particularly what it was he was lost in the moment before, and to what other state of being he is recalled. He will eventually come to realize that each time this strange and inexplicable movement toward himself takes place it is like a rebirth, and whenever there is the contrary movement, going outward and “away” from himself, it is like a death.

 

He will start to discover how he “dies” in his habitual state of oblivion at every instant of his life without seeing it.

 

When later, after long practice, he is able to remain aware of himself for longer periods, he will then begin to live, see, and hear differently. From this impersonal higher aspect of his being, he will begin—in little flashes at first—to see things as they truly are. He will penetrate the feelings of other beings and read mysterious messages in trees, in mountains, and in all other things his eyes happen to settle upon.

 

A human being can live more fully only insofar as he is capable of being present and connected to his Supreme Source—this mysterious, silent, uninvolved Spectator in him.

 

Strength grows when utilized wisely and constructively. As one puts it into use, it will increase and reward its owner with yet more strength—just as when a farmer makes the initial efforts to plow his field and sow some grains of wheat, and it enigmatically brings forth a far greater harvest than was originally planted. If the aspirant can arrive at finding in himself the necessary force to start making the preliminary efforts of remaining present to himself, and begin to live through the higher levels of his consciousness, he will then muster in himself yet more energy to make further efforts and rise to still higher planes of being. In that way, he will, by his own strivings, aid his spiritual growth and transformation—for no one else can make these efforts on his behalf and work for his redemption, just as nobody can take vitality and profit from the food that is eaten and digested by another person.

 

Strength produces more strength when put to use. By working tenaciously for his own enlightenment and salvation, the seeker will find his inner power of concentration and capacity for attention expanding. And this will develop in him intuition, insight, and intelligence of a superior order, which, when put into action, will continue mysteriously to germinate and augment and give birth to further wisdom on a still higher plane.

 

The more one does, the more one will be capable of doing; and the less one does, the less one will be able to do. If, through his perseverance and ardent efforts, the seeker finally attains some degree of enlightenment and realizes the nature of his True Being, then, whenever moments of self-forgetfulness occur and he suddenly “comes back” to himself again (remembering, that is, to turn his look inward to the presence in him of this enigmatic, impartial, and silent “Spectator”), he will invariably find that this mysterious and luminous aspect of his consciousness is always there, ever-glowing and lighting up his being with its effulgence. In fact, it has been there unceasingly and has never at any time abandoned him. If, on certain occasions, he may have thought it was absent, it is only because he himself had turned his gaze away from it, and had forgotten it.

 

After some time the aspirant will be surprised to find on looking back that, paradoxically, even these periods of “forgetfulness” had their place and meaning in the scheme of things to help him rise to the higher planes of his being. For he will not have failed to notice that (apart from the outer problems and pains this self-forgetfulness brings with it), each time he loses the awareness of his existence, and his attention and interest are once more drawn away from him to be wasted in fruitless reveries and activities, he suffers from a terrible emptiness and solitude in the depths of his soul. He will then begin to see clearly that the only moments he is truly conscious of existing, and has a feeling of the fullness of himself, are the moments when his look is once more turned inward toward the light of his higher nature. Afterward, he will find that, whenever he sinks again into his habitual state of oblivion, it will not be a state of such total forgetfulness as before—because, during such moments, he will experience a curious and unaccountable feeling of being ill at ease. If he is sensitive enough to recognize this condition in himself quickly, he can then turn this strange and uncomfortable feeling into yet another means or reminder to disentangle himself from whatever had so uselessly absorbed him, and to turn back forthwith to the awareness of his higher being and true life, dwelling wakefully in the peace of his celestial inner abode.

[Sat1176 1,833]

Gosh this gyan is so deep that it's so difficult to absorb.

I somewhat remember the slide that used to be shown on mysimran.info

God  |  You

where the line represents your thoughts (khoor da paal) dividing the two.

 

Problems in Meditation and Their Equivalent When Dying

 

The aspirant will notice (if he is honest enough and truly seeks to know himself) that, in the beginning of his spiritual practice, when he is still struggling with the initial efforts to remain as “present” and as concentrated as he can during his meditation, he has a hidden desire to stop most of the time—and is almost even relieved when he finishes meditating. It is as though he is secretly glad to return to his customary outer-life conditions, once more settling into the ease of his usual vain reveries, habitual feelings, and ordinary preoccupations, preferring all this—including the worries, turmoil, and endless pains this condition brings with it—than to have to make the requisite effort to remain concentrated and present to himself; it is as if, in some inconceivably strange way, he needed all these inner and outer problems to fill an emptiness in his life, which would otherwise be too intolerable to support.

