Sat1176

Very sad to read that on one side we try to rise above the labels of castes but then other sub categories of Sikhs have been created. If that's not bad enough, others are quick to remark on who is a Sikh and who is not. Guru Nanak said : "There is neither Hindu nor Mussulman (Muslim) so whose path shall I follow? I shall follow God's path. God is neither Hindu nor Mussulman and the path which I follow is God's." Very deep message in this.

Let WaheGuru be the judge and don't let the opinions of others knock you. If we start applying one set of criteria with a list of traits, then 99.9% will not fall into this category. Always try and better yourself and try and walk more and more the Gurus way. Definitely good videos worth watching and listening to:

Agree with what you are saying chzS1ngh, but until one gets to stage of being Love and has that Thirst for Union one needs to keep on making effort some what. At the end of the day nothing happens without Waheguru's grace. Would be nice to know how you got to this stage?

Maybe you should discuss this with your partner to see what you both want to do during this period. You already know what the answer would be from a strict Sikhi viewpoint. Trying to reason or justify your actions isn't really going to get you anywhere or get you the approval you seek. I doubt you will find anyone giving you permission to have intimate relations from a Sikhi perspective prior to the Anand Karaj. If your partner is a strict Amritdhari then he could say to you it's a big No No and won't partake in anything like that until he has done the Anand Karaj. Therefore problem solved! :-) If he does then he might want to present himself before the panj pyare when he retakes the amrit and confesses to what he has done. They can then decide if any punishment should be given. Having two Anand Karaj's in different locations is making a mockery out of the religious ceremony and won't be allowed if anyone finds out.

Non-Attachment Lust and greed never satisfy anyone. Desires for possessions increase incessantly and finally become a whirlpool of miseries. Such ignorance cannot be dispelled by going to the temple, worshipping in the church, listening to sermons, or performing rituals. For centuries human beings have been fulfilling their desires, yet they are still miserable. To attain the ultimate Reality it is necessary to free oneself from the desire for non-essential encumbrances. Possessing more than necessary only creates obstacles for oneself. It is a waste of time and energy. Fulfilling wants and desires without understanding needs and necessities deviates one from the path of awareness. Desire is the mother of all misery. When the desires for worldly attainments are directed toward attaining self-awareness, then the same desire becomes a means. At this stage the desire, instead of becoming an obstacle, becomes a useful instrument for self-realization. This can be explained by a simple simile. A candle light is extinguished by the breeze very easily, but if that light is protected and allowed to catch the forest, it will grow into a forest fire. Then the breeze helps that fire instead of extinguishing it. Similarly, when an aspirant, with the help of discipline, protects the flame of desire burning within, it grows more and more. Then all the adversities, instead of becoming obstructions, in fact start becoming means. The obstacles which are supposed to obstruct the path of selfrealization are not really obstacles. Our weaknesses and the values we impose on the objects of the world create these obstacles for us. Attachment is one of the strongest obstacles created by us. With the help of non-attachment we can overcome such obstructions. There are four ways of removing these obstacles. First, if there is no object, the human mind cannot become attached to it. Renouncing the object is one way, but it seems to be quite difficult for ordinary people. Second, while having all the objects of the world, if we learn the technique of using them as means, then the objects are not able to create obstacles for us. On this path, attitudes need to be transformed. One who has transformed his attitudes can change his bad circumstances into favorable ones. The third way is the path of conquest, in which one learns to do his actions skillfully and selflessly, surrendering the fruits of his actions for the benefits of others. Such a person becomes detached and safely crosses the ocean of life. Fourth, by self-surrender one surrenders himself and all that he owns to the Lord and leads a life of freedom from all attachments. This path seems to be easy but is really rather difficult.

That is maybe one of the reasons why couples who have a civil marriage earlier than anand karaj are not given permission to live together until both are done.

How many of us would know if we were hallucinating? Misuse of a Mantra / Hallucinations There are some manuscripts in the monastery to which access is strictly prohibited. No one is allowed to read them except the head of the monastery. They are called Prayoga Shastras; they describe very advanced practices. My master used to say, “You are not to experiment with those manuscripts.” But I was obstinate and eager to know what was written in them. I was eighteen years old, fearless but somewhat irresponsible. I thought, “I am quite advanced. Why did they write these manuscripts if they are to be left unused? I should do experiments with the practices in these manuscripts. My master is very powerful; he will protect me if anything goes wrong.” My master gave me one of these manuscripts to carry for him on a journey. He said, “Do not open it.” I was very curious and resolved, “If he leaves this manuscript with me and I find myself alone, I am going to read it.” One evening we came upon a small dwelling on a bank of the Ganges. My master went inside the hut to rest. I thought, “Here is my chance to study the manuscript.” There were no windows and only one door in the little dwelling. I locked the door from the outside. I thought that I would spend the whole night discovering what was in the manuscript. It was a moonlit night and I could see clearly. The manuscript was wrapped and tied with a string. I took my time to unwrap it and then started reading. It described a certain practice and the effects it would produce. After reading for an hour I thought, “Why not try it?” So I put the manuscript aside. It said that only very advanced yogis should do this practice and that if it were not done properly it was very dangerous. At that young age I thought I was very advanced, so I commenced doing it. It involved the repetition of a special mantra in a particular style, with certain rituals. That mantra awakens a power outside of a person as well as inside. The book said that the mantra had to be repeated one thousand and one times. I repeated it nine hundred times and nothing seemed to be happening. I concluded there would be no effect. But when I came to nine hundred and forty, I saw a huge woman nearby. She gathered some wood and started making a fire. Then she put water in a big vessel and put it on the fire to boil. By then I had counted to nine hundred sixty-three. The last I counted was nine hundred seventy, and after that I lost track because I saw a huge man coming from the same direction. At first I thought, “This must be the effect of the mantra. I’ll not look at him, and complete the one thousand and one repetitions.” But he started coming toward me. I had never before seen or even imagined such a gigantic man, and he was completely nude. He asked the woman, “What have you cooked for me?” She said, “I have nothing. If you give me something, I’ll cook it.” He pointed at me and said, “Look at him sitting over there. Why don’t you cut him into pieces and cook him?” When I heard that, my teeth clenched and the mala I was counting with fell from my hand. I fainted. I don’t know how long I remained unconscious. When I regained consciousness my master was standing in front of me. He slapped me on the cheek and said, “Hey, wake up.” I would become conscious momentarily and exclaim, “Oh, that giant is going to carve me up!” and then lapse into a faint again. This happened three or four times, until finally my master kicked me, became more insistent, and said, “Get up! Why have you done this? I told you not to practice these mantras. And you locked me in, you foolish boy.” From this experience I came to realize the power of mantra. I started practicing the mantra which my master had given me and I began to count on it even for little things. I did many foolish and silly things when I was young, but my mantra, which created awareness for me, always helped me to come out of those situations. If mantra is not properly used with spiritual discipline, it can lead to hallucinations, as it did for me. Hallucinations are the products of an impure and untrained mind. Mantra becomes helpful when the mind is purified and directed inward. Without knowing the meaning of the mantra, the proper feeling cannot be aroused, and without strong feeling, mantra and its technical repetition is not of much use.

