Sat1176

I found the following article quite helpful in trying to clarify the purpose behind a mantra what ever it may be.. https://sites.google.com/site/swamiramateachings/swami-rama-mantra-silence Sounds themselves merely vibrate and actually have no literal meaning. Mantras operate at a level deeper than its meaning in words; a mantra has its effect because of its qualities of sound and vibration. Imagine that you are standing on the bank of a river and you hear the current as it flows. If you follow the river upstream, you will come to its origin. There, you will find that there is no sound. In the same way, a mantra leads the mind to the silence within. That state is called “soundless sound.” The seven sounds, or mantras, of the chakras, if magnified, create a form. Each mantra will make a different form. But magnifying sound in the external world is not going to help you. You have to go to the source within, from which that sound comes. This form gives you a knowledge of the sound, and the sound gives you a knowledge of the silence from which all sounds come. You have to learn to go to the silence, both physically and mentally. There is a science deeper than the science of chakras, though it is not explained in any manual. It is what the gurus impart to their disciples, not through books or words, but only through silence. Gurus impart the best of their knowledge in silence. When you are in silence, they communicate with you through silence, and in silence. For the student whose mind is in tune, that teaching is the finest of teachings. This silent communication can happen no matter where you are physically, whether you are 10,000 miles away or very close. It is not due to the meaning of the words that the mantra has its impact. It is the effect of the sound that helps the mind to become still and eventually go beyond sound, to experience the silence within. Sounds arise from silence. For example, the sound created at the root chakra is “lam.” Now, “lam” is, itself, a magnified sound. It arises from silence. When the potential energy of that silence becomes manifested at the root center, it forms the bija mantra “lam.” Knowing that sound in this magnified form does not really help you. If you want to go to the subtler aspect of the mantra, then you, like the sages, must go to the state of silence. From the silence flow all the rivers that create the great nada, and the ocean makes great sound and motion. This motion is going and coming, like a wave comes and goes. There, in silence, you will find out what the mantra really means. Out of silence comes sound, and out of sound comes form. A mantra has four bodies, sheaths, or koshas. First, as a word, it has a meaning; another more subtle form is its feeling; still more subtle is a deep intense and constant awareness or presence, and the fourth or most subtle level of the mantra is soundless sound. Many students continue repeating or muttering their mantra throughout life, but they never attain a state of ajapa japa—that state of constant awareness without any effort. Such a student strengthens his awareness, but meditates on the gross level only. The mantras that are used for meditation in silence are special sets of sounds that do not obstruct and disturb the flow of breath, but help regulate the breath and lead to sushumna awakening, in which the breath flows through both nostrils equally. This creates a joyous state of mind and the mind is voluntarily disconnected from the senses. Then, the student has to deal with the thoughts coming forward from the unconscious. The conscious mind has the habit of recalling memories from the deep levels of the unconscious mind. The mantra helps one to go beyond this process. Mantra creates a new groove in the mind and the mind then begins to spontaneously flow into the groove created by mantra. When the mind becomes concentrated, one-pointed, and inward, it peers into the latent part of the unconscious and there, sooner or later, finds a glittering light. The only time our minds usually become somewhat still is in deep, dreamless sleep. The rest of the time the mind tends to drift like a boat without an anchor. One of the goals of mantra is to quiet the mind by giving it one focus of attention. This concentration does not imply effort, tension or mental strain—it simply means “focused attention.” This focused attention is in contrast to a scattered, distracted state of mind. It is an alert, yet relaxed focus of attention, and if you are relaxed and comfortable, this should not be difficult. The mantra should not be repeated without understanding its meaning. Before repeating the mantra, the student should be fully convinced of its importance. It should be repeated with meaning and feeling. Parrot-like repetition is not of much use. Repeating the mantra merely with the rosary and the tongue is a very inferior practice. It won’t do merely to complete a given count. The purpose of japa, or repetition of the mantra is to lead the mind to the higher dimensions and to rungs of meditation. Eventually, the mantra becomes a part and parcel of life which infuses awareness at all times. The meaning and spirit of the mantra should so intertwine with every in-coming and out-going breath, that in whatever circumstances the aspirant might be, he or she is always conscious of it. As the mind grows one-pointed by thus uttering the mantra and concentrating on it, interest in sadhana deepens. When japa is thus carried on in the midst of worldly activities, it is called meditation in action. The mind often has thoughts and feelings which seem to “pop up” in our minds. In meditation, one should focus attention on the mantra, and allow the mental noise to still itself. However, sometimes when other thoughts come to mind, your awareness will actually shift to those other issues. When this occurs, you should allow yourself to witness or observe the thoughts and associations in your mind, and gently bring your awareness back to the mantra. It is important to not create a tug-of-war about this process, engage in mental arguments, or become angry or judgmental with ourselves about these mental distractions. Thoughts will continue to arise, but most will dissipate if you witness them in a neutral way, without creating an internal conflict. When…questions that are pending in my mind come to me, I say to them, ‘Okay, come.’ What you do, when such thoughts come, is try to think of your mantra. This means that you try to use your mantra to avoid and escape from certain situations. Then, when you have done your mantra for a while, your mind again goes back to the same worry. That is not helpful; instead, let everything come before you for a decision—just watch. In my practice, when all the thoughts have gone through the mind, then I sit down and start to remember my mantra. Usually you try to remember your mantra from the very beginning, and there are those thoughts waiting for your consultation, but you do not pay attention to them. Then, the thoughts are coming and going in your mind and you are trying to repeat your mantra, and the more the thoughts come, the more you repeat your mantra, and the result is an internal battle. That is not helpful; you do not need that. My way of using the mantra is different from yours, because I do not want to fool around with the process. I sit down, and I observe my whole being listening to the mantra. I do not remember the mantra or repeat the mantra mentally, because then the mind repeats many things. Instead I make my whole being an ear to hear the mantra, and the mantra is coming from everywhere. This will not happen to you immediately in meditation, but when you have attained or accomplished something, then this will happen to you. Then, even if you do not want to do your mantra, it is not possible to avoid it. Even if you decide that you do not want to remember the mantra, it will not be possible. Finally, even the mantra does not exist; only the purpose for which you repeat the mantra is there; you are There. The mantra might still be there, but it exists as an experience that overwhelms your whole being, and is not separate from you. In the process of meditation we must learn to explore our minds so that the mantra may be used effectively. The first stage of meditation is to clear the mind. It is essential to observe the thinking process and witness the contents of our minds. Thoughts will appear and disappear, but always learn to be a witness. Do not identify with thoughts, images and symbols. In this way we will learn which of our thinking processes are helpful and which are harmful. Always recall that our train of thoughts is our own product; it is our own direct creation and that is why it affects us. It is at this point in meditation training that a mantra becomes invaluable. The mantra is like a seed, and we are like the soil. The mantra needs time to grow. The mantra must be nourished. Persevere in repeating it mentally and silently within and slowly a new object will grow and come to occupy the mind. Eventually instead of watching our thoughts we will begin to watch ourselves repeating our mantra. Above all else, remember this one thing: it is easy to meet that Infinity within—to attain this awareness, you just have to be silent and quiet. When you calm your mind and make it one-pointed, it can penetrate those fields of the mind that are not ordinarily penetrated by human beings, and then you will perceive the Reality within. Remember, you go to the silence, you go to the silence, you go to the silence. You are busy listening to mere sounds that are useless or meaningless, and which have adverse effects on your mind. Learn to put yourself into silence. Your normal habit, your training, and your education is to go to the ocean of the external world and become lost in the sounds. Learn instead to go back to the Source of silence; this is the method of meditation, the inward journey. In the Kathopanishad, the King of Death describes the process by which the aspirant can realize the true Self. He says, “Merge the words into thoughts.” By words he means the power of speech. The words that are uttered by us are the expressions of our thoughts. No word is uttered without a thought behind it. In fact, words and thoughts are one and the same, but thoughts are finer and subtler, while words are gross. [swami Rama writes that when he used to sing, compose a poem, or paint, his master objected. He advised him to avoid such diversions and to practice silence. He would say,] “The voice of silence is supreme. It is beyond all levels of consciousness and all methods of communication. Learn to listen to the voice of silence. Rather than discussing scriptures and arguing with sages, just enjoy their presence. You are on a journey; don’t stop for long at one place and get attached to anything. Silence will give you what the world can never give you.” Sometimes a great teacher teaches his students through silence. The best and deepest of the teachings is not communicated through books, speech or actions, but through silence. That special teaching is understood only when you are silent. The language of that silence sometimes comes to you and that is called sandhya bhava, the emotion of joy and equilibrium. Sandhya is the wedding between the day and night, the time when the day weds night, and night weds day. A teacher may ask a student, “Have you done your sandhya,” which means, “Have you united all this and attained a state of equilibrium and joy before you meditate? Have you studied the behavior of your breath?” Mantra leads you not to the external world, but to the source of silence. The mantra leads your mind to the state of silence. Mind does not want to go into silence—it has many desires to fulfill. When you create a new groove, the mind stops flowing into the past grooves and starts flowing in the new grooves that you have consciously created. These new grooves lead you to silence. Your aim in meditation is to go into the silence from where wisdom flows with all its majesty. Meditation is a good thing to do; it is a great solace. When your mind starts going inside you will hear millions of types of sounds. All sounds originate from silence. A moment of real silence is enough for one year. [swami Rama says of silence,] “If someone offers me one year’s pleasures or one moment of absolute silence, I will take one moment of silence, and you can keep my year of pleasure. If you put yourself into absolute silence, you will understand whatever you want.” The final step of meditation is to remain in silence. This silence cannot be described; it is inexplicable. This silence opens the door of intuitive knowledge, and then the past, present, and future are revealed to the student. Beyond body, breath, and mind lies this silence. From Silence emanate peace, happiness, and bliss. The meditator makes that silence his or her personal abode; that is the final goal of meditation. If you do your practice, it is not possible that you will fail to make progress, although you often do not see the subtle progress at deeper levels. The gurus impart the best of their knowledge, the heart of their teachings, in silence. And when you are in silence within, they communicate with you at that level. Do your practices if you want to make progress. The teacher in the external world has his responsibility. That responsibility is over when he leads his student to the path of silence, from which everyone receives knowledge.

