gsm52

A very good post !
You know I searched high and low when I was trying rom rom/ ajapa jap and tried various techniques from little extracts taken from mixed and jumbled sources.....If I had come across the above, then that would have been a fantastic piece of help !

I've just got 2 small additional comments that came to my attention whilst reading the above, and these are based on my experience and some info that I have picked up.

Firstly, the below technique(in quote box) is what I would suggest for members that have difficulty in transitioning fromsilent saas saas to rom rom synchronising with pulse.
I know that many of us have a problem in trying to start rom rom at the stage when trying to jap with own pulse.
I did exactly what it says in the article above before I felt ready to do synchronizing stage of rom rom jugtee.....and it definitely helped.
I used this as an additional jugtee in between the transition.



The 2nd comment is just a little caution and explanation so that one is not led astray.


With regards to this part of weaving the sound of one mantra to the next,..... I don't advice this is done in saas graas or saas saas... as it may confuse one into thinking so.(the above is done when not japping with breath)

I would suggest that when we are japping with breath then we should have that split second/moment pause between 'WAHE' and GURU' and the next 'WAHE'.......
The reason for this is that although yoga references are excellent sources of info, we have to remember that our goal is simran and the main difference between our jap and their jap is the shabad and the naad (although nidra yoga focuses on same naad)

The shabad I am talking about is the shabad that we want to hear as a result of practicing saas graas & saas saas.....the anhad, the naad, the toor, the celestal sound that we want to hear vibrating and vajda within us. So, in this regard I think that it is important that we listen to our own jap and also try to listen to that little SILENT PAUSE.

TRY THIS-
Do wahe-guru jap with breath, even if it's silent and if you feel that you are not listening or finding it hard to force yourself to listen.... then just try listening for that moment's pause of stillness after 'wahe' and after 'guru'..... you will soon notice that because you are listening for that gap of silence at the end, it makes your mind listen to the whole jap with dhyiaan !!
Therefore, you will be listening to the Dhun of gurmantar which will eventually lead you to hear the dhun of naad.

Ajapa jap is not quite understood until it manifests. After repeated efforts of 'Gaviyeh(chanting) and Suniye(listening).... there comes a day where it just activates by itself.....all with his kirpa.

Wahe-Guru

No problem  .. My advice is that you try not look at them or ay attention.  I know that sounds difficult, because they grab your attention too easily and divert you from jaap.
All I can suggest is to try and focus on the dhun... If it's any consolation, I did go thru a little phase of what you describe. I recall the single like eye of horus. It got me curious and wanting to find out more as well. I know there is some relationship with eye of horus and pineal gland. The pineal gland is where the holy nectar of God's comes from, the amrit rus, ambrosia or the soma..   Maybe you are tasting amrit rus or will start tasting it soon?........I honestly cant recall if there was any relationship between seeing the eye and getting sweet taste.
It's supposed to be the all seeing eye, so just let it do it's business and you carry on with the dhun. That what I remember thinking to myself.  Also, try not to think about it too much and that's what I've always done if I felt some curiosity slowing me down or becoming a hindrance.    When I say "don't think about it" ,,. I mean don't let the thought of something affect your emotions. Don't get scared or feel fear, and don't get excited either....Just kind of shrug your shoulders, do ardas to waheguru to help keep your pace going....... and try and do just that.....keep going.
 
 

it's all good I reckon.
I assume that when you say 3/4 of way up you would have felt tingling/vibration between throat and heart area?     ..It was probably localised in core- middle of the body between cross-section of spinal-back and front of neck area?..
Then, in some people it can either go straight upwards towards upper head, or sometimes upwards and towards center of brows.
Seems like the route of sukhmana/central channel from what I gather and is probably part of the activation stages.
You are right that it won't be kundalini, because that is a lengthy process than most of us understand. Firstly the channels or gateways begin to open whilst kundalini starts it's awakening...and then after enough awakening/activation, and when there is a pathway open enough for it to travel through, will it begin to rise.
Don't worry about 3rd eye opening and all that, because that is another thing that is too often misunderstood and explained. It is no pre-requisite, and it actually occurs in many stages which are mostly different and variable for all of us ....  My advice is to stick to "listening" and not visuals. What you are meant to see or be shown, will automatically occur with kirpa whilst your dhyian is on the DHUN of gurmantar.
 
Therefore focus on the  DHUN, Gurbani says
ਧੁਨਿ  ਮਹਿ  ਧਿਆਨੁ  ਧਿਆਨ  ਮਹਿ  ਜਾਨਿਆ  ਗੁਰਮੁਖਿ  ਅਕਥ  ਕਹਾਨੀ  ॥੩॥
Ḏẖun mėh ḏẖi▫ān ḏẖi▫ān mėh jāni▫ā gurmukẖ akath kahānī.
keep focus on dhun and be absorbed in it, then you shall receive the knowledge from this very dhyian on the dhun itself ..thus, the gurmukh speaks and learns the Unspoken speech. (meaning the gyan will come without any words that are ever heard or spoken)
 
Keep going and don't ever let oncoming encounters distract you. Experience them, acknowledge ..and  then move on...
 

That's good stuff HisServant.
I think you are very ready for further development. I recommend that you spend more time doing silent and real antarghat jap.  You should either be very close or are probably already hearing some anhad.
The hardest part now is to just stay in "sehaj".  You don't want to think too much about advancing either because the mind will try and convince you. Sit calmly, be steady and have the attitude of enjoying going deeper and deeper inside yourself.
 
Just to add, - staying in sehaj is done by keeping full dhyian on Dhun(Dhun meh dhyian, dhian mai janiya.....). listening to the sound of jap. ...........Just at the beginning when you are trying to settle down, attention is put on your physical - in terms of breath, posture, balance/settling....then afterwards, take attention off these physical aspects and keep dhyian on listening to dhun and nothing physical in body. . You have to just let it all happen without looking out for it.

Wow !..... ... I never actually associated that with a horn sound, although i have encountered it in the background on numerous occasions !
I know we have the worldly descriptions to describe theses sounds but in reality you can only associate them if you step away from them and then try and link them.

I have mentioned the 'binaural sounds' a few times previously, and I'm certain there is a link between how they function on the brain in deep meditative states and how they can help align your chakras.

The anhad naad, I believe have to be followed and listened to in order to align these same chakras and help one to higher states.
I believe that the naad are also binaural(which means different beat frequency in each ear) and that they help one get into even further deeper meditative states.
However, one has to first get into very deeper states to start experiencing the naad in the first instance !
An important point to make is that one should NOT try to increase their vibrational energies by listening to these binaural technologies alone!... Since this is the same kind of Non-gurmat practices as some sadhus practiced back in the day.
We should only attempt with naam simran alone and not occult alternatives.

Dear Singh Jee,
as per your doubt if one will progress or not.... our whole Gurmat is based on Shabad....

And the Bani beautifully says:
Anter Jot, Niranter Bani, Sachay Sahib siu liv lae.

Means, within us is the divine Light, from it cometh the Sound, the Bani; which developes love in us for the True Lord. This Shabad, is the real creator, that is why Guru Nanak Dev Maharaj says:

Shabde dhartee, Shabde Akash, Shabde Shabad hoa parkash. Saglee Shreeste Shabad ke paachey, Nanak Shabad ghate ghat aachhey.

It is this very Shabad, which cuts our bondages of karmas(Nanak, Shabad karam kee lekh kataveh), mind(Prabh ka Simran, maan kee mael jae), maya.

This very Shabad is also the guide for thr sikh disciple in the inner spiritual planes ( Shabad Guru(guide), Dhun(soul) chela(disciple)..... do not worry, one will not get distracted by these sounds, as they will pull one´s attention, will catch automaticaly one´s attention...and each sound is a milestone, means depending on what one hears, shows one´s level of consciousness reached... of course, these things are not to be talked of so lightly, or debated ... they to be experienced by each one of us.

The full Granth Sahib is nothing but Glory of this Shabad; upto the extent, that it is said, in the beginning when Aad Guru had not manifested itself as Satnam, He was absorbed, in His Shabad swaroop....then He decided to manifest Himself, and everything took place later on, but that, even Wahiguru , Satnam or Satpurukh is a manifestation, or let us say projection, of Shabad...

Shabad is wonderfull, is sweet nectar( Amrit Bani), is bliss.... is Anamee. (Words fail to describe its mahanta)

Waheguru.