The Seven Systems of Eastern Philosophy The seven systems of Indian philosophy which address themselves to these issues are Vedanta, Yoga, Sankhya, Vaisheshika, Mimamsa, Nyaya, and Buddhism. The dates given for the teachers of the systems below have been determined by Western scholars. Scholars within these systems regard them as many millennia older. VEDANTA: I am self-existent consciousness and bliss—these are not my attributes but my very being. I do not come from anywhere or go anywhere, but rather I assume many forms having many names. My essential nature is free from all qualifications and limitations. I am like an ocean, and all the creatures are like the waves. The individual soul is essentially Brahman, all-inclusive, all-expansive. The genderless Aum is its name; it is the nucleus—and the universe is its expansion. It is the absolute, transcendent, attributeless Reality, and it also eternally embodies the capacity to bring to measure within itself its own inner shakti. So this power of Brahman, called maya, emanates and gives the appearance of becoming manifold—but in truth there is no manifoldness, and the infinite never becomes finite. There is a superimposition of the finite on the infinite, which is eradicated by unveiling Reality again. Then one realizes himself to be in Brahman as Brahman. He identifies himself with Brahman and becomes one with it. Below are some of the most important statements of the Vedanta philosophy as found in the Upanishads. 1. There is nothing manifold here. From death to death he wanders who sees anything here as though it were manifold. 2. He who is tranquil dwells in Brahman, from whom the universe emanates and into whom it dissolves. 3. All this is Brahman. 4. Brahman is pure gnosis (personal experience knowledge). 5. This self is Brahman. 6. That thou art. 7. I am that. 8. I am Brahman. The philosophy which was taught by the seers of the Vedas (2000 to 500 B.C.) was passed down through a long line of sages (such as Vyasa, Gaudapada, and Govindapada, the author of many ancient scriptures), who codified these ancient philosophies. Shankaracharya finally systematized the monistic schools in the eighth century A.D., and many acharyas after him established various schools of non-dualistic and dualistic philosophies which differed from him. YOGA: In the Yoga system of philosophy, the individual soul is a seeker, and cosmic consciousness is the ultimate reality it finds within. Yoga accommodates all religions and all systems of philosophy as far as the practical aspects are concerned. While dwelling in the manifold phenomenon of the universe, the soul must take care of the material body, purifying and strengthening its capacity. In this system the individual must practice the highest principle of behavior and the control of the various modifications of mind through the commitments called yama and niyama. By practicing stillness in posture and breath, one then transforms oneself by having control over the senses with concentration and meditation and finally attains samadhi. The final goal of this system is to attain kaivalya [“aloneness”]. This yoga system was also known several millennia before Patanjali, who codified it in the first century A.D. by compiling 196 aphorisms, called the Yoga Sutras. The Yoga and Sankhya systems of philosophy are alike. SANKHYA: The Sankhya system is dualistic and believes the conscious Purusha and the unconscious Prakriti to be separate, co-existent and interdependent realities. In Sankhya the conscious principle is again twofold: it consists of the individual soul (jiva) and the universal soul or God (Ishvara). (In other systems of Sankhya philosophy, the existence of God is irrelevant.) All the schools of the Sankhya system believe in removing the pains and miseries which arise from Purusha’s involvement with Prakriti, forgetting its everpure, ever-wise, and ever-free nature. Like a rope with three strands, Prakriti has three attributes, called sattva, rajas, and tamas [tranquility, activity, and sloth]. All phenomena of the universe, including mental operations, are nothing but interactions among these three gunas (qualities) of Prakriti. These bring to manifestation various aspects which remain in unmanifested form in the cause. When the three gunas are in balance, Prakriti is in a state of equilibrium. The mental and physical universe is created and passes through twenty-four, thirty-six, or sixty states that include all phenomena and experiences. All the schools of Indian philosophy have included something from Sankhya philosophy in their systems. This system is the very basis of Indian psychology. It gave birth to the positive science of mathematics and then to the medical system of India, for to understand the body is to understand all human nature. The founder of the Sankhya school was Asuri, and Kapila, one of the most ancient seers, is called the acharya of this science. Then followed Ishvara Krishna, who systematized the philosophy into the Sankhya Karika around the third century A.D. VAISHESHIKA: This philosophy deals with the physics and chemistry of the body and the universe. Discussing the particular elements, their atoms, and their mutual interactions, Kanada, perhaps 300 B.C., states the subject of his philosophy to be dharma, the code of conduct which leads human beings to prosperity in this life and the highest good in the next. This philosophy discusses nine subjects—earth, water, fire, air, space, time, dimension, mind, and soul—and their mutual relationships. This philosophy was developed by Prashastapada in the fourth century A.D. MIMAMSA: The Mimamsa system was founded by Jaimini. In this system the Vedas are accepted as selfevident scriptures revealing internal knowledge. This system believes in salvation through action. It established a detailed philosophy of the efficacy of ritual, worship, and ethical conduct, which developed into the philosophy of karma. This school challenges the predominance of grammarians and logicians who maintain linguistics and rhetoric. It is a school of philosophy in action. Jaimini’s date was perhaps c. 400 B.C. NYAYA: Nyaya is the school of logicians founded by Gautama, one of the ancient sages. It regards doubt as a prerequisite for philosophical inquiry, and elaborates rules for debate. All the schools of Indian philosophy to this day follow the Nyaya system of logic, which was further developed in the sixteenth century and which is now called neologic, a complex system similar to the mathematical logic of the West today. BUDDHISM: Gautama the Buddha was born 2,600 years ago in Kapilavastu at the site of the ancient ashram of the sage Kapila, who is one of the founders of the Sankhya philosophy. Gautama studied this philosophy in depth under a teacher named Adara Kalama, and he later discovered the four noble truths: 1. There exists sorrow. 2. There is a cause of sorrow. 3. The sorrow can be eradicated. 4. There are means for the eradication of sorrow. These four noble truths are already found in the Yoga Sutras of Patanjali, but the difference lies in Buddha’s doctrine of anatta, or non-self. The word neti (“not this”) was fully understood by the ancient rishis (Vedic seers). The Buddha refused to participate in metaphysical speculation. He would not discuss the existence of God, and he would not answer the question of whether the Buddhas exist after nirvana. He said that such questions were not worthy of consideration. The Enlightened One, a highly practical teacher, wanted his disciples to practice the eightfold right path of action that would lead them to bodhi, the finest level of consciousness. He accepted Pali as a language for communication. After Buddha’s para-nirvana, various groups of monks started following their own way. There then formed two major schools: Theravada, the doctrine of the elders, and Mahayana, the formal philosophicalschool of Buddhism which disappeared in India. Great volumes have been written on the major historical and doctrinal differences between the two paths. Theravadins considered the teachings of Buddha to be completely separate from the rest of the Indian philosophical developments. They retained Pali as their medium to study the scriptures, although not a great deal of philosophical speculation developed in Pali. The Buddha remains their enlightened teacher, and great temples having beautiful statues were built to honor him, where ancient Hindu-style puja (worship) is still offered. This doctrine does not accept Buddha as a savior, however. Each person finds his own light, is then enlightened, and finally reaches anatta or nonself. The Mahayana debated with other schools of Indian philosophy and was forced to adopt the sophistication of the Sanskrit language. One of the greatest scholars, Nagarjuna, describes shunya and calls it the void. The storehouse of consciousness, alaya-vijñana, of the vijñana-vadin school is cosmic consciousness. Hindus had begun to accept the Buddha as the ninth incarnation of God, but the Buddhists were at a loss to fulfill the spiritual call and the human need for devotion to a higher being. So there developed the thought of a higher reality that incarnates. Here the Buddha has three bodies or levels of existence: 1. Dharma-kaya—the absolute being (like Shukla Brahman of the Upanishads). 2. Sambhoga-kaya—the universe as the emanation (like Shabala Brahman of the Upanishads and Ishvara or personal God). 3. Nirmana-kaya—the historical body of the Buddha, an avatar or incarnation. The Mahayana school still uses kundalini and knowledge of chakra in their teachings. Visualizations of symbolic figures and elaborate ritualistic preparations are used exactly as Hindus do. Faith and the surrender to a higher compassionate being are practiced exactly as they were taught in Hindu scriptures. The Buddha’s own path was majjhima patipada, the middle way. The Buddha’s teachings were primarily for the monks, but like other ancient teachings Buddhism became a way of life for a large section of people in the world. By following this middle path one can eradicate avidya (ignorance), which leads to tanha (craving). Only then can one gain freedom from sorrow, pain, and misery. These seven systems deal with various aspects of reality and truth. They hold a higher transcendental goal as sacred and agree on some basic essentials. For this reason the syncretic literature of India such as the Puranas and epics like the Mahabharata and Ramayana regard all these systems as authentic.