 

The aspirant must clearly see what is happening in him during his meditation (something which, in the usual course of events, would remain concealed from his knowledge) so that the reverse of this way of meditating starts to take place in him. That is to say, instead of secretly wishing to finish his spiritual practice quickly so as to go back to whatever is drawing him outwardly, he will actually long to accomplish rapidly whatever is preoccupying him externally in order to be able to return to his meditation—failing which, there will always be a hidden conflict in him while he is trying to meditate, and his spiritual efforts may then come to nothing. He may finally even be prompted to give up his meditation altogether—something that happens to many seekers without their realizing the true cause for it. But what has been said above must on no account be taken to signify that the seeker should neglect or fulfill his outer duties poorly—for everything must be used as a means to render one more refined, noble, and worthy.

 

When, during his meditation, the aspirant begins to be touched by the effulgence of his Supreme Being, he will, of himself, little by little—through a quiet and subtle discernment that will have imperceptibly germinated in him—start to feel the uselessness of the ordinary aspect of himself in which he has passed the greater part of his earthly existence. He will begin to wish to return continually to this blissful state of reverential inner silence each time he becomes separated from it, in much the same way that someone wants to hear again and again the inspiring strains of a sublime and highly moving piece of music for the feeling of great beauty and subtle truth it inexplicably echoes in the depths of his being. The seeker will, from then onward, ardently look forward to every moment he can get away from his ordinary preoccupations in order to come back to his meditation. And, as he goes deeper into himself, experiencing ever greater states of inner tranquillity and ecstasy, not only will his meditation become less and less difficult, but there will naturally grow in him an untiring desire and love for it.

 

This beatific and immutable state that he will experience during his meditation will become for him the only true reality there is in these ever-changing conditions of an impermanent worldly existence. He will now yearn to be able to maintain this unusual state of inner presence in active life as well. He will perceive for himself the urgent need there is for it. For he will find that the more he can remain present to himself in outer life, the more it will afterward have a positive effect on his meditation as well; and the deeper the absorption in meditation, the more present he will be able to be in active life also. Thus, the one will help the other. At the beginning of his practice, a sincere seeker may have noticed that not only was his restless mind refusing to give up its preoccupations and making him even secretly long to finish meditating in order to return to outer activities that kept surreptitiously calling him to them, but that he was also at times using all kinds of subtle inner arguments and pretexts to cease his meditation and get up—because of the necessity to attend to all sorts of important matters first that urgently needed settling. What he may not really see in the beginning is that to all of these things he was, and still is, painfully attached.

 

As has been said earlier, a reversal of the aspirant’s feelings and way of being during his spiritual practice is of extreme importance and must start to take place in him while he is still alive. Just as, when trying to meditate, something in him refuses to abandon whatever it is preoccupied with and to which it is in fact deeply attached, so, when this momentous hour comes when he will be called upon to relinquish his earthly envelope, the same phenomenon will then take place in him. That is to say, all his thoughts and feelings will, at that crucial moment, be directed out toward the world to which he is unwittingly about to bid farewell and to which he has become accustomed and so desperately attached (it being the only thing he has known).

 

Without being aware of it, his attention will be focused with acute nostalgia and pain mainly on the things he was familiar with, on his unsatisfied desires and on his unrealized dreams, most of which are profitless and weighty baggage, unhelpful to him for the great lone journey he is about to embark upon—a lone journey for which he may now find himself dramatically unprepared. He will sense an inexplicable fear and unconscious refusal to enter and abide in this—hitherto unknown to him—mysterious state, a state of subtle consciousness that will seem to him as an incomprehensible void but which, in reality, is his true condition of Being, the Divine Source from which he and all sentient beings originated. If he has not come to recognize the Sacred in himself while still carrying his mortal body, if he has not arrived at a state of knowing this luminous consciousness and vast cosmic silence during his lifetime—be it only a little—then it will not be possible for him to understand it after he leaves this form of existence.

 

When, in active life, the aspirant learns to be more and more “present”—inwardly connected to his Supreme Source—he will then already and inevitably be practicing this indispensable detachment from the bondage to his ordinary self. And each time he loses the felicity of this inner presence again, he will feel as if shipwrecked and cast on a parched, empty, and harsh desert island. It will then seem to him like a cruel inner death. Like a drowning person gasping for breath, he will feel suffocated and experience a painful need to return once more to the fullness of the celestial aspect of his double nature. He will begin to realize that this is the only true life there is and the only real Source from which a higher wisdom can come.

 

If one’s meditation is to become what it should really be—that is to say, pure in the strictest sense of the word—then it is necessary to be able to perceive clearly whenever this higher state of being has become diluted and mixed up again with one’s ordinary state of consciousness. Meditation in its truest sense requires the utmost vigilance and sincerity on the part of the aspirant. At the same time, care must be taken never to force it.

 

The effort to remain present to oneself, although resolute, must at the same time be a very calm and gentle one. The intensity of this effort has to be in the right proportion, neither too much nor too little. If it is overdone, one will not be able to maintain it, and its aftereffect may be very unpleasant. And if it is underdone, it will lead nowhere: one will simply dream away.

