SAadmin

Recently I became interested in nature photography, does anyone have good recommendation on good mid range DSLR to buy. My budget is roughly $1500-2000 with lense.

There is new disturbing trend among many sikh youths, they are using previous examples of Guru sahib undisputed event of Guru sahib burning masand alive as some sort of precedence after they gone astray to radicalize new set of youths. To draw some parallelism with that with other communities- christian history of some stories of their leaders burning witch alive,many muslims fanatics are using same using previous examples from their text hadiths as precedence to push for islamic justice. Lets talk deeply about this subject.

Here is the short review from ss from akaal warrior

I heard UK elections are coming, who you guys voting? For benefit of others those who live outside of uk, can anyone describe each political party and their political agenda and also from strategic point of view, which political party will help sikhs in long run?

https://www.facebook.com/kamaljeet.shaheedsar https://www.facebook.com/video.php?v=749420841845557&hc_location=ufi https://www.facebook.com/tarekfatah/videos/vb.601700011/10155342471840012/?type=2&theater (Link Replaced) https://www.youtube.com/watch?v=LQyUi8pkXaE&feature=youtu.be (elderly beaten 1.50)

We already know according to gurbani there is no such thing as free will but here is the proof/evidence for Skeptic Mind http://www.izlesene.com/video/6-saniye-once-olanlar/6906233

An Interfaith Journey - Exploring Sikh Dharam | Documentary [Hd]

from facebook: A blessed Singh breathes his last while doing keertan. His name was Bhai Malkit Singh Batala waale. This happened at the Richmond Hill Gurdwara in New York. They pass away after 5.43 in the video.