3 Schools of Tantra There is a vast amount of literature on the philosophy and science of tantra, but it is not easily understood and is often misused. This highly advanced esoteric science has been practiced by Hindus, Jains, and Buddhists. The Khudabaksha library of Patna, the Baroda library, and the Madras library are filled with manuscripts on the subject, but this literature is beyond the understanding of laymen. Also, competent teachers of tantra are rarely available. However, properly practiced under a competent teacher, this path is the equal of any other spiritual path in self-enlightenment. According to the science of tantra, male and female are two principles of the universe called Shiva and Shakti. These two principles exist within each individual. There are three main schools of tantra: Kaula, Mishra, and Samaya. The Kaulas, or left-hand tantrists, worship Shakti, and their way of worship involves external rituals, including sexual practices. They meditate on the latent power within (kundalini) and awaken it at the muladhara chakra, which is situated at the base of the spinal column. Laymen often misuse this path. In the Mishra (mixed or combined) school, inner worship is combined with external practices. The latent force is awakened and led to the anahata chakra (heart center), where it is worshipped. The purest and highest path of tantra is called Samaya or the righthand path. It is purely yoga; it has nothing to do with any ritual or any form of worship involving sex. Meditation is the key, but this sort of meditation is quite uncommon. In this school meditation is done on the thousand-petaled lotus, the highest of all. This method of worship is called antaryaga. The knowledge of Sri Chakra is revealed in this school. Knowledge of the chakras, nadis (subtle nerve currents), and pranas (vital forces) and a philosophical knowledge of life are required in order to be accepted as a disciple in this school.