 

The aspirant must also, little by little, learn the subtle art of recognizing when the right and delicate moment has arrived for him cautiously to start relaxing his effort, as well as the extent to which he should do so in order to abandon himself to that which is higher in him without the risk of sinking again into his habitual state. Like a kite that has finally become airborne, he should now let himself be carried by the resplendent light of his Supreme Being and be merged in and “one with” the sublime ocean of this Immutable Celestial Consciousness in him.

 

When the aspirant first starts this spiritual work, he will observe that hardly has he touched a more exalted state in himself than his ordinary self and habitual feeling immediately rise up again like a big tidal wave to engulf it. If, after persistent and patient efforts, he can later find enough strength to sustain this superior state of awareness for longer periods, he will then see with yet greater clarity how difficult it is to keep up the quality of this unusual presence in its purest condition for more than a short while, and how, before he realizes what is happening, this state will have begun to be adulterated once more and mixed up with his customary lower consciousness.

 

If he does not clearly see and understand this problem, then there will always be the risk that whatever light that might reach him from the higher regions of his being will always become mingled with all kinds of fantasies and imaginings from his inferior self, and this ineffable divine flame will once more become smothered before it is given the chance fully to reveal and affirm its august presence in him. And if, during meditation, this luminous expanse of consciousness becomes adulterated and diluted in the slightest degree with his habitual state, it will then inevitably cease to be the Truth. For it cannot mix or coexist with his old self and will unavoidably recede into the background, once more becoming obscured and hidden from him, veiled by the haze of his ordinary thinking. Its place will have been usurped once again by his customary everyday self.

 

The greatest sincerity, integrity, and tenacity are vital at the beginning of the aspirant’s struggles. As he advances, he will, little by little, discover the subtle way of sitting still—being actively passive and vigilantly immobile—whereby, in a simple and natural way, he becomes connected to and “one with” the higher aspect of his being.

 

To fully recognize this exalted state in oneself as being the Ultimate and Supreme Truth is to have found the secret key that will open the door of this enigmatic prison in which one is enclosed, eventually releasing one from the tyranny and bondage of one’s lower nature and of duality. One’s purification and deliverance from all the sufferings that ensued from one’s ordinary self will have now begun. It also signifies the extraordinary hope of eventually overcoming death itself—on condition that one has fully understood what death really is. That is to say, in what sense it is to be taken, in what manner one is “dying” all the time without seeing it, and which aspect of one’s nature is subjected to it.

[Sat1176 1,833]

There is nothing left to say after you read the following post.

Experiences of the PHD Level.

 

[Sat1176 1,833]

Listen from 22:30 minutes where he explains stages of gurmantar jap and how to tell

How to tell when Sass Giras Parpakh

–Only sound of jap (Gurmantar) will remain and body will be forgotten

–Rom Rom will start

–Mind will enter in Sunn state either via sleep or consciously awake but silent (dhyan)

–When you hear sehaj dhun in sunn then listen to this.

–No load on body whilst listening (like listening in dream state)

–When listening to sehaj dhun (anhad)

•Jat/Sat/Sunjam

•Mind will get brahm gyan

•More anhad sounds

•Naad - Toor (Loud Powerful Sound)

•Parkash

•Amrit Ras

•Sunn Mandal / Astral Plane and beyond

[Sat1176 1,833]

Shabad Jot Da Khel. Why we can't see when we fall asleep.

 

 

[Sat1176 1,833]

Brilliant walkthrough on Gurmantar jaap and heading towards anhad. Highly recommended.

 

 

[Sat1176 1,833]

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.

[Sat1176 1,833]

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/

[Gurpreet Singh Deol 8]

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

[Mooorakh 150]

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. 

[Gurpreet Singh Deol 8]

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.

[Mooorakh 150]

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

[Gurpreet Singh Deol 8]

 

 

 

 

 

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

[ragnarok 43]

Read these two threads

 

 

 

[Mooorakh 150]

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

 

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Lucky     1,876

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Posted April 5, 2014

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 ॥੧॥ 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.

 

 

[Gurpreet Singh Deol 8]

 

 

 

 

3

On 6/1/2019 at 7:20 PM, Mooorakh said:

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

 

•  

Thank you again, and now I completely understand why did you want to share the post with me. Actually while looking for a way of not sleeping, by the grace of guru ji's, I found how to do rom rom simran. what you shared I also started doing for last 10 days. I am going to keep on practicing this. I am making good progress but wants to do rom rom simran all the time instead of me focusing and starting this by controlling my breath and moving the focus on heartbeat and then naval pulses. I hope this will start automatically at some time.

Thank you again for sharing this, It confirms that I am moving in the right direction.