I thought I would share some key points made in a book I read recently. Some of you might find the information contained within useful in your own personal spiritual journey's. Enjoy...
http://www.amazon.co.uk/The-Ringing-Sound-Introduction-Current/dp/0966535804/ref=sr_1_1?ie=UTF8&qid=1390990288&sr=8-1&keywords=the+ringing+sound
Do you Hear Ringing in Your ears?
If you said yes, you are not alone. Millions and millions of people have sought medical advice hoping to find an answer to the ringing in their ears, only to find there is nothing that medical science can do for them. They are told they suffer from tinnitus or similar maladies.
Although these buzzing, ringing, rushing sounds have been given new names by medical science, they are not new. They are perhaps as old as humankind. In the past, a great deal was written and taught about how to use these sounds productively. Techniques associated with the inner sounds involve the development of internal energy or what may be called spiritual power. Modern practitioners of such techniques often refer to these sounds as the sound current.
Sound current techniques also hold great potential for the expansion of consciousness. To reach into the sound current’s mysteries is to begin a personal adventure of self-discovery.
What does it sound like?
The auditory perceptions we have been referring to may be perceived in many ways. Commonly, they take the form of ringing sounds. They may be perceived as anything from a ringing, or buzzing (like the sound of a florescent light), to music. A common analogy likens the experience to that of listening to high-tension electric power lines. Anyone who has stood near one of the colossal Erector Set-style metal towers with suspended power lines, especially when the air is moist knows the crackly hissing noise.
Please do not be discouraged if you do not relate to the current descriptions. Just because you do not see an exact description of what you hear does not mean that you are not dealing with the sound current. Many other descriptions will follow and still only relatively few of the possible manifestations of the sound current will be explicitly described.
Generally, the “sounds” are first noticed in the right ear, but may be detected anywhere. As we will eventually see, these “sounds” are not sounds at all. The sound current is energy passing through an energy channel near the ear. It is only interpreted as sound.
The list below describes the various ways in which the sound current may be perceived is to catalogue them and give examples.
The first list is from a classic yoga book. It describes some of the more common ways in which the sound current may be perceived. Each description is preceded by its Sanskrit name
1. Cin nadam : Like the hum of the honey-intoxicated bees; idling engine vibration; rainfall; whistling sounds; high frequency sound.
2. Cincin nadam : Waterfall, roaring of an ocean
3. Ghanta nadam : Sound of a bell ringing.
4. Sankha nadam : Sound of a conch shell
5. Tantri vina : Nasal sound, humming sound like that of wire string instrument.
6. Tala nadam : Sound of small tight drum.
7. Venu nadam : Sound of a flute.
8. Mridamga : Sound of a big brass drum
9. Bheri nadam : Echoing sound
10. Megha nadam : Roll of distant thunder.
Additional common descriptions would include the chirping of cricket(s) or boiling teakettle whistling. Flowing water or wind are also common descriptions. These sounds can be of a high frequency, like florescent or halogen light, or of a very low frequency with an undulating or even slowly oscillating palpable physical quality. They may be smooth and harmonious, or very rough and jangly. They may be barely audible or seem more deafening. Often these tones appear just at the edge of hearing or sound very distant. When they seem close and loud, they actually vibrate the physical body.
When Would I Hear it?
The sound current is most noticeable during periods of high stress or paradoxically, deep relaxation. It may be fair to say that perception of the sound current is most notable when the body’s homeostasis is either highly threatened or highly attuned. Perception of the sound current may be particularly strong under the following circumstances:
Sleep Deprevation Illness or High Fever Influence of Drugs and Alchohol Physical or Emotion Trauma All of the above bulleted items relate to altered states of consciousness. They also represent potentially dangerous situations for the physical body. None of these is advised for inducing perception of the sound current. Aside from the obvious dangers of employing such methods, there is an inherent distortion of the natural experience associated with the stress created by such methods. Consequently the psyche cannot interpret the resulting perceptions well. The quality of subsequent experiences is also compromised by the body’s attempt to recover from the onslaught of imbalanced energy.
The sound current can be explored in its positive aspects through quiet inner stillness or focused energy technique. The following practices are recommended for enhancing perception of the sound current and personal vitality in general:
Deep Relaxation Techniques (Yoga) Certain Types of Breath work Shabad Surat Yoga Exercise : Playing with the Sound Current
Sitting quietly and comfortably with your eyes closed; listen to the sound curernt’s tones. Locate where the tones appear to be within or near your body.
Now isolate a tone on the right side of your head. If one is not there then simply intend to find one. Play with the sound by smoothing its vibrations or raising its pitch by gently reaching into it and intending a harmonious result.
Once you have a nice clean tone, see if you can move it to your crown chakra, or hair swirl. Listen to this chakra tone for a few minutes with a quiet mind. Observe yourself and you sound current carefully as you listen.
Changing Tones
In sound current mediation techniques, these sounds maybe modulated to produce desired states of conscious awareness. Specific states are associated with certain tones. Knowing a tone allows one to summon a specific related state of awareness.
Seeing the Sound Current
Many people receive light impressions while perceiving the sound current. Close your eyes. Imagine you are inside your head looking at the inside of your forehead, just above and between your eyes. From that place listen to the sound current and observe. Do not judge.
Receiving the Sound Current
Most people do not consciously perceive the sound current. It is filtered out on a subconscious level. As an example of how it happens, listen to a spiral seashell. The white noise it produces is an amplification of the sound of moving air. A similar noise occurs in your own ears. It is always there, but you do no hear it. The reason you are not aware of its presence is that your brain does no consider it critical to your physical well-being, since is does not require conscious attention or action. The information is regarded as non-threatening, monotonous, background noise. It is considered superfluous and is there fore disregarded. It never reached you on a conscious level.
But if a strong wind picks up, then that is a survival issue. Your brain is interested in threatening weather conditions. Suddenly, you hear the sound of moving air very well, because it is above normal background limits. But when our systems are running within normal tolerances, background information is not reported to the conscious mind.
Exercise : Shifting Awareness
Sitting comfortably, lightly touch your forehead just above and between the eyebrows. This is called the “third eye chakra”. With your eyes closed move your awareness to that point. Allow several seconds to get a feel of being there. Now, move your hand to the back of your head. Touch lightly on the knob of the back of your head, which is opposite your third eye chakra. This new area is called the “willpower” because it is the source of your personal will. With eyes closes, send your awareness to this new point. Get a feel of being there. Next repeat this exercise without your finger, using only your awareness. Then move your awareness to the center of your head. From there, move back in you head until you find a natural resting place for your awareness. This will be the place from which you will do your beginning meditation techniques.
Exercise : Listening to the Sound Current
Mantra meditation is the foundation of sound current meditation. When you are comfortable with that technique, it is time to add the sound current.
The sound current is usually noticed first in the right ear. Right-side tones lead up to the higher awareness. This is the easiest and most secure way to begin. Simply listen for the sound in, or near the right side of the head.
In time, you will hear buzzing, ringing or roaring sounds. They may come as a feeling or vibration more than hearing. You may perceive the sound current as light. As you listen, you will become more connected with the sound current. It may seem familiar, like something you remember from a long time ago. You may hear many other tones. Listen to the highest, finest vibrating tone. Gently monitor your impressions. Listen to your own inner knowing. Be your own guide.
Exercise : Following the Sound Current
Once you are comfortable with mantra mediation and listening to the sound current, you can begin playing in the tones. Essentially the procedure is to begin with mantra mediation to quiet the mind and enter into a higher state of awareness. When you hear then sound current, begin listening for the higher, finer tones on your right side.
When you are listening to a tone on your right side, it may be you hear another higher, finer tone further to the right. Move your attention to that tone. It will lead you to higher fields of awareness that constitute greater realms of energy and wisdom in the Cosmos and in your own being. Remember the journey moves simultaneously into inner and outer worlds as you follow the sound current up and back to the right.
During the process you usually lose track of your mantra. You are then using the sound current as your mantra.
Currents of Sound
The sound current is like two rivers of energy. One flows down to the manifestation. That is the left-hand side. The other flows upward, back to its Source. Perceived as a distance, these rivers are shinning ribbons of light. As your awareness draws closer you being to hear the sounds of rushing waters. You can sit by the river’s edge and be soothed and enlightened by the sounds of dancing cataracts. Or you may enter into the stream. There you will be transported. Your Inner Awareness determines the final destination. The ideal path is to learn at the river’s edge until your conscious becomes familiar with the flow. Simply listen at first. Then you can enter. All this is directed by your intent. Proceed like you know how. On some level you do. Spirit will acknowledge you intent and guide you.
Exercise : Entering the Sound Current
Enter the sound current is accomplished by choice, or intent. Focus your attention into it rather than on it. This a bold manoeuvre. It can sweep your consciousness away. The securest method is to maintain the focus of your consciousness on the crown of your head. This crown chakra is located at your hair swirl just behind the top of the head.
Allow your spiritual sight to follow the sound current. Think of it as a flying portion of your awareness by remote control from your crown chakra. When your session is complete, return your all thoughts to your physical body.
What should I expect?
Good question. The answer is limitless. Expect a quiet, peaceful mind, which remains with you longer and longer throughout the day as you practice. A sense of inner centering will grow. From that place of Inner Silence in your Self, you will be able to flow more easily in all realities and situations including daily life.
You may see other beings, other worlds, or manifest any number of psychic experiences. These are the worlds of the mystics. Humans are powerful beings. You are in charge. Always use your best judgement. Take command when required. You may call upon your own inner higher awareness for guidance. Be reverent of everything, but do not be overly impressed by anything. Do not be afraid. Listen to your feelings. You are connected to all things. In a very real sense, you are the center of your world. In that place, you are more powerful than anything you meet in mediation. Trust your inner Self. Spirit will guide you.
Final note
I have studied with many master teachers. Much of the information I have been exposed to was considered too potent for the general public. All the secret and popularized practices I have studied, and all the other energy techniques with which I am familiar, pale in comparison to sound current techniques.
There is power, wisdom, awareness and great mystery in the sound current. Listening to the sound current will help you become aware of the awareness of the Cosmos. It will bring Self-Awareness. Listening to the sound current is becoming aware of awareness Itself.

Useful description:

Often it is as if one is standing between two buildings, and then a sound comes like that of a train rushing by, heard for a moment and then vanishes. Other sounds are heard from time to time, eight or ten of them. All these sounds are heard before the true Shabad is heard.

Yes. gurmantar we refer to is 'Wahe-Guru'
Gurmantar can also be called Guru-shabad.....(the Guru's shabad)

However, PLEASE NOTE....my understanding is that ''Guru-Shabad'' and ''Shabad-Guru'' terms are not really interchangeable.

Guru-Shabad = Guru's shabad(shabad from guru) or gurmantar (waheguru)
Shabad-Guru= the Shabad that is itself the Guru..... the anhad, the dunn,the reverberation heard with sukham(subtle) sareer....Guru Nanak ji says ''Shabd-guru surat dhun chela''....(((My guru is the the shabad dhun sound vibration and I am it's following disciple.)))
.

Just acknowledge them and let them be.
These sounds are normally experienced along the journey and are 'AIR" sounds basically......meaning they are still maya/illusion.
Remembering that the guru of maya is Pavan(AIR)....pavan guru pani pita.....
This is the reason we have to conquer and go within 'air' as part of simran...ie.use of breath in saas graas and saas saas.

Like I say, just acknowledge them but at the same time keep the main focus on gurmantar. If you encounter times when these sounds may just surface and grab your attention, then start the gurmantar jap.

These few chapters I read will become the most profound you will ever read on topic of Anhad Naad Sangat ji. MUST MUST READ!!!
It's long but definitely worth it. 😉
If this doesn't inspire anyone to start walking on the path of naam, anhad or whatever else you want to call it then nothing will. I suppose the real question we have to all ask ourselves, myself included, is do we really want to wake up????
 