There are many paths to enlightenment generally referred to in yoga, but actually there are six main paths, and Bhakti yoga, the path of devotion, is one of them. This path of love is a path of self-surrender, and music is one of its devotional expressions. Bhakti yoga is based on self-sacrifice, reverence, and compassion. In this path humility, gentleness, purity, simplicity, and sincerity are important virtues. It is the path of the heart. This means that the followers direct the power of emotion toward God. Many on this path start flowing tears when they hear talk of God or when they assemble for chanting. Philosophically, the aspirant on this path does not want to merge his individuality in God, but prefers to have a separate identity and to be always in the service of the Lord. The philosophy of liberation, according to this path, is nearness to God. Liberation means attaining status in the celestial plane where one can constantly remain near to God. Many follow this path, but it is not as easy to follow as most people think. Bhakti yoga is not the path of blind followers. Jñana yoga is a path of knowledge, and is called the yoga of the intellect. This study involves not merely the cognitive intellect, but rather that intellect which has been sharpened by listening attentively to the sayings of the great sages as they are taught by a competent teacher, and then contemplating on these sayings to finally attain a state of freedom. This path is like the razor’s edge, and if one does not tread it with discipline he might become egotistical. Constant company of the sages and contemplation with the help of non-attachment are important requisites in this path. Karma yoga is a path followed by those who believe in doing duties selflessly. These aspirants understand that all the fruits of one’s actions should be surrendered to God, who dwells in everyone’s heart. Selfless action performed skillfully liberates one from the bondage created by the fruits therein. Knowledge of karma yoga is essential to attaining liberation. By performing right actions which do not create bondage, and by attaining higher knowledge, one liberates one’s self from the rounds of births and deaths. Kundalini yoga is one of the aspects of yoga which is practiced by those who understand a great deal about the body, the nervous system, and the various channels of energy in the human body. The special disciplines that help the aspirant to control his bodily functions and internal states are essential. The primal force, which remains in the sleeping state at the base of the spinal column, is consciously awakened and led through the sushumna to the highest of the chakras, where the Shakti principle unites with the Shiva principle. [Sushumna is the most subtle channel on which the primal force travels. Without its application, that kundalini force cannot rise. Chakras are the wheels of life used for the subtle body. Shakti is the Divine Mother who manifests the universe. She is the universal power which can function only through that Mother force.] Raja yoga is a path of systematic discipline which leads the student upward along the eight-runged ladder to a state called samadhi, or union with the absolute Reality. This is the most comprehensive path and is a highly systematic and evolved science in which karma, bhakti, kundalini, and jñana are combined. The philosophy of raja yoga is based on Sankhya philosophy. Sri Vidya, in which the microcosm and macrocosm are thoroughly understood, is the highest of all the paths and is practiced by only very few accomplished ones. It is a practical path, but it requires strong philosophical understanding before it is trodden. Practice based on the mere information of books could be time-consuming as well as dangerous. A competent teacher is necessary in this spiritual practice, and the principles of tantra and other philosophies need to be thoroughly understood before a student takes such a venture. This extremely rare path is followed only by the highly accomplished sages. The knowledge of Sri Vidya is imparted stage by stage and the advanced student is taught Prayoga Shastra.* (*which explain the practicality and application of the discipline one has to follow for this knowledge) We believe in both Mother and the Father principles of the universe. That which is called maya, or illusion, in our worship becomes Mother and does not remain as a stumbling block or obstacle on the path of spiritual enlightenment. All our worship is internal and we do not perform any rituals. There are three stages of initiation given according to our tradition. First, mantra, breath awareness, and meditation; second, inner worship of Sri Vidya and bindu vedhan (piercing the pearl of wisdom); third, shaktipata and leading the force of kundalini to the thousand-petaled lotus called sahasrara chakra. At this stage, we do not associate ourselves with any particular religion, caste, sex, or color. Such yogis are called masters and are allowed to impart the traditional knowledge. We strictly follow the discipline of the sages. Nantin Baba and I attended a gathering of Anandamayi Ma’s students, in which everyone was chanting in Bengali and Hindi. We enjoyed listening to the chants, but felt more like observers than part of the group. We were both more inclined toward meditation and were on the paths of raja yoga and jñana yoga, although we also appreciated the other paths. If a person follows one particular path it does not mean that he hates the other paths. Nonetheless one of Anandamayi Ma’s students came up to us and tried to convince us that the path of devotion was the highest one and that we should switch to it. He asked, “Why are you not participating in the chanting?” I told him, “The horse that pulls the buggy does not enjoy pulling it, but the person who is seated in the buggy enjoys the ride and benefits by witnessing and sitting quietly. The person who is performing the action does not enjoy it as much as the wise man who is witnessing it. Some people chant, and others enjoy chanting silently. We are enjoying more than anybody else. How do you know that we do not follow the path of devotion?” In his ignorance this student was very adamant that his path was the only one. Our discussion soon led to an argument, and Anandamayi Ma intervened by saying to her follower, “Don’t argue with these two young renunciates. One should try to understand one’s own inner worth and then follow the path best suited to him. The path of devotion does not mean dumb devotion. Devotion means total dedication, surrender, and love for the Lord. It is the path of the heart, but it does not contradict that intellect or reason which solves many problems of life. Devotion is also part of the other paths. It is not possible for the jñana yogi to attain enlightenment if he does not also have devotion. Everyone wants to follow bhakti, the path of devotion, thinking that it is very easy and simple. But that’s not true. The path of devotion means accepting the existence of the Lord instead of worshipping one’s own existence. Those who weep, shiver, become emotional, or act in a funny way cannot be called the followers of bhakti yoga. Tranquility of mind should be cultivated; then all the paths can be understood—and not before that. Purification of the mind is necessary, and is achieved by disciplining one’s mind, action, and speech. Argumentation is a state of learning and not a state of being.” I remember her remarkable discourse even today. I asked her, “Is it true that your path is superior to other paths and that only what you are doing is authentic? Do you think that others are wasting their time?” She replied, “My path of devotion suits me, but do not change your paths. Those who do not have guidance become confused and often change their paths. A confused mind is not fit to follow any path. Seekers of truth should learn to search for competence and guidance by seeing certain signs and symptoms in the teacher, such as selflessness, truthfulness, sincerity, and control of mind, action, and speech. “Students also commit mistakes when they become idealistic without observing their capacity or following any discipline. They see only what they want to see. This prevents them from learning, and then they get attached to the path which they think they are following. They become very fanatical and egotistical and even begin fighting with people. This can happen to any seeker if his inferiority complex goes on developing and creating boundaries, closing all the doors of knowledge and making him selfcentered, uncommunicative, and egotistical.” Ma confirmed our ideas and strengthened those principles which we were following. She said, “Learning the scriptures is very good and helpful, but without satsanga such learning can also make anyone egotistical. A learned man having satsanga is very humble, communicative, and gentle in his behavior. “Beginners often argue and boast about the superiority of their way, but one who has trodden the path knows that all paths lead to the same destination. There is no superior or inferior path. It is immaterial which path one follows, but one should carefully watch one’s own modifications of mind and learn not to identify with them.” As she stared at the eyes of her husband, which were like cups of wine full of devotion, we said goodbye to Anandamayi Ma, and I went to the quiet place where I often used to hide myself. Source: Living with the Himalayan Masters by Swami Rama

Dhyana Dhyana or meditation proper. All the methods described above are integral parts of the approach to meditation, but meditation proper begins at the level of manomaya kosha. One may enter that kosha in many ways, such as through: (a) refining the art of japa, ( subtler steps in breath awareness, © concentrations, (d) initiation, or (e) in the case of a more advanced disciple a guru may simply pull the disciples mind into a higher degree of meditation. How high one may go through such a conferring of grace depends on the degree of the preceptors own advancement. If one has guided the student as far as one himself has reached, he passes the student on to the higher preceptor.

The ultimate purpose of japa is to go into supreme silence. One first absorbs the articulate level of speech (vaikhari) into the mental level (madhyama). Then one silences even that and enters the realm of pashyanti, the vibration of revelation, such that oneself may become the channel for revelation. From there one goes into the supreme absorption in the para, the transcendent, which is knowledge as it exists in the Divine Principle. A preceptor trained in the Himalayan tradition leads the students into further and further refinements through nine major stages of mantra practice as taught in the tantric systems. Some of the variations of japa practice are as follows: (a) Practising the mantra with the awareness of the breath flow. ( Practising the mantra while performing daily tasks such as cooking or reading or writing. © Listening to ones mantra in the mind or in the anahata chakra. (d) Practising the mantra with the sumeru breathing. (e) Merging the mantra into the dot of the bija of a given chakra, and then observing it emerge from there again. (f) Taking the mantra into the minds chamber of silence, and observing it emerge again from that silence. (g) Merging the mantra into the interior sound in the Cave of the Bees, bhramara guha, again experiencing its re-emergence. (h) Using the mantra in the mental worship in the interior temples (manasa-puja). (i) Contemplating the meaning of ones mantra, and unifying that contemplation with (i) manana, or the Vedantic contemplation of the maha-vakyas, and (ii) internal dialogue, a special process of self-purification. (j) Using the mantra as a bhakti experience, of devotion and silent prayer, thus merging the path of bhakti-yoga, japa-yoga and dhyana-yoga. There are many other methods of using the mantra which need to be taught by an experienced preceptor who not only teaches the method but also leads the disciples mind and energies through his own power, that is, he initiates him into the practice.

