The Ringing Sound (Anhad Shabad; Sound Current)

[Guest Sukhpreet]

On 4/8/2019 at 11:04 PM, Sat1176 said:

I don't like to guide anyone as I'm not that far along the path myself. But I will share with you what I was told to do.

You are hearing something referred to as Sehaj Dhun. This is how anhad is heard in the early stages. If you listen to some of the videos by Bhai Simranjeet Singh posted he will say that one should not listen to these sounds until one has obtained some sort of mental stillness, i.e. free of thoughts. If you struggle with thoughts during your simran then you should stick with gurmantar only until comes a time when thoughts don't bother you so much. It is not recommended to start straight with anhad sounds.

If your thoughts are reasonably subdued during simran then keep the gurmantar slowly and gently going in the background and then switch you concentration from dhyan on gurmantar to keeping dhyan on the sehaj dhun. Keeping the gurmantar going on in the background will stop your mind from doing mental acrobatics when it is free to do whatever it wants. If you feel a thought coming on, switch your dhyan back to the sound of the gurmantar until the thought passes and you have mental stillness again.

Hope that helps.

Thankyou so much. Was waiting to get an I'd to reply but didn't yet. Don't know why?. 

Mental stillness yes I didn't know how to describe this feeling that I get, when I sit in Kirtan in our local Gurudwara Sahib here. It's so divine. My mind goes blank . yes mental stillness that is . thanks bro! 

Here are a couple of videos that may help somebody on the path, though the links are posted somewhere else too but they are related. So putting here again

 

 

[Sat1176]

 

[Mooorakh]

 

[Guest Gurpreet Singh]

Wjkkwhkf,

This is my first post so if I say anything wrong please forgive me as I am just wahaguru servent and want to help my fellow brother and sisters.

I start reading this post from last couple of weeks to understand the actual Anand shabad. As I was hearing the frequency for some time since I started doing Naam abhass. And was always not sure if the frequency is the anhad shabad or there is something else. Today I got the answer and Shri Randhir Singh ji correct in his books. Frequency is important part of Naam abhass but is is not actually anhad kirtan. Today for the first time I went in the world where I heard beautiful kirtan which was not my voice. One another thing which was present, the Bani was flying and was able to read. As I am such a murakh, I got scared and tried to come out of the path thinking I am going to suffocate myself, and when I got out and am such a murakh that I was so excited, I forgot to write the kirtan wording and now I am forgot the kirtan. Only thing I remember is the voice was beautiful and I don't even think it was from sggs. 

 

Thanks for everyone's help. I hope wahaguru ji keeps his murakh in his sharan and help me again.

 

Thanks.

[ragnarok]

https://youtu.be/90FFkb85sek

[Sat1176]

Taken from the book Sadhana and Enlightenment. Waheguru

 

The essential thing in meditation is to arrive at experiencing and recognizing with absolute certainty this sublime consciousness in oneself, this subtle, vast, and luminous consciousness that each being unknowingly carries deep within him. There are different paths to arrive at this supreme realization, and under the guidance of a master, this revelation can be attained either rapidly or progressively— depending on how ripe and ready the seeker is for it. But if an aspirant is striving without a guide, he may abruptly touch unusual states or go through exceptionally powerful experiences ordinarily absolutely inconceivable, which may later perturb him if he is not sufficiently prepared for them. It is to avoid any unnecessary shock for someone working alone, as well as to help him better understand his own spiritual experiences, that the following personal experience is recounted— fully realizing that this does not in any way imply everyone will pass through exactly the same states in exactly the same manner to arrive at a comprehension of his True Being. It is told simply to help him should he experience something similar.

 

One day, after having gone through the most terrible suffering and despair, as the author was meditating, and as he kept plunging ever more deeply into himself, stubbornly holding onto the subject of his meditation with growing but quiet determination while at the same time constantly increasing the intensity and strength of his concentration without at any moment letting it falter or fluctuate, abruptly, as the sensation of his body became ever finer and more rarefied, this sacred Nada inside his ears started to vibrate in a most unusual way, thundering in his head with an incredible power and shrillness he had not known before. Suddenly, with a formidable force and astonishing rapidity, he was sucked up to the top of his skull. At the same time, he felt that his forehead had ripped open from inside, and the vision of his two eyes had inwardly merged into the center of his forehead. Simultaneously, he had the strong and strange feeling of having died and gone back to his Source of origin. He was also seized with the inexpressible sensation that he was immersed in and united with the Great Whole, and that he had discovered and understood the mysterious secret behind life, the stars, and the Universe. He was equally pervaded with an extraordinary sense of immense “cosmic aloneness.” An eternal vast silence reigned.