Nada
 
Part 1
 
Among the various methods of meditation practiced in ancient India to this end was a very important one called Nada Yoga, Yoga of the Sound. The science of this form of meditation seems either totally lost or inaccessible today. It appears impossible, at any rate, to find anyone who has practiced it and has sufficient knowledge of its highly subtle and intricate details to be able to teach it. Its technique will be explained to whatever extent possible in the five chapters that follow; and, because of its profound mystical significance, it will be referred to from time to time throughout the rest of the book, particularly in the chapters on Hatha Yoga. The value of this form of meditation cannot be overstated, especially for those who do not yet know where their attention should be directed, and who thus experience great difficulty retaining their concentration during meditation.
 
Having taken his meditation posture, and prepared himself mentally and physically—by quieting his mind, relaxing, and feeling a deep global sensation of his body—the seeker should now decide firmly not to move any more. Closing his eyes, he should remain as still as possible, listening internally with sustained attention. If he can be inwardly quiet enough and deeply absorbed in the search, he will, if he is truly persistent, suddenly become aware of an unusual, feeble sound that can be heard deep inside the ears and head, concealed from him before and obscured by the din of his incessant mental restlessness. When the aspirant has become aware of the mysterious presence in him of this sound, he may at first be struck with surprise and awe, but no matter how weak or distant it may appear, it will be very obvious that this is no ordinary sound but a mystical one of a higher cosmic order. It could be called the primordial sound.
 
If, at this stage, the seeker can succeed in remaining sufficiently alert and aware while maintaining his effort of intense concentration, he cannot possibly fail to observe that this sound has an extraordinarily uninterrupted continuity about it, a crystal-like vibration that resembles the noise of the ocean with many other different “ultra” sounds superimposed on it.
 
When the aspirant is fully engrossed in his meditation and is sufficiently freed from the grip of his lower self, he will perceive that the more he rises to, and becomes merged in, the higher levels of his consciousness, the louder and more shrill (high-pitched and piercing) the sound will get. He will also begin to note with wonder that this sound has a curious unearthly sparkle about it, somewhat reminiscent of the flickering light of a star, so that it seems almost imperceptibly to oscillate continuously inside his head. In the beginning, he will have to be very finely tuned indeed to catch all its subtle heavenly scintillations (i.e. flash or sparkle of light), fragile movements, and the highly delicate changes of its “ultra-tones.”
 
When the aspirant employs this Nada (inner sound) as the main support for his meditation, he must follow all its slender fluctuations, subtle variations of note, and mysterious jewel-like glitterings, second by second, with the utmost diligence. He will discover that this unusual sound with its strange vibrations, celestial twinklings, and, above all, enigmatic (difficult to interpret or understand) continuity will become a most precious support for his concentration in all his future meditations.
 
From that day onward, the frequency with which he will lose himself in his habitual self-forgetfulness and mental reveries will decrease considerably. He will be protected from blindly wandering into the territory of his enemy—his ordinary state of being and feeling—as he so often did in the beginning of his spiritual struggles.
 
The aspirant should not be surprised if, on certain days, this sound shifts to another part of the head, sometimes vibrating slightly to the right, at other times to the left, and even, on occasions, in the middle or back of the skull. All these changes take place to prevent his meditation from becoming stale and mechanical as well as to purify certain aspects of his mind.
 
The special benefit that the seeker will derive from this mystical sound is priceless. First, it will sustain him in his meditation by giving his attention something definite to hold on to and so allow him to concentrate better with little or no wavering. Second, it will have a particularly purifying and calming effect on his mind as well as his feelings. Third, it will help him, little by little, to rise to the higher and more luminous planes of his consciousness. Finally, it will become the means for an ardent and sincere aspirant to become immediately aware when his attention begins to weaken and waver during his meditation, and this higher state of consciousness in him gets diluted and mixed up again with his ordinary mind—for he will not fail to observe that, at such moments, the sound has either altogether disappeared or has lost its supernal luster and subtle ultravibrations, becoming very distant and pale.
 
When meditating with this Nada, it is essential that the aspirant always seek and follow the particular aspect of it that is most subtle and “ultra” in pitch as well as in brilliance. Even when the sound becomes very shrill (high-pitched and piercing) and loud in moments of deep concentration, he must not be tempted to be satisfied with it merely because it is sharp and resonant. He should relentlessly attempt to rise further and further into ever more subtle spheres of its mysterious invisible kingdom. Discernment (the ability to judge well) and perseverance are indispensable in this delicate and difficult work if the seeker does not want to risk stopping at that stage, losing his way, and starting to slide backward. (See the advice given in chapter 3 if you have difficulty hearing this inner sound.)
 
Later on, the aspirant must be able to turn to this inner sound at will, endeavour to hear it clearly, and try to hold on to it during his various daily activities, whether walking in the street, writing, reading, talking, or eating. When he is finally able to hear it distinctly in outer life conditions as well as during meditation, he will be astonished to perceive that, no matter how tumultuously external noises may thunder all around, they cannot obliterate this sacred sound in him, nor interfere with, nor alter in any manner the resplendent beauty of its tone and sparkling effulgence.
 
When the seeker uses this mystical sound as the principal basis and support for his meditation, he will notice that, each time he finishes meditating, there is an unusual sensation throughout the whole of his body that will feel strangely rarefied and weightless. He should appreciate the importance of this subtle physical sensation and learn to hold on to it in his active life as well. It will become an additional support to help him remember himself and remain more profoundly connected to his higher being as well as be more relaxed physically and conserve the vital force needed to nurture and keep the wheel of his spiritual work moving.
 
The aspirant should look upon this Nada as a Divine Grace and rare opportunity, always turning to it with the utmost respect, revering it as the treasured means that can make his deliverance possible. However, it must be stressed that this sound is not to be taken as an end in itself, but only as a temporary prop in his spiritual struggles. If the seeker arrives at a state of higher consciousness during his meditation, then it is to this ineffable light (too great or extreme to be expressed or described in words) that his attention must turn and in which it must be absorbed. The sound, in the end, only acts as a benign (gentle and kind) guide and support toward the greater aim.
 
 
 
Part 2
 
The first time the seeker hears this mystical sound when meditating, it may be very faint indeed—according to his level of being and ardour (great enthusiasm or passion). And, even if he has heard and recognized it, it may keep disappearing and reappearing every so often. It will—so to speak—play with the aspirant, constantly putting him on trial to test his perseverance; or it may vanish altogether, and the seeker will not hear it any more for some time. He must not be disheartened at this but persistently look for it, again and again, until he finally succeeds in hearing it once more.
The importance of this Nada (this sacred sound) cannot be stressed enough. It could be compared to a divine signpost, compassionately indicating the way to a struggling seeker in this difficult quest.
Generally, the human being’s thoughts and feelings are constantly changing. Ever tossed about by the waves of the incessant flux of his thoughts, there is no continuity of being in him. And, in his ordinary habitual state, he cannot know or even conceive what it truly means to have inner continuity of being. Without any real aim in him, he is like a dried leaf being blown helplessly hither and thither by the ever-changing winds of his inner moods, his thoughts, and his desires. And his moods, thoughts, and desires are always being influenced by external conditions as well by all sorts of unseen forces acting upon him.
When the aspirant has recognized this Nada and familiarized himself well enough with it, he will perceive that, contrary to the ever-changing inner and outer conditions that he was used to up to that moment, this mystical sound has a strange unearthly continuity about it. In addition to the description of this sound given in the previous chapter, it can also be compared to the soft whisper of the wind and the continuous hissing noise of the ocean waves, with a shrill “ultra” sound on top of it, composed of all the harmonics in the Universe. On higher spheres, this sacred Nada will have a strange sort of silvery aspect to it, somewhat similar to the uninterrupted jingling sound of very little pieces of glass, with other smaller, ever more subtle sounds superimposed on it, until finally these finer sounds seem to disappear into infinity.
In the beginning, the seeker should fix his attention on the part of the sound that is most shrill (high-pitched and piercing) and, as explained in the previous chapter, oscillating slightly somewhat like the twinkling of a star. It will be easier to hear that way. Later, when the aspirant gets more familiar with it, he will begin to hear two or more sounds at the same moment. At first he may not quite realize, or be really sure, that he is hearing two sounds simultaneously. However, if at such times he listens carefully, he will note that one of these two sounds is slightly more obvious, whereas the other is a little more high-pitched and more subtle. He should listen carefully to both sounds for a while until it becomes absolutely clear to him which of these two sounds is the more subtle and high pitched. It is to this one he must then gently let his attention turn and concentrate on. He must not be tempted to follow the more obvious of these two sounds any more—even though it will keep intruding and drawing him back to it.
If the seeker has reached a sufficient degree of enlightenment and is attentive enough in outer life, he will find that, in the same way as when meditating his attention is at first drawn to the sound that is more evident, so, in the outside world, people without realizing it almost always let themselves be tempted by and attracted to the more obvious aspects of life—whereas the more subtle and finer ones unfortunately escape most people most of the time. This applies to everything that people do and to which they have leanings, including the kind of friends to whom they are drawn, the sort of entertainment to which they are attracted, the things they ordinarily like, and so forth. This tendency is equally applicable to their choice in the various arts—which is very revealing of the level of their thinking and being.
The subtler and more lofty aspects of art seem always to escape the majority of people. In understanding all this, it should be apparent that, if someone is not sufficiently transformed through his spiritual struggles, and has not acquired the necessary inner discernment to deal with this tendency in him while he is still alive, then the same problem will confront him when he leaves this form of existence. He will gravitate blindly to the more obvious states, and the more subtle ones will be lost to him.
When using this mystical sound as the basic support for his meditation, the seeker should also be very alert and attentive as to where the subtler aspects of this sound are drawing him within himself. He will thus, little by little, gravitate to ever finer states of consciousness and will start to sense an out-of-the-ordinary inner continuity of being that is beyond description and that it is impossible for him to experience in his habitual state. As his meditation deepens, it will bring with it a most subtle, transparent, and luminous consciousness that he will finally become immersed in and one with. He will no longer sense himself in the same way as he did in the past. He will become mysteriously transformed into an unchanging and enigmatic “Spectator,” plunged in the vast silence of an eternal cosmic “Nowness.”
As human feelings and thoughts are generally in a constant state of flux, the mysterious continuity that this mystical sound possesses can, in very truth, “carry” the aspirant during his spiritual efforts. Especially at the beginning of his struggles—when he will encounter much opposition and difficulty within himself toward meditation—this sacred sound will be a benign blessing for him. It will also be a boon and an extraordinary prop in all his other spiritual practices as well. Through its Grace and help, he will gradually begin intuitively to understand and feel where he has to be placed in himself—and where, by habit, he never is. He will discover what it means to be.
But this is not enough—for the seeker must now try to listen to this mystical sound in his outer life activities also. He should continuously turn to it, seek it, and, with all his sincerity and might, endeavour to hear and hold on to it while talking, eating, walking, washing, and so on. Only in this way can the will of the Divine begin to manifest itself on the lower planes of being as it already does in the higher spheres—and only in this way can the seeker’s transformation, as well as the transformation of those with whom he comes into contact, start to take place.
 