This book also talks about the 4th state. http://www.swamij.com/pdf/enlightenment-without-god-swami-rama.pdf

By Swami Rama ji. This is the same guy who wrote a few articles in the discourses on the beyond books and was regularly invited by Sant Baba Waryam Singh to give lectures in their naam simran samagams. enjoy

Was just re-reading my notes I took from Guru Maharaj and the following shabad by Kabir Jee stood out on Ang 327. When the body dies, where does the soul go? pind moo-ai jee-o kih ghar jaataa. It is absorbed into the untouched, unstruck melody of the Word of the Shabad. sabad ateet anaahad raataa. Only one who knows the Lord realizes Him. jin raam jaani-aa tineh pachhaani-aa. The mind is satisfied and satiated, like the mute who eats the sugar candy and just smiles, without speaking. ji-o goongay saakar man maani-aa. 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, that you shall not have to adopt another again. (The only ultimate Guru who is timeless is WaheGuru himself) 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. bin jal sangam man meh nHaava-o. To look upon all with an impartial eye - let this be your daily occupation. lochaa samsar ih bi-uhaaraa. Contemplate this essence of reality - what else is there to contemplate? tat beechaar ki-aa avar beechaaraa. Water, fire, wind, earth and ether ap tayj baa-ay parithmee aakaasaa. - adopt such a way of life and you shall be close to the Lord. aisee rahat raha-o har paasaa. Says Kabeer, meditate on the Immaculate Lord. kahai kabeer niranjan Dhi-aava-o. Go to that home, which you shall never have to leave. tit ghar jaa-o je bahur na aava-o. This has got me slightly interested in how to open/enter this sushmana nari..... What seems like a good explanation of Sushmana awakening is given by the website https://sites.google.com/site/swamiramateachings/swami-rama-sushumna According to the yogic scriptures, there are 72,000 nadis, or energy channels. Among them, ida, pingala, and sushumna are the most important. As long as the mind is outward, only ida and pingala remain active. But when the mind is calm and tranquil, sushumna, the central channel, is awakened. The joy derived from the mind traveling through the sushumna channel is unique; it cannot be compared with any sensory pleasure. Because of that inner joy, the mind loses its taste for worldly pleasures. Sushumna application is the most important factor in spiritual practice. The moment sushumna is awakened, the mind longs to enter the inner world. When the flow of ida and pingala is directed toward sushumna, and distractions are thereby removed, meditation flows by itself. According to our school of meditation breath awareness is an important step for the awakening of sushumna. Although the word sushumna cannot be adequately translated into English, it signifies the state of an undisturbed and joyous mind. When the breath starts flowing freely and smoothly through both nostrils, the mind attains this state of joy and calmness. Such a mental condition is necessary for the mind to travel into deeper levels of consciousness, for if the mind is not brought to a state of joy it cannot remain steady, and an unsteady mind is not fit for meditation. The process of awakening the sushumna is possible only when a student starts enjoying being still by keeping the head, neck, and trunk straight. This means that the student does not allow any uneasiness to occur in the three cords along the spinal column the central, sympathetic, and parasympathetic ganglionated cords. The sushumna nadi is centrally located and travels along the spinal canal. At the level of the larynx it divides into an anterior portion and a posterior portion, both of which terminate in the brahmarandra, or cavity of Brahma, which corresponds to the ventricular cavity in the physical body. The ida and pingala nadis also travel upwards along the spinal column, but they crisscross each other and the sushumna before terminating in the left and right nostrils, respectively. The junctions of ida, pingala, and sushumna along the spinal column are called chakras, or wheels, and just as the spokes of a wheel radiate outward from the central hub, so do the other nadis radiate outward from the chakras to other parts of the body. In other words, the chakras are junctions of other nadis with the three main nadis: sushumna, ida and pingala. Ida and pingala, situated on each side of the spinal column, are joined at a point opposite the forehead, between the eyebrows at the ajna chakra, where one finds a small but significant ganglion called the ganglion of Ribes. Ida goes around this ganglion to the right and terminates in the left nostril. Pingala goes around it on the left side and ends in the right nostril. In passing along the posterior side of the spinal cord, these two channels change their positions several times, alternating left and right, and meet again below at the ganglion impar located in front of the coccyx which corresponds to the muladhara chakra. These channels communicate repeatedly with sushumna throughout its course. There are only two or three techniques for applying sushumna: 1) concentrating on the bridge between the two nostrils, 2) doing pranayama breathing practices and applying jalandhara bandha (the chin lock) and 3) meditating on the chakra system. Breathing practices to awaken sushumna may include nadi shodhanam and kumbhaka. Also, use of mantra helps to awaken sushumna. It should be understood that sushumna application is the only methodical way of preventing the dissipation of the mind. When sushumna flows, the occasion is unsuitable for external actions, and only meditation and contemplation should be done. When the breath is in sushumna, intuitive knowledge is received well. The application of sushumna is very important: without it, deep meditation is not possible, and without deep meditation, samadhi cannot be accomplished. To apply sushumna, the accomplished yogis concentrate on the bridge between the two nostrils above the lip and allow both nostrils to flow freely. Such advanced yogis do not use any external pressures on any part of the body to change the flow of breath. The aspirant who has learned the correct method of meditation and who has control over the wandering of his mind can easily apply sushumna willfully through concentration on the flow of breath, and can attain the deepest state of meditation—samadhi. At this stage, such aspirants no longer need to use the fingers. The knowledge of turiya is easily accessible by applying sushumna. Sushumna application and the awakening of kundalini are two main aims of yoga science. Without knowing the method of awakening sushumna the joy of meditation cannot be