~ Essence of all religions where all religions comes to One ~ http://www.iawwai.com/TruthBehindReligion.htm 'Everyone is God' is the Common truth behind all World Religion All the Worlds Religions are really the same Religion when we strip away the more superficial aspects of the Great Faith Traditions, i.e. the rules, the rituals and the regulations. Then we find that at the esoteric core of all Religion is the eternal idea that a persons ultimate and real identity is God. In this section we show that the idea that a person's real identity is ultimately God, lies at the heart of all world religion. At first this assertion may not seem evident or even plausible and most people don't associate the religions of this World with the idea that everyone is God, But there are reasons why this should be the case. It will be shown how the idea that everyone is God has either been kept secret from most of the adherents of a religion or else becomes actively denied and made heresy though it is the truth that gave rise to the religion in the first place. It will be demonstrated that the unbelievable and inescapable truth that everyone is God, is also the original and founding truth behind the World's great faith traditions. A truth that in the past had to be kept hidden It wouldn't be at all obvious to most people that the founders and originators of World religion, the spiritual greats of history i.e. Jesus, Buddha, Muhammad etc. believed that a person's real identity is God. When we first come to learn about the various religions of the world we encounter a variety of different moral and metaphysical ideas, but we almost never encounter the idea that everyone is God, though perhaps with the exception of Hinduism. However there is a reason for this. When we study religion more in depth we learn that without exception religion is a two-tiered affair with all the World's religions made up of two separate, related but distinct divisions. The first of these two divisions may be called the outer mysteries of religion or the exoteric traditions. These are the facets of a faith which comprise what most people understand by the word religion i.e. the rules, rituals, regulations and also the myths, fables and celebrations associated with a religion. The other division or second tier which exists in all the World's religions may be called the inner mysteries or the esoteric, which means hidden. These are the aspects of religion which deal with the matters of religion which are not so transparent and harder to accept or understand. So to give some examples, for instance in Judaism you have Rabbinical Judaism associated with the Torah and synagogue worship. This would represent the outer mysteries of the faith. But then you also have the Kabbalah or the so called hidden teaching of Moses. In Islam you have the zahir or the outer meanings of Islam but then you also have the batinor the hidden meanings. Correspondingly in Buddhism you find themahayana and theravada traditions, which are also known as the Greater Vehicle and Lesser Vehicle respectively but then you also find there isvajrayana Buddhism also known as the Diamond Vehicle and believed to be the hidden teachings of the Buddha. Finally in Christianity we have a situation described in the Gospels where it is stated that Jesus revealed the mysteries of the Kingdom of Heaven only to the disciples, whereas to everyone else these mysteries were spoken of only in parables so that they 'may be ever seeing but never perceiving and though ever hearing they are never understanding.' And so we find early in the history of Christianity the existence of a very mystical interpretation of the teachings of Christ whereby his message is not merely that he himself is God but that everyone else is God as well. So generally we find a division inherent in the make up of the World's religions which separates the manifest or clearly apparent aspects of religion from a hidden or esoteric inner core. When we study the beliefs and practices of this esoteric component found in all the World's religions then we discover a lot of commonality of belief. This is in contrast to the difference and diversity that exists with respect to the exoteric or visible aspects of religion. It is quite self evident that the World's religions differ greatly from one another in terms of the rules, rituals and regulations of the respective faiths. This is the cause of much interfaith and sectarian conflict. But it is not commonly known that there exists at the same time a lot of harmony of belief when we examine this esoteric side which exists at the heart of all the World's great spiritual traditions. Furthermore when we look in depth and examine what is believed within this esoteric and mystical inner core of World religiosity then remarkably we discover that two central beliefs recur throughout all the major religions. The first of these beliefs is reincarnation, a subject which is dealt with systematically in another section of this website (Click here to see reincarnation section). But the second of these beliefs and the one more relevant to the present discussion is the idea that a person's real identity is God. We will examine some of the World's major religions in turn, showing how it is that for these religions the idea that everyone is God, is indeed the central idea behind them all and one that is to be found within their respective esoteric traditions. I'd like to say at this point that I am using the word God as a general term for the ultimate i.e. the source of all being and the ground of all existence. Of course different terms and labels are used to describe God within the various religions of the world. So in Hinduism, the ultimate is called 'Brahman', in Islam God is named 'Allah', in Christianity God is the 'Logos' or the 'Father', in mystical Judaism God is referred to as 'Ein sof', in Taoism the ultimate is called the 'Tao' and in Buddhism the ground of all being is called the 'Void'. So for the sake of succinctness and consistency, instead of constantly using these more unfamiliar terms, in what follows the word 'God' will be substituted in their place. This diagram is meant to show that the common truth behind all world religion is the idea that everyone is God. In the outer sections of the circle we have the outer mysteries of religion. That is the rules, the rituals and regulations. In the inner part of the circle is depicted the mystical heart of each religion comprising the mystical practices and disciplines designed to bring people into union with God. Towards the centre we find God. The ultimate truth and ground of all being. Though God is given different names, the assertion here is that all the different labels are really referring to the same thing. 'Everyone is God' is the truth behind Judaism When we think of Judaism what comes to mind is what can be called Rabbinical Judaism which is centred around the Synagogue and which involves holy texts and religious works such as the Torah and the Talmud. One may also consider some of the more well known Jewish festivals such as the Passover, Hanukah or Yom kippur the Day of Atonement. However there has always existed in Judaism what is known as the Kabbalah which means 'received tradition'. It was the received tradition because to learn about the Kabbalah a Jewish person had to be introduced into it through a process of initiation. It was not something that was open to every Jew and there would be a process of selection. Therefore it was an esoteric or hidden tradition. The Kabbalah is also known as 'the hidden teachings of Moses'. Though this claim isn't provable it does attest to the fact that the Kabbalah are seen to be ancient in origin. The Essenes of the 'Dead sea scrolls' fame, who were an esoteric Jewish sect, which existed around and before the time of Jesus, are known to have practiced an earlier form of the Kabbalah. So we know that the Kaballah has existed as a part of Judaism for a very long time. It is in the Kabbalah that we find in Judaism the belief that a person's real identity is God or 'Ein Sof', as the ultimate is referred to in this mystical tradition. One of the meditations of the Kabbalah is to meditate on the Cosmic Tree of the Sepphiroth and the cosmic androgen Adam Kadmon. The initiate does this in order to experience being one with the cosmos and realize himself or herself as God. It may well have been the case that a particularly well known young Jewish man who claimed to be one with God i.e. Jesus Christ was himself involved in the Kabbalah. Judaism is a religion with a rich tradition of prophecy and a long list of prophets who spoke the word of God. These special people are also known in hebrew as nabim which means mouth pieces of God. It is the assertion of the author that in Judaism the prophets were able to speak the truth of God by becoming one with the mind of God. Everyone is God is the truth behind Christianity. In Christianity the idea of the divinity of Jesus is perhaps the central tenet, but this is in the exclusive sense i.e. only Jesus is God. The idea that 'everyone is God' in Christianity has generally been considered highly heretical and in some cases even punishable by death. It is the assertion of the author here that the original message of Jesus was that 'Everyone is God' but that this truth became suppressed and lost as the religion evolved, or degenerated depending on how you look at it. Even in the Bible, in the Gospels we discover hints that Jesus believed that everyone is God and not just himself. For instance in the Gospel of John an incident is related where Jesus was about to be stoned to death by his fellow Jews for claiming to be God. Significantly in his defense he quotes from the Psalms 82:6 saying... "Is it not written in your law, 'I have said you are gods' " The clear implication here is that not only is he claiming that he himself alone is God but by the fact that he quotes from this psalm in defense of his own claim to be God, he is in effect saying that everyone is God. If we examine some of the early Christian literature which was excluded from the Bible then we find further evidence supporting the idea that the message of Jesus was one of universal divinity. In the Gospel of Thomas, which many scholars consider a more accurate source of Jesus' sayings than the Bible, he says quote... 'Whoever drinks from my mouth shall become as I and I shall become as he and the hidden mysteries to him shall be revealed.' Also if we study the very early history of Christianity then we discover that indeed some of the early Christians were like their founder, going off into the desert and trying to achieve a state of union and oneness with God. And this idea of the divinity of a person was shared by some heretical sects known collectively as the Gnostics. Everyone is God is the truth behind Islam Most Muslims in this world, 85% or so, belong to the main division within the religion known as Sunni Islam. The word Sunni derives from the arabic word sunna, which means the customs of the prophet. So corresponding to its definition this branch of Islam has a predominant focus on the outward and visible aspects of religion, i.e. on the legalistic, historical and moralistic details of the faith. Within Sunni Islam therefore it is no surprise that the idea that everyone is God would be considered quite anathema. However there also exist sects and other branches of Islam where the focus is more on the mystical and transcendent. For example the various Sufi orders, the division of islam known as the Shia, the Alawi sect and also the Druze. It is within these parts of Islam that we find more interest in and expression of what are known as the batinor the hidden meanings of the koran and the sayings of Muhammad. This is as opposed to the zahir or the outer and ostensible meanings of the Koran etc. Some clues as to what these hidden and esoteric truths are all about are provided by a couple of key sayings of the prophet Muhammad. A lot of people are familiar with Muhammad's saying... 