Manrajsingh

Good stuff. The languages will vary depending on degrees of conscious elevation. Many will appear quite alien at this stage and some may be familiar. The stages that follow are more important and that's when you shall be able to look back and confirm your experiences now.
There may be many scientific concepts and myths that you may have doubted in the past, however, experiences and the gyan that comes with it, helps to show you the Truth. Most importantly, ALL Answers are there in Gurbani.
When rom rom manifests and is pargat in full, then there are a few nishanees that I'm aware of, that can be used to help validate this. I wouldn't describe it as a analogy of lots of voices; to all the cells doing jap. But it is more about heights of awareness and harmony with jap, mainly within your self and also around you.
 
Good point about the fine tuning. I think it's a process of cleansing the inner junk and then reaching further heights as a result. Cleansing takes of the layers of excess junk clutter in our minds.

I hope everyone is doing well. 
 
An experience happened a little while ago which I thought I might share. 
 
A few days ago something happened where I was wide awake but felt some of the experiences I've only felt during deep meditation. It started around 12 am and lasted until around 6 am. For the entire night I sat there, wide awake, just taking in everything that was happening. There was no boredom, no desire to do anything. But reality felt very joyful and an extreme emotional feeling of love took over.
 
It felt as if extreme amounts of energy were pouring into the body (these feelings of love and energy happen regularly but that night it was at its peak). Vibrations were at full intensity all throughout the body. Ears blasting a deep tone sound.
 
I didn't have time to sleep the next day so I ended up being awake for a total of 41 hours. There wasn't really any tiredness but I did eventually just put myself to sleep. I'm not sure if the lack of tiredness had to do with anything. It might just have been my body being used to not sleeping because of school.
 
But overall, it was very indescribable. I'm curious to see if it ever happens again. 
 
Reading week is next week so I'll have a week off of school. The plan is to experiment around. Might try using that technique by Baba Isher Singh Ji that was posted in the Anhad Naad conversation. 

There seems to be some sort of a confusion on this forum regarding the Sri Sarbloh Granth.

What is the Sri Sarbloh Granth?

Historians and scholars evidence it as being the work of Akali-Nihung Guru Gobind Singh Ji, who formally sealed it at Nanded before his demise. The Sri Sarbloh Granth is an unique scripture in the fact that it is an extrapolation of the Chandi-Di-Vaar and the 24 avatars found in the Dasam Granth.

How does the Sarbloh Granth differ from the other canons of the Khalsa?

The Sri Sarbloh Granth differs from the other Khalsa canons, in the respect that it is profoundly figurative in it's approach to different spiritual matters orbiting the Khalsa ethos. It's opening stanza confirms this fact. It also provides citations evidencing the retaining of kesh and obeisance to the Guru Granth Sahib Ji.

Is there any accepted steek or teeka of the Sarbloh Granth?

Yes there is. The official Budha-Dal steek, formed by Akali-Nihung Santa Singh Ji, is based on the historic work of Udasi Harnam Dass or Akali-Nihung Nurang Singh. The latter individual created a full transliteration/exegesis of the Granth and deputed it to the Udasis in Punjab. They would later gift it to the Budha-Dal. This steek is available from Budha-Dal printers and any good bookstore in the Punjab.

How is the Sarbloh Granth similar to the Dasam Granth?

They follow the same principle. Both explore the battle between Abibek and Bibek. The avatars in the Sri Sarbloh Granth are profusely criticised for being paragons of both Abibek and Bibek. The Guru cites that only the individual who has mastered both, i.e. destroyed duality, can be truly called a Gurmukh. The avatars themselves were entrapped in the web of both Abibek and Bibek.

Some quotes from the Sri Sarbloh Granth:

ੴ One (advait - non-dual) Lord who is the light of all creation ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ Victory to Sri Vahiguru ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ May Bhavani be helpful ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ May Maya Laxmi be helpful ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ The Praise of Sri Maya Laxmi ਸ੍ਰੀ ਮੁਖਿਵਾਕਯ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ From the blessed mouth of the Tenth King ਦੋਹਿਰਾ ॥ ਛਾਯਾ ਰੂਪੀ ਹੇਇ ਕੈ, ਬਿਚਰਤ ਸ੍ਰੀ ਗੋਪਾਲ ॥ Taking the form of Maya (the great illusion, duality), Gopal (the preserver of Life) wanders within it (the creation) ਆਪਹਿ ਲਛਮੀ ਬਪੁ ਧਰੇ, ਜੀਉ ਜੰਤੁ ਪ੍ਰਤਿਪਾਲ ॥੧॥ For the protection of beings, He took the form of Sri Laxmi ਸ੍ਰੀ ਮਾਯਾ ਮੁਖਿ ਕਰੋ ਉਚਾਰ ॥ Recite, “Sri Maya”, from your mouth ਦਰਿਦ੍ਰ ਸਾਗਰ ਤੇ ਲੇਹੁ ਉਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥ She protects the weak from the (dreadful) ocean ਦੋਹਿਰਾ ॥ ਆਦਿ ਭਵਾਨੀ ਈਸੁਰੀ, ਮਾਯਾ ਜਾ ਕੋ ਨਾਮ ॥ The Primordial Bhavani (Paida karn vali shakti*) the Creator, whose name is Maya ਇਨ ਬਿਨ ਸਰੈ ਨ ਏਕ ਛਿਨ, ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥੨॥ Nothing can be accomplished without Her protection not even for a moment. ਸੁਖਦਾਇਕ ਮੰਗਲਕਰਨ, ਪ੍ਰਤਿਪਾਲੇ ਬਹੁ ਭਾਂਤਿ ॥ The giver of happiness, giver of liberation, Her very nature is to take care of Her creation ਸੁਬੁਧਿਦੈਨ ਜੈ ਜੈ ਕਰਨਿ, ਮਾਯਾ ਸ੍ਰੀ ਜਗਮਾਤਿ ॥੩॥ Hail Hail to the One who gives awareness of the Self (aatma), Maya (Laxmi), the mother of the World. *According to the Budha Dal Steek on Sarbloh Granth Bhavani is not the ferocious form of Parbati (Shiva's consort) here but the creative energy of the universe, as employed by Akal Purakh. ਆਤਮ ਦਰਸੀ ਇੰਦ੍ਰਿਯ ਜਿਤ ਹੈ ਖਿੰਮਾ ਸੀਲ ਬ੍ਰਤ ਧਾਰੈ ॥ Recognize your true-self and conquer your [ten] sense organs, cultivate forgiveness, a docile demeanor and self control. ਊਠਤਿ ਬੈਠਤਿ ਮੋਹਿ ਚਿਤਾਰੇ, ਸੁਖ ਦੁਖ ਸਮਤ ਬਿਚਾਰੈ ॥ When standing or sitting remember Me and recognize pleasure and pain as one in the same. ਧੀਰਜਮਾਨ ਸੰਤੁਸ੍ਟ ਸਰਬ ਬਿਧਿ, ਮਨ ਸਕੇਲ ਸੰਸਾਰੇ ॥ Remain steadfast and content in all aspects [parvirti - worldly affairs, and nirvirti - spiritual affairs], and separate your mind from the grips of the world. ਸਾਛੀ ਹ੍ਵੈ ਬਿਚਰੇ ਸਭਿ ਸੰਗੇ, ਉਨਮਨਿ ਸਦ ਲਿਵ ਧਾਰੈ ॥12॥1666॥3985॥ Witness [Rām] in all and interact with everyone while constantly in the state of Indescribable Divine Bliss. - Sarbloh Granth, Volume II, pg. 671 ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਦੂਜਾ, ਪੰਨਾ 671 ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਬਿਸਨੁਪਦ ਸੰਕਰ ਚਰਪਦ ਬ੍ਰਿਤਕੇਤੂ ॥ ਸੁਨਹੁ ਸੰਤ ਪ੍ਰਸੰਗ ਪੁਨੀਤਾ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਕੋ ਪਾਵਨ ਗੀਤਾ ॥ Listen oh Saints ! The story [of Sarbloh Avatar] is pure, the song of Sri Sarbloh is purifying ! ਖਸ੍ਟ ਰਾਗੁ ਨਾਦਿ ਸੁਤਨ ਜੁਤਿ ॥ ਯਕ ਯਕ ਰਾਗੁ ਪੰਚ ਰਾਗਨਿ ਯੁਤਿ ॥੧॥ From six major Raga's there are eight sons, and for each Raga there are five wives [Ragni] ਅਸ੍ਟਪੁਤ੍ਰ ਤਾਂ ਕੇ ਸੰਗ ਜਾਨੋ ॥ ਰਾਗਮਾਲ ਯਾ ਬਿਧ ਪ੍ਰਮਾਨੋ ॥ Therefore recognize the eight son's as being in the company of the 6 Major Raga's, and recognize this as collection of Raga's [in Sarbloh Granth] ਤੇ ਸਭਿ ਮੰਗਲਾਚਰਣ ਮਹਿ ਗਾਏ ॥ ਛੰਦ ਬਿਸਨੁਪਦ ਬਿਮਲ ਸੁਹਾਏ ॥੨॥ In this way Manglacharan [sarbloh Granth] has been sung, with beautiful Chand's and Bisanpad's. ਐਰਾਵਤੀ ॥ ਕੋਲ ਜੰਭ ਦਿਗਮੁੰਡ ਕੋ ਯੁਧਾ ॥ ਬਹੁਰ ਸਮਰ ਭੀਮਨਾਦ ਬਿਰੁੱਧਾ ॥ [in Manglacharan there is] The battle of Kol [demon], Jamabasur [demon] and Digmund [demon], then the war of Bheemnaad is described. ਬੀਰਜਨਾਦ ਕੋ ਯੁੱਧ ਅਤਿ ਦਾਰੁਨ ॥ ਪ੍ਰਲਯਭਾਰਥ ਭਉ ਸ੍ਰਿਸ੍ਟਿ ਸੰਘਾਰਨ ॥੩॥ The war [involving] Beerajnaad was extremely ferocious, and [beerajnaad] tried to destroy the whole world. ਮੰਡ੍ਯੋ ਯੁੱਧ ਦੇਵੀ ਅਰੁ ਸ੍ਰੀਪਤਿ ॥ ਕੋਟਿ ਤੇਤੀਸ ਸੁਰ ਸਕਤਿਨ ਸੰਜੁਤਿ ॥ The war of the Devi and Bhagvaan has also been described, along with the 33 Kror Deva's and their wives. ਭਾਰਤ ਪ੍ਰਲਯ ਕਰ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਨਿਜ ਕਰ ਦੈ ਪ੍ਰਭੁ ਸੰਤ ਉਬਾਰੇ ॥੪॥ In the war of the world the demons were destroyed, and Prabhu gave his hand to protect the Saints. ਬ੍ਰਿਤਿ ਧਾਰੀ ॥ ਬਿਬੇਕ ਅਬਿਬੇਕ ਸਮਰ ਭਯੋ ਭਾਰੀ ॥ ਪੰਚ ਅਧ੍ਯਾਯ ਪੁਰਾਨ ਕੋ ਸਾਰੀ ॥ The war between wisdom and ignorance very deep, and is contained in the five chapters of the [Manglacharan] Puran. ਅਸੰਖ ਅਸੁਰ ਅਣਿ ਦੇਵ ਸੰਗ੍ਰਾਮਾ ॥ ਸ੍ਰੀਪਤਿ ਯੁੱਧ ਬੀਰਜਨਾਦ ਘਮਸਾਨਾ ॥੫॥ There are countless wars between Asur [demons] and Devtas [demi-gods], along with the war between Bhagvaan and Beerajnaad. ਬ੍ਰਿਧਮੁਖੀ ॥ ਚਿਰ ਲੌ ਘੋਰ ਸੰਗ੍ਰਾਮ ਅਖਾਰਾ ॥ ਦੇਵਾਸੁਰ ਸੰਗ੍ਰਾਮ ਬਿਕਰਾਰਾ ॥ The ferocious war is of great length, the war between Asur [demons] and Devtas [demi-gods] is extremely terrifying. ਮੰਗਲਾਚਰਣ ਸਾਰਸ੍ਵਤੀ ਭਾਸਾ ॥ ਕਹ੍ਯੋ ਕਵਿ ਰਾਮ ਮਥ ਸੁਕ੍ਰਾਭਾਸਾ ॥੬॥ Manglacharan [sarbloh Granth] has been written in the Sarswati bhasa [language] and says Guru Gobind Singh Ji it has also been written in Sukra Bhasa [language]. ਸਹਸ੍ਰ ਧਾਰਾ ॥ ਸਮਰ ਬਿਜਯ ਸਰਬਲੋਹ ਗੁਸਾਈ ॥ ਨਿਧ ਨਿਸਾਚਰ ਬੀਰਜਨਾਦ ਬਧਾਈ ॥ The war was won by Sarbloh Gusaase, and Beerajnaad [demon] was destroyed. ਆਰਤੀ ਅਸਤੋਤ੍ਰੰ ਸਤਿਨਾਮਾ ॥ ਬਰਨੀ ਕਵ੍ਯ ਸ੍ਰੀਪਤਿ ਗੁਨ ਗ੍ਰਾਮਾ ॥੭॥ Aarti was performed of praising the Satinam, and all of Bhagvaan's good qualities [gunas] were described. ਦੇਵ ਬਾਚਨੀ ॥ ਲਖਮੀ ਗਾਥ ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ॥ ਆਦਿ ਪਖ੍ਯਾਨ ਗ੍ਰੰਥ ਯਾ ਬਚਨ ॥ In Sri Manglacharan [sarbloh Granth] the story of Lakshmi [Devi] is told, in the first story of the Granth this story is described. ਲਖਮੀ ਮਹਾਤਮ ਯਥਾ ਬੁਧਿ ਬਰਨੀ ॥ ਸ੍ਰੀ ਗੋਪਾਲ ਕੀ ਕਾਂਯਾ ਨਿਰਨੀ ॥੮॥ Just like the praise of Lakshmi has been described, the form of Sri Sarbloh has also been described. ਮੋਖਪਦੀ ॥ ਸਰਬਸੁ ਲਖਮੀ ਕੇ ਆਧੀਨਾ ॥ ਲੋਕ ਚਤੁਰਦਸ ਸ੍ਰਿਸ੍ਟਿ ਪ੍ਰਬੀਨਾ ॥ All of the treasures of the world are dependent on Lakshmi [Devi], the 14 Worlds are also [under the order] of Sri Maya. ਚਰਾਚਰ ਸਭੁ ਆਸ੍ਰਿਤ ਲਖਮੀ ਕੇ ॥ ਸਭ ਆਸ੍ਰਯ ਮਾਯਾ ਪੱਖੀ ਕੇ ॥੯॥ Eating and not eating is all under the dependence on Lakshmi, all support [in the world] is under the dependence on Maya. ਸੁਧਾ ਲੋਇਨ ॥ ਦੇਵ ਦੈਤ੍ਯ ਦਾਨਵ ਮਾਨਵਗਨ ॥ ਰਾਖਸ ਅਸੁਰਿ ਸਭੂ ਬਸ ਮੁਨਿ ਜਨ ॥ The demigods, demons, Danav, all beings, evil beings, demons and all Muni-jans. ਮਾਯਾ ਆਸ੍ਰਿਤ ਜਗ ਬਰਤਾਰਾ ॥ ਯਕ ਛਿਣ ਇਨ ਬਿਨ ਸਰੈ ਨ ਕਾਰਾ ॥੧੦॥ With the support of Maya they are created, and without [the support of Maya] they cannot remain even for a moment. ਮਹਾਕਾਲ ਪਭੁ ! ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਭਗਵੰਤ ਮੁਰਾਰੀ ! ॥ Oh Mahakaal (Great Death), Lord place me in your protection. Oh All-light avatar, Creator of the Universe, Killer of Demon Mur ਅੰਤੁ ਰੂਪ ਅਰੁ ਨਾਮ ਤੁਮਾਰਾ ॥ ਬੇਦ ਭੇਦ ਨਹਿ ਪਾਵਤੁ ਪਾਰਾ ॥ The Vedas and other scriptures cannot Name or describe your form. (Sri Sarbloh Granth Sahib, volume two, page 607) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿਉ ਬਾਚੁ॥ ਐਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ਉਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾਉ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ਉਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਆਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਆਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸਊਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਆਨੰ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਐਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਐਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਇ ਤਉ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗਉਰੋ, ਆਤਮਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ਉਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕਉ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਆਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ਊਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਆਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's. *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor]. ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥ The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity] ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥ Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed. Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥ The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥ Worshippers of Akal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they are the supreme warriors. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਆਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਇਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth And many more. Where can I find out more about the Sri Sarbloh Granth? There are blogs and websites set up to this effort. They are:- http://sikh-reality.blogspot.co.nz/search/label/Tradition http://www.srisarblohgranthji.com/ http://tisarpanth.blogspot.co.nz/?view=timeslide http://nihangsingh.org/