Part 3
Just as it is not possible for a subject to decide on his own initiative to go and see his king when it pleases him without any preliminary preparation or authorization, and, especially, without an intermediary or a guide to escort him through the various halls and corridors of the palace leading to the royal chamber, so it is with an aspirant’s spiritual quest and his desire to reach the royal abode of his supreme Lord. Here also a seeker—unless he is very exceptional indeed—needs an intermediary between the Divine and himself, an intermediary that takes the form of the Sacred for him.
It is essential for the aspirant to understand this and clearly see the importance and value for his spiritual search of this Nada, this mystical sound that can be mysteriously heard inside the ears and head. For this Nada is an inestimable sacred intermediary between that which is higher and divine in him and his ordinary self. It is his prodigious hope, his ever-present and trustworthy friend, his necessary guide and benign support in his various spiritual exercises and meditations. In it lies the possibility for his redemption and the fulfilment of himself.
 
In the beginning of his struggles, it is an indispensable means to help him find his way inside the seemingly complicated labyrinth of his being, until he reaches the royal chamber of his supreme Lord and King. Having found it, he will marvel to see how strangely simple the way to it is after all. It had only escaped him in the past through its extraordinary simplicity. And what is still more curious is that this princely aspect of his nature—its sublime beauty and transparent purity unceasingly present in him—has always been imperceptibly and silently waiting there to receive him, secretly giving meaning to his existence without his having known it. Whenever he remembers to turn his look inward, he will always find it there, ever awake, unchanging, never affected nor sullied in any manner by anything that has taken place in his life.
 
To remain connected to the divine aspect of one’s nature necessitates at every second renunciation and “dying” to one’s customary state of being and of feeling oneself. It is a difficult thing to achieve, but if done intelligently and with understanding, this renunciation will inevitably make it more and more possible for one to live in and through one’s higher aspect, until the great moment of deliverance one day dawns, heralding the ardently longed-for liberation from bondage to one’s lower nature with its never-ending exigencies (an urgent need or demand) and tormenting cravings.
 
In the beginning of their quest, it is necessary for most people to make very great and sustained efforts with the utmost sincerity and determination. But they also need some definite thing to hold onto that can assist and guide them in this difficult spiritual journey and prevent them wandering blindly, trying to find the secret door to their True Being, hoping by chance to fall upon it. That is why this inner mystical sound is like a precious sacred rope thrown down by Divine Grace to a drowning seeker—by the aid of which he may eventually pull himself out of the dark pit of his lower nature up to the light and vast expanse of his higher consciousness.
 
Before someone can even be allowed to pass through the gates of a palace, let alone appear before his monarch, he must prepare himself in all kinds of ways. He has first to learn the necessary etiquette, clean himself, and dress in a fitting manner, thus making himself worthy of such a royal encounter. Likewise, it is necessary for an aspirant to purify himself from at least some of his undesirable tendencies, negative emotions, and warped thinking before it is possible for him to rise to higher spheres in himself and be permitted to enter and abide in such sacred regions. It should be understood that it is impossible for a seeker to climb to the higher realms of his consciousness if his being is still tainted and heavily encumbered with unprofitable worldly desires, useless fantasies, all sorts of unfulfilled dreams, and his unsound judgments and misdeeds—like so much dust that has collected on him from some remote past and his present terrestrial journey.
 
Before one can look through a window and view the light that is on the other side, one must necessarily clean it first. Similarly, the cleaning and ordering of the aspirant’s inner “home” are imperative—at least to some extent—before he can be authorized to have access to sacred territories within him and contemplate the Sublime beyond his limited, ordinary self. Otherwise, as stated earlier, each time he attempts to rise in himself, he will simply be flung down again to the state that conforms to his level of being. Furthermore, he will keep suffering from this condition, without at first understanding its true cause, until a sufficient degree of transformation has finally taken place in him to allow him to maintain himself in these luminous regions for longer periods at a time without losing them so easily as before.
 
When the seeker concentrates on this inner mystical sound during his meditation, it acts as a sacred intermediary between him and the Sublime in himself, indicating the way and, at the same time, helping free him from identification with his lower nature, drawing him further and further away from it to the higher realms of his being through which the purification of his ordinary self will start taking place. The concentration on this sacred sound will occupy the aspirant’s attention in such a manner as to make it easier for him to keep away from unwanted thoughts and remain inwardly more collected and quiescent during his meditation. This will, little by little, allow another state of consciousness to begin mysteriously manifesting itself to his inner vision, a vastly different consciousness from the one he is used to in his routine existence.
 
In the beginning, this state will seem to most people to be merely a strange emptiness that they cannot comprehend. It may not mean much to some at first, while others may be disturbed and even frightened by it. Because their being is still not refined enough and prepared for such an experience, they will not be able to recognize and appreciate a thing of such profound magnitude—just as, in a similar way, an ordinary person cannot at first be expected to understand and appreciate the fineness of great works of art if his level of being is not yet sufficiently raised. However, in the case of a sincere aspirant, even though he may not yet be fully ready to understand and recognize this superior state of consciousness in him as being something of a higher cosmic order, he will, nevertheless, begin to experience an unusual peace and a feeling of remarkable well-being that will greatly help and encourage him in his future efforts.
 
If, at times, especially in the beginning, the seeker experiences some difficulty in hearing this mystical sound, then, immediately on waking up first thing in the morning, he should turn his attention inward to look for it, and listen intently. He will find it astonishingly shrill and loud at that particular hour. It will be clearly heard, oscillating gently and sparkling with such sublime beauty that, as said earlier, it may only be compared to the jewel-like twinkling light of a heavenly star.
 
It should always accompany the aspirant in his struggles, sustaining him in all his meditations and other spiritual exercises.
 
This mystical sound is like a sacred hook of Grace cast down to the seeker to help draw him away from his ordinary state of being. Getting away from his habitual way of thinking and feeling and “emptying” himself constitute the preliminary essential step to allow something of a higher order to fill the void he will have created in himself. Only in this way can the holy descent of Grace take place in him and pervade his being with its divine flame—the indispensable instrument for the purification and transformation of his lower nature, which will eventually render him worthy and strong enough to be able to stand in the presence of his supreme Monarch and bear his royal look and light without cringing.
 
When the seeker has undergone sufficient purification and transformation, and insofar as he has learned to “die” to himself, he will then inevitably rise and become merged with this effulgent light in the same way that evaporating water rises into the air and merges with it under heat from the sun.
 
 
Part 4
The aspirant must arrive at the understanding that it is not enough to have had the Grace and privilege of hearing this inner mystical sound. What is more important afterward is how he listens to it, with what aim, and what spiritual value he attaches to it for his salvation.
He will be very much helped in all this if he observes how his interest changes all the time. He will see it continuously falter, weaken, and alter its course with the slightest association of thoughts that arise in his mind. His interest has to be constantly renewed and redirected onto its intended track and main spiritual objective each time it deviates from them—and this must apply to whatever other forms of yoga the aspirant practices and whatever other means of support he uses for his attention during meditation. How the attention is directed to and poised on this sacred inner sound, and with what determination it is held there—in both duration and depth—will determine the degree of the inner spiritual freedom and spiritual light the seeker will experience during and after his meditation. And the appearance and experience of this spiritual light, as well as the exalted feeling that will follow from it, will act as a benign token, enheartening him to make yet further efforts to remain connected to this luminous aspect of his nature.
The aspirant has to teach himself always to be in a state of alert watchfulness. At any moment, robbers of all sorts can enter the doorways of his being and steal away his attention if he is not sufficiently on his guard. Then this unusual expanse of pure consciousness in him will become adulterated again and recede once more into the background. If a seeker is not wary enough, all the pleasurable or painful impressions he receives from the outside world—and especially how he receives these impressions—can often enmesh him and stick to him, leaving in him, long afterward, inner disorders, confused thoughts, and troubled feelings difficult to disentangle himself from. He must learn to become very discriminating in what he allows to enter into the gates of his being. If he is advanced enough on this spiritual path, and if he is sufficiently enlightened, he will see how impartial and unaffected he can be by certain outer impressions and how much protection he can also benefit from by remaining internally ever-attentive to the mysterious song of this sacred Nada.
Apart from his concentration on it when meditating in the seclusion of his home, by constantly seeking to hear this mystical sound in active life as well, he will gradually learn to be more distant and free from the aspect of himself that is open to temptation and vulnerable to the unprofitable outside influences that make him forget his spiritual aim. As he becomes more aware of himself and more experienced, this sound will permit him to see more rapidly when his attention is being solicited and about to be taken away from him again. It will also help him observe how his attention is being enticed by these marauders (raiders) disguised as friends.
If one could see these seducers as they really are, in their true form, there would be no problem. The trouble is that they never come openly in their real guise, but always as seemingly pleasant friends and benefactors offering dreams of future delights—most of which are in reality unattainable—or instant pleasures that could ultimately greatly hinder the aspirant’s spiritual evolution. Anything that entices, claims, and in the end totally absorbs and ensnares his attention is his real and only enemy. And, each time he forgets his supreme inner Lord and falls asleep in himself again, he commits without realizing it the most serious sin there is against his own being.
At such moments, it can truly be said that the fall of the human being is nothing more nor less than this curious forgetting of himself—that is to say, the forgetting of his higher nature and the awareness of his existence. It is in this state of self-forgetfulness that all wrong actions are performed in life.
With the aid of this mystical sound, the aspirant will have a better chance of remaining vigilant and connected to his inner Source, abiding for longer and longer periods in a state of self-recollectedness. He will ultimately come to see for himself that he is conscious of his existence solely during moments when he feels this state of inner presence. The rest of the time, when he is in his habitual state of oblivion, he feels his existence little and—according to the degree to which he is absent—may even have no awareness of it at all.
Through all this work, the aspirant, if he is sincere and serious enough, will one day suddenly discover that, without his having known it before, he is all the time living on many different planes simultaneously, and that whatever he thinks or does on a certain plane instantaneously colours and affects all the other planes for better or for worse. When, during moments of profound inner presence, the seeker is intensely touched by feelings belonging to the domain of the Sublime, they will pervade and light up all the different planes of himself from the inside toward all the outer layers of his nature in a manner of which one cannot conceive if one has not yet experienced the remarkable spiritual elevation that being present to the higher aspect of oneself confers. If the aspirant can have the strength not to give in to any bad or unprofitable external influence and impression, not allowing them to enter and colour his being, then it will be his innermost nature that will shine forth its effulgent light toward the outside of himself and fill him with its radiance.
Part 5
 