experienced. Pranayama is important in gaining control over the mind, and the application of sushumna is important for deepening meditation. The first step in sushumna application is learning to change the flow of breath with your mental ability, according to your wish and desire. There are many mechanical methods described in books by which you can do this, but they are not actually helpful; they are not really recommended. To really accomplish this process, you must learn to create a relaxed focus on the right or left nostril. If the nostril is blocked, but not due to some condition like sinusitis, then when the mind focuses on it, that nostril will become active because of the focus of the mind. When you have learned to change the flow of the nostrils with your mind, then after some time, a time comes when both nostrils begin flowing evenly. This may take some months or perhaps a year, depending on your capacity and the burning desire within you. When the nostrils flow evenly, the mind cannot worry, because it is disconnected from the senses. Mind does not know how to worry then. It attains a state of joy called sukhamana, the joyous mind. That state of mind is conducive to deep meditation. This is an accurate and effective procedure for you to follow, and it is important not to rush or be impatient. To begin the process of sushumna awakening, the meditator is prepared to focus the mind on the breath as it is felt between the two nostrils. The goal is to focus awareness on the flow of the breath, where it can be perceived at the nostrils on inhalation and exhalation. When you focus the mind on the center between the nostrils, you will soon discover that both nostrils are flowing freely. When both nostrils flow freely, that is called sandhya, the wedding of the sun and the moon, or between pingala and ida. Once this experience can be maintained for five minutes, the student has crossed a great barrier, and the mind has attained some one-pointedness. Then the mind becomes focused inward. For meditation, the finest of all breathing exercises is sushumna application. When you learn how to apply sushumna, there is no way for your mind to go anywhere but into the inner journey. According to the ancient yoga manuals and the science of yoga, there are three important points in the inward journey. The cream of the yoga science is to learn first to apply sushumna; next to awaken kundalini and lead her to the highest dimension; and then to attain the knowledge of the Absolute. This is the entire purpose of the yoga system. Application of sushumna and awakening of kundalini are the two most important aspects of yogic practice before union between jiva and Shiva is accomplished. When sushumna is applied, the yogi feels a sensation of fire going to the brain as if a hot current of air is being blown through a tube from its lower end to its upper end. With the force of pranic energy, the muladhara and swadisthana chakras vibrate, and the primal force is fully awakened. When the students of meditation learn to apply sushumna, then they really start practicing meditation, and meditation becomes a joyful experience. The student can notice when his breath starts flowing freely through both nostrils, and this symptom is an indication of sushumna awakening. In samaya, which is the highest of all yoga paths and tantra, sushumna awakening after bhuta shuddhi (internal and external purification) is the first requisite. Then kundalini is awakened, and in the third step it is led to sahasrara and not allowed to flow again to the lower levels of consciousness. The science of breath actually ends with sushumna application. It is the method by which you establish harmony between the two aspects of breath. During that time, both nostrils flow freely. Without sushumna application, meditation, the inward journey, becomes difficult, so you should learn the method of sushumna application. When you attempt sushumna application, ask your mind to focus at the nose bridge. Let your thoughts come and do not be afraid. You are trying to discipline your conscious mind, which is only a small part of the whole mind. In the Kathopanishad, the King of Death says, “There are innumerable nerves and veins in the physical system, and among them the most important is that which goes upward through the spine. That one is called sushumna. It travels through the spinal column and leads to the highest heaven as conceived by the yogis. One who can enter sushumna at the time of death can attain Brahman, the highest goal of life. All other paths are paths of rebirth. From sushumna, the yogi ultimately reaches the highest consciousness of the Supreme Lord. By yogic practice, the yogi can commune with Parama Shiva, seated on the sacred throne of the thousand-petalled-lotus. Sushumna is the key point of liberation. From the sahasrara or crown chakra, he rises finally to the realm of the absolute Brahman.” This kind of puts a different twist on the pangti, "pavan guru pani pita, mata dharat mahut" Next shabad on Ang 327 Gauree, Kabeer Jee: ga-orhee kabeer jee. That death which terrifies the entire world jih marnai sabh jagat taraasi-aa. - the nature of that death has been revealed to me, through the Word of the Guru`s Shabad. so marnaa gur sabad pargaasi-aa. Now, how shall I die? My mind has already accepted death. ab kaisay mara-o maran man maani-aa. Those who do not know the Lord, die over and over again, and then depart. Pause mar mar jaatay jin raam na jaani-aa. rahaa-o. Everyone says, "I will die, I will die." marno maran kahai sabh ko-ee. But he alone becomes immortal, who dies with intuitive understanding. sehjay marai amar ho-ay so-ee. Says Kabeer, my mind is filled with bliss; kaho kabeer man bha-i-aa anandaa. my doubts have been eliminated, and I am in ecstasy. ga-i-aa bharam rahi-aa parmaanandaa. In wonder if by focusing on the sound of the gurmantar that comes out my mouth ain't I indirectly focusing on the bridge of the nose. Maybe the sushmana is already opening up and I didn't even realise it. Will start keeping a closer eye on my nostril breathing. Although my mind isn't totally still yet. Am I feeling the effects???? Then on the next page 328 From the Sky of the Tenth Gate, the nectar trickles down, distilled from my furnace. gagan rasaal chu-ai mayree bhaathee. I have gathered in this most sublime essence, making my body into firewood. sanch mahaa ras tan bha-i-aa kaathee. He alone is called intoxicated with intuitive peace and poise, u-aa ka-o kahee-ai sahj matvaaraa. who drinks in the juice of the Lord`s essence, contemplating spiritual wisdom. Pause peevat raam ras gi-aan beechaaraa. rahaa-o. This could explain why my mouth is totally sweet again. WaaaheGuruuuuu