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.

This your situation is a consequence of your conscioussly increase in time and love to Him, and in return, you are being showered by His apaar Kirpa.
Stay blessed.
Sat Sree Akal.

whenever I am reading gurbani, simran, talking about guru ji, etc. I feel cold all of a sudden and my body vibrates. Why does this happen?

Here is some beautiful soothing simran by Veer Manpreet Singh. Enjoy...

http://soundcloud.com/satwant3/20130309_simran_veer_manpreet_singh

Yeh veerji i will try best 

Yeh veerji you got a point. Thanks a lot i will try to change my entire diet to see if i can get even better results. 
Thanks

Veerji finally i made it today. Maharajs apaar kirpa everything was fine i wasn't sleepy as i am normally. Its only cus of eating light food 2-3 hours before bed. Meditation was good aswell.
Thanks for help everyone who replied. 
Bhul chuk maaf
waheguru ji ka khalsa waheguru ji ki fateh. 

I tried eating earlier last night about 2 hours earlier than what i normally do. I woke up 2:30 in morning but i couldn't stand up. This is the time i actually want to wake up. My body was tired today but my eyes were open for a long time. All i ate last night was jam bread butter  I slept roughly around 9.  I just want to do meditation during amrit vela without falling asleep. I normally do meditation during the evening but amrit vela has more importance, so i want to do as much meditation i can durning amrit vela. 

Today he is fine. He agreed somehow to get into rehab. I live in london btw, will anyone provide me free rehab details please??
Thanks
waheguru ji ka khalsa waheguru ji ki fateh

Singh Saab, the minimum requirement for every Sikh is approximately 2.5 hrs (which includes the mandatory Nitnem) in a day. After that, do as much as you can. 
Key points:
Make sure you do meditation with firm belief and love Make sure you apply Gurmat principles in your life Do sangat of Gurmukhs (it is a relatively faster method to move ahead)  
Bhul chuk maaf

wjkk wjkf
do as much as u can. Always remember vaheguru and meditate on his name with every breath & morsel of food. U feel detachment from the world, u will feel more content. Try it
 
can someone answer my post now?
bhul chuk maaf
wjkk wjkf

Have just finished watching the most open, frank and revealing video on the meditiation, kundalini awakening and enlightenment journey that we may ever hear from anyone. It will probably leave you surprised and shocked what happens. For serious seekers on this path it may act as a invaluable reference guide for symptoms and experiences along the way. It all started with Mantra jaapa. WaheGuru WaheGuru WaheGuru WaheGuru WaheGuru
The interesting bit is from time index 1:12:30 Day 2..
 

Ang 1162

ਅਗਮ ਅਗੋਚਰ ੁ ਰਿਹਆ ਅਭ ਅੰਤ ॥
agam agochar rahi-aa abh ant.
The Inaccessible and Unfathomable Lord God dwells in the heart.
ਪਾਰ ੁ ਨ ਪਾਵੈ ਕੋ ਧਰਨੀਧਰ ਮੰਤ ॥੩॥
paar na paavai ko DharneeDhar mant. ||3||
No one can find the limits or the secrets of the Lord of the World. ||3||
ਕਦਲੀ ਪੁਹਪ ਧੂਪ ਪਰਗਾਸ ॥
kadlee puhap Dhoop pargaas.
The Lord shines forth in the plantain flower and the sunshine.
ਰਜ ਪੰਕਜ ਮਿਹ ਲੀਓ ਿਨਵਾਸ ॥
raj pankaj meh lee-o nivaas.
He dwells in the pollen of the lotus flower.
ਦੁਆਦਸ ਦਲ ਅਭ ਅੰਤਿਰ ਮੰਤ ॥
du-aadas dal abh antar mant.
The Lord's secret is within the twelve petals of the heart-lotus.

I was reading this transcript of Ishwar Puri on How to Meditate and Go Within. I found it very inspiring so thought I would share some relevant bits. It might offer as an aid as we make our inner journeys. Its bit of a long read but worthwhile.

Great Master kept on saying, “This is not blind faith. This is not believing somebody. It is believing your own experience. Go within and find out.” Then he would quote from all the religious texts; original texts. The Bible says “The kingdom is within you.” The other texts say “The original sound is the sound that created this world.” The oldest Rig Veda of the Indian Vedas, the old text script, the Sanskrit texts say that “The original creation took place because of the Naad, the Sound.” John’s Gospel says, “In the beginning was the Word, and the Word was with God, and the Word was God.”

How can all these different scriptures, all these different fountainheads of religion say the same thing? Who has practiced it? Who has gone inside to see if there is such a thing as the Word or a sound or a Nad or a Shabd? I said, “This has to be found out. You can’t have blind faith. You must see it yourself.” I made some progress, but I also gradually found that when you make that kind of effort which I was trying, there is a big obstacle on the way. That obstacle is your own thinking, your own mind. I discovered that the mind, which is supposed to be a great help to us, the thinking mind should be able to rationalize, think out, make a good effort, but itself it is the creator of doubt and fear.

Since then I have seen most people, my friends, when they are on the path, they suffer from the same problem. Their mind and their thinking process are creating doubt and fear. I wondered why there should be doubt of these things. The nature of the mind, human mind, is to create a doubt. It is not something unusual. The mind is designed to do it. As I discovered later on that the mind by its thinking process does not always
clarify things because it has limited data on which it works.

The mind is a logical machine. It works on logic, and as some of you might have studied logic, you know that logic is of two kinds, the deductive logic and the inductive logic. The deductive logic only deduces things, comes to conclusions based upon what is fed to the mind. You can say there is a white wall here in front of me. This is part of the wall; therefore, it is white. That is deductive knowledge. There is no additional knowledge that you get through deductive logic. The mind does not go beyond what is already known.