 

Afterward, and for many days, his body seemed incredibly light and free, as if transmuted into ether. Something of this sensation has remained with him ever since. He also experienced a strange and indefinable state of well- being, bathed in an ineffable inner stillness, contentment, and indescribable feeling of love hitherto unknown to him, a profound melting tenderness in the solar plexus— as that of a speechless mother who, after many years of painful separation and suffering, has been unexpectedly reunited with her only child whom she long thought lost.

 

Later, as he tried to formulate into words the strange secret he had discovered concerning life, the stars, and the Universe, he found himself utterly unable to do so. Although the reality of this mysterious comprehension has always stayed with him from that day onward, yet he has never been able to translate it to himself in any known language. He has also found it necessary to keep largely silent on such out- of- the- ordinary matters. These are intimate experiences between the Divine and oneself that cannot be shared with anyone else.

 

Moreover, through this unusual spiritual experience, he had, without having fully understood it at first, received a foretaste and subtle knowledge of the after- death state, a subtle knowledge and higher understanding that have kept silently growing in him, becoming ever clearer, deeper, and more affirmative each time he sat and meditated again. Here also, he deemed it absolutely necessary and expedient never to speak about such a revelation to anyone. Apart from the reasons already mentioned, his silence is also to avoid wrong ideas about the supernatural from arising in the minds of people who might later desecrate a thing of such weighty importance, distorting it in reducing it to their own level of understanding.

 

From that momentous day onward, his existence took an entirely different meaning for him. His thoughts and feelings flowed in a new direction, and his aims in life changed drastically. He looked upon everything from another perspective and in a totally new light. All the things that used to interest him in the past, and that had seemed so important before, suddenly meant nothing to him anymore.

 

He began to see in everyone, without exception, the same Cosmic Consciousness animating their lives, only they are ignorant of it. It is crucified in them and will sadly remain so until they bring themselves to desire it above all else and succeed in making the necessary efforts to seek and discover it— a discovery that will bring in its wake a very particular understanding of the reason and sense of their lives, of where they originated, and into what they will one day be reabsorbed when this form of existence comes to its end for them, as it inevitably will do. Through this inner awakening, or rebirth, they will then start to live in, and through, the higher aspect of their nature, conscious of the supreme Unity behind all sentient beings and the seeming separateness of things.

 

He equally saw the imperative need to strive to maintain as far as possible a state of self- recollectedness in active life as well. This ever- sosubtle inward movement, or rather descent into oneself— which has to be continually renewed— is the key to the understanding of real inner presence. This inner descending movement is, in a certain way, always possible to accomplish, and one will find that, at the very instant when this descent into oneself is effected, the renunciation of one’s ordinary state of being mysteriously takes place at the same time.

 

Later, other strange phenomena occurred during the author’s meditation: sometimes he was seized with a mysterious involuntary shaking of the entire trunk or the head, while at other times a gentle unintentional swaying of the body took place, all of which could last for a considerable length of time before stopping; on other occasions, he felt a strong and pleasant pressure on the top of the skull, at the back of the head, or in the region of the throat with the chin involuntarily pressing tightly against the neck— similar to the Jalandhara pose in Hatha Yoga. At other times, the whole of his abdomen would, of itself, extend outward and rise in a surprising manner, pressing against the solar plexus with considerable force. It would remain in this distended and suspended position for quite a long time— inconceivable in normal conditions. Now and then, he would feel himself taken by an invisible force and, in spite of himself, made to dance in his room in a most strange and ecstatic way while the strains of celestial music vibrated throughout his being.