'Who ever knows himself knows God.' There may be some ambiguity as to the meaning of this statement. However a second but less familiar saying found in what is know as the Hadith, which are the sayings of Muhammad outside the Koran, has the prophet uttering this piece of verse... 'Man is mystery and I am his mystery, for I am he himself and he is I myself.' What this is telling us is that the religion of Islam like all the other religions of the World derive from the experience that a person has of becoming God and as a result returning with prophecy and divine teachings. These sayings really point towards the idea that a person's real identity is Allah or God. The idea that everyone is God has been kept alive but secret in some Sufi orders and most notably in the Shiite sect called the Ismaili. It is also interesting to note here that accompanying the belief that everyone is God, we also find a strong belief in reincarnation. Sometimes it may not be apparent that these groupings of Islam believe that everyone is God but the main reason for this is a doctrine practiced by these groups called taqquiya which means secrecy or caution. The adoption of the practice of taqquiya means keeping ones beliefs hidden from everyone else which traditionally would have meant other Muslims. A powerful reason for this is illustrated by the story of the famous sufi martyr Al Hallaq who in 10th century Baghdad, openly declared that 'I am the truth', 'I am God'. As a result of this proclamation he was forced to recant on pain of death by the religious authorities. However he refused to do so and so was executed in the most horrible of circumstances. For this and other reasons the idea that everyone is God has since the time of Muhammad existed as a hidden truth, working behind the scenes but rarely revealed openly. Everyone is God is the truth behind Hinduism The notion that everyone is God has been a more prominent feature of the Hindu faith through the ages, than has been the case of most of the other world religions. This belief is by no means universally accepted by all Hindus either in present times or at any time in history. However when we study Hinduism then we discover a very significant mystical under current inherent in Hinduism where the belief that everyone is God is a central tenet. Sometimes in the vedic tradition, this idea that a person's real identity is God is referred to as Advaita Vendanta. This is a widely held belief in Hinduism though not as widespread as reincarnation. The idea that a person's real identity is God finds its fullest expression in a heavily mystical strain of Hinduism known as Tantra. In the ancient Hindu holy literature called the Upanishads the idea that everyone is God is well elaborated upon. Also in the books called theBrahma Sutras and even the most important text in Hinduism, the Bhagavad gita, allude to the notion that the soul of the person or self i.e.atman and the essence of God i.e. Brahman are one and the same. In the classical Hindu conception of existence the atman or self is seen as being essentially illusory and the same for the physical world. The appearance of our physical being and the external objective world is thus a manifestation of God, a projection created through the play of Brahmanknown as lila. In avidya which means ignorance, we believe ourselves to be existing in our physical bodies, separate from the rest of the universe, gazing out on a vast seemingly impersonal cosmos. In vidya which means to see things as they really are, then we realize that all along we were God reflecting upon the universe that is our true self. So we find that in Hinduism not only is the belief that everyone is God fairly common place but also that elaborate philosophical and metaphysical systems have been developed in order to try to make sense of this most ultimate of truths. However there are branches and schools of thought within Hinduism that actively deny the idea that everyone is God. One example would be the revisionist Bhakti movement which emerged relatively recently in medieval India. This popular movement within Hinduism emphasizes a devotional form of spirituality centred around the veneration of an 'Avatar' which means a manifestation of Godhead. Examples of avatars would be the ancient god-men Krishna and Rama. This is quite similar to the worship of the god-man Jesus Christ in Christianity. The Bhakti movement's rejection of the idea that a person's real identity is God was given philosophical justification most notably by two thinkers named Ramanuja and Madhva, who lived in India around the time of the 11th and 13th centuries respectively. Ramanuja in his thinking formulated the doctrine of Qualified Non-Dualism which drew subtle distinctions between a person and God, and also between the universe and God. Later on the philosopher Madhva would assert a total separateness and unrelatedness between a person and God and also God and the Universe. So these currents in Hinduism have served to oppose and deny in Hinduism the idea that everyone is God. But even so, as stated earlier, the idea has persisted even up to present times to an extent that is more evident than in the other World religions. Everyone is God is the truth behind Buddhism The case for the idea that the truth behind Buddhism is that everyone is God, is less clear cut not least because the Buddha made a conscious decision that the emphasis of his teachings should be on the practical, shunning philosophical speculation. Hence we have what is known as the 'Silence of the Buddha' whereby when he was asked about metaphysical matters, he deliberately said nothing relevant or meaningful in reply. Also he specifically denied that he was a 'god'. So how can we reconcile these facts with the assertion that the truth behind Buddhism is the idea that a person's real identity is God? Firstly the historical Buddha emerged from a pre-existent spiritual tradition i.e. Hinduism, which as we have already seen, has a long history of a strong association with the idea that everyone is God. The fact that he absorbed various hindu teachings and also learned the mystical practices of hindu holy men that he'd encountered, would suggest that there is some relationship between the truth behind Buddhism and that which is behind Hinduism. Secondly, though his teaching tended to concentrate on the practical, certain key metaphysical assertions that he did make, namely the doctrines of 'rebirth' and sanyatta do point towards parallel teachings in Hinduism which derive from the central tenet that atman i.e. the self and 'Brahman' i.e. God are one and the same. The doctrine of 'rebirth' was an amendment to the existing idea of reincarnation except that Buddha specified that there was no individuated soul that was transmigrating merely what is known as the 'entity' which holds information transferred between the succession of rebirths. So from this we have the Buddhist doctrine of anatman i.e. no soul or no self. This directly parallels the Hindu notion of an illusory atman or self, that disappears upon union with 'Brahman' or God. Interestingly there is a corresponding early Sufi doctrine called fana which means the annihilation of the self in Allah. So the doctrine of rebirth is saying that there is no self or soul because we are the Buddhist void which is the correct expression for the ultimate or God in Buddhism, and so our lives, moment by moment, are a succession of manifestations of the Void. And furthermore our entire lives are themselves a succession of rebirths with the precise details of the next rebirth exactly specified by the entity, which is itself an aspect of the Void or God. The other key metaphysical assertion referred to earlier that Buddha made, which finds correspondence with an existing idea in Hinduism which is associated with the idea that everyone is God, is the doctrine ofsanyatta. In sanskrit sanyatta means emptiness and the idea that Buddha was trying communicate is that objects and things in the physical world, exist as appearances only and that behind that superficial manifestation is nothing, i.e. everything in the material world is empty of real existence and is really illusory. This doctrine corresponds perfectly with the idea of maya in Hinduism which also asserts the illusory nature of physical reality. It is the assumption of Materialism i.e. the belief that existence has its basis in a physical universe comprising of matter, which is the main misunderstanding which prevents us from being able to entertain let alone accept, the idea that our real identity is God. Hence the closely related doctrines of sanyatta in Buddhism and maya in Hinduism, are key ideas which point towards the notion that everyone is God. Regarding Buddha's denial that he was a god, this has to be understood in context. What Buddha was saying was that he was not a god in the way that people expected a god to be, that is a magical entity with supernatural powers who could perform miracles. The mystical experience he had becoming one with the Buddhist 'Void' under the boddhi tree was an encounter with the transcendent and a realization of the true nature of things that all through history was impossible to adequately articulate. This state of union with the ultimate or God has never reconciled itself with popular conceptions of what constitutes God. Therefore this can compel anyone who has had the direct experience of becoming God to deny to those around him or her, that he or she is a god. Finally there exists within Buddhism a highly mystical practice known variously as Vajrayana Buddhism, Tantric Buddhism or the 'Diamond Vehicle'. It is also sometimes referred to as the hidden teachings of the Buddha. Here as is the case in Tantric Hinduism, the central tenet is the idea that everyone is God. One of the spiritual practices of this kind of Buddhism is called 'deity yoga' where the spiritual aspirant attempts through various mystical disciplines to realize himself or herself as God. Though this form of Buddhism is a small section of the whole religion, it none the less has very ancient roots and though it is impossible to be certain one way or the other, there may well be truth in the suggestion that Tantric Buddhism along with the idea that everyone is God, was taught by the Buddha. For all these reasons given, it is therefore not unreasonable to suggest that the truth behind Buddhism is the idea that everyone is God. Though this is not explicitly stated by the Buddha it is possible to read between the lines and make a compelling case supporting this notion. Summary and conclusion We have seen then that when we examine the World's major religions, we find within them without exception the idea that a person's real identity is God. This would not seem obvious to most people and the reason for this is that this most ultimate of truths is usually kept hidden from the masses and only revealed to a chosen few who are initiated into these higher mysteries. Or else the idea is kept as a guarded secret by certain esoteric sects that exist within the various religions of the World. The main reason for this state of affairs is that the notion that a person's real identity is God has never been an easy one to understand or accept. The proclamation of this truth has traditionally invited ridicule or even the execution of the claimant. Another reason why it is not evident that the idea that everyone is God is the truth behind all World religion, is this. Even though this truth gives rise to religion and is its well spring, due to its unfathomable and totally counter intuitive nature, this truth has historically found itself censored and suppressed. The ultimate truth has always been for most people the unbelievable truth. And so it is a truth which once realized and attained, is easily forgotten and lost over the passage of time. Then the truth lies dormant through the passage of history and the flow of human affairs, waiting to be rediscovered by another prophet, avatar or some other creator of religion, whence it will once again impact upon humanity in powerful and transformative ways.