The inductive logic is a guess work. It speculates. This wall is white. This wall goes around the corner, which I cannot see. Presumably, probably, it is also white. That is an inductive method. It is uncertain. What kind of activity of the mind can give me certainty? There is nothing that would give me certainty. Today the mind says this is very clear. Tomorrow a new factor comes in, you learn something new, and the old conclusion.
becomes absolutely wrong.

I discovered that the mind creates doubt by its very nature, by its very function. The mind functions in a very unique way, that it creates time and space for us. It creates thinking in us, and through thinking, it picks up the sense perceptions and translates for us. It took me some time to know that the mind is what sees things, what hears things, what touches things. All sense perceptions are merely stimuli that come to us. The mind tells what it is. If I saw a painting, I can't know it is a painting. I see just globs of color. I see different perception of sight. I look at it. The mind converts it and says, “That is a nice painting.” The interpretation of all sense perceptions is being done by the mind. Because the sense perceptions keep on changing the perceptions we are getting, the mind keeps on changing interpretation. It did not take me very long to find how unreliable the mind is to seek anything of reality or clarity. Therefore, I have to find something else. What else is there?

I found that most of us are misled into believing that we are the mind, that our consciousness consists of nothing else but the thinking self. That the thinking self is “I” and that is what the self is. We totally forget that there is some part of us which is conscious, knows it is there, and does not depend upon thinking. For example, intuition, the flash of gut knowledge that you get suddenly … there is no process of thinking involved in that, and yet you know sometimes a gut feeling seems to override what the thinking mind is saying. The mind says, “Don’t do this.” The gut says, “I have to do it.” “Why?” “I don’t know why.” The thinking mind is saying, “Don’t do it”, and the gut feeling says, “Do it”, or the reverse. The thinking mind says, “Do it”, and the gut feeling says, “No, it is not right.” Whether you call it the conscience speaking inside or if you say the second mind speaking inside, the higher mind speaking inside, there is obviously something else that does not require the process of thinking, yet is conscious in yourself.

This was a very big discovery for me, and it was made very clear by Great Master in his explanations to me. He said, “We do not have only the mind. We have the soul and the mind. They are not the same thing. The soul of a human being is pure consciousness. It does not require thinking. It can function on its own, and its own functions are intuition, love, beauty, joy. Only the soul can experience these; the mind cannot. The mind can do thinking, rationalization, logic, interpretation, but it cannot create love, it cannot create intuitive knowledge, it cannot create the sense of beauty and joy, and bliss that we get.

Once we knew the distinction, also we found out the mind functions only in time and space. Even the smallest thought takes duration, takes time. Intuition soul functions outside of it. It gives you instant knowledge, instant feeling. There is no time involved. The mind functions in time and space. The soul, the spirit of the human being, which is pure consciousness, can function without it. Once the distinction was made … and very clear … that there is a mind and a soul, that who are we? Are we mind or soul? It doesn’t take very long to discover that mind is merely an accessory, a little machine added to ourselves, like a little computer we are carrying in our heads. The mind is like a computer. Whatever you put into it, it processes and gives us results.

But the soul consciousness is the real self, that is the powerhouse that makes the mind work, that makes the senses work, that makes this body work. Our life force, our real life, our real consciousness is the soul, not the mind. Once that came into my knowledge, and Great Master emphasized it, “Don’t forget you are the soul, not the mind. What would happen then? Do not be led by the mind. Lead the mind! The process is very simple.” His teaching then became very clear to me, that we have been led by the mind all our life, that thoughts dictate to us what we should do. Instead of that, our gut feeling should dictate what to do and tell the mind, think like that, and do it. It is the soul that should make decisions, and the mind should implement them. This was a reversal of our ordinary way of living. Ordinarily, we think what to do and then somehow hope that destiny will take us along the path, something else will take us. Our consciousness will follow it. But we are putting the mind ahead and the soul to follow. The truth was that if you want to find out the reality of who you are, you must put the soul ahead and then instruct the mind what to do.

So meditation became a very simple exercise. Meditation was “Soul giving direction to the mind; do this.” Then I understood what the whole process of initiation was, why we repeat mantras, why we repeat words. It was not just because those words are special … mantra, which of course they may be, but we don’t know. At the least the initial function of repetition of words which we don’t even understand, the initial function is that the mind should be instructed to think of those words and squeeze out other words of thought. It is a control of the mind. By repetition of words, you can squeeze out the thoughts that otherwise take us astray. It is the thoughts that take us away from ourselves.

