Spiritual Significance of External Rehit

[Mehtab Singh]

http://www.tapoban.org/phorum/read.php?f=1...44&t=111244

Author: Manvir Singh Khalsa

Date: 09-28-06 15:25

Vaheguru Jee Ka Khalsa,

Vaheguru Jee Kee Fateh.

Someone asked, "What is the spiritual significance of the external Rehit (5 Ks) and how does it help us in our relationship with Vaheguru."

The Five Evils & the Spiritual Significance of the 5Ks

Desires/ Lust (Kaam)

Wearing the Kachhera, a Sikh is reminded to control his desire and only look at his own wife or husband. The Kachhera reminds us to self-control and to control the urges of Kaam.

Greed (Lobh)

Wearing the Kara in our hand we are reminded not to commit crime or theft with our hands. The Kara constantly reminds us of Guru Ji and the hands which can be used to misdeeds fuelled by greed are reminded "you are bound to the Guru, remember Vaheguru is always watching you". Therefore, the Kara is a continual reminder of “Think of the Guru, before yourselfâ€.

Anger (Krodh)

Wearing the Kirpaan, you have the power to kill someone and therefore you to have control your anger more than the other person. The Kirpaan represents the Grace, Truth and Justice, which a Sikh represents which can only happen if a Sikh has no anger.

Attachment (Moh)

Combing the hair twice a day with the Kangha, when we see dead hair being combed out, we are reminded that just as our hair are not permanent, so is everything around us. One should comb one's mind with Gurbaani (the Divine Wisdom), just as one comb's their hair with a Kangha.

Ego (Haumai)

Wearing a Keski (Dastaar) to cover the Kesh on the head one commits him or herself to higher consciousness, saving them from vanity. Crowning oneself with a Dastaar one reminds themselves that their head belongs to Guru Sahib and that they should not have ego. With a Dastaar covering the hair-knot on top of Dasam Duaar, all worldly fashion stops dead. The Dastaar guards the Sikh man and woman from drowning in vanity and society-led fashions. A man or woman wearing a Keski well be self-conscious of living up to their principles, living up to the image they are portraying and the Guru they are representing, therefore subduing their ego and Manmukh (self-centred) mind.

Bhul Chuk Maaf.

Daas,

Manvir Singh

[Niranjana]

Keski is not a kakkar, albeit comments under the dastaar section are self-evident, it is a shame that certain partisan groups wish to continue with their false parchar.

[Guest]

yeah keski comment make me laugh, what a propaganda post... they think so called keshadhari rehitdhari singhs are the only ones who can get to dasam dwara and have kirpa of vahiguroo?... post a picture of maha humble yogis, shaved head monks, tyagi bairaagi swamis... these people will feel their black and white sikhi challenged and obviously will reject them saying- maha manmat, manmati ..these people dont have keshas..

these hypocrites remind me of an sakhi of bhramin pandits making fun of ashatavakh(gurudev of raja janak) when he walked in to darbar of raja janak to solve his dream riddle.. these bhramins start laughing at him, he looked at them and told them- raja janak these people will not vanish your dubta's(doubts), these people are themselves in dubta, are chamars= cham dristhi valey, who judge spirituality of one by looking at outer kriya's therefore cham dristhi, they are miles away from bhram dristhi avastha.

[Guest Javanmard]

Manvir Singh Khalsa...let me laugh...all invented as usual. He should stick to telling the world how he eats chane bhature in the train on the way to uni...instead of coming up with Disneyland Sikhi and badmouthing people behind their backs!

[Xylitol]

N3O Singh, you have a good point that others can also open their Dasm Dwar. However, there are still differences btwn spirituality in this dharm and in others. Vashisht Muni ji used to give darshan to Baba Harnam Singh ji Rampur Khera. One Time, Vashist Muni ji said that the Naam Russ Sikhs get, They did not get that. Only Sikhs have that. And Vashist Muni ji is a brahm giani ! (from a katha by Giani Takhur Singh ji).

"external" rahit has massive significance and is intimately tied to "internal" rahit. Think of a batta that holds your kamai (spiritual earnings) from Naam Bani. Holes in rahit are like little leaks, making it so that you lose some kamai. Giani Takhur Singh ji told me that rahit is a modifier of kamai, the more rahit you keep the more kamai you get to keep. However, as far as I'm aware, rahit does not earn anything all by itself, Naam Bani Seva is still the main thing, and without these rahit has little value, if any.

[Guest]

Xyiltol, I have no queers against rehit or rehitdhari khalsa it's when i have a problem when one makes idol of the rehit and started thinking, rehitdhari khalsa are only accepted in sachkhand or have passport to sachkhand then i disagee with that mindset.

[RashpalSingh]

N30 S!NGH,

Actually no one thinks that 'rehitdhari singhs are the only ones who can get to dasam dwara'. Yogis, hermits and other spiritual people can do this but they do not achieve much (Vaheguru's darshan) since they have not taken Amrit from the Satguru, Guru Nanak Dev Ji. Usually these Yogis practice for some sort of worldly aim or in order to achieve ridhia sidhia, which means that of course they may make it to the Dasam dwar, but cannot get darshan of Vaheguru.