Like i stated in the original thread, there is simply too much to copy and paste plus all the formatting that needs to be done. Every chapter/topic has spiritual knowledge. Those who want to read it can find it here. http://www.znakovi-vremena.net/en/Swami_Rama-Living_with_the_Himalayan_Masters.pdf Let me know if there are pdf links to any of the others. (English versions please)

I thought both gyan and dhyaan were important! Lets just see what Guru ji has to say on the subject. parabh kai simran gi-aan Dhi-aan tat buDh. In the remembrance of God are knowledge, meditation and the essence of wisdom. naanak saadhoo sang jaagay gi-aan rang. O Nanak, in the Saadhu Sangat, the Company of the Holy, the love of divine knowledge is awakened; bal budh gi-aan dhi-aan apnaa aap naam japaa-i-aa. He blesses them with power, wisdom, knowledge and meditation; He Himself inspires them to chant His Name. vismaad naad vismaad vayd. Wonderful is the sound current of the Naad, wonderful is the knowledge of the Vedas. mat tat gi-aanaN kali-aan nidhaanaN har naam man ramnan. The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the Lord's Name in the mind. bidi-aa na para-o baad nahee jaan-o. I do not read books of knowledge, and I do not understand the debates. har gun kathat sunat ba-uraano. ||1|| I have gone insane, chanting and hearing the Glorious Praises of the Lord. Dhun meh dhi-aan, dhi-aan meh jaani-aa, gurmukh akath kahaanee. The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech. kaa-i-aa nagree ih man raajaa panch vaseh veechaaree. The mind is the king of the city of the body; the five sources of knowledge dwell within it. saglee jaan karahu ma-udeefaa. Let your daily worship be the knowledge that God is everywhere. achint hamaarai anhat vaajai. Spontaneously, the Unstruck Melody of the Sound-current resounds within me. achint hamaarai gobind gaajai. Spontaneously, the Lord of the Universe has revealed Himself to me. achint hamaarai man patee-aanaa. Spontaneously, my mind has been pleased and appeased. nihchal Dhanee achint pachhaanaa. I have spontaneously realized the Eternal, Unchanging Lord. achinto upji-o sagal bibaykaa. Spontaneously, all wisdom and knowledge has welled up within me. gun naad dhun anand bayd. The Glory of God is the Sound-current of the Naad, the Celestial Music of Bliss, and the Wisdom of the Vedas. kathat sunat mun janaa mil sant mandlee. ||1|| rahaa-o. Speaking and listening, the silent sages and humble beings join together, in the Realm of the Saints. ||1||Pause|| gi-aan dhi-aan maan daan man rasik rasan naam japat tah paap khandlee. Spiritual wisdom, meditation, faith and charity are there; their minds savor the Taste of the Naam, the Name of the Lord. Chanting it, sins are destroyed. jog jugat gi-aan bhugat surat sabad tat baytay jap tap akhandlee. This is the technology of Yoga, spiritual wisdom, devotion, intuitive knowledge of the Shabad, certain knowledge of the Essence of Reality, chanting and unbroken intensive meditation. gur parsaadee vidi-aa veechaarai parh parh paavai maan. By Guru's Grace, contemplate spiritual knowledge; read it and study it, and you shall be honored. aapaa maDhay aap pargaasi-aa paa-i-aa amrit naam. Within the self, the self is revealed, when one is blessed with the Ambrosial Naam, the Name of the Lord.

There is too much knowledge in this book that is useful, motivational and just shire enjoyable reading. A lot of it is probably too deep and spiritual for me to comprehend so rather an copying and pasting every chapter that has a brilliant message I'm just going to paste the link to the book and those who feel inspired to want to read more can do so. I can't recommend this book enough. http://www.znakovi-vremena.net/en/Swami_Rama-Living_with_the_Himalayan_Masters.pdf

Real Knowledge Removes Suffering Self-reliance is important. It comes when you start receiving experiences directly from within. No doubt you need a teacher, you need a guide—I am not telling you that you should not learn things from other people, or that you need not study books. But I have met people who did not even know the alphabet, and yet whenever we had difficulty in understanding some profound truth or scripture, they alone could give us a solution. Once I was teaching the Brahma Sutras. It is one of the most abstruse books in Vedantic literature. Aphorisms which I myself did not really understand I explained to my students, and they seemed satisfied. But I was not. So in the evening I would go to a swami who had not actually studied scriptures. He couldn’t even sign his name—yet his knowledge was unmatched. He said, “You will never understand these terse aphorisms if you do not have direct experience.” Then he told me this story to help me understand the difference between direct and indirect knowledge. A master had a student who had never seen a cow nor tasted milk. But he knew that milk was nutritious. So he wanted to find a cow, milk it, and drink the milk. He went to his master and asked him, “Do you know anything about cows?” The master answered, “Of course.” The student requested, “Please describe a cow to me.” So the master described a cow: “A cow has four legs. It is a tame, docile animal, not found in the forest but in villages. Its milk is white and is very good for your health.” He described the type of tail and ears it has, everything. After this description the student went in search of a cow. On the way he came across a statue of a cow. He looked and thought, “This is surely what my master described to me.” By chance that day some people who lived nearby were whitewashing their house and there was a bucket of whitewash near the statue. The student saw it and concluded, “This must be that milk which they say is so good for you to drink.” He gulped down some of the whitewash, became terribly ill, and had to be taken to a hospital. After he recovered he went back to his master and angrily charged, “You are no teacher!” His master asked, “What’s the matter?” The student replied, “Your description of a cow was not at all accurate.” “What happened?” He explained, and the master asked, “Did you milk the cow yourself?” “No.” “That is why you suffered.” The cause of suffering among intellectuals today is not because they don’t really know. They know a little. But what they know is not their own knowledge, and that is why they suffer. A little or partial knowledge is always dangerous, like partial truths. A partial truth is not truth at all. So is the case with partial knowledge. The wise directly perceive truth. The sage who did not even know the alphabet of any language would always remove my doubt. Systematic study under a self-realized and competent teacher helps in purifying the ego; otherwise scriptural knowledge makes one egotistical. He who is called an intellectual man today only collects facts from various books and scriptures. Does he really know what he is doing? Feeding intellect with such a knowledge is like eating a food with no food-value. One who constantly eats such a food remains sick and also makes others sick. We meet many teachers and they all teach well, but a student can assimilate only that which is unalloyed and comes directly from self-experienced teachers. Story of my life! But I still can't help not wanting to put this book down. LOL