Highly recommended ~~~ http://kam1825.podbean.com/page/1/ ~~

A healthy view on sex by the great scholar Sardar Kapur Singh, a must read: SEX AND SIKHISM By: Sirdar Kapur Singh 1. Victorian prudery had banned public reference to sex even through innuendo or oblique suggestion. Sex was ungenteel and highly inelegant. Even an inevitable indulgence in it had to be heavily veneered with patriotic respectability: young ladies were taught to mutter to themselves “God save the Queen”, or “Rule Britannia, Britannia rule the waves", to remain clean and unpolluted by a direct experience of orgasm. During the thirties when this writer was a young student at Cambridge, he was obliged to cross the English Channel to procure and read a copy of Lady Chatterley’s Lover, by D.H. Lawrence. In India, where the imperial shadows of Queen Victoria have been rather lengthy and deep, an urbanite Hindu sect that arose in the Punjab, in the seventies of the nineteenth century and which tailored the Veda to their personal requirements, has inserted in their ‘scripture’ the directive that, throughout, during sexual congress, the parties must keep their minds off all thoughts of sex and continue muttering, "Om, Om," The purifying name of God. 2. Now, in the seventies of this century, pre-marital sex experience, teen-age sex involvement, group sex, wife-swapping, promiscuity, homo-sex, oral sex, and public propagation of all kinds of sexual behavior and deviations, through cinema and television, through journalism and fictional literature is a tolerated part of the European social scene. 3. In India, less than a thousand years ago, magnificent temples in utter devotion and absolute veneration to the greatest and the holiest of the holy gods were raised, such as at Khajuraho (10th & 11th C) and Konark (13 C), whose grandeur and cost in gold and labor, whose high artistic skill and architectural scale and aesthetic form are amazing and breath taking for the modern viewer. The exterior embellishments of these grand and holy structures depict and portray, sex unions between men and women, in frieze after frieze, in infinitely varied postures, of skillfully chiseled stone entablatures that show not only the highly matured artistic sensitivity of the sculptor but also display a masterly knowledge of Hindu Erotica. It would appear that, in the mental climate of the times in which these sacred edifices were created, some deep and fundamental relationship between the erotic and the numinous experience was perceived and commonly accepted. 4. Early Vedic culture aimed at kindling sex passions of male and female, purshagni and yoshagni, as highly desirable and legitimate human pursuits. [1] Rigveda teaches Aryans to pray to the Fire-god for immortality, that is birth of children through sexual activity. [2] The Rigveda, does not merely suggest a nexus between the sex activity of man and his deepest desire and yearning for a final escape from death but it also seems to lay down the doctrine of equating his sexual virility with the summum bonum, the highest goal, the highest achievement and the ultimate success: “He achieves not, he, whose penis hangs limp between the thighs; achieves he, whose hairy thing swells up when he lies” (X 86. 16). [3] This Vedic libidinal insight seems a remarkable precursor of the insights of certain modern utopians who see liberation of man through liberation of his instincts. Herbert Marcuse argues that modern man has been paralyzed by the “surplus repression” imposed by political and economic monopolies of our technological society, which bondage and predicament can be removed only by “eroticising the entire personality” of man, so that, he may “once again learn to love and create.” [4] 5. Manu, the great custodian of the Vedic tradition, considers sex as one of the two pre-eminent elements in the dynamism of the psyche of man, the other being "hunger"and declares that the basic occupational lifestyle of man alternates between "sex" and "hunger". [5] 6. The Great-god, Mahadeva, of Hindu trinity, Siva, bears one of his ontological names as, Erect Phallus, Urdhavamedhar, and also, as Penis Holder, shulpani, indicative of auto-sexuality. This underlines the Hindu Vedic insight into the sex-dynamics being at the core, not only of the human psyche but also as the central element in the structure of God-head. Sigmund Freud may have revolutionized European understanding of the human nature in the 20th century by showing the ‘libido’ as relentlessly controlling the centrality of human psyche, and by making the ‘Oedipus complex’ and ‘penis envy’ as household words, but the ancient subtle Hindu mind has nothing to learn from this Vienna savant. 7. Whereas in centuries’ old pious Hindu sculpture and representation, god Siva, is depicted as holding his penis in hand or otherwise bearing an erect phallus, the heterodox and equally ancient and venerable, the non Vedic Jaina tradition, by taking due notice of the centrality of sex in the structure of the divine psyche, invariably depicts and portrays its divinised men, tirthankars, as ‘down-penis’, pralamb linga such as is shown in the gometeshvar, giant statue at Mysore. This is to proclaim the Jaina doctrine that subjugation and subdual of sex is a pre-requisite and high watermark of the spiritually evolved and evolving man. This shows that the ancient as well as the modern scientific thought unanimously concede to ‘sex’ a primary ontological status in the structure of human psyche, and there is apparent and clear consensus that the role it plays is central and significant. 8. There are two basic questions involved in the problem of sex: (1) what is the status of ‘sex’, as an element in the basic structure of human psyche, and (2) whether structurally fundamental or an emergent element during the history and development of human psyche, what is its role in the personal and social life of man? 9. Generally, the sex is assigned a triple function in human life: (1) sex as an intrinsic pleasure and an anodyne to psychological discomforts, disharmonies and complexes, (2) sex as tool of procreation and subservient to continuity of life, (3) sex in relation to man’s spiritual evolution and progress towards perfection. Reference has already been made to certain recent developments in the West towards freeing sex from restrictions and inhibitions and the new outlook on the subject represented by D. H. Lawrence, Freud, and Marcuse culminating in the sexual revolution of the sixties in the western societies that upholds the primacy of the pleasure-principle. The primacy of its procreative function is accepted in the Rig Vedic exhortation to man, to achieve the only available immortality, that is, through progeny. The soteriological function of sex as per se bearer of the numinous experience or as a catalyst towards it, is clearly and forcefully taken up in the ancient Hindu tradition, that of Tantra, greatly developed in Shakta cults and Buddhist mystic cults of Vajarayana. Agam, in the Tantra, is the opposite number of Shruti, the revelation, in the Vedic tradition. An Agam verse declares that, "Sexual coitus is the highest watermark of Yoga leading to transmutation into the First Master of Yoga." [6] In the ancient Hindu thought, deposited in Upanisadic texts, the highest consciousness, realization of the Absolute Reality, is referred to as constituted by three distinct characteristics, sat, cit, anand, ‘Being’, ‘Consciousness’ and ‘Bliss’. Chhandogya text tells us that while sat is independent of cit, the third element, anand is indissolubly tied to it, for, anand must be experienced, vijnani so that it is what it is. The modern British philosopher, F.H. Bradley (1846-1924) in his famous book, Appearance and Reality, holds the same view, by saying that,”the Perfect means the identity of idea and existence, accompanied by pleasure.” From the earliest times up to the modern Hindu savant, Aurobindo Ghosh, (d. 1950) there has been profound and persistent speculation in India, with regard to the true nature and content of anand. Further on, it will be pointed out that in Sikhism these previous notions of anand have been rejected in favour of new connotation thereof, to show how this new connotation has a bearing on the status and significance of ‘sex’ in the Sikh scheme of things. In the Vajrayana, anand is equated with sukha, felicity, or mahasukha, the highest felicity. This mahasukh, according to the identical experience and consciousness that results at the moment of a successful sexual intercourse commenced after a hearty meal of meat and wine. [7] A Tantra text is unambiguously clear on this point. “Good wine and well-cooked meat, and also a fish preparation for a hearty meal, and then sexual intercourse along with prescribed postures, verily, these are the five pre-requisites of the Mystic Technology of Tantra that constitute a sure guarantee of spiritual Liberation for man, here and now, in all ages and to the end of Time.” [8] 10. This curve of change, from prudery to free, uncensored sex in the western society during the twentieth century, is the result of certain scientific insights gained and popularized by two great modern psychologists: Sigmund Freud and Karl Jung. Freud tended to interpret all numinous and emotionally significant experience as derived from, or substitutes for, sex, physical and romantic sex, whereas Jung tended to interpret even sexuality itself as symbolic, numinous experience in that it represented an irrational union of opposites, and was thus a symbol of wholeness. Thus, sex in Freud is exclusively a biological function, while Jung views it as a vital force capable of being directed through creative channels through sublimation. This latter strain of thought it is that is embedded in the Vajrayana of mystic Buddhism and the yab yum techniques of Tibetan Buddhism. 