Indeed one has to have Naam and be rehatvaan naam-practioner to get to Sachkhand. In Kaljug only Guru Nanaks house has the power to release anyone from charasee lakh joon.

If anyone has been offended then, Bhul Chuk Maaf Karna ji.

[drawrof]

Waheguru ji ka khalsa, Waheguru ji ki fateh!

One who hasn't had ice cream, can't talk about how frozen yogurt is a substitute......

We ALL are somewhere in this equation....lets figure out the ice cream, enjoy its taste TOGETHER....frozen yogurt won't even come into the picture.

[bucket-head]

yeah i know, i got a bucket on my head

[Guest]

N30 S!NGH,

Actually no one thinks that 'rehitdhari singhs are the only ones who can get to dasam dwara'. Yogis, hermits and other spiritual people can do this but they do not achieve much (Vaheguru's darshan) since they have not taken Amrit from the Satguru, Guru Nanak Dev Ji. Usually these Yogis practice for some sort of worldly aim or in order to achieve ridhia sidhia, which means that of course they may make it to the Dasam dwar, but cannot get darshan of Vaheguru.

Agreed, Yogis also do get to dasam dwar, they get "Atam Anand instead of Bhram Anand" . There are two types of anand- 1. Bhram anand. 2. Yoga Ananda.. Bhram anand is never ending always infinte anand one gets compare to yoga anand which is temporary after surat goes down...yoga anand disappears.

Indeed one has to have Naam and be rehatvaan naam-practioner to get to Sachkhand. In Kaljug only Guru Nanaks house has the power to release anyone from charasee lakh joon.

If anyone has been offended then, Bhul Chuk Maaf Karna ji.

Strongly disagree, sachkhand (higher reality) does not bound to only rehatvan gursikhs.

Sachkhand = Higher reality, two different names same meaning. This higher reality also exist in different spiritual school of thoughts:

Sachkhand in Islam: May you allow me to quote from sufism islam which proves sachkhand else where besides sikhi.. different name for it sure, but same higher reality !!!!!!!!!

Here is the glimpse in Islam level of spirituality..Muslim holy saints divide the whole ascent into seven valleys-

1. Valley of Search(Wadde-a-Tallash)

2. Valley of Love (Wadee-a-Ishaq)

3. Valley of Knowledge (Wadeea-Marfat)

4. Valley of meditation or Ibadat (Wadee-a-Mehveat)

5. Valley of Unity (Wadee-Wehdeeat)

6. Valley of Bliss (Wadee-a-Noor or Wadee-a-Hairam)

7. Valley of merger in God or Allah (Wadee-A-Finah-Fillah)

In Japuji Sahib five khands (Realms) have been described also on this subject. Those are 1. Dharam Khand (Realm of Righteousness) 2. Gian Khand (Realm Of Knowledge) 3. Saram Khand (Realm of Spiritual effort). 4. Karam Khand (Realm of Grace) 5. Sachkhand (realm of truth). Those valley or realms means samething its just they are name differently just like one god known as vahiguroo, allah, ishvar, ram and many countless names...!

So stages or valleys to get to God also exist in Islam. It's a pitty that people are letting fanatics to put veil on them regarding Islam.

Sachkhand in Hindu Orders is known as - Turiya Avastha beyond four states/panj koshas. Vedant talks in detail about such states, Gurbani with out any "discrimation" also mentions this state many times as higher reality.

Levels to higher reality- 1. Jagrath Avastha(Wake State) 2. Supan Avastha (Dream State) 3. Sukhopat Avastha (Dreamless state) 4. Turiya Avastha- State of higher Conscisouness. Similarily higher reality(realizing atma) within body by rising above 5 koshas- 1. Anmay Kosh 2. Pran Mai Kosh, 3. Man Mai Kosh. 4. Vigyan Mein Kosh. 5 Anand Mai Kosh. Beyond all these sheats(veils) in the body, one finds - true self- atma source of paratma.

The first avastha is when the mind is interacting with sensory information, the second when the senses are generally less active, but the mind is still projecting images and experience in sleep, and the third is dreamless sleep, when the mind is not active but is really more akin to non-consciousness. Turiya is beyond the three and one of pure consciousness. Note that for vedantins Om itself is composed of these three states of consciousness.

For detailed understanding of this get hold of Mandukya Upanishad with Gaudapad's Karikas

Last but not least, only ignorant ones who lack knowledge about other spiritual orders of different dharams, and one who have "false pride" will make a comment that sikhi is only way to get to higher reality(Sachkhand).

[RashpalSingh]

N30 S!NGH,

You must agree with me that one can only get liberated by chanting the Naam all the time (aath pair), as said in Gurbani and as is the hukam Gurbani gives us.

Now you have to ask yourself, which other Dharam teaches about doing naam abyaas 24/7? The answer is none.

No religion is bad. Every religion seeks immortality of one kind or another. But Gurbani proclaims - Amrit peevo Sadaa chir jeevo! - Only through Amrit-naam can a human find immortality, this daat is only available in the house of Guru Nanak.