 

This strange sensation of the opening of the center of his forehead from inside has never left the author. Since the day it occurred it is as if, in some mysterious way, he is always looking out at the world deep from the back of his head at the same time as through the center of his forehead and his physical eyes. His experience also led him to the discovery that he could, through the power of Grace, confer upon another a direct silent transmission. Although this will without doubt be of inestimable help to a seeker, it will, nevertheless, not spare him his share of the efforts that he will have to make throughout his entire life.

 

Read more here :

 

 

 

[Sat1176]

The Nada, an invaluable aid.

From the beginning of his spiritual quest, Salim had used, as a concentration aid, the mysterious sound, resembling the continual murmur of ocean waves, which he perceived in his ears and inside his head. His extreme sensitivity, along with his natural interest as a composer, had allowed him to develop various kinds of spiritual practices linked to this sound, which became particularly strident during his stay in Poona. In India, he would find confirmation of the accuracy of his intuition. While he was travelling in Rajasthan, he came one day, not far from Jaipur, to a small temple whose interior was strikingly decorated with murals. He had just arrived when he learned that, for some incomprehensible and insane reason, the people responsible for the building's maintenance had decided to repaint the walls and thus to cover over these ancient and very beautiful frescos. They represented various hatha yoga asanas accompanied by Sanscrit text. Salim’s companion, who was studying this very language, was able to photograph them before they disappeared. Once the inscriptions had been reproduced on paper, while translating one of them written alongside a drawing illustrating the Lotus position, she said to him: “It’s strange, these notes mention a sound, the sound that you hear in your ears; this writing shows that this is a particular type of yoga, Nada Yoga.”

This incident confirmed to Salim the importance of this sound and the fact that this path had previously been known in India. Nevertheless, during the years that he lived there, he never found anyone who practiced it. He later learned that there is a reference to the Nada in the yoga treaty entitled Hatha Yoga Pradipika.

The awareness that it was a known type of yoga from India’s past encouraged Salim to rely even more on this aid. From the beginning of his Sadhana in Paris, he had noticed that the intensity of this sound was in proportion to the intensity of his concentration; in other words, the deeper his concentration, the louder and clearer the sound would become. He realized the value of it in his meditation as well as in the various concentration exercises that he practiced in his active life. In the beginning, he couldn’t keep his attention fixed on it without interruption. However, following his initial efforts, it commenced to appear to him suddenly at most unexpected moments of the day. Like a divine emissary, it knocked at the gate of his soul, calling him to himself; as soon as he became aware of its presence within his being, Salim said inwardly: “It is here! It is here again, singing inside my ears, calling me!” for he felt that this was the way in which the Absolute called to him.

Salim later explained to his pupils that the Absolute has no form and nor does it have “vocal chords”, the call is internal, it might be a thought which comes to mind or the Nada making its presence felt, and the manner in which one welcomes it will determine the frequency of the future visits of this heavenly messenger.

Whenever he realized that he had stopped listening to this sound, he endeavored to retrace his mental path, trying to find the moment of the fall, was it when someone had spoken to him? Or when a thought, an image or an association of ideas had crossed his mind? And he would start again, without blaming himself or feeling guilty, fixing his attention on the Nada with yet greater determination.

He had understood that it is the most difficult of things to fix one’s attention permanently on an aid and he saw the futility and the obstacle even that blame or guilt would constitute.

He had seen how fruitful this listening to the Nada, even partially, was to his practice. After having had to resolve himself to pursuing his Sadhana alone, he felt the necessity of trying to remain attentive to this sacred sound at every moment. Nevertheless, he met with resistance in himself and, sometimes, he no longer wished to make this effort, at those times he said to himself: “What do I want?” At other moments, it was as though a voice within him was saying: “What is the point of all these efforts?”

So, even though he had already had very unusual mystic experiences, there was still this resistance within him that would spring up and manifest itself in this “What’s the point?” However, he would not allow himself to listen to the voice of temptation and returned to his endeavor.

To sustain his feeling, he repeated to himself what became for him a sort of prayer:  “Immaculate Source, You must be my final and ultimate end, and the whole of my life, as all that I think and all that I do - meditation, spiritual exercises, and every day activities - relates to You alone, the unique aim of my incarnation, now and forever.”

He saw that it was not enough to hear the Nada resonate within him and that there was an essential difference between consciously listening to it and simply noticing its presence. The more he listened to it, the more he felt himself in an inexplicable state of inner security which bore no relation to the tangible world, a mysterious inner security in which he felt that death was an illusion. This mysterious inner security was independent of all problems that he might encounter in the tangible world, including illness.