11. In Islam, Muhyiud-Din Ibn ‘Arabi (1165-1240), the great Spaniard mystic, exegetises over the trilogical hadith of Mohammad, wherein the Prophet declares that “three things of the world have been made worthy of love for me” wherein he found ‘freshness of his eyes,’ that is, consolation. These "three things” thalathun, are ‘woman,’ ‘scent’ and ‘prayer,’ `aurat’, `itar’, `abadat’. Ibn ‘Arabi explains that “when man loves woman he desires union, that is to say, the most complete union that can be possible in love; and in the form composed of elements, there exists no union more intense than conjugal act.” [9] He explains further that “man’s contemplation of God in woman is the most perfect” and not so “purely interior contemplation.” “One would never be able to contemplate God directly, in absence of all support, for God, in his Absolute Essence, is independent of worlds.” [10] Man is “placed as an intermediary between the Essence, dhat (God) from which he emanates and woman who emanates from him, [11] and he who loves woman “only for voluptuousness remains unconscious of that which is really in question”, [12] the contemplation, mushahadah, of God in woman, of the numinous essence in the orgastic experience of the conjugal sex. This is the apex of anabasis of sexual mysticism of Islam in which is grounded its fundamental social structure, ash-shara, that strictly forbids celibacy, monasticism and sex-maceration, but the real efflorescence of Islamic mysticism, the phenomenon of ‘Sufism’, has achieved its true dimensions independent of and outside this frame-work of sexual mysticism of the triad of the Prophet Mohammed consisting of ‘woman, scents and prayer’. 12. It is this substratum of sexual mysticism which is rejected and repudiated in Sikhism by stating that,the Numenon of holiness and the perception of the sacred is grounded in transcendental enlightenment and emotional equipoise and not in obfuscatory thrill; as ex hypothesi, the supreme experience is characterized, through and through, by the highest mystic principle, sattava, equipoise of the three mystic Principles, triaguna, that permeate and bind the structure of the cosmos, while the orgastic experience is admittedly a hybrid of the other two, and inferior gunas, rajas, and tamas, “Nanak approves of that union of polarities only wherein one term of this union is the Sovereign Transcendent Enlightenment, [13] which is sattava in character.” Likewise, Sikhism refutes and rejects another postulate of Tantric sexualism that upholds the technology of exhausting and destroying passions through passions. A verse in the prestigious Kularanavatantra states that, passions can be surmounted and contained through indulging in them exhaustively. [14] Sikhism refutes and rejects this postulate as grossly misconceived and demonstrably false, by declaring that, “No one has ever achieved passional calmness through unbridled indulgence in passions. Can a blazing fire ever be quenched and put off by adding more and more fuel to it? The abiding peace that knoweth no ending, is nearness to and communion with God.” [15] As a general insight into the nature of all human somatic passions, the Sikh scripture declares that: "All unregulated human passions, eventually are generative of sorrow and disease". [16] And: “Uncontrolled passions are the gateway to sorrow and disease, and the end product of servility to senses is invariably sickness and trouble. [17] “Turning his back on God, man seeks fulfillment in sensuality and passions and reaps the harvest of distemper and disease. [18] Did not the incomparable Bhartri Hari the Sanskrit literateur, the Hindu savant, the enlightened king, a sensitive aesthete and analyst of human emotions, and the master Yogi who defied death and instead entered into a deep seedless trance, so as to stage a physical resurrection at the appropriate moment in future, record in his: Vaira gyashat kam that after a life long controlled and regulated indulgence in pleasures of the senses, he had woefully realized that he was mistaken in believing that it was himself, who was enjoying sense pleasures, particularly the erotic, while in fact, these sense-pleasures were, all the time eating up and corroding into his own personality and mind? [19] 13. This sex, about which such extreme and polarized opinions and attitudes, firm and fanatical, have been held by man in different cultural structures, societies and ages, must be something profound and mysterious, fundamental, compulsive and pervasive, to move and condition man in this manner. 14. Ancient Greek wisdom, the Judaic mature thought and ripe understanding of man almost everywhere and in all societies have realized and agreed upon two things: (1) that life of man is too short, evanescent and fleeting to justify his conceiving and achieving any serious and enduring purpose or project, and (2) all earthly achievements of man are perishable and vain: “It is alas, too true that human life is perishable and a passing show like the stuff of a dream. And man’s all earthly achievements are exposed to decay and death having no make substance than the shade of a cirrus cloud.” [20] The human life as it appears, has no in-built aim and therefore, it cannot be explained by itself and as such, it has no meaning, no value, no point,it is too short, too unreal, too ephemeral, too illusory, and mayaic for anything to be demanded of it to be built upon it, to be created out of it. Its whole meaning lies outside it, elsewhere and on another plane. It is an exanthem of the point earlier made in this book (Sikhism For Modern Man) that, all that is visible is rooted in the invisible. 15. Our physical birth is intimately connected with ‘sex’, with the division of the sexes and with their attraction to one another with love and the artistic creativity which this love generates and sustains. This attraction of the sexes to one another constitutes one of the chief motive forces and its intensity and its formal proliferation determine all other qualities and characteristics in man. A serious thought on sex makes it clear and obvious that the first and foremost aim of sex is the continuation of life and the securing of this continuation. This orgastic thrill of sex is the most elemental and intense experience available to an ordinary man. 16. Here in lies the mystery and the secret of sex, the pitfalls and dangers of sex, the morphinism of its clash and clamour,its flash and sparkle, and confusion and nescience born out of its profusion and promenade. Its original aim, that of procreation and continuation of life, recedes and is lost and no understanding of its, possibly, other and higher aims arises. Man vainly seeks significance and meaning of sex in the orgastic experience itself and thus ends in endless degeneration and down-fall, self-destroying, sorrow and suffering, suicidal ennui and emptiness. It is towards this tragedy of man that the Guru Granth Sahib makes a poignant, picturesque reference: “O, my foolish mind, have you ever carefully witnessed as to how they capture and enslave a free elephant in the forest. They manipulate the great mystery of sex created by God. A life-like paper-she-elephant is placed on a concealed pit from which there is no escape or exit. Thus it is enslaved for life, to obey and to labour for his master and to suffer cruel wounds of the iron goad. [21] This mysterious and terrible hold of sex to lure the unsuspecting beast from all life forms has been manipulated, in our time for the purpose of gaining victory in the titanic current struggle for shaping the nature of man and programming and computerizing his destiny, through equating man with God. The struggle is for achieving mind-control, a Pavlovian mastery through planned conditioning. Sex and hypnosis is the single, most vital component of mind-control. Drugs and sex combined to remove conscious resistance as a prelude to hypno-programming is capable of making man into an unwitting robot thus making the question of sex almost irrelevant for the individual and rendering, whatever ultimate purpose God might have had in creating the Universe, as infructuous. 17. A rationalization of orgastic thrill in itself being a goal of nature, is, sometimes, made out in the immense surplus of sex energy created by nature, far in excess of that understandably required for procreation of species. It is argued that if procreation and maintenance of its levels through sex were the main and exclusive aim of nature the excessiveness of the surplus of individual’s sex energy would not have been so much out of proportion, as it is, to this main and exclusive aim. It is, therefore, obvious, this argument proceeds, that, the nature intends sex-indulgence as desirable in itself as a necessary element in and pre-condition of human physical and mental normalcy. 18. This is the basic argument out of which the current sex behaviours legitimatising free libido, unshackled and un-censored eroticism originate and take their cue. 19. That this argument is by no means conclusive and misses a point or two can be demonstrated. 20. The obvious excessive surplus endowment of sex-energy does not necessarily prove that the excess is for sheer enjoyment and for no other purpose. Other plausible purposes and acceptable aims can be seen and shown. 