Singh, I am sure most have this problem and question. I'll share some of the techniques I use. When I sit down to do simran it is generally downstairs in my living room. There is clock on the wall which has a second hand. Whenever I sit down my dhyan loves to focus on the ticking sound rather than on the sound of the Gurmantar. It drives me crazy so I have to get up and pull the batteries out. To begin with we all need some kind of tool get us in to a habit of sitting down for a period of time with focus and not be distracted by time. So I put a clock on count down timer for say 15 mins. Now I tell my mind until that timer beeps I will not stop my jaap. That way my mind already knows the duration and doesn't need to look at the clock any more. Now if your lucky and your mind gets absorbed into the Gurmantar then that time will occur before you know it and you will want to carry on beyond it. Too keep me inspired and motivated on naam simran I like to take my own hukamnama using apps out there and generally you get one that is naam inspiring. As for falling in love with the shabad the most I have experienced is when the shabad goes on autopilot in the mind and your mind japs by itself. To reach this stage and threshold you have too keep japping throughout the day. Try not to let your mind be distracted by other topics. Keep it on locked on naam simran so it begins to like the feeling. When this threshold is reached after a day or so you will find your mind wants to jap more and more and not do anything else. It will begin to love the sound of the waheguru shabad. But the difficult bit is to keep up this momentum of doing so much simran. That is all down to waheguru's grace and kirpa. Also regular sangat where there is emphasis on naam simran really keeps you motivated. If your one of those who loves shastar, then how about making the Gurmantar your shield (wahe) and the sword (guru), defend and strike, and go into battle with the thoughts of mind till you kill them all....

There are definitely some similar experiences in mantra chanting. The question posed by this meditator was exactly what I did the first time it happened to me. http://www.gurumaa.com/spiritual-question-answers/divine-meditation-experience.html

Following on from N30's post on shabad guru surat dhun chela. Think this guy didn't realise what he was hearing. http://www.gurumaa.com/spiritual-question-answers/listening-faint-sound.html

Because at the time I saw the church as a different place of worship to a Gurdwara. Even though the fundamental ik ong kar is known, to apply was a little more difficult. my mind still treated the church and Gurdwara as two separate places for two different paths. Now when I look at prayers/ardas I see it more as something one does to the internal Guru within. External surroundings are less important. But hopefully one day I will realise that there is no difference between what is on the inside and that on the outside, for Waheguru is everywhere. There is no other than Waheguru.