Sorry if I have offended anyone, Bhull Chuk maaf karna ji

[Guest]

Now you have to ask yourself, which other Dharam teaches about doing naam abyaas 24/7? The answer is none.

Answer is yes, search again please.

[vinegar]

awesome...the way things are going in a couple generations Sikhs will be the same as mainstream Christians/Muslims etx that think their dharam is the only way to God.

/sarcasm

Bear in mind that chanting Waheguru is not the only naam abhyaas, nor is 'Waheguru' the only naam.

It realy bothers me how these neo-Sikhs are teaching such a shallow interpretation of Gurbani.

[Niranjana]

Vinegar stated: "awesome...the way things are going in a couple generations Sikhs will be the same as mainstream Christians/Muslims etx that think their dharam is the only way to God. /sarcasm"

I would point out, that you do not need to wait this long, there was a long thread on a couple of websites showing why Sikhi is THE only way and other paths are inferior (here is one such case: http://www.waheguroo.com/forums/lofiversio...hp/t10210.html) with many celebrated internet "charidi kala" Singhs and "Bhais" providing their rationale for why.

[vinegar]

true

tbh thats the reason I only read this forum. At SS, e.g., all you get is whitewahsed answers from ppl who show no sign of individual intelligent thought repeating things they heard at their 'Sikh camps' etc.

[RashpalSingh]

N30 S!NGH, please can you tell me which other religion teaches AATH PAIR Naam jap?

[shaheediyan]

Simran in Judaism

Author: Harcharan Singh

Date: 06-26-06 11:56

All faiths derive similar physical benefits from simran, and argueably similar spiritual ones...

One thing I am sure of, no matter what faith, simran would produce similar characteristics in people i.e. patience, listening ability, control over emotions etc..

Introduction to Jewish Meditation by Rabbi Goldie Milgram

Questions & Answers

Judaism has many important facets which work together synergistically

for our wellness, happiness, and evolution:

*Holy days to make us aware of our joys and foibles

*Life Cycle events to surround us with community for the celebration of transitions

*Torah study to focus our attention on how we treat one another

*Prayer to enhance our sense of blessings and to find the prayer of our heart

Jewish meditation offers a way to infuse each of these facets of Judaism with deeper meaning,

greater connection to the Source of Life and more meaningful human interactions. It is not

an end in itself...it is a beginning.

Can meditation be an authentically Jewish experience?

Yes. Jewish mystics of all generations have used meditation practices as spiritual tools for expanding awareness, happiness and holiness. The ancient kabbalist, Eleazar Azikri, distinguishes study as the practice for the intellect and describes a Jewish meditation practice known as "hitbodedut" as seven fold more helpful to the soul.

In the Talmud our sages are described as meditating for an hour before and after services. In the Torah we are told of Jacob who went out into the field to meditate. Rabbi Akiva is described as spinning in circles and deflecting off the corners of his room while praying. (This meditation practice is reminiscent of the Sufi whirling dervishes.) Even yoga-like sensibilities are depicted in the Talmud, such as the recommendation that when bowing in prayer one should "hyper-extend the spine until one can read the words on a coin set in front of your feet on the ground."

While the practices of mindfulness or movement-based meditations, like yoga, are delightful to do in a Jewish setting, these are not the ancient arts of Jewish meditation. Some of these ancient forms are described further on in this document.

What is the purpose of Jewish meditation?

Just as healthy foods nourish us through the blood stream, so Jewish meditation nourishes our "soul stream." Meditation can transform Judaism from the purely intellectual process most of us grew up with into a spiritual practice that links us to Judaism in the most profound way. Meditation gets under our intellectual defenses and helps us to feel at one with creation and to experience an expanded life rich in conscious awe and joy.

Each holy day and cycle of life has its own rhythm, nuance, taste and character. Jewish meditation can help us shift into these holidays cycles, deepening our connection to them.

Should meditation be done in a group or alone?

Both. Recent bio-medical studies in the field of psycho-neuroimmunology indicate that group meditation enhances the benefits of solitary meditation. When a minyan of Jews meditates together, there is a reciprocity of caring, support and spiritual energy.

Meditating alone has its advantages too. Solitary meditators can experience a wonderful closeness to God, the flow of what Kabbalists call "the river of light" (which may in fact correlate with what scientists have identified as the electro-magnetic fields of the body) can add energy and delight to your day.

Are there different kinds of Jewish meditation?

Yes! An exciting variety of approaches exist. Depending upon your emotional make-up, the circumstances and the effect you desire to create, one might suit you better than another. But whatever technique you choose, the benefits of a regular program of Jewish meditation will intensify with daily practice and delicious nuances of experience and awareness will emerge over time.

Most types of Jewish meditation are simple to learn under the auspices of a good teacher. Some are more complex and require careful preparation and guidance. It is important to experiment and find the technique and teacher(s) that works best for you.

Major methods of Jewish meditation include:

(Explanatory learning pages are being added for each method, watch for hyperlinks)

Chanting of verses from psalms, Torah and prayers.

Focusing upon a Shviti - a special Jewish graphic which helps induct a mystical state of consciousness. [beautiful example can be found on last page of Art Scroll Tehillim.]