21. By considering how small a proportion of sex-energy is actually used for the continuation of life, we can understand the hidden principles of many aspects of nature. Nature creates an immense pressure, and immense tension to attain an aim so that although an infinitesimal fraction of the created energy is used for the actual attainment of the aim, and yet this original aim would not be attained without this immense upsurge of energy that can enslave and blind man to serve nature, without which surplus energy a conscious throttling and thwartment of the aim of nature can not be eliminated and frustrated. It is the immensity of this surplus energy that forces man to serve the aim of nature in the belief that he is serving himself, his own passions and his own desires. This is the point made out in the Guru Granth Sahib, when the maya is spoken of as “deceitful stratagem” [22] of nature that appears to be, what it is not and which approaches and achieves a fixed goal deviously, diplomatically, and not directly, so as to eliminate anticipatory opposition, through incapacitation, as a “boa constrictor immobilises its prey by compression in its coils.” [23] 22. The dis-easement, mental tensions and psychological distortions that ensue from an unsatisfying unduly suppressed and blocked sex life, a perceptive investigation of which syndrome, during the early decades of this century in Europe, has created the pseudoscience of psycho-analysis and the voodoo of ‘psychiatry’, are, in fact, secondary developments, of mishandled sex and their resolvement and cure is not necessarily or mainly through unshackling the libidinous reservoir, as has been misunderstood by the modern western man. 23. There is another way out merging into the highway leading to a high destiny for man that Sikhism points out and teaches. (i) Nature has endowed man with excessively surplus reservoir of libidinous energy, enormously disproportionate to minimal requirements for purposes of procreation and maintenance of its proper levels. (ii) Normally, a blockage or coercive control of this energy results in distortion and disfigurement of psychological harmony and easement of man. (iii) But blasting off its embankments and dismantling of all reasonable barriers and censorious controls built to regulate its free flow, in the form of instinctual imperatives and abundant precautions, is even worse, as are the current diagnosis and cures conceived by some pseudo-sciences or plausible voodoos in the West, in particular, and accepted and approved by the modern man in general. (iv) Sex-energy is central to human psyche and all other energies, intellect, with feelings and emotional efflorescence feed on the surplus of sex-energy and there is no other energy, endowed to man by nature, that can replace sex-energy. (v) Sex desires and sex sensations, in themselves, are neither a necessary or basic ingredient in the purest and highest level of human consciousness, not do they provide an unerring cue to such a level of human consciousness. Nevertheless, there are, in the emotional experience connected with genuine love, even infatuation as it lasts, strange sensations inexplicable from an ordinary point of view, and such strange sensations are also integral to sex experience, or orgastic thrills, that carry a taste of melancholy and sadness, vividly hinted at and portrayed in almost all romantic poetry in all ages, akin to the sensations of farewell at parting and of an imminent journey towards a strange and foreign, unfamiliar land. [24] The fact of the matter is that, in all such experiences new levels of consciousness arise wherein new emotions that are born cause previous intense emotions of love and sex to fade and disappear. This is the mysterious junctional point of the sex-based emotions and the mystical experience, not yet the numinous experience. This junction is no proof of the identity or sameness of these two categories of experiences and that explains why a contact with this junctional point merely leaves an autumnal taste behind, [25] a taste of something that must cede its place to something else but provides no positive taste of this something else. But in the light of the genuine mystical experience this junctional experience of amorphous melancholy disappears [26] and when the effulgence of true numinous experience shines, the first experience completely disappears and the second is submerged and consumed by the numinous effulgence. [27] (vi) Undoubtedly and demonstrably, there is some strange and elusive relationship between mystical experiences and experiences of sex; and of all ordinary human experiences only sex experience and sensations approach those which we call, the mystical and the numinous. This is the relationship and the fact apparently accorded public recognition in the external erotic representations on the Khajuraho and Konark temples and it is precisely this similitude that has lured and misguided the Tantric Hindu systems and Buddhist varieties of sexual mysticism. This explains why, in the Guru Granth Sahib, the Shaktic ways of life [28] are bracketed with the other two: (1) deviation from truth [29] and (2) non-authentic living [30] as the most dangerous pitfalls to be avoided by a man of religion. (vii) ‘Normal’ sex-life, ‘natural’ sex-life ‘proper’ sex-life, or whatever the normative adjective applicable here might be, is neither, in exaggerated development of sex energy, through pathological, mental and physical preoccupation and indulgence, which is degenerative and “the straight road to hell,” [31] the only “exit out of which is transmigration, birth and death, again and again, endlessly,” nor, in complete abstinence from sex and asceticism, whether in the mistaken belief that, “sex-ejaculation is death and complete sex-continence is conquest over death,” [32] or in the erroneous postulate that “ascetic abstinence is the first pre-requisite of and step in a life or religion.” [33] Sikhism pertinently asks that “if complete sex abstinence is, in itself, a guarantee of summum bonum, then why do not all born eunuchoids go straight to heaven ?” [34] (vii) Sikhism teaches that a normal and proper sex-life is a regulated and duly controlled life in which sex functions are coordinated to the entire psyche of man, his instinctual, emotional and intellectual functions, so that he lives and develops as nature has intended that he should and God has designed that he ought to. A man’s thoughts, emotions, instincts, aspirations and intuitions, nothing contradicts sex, nor does sex contradict any normal element in human psyche. Sex, therefore, is completely justified in the inwardness of man. Any contradiction arises only when such a harmony and coordination is not achieved. “Such is the marked distinction of Sikhism that it points out a high road to man for the achievement of summum bonum through a harmonious, well-disciplined worldly life in which the emotions, desires and hopes of man are in mutual coordination and harmony.” [35] 24. Within this frame-work of Sikh understanding of the status and significance of sex in human life, the Sikh Prophets teach mankind (1) to accept and adopt a practically monogamous and permanent marriage-based family as the inerodible foundation of all social organisation [36] and (2) to endeavor to employ this monogamous family, based on mutual love and purity of marital faithfulness [37] for transmutation of the excessive surplus of human libidinous human libidinous reservoir for his highest spiritual evolution, through the specific Sikh discipline of Namayoga. The Sikh marriage ceremony called, the Anandkaraj, meaning, “A blue-print for attainment of abiding Bliss,” is formed by ritual recitation of the Sikh scriptural text, the anandu, in which are detailed the four progressive steps designed to guide the married couple on to the discipline of orientation and coordination of the somatic marital relationship with the spiritual development and evolution of the couple, in unison, to reach the summum bonum. 25. Through acceptance and implementation of these two precepts, man will restore and regulate sex to its proper place in his psyche and life, he will avoid the dangerous pitfalls of pathological and degenerative sex, and he will be enabled to evolve, so as to realize his highest potentialities and thus to build up and sustain a sane, civilized, spiritually evolving society which is “the ultimate purpose of the Creation, epiphany of the Perfect Man.” [38] The Sikh Review, October 1979 [1] Chhandogya, v 7.1, 8. 1. [2] prajabhir agne amrt-tvam asyam. --Rigveda. [3] na sese rambhate antra sakthya akaprit, sedise yasya romasam niseduso vijrimbhate. --Rigveda (10.86.16) [4] Dissent, N.Y.1955. [5] narahvai sashanodro ratah. [6] maithunen mahayogi mamatulliyo na samshayah. [7] Westernitz, History of Indian Literature. I. [8] madyam masam cha meenam cha mudra maithunameva cta, ene panchamakarasa, moksadaya yuge yuge- [9] Angela Culme-Seymour, Fasus al Hikam (English rendition), Beshara Publication, U.K.1975,p.119. [10] Ibid., p.120. [11] Beshara Publication, U.K.1975,p.120. [12] lbid.,p.133. [13] gian rau jab sejai avai tau nanak bhog(u) karehi.--Gauri M1, SGGS, p. 359. [14] yair eva patnam dravyaith siddhis tir eva codita --Kularnavatantra. [15] bikhia(n) mai(n)h kin hi tript(i) na pai jio(n) pavak, I(n)dhan(i) nahi dhrapai, bin har(i) kaha aghai. --Dhanasri, M5, GGS, p. 672. [16] jete ras sarir ke tete lagah(i) dukh. --Malar, M1, GGS, 1287. [17] bahu sadoh(n) dukh(u) prapat hovai, bhogahu rog su ant(i) vigovai. --Maru, M.1, SGGS, 1034. [18] khasam(u) visar(i) kie ras(u) bhog, ta(n) tan(i) utth(i) khaloe rog. --Malar, M.1, SGGS, 1256. [19] bhoga na bhukta vaymeva bhuktah. --Veragyashatak Bhartri Hari. [20] (i) jhutha tan(u) sacha kar(i) manio jio(n) supna rainai (ii) jo disai so sagal binasai, jio badar ki chhai. --Gauri, M9, SGGS, 219. [21] kalbut ki hastani,man baura re,chalit(u) rachio jagdis,kam suai gaj bas(i) para man baura re, ankas(u) sahio sis. --Gauri,Kabir, SGGS,335. [22] mai maya chhal(u). --Todi, M5, GGS, 717. [23] maya hoi nagani jagat(i) rahi liptai. --Gujari Var,Sloka M3,GGS,510. [24] (a) ham kahin dur kahin dur chale jaenge --Sahir Ludhianavi ( rahie ab aisi jagah chal kar jahan koi na ho --Ghalib. [25] man(u) pardesi je thie sabh(u) des(u) praia. -- Suhi, M1, GGS, 767. [26] ohu ras(u) pia ihu ras(u) nahi bhava. -- Gauri Kabir, GGS, 342. [27] kahai Nanak(u) hor(i) an ras sabh(i) visarai ja har(i) vasai man(i) ai. -- Ramkali, Anandu, M3, SGGS, p. 921. [28] birthi ki sakat arja. -- Gauri,Sukhmani, M5, SGGS, p. 269. [29] eko dharam(u) dridhai sach(u) koi. --Basant, M1, SGGS, p. 1188. [30] jahi karmi tahi puri mat(i), karmi bajhon ghate ghat. -- Sri rag, M1, SGGS, p. 25. [31] he kamang narkam bisraman bahu joni bhar- mavanah. --Slok Sahaskriti M5, SGGS, p. 1358. [32] marnam bindu paten dhaeanat bindu jivanam. [33] kanchan kanya paritajyami. [34] bind(u) rakh(i) jau tariai bhai,khusre kio(n) na param gat(i) pai. --Gauri Kabirji, SGGS, p. 324. [35] sat(i)gur ki aisi vadyai, putra kalitra vichai gat(i) pai --Dhanasari, M1, SGGS, p. 661. [36] sagal dharam main grihast pradhan hai --Bhai Gurdas. [37] (a) eko nari jati hoe par-nari dhi bhain vakhanai --Bhai Gurdas ( par-nari ki sej bhul supnehu na jaio --Guru Gobind Singh © par-triya rup(u)na pekhai netar --Gauri M5, SGGS, p. 274. [38] Sant het(i) prabh(i) tribhavan dhare. -- Gauri M1, GGS, p. 224.