Sooner or later, the day will come when the seeker will be faced with the imperative necessity to have to make the firm decision to try to remain attentive to this sacred sound at all times—no matter where he is or in what other spiritual exercise he is engaged—until he finally succeeds in establishing in him a certain degree of inner presence. And he will have to make this effort through the full understanding of the need for it, so that there will be no unnecessary and harmful violation of himself while trying to achieve this aim.
 
This will inevitably involve the continuous renunciation of his habitual state of being, with all its ever-changing cravings, day-dreaming, and useless fancies. The aspirant will then be confronted with the vital problem of having at all moments voluntarily to agree to forego or “die” to a certain aspect of himself—at least in some measure to start with—so that something higher in him can come to the foreground of his being and occupy its place. He will clearly see how hard this renunciation is.
 
For various reasons, he may not be able to keep up such an intense and prolonged effort. He will probably in time tire of doing it, and, unknowingly, slide backward little by little, settling once more into his old habitual state of being. Without perhaps realizing it, he will then start to sleep inwardly again, thinking that he is still working by being merely satisfied with the intellectual knowledge and memory of certain limited spiritual experiences he may have had in the past.
 
If, after long, arduous, and sustained efforts, an aspirant has arrived at some degree of spiritual awakening and is not heedful enough of this particular kind of pitfall, then, owing to the self-complacency and pride that may surreptitiously install themselves in him through the little knowledge he has gleaned (making it more dangerous for him and everybody else than if he had not known anything at all on such a weighty subject), he will fritter away his further spiritual possibilities and life. Later, if, by chance, he realizes what has happened, it will be much more difficult for him to start making fresh efforts of such magnitude again.
 
There can be no compromise in this matter: either the aspirant’s attention is consciously absorbed in seeking to live in the higher aspect of his being, which demands a certain continual sacrifice of his ordinary self (using this sacred sound as a temporary support for that), or he lives blindly, his attention being constantly taken by his lower nature and wasted in worthless preoccupations that require no effort whatsoever from him—gravity being always happy to drag him down to the inferior levels of his being. The living flame of a lamp can only continue to burn and shine forth its radiance if there is an incessant sacrifice of the wick and oil in the lamp. T
 
The seeker who has embarked on this difficult spiritual journey must realize as quickly as possible—so as not merely to grope his way about, struggling without right comprehension—that his attention is the cardinal element that goes to animate and nourish either the one or the other aspect of his being, rendering its manifestation possible. While striving to remain inwardly attentive to this mystical sound, if he has been favoured with true spiritual awakening he will be very much helped to see, without any mistake, how at every moment of his life the two aspects of his nature are both calling to him to follow them at the same time.
 
In the past, he simply obeyed the dictates of his ordinary self unquestioningly and, by so doing, he has unknowingly made himself what he is today. But, now, he is faced with the personal responsibility of an imperative choice to have to make constantly: the choice between the side of his nature he is to give himself to and uninterruptedly sustain with his attention so as to permit this ineffable flame to continue to shine in his being, and the aspect of himself he must perpetually sacrifice so that the higher can affirm its presence in him. It is a cosmic law that the two cannot co-exist simultaneously—in the same way that it is not possible to put pure water in a jar already filled with crude earth without emptying and cleaning it beforehand.
 
When an aspirant lives through the ordinary aspect of himself, this inner mystical sound will not be audible to him. The more he sinks to the lower planes of his nature, passively letting his interest and attention become involved with its incessant inner clamours and preoccupations, the more this Nada will recede into the background of his being until it is not heard any further. If he has been privileged enough to hear and recognize this sacred sound, he must then make every possible effort to try to remain in contact with it at all moments. He may one day discover that he can even be aware of its presence during sleep. This primordial sound is there, in him, and in all things at all times. In certain mystical states, one can hear it vibrating mysteriously in the Cosmos and in all the heavenly stars, just as it is also vibrating in the Sun in a most spectacular way!
 
The seeker must later endeavour to hear this inner sound in very noisy places. He must choose the busiest streets, and strive to hear this sacred Nada with the utmost of his might until the day he arrives at doing so. He will thereafter be surprised to find that, no matter how loud the uproar thunders around him, it is perfectly possible for him to hear this mystical sound vibrating in him with such clarity that there is absolutely nothing external that can drown it. When he is able to hear it in such conditions, he must then struggle to hold onto it in the most difficult situations possible without losing it.
 
In the beginning, as he tries to hear it while walking outside, he should take a tree or any object ahead of him as a landmark and continually aim at it (looking at it from the corner of his eyes), using the distance that separates him from it as a temporary support to remain aware of himself. When reaching this landmark, he must immediately aim at another, ahead of him, all the time carefully listening inwardly to this sacred sound. This inner Nada will become his most precious ally and alarm signal, warning him when he begins to falter and forget himself again. In that manner, he will begin to be protected from harmful identification with external conditions and the many pernicious influences of the outside world.
 
When the aspirant succeeds in holding onto this sacred sound in such difficult conditions without losing it, a moment will finally arrive when he will become strangely distant from himself, and he will start viewing everything around him from another perspective altogether. He will feel that his vision seems to have inexplicably receded to the outside top part of the back of his head, from where he silently and impartially begins to witness all that is taking place around him. Everything will then be seen to be in a constant state of flux. From this uninvolved position, he will perceive that there is absolutely nothing permanent in any animate or inanimate object that meets his gaze. The whole panorama of outer existence will appear to unfurl in front of him as a sort of strange and fantastic dream. And behind it all, he will mysteriously see through his mind’s eye, so to speak, the Unity of all things—“That” which is pervading him and everything else at the same time.
 
The seeker should never forget the significance and value of this mystical sound. It must be looked upon as a benign friend and salutary aid, always there behind the turmoil of his never-ending outer problems and worries, ever knocking at his door to awaken him and help him to become again conscious of himself in a manner that is not habitual to him. But people are generally too preoccupied to hear its sublime call or pay attention to it when it becomes manifest in them. External matters and their physical needs, as well as all their inner anxieties and incessant imaginings, take up the whole of their attention. It is as if something in them said: “Later, later, I must first finish what I am doing.”
 
But “later” never comes. There is always something else claiming one’s attention—and another precious opportunity is lost. One must learn to be always ready and available to the higher calling of this ineffable aspect of one’s nature so as to render one’s spiritual growth and unfolding possible before it is too late—earthly existence being so uncertain.
 
If the aspirant is really serious in his spiritual practice and has had the rare privilege to have heard this wondrous mystical sound, has recognized it, and is deeply moved by it, appreciating and venerating its presence in him, the latter will, of itself, commence to appear to him suddenly at most unexpected moments of the day. Like a divine emissary, it will knock at the gate of his soul, calling him to himself. How he greets this inner call at that particular moment is of paramount importance for him. For the manner in which he welcomes it will determine the frequency of the future visits of this heavenly messenger. The aspirant’s inner response to its calling must always be: “Yes, and a thousand times yes to Thee.”
 
Each time it is there, singing in his ears, the seeker’s attitude to it should be that of a profoundly devout servant, ever ready to answer the call of his supreme Lord and King. At such moments, he must be fully aware, with the utmost of his sincerity, that “It is here! It is here again, singing inside my ears, calling me!”
 
This mystical sound is truly like a hook of Grace. It is the hook of Grace of a divine fisherman trying to drag the aspirant out of the dark quagmire in which he is sadly entrapped.
 
The seeker will abruptly become aware of its presence in him at odd moments of the day, permitting him to see more clearly into the unhappy state by which he had been engulfed a moment before, and to what higher aspect of his nature he is called to turn once more.
 
As his inner awareness deepens, the strange song of this mystical sound will grow correspondingly louder and more shrill in his ears. It will sing inside his head with such supernal beauty as to make him intoxicated with its celestial wine. In that way, it will also encourage and sustain him in moments when suffering cannot be avoided in this form of existence. It will, at all times, help draw him away from his habitual little self and assist him in his efforts to climb out of the mud and unhappy state into which he has sunk and to raise him to the ever-higher realms of his Supreme Being.
 
 

just do simran with love and that will open it, surrender is all that works for dasam duar... it can open through seva many ways, give up the ego and love god to merge and it opens. just meditate on guru mantra until that is the only thing that exists, let it continually cut the thoughts until you merge into the gurumantra. banis as well let it cut thoughts until that is all that exists, your identity merges into guru manta. "waheguru gur mantra hai jaap homai koi"
from what ive learned effort can only take you to trikuti, 3rd eye, to go beyond that you need total surrender, technique doesnt matter. 