Meditation on the names of God or on the letters of God's name.

Guided visualizations.

Walking, dancing and movement meditations.

Focusing upon the levels of an external or inner flame.

Working with the "Tree of Life"/Sephirot, (A model based on personality characteristic polarities,

which correlate in some ways with the chakra/meridian system and are designed as a holographic paradigm.)

Attaining a state of "Eyin", the "no-state" which is all. Often through attention to breath and silence.

Guided sounding of vowels or letters.

Study of ancient sacred Jewish texts, specially designed to induce mystical encounter.

Becoming attuned to the power of special blessings in connecting us to what mystics experience as "the river of light."

Can I try a sample meditation?

Absolutely. Click here for a meditation you can try when lighting Friday night candles.

Is Jewish meditation for everyone?

No. For those with borderline personality and/or schizophrenia, meditation of any kind can be unsettling, even dangerous.

Meditation may also be problematic for those with addictive tendencies.

Further, some forms of meditation will not work for everyone. Research shows that perhaps as many as 10% of humans do not have the "hard wiring" to benefit from guided visualizations.

Can Jewish meditation be practiced as a substitute for the rest of Judaism?

No. In small, sweet doses Jewish meditation can deeply enhance one's experience of Judaism. However, I do not recommend an extensive pracice of meditation alone without Torah study, prayer, and the celebration of holy days and life cycle events. The goal of Judaism is to give us a variety of tools for living the fullest expression of life possible, including the grounding, inspiration and moral strength to work on making the world a better place. Meditation without the natural balances inherent in Judaism can lead us out of the joys of physical and communal life and decrease our ability to make the most of living in the here and now.

How do I find a good teacher?

Look for courses taught by the following Jewish master teachers of meditation: Mindy Ribner, and Rabbis David Cooper, Shefa Gold, Rami Shapiro, Jeff Roth, Nan Fink, Sheila Weinberg, Jonathan Omer-man, Shohama Wiener and Avram Davis. There are certainly others, as well, who are also very capable. However, not all those who call themselves teachers of Kabbalah and meditation are legitimate. I have attended sessions offered at major centers by so-called Jewish meditation teachers who seemed to be making it up as they went along.

[shaheediyan]

Simran in Christianity

Author: Harcharan Singh

Date: 06-26-06 11:52

Vahe-Guru, draw the comparisons...

http://www.allaboutgod.com/

Christian Meditation: Is it Christian to Meditate?

Christian meditation is rooted in the Bible. In fact, the Bible commands us to meditate. In Joshua 1:8, God says to meditate on His word day and night so we will obey it. The psalmist says "his delight is in the law of the Lord, and in His law he meditates day and night" (Psalm 1:2). Actually, the Bible mentions meditate or meditation 20 times.

In the Old Testament there are two primary Hebrew words for meditation: Haga, which means to utter, groan, meditate, or ponder; and Sihach, which means to muse, rehearse in one's mind, or contemplate. These words can also be translated as dwell, diligently consider, and heed.

Christian Meditation: A History

One form of Christian meditation that has been used by believers since at least the fourth century AD is the lectio divina. It has been traditionally used in monastic religious orders and is enjoying a resurgence today. Lectio divina means "sacred reading" and has four stages: lectio (reading), meditatio (discursive meditation), oratio (affective prayer), and contemplatio (contemplation). In the lectio (reading) stage, one finds a passage and reads it deliberately. The next stage, meditatio (discursive meditation), is where one ponders the text. In the oratio (affective prayer) stage, one talks to God about the reading, asking Him to reveal the truth. In the final, contemplatio (contemplation) stage, one simply rests in the Lord's presence.

Today, meditation is generally seen as a practice of the New Age movement. This comes primarily from its association with Transcendental Meditation. Transcendental Meditation was developed by the Maharishi Mahesh Yogi of the Hindu religion and is steeped in Hindu philosophy. The "yogi" in the TM founder's name indicates his status in Hinduism. Courts in the US have ruled that TM is not a secular discipline; it is Hindu religion (US District Court, Newark, NJ, on October 29, 1977 and the US Court of Appeals, Philadelphia, PA February 2, 1979).

Christian Meditation: What do Christian Leaders Say?

One important thing the Bible tells us to do is to think about God's Word. Our thoughts determine our behavior and so what we think about is very important. That is why God wants us to think about His Word, or meditate on it. Jim Downing in Meditation (NavPress) says God considers meditation a "vital exercise of the minds of His children."

Rick Warren, in The Purpose Driven Life (Zondervan), describes meditation this way: "Meditation is focused thinking. It takes serious effort. You select a verse and reflect on it over and over in your mind...if you know how to worry, you already know how to meditate" (190). Warren goes on to say, "No other habit can do more to transform your life and make you more like Jesus than daily reflection on Scripture…If you look up all the times God speaks about meditation in the Bible, you will amazed at the benefits He has promised to those who take the time to reflect on His Word throughout the day" (190).