Maybe if she had actually bought a ticket. Well at least the priest must have had a good laugh. Your right about her being different which is indeed at times pushing me more further along. I already look at some of the steps I have had to take in my own life as positive even though in some ways they might be considered negative to others. A mahapursh once told her your husband needs to learn to break free for him to get ahead in this life. I was really annoyed when I heard this at the time because I took it in another context of the situation at the time. Now when I look back I understand the past couple of years have given me the space to focus on myself and as a result some how I have been put on a path of naam simran. May it reach it's true conclusion..... Quite a few years before this I had darshan of another mahapursh from hazoor sahib when I was going through some difficult times. At the time he was building some rooms for sangat to stay in the sachkhand sri hazoor sahib complex. They had exclusive access to central chamber where Guru ji's shastars are placed. I understand not everyone can go into that sachkhand. He said to me if you do seva of one the rooms helping guru's sangat, he would go into that sachkhand and do ardas that guru ji help settle your own house. I helped with the seva as requested and the mahapursh asked what ardas should I write down for you. He began to write down the original ardas but I made him cross it out and said I don't want you to do that one, I want you to do ardas that guru ji blesses me with naam. The mahapursh smiled and crossed it all out and said whether guru ji gives you the other now or not doesn't matter for we shall now ask for naam alone. Shortly after I started to become more and more interested in naam simran. Reading books by mahapursh, forums and asking local mahapursh for guidance. So here I am today slowly trying to walk on the path with the WaheGuru gurmantar and Sri Guru Granth Sahib ji, his sant's and sat sangat as my guide.

So true. I recently heard something that struck a cord in me. "Remember one thing when you walk on this path. You came alone and are going alone. First get there yourself then worry about others once you have made it.... The excuse at the end that I was busy helping others so couldn't make it myself will not be good enough. Back you go into joons..." One can see both positives and negatives in such strong statements and some will see it as being selfish and self centered. I suppose a time comes on this marg when one has to let go of others and focus on one's own jeevan.The breaths are running out and we don't know when our own calling will come.

There might be some truth in that ji, but I also heard one mahapursh say we can't simply start saying I am that One either and job done because we haven't yet experienced that divinity within us. It's like saying give me the PHD certificate without doing any of the practical work. To get to that stage of Sohang takes a lot of bhagti and inward searching of the true self. No shortcuts allowed. lol

Speaking of attachment to maya I'll share a short incident that made me laugh and on the other hand really made me wonder what people really wish for in life. My wife and I went out for the day to Canterbury where they have a famous cathedral. We both went in looking at the grandeur of the building. I have to admit churches have the most eeriest feelings and smell that bring a sense of death the moment you enter them. Especially the more older ones. Inside they had this table where people write their prayers on post it notes and leave them and at a given time the priest collects them all and puts them on some alter/pillar which must carry some religious significance for them. So I started to read some of these prayers and most were asking for something but along the lines off: Dear God, show me the right path for I am terribly lost. Please fix so and so problem. Please take me into your sanctuary etc. My wife picks up a post it note and starts to write. At first I'm really annoyed she did it then even more annoyed when I read what her prayer actually was. Dear God, Can I please win the 20 million lottery tomorrow. Signed XYZ I rubbed my hand on my forehead and said, "You can't be serious, O tera bhalla hovey!!!!"

Nahi ji, das is just an empty vessel. Simran has taken bit of a hit recently. Mrs is expecting our first child and not long to go so preparing for new arrival seems to be on my mind quite a bit. I'm drowning.... Bachavou!!!! Actually it's bothering me that I don't drown too deep in worldly attachment when he/she comes, yet the child must never know any difference and that the child should have the love of a parent regardless of what I want my inner state of mind to be. Last few months I saw myself rising above family attachment but now I see myself slowly sinking again. Who said being gristi and walking on the bhagti marg are easy. Any how there is a slight difference in my thinking, in that I don't think of myself as the creator or this child. More WaheGuru's tool and he is the one sending down another soul and everything is on autopilot. Was saying the same thing to my wife the other day. She thought I lost the plot. Would really help if we were on the same wavelength. Dhan ho those couples who walk on this path together. Much harder when one wants to walk on the spiritual path and the other is on the materialistic one.

The smells referred to here manifest when one is very close to the dasam duar (i.e. sitting at the dhar) or have entered. Once I was sitting in the gurdwara and whenever the simran would start I could smell this really strong chandan smell. When the simran would stop the smell would vanish. I looked around thinking where was this fragrance coming from? Was it being released via the AC system whenever the simran would start. Duh!!! I must have been sitting near someone with very high avasta.

I think you have misunderstood my post. I think it is totally unwise to question the validity of banis or which or how many should be read, or ask for documented proof, especially on forums. A lot of young easy influenced people read these forums and to create doubt or break sharda of anyone would be one hell of a paap. This kind of topic could very much do that. Even claims that simran is higher than paath or vice versa could cause confusion in minds. That's all I meant.

This thread could become a very slippery slope.