He decided to listen to it, without interruption, for one hour each day. Then one day each week. He prepared himself mentally all week long, and finally, he was able to listen to it seven days out of seven, from morning to evening, without losing it even for a fraction of a second. He even managed to be aware of it during his sleep. This primordial sound was there, in him, and in all things at all times. He could hear it vibrating mysteriously in the Cosmos and in all the heavenly stars, just as it was also vibrating in the Sun in a most spectacular way.

As a result of all his efforts, a moment finally arrived when he became strangely distant from himself, and he started viewing everything around him from another perspective altogether. He felt that his vision seemed to have inexplicably receded to the outside top part of the back of his head, from where he silently and impartially began to witness all that was taking place around him. Everything would then be seen to be in a constant state of flux. From this uninvolved position, he perceived that there was absolutely nothing permanent in any animate or inanimate object that met his gaze. The whole panorama of outer existence appeared to unfurl in front of him as a sort of strange and fantastic dream. And behind it all, he saw mysteriously  through his mind’s eye, so to speak, the unity of all things—“That” which was pervading him and everything else at the same time.

[Sat1176]

 

[Sat1176]

[Sat1176]

 

[Sat1176]

On ‎7‎/‎10‎/‎2019 at 11:55 AM, Sat1176 said:

 

Someone seeked clarification via PM of what was said in this video. Thought I would summarise some of it here.

1 Doing loads of waheguru simran leads to rom rom simran. This can be felt like if all your body hair or pores are standing up. For example like when your cold, nervous or even tickled.

2 You do Waheguru gurmantar simran to bring all your thoughts to only one word/akhar "waheguru". Eventually your mind becomes still and you slowly quieten the jaap of even waheguru leaving only a silent awareness called Sunn.

3. All that now remains is your awareness of looking at the darkness in your head but no words of thought or mental chatter remain. Just a calm presence/awareness.

4. Then people start hearing sounds. These sounds people describe and whistling or teeeteee or peeeeee or like crikets etc. Because we are not used to listening to these types of sounds and are used to words of language we find it odd and think they are meaningless and useless sounds. We still want to use words or receive words. We are not aware that the language of the Waheguru is anhad sounds/anhad bani and not words. We have not developed practise or love/pyaar in listening to these sounds. People fob them off as teetee, peeepeee tinnitus etc. Not knowing that these sounds would lead you more closer/deeper towards Sach/Truth/Nirankar if only you listened to them.

[Lucky]

20 hours ago, Sat1176 said:

We are not aware that the language of the Waheguru is anhad sounds/anhad bani and not words. We have not developed practise or love/pyaar in listening to these sounds. People fob them off as teetee, peeepeee tinnitus etc. Not knowing that these sounds would lead you more closer/deeper towards Sach/Truth/Nirankar if only you listened to them

Very important. The affinity develops with practice and you won't feel or realize anything unless you make efforts to get closer.  

 

[Lucky]

On 7/8/2019 at 1:57 AM, Sat1176 said:

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.    

[Sat1176]

 

 

[Mooorakh]

20 hours ago, Sat1176 said:

 

 

Thank you for this one.  It is  more clear than any of the previous ones for a ' niyaana' like me.  Thanks.   now i may find my steps further. 

[Sukh_preet]

On 7/17/2019 at 5:47 PM, Lucky said:

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.    

 

On 7/19/2019 at 10:42 PM, Sat1176 said:

 

 

On 7/20/2019 at 6:55 PM, Mooorakh said:

Thank you for this one.  It is  more clear than any of the previous ones for a ' niyaana' like me.  Thanks.   now i may find my steps further. 

And this has confused me even further...

For me its not naada. Just these sounds

Which @Sat1176 ji said was sehaj dhun.. I am on my way with this sound. Last time I was told not to concentrate on it as its just starting. People hear vaaja,/ shankh ,tabla etc.. Now this video says to listen to these or that I am not 'in love' that is why I am not able to listen? Phir main ki karaa  ? Confused head again.   please help! 

[Sat1176]

9 hours ago, Sukh_preet said:

 

And this has confused me even further...