In Satisfy Your Soul (NavPress), Dr. Bruce Demarest writes, "A quieted heart is our best preparation for all this work of God … Meditation refocuses us from ourselves and from the world so that we reflect on God's Word, His nature, His abilities, and His works … So we prayerfully ponder, muse, and 'chew' the words of Scripture. …The goal is simply to permit the Holy Spirit to activate the life-giving Word of God" (133).

Christian Meditation: How do we do it?

There are three times during the day we can actively turn our minds over to God's Word in Christian Meditation. Just before we fall asleep, we can have God's Word be the last thing that occupies our mind. Upon awaking, we can have God's Word be the first thing to fill our minds to start the day. Finally, we need a specific time each day to be in God's Word so it can speak to us throughout out day.

What should we focus on in Christian meditation? "Whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things" (Philippians 4:8, NASB).

[shaheediyan]

Simran in Buddism

Author: Harcharan Singh

Date: 06-26-06 11:47

Great article if you have the dhiraj to read it.

Buddism is based on and realised through meditation, with the ultimate goal to explore one's mind and achieve Nirvhana (mukti - escape from the cycle of birth and death).

by Francis Story

The mental exercise known as meditation is found in all religious systems. Prayer is a form of discursive meditation, and in Hinduism the reciting of slokas and mantras is employed to tranquilize the mind to a state of receptivity. In most of these systems the goal is identified with the particular psychic results that ensue, sometimes very quickly; and the visions that come in the semi-trance state, or the sounds that are heard, are considered to be the end-result of the exercise. This is not the case in the forms of meditation practiced in Buddhism.

There is still comparatively little known about the mind, its functions and its powers, and it is difficult for most people to distinguish between self-hypnosis, the development of mediumistic states, and the real process of mental clarification and direct perception which is the object of Buddhist mental concentration. The fact that mystics of every religion have induced on themselves states wherein they see visions and hear voices that are in accordance with their own religious beliefs indicates that their meditation has resulted only in bringing to the surface of the mind and objectifying the concepts already embedded in the deepest strata of their subconscious minds. The Christian sees and converses with the saints of whom he already knows; the Hindu visualizes the gods of the Hindu pantheon, and so on. When Sri Ramakrishna Paramahamsa, the Bengali mystic, began to turn his thoughts towards Christianity, he saw visions of Jesus in his meditations, in place of his former eidetic images of the Hindu Avatars.

The practiced hypnotic subject becomes more and more readily able to surrender himself to the suggestions made to him by the hypnotiser, and anyone who has studied this subject is bound to see a connection between the mental state of compliance he has reached and the facility with which the mystic can induce whatever kind of experiences he wills himself to undergo. There is still another possibility latent in the practice of meditation; the development of mediumistic faculties by which the subject can actually see and hear beings on different planes of existence, the Devalokas and the realm of the unhappy ghosts, for example. These worlds being nearest to our own are the more readily accessible, and this is the true explanation of the psychic phenomena of Western Spiritualism.

The object of Buddhist meditation, however, is none of these things. They arise as side-products, but not only are they not its goal, but they are hindrances which have to be overcome. The Christian who has seen Jesus, or the Hindu who has conversed with Bhagavan Krishna may be quite satisfied that he has fulfilled the purpose of his religious life, but the Buddhist who sees a vision of the Buddha knows by that very fact that he has only succeeded in objectifying a concept in his own mind, for the Buddha after his Parinibbana is, in his own words, no longer visible to gods or men.

There is an essential difference, then, between Buddhist meditation and concentration and that practiced in other systems. The Buddhist embarking on a course of meditation does well to recognize this difference and to establish in his own conscious mind a clear idea of what it is he is trying to do.

The root-cause of rebirth and suffering is avijja conjoined with and reacting upon tanha. These two causes form a vicious circle; on the one hand, concepts, the result of ignorance, and on the other hand, desire arising from concepts. The world of phenomena has no meaning beyond the meaning given to it by our own interpretation.

When that interpretation is conditioned by avijja, we are subject to the state known as vipallasa, or hallucination. Sañña-vipallasa, hallucination of perception; citta-vipallasa, hallucination of consciousness, and ditthi-vipallasa, hallucination of views, cause us to regard that which is impermanent (anicca) as permanent, that which is painful (dukkha) as a source of pleasure, and that which is unreal (anatta), or literally without any self existence, as being a real, self-existing entity. Consequently, we place a false interpretation on all the sensory experiences we gain through the six channels of cognition, that is, the eye, ear, nose, tongue, sense of touch and mind cakkhu, sota, ghana, jivha, kaya and mano (ayatana). Physics, by showing that the realm of phenomena we know through these channels of cognition does not really correspond to the physical world known to science, has confirmed this Buddhist truth. We are deluded by our own senses. Pursuing what we imagine to be desirable, an object of pleasure, we are in reality only following a shadow, trying to grasp a mirage. It is anicca, dukkha, anatta -- impermanent, associated with suffering, an insubstantial. Being so, it can only be the cause of impermanence, suffering and insubstantiality, since like begets like; and we ourselves, who chase the illusion, are also impermanent, subject to suffering and without any persistent ego-principle. It is a case of a shadow pursuing a shadow.

The purpose of Buddhist meditation, therefore, is to gain more than an intellectual understanding of this truth, to liberate ourselves from the delusion and thereby put an end to both ignorance and craving. If the meditation does not produce results tending to this consummation -- results which are observable in the character and the whole attitude to life -- it is clear that there is something wrong either with the system or with the method of employing it. It is not enough to see lights, to have visions or to experience ecstasy. These phenomena are too common to be impressive to the Buddhist who really understands the purpose of Buddhist meditation. There are actual dangers in them which are apparent to one who is also a student of psychopathology.

In the Buddha's great discourse on the practice of mindfulness, the Maha-Satipatthana Sutta, both the object and the means of attaining it are clearly set forth. Attentiveness to the movements of the body, to the ever-changing states of the mind, is to be cultivated in order that their real nature should be known. Instead of identifying these physical and mental phenomena with the false concept of "self," we are to see them as they really are: movements of a physical body, an aggregate of the four elements, (mahabhutas) subject to physical laws of causality on the one hand, and on the other, a flux of successive phases of consciousness arising and passing away in response to external stimuli. They are to be viewed objectively, as though they were processes not associated with ourselves but belonging to another order of phenomena.

From what can selfishness and egotism proceed if not from the concept of "self" (sakkayaditthi)? If the practice of any form of meditation leaves selfishness or egotism unabated, it has not been successful. A tree is judged by its fruits and a man by his actions; there is no other criterion. Particularly is this true in Buddhist psychology, because the man is his actions. In the truest sense they, or the continuity of kamma and vipaka which they represent, are the only claim he can make to any persistent identity, not only through the different phases of this life but also from one life to another. Attentiveness with regard to body and mind serves to break down the illusion of self; and not only that, it also cuts off craving and attachment to external objects, so that ultimately there is neither the "self" that craves nor any object of craving. It is a long and arduous discipline, and one that can only be undertaken in retirement from the world and its cares.

Yet even a temporary retirement, a temporary course of this discipline, can bear good results in that it establishes an attitude of mind which can be applied to some degree in the ordinary situations of life. Detachment, objectivity, is an invaluable aid to clear thinking; it enables a man to sum up a given situation without bias, personal or otherwise, and to act in that situation with courage and discretion. Another gift it bestows is that of concentration -- the ability to focus the mind and keep it steadily fixed on a single point (ekaggata, or one-pointedness), and this is the great secret of success in any undertaking. The mind is hard to tame; it roams here and there restlessly as the wind, or like an untamed horse, but when it is fully under control, it is the most powerful instrument in the whole universe. He who has mastered his own mind is indeed master of the Three Worlds.

In the first place he is without fear. Fear arises because we associate mind and body (nama-rupa) with "self"; consequently any harm to either is considered to be harm done to oneself. But he who has broken down this illusion by realizing that the five khandha process is merely the manifestation of cause and effect, does not fear death or misfortune. He remains equable alike in success and failure, unaffected by praise or blame. The only thing he fears is demeritorious action, because he knows that no thing or person in the world can harm him except himself, and as his detachment increases, he becomes less and less liable to demeritorious deeds. Unwholesome action comes of an unwholesome mind, and as the mind becomes purified, healed of its disorders, bad kamma ceases to accumulate. He comes to have a horror of wrong action and to take greater and greater delight in those deeds that are rooted in alobha, adosa, and amoha -- generosity, benevolence and wisdom.

Anapana Sati

One of the most universally-applicable methods of cultivating mental concentration is anapanasati, attentiveness on the in-going and out-going breath. This, unlike the Yogic systems, does not call for any interference with the normal breathing, the breath being merely used as a point on which to fix the attention, at the tip of the nostrils. The attention must not wander, even to follow the breath, but must be kept rigidly on the selected spot. In the initial stages it is advisable to mark the respiration by counting, but as soon as it is possible to keep the mind fixed without this artificial aid, it should be discontinued and only used when it is necessary to recall the attention.

As the state of mental quiescence (samatha) is approached, the breath appears to become fainter and fainter, until it is hardly discernible. It is at this stage that certain psychic phenomena appear, which may at first be disconcerting. A stage is reached when the actual bodily dukkha, the sensation of arising and passing away of the physical elements in the body, is felt. This is experienced as a disturbance, but it must be remembered that it is an agitation that is always present in the body but we are unaware of it until the mind becomes stabilized. It is the first direct experience of the dukkha (suffering) which is inherent in all phenomena -- the realization within oneself of the first of the Four Noble Truths, Dukkha Ariya Sacca. When that is passed there follows the sensation of piti, rapturous joy associated with the physical body. The teacher of vipassana, however, is careful never to describe to his pupil beforehand what he is likely to experience, for if he does so, there is a strong possibility that the power of suggestion will produce a false reaction, particularly in those cases where the pupil is very suggestible and greatly under the influence of the teacher.

Devices in Meditation

In kammattana, it is permissible to use certain devices, such as the earth or colour kasina, as focal points for the attention. A candle flame, a hole in the wall, or some metal object can also be used, and the method of using them is found in the Pali texts and the Visuddhi-magga. In the texts themselves it is to be noted that the Buddha gave objects of meditation to disciples in accordance with their individual characteristics, and his unerring knowledge of the right technique for each came from his insight into their previous births. Similarly with recursive meditation, a subject would be given which was easily comprehensible to the pupil, or which served to counteract some strong, unwholesome tendency in his nature. Thus, to one attracted by sensual indulgence, the Buddha would recommend meditation on the impurity of the body, or the "cemetery meditation." Here the object is to counterbalance attraction by repulsion, but it is only a "skillful means" to reach the final state, in which attraction and repulsion both cease to exist. In the Arahant there is neither liking nor disliking: he regards all things with perfect equanimity, as did Thera Maha Moggallana when he accepted a handful of rice from a leper.

Beads

The use of the rosary in Buddhism is often misunderstood. If it is used for the mechanical repetition of a set formula, the repeating of so many phrases as an act of piety, as in other religions, its value is negligible. When it is used as means of holding the attention and purifying the mind, however, it can be a great help. One of the best ways of employing it, because it calls for undivided attention, is to repeat the Pali formula of the qualities of Buddha, Dhamma and Sangha, beginning "Iti'pi so Bhagava -- " with the first bead, starting again with the second and continuing to the next quality: "Iti'pi so Bhagava, Arahan -- " and so on until with the last bead the entire formula is repeated from beginning to end. This cannot be carried out successfully unless the mind is entirely concentrated on what is being done. At the same time the recalling of the noble qualities of Buddha, Dhamma and Sangha lifts the mind to a lofty plane, since the words carry with them a meaning the impresses itself on the pattern of the thought-moments as they arise and pass away. The value of this in terms of Abhidhamma psychology lies in the wholesome nature of the cittakkhana, or "consciousness-moment" in its uppada (arising), thiti (static) and bhanga (disappearing) phases. Each of these wholesome cittakkhana contributes to the improvement of the sankhara; or aggregate of tendencies; in other words, it directs the subsequent thought-moments into a higher realm and tends to establish the character on that level.

Samatha Bhavana

Samatha bhavana, the development of mental tranquillity with concentration, is accompanied by three benefits; it gives happiness in the present life, a favorable rebirth, and the freedom from mental defilements which is a prerequisite for attainment of insight. In samatha the mind becomes like a still, clear pool completely free from disturbance and agitation, and ready to mirror on its surface the nature of things as they really are, the aspect of them which is hidden from ordinary knowledge by the restlessness of craving. It is the peace and fulfillment which is depicted on the features of the Buddha, investing his images with a significance that impresses even those who have no knowledge of what it means. Such an image of the Buddha can itself be a very suitable object of meditation, and is, in fact, the one that most Buddhists instinctively use. The very sight of the tranquil image can calm and pacify a mind distraught with worldly hopes and fears. It is the certain and visible assurance of Nibbana.

Vipassana Bhavana

Vipassana bhavana is realization of the three signs of being, anicca, dukkha, and anatta, by direct insight. These three characteristics, impermanence, suffering and non-self, can be grasped intellectually, as scientific and philosophical truth, but this is not in itself sufficient to rid the mind of egoism and craving. The final objective lies on a higher level of awareness, the direct "intuitional" plane, where it is actually experienced as psychological fact. Until this personal confirmation is obtained, the sphere of sense perception (ayatana) and sensory-responses remain stronger than the intellectual conviction; the two function side by side on different levels of consciousness, but it is usually the sphere dominated by avijja which continues to determine the course of life by volitional action. The philosopher who fails to live according to his philosophy is the most familiar example of this incompatibility between theory and practice. When the direct perception is obtained, however, what was at its highest intellectual level still merely a theory becomes actual knowledge, in precisely the same way that we "know" when we are hot or cold hungry or thirsty. The mind that has attained it is established in the Dhamma, and pañña, wisdom, has taken the place of delusion.

Discursive meditation, such as that practiced in Christian devotion, is entirely on the mental level, and can be undertaken by anyone at any time. It calls for no special preparation or conditions. For the more advanced exercises of samatha and vipassana, however, the strictest observance of sila, the basic moral rules, becomes necessary. These techniques are best followed in seclusion, away from the impurities of worldly life and under the guidance of an accomplished master. Many people have done themselves psychic harm by embarking on them without due care in this respect. It is not advisable for anyone to experiment on his own; those who are unable to place themselves under a trustworthy teacher will do best to confine themselves to discursive meditation. It cannot take them to enlightenment but will benefit them morally and prepare them for the next stage.

The Practice of Metta Bhavana

Metta bhavana is the most universally beneficial form of discursive meditation, and can be practiced in any conditions. Thoughts of universal, undiscriminating benevolence, like radio waves reaching out in all directions, sublimate the creative energy of the mind. With steady perseverance in metta bhavana a point can be reached at which it becomes impossible even to harbor a thought of ill-will. True peace can only come to the world through minds that are at peace, If people everywhere in the world could be persuaded to devote half an hour daily to the practice of metta bhavana, we should see more real advance towards world peace and security than international agreements will ever bring us. It would be a good thing if, in this new era of the Buddha Sasana, people of all creeds could be invited to take part in a world-wide movement for the practice of metta bhavana and pledge themselves to live in accordance with the highest tenets of their own religion, whatever it may be. In so doing they would be paying homage to the Supreme Buddha and to their own particular religious teacher as well, for on this level all the great religions of the world unite. If there is a common denominator to be found among them, it is surely here, in the teaching of universal loving-kindness which transcends doctrinal differences and draws all being together by the power of a timeless and all-embracing truth.