I was at a simran camp a few weeks ago and was very lucky to be amongst some very advanced abyassee gurmukhs.

I noticed that at the camp, my rom rom was spontaneously getting active when the sangat was doing jap !
At first, I thought it was just coincidence that this was happening, but it would sync automatically every time, whatever the pace or speed of jap was ?
I had to keep convincing myself that it was just my imagination .

A very respected and high avastha gurmukh confirmed that this was one of the nishanees that rom rom is parpakh and getting pargat !
I was told that experiencing jap as if it's electrifying and pulsating throughout your body is rom rom manifesting and that I must continue to do more and more simran.


I have since picked up a few more pointers with regards to rom rom-

1) rom rom is the beginning of para bani, where we stimulate and try invoke automatic jap by starting simran at the navel.

2) I believe Sant Baba Isher Singh ji mentions this technique as well for beginning rom rom in one of his audios.

3) Your SURAT and SHABAD both begin to mold together and this results in rom rom and para bani getting stronger and stronger.

4) Eventually, (especially when head is uncovered), one can feel a very cool soothing sensation running from top of head throughout the body.... this is the amrit getting manifest throughout the body and in gurbani......

ਅੰਮ੍ਰਿਤ ਧਾਰ ਗਗਨਿ ਦਸ ਦੁਆਰਿ ॥
Amriṯ ḏẖār gagan ḏas ḏu▫ār.
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down

5) Also later on, ....One can feel the waheguru jap coming from nearly everything and most objects around them.


6) rom rom and the merging of Shabad with Surat, can also stimulate and let the sushmana flow fully towards the agya chakra (slightly above eye brow mid-point). This results in many awakening symptoms of agya chakra, further intuition and a strong bond of love starts to form from this inner awareness.
Swami j and yoga sutras mention that this higher affinity for the inner awareness is helpful in setting the stage for deeper experiences of sunn and samadhi.

That's quite an interesting read Sat veerji.
I am aware that it's from a sant mat radhasoami source or one of their popular references, nevertheless there can be some hidden gems in anything !

Previously, I too had come across some radhasoami info that was slightly misleading. It seemed to state that one must listen to sounds from the right only and not the left. It made it sound that it is forbidden and very bad to listen to the left.
This seemed very peculiar to me because i thought that the one's on the right are the dominant ones and you don't really have much choice !
and I thought ''what are they on about?''
Anyway, as I delved further, I came across some other samparda specific sources, that actually gave me the impression that these guys don't actually know what they are on about and i was doubtng whether they had actually experienced anhad shabad ?

I have been researching and checking out many sources lately to find some more answers and come to some conclusions.
AND...The info you provided above from Anurag Sagar is actually pretty good and near bang on !!

From what I have learned recently-
-We have energy fields as you know and thats what chakras are all about .Now, energy fields only exist if there are Positive and opposing Negative forces.
-Chakras have positive and negative forces, such that, they rotate in opposite directions to the one above and below. So, you can imagine 7 discs arranged with each spinning in opposite rotations to the next one.
-However, it's not just chakras, we also have the nadis, kosha sheaths and layers of aura. There is not much info out there that links all of these but if you look into them, you can workout and conclude how they overlap and intertwine.

-Negative energies can be associated with the left side and sometimes meditating can result in people hearing from the left side. This is when they are meditating out of the gurmat boundaries. There are all sorts of occult type meditation out there, directed at self-gain of riddi siddi only and not solely towards the true higher conscience of akaal purakh. There is this whole world of psychic phenomena, sending negativities, clairvoyancy..etc.. which is NOT spiritually God aligned towards truth, although these people will claim that they are spiritual when in fact, it is all about self gain and maya.
Gurbani warns us about taking this route and we shouldn't pay interest to it.

-If you are doing simran correctly and it is directed towards the Truth of Ek onkaar satguru, then you should hear anhad from the right or above/central.

-A sixth sense can still come with gurmat simran, but you don't follow it and stray away from the path. You should just take these little encounters with a pinch of salt and not get attracted to them.


The above is just my own view from what i have gathered overall and I am in no position to say that what is correct and right for sure. It's just the logical interpretation I make from what I have come across so far.

From  Discourses On The Beyond Part 3  page 163
Before Gurdwara Hemkunt Sahib was constructed, we used to wander there. In my life, I met one great soul. Even today, I bow my head before him. He had learnt the whole of the Guru Granth Sahib by heart. Its reading took him only eight hours. He read so fast. One day I thought that perhaps he was making a fool of us all. An English educated person’s intellect gets corrupted. He does not put faith in anyone in a hurry. My intellect too is so, on account of my English education, I thought of bringing a tape recorder. I said, "Sir, I want to go to Dehradun for a few days. I will return later." He said, "Yes you may go. Bring a tape recorder." I did bring a tape recorder. To recite the whole of the Guru Granth Sahib was his daily routine. Those who go towards that mountain Hemkunt must also have heard his name. His name was ‘Gudri Baba’ (the saint of the gudri of rags). He used to wear a 'gudri' of rags.

From  Discourses On The Beyond Part 3  page 163
Before Gurdwara Hemkunt Sahib was constructed, we used to wander there. In my life, I met one great soul. Even today, I bow my head before him. He had learnt the whole of the Guru Granth Sahib by heart. Its reading took him only eight hours. He read so fast. One day I thought that perhaps he was making a fool of us all. An English educated person’s intellect gets corrupted. He does not put faith in anyone in a hurry. My intellect too is so, on account of my English education, I thought of bringing a tape recorder. I said, "Sir, I want to go to Dehradun for a few days. I will return later." He said, "Yes you may go. Bring a tape recorder." I did bring a tape recorder. To recite the whole of the Guru Granth Sahib was his daily routine. Those who go towards that mountain Hemkunt must also have heard his name. His name was ‘Gudri Baba’ (the saint of the gudri of rags). He used to wear a 'gudri' of rags.

That's incorrect today. Tomorrow, you never know!
The high pitched frequencies are what you want to follow. The other sounds you hear are pavan shabads or non-anhad.  The panj anhad shabad in unison are heard in sunn.  Suffice to say, you are not experiencing those from what you mention. Seems like you are jumping ahead of yourself.  Need to be careful because trying to jump ahead is too easy and you can end up wasting months and years.
There s no such thing as yogic anhad or gurmat anhad. Anhad is anhad, period. You need to put attention to saas saas and the primordial sound.  Its no good me jumping ahead and telling you the higher rungs of ladder. You need to climb the lower paurees with confidence and determination.

This is an invaluable write up by a Gurmukh on the path of surat shabad marg. Take laha and inspriation from it friends.
 
OUR NIJ GHAR-  THE FOURTH SUNN
Our mind thinks incessantly and does not hold still even for an instant. Under all sorts of distractions it wanders aimlessly in all directions. Only after finding a perfect Guru thru good fortune, who gives mantra of Lord's Name (for japna) that mind becomes quiet and tranquil:
"Eh mun na tikay bauhrangee deh dis dhavay.
Gur poora paaia vadbhagee Har Mantar deea mun thadhay" p-171
This is what Naam Japna does to a wandering mind. It tries to make it still, till it stops thinking when it is lured into the 'dhun' of the japna and comes inside where it is totally disconnected from the input of the five sense organs. It becomes totally thoughtless, a condition called 'sunn' in Gurbani. In this condition mind stops giving any instructions to the body which becomes still and is said to be in 'smadhee'.
It is in this condition the mind is disconnected from world of Maya of three modes and comes in where Naam/ Sabad is. This space where mind comes in is called 'sunn mandal'. Gurbani mentions about sunn many a time, as location of Naam, Satguru and God. Purpose of Naam Japna is to disconnect the mind from Maya and its bad effects in Raj Gun and Tum Gun and clean it up with Naam/ Sabad :"Bhareeay matt papaan kay sung. O dhopay naavay kay rung." Sabad is God's utterance in all the bodies: "Ghat ghat vaajay naad." and cleans the dirt caused by Mayan thoughts:                                                                                                                                      "Mun dhovo sabad laago Har sio raho chit laa-ay."p-919
   
The inner journey for spiritual development is thru sunn where Naam/Sabad Guru who is also called Satguru in Gurbani, who not only gives spiritual knowledge but also prepares the mind for meeting with Nirankar.
"Sabade he Naaon upjay sabade mail milaaia." p-646
As the mind just enters into sunn it is said to be sitting in FIRST SUNN. When the thoughtless mind in sunn merges with the ambient of the sunn mandal it adopts the nature of air there, the first creation of God, Sach:
"Saachay te pavna bhaiaa." p-19
"Suneh sunn miliaa samdarsi pavan roop ho jaae-geh." p-1103
This  condition of mind in Sunn Mandal when it merges with air is called the SECOND SUNN.
Continuing progress on this journey in sunn, Anhad Sabad, the unstruck divine melodies are heard there. These are the utterances of the Nirankar inside us as Sabad Guru. It is here that mind starts getting cleansed by Sabad/ Naam to prepare for the journey to the goal. This zone in the sunn manadal is called Amritsar or Pool of ambrosial nectar of Naam where mind bathes in it to clean itself:                                                                                                           
"Antar koohnta Amrit bharia" p-570.
This zone is also called  Dev Sathan, the area where devtas, the angels live in three gunas after physical death as they did not reach the Nirankar yet:
"Dev sathany kia nissani.
Teh bajay Sabad anahad banee."p-974
Devtas are stuck here and could not go beyond for not having done enough bhagti to cross over the 'bhavjal sagar'. They don't have to be born again but can't go beyond to unite with Nirankar. And beg God to give them another chance in human body so that they can do more bhagti to crossover to higher level:
"Is dehi ko simray dev.
So dehee bhaj Har kee sev." p-1159
This  state of mind surrounded by Anhad Sabad is called the THIRD SUNN. This is also called 'dhaval', a cross over between Bhavjal Sagar and Nij Ghar. Here mind is with air which it sheds before entering into the next sunn. This is also called 'dar' or doorway to the Sach Mehal/Parkash Mehal, the Mansion of the Divine. It is about this state  Guru Nanak Ji is writing about in 27th Pauri of Jap Ji Sahib, describing the symphony of celestial music going on at the dar or gate of the Sach Ghar where all His creation is singing praises to Him:
"So dar keha so ghar keha jit beh sarab smaalay.
Vaajay naad anake asankha ketay vavanhaary.
Ketay raag paree sio kaheean ketay gavanharay.
Gaavay tohnau paun panee baisantar gavay raja dharan duaaray."p-6              
 