For me its not naada. Just these sounds

Which @Sat1176 ji said was sehaj dhun.. I am on my way with this sound. Last time I was told not to concentrate on it as its just starting. People hear vaaja,/ shankh ,tabla etc.. Now this video says to listen to these or that I am not 'in love' that is why I am not able to listen? Phir main ki karaa  ? Confused head again.   please help! 

Listen to what you hear. I think it depends on how deep you are within plays and important part in what sound you hear.

Keep gurmatar going softly in the background whist keeping dhyan on the sound you hear.

Some people stick with gurmantar and take themselves very deep before they switch to more distinguishable sounds.

[Sukh_preet]

Sure, thanks much 

[Sat1176]

He seems to stress though that you should always walk on this dhyan path under guidance. I would therefore recommend that anyone wanting to walk on this path and following along the videos make contact with him and take 1-on-1 advice. Tell him what you hear and then take it from there.

In the little contact I have had with him I have found him to be very helpful and approachable. He gave me some pointers and told me to feel free to come back to him whenever I required. There is nothing like having 1-on-1 guidance at your disposal should the need be required. You can then tell him as you progress and he can tell you directly what the next steps are and if your heading in the right direction.

 

 

 

[DeNiro]

12 hours ago, Sukh_preet said:

Which @Sat1176 ji said was sehaj dhun.. I am on my way with this sound. Last time I was told not to concentrate on it as its just starting. People hear vaaja,/ shankh ,tabla etc.. Now this video says to listen to these or that I am not 'in love' that is why I am not able to listen? Phir main ki karaa  ? Confused head again.   please help

Sat sri akaal to you all. I have not been on here for months and was very busy trapped in noose of maya. Intending to read topics on here to give me some inspiration since my bhagti and nitnem have taken a nose dive.

@Sukh_preet

you dont need to be confused.  Ive listened to the video and it's very good. I can imagine some people getting confused because they are probaly trying to jump ahead.  Jumping ahead and looking to expect things is dangerous and not meditation.  Read some of the posts in october 2018 where similar advice was given.

What you should do is gurmantar jap. Do it quietly and slowly using breath. Then try and go into deeper sunn states by calming.  Hearing the ring sound is good. All the sounds of shanka, dholak etc originate from it. Its NOT a matter of looking out for 5 shabads or anything but just doing jap until the baseline shabad ring gets closer. He's right in bideo about people fobbing off the ring and thinking its nothing. The prem builds AFTER the prem for gurmantar. Gotta get that sidh and pakha first before worrying about whats ahead.

[DeNiro]

43 minutes ago, Sat1176 said:

He seems to stress though that you should always walk on this dhyan path under guidance. I would therefore recommend that anyone wanting to walk on this path and following along the videos make contact with him and take 1-on-1 advice. Tell him what you hear and then take it from there.

In the little contact I have had with him I have found him to be very helpful and approachable. He gave me some pointers and told me to feel free to come back to him whenever I required. There is nothing like having 1-on-1 guidance at your disposal should the need be required. You can then tell him as you progress and he can tell you directly what the next steps are and if your heading in the right direction.

 

Thats real good to know.  Will try and call him in few days for a couple of pointers.  Thanks

[ragnarok]

Why does  he say not to focus on the forehead or point in the body?

[Sat1176]

2 hours ago, ragnarok said:

Why does  he say not to focus on the forehead or point in the body?

I think because something needs to become pargat looking straight ahead before you begin to raise the surti upwards.

Also people begin to raise their eyes upwards creating a strain.

 

[Soulfinder]

@DeNiro veer ji very nice to see you back. Very nice posts you have made.

[Sukh_preet]

Hey Sat Sri Akaal all

Thanks so much @Sat1176 and @DeNiro. Shukar hai u all are here. No wonder why SGGS emphasise bso much on satsangat. Will surely work upon this, I understand wat u say @DeNiro ji but u know its human nature to get to know what's my train's next station, to be curious and i feel if I know what's in store for me next , I may get more motivated.

By the way why did u choose  username de Niro? It's not related to gurmat.. Then this taxi driver flick seems older than most of us were born. The kind of person u sound ,there must be a reason if not story .. Would u like to share?