Here are spiritual discourses below, highly recommended. Very powerful and profound..it gets right to bone -tat essence truth. First series is spontaneous awakening, second series is true meditation (effortless meditation) https://www.mediafire.com/folder/oztdcbicbcau0/Spontaneous_awakening https://www.mediafire.com/folder/t5iwslw5zxs5r/True_meditation_(musthave)

Good video

I thought i share: The way I look at this whole meat debate, its mindset from both sides of argument try to box Sikhi into black and white rules. Whilst, there may be notable affects of eating enrich foods/tamogun-meat related foods on affecting the mind at intial stages in meditation, but is is relative from one case to another it should be left at that, it affects one then its understandable one becomes veggie. Above should not be taken overall position of Sikhism rather than relative choice of individual. This whole eating meat or not eating meat falls in one of gunas of this relative reality which is in itself is part of bigger illusory fragmented reality. According to my understanding, gurbani has very balanced neutral stance in regards to eating meat, it neither condemns eating meat in totality nor supports it in its totality. It condemns our confined/dogmatic notions behind both positions. Gurbani is of turiya-4th dimension, it ultimately talks about absolute reality which is above from simple black and white rules- allowing of eating meat or not eating meat. Positions in gurbani which supports or condemns eating meat is part of relative reality which is further fragmented into different gunas of divine -(sato-pure - life/compassion-attribute of divine, tamo-death- destruction attribute of divine deathless) both and all three gunas are just as valid as they are all pointing towards chauda pad(4th high dimension reality/absolute reality)- turiya which is gurbani ultimate position on relative realities which is absolute neutral stance eating meat or not eating as not eating meat-compassion/giving life to creation is aspect of divine, or eating meat- destructive force of divine is also aspect of divine /both positions or both aspects (life/death) are of Ultimate reality/truth which underpins both of dualities and is beyond them- turiya- ~ Ik Oankar ~ ~ Ik Oankar ~ One universal Eternal Absolute unchanged Awareness Being-Light-Knowledge- God- all in one, one in all- embodiment of stillness awareness, expressing itself in its movement - creating, preserving and changing/destructing spontaneously effortlessly.

I came across recently with some deep profound gurbani quotes- Agam Gurbani sharing its ultimate truth our non dual ultimate truth nature in live present experience from Jaap sahib- ਅਚਲ ਮੂਰਤਿ ਅਨਭਉ ਪ੍ਰਕਾਸ ਅਮਿਤੋਜਿ ਕਹਿਜੈ ॥ He who is without limit and motion, All effulgence, non-descript Ocean Here is commentary based on my limited understanding- Absolute non dual- our undivided spirit-atma-paratma /pure awareness nature is achal- pure motionless afor (without thoughts/forna) stillness (morat)being - where there is anubhav parkash- spontaneous effortless infinite intuitive parkash(bhramgyan knowledge), unfathomable ocean of knowledge. ਅਨਭਉ ਪ੍ਰਕਾਸ ॥ ਨਿਸ ਦਿਨ ਅਨਾਸ ॥ अनभउ प्रकास ॥ निस दिन अनास ॥ Thou art Self-luminous and remianest the same during day and night. Here is commentary based on my limited understanding- Undivided Non dual Absolute truth(thou art) is embodiment of spontaneous effortless infinite intuitive parkash(bhramgyan knowledge) always remain the same during day and night.

http://akalbungasahib.com/babaji.html Love In San Francisco, California he said “What is love? It is madness, where you loose consciousness, the greatest drug even that exists on Earth. The only difference is it’s an inner chemistry. Love is crucifixion. Only love is the light in which life becomes known, what we call resurrection. Only in love are you truly transformed. In reality you will only feel life when you are in love. Love opens windows towards the beyond. The love people talk about is the phenomenon of the mind. The love of the mind is like a dream because it is from the mind and only the mind can dream and the dream can’t be reality. This love cannot be eternal. So what is eternal love? When love comes out of mediation, it’s qualities are different from the ones of the mind. The love of the mind – thee essence of it is foolishness. You fall in love, the love of meditation, thee essence is wisdom, you rise in love. Wisdom can’t be attained. You can gather as much knowledge, learn the scriptures by heart, still there will be no wisdom. Wisdom is that which liberates you. In this love there is a quality, just as a light surrounds the flame. The quality of love surrounds you. Whoever comes close, he/she will be enchanted, enriched, and this love of quality will shower around you. This is the real longing of the heart. Remember, once a person starts feigning, feigning is a stage of pseudo living. His whole life becomes false because love is the centre of life. Love is the ultimate purpose of life – the destiny of life.” Then he said, “First you have to love yourself. Only then can you radiate and reach to others. When you are in love, it is illogical. There is no logic, no reason. It’s irrational, that is why liking has nothing to do with loving, Liking has logic, there are many reasons as to why you like a person. Generations and generations have misunderstood the word love. Automatically they start thinking about sex, without them even realizing that sex has nothing to do with love.” Then he goes on describing the phenomenon of love. “love is like a spring breeze. It comes and when it comes it brings a tremendous fragrance, the Odor of Sanctify. It gives you the feeling that it will remain forever. The feeling is so strong that you cannot doubt it. This love is divine. Love has always been God expressing himself. Love is the alchemy, where there is love, ego doesn’t exist. That’s what I always said, love is spiritual and only love can change lives. Only in love is there reconciliation and a great transformation. That is why a man of love faces more difficulties. That is the fundamental fact of life. Where there is no love, life is about to move smoothly. When asked if one can dissolve with another he replied, “When you burn two lamps in a room, they meet. The light meets. You can’t divide the first light from the second light. Still there is a difference. You can bring them close, even then their flames will remain different. The light will dissolve into each other. You can’t melt into each other. Only your light can melt in the other – your outer aura.”