Direct Experience Alone Is the Means One day my master told me to sit down. He asked, “Are you a learned boy?” I could say anything to him, however outrageous. It was the only place where I could be completely frank. I was never sorry, no matter what I told him. He used to enjoy my foolishness. I replied, “Of course I am learned.” He asked, “What have you learned and who taught you? Explain it to me! Our mother is our first teacher, then our father, and then our brothers and sisters. Later we learn from the children with whom we play, from teachers at school, and from the writers of books. No matter what you have learned, you have not learned a single thing independently of others. So far all that you have learned is a contribution from others. And from whom have they learned? They have also learned from others. Yet as a result of all this you call yourself learned. I pity you because you have not learned anything independently. You have apparently concluded that there is no such thing as independent learning in the world. Your ideas are the ideas of others.” I said, “Wait a minute, let me think.” It was a shocking realization that whatever I had learned was nothing of my own. If you put yourself in my place you may well have the same feeling. The knowledge on which you depend is not at all your knowledge. That is why it is not satisfying, no matter how much of it you possess. Even if you have mastered an entire library, it will never satisfy. “Then how can I be enlightened?” I asked. He said, “By experimenting with this knowledge that you have acquired from outside. Find out for yourself, with the help of your direct experience. Finally you will come to a conclusive and fruitful stage of knowledge. All knowing is in vain if it is not direct. Indirect knowledge is of course informative, but not fulfilling. All wise people throughout history have gone through great pains in order to know truth directly. They were not satisfied by the mere opinions of others. They were not frightened off from this quest by the defenders of orthodoxy and dogma, who persecuted and sometimes even executed them because their conclusions were different.” Since that time I have tried to follow his advice. I have found that direct experience is the final test of the validity of knowledge. When you have known truth directly, you have the best kind of confirmation. Most of you go to your friends and give your viewpoint. You are seeking confirmation in their opinions. Whatever you think, you want others to confirm it by agreeing with you, to say, “Yes, what you think is right.” But somebody else’s opinion is no test of truth. When you know truth directly you do not need to ask your neighbors or your teacher. You don’t have to seek confirmation in books. Spiritual truth does not need an external witness. As long as you doubt, it means you have yet to know. Tread the path of direct experience until you attain that state where everything is clear, until all of your doubts are resolved. Direct experience alone has access to the source of real knowledge.

Only really saw him once when they came to our house with another mahapursh to give my son Janam Sanskar (new born amrit). I still remember him putting the kara on my son. Appeared to be very kind and shant in nature. Feel blessed was given opportunity to was their hands and serve them parshada.

This post has been reposted in this section of the forum because I think it will get lost.. This chapter has got me totally re-evaluating what is it I'm searching for? Even though I thought I understood that god was within and outside did I really understand the message. Probably not!!!! You teach Others but not me? You Teach Others but Deprive Me One day I told my master, “You have been cheating me.” When we are inadequate ourselves but our ego is strong, we tend to blame others. He asked, “What’s the matter?” I said, “You think I am still a child, and you are withholding things from me.” “Tell me, what am I withholding?” “You are not showing me God. Perhaps you cannot, but can only teach me about God. If that is the limit of your powers, then you should be honest.” He answered, “I will show you God tomorrow morning.” I asked, “Really?” He replied, “Most certainly . . . are you prepared?” I used to meditate regularly before going to bed, but that night I could not. I was sure that in the morning I would get to see God, so what was the point of meditating? I was so restless and excited I did not sleep the whole night. Early in the morning I went to my master. I did not even bathe. I thought, “When my master is showing me God, why take time for a bath?” I just slapped my face, patted down my hair, and presented myself to him. He said, “Take your seat.” I thought, “Now he is going to show me God.” I was seldom humble, but I became extraordinarily humble that morning. I bowed before him many times. He looked at me and said, “What has happened to you? What is this funny business? Why are you abnormally emotional?” I said, “Did you forget? You promised that you would show me God.” He said, “Okay, let me know what type of God you are prepared to see.” I said, “Sir, are there many types?” He asked, “What is your concept and definition of God? I’ll show you God exactly according to your conviction and definition. Everyone wants to see God without having any firm conviction of God in their minds and hearts. If you are searching and are not firm and sure regarding the object of your search, what will you find? If I tell you that whatsoever you see is God, you are not going to be satisfied. If I say God is within you, still you won’t be satisfied. Suppose I show you God and you say, ‘No, that’s not God.’ What am I going to do then? So you tell me the way you think about God and I will produce that God for you.” I told him, “Wait a moment. Let me think.” He said, “God is not within the range of your thinking. Go back to your meditation seat and when you are ready, let me know. Come to see me anytime you want after you have decided what type of God you want to see. I don’t lie—I’ll show you God. That is my duty, to show you God.” I tried my best to imagine what God would be like, but my imagination could not go beyond the human form. My mind ranged over the kingdom of plants, then the kingdom of animals, then human beings. So I imagined a wise and handsome man, who was very strong and powerful. And I thought, “God must look like this.” Then I realized that I was making a foolish demand. What could I experience when I didn’t have clarity of mind? Finally I went to my master and said, “Sir, show me that God who can free us of miseries, and who can give us happiness.” He said, “That is a state of equilibrium and tranquility which you must cultivate for yourself.” Without having clarity of mind, a mere desire to see God is just like groping in the dark. I found out that the human mind has its boundaries and can visualize only according to its limited resources. No human being can possibly explain what God is, or conceive of God mentally. One can say God is truth, a fountain of love, absolute Reality, or the One Who manifested this universe. But these are all abstract ideas which do not satisfy the desire to see God. Then what is there to be seen? Those who believe God is a being can imagine and see a vision, but in reality God cannot be seen through human eyes. God can only be realized by realizing the real self and then the self of all. So when a student has the attitude “I want to see God; my teacher is not showing me God; my teacher is not giving me what I want,” he must finally realize that it is not a matter of the teacher’s duty. Find out if you are making inappropriate demands, and instead of demanding from the teacher, transform yourself from within. God is within you, and that which is within you is subject to self-realization. No one can show God to anyone else. One has to independently realize his real self; thereby he realizes the self of all, which is called God. In the state of ignorance, the student thinks that God is a particular being, and he wants to see that being exactly as he sees something in the external world. It never happens. But when he realizes that God is truth and practices truth in action and speech, then his ignorance about the nature of God disappears and self-realization dawns. Tuks for SGGS: Ang 893 In the Word of the Guru`s Bani is the wealth of the unstruck sound current. anhad banee poonjee. The Saints hold the key to it in their hands. santan hath raakhee koonjee. They sit there, in the cave of deep Samaadhi; sunn samaaDh gufaa tah aasan. the unique, perfect Lord God dwells there. kayval barahm pooran tah baasan. God holds conversations with His devotees. bhagat sang parabh gosat karat. There is no pleasure or pain, no birth or death there. tah harakh na sog na janam na marat. One whom the Lord Himself blesses with His Mercy, kar kirpaa jis aap divaa-i-aa. obtains the Lord`s wealth in the Saadh Sangat, the Company of the Holy. saadhsang tin har Dhan paa-i-aa. Now how do the following pangti's explain the above viewpoint in particular the line in blue? How can God have a conversation with his devotees if you are in deed him above the level of the mind? Who or what is having a conversation with who if god does not exist as a separate entity? Does these tuks still indicate a level of duality. Are you infact having a conversation with yourself or the state of many! Maybe the only way to obtain an answer this question is to do simran and find out for ourselves.