Every time we think of something, it has an association of ideas outside of ourselves. We think of our children, our work, our business, our friends or associates, our concerns and worries about what is going to happen. Every time we have a thought like that, it takes us away from our own center. We are never actually sitting in our own head. Our consciousness is proceeding from our head. Our attention flows from there, and we never spend any time there. Through our thinking process, we are spending all our time outside.

Therefore, the meditation process became simple. It is just an act of withdrawing your attention, withdrawing your consciousness from everything outside and putting it back on yourself to discover who you are as a soul, not as a mind, not as a body, not as sense perceptions. So this was a clear method that Great Master was able to explain in so many ways as time went on. When I was … it was the ‘40s, about 1942, when I had my last question and answer session with Great Master. I said, “Master, I have one more question to ask you.” That was about experiences that were being generated by His method of meditation. From 1943 I never asked any questions. All questions were answered internally.

I tell people, “Do you know all your questions have their answers inside you? There is not a single question that you can ask for which the answer does not lie inside you.” When we ask somebody else for an answer, we are only verifying the answer that is inside us is correct. When somebody gives us an answer that makes no sense, we reject it. If somebody says something, say, “I knew that! That is it!” Then we are just getting a verbal confirmation of the answer that was already in us. Through the meditational techniques of the Great Master’s teaching, we are able to see the answers before you even ask them. The answers even precede before you can put the questions.

Therefore, you discover that answers to all questions of your mind are sitting inside you, and all you have to do is go to the point where the answers lie, which is the mental region of experience, which means that there are many regions of experience that we can have access to through meditation. The regions of experience are the physical experience of the physical world. We are all sitting here in the physical world.

Our bodies are physical, material, and through the body, our sense perceptions, and our thoughts, we are connected to the rest of the physical and material world. If you were not material, there would be no material world around us. Our physical body connects us and gives us the experience of the physical and material world. This is a level of consciousness. We are experiencing consciousness by being conscious of the physical world. If we withdraw our attention in this body, if we just withdraw our attention within ourselves to the point from where it looks like attention is flowing out and connecting us with the world outside, if we just withdraw our attention to the point from where we can notionally see our attention is flowing out, which is in the head. It doesn’t take very long to introspect and see, am I putting my attention from my hands, from my feet? Of course, they are too far removed from my head. You can just by thinking about it, just by introspection find out that the attention, which is the movable part of consciousness, which is the manipulative part of consciousness, which you can move here or there, put your attention here or there, or not put attention here or there, that part is flowing out from your head through the eyes, through the thinking process. It all takes place in the head.

Therefore, when you close your eyes, you are still there. The feeling that as a conscious being, if you are just a conscious thought existing, where are you existing? You will discover it is in the head behind the eyes. The rest of it is attached to you as a physical body. Therefore, the right place to withdraw your attention would be the third eye. Great Master said, “The truth is the door to all inner perception lies inside the head behind the eyes. If you want to experience all these things we are talking about, on different levels of experiences and consciousness, the door to open those levels is right behind the eyes in your head. Put your attention there.”

We haven’t realized that since we were born we have always put our attention outside. There has been no occasion for us to put our attention inside. We are used to focusing our attention. When you focus your attention, it is always external to yourself. We have never been taught to withdraw attention. We know how to put attention on things. Put your attention on this book. Put your attention on a subject. Put your attention to what I am saying. But we have never been taught how to withdraw the attention to your own self inside the head behind the eyes.

The process of the Great Master’s teaching began to teach me and I learned over time was that the withdrawal of attention is a totally different subject. It is a totally different way of doing things. The process is different than putting your attention. By focusing attention on anything, you are putting your attention out of yourself, not withdrawing, not discovering who you are. Therefore, the Great Master taught how to withdraw your attention to yourself. That is to pull back your attention to where it is flowing from. It takes some practice. It takes some doing to discover that the point where you are having this experience of putting your attention on things is not only behind the eyes, it is at the middle point between the eyes and behind it.

If my two fingers represent the two eyeballs, where the two fingers meet on my hand, if you can see this, it is almost exactly the place if you contemplate where is your attention flowing from, that is the place behind the eyes in the center. If we know that much, then we can proceed forward with the practice of withdrawing attention to our self, and we do it by a very interesting process, the process which we all use without knowing it, is called imagination. If you imagine you are there, attention goes there.

Supposing you are imagining you are sitting in that corner of the room, your attention will go there. If you imagine you are sitting on top of this house, your attention will go there. Wherever you are imagining you are going, attention is pulled there automatically. This becomes a simple method … to imagine that you are sitting inside your head behind the eyes. Make this head of yours, the forehead is a wall in front, these ears are on either side of a beautiful room, that this body is like a mansion and has many floors. The sixth floor is behind the eyes. You are sitting on the sixth floor, and you are putting your attention to where you believe is the center of the head.