In game of love in Sri Guru Nanak dev ji house, there are no rules when it comes to pure divine love of seeker. Love has no conditions, its just pure feeling of love/truth, where mind and pure love feeling are just one. In sikhi, we have cases of satguru amar das ji maharaj, baba farid sacrificing their tan, man, dhan towards their murshid did so much seva for their murshid to know their real self and modern day example - baba gurmukh singh aurdeas for his murshid- sant gyani gurbachan singh bhindranwale, singhs from rara sahib jumping in water for his murshid for kirpa, lover/seeker has to disappear only love remains. So charan kamal preet/charan kamal ki mauj refences in gurbani can be interperted or felt by sikh on many levels (bhagat, shabad surat upasakh, shabad gyan upasakh) its not the level which is important at the house of satguru nanak dev ji but its pure unconditional love of seeker whether to meet his murshid-sargun saroop of vahiguru ji by surrendering, or being consumed by shabad consciousness or being consumed by atma-paratma-real self. Charan kamal references can be grasped at many levels, they are all right whether - sargun upasakh/lover- consider charan kamal/dhoor of his sargun murshid (like baba nand singh maharaj consider for his murshid- satguru nanak dev ji maharaj) premi love towards it or lover of shabad consciouness- shabad dhun surat dhun chela premi love towards it or lover of shabad gyan- atam-paratama jot saroop premi love towards charan kamal-atma saroop-pure consciouness/awareness light knowledge.

Sorry to hear that veer bhagat singh ji..hope mahraj hakum razai chalna da bal bakshai ..my condolences to you and your family veer.

KKK Nut bar speaks out http://www.cnn.com/videos/us/2015/03/12/ctn-intv-james-moore-kkk-recruitment.cnn

This is from facebook, sant mani singh ji updesh on meditation: https://www.facebook.com/sriakalbungasahib?fref=nf

Divine dhunis are not in my experience nor I am receptive towards them nor i expect them to come in ..I can talk about normal sounds objects (reason I mentioned an had shabad is because they are part of subtle sound part of sound subtle element) ..when I am in deep rooted in awareness I feel amazing divine knowledge crazy amount of divine insights / very much deeply in awareness (divine knowledge /awareness are two sides of same coin) being... being awareness of seer... objects /sounds does not seem to bother me as my eyes are wide open in awareness ..I recently last week felt like satori moment for 4 secs where seer and seen collapsed where I could sense same undivided awareness what I was seeing like book shelf very quick satori ..came out of experience gasping. Divine insights are coming in my surti quite frequently. They are too powerful to be thoughts or mind.

This pure enlightened jot(knowledge/being/awareness) already exist in all of us, according to gurbani. Our mind have to quite to experience it or abide it in and function through until it effort becomes effortless, until realization of that dawns. ਗਉੜੀ ਮਹਲਾ ੫ ॥ गउड़ी महला ५ ॥ Ga▫oṛī mėhlā 5. Gauree, Fifth Mehl: ਅਗਮ ਰੂਪ ਕਾ ਮਨ ਮਹਿ ਥਾਨਾ ॥ अगम रूप का मन महि थाना ॥ Agam rūp kā man mėh thānā. The Lord of Unfathomable Form has His Place in the mind. Ang-603ਮਨ ਰੇ ਤ੍ਰੈ ਗੁਣ ਛੋਡਿ ਚਉਥੈ ਚਿਤੁ ਲਾਇ ॥ मन रे त्रै गुण छोडि चउथै चितु लाइ ॥Man re ṯarai guṇ cẖẖod cẖa▫uthai cẖiṯ lā▫e. O mind, renounce the three qualities, and focus your consciousness on the fourth state. ਹਰਿ ਜੀਉ ਤੇਰੈ ਮਨਿ ਵਸੈ ਭਾਈ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇ ॥ ਰਹਾਉ ॥ हरि जीउ तेरै मनि वसै भाई सदा हरि के गुण गाइ ॥ रहाउ ॥Har jī▫o ṯerai man vasai bẖā▫ī saḏā har ke guṇ gā▫e. Rahā▫o.The Dear Lord abides in the mind, O Siblings of Destiny; ever sing the Glorious Praises of the Lord. ||Pause||

Not direct pure expereince of dasam dwar but i can definitely relate to this on various different levels. All of us(pure undivided non dual absolute awareness shabad gyan our enlightened Jot/Surti saroop) our real nature state exist prior to consciousness/shabad naad and from naad its creation, dasam dwar because Who would have witnessed/listened/expereinced -anhad shabad/dasam dwara dhuniya, If our prior natural state of unborn JOT- Akaal Moorat Ajooni had not been there. Anhad shabad cannot be absolute reality but higher/relative reality. Who is listening? Who is listener? who is expereincor? Even when i wake up from sleep i can relate to this, five senses comes up, whole creation, world becomes active for me but i sense my self awareness already prior to five sense and witness my five sense and they are not me.

During past few days weeks, months I may have given some wrong impression to sangat, on my understanding, deep contemplation on stance on dasam dwar, anhad shabad-shabad dhuni higher reality mentioned in gurbani. I really apologize for any misunderstanding, hopefully this thread clears any misconception. Please bare with me so i can explain this, this is very subtility is very important and deep understanding of this is important as it perhaps may end to all so much struggles we all go through to be happy, to be peace, knowing ourselves-real self. First of all, I genuinely consider dasam dwar, anhad shabad, subtle shabad dhuni listened by surti-mediator as higher reality but not absolute reality-Shabad gyan (JOT Bhramgyan) which is undivided non dual jot- advait stance of gurmat- all in one, one in all-Ikongkar. I may have given some wrong impression that going through higher portals are somehow discouraged in gurmat or somehow is anti-gurmat..nothing like that. It's nothing like that at all However, whoever wishes to go through higher portals or even go on starting spiritual journey in any shape or form and all of us need to ask- most basic starter question but yet most profound/life changing/destructive question (not conceptually but deep inquire)- who's the seer/listener/seeker/mediator/experiencer? If answer silently comes over and over again sponteounsly/naturally as -unconditioned de-attached surat/surti* our pure unconfined unconditioned de-attached yet engaged jot consciousness/awareness /also bibek expereincing itself/expressing itself then consider yourself most lucky person on the planet, i kiss your feet. (i wish i was that lucky person- that unconditoned undivided non dual spacious jot is soo graceful that its kicking ego aside upon mind quiteness and taking center stage and our center being) If you are that lucky person, then there is no issue- you(real jot) can expereince kundalini, anhad shabad, dasam dwar infinitely, have infinite expereinces in infinite number of realms because thats what absolute truth- jot is doing from absolute point of view because one is deep rooted in their seed (ATMA JOT light = knowledge/awareness-non dual jot)-de-attached yet engaged expereincing itself in various ways But if to then most fundamental basic yet most profound question- who's the seer/seeker/mediatator/experiencor- Answer silently answer keeps back coming over and over again to (I as person-mind/body) in other words if seeker perception keep pointing towards I-ego- as person/conditioned mind to the question- who is seer/seeker/mediatator/experiencor then that seriously has to be addressed first because in gurbani it ultimately says, here are some of many gurbani tuks to deeply contemplate Man tu jot saroop hai, apna mool painchain || Know Thy Self - Apana Mul Pachan || ਗਉੜੀ ਮਹਲਾ ੫ ॥ गउड़ी महला ५ ॥ Ga▫oṛī mėhlā 5. Gauree, Fifth Mehl: ਅਗਮ ਰੂਪ ਕਾ ਮਨ ਮਹਿ ਥਾਨਾ ॥ अगम रूप का मन महि थाना ॥ Agam rūp kā man mėh thānā. The Lord of Unfathomable Form has His Place in the mind. ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਿਨੈ ਵਿਰਲੈ ਜਾਨਾ ॥੧॥ गुर प्रसादि किनै विरलै जाना ॥१॥ Gur parsāḏ kinai virlai jānā. ||1|| By Guru's Grace, a rare few come to understand this. ||1|| ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥जब इह जानै मै किछु करता ॥Jab ih jānai mai kicẖẖ karṯā.As long as this mortal thinks that he is the one who does things, ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥तब लगु गरभ जोनि महि फिरता ॥Ŧab lag garabẖ jon mėh firṯā.he shall wander in reincarnation through the womb *surat: