The UK crew are the chelay of Niddar Singh nihang. He promotes teachings which are contrary to the teachings of Buddha Dal. For example, I've heard he claims sex before marriage and moderate use of alcohol are acceptable.
i would look up dr. schulze's teachings. probably massage and contrast showers will help with blood flow - 7 sec extremely hot water + 7 sec extremely cold times 7 cycles of both. also, eat less, drink more fresh veggie juices. dr. schulze has some recipes for different ailments. a lot of his stuff can be found on curezone.com, although there's a ton of dross to shift through. http://earthclinic.com/ also has lots of home remedies.
I think vava/wawa, is neither firmly V or firmly W. kind of like an in-between. At least, that is how it was introduced to me. I am certain of the pronounciation of Waheguru though. I think this is something Neo should ask Sant Jagjit Singh ji when he goes to India.
A few points that worked for me when I was younger:
burn up all your body’s energy. don’t go to bed with lots of energy left in your body. workout, work, do whatever you need, but this excess energy might bother you if you go to bed with too much in your body.
Stay busy in simran, sangat, seva, learning, work, studying whatever. just stay busy.
socializing with sangat who are clean is helpful. You’ll know if they are clean b/c you can feel their energy, or at the very least notice if you get increase of wrong thoughts around them
working towards a large goal really helps to channel your focus and discipline (as noted above).
avoid eating overly sweet or salty or spicy foods. This is especially important in the late afternoon. Avoid all achar from late afternoon onwards. The increased acidity from these foods irritates the sensitive nerves in the genitals, causing the surti to be pulled down. If the surti is just down there, that’s not such a big deal, but most of us will then start to get kaam thoughts b/c we lack discipline.
don’t eat too much, only eat as much as the body needs.
don’t eat from the hands of a vikaari person, their negative energy will mess with the food you eat.
Bhagti things that help:
continual simran, it might be easier if you plant your surti in one of the chakras, as it helps anchor it up high. the key is to prevent it from going to the lower chakra. going low isn’t bad, but just makes it more likely to have kaam thoughts b/c of their association with this area.
imagine the star on Guru Nanak Sahib ji’s holy charan placed at this chakra, it will help raise your surti.
to always have a recording of simran or bani playing helps. When one ear gets tired, switch the mp3 players headphone to the other ear. I used to do this even when watching tv or sleeping.
Many asian countries have an inferiority complex and some degree of adulation for the race which has the most power. In Japan, one of the most popular surgeries is a cosmetic surgery used to widen the eyes of japanese so they look more ''American''. A friend of mine who travelled in Japan to teach English told me that white people are treated very well there, but non Japanese asians are most definitely not. Same story for a friend of mine who travelled through China. His white friend was fawned over, while he (an Indian) was treated as being far less important.
It was Baba Harnam Singh ji Rampur Khera who told Gyani Takhur Singh ji about the Guru's not being born. The body is born, but the jyot enters the body after the body is out of the mother, so the jyot is not not born.
In a normal person, the jyot is hanging upside down in the womb for ten months, as written in Gurbani, and so is considered born.
This is because Guru and God and one. So it was in answer to Gyani ji's doubts that Baba Harnam Singh ji replied something like ' you're right, God isn't born, but enters the body after the body is born.'
This explanation is the only one consistent with Gurbani. Mool Mantr teaches that God is not born, and other shabds teach that the Guru's were in fact God Himself.
A few points that worked for me when I was younger:
burn up all your body’s energy. don’t go to bed with lots of energy left in your body. workout, work, do whatever you need, but this excess energy might bother you if you go to bed with too much in your body.
Stay busy in simran, sangat, seva, learning, work, studying whatever. just stay busy.
socializing with sangat who are clean is helpful. You’ll know if they are clean b/c you can feel their energy, or at the very least notice if you get increase of wrong thoughts around them
working towards a large goal really helps to channel your focus and discipline (as noted above).
avoid eating overly sweet or salty or spicy foods. This is especially important in the late afternoon. Avoid all achar from late afternoon onwards. The increased acidity from these foods irritates the sensitive nerves in the genitals, causing the surti to be pulled down. If the surti is just down there, that’s not such a big deal, but most of us will then start to get kaam thoughts b/c we lack discipline.
don’t eat too much, only eat as much as the body needs.
don’t eat from the hands of a vikaari person, their negative energy will mess with the food you eat.
Bhagti things that help:
continual simran, it might be easier if you plant your surti in one of the chakras, as it helps anchor it up high. the key is to prevent it from going to the lower chakra. going low isn’t bad, but just makes it more likely to have kaam thoughts b/c of their association with this area.
imagine the star on Guru Nanak Sahib ji’s holy charan placed at this chakra, it will help raise your surti.
to always have a recording of simran or bani playing helps. When one ear gets tired, switch the mp3 players headphone to the other ear. I used to do this even when watching tv or sleeping.
while there is no doubt jhatka has its place as a last resort for fauj in the need, I still don't get why jhatka is practiced continually today, when there is no actual need to eat meat. I've heard mention of warrior spirit, but truth be told there are plenty of meat eaters who'll run and plenty of vegetarians who'll fight. The warrior spirit then doesn't come from meat, but from Dasam Bani. I've heard it's to get used to the sight of blood or to practice cutting heads for jung. But blood will not make one in bir russ squeamish. Fighting a moving, skilled, and armoured target is very different to decapatating an immobile goat. Fight skills come from abhyaas (of bani and shastar vidya), not from chatka'ing goats. I find myself unsatisfied with the answers given so far.
Saints of different dharms including Sikh dharm consider it to be a huge paap. So the answer is no. People who answer yes are thinking with their sense-pleasure seeking mind rather than any spiritual understanding or desire for knowing truth.
Some even do toof to shastaar. I don't know much about this, Baba Jagjit Singh ji mentioned this. He has some deep vidya on proper satkaar of shastaars. Hopefully, somebody can ask them about it when they have an opportunity.
A discussion of Haumei also involves Haumei. Those who understand it thoroughly do not discuss it. A complete understanding resides only in the heart of someone who is liberated, a Sant. We learn its secret from spending time in their company, not from a discussion. A spiritual osmosis occurs in Sat Sangat. That is the only way to understand it properly.
I feel that Haumei has not been discussed properly so far. As we know, when we understand the nature of Haumei the path is clear to us. This very fact indicates the enormity of this topic. There is wisdom in brevity, but how can we describe the problem of ego adequately without also discussing the reason and the mechanism of its removal, in other words, without discussing Gurmat?
Only rare individuals really want to understand the ego, and even fewer want to lose it. This is why Sant is such a rare entity. Self-help is more popular than the study of Gurbani. The Yoga and meditation schools flourish everywhere, because they bolster our ego. On the other hand, a group started to study Gurbani fails due to the egos clashing, because Gurbani exposes our ego. This creates conflict. Most people want to learn just enough to get through their personal problems. Some others want to know enough so they can write a book or teach others.
Much in this article will appear to be a repetition but, it seems that we have difficulty in comprehending what we know already. Well, we cannot understand any more than we really want to. So here is an effort to define the Haumei in view of what others have written in various groups. I have tried to be brief. If something is not clear then, please ask.
It does not matter what we call Haumei in English. It matters that we try to understand it in the light of Gurmat. For simplicity, we could call it the ego as long as we understand that, a sense of self as distinct from others, does not represent an accurate meaning of the Haumei.
Haumei stands for the sense of “I” “me” and “mine” and everything, desirable as well as undesirable associated with the "I" in us. Haumei keeps us separated from perfection. It is also described as a thin veil between God and us. We cannot remove this veil through our own efforts because our own efforts are based on Haumei.
Gurbani enumerates various expressions of Haumei. For example wishing for something in the future or having any apprehensions (Aassa and Andesa) keep us from Sehej or the awareness of the present moment and keep us stuck in our own ego. Staying above these and living in Hukam, eradicates the ego or Haumei.
Being spiritually in the presence of Guru, living with Guru and by the Guru, a Sikh is naturally established in the present moment awareness. Such a Sikh is called a Sanmukh Sikh.
Inversely, we could say that living devoid of Naam Simran and not living in Hukam or, not staying in Guru’s presence is living with Haumei. Let us also not forget that Naam is not something we do. If Naam was something we did then it would involve the ego and it would not be the True Naam, or SatNam. Gurbani is also an embodiment of Naam. We have discussed all this before.
Being proud of something is a very crude form of Haumei. This is one end of the wide spectrum of the ego. Giving up pride does not rid us of our ego, either. Someone could be very humble and poor and still have the Haumei of being Humble and poor.
Some people say that Haumei is identification with the body and the mind but if we noticed, Gurbani regards this misidentification as ignorance, not as Haumei. Gurbani calls the mind and body as something that belongs to the “I” in us. The “I” creates an illusion of distance from God. This is why we see that, in Gurbani, giving our wealth, our body and our mind is not enough. The “I” needs to go with it.
Some others have said that the sense of duality is Haumei, but the “I” that makes distinction between this ignorance and enlightenment, sense of being wise or foolish in this regard, is the real Haumei.
At the other end of this spectrum, someone could master perfect meditative state, staying in the state of Sehej, in the present moment awareness all the time, and still have a hidden Haumei of being in that state.
We see that Haumei is an elusive disease. It enters even the exalted acts and thus, it goes unnoticed, often for a lifetime. Its remedy lies in its own hunger for survival and for love, something that only Guru has. We discussed all this, along with the significance of present moment, under free will and redemption, over Five years ago.
Even a small amount of proper meditation and proper effort to rise above the mundane existence, can result in some spiritual growth, enough to keep us, as well as the crowds, satisfied for life. Among Sikhs, many such individuals are revered as a Sant when in reality, they are not, and this error is very common. Characteristics of Sant are given in Gurbani. There is no need to repeat them here.
The only way to be free of Haumei is to give it to the Guru. This is why Guru is essential. Often, there is a feeling of loss in the beginning. We cannot give up our ego, but Guru can take it from us. This act is called Nadar or Grace. Guru kills our ego with arrows of love. Those who do not want to lose their ego, enticed by paths that support their ego, they reject Guru’s love. Such a person is called Bemukh.
Guru is completely free of Haumei. This is why a perfect spiritual Guru is called SatGuru. Guru pulls us with love. Even a moment, a glimpse of Guru’s nature, Guru’s love, is enough to unleash a course of events that eventually lead us to liberation from Haumei. A Sikh who dwells in the light of spiritual glimpse of Guru is called a Gurmukh.
How do we get that glimpse? Gurbani, because it is free of the ego, leads us to the state of its origin, the ego-free state, but only if certain conditions are met. We need to understand Gurbani. When under God’s will we are connected with Gurbani, in proper Sangat, we can enter the state of Sehej where, it is possible to recognize the Guru and get that glimpse. We read this daily in the Nitt Nem. I do not like to quote Bani in vain. If we cannot find this in the daily Bani, even after this discussion then, the quotations cannot help us either. Rather, the purpose here is to make us search Gurbani. Until we have seen our Guru in spirit, we see the Guru but we have not really met our Guru.
Once we recognize the Guru then we start to enjoy Gurbani in spirit. Company of a Gurmukh acts as a catalyst here. We cannot help it then, but give everything, body mind and soul to the Guru. We live in complete surrender, belonging to the Guru. If during the midday Guru says that it is midnight, it is midnight for us, or vice versa. This process is mentioned as an “indescribable tale” in Anand Sahib, involving an emotional state of intense love, and growth. Then we live in a state of gratitude because Guru makes possible all this along with what follows. At every opportunity, Guru’s presence steals our Haumei and feeds us with Naam instead.
Then our life blossoms with new revelations everyday and in awe, we say “Waheguru” with every breath. We discover hidden layers of the ego that we did not know we had. If we are acceptable to the Guru then the “I” is slowly, eliminated. Eventually, we become like the Guru, completely free of Haumei. This completes our journey.
Thus, we can say that the Sikh dies in the Guru while being physically alive. This may seem illogical. Guru’s path is unique and we cannot walk on it unless we subjugate all personal learning and preconceived ideas in the presence of Guru. There is a delicate balance between what a Sikh does (very little in fact) on this path and what the Guru does for the Sikh. Without understanding this, a Sikh ends up with a stronger ego of being a “good” Sikh. Guru does not want this to happen.
We see from history that Guru challenges the Sikh’s ego by putting on acts that appear wrong to the Sikh’s intellect. We will also notice that women were stronger in faith during the testing times than men, probably because, faith resides in the heart. Only a Sikh who has surrendered his or her intellect to the Guru can survives such a show. This is where most Sikhs fail. This is where Kirpa versus personal Karam, Guru’s grace versus the ego’s efforts, become clear and they part company. Only rare Sikhs are able to stay the course by the Grace of Guru.
From a Sikh perspective, when Jesus said that no one enters the Kingdom of Heaven except through him, it was because only Guru can take our ego and give us what we thirst for. Judas seems to have failed the test miserably but apparently, so did the other apostles. Even Peter failed to stand by Jesus. To save his own life he denied knowing Jesus. Then he cried.
It is said that when Bhai Gurdas Ji wrote, “If the Guru puts on a show the Sikh must not lose faith” (Vaar 35:20:6) Guru Ji wanted to make him realize the deficiency in this statement. Guru sent Bhai Gurdas Ji to purchase horses. The bag of coins he was given turned out to be only clay disks. We cannot say what Bhai Gurdas Ji should have done and whether this was real or an illusion created just for the test, but apparently Bhai Gurdas Ji lost faith for a while and ran away to another city. Later he realized his folly and returned to Guru Ji. It is said that Bhai Gurdas Ji wrote the subsequent Pauris of this Vaar upon his return. The purpose of Guru’s testing the Sikh is not to see how strong a Sikh is but to see if the Sikh has surrendered his ego completely.
Let us also not forget the Fateh when discussing Gurmat. Fateh is a complete statement of Sikhi in nutshell. Guru Ji did not say that "I" “we” or "you" belong to Waheguru. Guru Ji said Khalsa belongs to Waheguru. There is no ego in the Fateh. There is no me or us in the Fateh. We are not that Khalsa. I cannot say about you, but I am not. As Sikhs, did we ever wonder where Khalsa is?
We call various individuals Sant or Khalsa but delivering clever lectures does not make one a Sant. On the other hand, a Sant may appear to be rambling aimlessly but his ramblings arise from his heart and thus, they transform our heart. Clever and logical lectures appear to be more helpful but they fail to transform us. Here lies the difference.
Complete and unwavering faith in the Guru, cherishing Guru Ji’s gifts and holding them next to our heart opens a spiritual oasis from Guru to Sikh. This is one purpose of the Rehit. But Amrit or the 5Ks alone, without understanding Gurmat, do not make us Khalsa either. We fail to make the necessary progress because we fail to see the errors in our outlook.
A long time ago, on another site, we attempted to write the essence of Sikhi in 50 words or less. Here is that version again: “Sikh belongs to the Guru, period. This includes an emotional state of perpetual longing. In return, Guru gives the Sikh everything. This is an act of Guru’s mercy that culminates with, or should we say starts with, the Sikh becoming like the Guru. This is proclaimed in the Fateh.” Guru’s Fateh is antithetical to the ego.
Guru Nanak, down to Guru Gobind Singh Ji, devised the way so that the masses could be drawn for a moment, into a state of Sehej through absorption in the Kirtan and through company of a Sant. Such moments convert the crows and cranes into swans by bestowing glimpses of Guru’s love. This is no longer a privilege of only some spiritual masters. They gave us Gurshabad as the vehicle. The rest is history.
Please forgive the length and correct the mistakes.
Humbly
Yuktanand Singh
Saline, Michigan, USA
P.S. Every so often, some GurSikhs become just like the Guru. We can see Guru Nanak and Guru Gobind Singh Ji’s image in their face during their old age and their youth. We then, understand the true meaning of Khalsa being Guru Ji’s own image. These GurSikhs live unpretentiously like lilies in the valley, quietly doing what they came to do. Their work is seldom reported on the front page of any newspaper but the ripples they create continue to inspire us for decades.
Sant Naranjan Singh Ji, a great Sikh scholar, was one such GurSikh. I posted excerpts from his videos on the youtube about a year ago. These excerpts explain the essence of Sikhi. So far, I see that very few people have had any interest to view all 14 segments of the Katha. People with prejudice loose interest as soon as they hear a quote from Bhagvad Gita or when they see a traditional style of Katha.
I have these excerpts also recorded on one DVD. If anyone desires the DVD then just send me an email. Please be sure to specify whether you need NTSC or PAL. If someone has some other videos of Sant Ji then, kindly let me know so that I can digitize them also. I am still working on the audio files, correcting the distortion of sound and speed, etc.
I am not eager to tell anyone about these videos because, just like sharing the pictures of your newborn baby, others cannot feel what you have experienced being in a close relationship with such a person. Still, we could experiment with the video.
I suggest that you try watching the DVD without talking or other distractions. Try watching it several times. If this generates a true spiritual curiosity in your heart then, try watching the entire DVD in on sitting.
If you are trying to make a mantar sidh that is from certain sukt Banis such as Bhram Kavich or Chandi di Var, please see the warning from Sant Jagjit Singh ji here:
Just divide sava lakh by 40 and you'll know how many you have to do per day. If you don't have time you could do a chalisa with gurmanter. it takes way less time. I think it's 108malas / day for gurmantr. it's written in a previous post so maybe checking that would help.
I've heard (from some other chardi kala gursikh) that the jot is lit to attract shaheed singhs who purify the atmosphere.
One other note on the 40 day maryada. You should maintain a certain level of consistency with it. Always do it in the same room. Do it the same way throughout as you did when you began it. you can do it sitting, lying down etc. but say this in your ardass when you start it. "Guru ji, I'm going to do simran sitting in a chair, and sometimes sitting on the ground as well."etc.
So basically, my understanding is that you're limited in your actions to what you did in the first day in terms of sitting standing etc. You can walk around as well (in your room).
I've spoken with Gyani Takhur Singh ji about this.
Here's the maryada:
Make bhog and do ardass at the start.
While doing the jaap sit on a white sheet wearing white clothes. Have water in a container near you and have a quoi (ghee) jot lit. After doing your jaap for the day splash chitey from the water around your paath room (it's good somehow, not sure if it's a necessary part of maryada) and then drink the water.
At the end make bhog and do ardass.
Here's the numbers for each day:
Gurmantr jap 108 mala
Mool mantr 32 mala
Chachree chand, Tav Prasaad mantr 32 mala
Sukhmani Sahib 5 paaths
Japji Sahib 25 paaths.
This takes 40 days to complete. All of the above are equivalent.
The jhatka article is fantastic, and rightly puts in their place all those wannabe nihangs who avidly promote meat consumption for civilian householders.
Maharaja Ranjit Singh was ensnared by the wiles of a courtesan and fell for her. Her influence over him enabled traitors to enter the raj and reach very high levels. Consequently, at a key period in Sikh history these traitors conspired with the British and betrayed the raj. The raj fell. As a result every single Sikh man, woman, and child was affected, not just for that generation, but for all generations to come. Besides oppressing the people, the British destroyed the Sikh school system which was one of the best in the world and promoted independent though. That school system has never been recovered, as can be seen by the pendu mentality of many of our people. The British also spread propaganda and worked at creating divisions within our panth, including divisions regarding our Guru Granth Sahib ji and other scriptures and historically important writings. The consequences of one man not have read and understood the Charitropakhyan continue to affect the worldwide panth to this day.
Actually, an incredible number of Sikhs do sangat with sants, especially in India. I'm not sure if it is the majority, but it might be. Maharaj's updesh, through Gurbani and through granths commissioned by him encompasses all areas of life. Maharaj had an immense project ongoing in his court wherein scholars were busy translating ancient granths into common languages.
the various hormones etc are material precursors for spiritual energy. using taoist terminology, this is called jing. jing transforms to chi (through bhagti). chi is like life energy. chi transforms to shen through bhagti. shen is light/emptiness.
these various transformations occur on the path to enlightenment. if you lose your jing, ie if you ejaculte, you lose a lot of the transformed or partially transformed energy. it's like taking a big step back on the path. it's this sex energy which is the basic power for enlightenment, so it either goes down and out, or up and transforms us.
so when jing is full, sex no longer bothers us, according to taoism.
gurmat advocates/prefers marriage b/c of the necessity of procreation and because in kaljug, most people simply cannot follow bhramacharya. this is why many sants are older, b/c in the younger jeevan they lived in grihast. in older age kaam doesn't have as strong a pull on a person.
to overcome kaam, you need ***exercise, fresh air, *****really careful attention to food***, abhyaas, repeated ardass, and meditation on guru ji's kurbani. remembering kurbani helps reign the mind in.
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