Next step in progress comes when the mind is fully cleansed of the filth of  Maya  and is waiting for the Grace of God to open the Tenth Door to let His child in. This is preceded by sounding of Toor and Naad:
"Anhad Banee  Naad vajaaia."p-375
As the Door opens amidst sounding of Five Sabads, mind is welcome home having conquered five doots of Maya. Mind sheds the air and is illumined with Jot of God and is fully awakened to its spiritual self by the Sabad:
"Dhun upjee Sabad jgaaia" p-1039.
Free from bondage of Maya, mind sees nothing but Parkash or Divine Light/ Jot and finally meets the Beloved Lord:
"Pargati Jot milay Ram Piaray."p-375
This happens with the Grace of the Guru  that one meets the Lord, finds perfect peace and tranquility with such ease:
"Guru Nanak tutha miliaa Har Raaia.
Sukh raen vihaani sehaj subhhaia."p-375.
This is the area where dwells the perfect Lord Brahm in sunn-smadh and holds discussions with Bhagats. There is no happiness or grief and no death or birth (but absolute tranquility):
"Sun samadh gufa te asan.
Kewal Brahm pooran teh basan.
Bhagat sang Prabh gosht karat.
Taha harakh na sog na janam marat."p-894.
This is the Fourth SUNN and end of mind's journey back to its Nij Ghar and Sehaj Ghar where it can live in perfect bliss and becomes Jiwan Mukat, liberated while alive.
This sunn is also called Anhad Sunn. Those minds who reach this sunn become  just like the One Who created them:
'Anahad sunn rattay se kaisay.
Jistay upjay tishee jaisay." p-943
Sunn prevails inside and outside in all three zones; earth, sky and nether-lands. In fourth sunn mind becomes Gurmukh and its karmas are over and is not judged for these:
"Antar sunan bahar sunnan tri-bhavan sunam sunan:
Chauthai  sunun jo nar jaanai ta ko paap na punnan." p-943
This is the house of the True One as told by the Satguru and is also the true house of His child, mind who is on a physical journey on this planet, Earth:
"Satgur tay paa-ay veechara .
Sunn Samadh Sachay Ghar bara." p-1037
Gurbani guides us how to make it to our true home while alive and become a jeevan-mukat so that at the end of our physical life we land straight into Nijh Ghar and are met with our Father, Nirankar who greets us with a hug, congratulating us for our victory in fight with five-doots of Maya:
"Jo jan Har Prabh Har Har sarna tin dargeh Har Har deh vadiaaee.
Dhan dhan sabaas kahay harjan ko Nanak mel la-ay gal laee." p-493
Gurmukhs thus establish an easy access to Nij Ghar from Bhavjal Sagar via sunn, Anhad Sabad, Toor and back to Bhavjal Sagar for their mundane responsibilities following the same route back.
'Gurmukh aavay jaa-ay nisang." p-932
 
https://m.facebook.com/story.php?story_fbid=10155685879796417&id=528556416

I live a pretty busy lifestyle but I put meditation at the front because it helps me in every aspect of life. 
 
I'm trying to become a doctor so this entire summer is just me studying for my mcat. I'm really career focused. I am one of the directors on the board of my local hospital. I was actually probably the youngest to ever join - at the age of 17. And I owe that to the bhagti for sharpening my confidence and helping me approach problems with a lot of patience.
I have also spearheaded/been lead on a few major projects for both the hospital and other healthcare related work. Again - the calmness that bhagti leaves you with is responsible for this.
I have worked in academia, research, published a scientific article on meditation and neuroplasticity, edited a science vs meditation textbook (not released to the public yet but will be soon - the prof in charge will be selling it to profs who teach spirituality courses at universities) etc. Meditation helps you learn and study because you're not easily frustrated when you can't figure something out.
I also work for the universities student union, been the student media spokesperson for the past provincial election. (But as of last week have taken some time off to focus on my test). Really involved with helping the local gurdwara and running its social media (I live in a city which is/was primarily white growing up so got really involved with the gurdwara due to the small sikh population).
 
I don't know if any of that is meaningful though lol. It probably sounds really boring but I love all of this. Especially the science stuff - I am a huge biology nerd. And I love brains (lol... don't be creeped out)
Plus part of a lot of clubs, services, etc at school. However... no longer part of the sikh student association... essentially banned for speaking out against anything that goes against popular belief. There was a time when I would stay silent and heavily help out. But I couldn't sit around and listen to people talk about topics like "possible sikhi-related solutions to mental health" but not hear anyone say anything about the path of japa - then be told jaap isn't part of sikhi. This is a longer discussion, but you know exactly what I'm talking about with the views of most of the community these days. And I couldn't sit around and watch them pretend like they can't be friends with non-sikhs, or their lack of professionalism in certain academic/career related environments. 
 
Non-academic side I have a kirtan ustaad - not going to mention his name because many know him - and it would give away who I am. But I think that goes hand in hand with bhagti. Kirtan has always helped me increase love for god and motivate the mind to do more bhagti. 
I used to work out 7 days a week but I am so tight on time these days I fell off of that. Can't start back up until september because I have my mcat on Aug 2 and then I'm back in England until September. But main reason for the 7 days was that it had tremendous benefits on meditation. Back then balancing breath was a struggle and the lifting got the job done. 
Also do cryptocurrency day trading... it's pretty fun. Busy with studying right now so I set up a bot to do it for me.
Socially I would consider myself pretty extroverted. I have a habit of being friends with/starting a conversation with every second person I see on the street. I know a lot of people which is good and bad in many ways. As of now, it's been not the best because someone always wants to go for lunch or hangout but I need to study and do bhagti. But on the brightside - if I do notice someone is not the best sangat, I am able to drop them immediately and never look back. Due to the detachment. Doesn't matter how close they are. Even dropped a 12 year long friendship because I realized the guy is completely immersed in the same sikh-youth mindset as everyone else and I didn't want to waste my time there. I don't care what I say in any situation - I just freely speak whatever is on my mind. Could not care less what people think. I don't see any reason to pretend to be someone else. The meditation has brought on this freedom. 
 
I love cars as well. I drive a manual audi. Probably my most valued possesion. This one doesn't relate to meditation but I think it's one every guy on this site can relate to. Only thing I can think of is the attachment to it. I did have a situation a little while back where something went wrong... and long story short the mechanic said the price to fix it was more than the car itself. The initial thought was "cool, I'll just sell the parts, buy some cool shoes and start walking wherever I go". Which a year ago, I probably would have flipped and gone into depression. Luckily, I took it to an old friend and he figured out a way to make it as good as new without spending more than $20.
 
So essentially, I would say meditation is the only meaningful activity I do because none of my other activities would exist/have meaning without it. It has literally created a life of complete freedom where I just do what I feel like doing with no care for the consequences. Which is not a bad thing because with sikhi/gurmat, you never have ill intentions.
 
When a lot of people talk about bhagti, they say you can't do things you enjoy, or hangout with non-bhagti type people... but honestly 85%+ of my social groups are people who are not Sikh. Less than 3-5% probably do bhagti (I just have this forum and a local simran group that I only see a few sundays a month). 
 
So all I have to say to people that live in that closed off mentality is... LIVE LIFE. Do what you have to do in tregun on a day to day basis. And then when that's over, learn to connect internally. 
 
Obviously, that does not mean go drink and party everyday. I still practice brahmachariya, I still restrain myself from indulging in unhealthy food, I restrain from the 4 kurehits, I read gurbani everyday and do kirtan, I wear my kakars. But... I live life in a way that is enjoyable and integrates with western society. You don't have to be "the religious" guy in every social situation that makes other people feel like they can't have a good time (I used to be that guy many years ago). You need to live life in a way where you integrate into society and inspire other people to do jaap. Find what you enjoy in life and be the life of that group. The greater the mental stability, the more you will enjoy the activity. 
 
And just an fyi - I know a lot of the activities I stated above may not be appealing to most people. I am that weird 20 year old nerd that likes to wear a dress shirt/tie all the time and read science or psychology articles/watch videos on politics. It's just the type of person I am... But I do know people around my age who practice meditation and still do all of the same activities young people do but they remain detached internally. My younger brother for example, he's a huge basketball fan. Even runs a big instagram fan page. Dresses like every other 17-18 year old you see these days. But interally completely silent. He hasn't been practicing for as long but the differences I see between him and his friends are insane. 
 
I know this was a really long post - but I have very strong opinions when it comes to balancing tregun with spirituality. 

This is a couple of years old but I still think we need to share (and possibly discuss) it:
The silent drama of Indian migrant farmers in Italy: ‘We are living a second hell on earth we never imagined’
A SLAVE to the mafia, a man’s treacherous six-month journey to a new life turned sour after he discovered he was living in another “hell”.
 