That's fine. But what I meant is that it quite common for people to experience pain in that region which is not supposed to be the case. Either the individual is trying to solely focus on this area and straining too much causing pressure at that point or as previously stated it is said that there is a knot at that point which needs to be untied before one progresses further. I haven't mastered this yet so can't comment too much but I believe its something along the lines of balancing the air flow through both nostrils to transcend the trikuti. When this happens naturally in it's own time through saas saas simran the air flow will automatically balance out and at that time you will be breathing through both nostrils at the same time which is not common. Normally one nostril is dominant at any given time. When this happens there should be no pressure at that point and the mind will be still. To cross the trikuti one's conscientiousness must take the aid of the shabad that manifests here. Focusing your mind on the shabad I'm guessing here will lead you to cross the trikuti, which is not going to be easy as it will present it's own set of challenges. You won't be able to cross if your mind is active in thoughts. There might be numerous ways to progress because even I have heard some sant's state, say waheguru and put your dhyaan on the trikuti. Even to the extent of try and look upwards. I think N3O posted a video of Sant Ranjit Singh Ji explaining this method. Each person has their own way, but from what I have learned one should not focus on this location until one hears the shabad. I am sure I read this in Discourses on the Beyond as instructed by Sant Baba Isher Singh (Rare wale). Will try and put it up. It was only a couple of days ago Sant Ranjit Singh ji did a kirtan programme here in the UK where he also stated just focus on the sound of the gurmantar, nothing else. Just made me smile when I heard this. I avoid putting my dhyaan on the trikuti but on the sound of the gurmantar which is primarily in front of my mouth when reciting verbally. When japping mentally then on the ears. In my case the shabads appear to be manifesting more on the right side than in the center. Occasionally on the left. I'm expecting something along the lines of first one ear, then both ears, then trikuti. I await that day, then we shall see... So far this method seems to be leading to progress so I plan to stick with it.

Jaikaara, Maybe your encountering the knot at the tarikutee as explained in the last line so pressure is building up. Ang 1123, Kabir My mind is the bull, and meditation is the road; I have filled my packs with spiritual wisdom, and loaded them on the bull. man kar bail surat kar paidaa gi-aan gon bhar daaree. Says Kabeer, listen, O Saints: my merchandise has reached its destination! kahat kabeer sunhu ray santahu nibhee khayp hamaaree. You barbaric brute, with your primitive intellect - reverse your breath and turn it inward. ree kalvaar gavaar moodh mat ulto pavan firaava-o. Let your mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of the Tenth Gate. man matvaar mayr sar bhaathee amrit Dhaar chu-aava-o. O Siblings of Destiny, call on the Lord. bolhu bha-ee-aa raam kee duhaa-ee. O Saints, drink in this wine forever; it is so difficult to obtain, and it quenches your thirst so easily. Pause peevhu sant sadaa mat durlabh sehjay pi-aas bujhaa-ee. rahaa-o. As many hearts as there are - in all of them, is His Ambrosial Nectar; as He pleases, He causes them to drink it in. jaytay ghat amrit sabh hee meh bhaavai tiseh pee-aa-ee. There are nine gates to the one city of the body; restrain your mind from escaping through them. nagree aykai na-o darvaajay Dhaavat baraj rahaa-ee. When the knot of the tarikutee is untied, then the Tenth Gate opens up, and the mind is intoxicated, O Siblings of Destiny. tarikutee chhootai dasvaa dar khoolHai taa man kheevaa bhaa-ee.

Last night before I went to sleep was just lying in bed doing simran. It was very quiet and was just enjoying the silence for a bit and just trying to be mind still. The single sound of a instrument being blown appeared in my ear but the other one which was deeper inside the head was the sound like sitting near bushes and hearing loads of insects chirping away. Haven't noticed that one before. Anyway got me thinking this morning what are the anhand sounds? Searching a few books found the following list: cricket flute gong conch shell horn tinkling bells trumpet rebeck (medieval instrument played with bow) singing cicadas in the silence of the night (searched for this sound on youtube and this was it!) falling bronze vessel

Thought I'd give a short update today after yesterday's posts. The taste is still there but my mind doesn't seem so agitated by it. Phew! Was really finding it difficult over the last few days.