This exercise alone, without doing anything else, will open up a door and give you experiences that you have never had before. It is amazing that we think this was so simple, and yet it looks so difficult. The simplicity affected me very much. This is such a simple thing that we have to withdraw attention to the point from it is flowing out, and it is flowing from that point. That point has been addressed in all the spiritual books that I have seen, called the third eye. “If thine eye be single, then your whole body shall be filled with light.” “If you have a point behind your eyes, you will see the truth.” All the scriptures say it in different ways, that there is a third eye, there is a point behind the eyes. There true light lasts. If you can reach that point by withdrawing attention, your whole body gets filled with light. You see a light which you have never seen outside in this world. We are all full of light. Our own soul, which I am talking about, the consciousness, is full of light. You see actual light at the level that you can’t even see with these eyes. A simple mechanical way of pulling your attention behind the eyes can create this kind of experience. The doors open up to all other levels.

What happens if you are steady enough to keep your attention behind the eyes and keep it there, sustain it there, what would happen? You would begin to find that you don’t know where your hands and feet are. I suggest a practice. If you go to a concert and in the concert there are many musical instruments playing. You hear the drums playing, the trumpets playing. Say, I like the drums. Put your attention on the drums. The drums become louder, the trumpets become weaker. They have not changed their pace nor volume. Your attention can pick up on anything and make that more aware in yourself and the other thing less aware. When you put your attention within yourself, the attention automatically is withdrawn from everything else, starting with the rest of the world. You forget it because your attention is here. You want to think about what is happening behind the eyes, not the rest of the world. You forget your worries. You forget your cares. You forget attachments. You are experimenting with withdrawal of attention to yourself.

Later on you will even begin to forget where your body is. The interesting part is that when you withdraw your attention in meditation behind the eyes, the withdrawal of awareness of the body is very gradual. You will notice the first part is you don’t know where your hands are, where your feet are. You don’t know … put your hands here. Your eyes are closed, attention is there. Are my hands here? I don’t know where they are. I don’t know where the feet are. Are they like this or like this? That is the first beginning, showing that your attention is being withdrawn inside. If you sustain that process, you forget the whole body where it is. And yet when you don’t know where your whole body is, you are fully aware of everything. You can see clearly, more clearly than you can see with these eyes. You can fly, walk around. You have left the body. You have a body similar to this one that is not bound by gravity, that is not bound by the limitations of this body, and yet you are the same self! It is the same self. It opens up just by becoming unaware of the outer cover of this physical body.

You can carry out this process again and again through every cover of yours, the physical body being the first cover. The second body is called sensory body, or astral body. It has all the sense perceptions of this body, in fact, more acutely working. You can withdraw attention even within that body and become unaware of that, and then the mind alone becomes your body. Then you find that the mind, the thinking mind, was not merely a thinking machine. It was actually a casing around you. It has no shape like this, yet within that you get experiences that you can never have in the physical body, the experience of how you became a physical body, the experience of what are the laws of cause and effect, the law of karma that makes your destinies in this body. You discover all that. It is all lying there.

Nobody is going to put it there. It is already there, you just have to discover it. You discover through your mind, through the universal mind, that all minds that we think of as people’s mind are proceeding from the same machine, the universal machine waiting there. You don’t stop there! Most of the teachers of spirituality in the world have stopped there or below that. There are very few teachers who will go beyond the mind because they do not distinguish between the mind and the soul. Those who go beyond the mind reach a perfection of spirit, and we call them Perfect Living Masters. The Perfect Living Masters say, “You have reached the end of your mental state, but you have not reached yourself. You are beyond the mind.”

Therefore, the causal body, which is your mind, withdrawing from that, when the mind is withdrawn and the thinking process is left aside, sitting separate from you, you discover your true self. You discover who you really are. You are pure consciousness, the ability to be conscious, the ability to be conscious and create with that ability, the power to create, all experiences of all levels…that is you. That is the real self. That is the soul. When you discover the soul, the next step is even better.

If you withdraw from individuality, the individuation of the soul, you discover there was only one soul, only one totality of consciousness from which all individuation took place within it, creating the whole drama that we call life. Such a beautiful experience. Great Master’s experience with me was so unique to lead me on to these kinds of things, and I feel that it is the greatest gift one can have to see the reality of all these things that are happening, to see how it happens, why it happens, why we are here, why our destinies are different, and why we have different kinds of lives.

Really liked the way this guy explained the concept being pulled up by the shabad. Definitely worth listening to.