AS THE bodies began to pile up on the wobbly train, they were simply thrown out of the carriage.
When Rajinder Singh, a Sikh farmer from Punjab, decided to flee India, he never realised his journey would entail a treacherous six-month journey to reach Italy.
After the train ride in which he crossed India with a bunch of other desperate refugees, he walked across Russia, Germany and France.
When he finally reached Italy, he found himself in another “hell”, where he now lives in inhumane conditions and is exploited by cruel landlords linked to powerful local mafia clans.
Today Rajinder, 42, is a farmer who lives inside a Sikh refugee camp south of Rome, in the fertile Agro Pontine plains where one of Italy’s largest Sikh communities resides.
He works in the fields looking after the kiwi, melons and zucchini plantations for just 2 euros a day, bent on his knees under the scorching sun and without even a lunch break.
“I paid so much for the journey to Italy (almost AU$15,000), I would have never thought of finding such a situation here, of living again in a nightmare.
“My master hasn’t been paying me since four months. But I have no choice: I keep working 12 hours a day non-stop because that’s the only way to avoid feeling hunger at work”, Rajinder told news.com.au.
Over 200,000 Sikh migrants reach Europe each year. Roughly 70,000 choose Italy as their final destination and their numbers are growing, with an annual 66 per cent average rise in incoming young Indians from Punjab.
  From faraway, Italy appears as El Dorado, but once these immigrants set foot on Italy’s shores. reality kicks-in, and it’s a monstrous one for many Sikhs.
The Sikh drama is just a snapshot of the bigger migrant picture but is symbolic of what happens to many refugees once they reach Europe and try to start a new life.
Italy is currently being rocked by a severe immigration emergency and is the most battered of all European countries after migrant inflows in Greece recently slowed down. Since the start of the year, more than 131,000 migrants have landed on Italian shores, according to the UN refugee agency.
More than 30,000 Sikh farmers are employed in agriculture and industrial livestock in the Agro Pontine plains, a former marshland dubbed today “Italy’s greenhouse” where mafia clans control prosperous rural markets.
It’s thanks to Sikhs’ hard work that lands many fruits and veggies on Italian families’ tables as Italy faces a lack of native labourers who simply refuse to become farmers or shepherds for a miserable wage.
Yet the majority of Sikhs in the area are going through their own inferno. Their “Italian lifestyle” is certainly not what they had imagined when they first hit the road fleeing their poor and wretched country in search of a brighter future in Italy.
But not all are lucky when starting over a new life, many of them get to endure a second hell on earth. Their journey of hope isn’t realised if they fall into the hands of criminal groups, who also allegedly drug the migrants to force them to work more.
http://www.news.com.au/lifestyle/real-life/news-life/the-silent-drama-of-indian-migrant-farmers-in-italy-we-are-living-a-second-hell-on-earth-we-never-imagined/news-story/eddf1f899d63d79d9c0002fcba7cd3ed

Sikh farmers live in cramped refugee camps where several families share a single 40 square meter room for which they must also pay up to 500 euros per month to cruel tenants.
Others sleep in shacks out in the open on the plantations owned by landlords while the most desperate don’t even have a roof above their heads.
To find work, they come knocking in vain at the door of land owners and must run for their lives when the dogs chase them away.
Some are official, others are illegal Sikh migrants who have never filed asylum requests to Italian authorities, practically “ghosts” who are more easy to exploit.
The lucky ones move around on a rusty bike constantly at the mercy of crazy drivers but most of them must walk up to 40km each day looking for a wage.
“We’re not even given farming tools, we need to dig the watermelons and zucchini out with our bare hands and when I come back home at night at 10pm, dogs attack me along the road. Sometimes, drivers that pass by roll down the window and throw glass bottles at us as we ride on our bikes. Each day, our lives are at stake: cars run so fast, we could get easily killed any moment”, says Jagjit Singh.

The Sikh farmers, thanks to their familiarity with cows back in India, also look after the greyish buffaloes that graze the lakesides and lend a hand in making fresh cheese.
If you visit the area, you can see at them work on the plantations even when it rains, dressed in white tunics and wearing their traditional red turban, with long moustaches and beards. Farmers’ stands rise along the streets where Sikh farmers serve clients.
They live in a total state of submission.
“I have witnessed these farmers call their employer ‘master’ and are forced to bow when he passes by, taking a step backward in a sign of fear and respect,” says local sociologist Marzo Omizzolo, runner of a local migrant support centre who faked himself as a refugee to infiltrate the plains’ rural business and report the ongoing exploitation.
According to Omizzolo, other unscrupulous Sikhs have teamed up with the land owners and created a human smuggling network to recruit fellow Indian workers inside the so-called illegal “black labour market”.
Sikhs are exploited not just in farms but also firms, where they are underpaid and work amid poor safety conditions. Several local steel industries pay their salaries late, or forget even to pay, so more and more Sikh workers have joined forces helped by Omizzolo’s organisation. They now stage regular strikes calling for more workers’ rights and higher wages.
“All we want is to be treated with dignity and respect, we want to work here in Italy but have families to look after. We’re just asking to get fairly paid for the job we do each day”, says Gurmukh Sikh, head of the local Indian community.

Pavan has to be balanced for mind to be still.  However, to get to the mind being still, you have to use a tool(tra) for the Mind(man).
Man-tra (mind-tool) is what we use for japna. . 
After continuing with japna technique, saas graas, saas saas, ...mind will start getting cleansed  and your sukham body will start awakening.  At the same time the pavan will start balancing and praan will start flowing in sehaj.
MInd will eventually get still and one can then start hearing shabadguru, anhad, naad, ..
 
The goal is Merging the mind into the pavan. 
Listening and connecting with internal shabad, results in stilling of mind.  At the same time, the pavan gets balanced and sukhmana channel can open up.
 
Pavan balancing or mind being still, doesn't have to occur one before the other. They both occur in parallel more or less.
 
The PRAAN is the life force and the imbalance of pavan is what causes thoughts.
Bhagat Kabir ji says.....
ਕੁੰਜੀ ਕੁਲਫੁ ਪ੍ਰਾਨ ਕਰਿ ਰਾਖੇ ਕਰਤੇ ਬਾਰ ਨ ਲਾਈ ॥੧॥
Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī. ||1||
He made Praan the watchman for the body. with KEY and LOCK placed in this Praan to protect it ; the Creator did this in no time at all. ||1||
 

I’m not going to argue this any further but this doesn’t make any logical sense to me. But I would highly suggest either speaking from personal experience or at least having some type of gurbani source. Because it seems like you’re just making this up. 

I just don’t see why amrit vela on the other side of the planet would have an effect on someone who’s no where near that place. 
From personal experience. Sounds starts blasting loud in both ears as soon as the sun goes down and stays that way until sunrise. I don’t know anything factually beyond that. 
And then there’s the view that it’s always amrit vela when you’re always internally drinking amrit. I can’t speak more of that because I’m not at that point yet. 
I would suggest taking some time out to do simran when the sun is down. But if it’s not a possibility for you, don’t make it an excuse not do simran. Just make sure you’re doing it. 
I live in Canada and when it’s around midnight in Punjab, it’s around 1-2 pm here. That’s the point in the day where I can just barely hear the sounds and it’s also the time when the sun is the highest in the sky. 
So just from personal experience I can’t see the correlation between punjab’s amrit vela and my own bhagti. Maybe that’s just me though. 

Yes, it is mostly crap that you'll find online.
This is definitely possible. You CAN have the necessary info revealed to you, but only in bhagti as far as I'm aware.
Whatever is necessary, and that which would help in further spiritual development can be revealed to you.  You can learn much more about yourself and purpose than you could from some other science.  It comes via sunn, because that's where it is stored. Every time you take entrees into chautha padh, whether momentarily or for long periods: you gain access to this information.    You're surti has already been into the zones of chauthapadh(outside of rajogun, tamogu and satogun), because of the levels you are at.    Only what is necessary is what you will need to know, -->This, is the primary fact you have to remember. It can take a while to start piecing the piece of the jigsaw together, but the universal play(Gobind) can begin to make more sense.
 
Definitely helps motivate you further and I'm sure you will be able to.   I have a fair idea about myself and would say it's enough for me at this stage.  One can also realize the pre-ordained that may have been re-written due to ones bhagti (raising of surti-consciousness)  The knowledge is undeniably one strong reason for further growth in prem as well as correlating with hukam. It can give a real direction and purpose for one's life that can aid in developing maya dissociation skills.
The shabad can be used, especially if you have naam/shabad. i.e. when you cross the 1st bhavsagar.  I have no idea if someone can obtain it in any other way, and quite frankly, I wouldn't be interested. There is no doubt, that ALL of us have practiced some degree of devotional worship in our previous lives-> reason for this janam. Gurbani says.."Pūrab janam bẖagaṯ kar ā▫e gur har har har har bẖagaṯ jama▫ī▫ā." (Because of devotional worship in my past incarnations, I have been born into this life. The Guru has inspired me to worship the Lord, Har, Har, Har, Har.)
I will tell you what I know and understand in this matter as per truth in gurbani.  The main tip I'd suggest is to have pavan balanced. When pavan is balanced, your thoughts will be in hukam. Certain cluster thoughts can arise suddenly in this state whist samaoing into the shabad. (need to understand difference between cluster & sequential thoughts-->google or can elaborate). In the past, I followed this method with reference to sikhi's understanding of "Thoughts" .  Thoughts are maya (Rajo,tamo or sato) and are associated with elements pavan, fire and water.   My initial insights/awareness of this knowledge were in these states of hukam.   I can give you further details in pm about other forms of how this stuff can reveal itself. But you should get the idea, and you may have already been made aware but didn't realize it.
 
You should also check this previous thread for more info ...
 

Ist level sunn is the dreamless state we all go into.  It is the deep sleep when one's mind disassociates from the physical body.  This same sunn is also the sunn of bhavsagar journey from mool duar to trikuti.
2nd level sunn is Sunn-mandal , bathing in amritsar, Also called sunn sarovar and some other names as well. This sunn is where naad is heard, but maya is still on surrounding  as well.  Abyasees can meet other abyasees in this sunn-mandal. It's also the place of void in space.  Alot of cleansing at this sunn
3rd sunn (anhad sunn) is further from sunn-mandal, when one is completely surrounding by anhad naad.  Maya still present behind. One is at the Dar. One hears the kirtan and bani of devte outside the dar of sacha mahal.  One also sees own jyot in this sunn at the same time. 
4th is Sunn samadhi. The one where gurbani mentions the vision/ darshan of immaculate niranjan. This is where nirankar is permanently. This is sach-khand. It is only accessed after he opens the door. This is the Primal Nirankar void, behind the ong.
 
The layout of darbar sahib also constructs the journey of these sunns. 
 
I have found references to these sunns in gurbani, but they aren't easy to explain.  I can attempt a very slow step by step explanation to the pangtees and shabads, but seriously, without experiencing at least 2nd or 3rd sunn, or hearing raags, .doing sant mandli,  etc..most seekers will find it difficult to digest or understand.