If the above post is correct then what about the following lines in Gurbani: Ang 893 In the Word of the Guru`s Bani is the wealth of the unstruck sound current. anhad banee poonjee. The Saints hold the key to it in their hands. santan hath raakhee koonjee. They sit there, in the cave of deep Samaadhi; sunn samaaDh gufaa tah aasan. the unique, perfect Lord God dwells there. kayval barahm pooran tah baasan. God holds conversations with His devotees. bhagat sang parabh gosat karat. There is no pleasure or pain, no birth or death there. tah harakh na sog na janam na marat. One whom the Lord Himself blesses with His Mercy, kar kirpaa jis aap divaa-i-aa. obtains the Lord`s wealth in the Saadh Sangat, the Company of the Holy. saadhsang tin har Dhan paa-i-aa.

This chapter has got me totally re-evaluating what is it I'm searching for? Even though I thought I understood that god was within and outside did I really understand the message. Probably not. You teach Others but not me? You Teach Others but Deprive Me One day I told my master, “You have been cheating me.” When we are inadequate ourselves but our ego is strong, we tend to blame others. He asked, “What’s the matter?” I said, “You think I am still a child, and you are withholding things from me.” “Tell me, what am I withholding?” “You are not showing me God. Perhaps you cannot, but can only teach me about God. If that is the limit of your powers, then you should be honest.” He answered, “I will show you God tomorrow morning.” I asked, “Really?” He replied, “Most certainly . . . are you prepared?” I used to meditate regularly before going to bed, but that night I could not. I was sure that in the morning I would get to see God, so what was the point of meditating? I was so restless and excited I did not sleep the whole night. Early in the morning I went to my master. I did not even bathe. I thought, “When my master is showing me God, why take time for a bath?” I just slapped my face, patted down my hair, and presented myself to him. He said, “Take your seat.” I thought, “Now he is going to show me God.” I was seldom humble, but I became extraordinarily humble that morning. I bowed before him many times. He looked at me and said, “What has happened to you? What is this funny business? Why are you abnormally emotional?” I said, “Did you forget? You promised that you would show me God.” He said, “Okay, let me know what type of God you are prepared to see.” I said, “Sir, are there many types?” He asked, “What is your concept and definition of God? I’ll show you God exactly according to your conviction and definition. Everyone wants to see God without having any firm conviction of God in their minds and hearts. If you are searching and are not firm and sure regarding the object of your search, what will you find? If I tell you that whatsoever you see is God, you are not going to be satisfied. If I say God is within you, still you won’t be satisfied. Suppose I show you God and you say, ‘No, that’s not God.’ What am I going to do then? So you tell me the way you think about God and I will produce that God for you.” I told him, “Wait a moment. Let me think.” He said, “God is not within the range of your thinking. Go back to your meditation seat and when you are ready, let me know. Come to see me anytime you want after you have decided what type of God you want to see. I don’t lie—I’ll show you God. That is my duty, to show you God.” I tried my best to imagine what God would be like, but my imagination could not go beyond the human form. My mind ranged over the kingdom of plants, then the kingdom of animals, then human beings. So I imagined a wise and handsome man, who was very strong and powerful. And I thought, “God must look like this.” Then I realized that I was making a foolish demand. What could I experience when I didn’t have clarity of mind? Finally I went to my master and said, “Sir, show me that God who can free us of miseries, and who can give us happiness.” He said, “That is a state of equilibrium and tranquility which you must cultivate for yourself.” Without having clarity of mind, a mere desire to see God is just like groping in the dark. I found out that the human mind has its boundaries and can visualize only according to its limited resources. No human being can possibly explain what God is, or conceive of God mentally. One can say God is truth, a fountain of love, absolute Reality, or the One Who manifested this universe. But these are all abstract ideas which do not satisfy the desire to see God. Then what is there to be seen? Those who believe God is a being can imagine and see a vision, but in reality God cannot be seen through human eyes. God can only be realized by realizing the real self and then the self of all. So when a student has the attitude “I want to see God; my teacher is not showing me God; my teacher is not giving me what I want,” he must finally realize that it is not a matter of the teacher’s duty. Find out if you are making inappropriate demands, and instead of demanding from the teacher, transform yourself from within. God is within you, and that which is within you is subject to self-realization. No one can show God to anyone else. One has to independently realize his real self; thereby he realizes the self of all, which is called God. In the state of ignorance, the student thinks that God is a particular being, and he wants to see that being exactly as he sees something in the external world. It never happens. But when he realizes that God is truth and practices truth in action and speech, then his ignorance about the nature of God disappears and self-realization dawns.