Neo, I am really resisting doing the first option. Hoping the unsettled mind will just calm down and get used to the sensation. Who really knows what the true purpose of this amrit is. It might be washing sins of the past, so who am I to stop this soul from having a good bath for it has got janams of accumulated mahal to loose. Well that's what I'm telling myself to get me through this testing time. Was just hoping someone else on here might have gone through it and knows how to overcome. Suggestions welcome. Will just do ardas for now for strength to handle the bukshish. Guru bestowed so will have faith Guru will show the way. Waheguru

Goal : To shut this mind up from it waves of thought for now, then to cross over. The latter is not in my control something else will drive that. When I'm able to give WaheGuru a hi five in whatever form that might be. Even if it means just resting a still mind at his feet. Can't really speak of the destination yet because haven't reached there nor do I know what stops are in between.My mind still does it's own thing and takes flight, but things are slowly improving and with his grace it sometimes behaves and listens to the simran as I chant. I don't want to visualise any particular end state even though I have heard and read of some in Gurbani. Let whatever happens happen. Focusing on an end state will on increase my desire and thoughts at this stage. But at the moment my sense of taste is in over drive and distracting me even more. How can I explain to you what is in my mouth that is drawing all my attention towards it and driving me crazy for some unknown reason. I have had this for quite a while now, but it has never bothered me. For some unbeknown reason to me over the last few days I'm so locked in conscientiously to this flavour. One voice inside of me keeps on shouting out, make it stop, make it stop, go away, go away, I have had enough! Then another voice is saying, this is good for you, drink it, drink it. It's no joke. Imagine this, take a glass of water and stir in a couple of spoons of sugar. Then every minute put one teaspoon into your mouth. You have to keep on drinking this everyday from the moment you wake up till you go to sleep. Anything else you put in your mouth helps for a few minutes then it's back. Tell me about it. I can't ask waheguru to take his gift back. The only option is "tera kiya meetha lage" literally. So how did you overcome this stage, Maha Singh?

To be honest I'm not bothered about chakras anymore. If they activate on their own as part of simran then so be it. My goal is to keep practicing so my mind becomes still and keep it focused on the gurmantar or anhad shabad when they manifest so that it sits on the shabad or absorbs into it. Rest will let the shabad do as it pleases. But one thing I'm really really struggling with is the sweet amrit taste constantly in my mouth. Don't know what is happening to my mind but I'm really beginning to detest it. I generally like sweet things but this is becoming so difficult tolerate and have in the mouth all the time. It feels like its constantly flowing in and I keep swallowing. One may call it kirpa but having the avasta to appreciate such a gift is entirely different matter. I even asked my uncle who is a GP if it could be caused by something else. But he said he knows of nothing that can cause such a taste. Doc could send for standard tests but he doesn't believe they will show anything. He thought I lost the plot when I said it is caused by simran and reading gurbani. Don't you guys think I'm talking porkies. Believe you me it happens! Waheguru In the temple of the mind, is the Ambrosial Nectar of the Lord; through the Guru`s Teachings, we drink it in. man andar amrit gurmat har leevaa jee-o. The inverted heart-lotus has been turned upright, through reflective meditation on God. ulti-o kamal barahm beechaar. From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down. amrit Dhaar gagan das du-aar. Through the Guru`s Teachings, the Lord is always found, and the tongue is permeated with the Sublime Essence of the Lord. gurmatee har sadaa paa-i-aa rasnaa har ras samaa-ay. Through the Shabad, the Lord dwells within the mind, and the tongue tastes the Sublime Essence of the Lord. sabday hee har man vasai rasnaa har ras khaa-ay. The taste of the Ambrosial Naam is very sweet! Through the Guru`s Teachings, drink in this Ambrosial Nectar. Pause amrit naam mahaa ras meethaa gurmatee amrit pee-aavni-aa. rahaa-o. Attuned to the Word of the Shabad, one becomes sweet, like the juice of the sugar cane. sabad ratay meethay ras eekh. When the mind surrenders to the Name, it drinks in the essence of Ambrosial Nectar. Pause man maanee-ai amrit ras peejai. rahaa-o. The True Ambrosial Nectar rains down, and trickles into the mouths of the Gurmukhs. amrit sachaa varasdaa gurmukhaa mukh paa-ay. ----- Every day, take your bath in the Sacred Pool of the Lord. nitparat naavan raam sar keejai. Mix and drink in the most delicious, sublime Ambrosial Nectar of the Lord. Pause jhol mahaa ras har amrit peejai. rahaa-o. The water of the Name of the Lord of the Universe is immaculate and pure. nirmal udak govind kaa naam Take your cleansing bath in it, and all your affairs shall be resolved. majan karat pooran sabh kaam. I might have taken some of the above pangtis out of context but they seem to apply to what I'm experiencing.

Fairly sure about the top of the head but I vividly remember the navel, heart and trikuti. No I didn't experience Waheguru. Tried not to focus on the sensations but get my mind to remain firmly seated in the jahaaj of WaheGuru's jaap and not to get thrown off by having thoughts. Not so easy to do... I seem to fall off before it even gets to the runway. Hopefully one day it will take off with me still on it. I was under the impression chakras are at the back of the spine, if indeed that's what was activating. These felt more inside and towards the front.

Experienced a new sensation the other day which I have never had before. As I was japping it felt like someone was pushing buttons inside my body. It started in my navel, then next one was in the chest, then one in the trikuti and I think there was one at the top of the head. Then it would start again from the bottom and work it's way up again.