sarabatam

I was talking to friend of mine at work who is into spirituality, he was raised as catholic he told me in his esoteric traditions, they do cross gesture which also indicates- seat of soul is in up on the forehead along with the heart. I was surprised to hear that similarities of esoteric traditions within christianity and between indic spirituality traditions.

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Welcome to our forum. Hope you enjoy your stay. Excellent idea. Baru sahib is highly rated Sikh school in india. You can alternatively explore some local Sikh school as well in Brampton and Mississauga for example Khalsa school Malton and Gobind sarvar school in Brampton.

Since we are at it at such a insightful topic, can someone share their thoughts on Sunye Laigee Sehaj Dhyan || I look at the above gurbani pankiti as - glimpse or abidance in sehaj avastha-equipoise equilibrium ease (sehaj) while deep listening in quietude. Your thoughts?

Here is another interpretation: Suanie pauri- updesh of satguru nanak dev ji is for beginners to engage deeply in deep deep listening deeply listening to shabad/gyan (mahavak) with surat(consciouness) as shabad and its gyan(mahavak)- eternally inherently absolutely present in every one and every time.Manaie pauri would be deep acknowledgement/acceptance of mahavak-shabad gyan with full receptivity and full acceptance of what is-divine will without any resistance and go towards in the meditation which would further purify our surat(intuitive understanding/consciousness)Nidashan- deep contemplation or understanding or meditative abidance or feeling of (mahavak gyan- which further purify one surat and will blossom gyan flower in one's surat (intuitive consciousness) firstly as undertanding- parkosh gyan and then as realization- aparkosh gyan-bhramgyan Mahavak thread:

Just to clarify I am not saying sikhs should aim for some sort of heaven- like daiv lok but they those who are serving guru day in and out be it gurdwara, via kirtan, langar seva, serving karah parasad, sri guru granth sahib ji parkash and sukhasan seva, sachkhand room seva, ethahisk gurdwara seva, seva of shastars, seva of sri guru granth sahib ji, sri dasam granth sahib, seva of sarbloh granth, seva of jor meelas, seva of shoes- whats their fate? are they suppose to widen their surti and aim for kaival mukhti to realize self or naam? or are they not accepted just as it is in maharaj sachkhand -baikhunt darbar after they die where they serve guru maharaj more and give up their ego to be merged finally with nirankar, above from reincarnation.

It comes back down to sargun bhakti and nirgun bhakti in sikhism, as they are both accepted in gurmat. One can see it as development stage from sargun into nirgun or one can see them as aspects of nirankar and serve aspects(sargun and nirgun) of nirankar whatever resonates with them or whatever one is receptive towards. Hence, various different levels of mukhti based on bhagat, one literally sees sachkhand as place -baikhunt by keeping their individuality - doing bhagti there. Are they not accepted?. Yes we should all aim for kaival mukhti but those are serving physical guru, shastars, devotion towards ritual are just as accepted. I mean how else one can explain myraid different ways of devotion in Sikhism- be it langar seva, seva, sri guru granth sahib ji seva, seva of shastars, arti-arta, seva of various granths, various different recitation of gurbani, shabad meditation, kirtan bhakti, meditation of self-gyan etc etc. I also lean and aim towards kaival mukthi. But seeing various different diversity within sikhism. I've came to understanding its just not as clear cut.

Just wondering if there any sikh psychologist on this forum, if so, tell us about your experience being psychologist- what are some of cases and crisis situations you have to deal with in daily life? what are common issues people have? How do you incorporate sikhi teaching into your daily profession?

To all Naam abhiaasi-meditation practitioners--share your most profound epiphany here if its not private, could be epiphany-insight/anubhav , gurbani arths from meditation.

Quote on Four types of silence

haha nice one, yeah man. If you are married, just do it..thinking about it causes suffering, causes more desires-ensues more karma, the problem is wider society made sex so trivial, everyone is thinking about it more than doing it without thinking but in reality need for it is similar to eating, one eats food, becomes one with food the cycle continues, thats it not even more second is spend thinking about it. Has anyone heard of someone taking rebirth either in literature or katha because need of food? NO!!, sex is same thing, its biological need for humans, its not the sex causes karma/samsara-suffering/rebirth its just the desire for it/thoughts about it causes future wheel of suffering in birth and death.

According to my understanding, suniya would be just listening to one intuitive awareness in stillness/ silence/quietness when mind is quiet in meditation

Whats the difference atam ras and naam ras?

This is very interesting pal veer, mangals above can be seen as stages in gurmat.

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Kaival Mukhti is another name for jevan mukht and bedah mukht.

Mukhti is broken into of five types.. four are sargun mukhti listed in gurbani tukhs below. chaar mukath chaarai sidhh mil kai dhooleh prabh kee saran pariou || I have obtained the four kinds of liberation, and the four miraculous spiritual powers, in the Sanctuary of God, my Husband Lord. mukath bhaeiou chouhoo(n) jug jaaniou jas keerath maathhai shhathra dhhariou ||1|| I am liberated, and famous throughout the four ages; the canopy of praise and fame waves over my head. ||1|| Ang- 1105 1.Salokya Mukhti- in which the devotee gains a place in the realm of one ishatdev or attainment of the salok given by ishatdev mentioned. 2. Sarupya Mukhti – in which devotee obtains heaven and same bodily qualities as Sargun Vahiguroo (avtar , isher or deity roop) 3. Samipya Mukhti- leads not only to divine virtues but a god (isher/sargun) god like form. 4. Saujya mukhti- There is unity through immersion without losing one's own identity -Fish(Bhagat) in a ocean. Bhramgyan/Kaival Mukhti- No distinction as there is no perception of individuality of being-fish/bhagat in a ocean or even a ocean itself, for understanding purposes- its actually only ocean - Supreme Consciousness Awarenes - bhramgyan- self realization of real self/nirgun saroop. nothing else.!! For more information- Listen to Sant gyani gurbachan singh khalsa bhindranwale katha of gurbani. There is no difference between kaival mukhti and jevan mukhti/bedah mukhti in terms of avastha, avastha is same only difference - jevan mukht is bhramgyani who retains the body for benefit the human kind-turiya avastha and bedah mukht who goes in full maha smaadhi (turiya atit avastha) leave the body, becomes bedah because body cannot retain fully maha samadhi body gives up naturally. There are stories of mahapursh whose followers were forcefully feeding mahapursh who has gone in turiya atith avastha just to keep the body alive for darshan, they know there is no coming back to normal conscious but to have followers darshan of body for couple of months.

Book is called Jivan Kirane.

Amazing, thanks for posting this shabad and your thoughts.

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Agreed 100%

Lot of people, couples after some level of awakening reports decrease in sexual activity naturally as they are more connected with inner subject/seer/consciousness/atma/chaitna than outside object, but at the same time they also mention they live their life in harmony and in undivided way-everything is expression of life and consciousness (than personal ego I-claiming ownership) which means they are not divided within themselves with dilemma or doubts.