Maya, the Cosmic Veil One day I said to my master, “Sir, I have been taught that avidya [ignorance] and maya [illusion] are one and the same. But I do not really understand what maya is.” He often taught by demonstration, so he said, “Tomorrow morning I will show you what maya is.” I could not sleep that night. I thought, “Tomorrow morning I am going to meet maya.” The next day we went for our morning ablutions as usual. Then we met again afterwards. We bathed in the Ganges. Afterwards I did not feel like I could sit for meditation because I was so excited by the prospect of the mystery of maya being unveiled. On our way back to the cave we came upon a big, dry trunk of a tree. My master rushed up to the tree and wrapped himself around it. I had never seen him run so fast before. He called out, “Are you my disciple? Then help me!” I said, “Huh? You have helped so many people, and today you need my help? What has happened to you?” I was afraid of that tree. I wouldn’t go near it because I feared it would also entrap me. I thought, “If the tree also entraps me, then who will help us both?” He cried, “Help me! Take hold of my foot and try your best to pull me away.” I tried with all my might, but I could not separate him from the tree. Then he said, “My body has been caught by this tree trunk.” I exhausted myself trying to pull him from the tree. Finally I stopped to think and I said to him, “How is this possible? The tree trunk has no power to hold you. What are you doing?” He laughed and said, “This is maya.” My master explained anadi vidya—cosmic illusion—to me just as Shankara had described it. He said that avidya means individual ignorance, while maya is both individual and cosmic illusion. Ma means “no” and ya means “that”: that which is not self-existent, yet appears to exist, like a mirage, is called maya. Then he explained another school of philosophy, which maintains that maya is universal illusion and also the mother of the universe. He told me that in tantra philosophy maya is considered to be both cosmic shakti and the primal force, or kundalini—the latent force in all human beings. By focusing one’s awareness on the Absolute, this sleeping force is awakened within and directed toward the center of consciousness. When one comes in touch with this power he can easily attain the highest level of consciousness. Those who do not awaken this force of shakti remain forever brute and ignorant. After describing the philosophies of maya he said, “When we devote our mind, energy, and resources to believing in that which is non-existent, then it appears to exist, and that is maya. Don’t contemplate on evil, devils, sins, avidya, or maya and thereby put yourself in a state of stress and worry. Even spiritual people become preoccupied with blaming the world for their lack of progress. This weakness is significant in creating obstacles. For lack of sincerity, honesty, faithfulness, and truthfulness we do not realize that which we are. We project our weaknesses and think that the objects of the world are the source of our obstacles.” He told me to practice non-attachment and constant awareness. He said, “The strongest of bondages is created by attachment, which makes one weak, ignorant, and unaware of the absolute Reality. Maya, or illusion, is deeply rooted in attachment. When we are attached to or have a desire for something, it becomes a source of illusion for us. Those who are free from attachments and have directed their desires toward spiritual growth are free from the bondage of maya—illusion. The less attachment, the more inner strength; the more inner strength, the nearer the goal. Vairagya and abhyasa—non-attachment and constant awareness of absolute Reality—are like two wings of a bird which can fly from the plane of mortality to the height of immortality. Those who do not allow their wings to be clipped by the illusion of maya can attain perfection. “Many people confuse attachment with love. But in attachment you become selfish, interested in your own pleasure, and you misuse love. You become possessive and try to gain the objects of your desires. Attachment creates bondage, while love bestows freedom. When yogis speak of non-attachment they are not teaching indifference, but are teaching how to genuinely and selflessly love others. Non-attachment, properly understood, means love. Non-attachment or love can be practiced by those who live in the world as well as those who are renunciates.” The message which I received on the sands of the Ganges in the Himalayas helped me to understand that illusion is self-induced. By imparting this knowledge my beloved master made me aware of the nature of cosmic illusion and the individual barriers we create.

My Offering to My Master What did I offer my master? I will tell you. When I received my second step of initiation, at the age of fifteen, I had nothing with me. I thought, “All these rich people come with baskets of fruit, flowers, and money to offer to their teachers, but I have nothing to give.” I asked my master, “Sir, what is the best thing for me to offer?” He said to me, “Bring me a bundle of dry sticks.” I thought, “Surely if someone brings such sticks to his teacher, his teacher will kick him.” But I did as he instructed. I brought him a bundle of dry sticks, and he said, “Offer it to me with all your heart, mind, and soul.” I looked at him and thought, “He is so wise and educated. What has happened to him today?” He said, “This is the greatest gift that you can ever give me. People want to give me gold, silver, land, a house. These valuables mean nothing to me.” My master explained that when you offer a bundle of dry sticks to a guru he understands that you are prepared to tread the path of enlightenment. It means “Please relieve me from my past, and burn all my negative thinking in the fire of knowledge.” He said, “I will burn these dry sticks so that your past karmas do not affect your future. Now I am giving you a new life. Do not live in the past. Live here and now and start treading the path of light.” Most people brood on the past and do not know how to live here and now. That is the cause of their suffering.

I have just started reading "Living with Himalayan Masters" by Swami Rama. If there are any good pieces of knowledge or messages I will post in this thread. Crossing a Flooded River Students are many; disciples are few. Many students came to my master and requested, “Please accept me as your disciple.” They all showed their faithfulness by serving him, by chanting, by learning, and by practicing disciplines. He did not respond. One day he called everyone to him. There were twenty students. He said, “Let’s go.” Everyone followed him to the bank of the Tungbhadra River in South India. It was in full flood, very wide and dangerous. He said, “He who can cross this river is my disciple.” One student said, “Sir, you know I can do it, but I have to go back to finish my work.” Another student said, “Sir, I don’t know how to swim.” I didn’t say anything. As soon as he said it, I jumped. He sat down quietly as I crossed the river. It was very wide. There were many crocodiles, and huge logs were rolling with the currents of water, but I was not concerned. My mind was one-pointed on completing the challenge I was given. I loved to be challenged, and I always accepted a challenge joyfully. It was a source of inspiration for me to examine my own strength. Whenever I was tired I would float, and in this way I succeeded in crossing the river. My master said to the other students, “He didn’t say that he was my disciple, but he jumped.” I was close enough to him to know his power. I thought, “He wants his disciples to cross the river. Here I am. I can do it. It’s nothing, because he is here. Why can’t I do it?” So firm were my faith and determination. Faith and determination, these two are the essential rungs on the ladder of enlightenment. Without them the word “enlightenment” can be written and spoken, but never realized. Without faith we can attain some degree of intellectual knowledge, but only with faith can we see into the most subtle chambers of our being. Determination is the power that sees us through all frustrations and obstacles. It helps in building willpower, which is the very basis of success within and without. It is said in the scriptures that with the help of sankalpa shakti (the power of determination) nothing is impossible. Behind all the great works done by the great leaders of the world stands this shakti. With this power behind him, such a leader says, “I will do it; I have to do it; I have the means to do it.” When this power of determination is not interrupted, one inevitably attains the desired goal.

Just to clarify for those reading this thread and what gurbani says about this stuff. Here are some quotes. Ang 327 Such is the spiritual wisdom which the Lord has imparted. aisaa gi-aan kathai banvaaree. O mind, hold your breath steady within the central channel of the Sushmanaa. Pause man ray pavan darirh sukhman naaree. rahaa-o. Adopt such a Guru (Shabad Guru Surat Dhun Chella), that you shall not have to adopt another again. so gur karahu je bahur na karnaa. Dwell in such a state, that you shall never have to dwell in any other. so pad ravhu je bahur na ravnaa. Embrace such a meditation, that you shall never have to embrace any other. so Dhi-aan Dharahu je bahur na Dharnaa. Die in such a way, that you shall never have to die again. aisay marahu je bahur na marnaa. Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. ultee gangaa jamun milaava-o. At their confluence within your mind, take your bath there without water. (Trikuti) bin jal sangam man meh nHaava-o. Ang 969 I have made the fourteen worlds the furnace, and I have burnt my body with the fire of God. bhavan chatur das bhaathee keenHee barahm agan tan jaaree ray. My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad. mudraa madak sahj Dhun laagee sukhman pochanhaaree ray. Make spiritual wisdom the molasses, meditation the flowers, and the Fear of God the fire enshrined in your mind. gurh kar gi-aan Dhi-aan kar mahoo-aa bha-o bhaathee man Dhaaraa. The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. sukhman naaree sahj samaanee peevai peevanhaaraa.