The classic formulation of metta as an attitude of mind to be developed by meditation is found in the Karaniya Metta Sutta (Sutta Nipata, Khuddaka-patha) [see appendix]. It is recommended that this sutta be recited before beginning meditation, and again at its close, a practice which is invariably followed in the Buddhist countries. The verses of the sutta embody the highest concept to which the thought of loving-kindness can reach, and it serves both as a means of self-protection against unwholesome mental states and as a subject of contemplation (kammatthana).

It is taught in Buddhism that the cultivation of benevolence must begin with oneself. There is a profound psychological truth in this, for no one who hates or despises himself consciously or unconsciously can feel true loving-kindness for others. To each of us the self is the nearest object; if one's attitude towards oneself is not a wholesome one, the spring of love is poisoned at its source. This does not mean that we should build up an idealized picture of ourselves as an object of admiration, but that, while being fully aware of our faults and deficiencies, we should not condemn but resolve to improve ourselves and cherish confidence in our ability to do so.

Metta bhavana, therefore, begins with the thought: "May I be free from enmity; may I be free from ill-will; may I be rid of suffering; may I be happy."

This thought having been developed, the next stage is to apply it in exactly the same form and to the same degree, to someone for whom one has naturally a feeling of friendship.

In so doing, two points must be observed: the object should be a living person, and should not be one of the opposite sex. The second prohibition is to guard against the feeling of metta turning into its "near enemy," sensuality. Those whose sensual leanings have a different orientation must vary the rule to suit their own needs.

When the thought of metta has been developed towards a friend, the next object should be someone towards whom one has no marked feelings of like or dislike. Lastly, the though of metta is to be turned towards someone who is hostile. It is here that difficulties arise. They are to be expected, and the meditator must be prepared to meet and wrestle with them. To this end, several techniques are described in the Visuddhimagga and elsewhere. The first is to think of the hostile personality in terms of anatta -- impersonality. The meditator is advised to analyze the hostile personality into its impersonal components -- the body, the feelings, the perceptions, the volitional formations and the consciousness. The body, to begin with, consists of purely material items: hair of the head, hair of the body, skin, nails, teeth and so on. There can be no basis for enmity against these. The feelings, perceptions, volitional formations and consciousness are all transitory phenomena, interdependent, conditioned and bound up with suffering. They are anicca, dukkha and anatta, impermanent, fraught with suffering and void of selfhood. There is no more individual personality in them than there is in the physical body itself. So towards them, likewise, there can be no real ground for enmity.

If this approach should prove to be not altogether effective, there are others in which emotionally counteractive states of mind are brought into play, as for example regarding the hostile person with compassion. The meditator should reflect: "As he (or she) is, so am I. As I am, so is he. We are both bound to the inexorable Wheel of Life by ignorance and craving. Both of us are subject to the law of cause and effect, and whatever evil we do, for that we must suffer. Why then should I blame or call anyone my enemy? Rather should I purify my mind and wish that he may do the same, so that both of us may be freed from suffering."

If this thought is dwelt upon and fully comprehended, feelings of hostility will be cast out. When the thought of loving-kindness is exactly the same, in quality and degree, for all these four objects -- oneself, one's friend, the person toward whom one is neutral, and the enemy -- the meditation has been successful.

The next stage is to widen and extend it. This process is a threefold one: suffusing metta without limitation, suffusing it with limitation, and suffusing it in all of the ten directions, east, west, north, south, the intermediate points, above and below.

In suffusing metta without limitation (anodhiso-pharana), the meditator thinks of the objects of loving-kindness under five heads: all sentient beings; all things that have life; all beings that have come into existence; all that have personality; all that have assumed individual being. For each of these groups separately he formulates the thought: "May they be free from enmity; may they be free from enmity; may they be free from ill will; may they be rid of suffering; may they be happy. For each object he specifies the particular group which he is suffusing with metta: "May all sentient beings be free from enmity, etc... May all things that have life be free from enmity, etc." This meditation embraces all without particular reference to locality, and so is called "suffusing without limitation."

In suffusing metta with limitation (odhiso-pharana), there are seven groups which form the objects of the meditation. They are: all females; all males; all Noble Ones (those who have attained any one of the states of Sainthood); all imperfect ones; all Devas; all human beings; all beings in states of woe. Each of the groups should be meditated upon as described above: "May all females be free from enmity, etc." This method is called "suffusing metta with limitation" because it defines the groups according to their nature and condition.

Suffusing with metta all beings in the ten directions is carried out in the same way. Directing his mind towards the east, the meditator concentrates on the thought: "May all beings in the east be free from enmity; may they be free from ill will; may they be rid of suffering; may they be happy!" And so with the beings in the west, the north, the south, the north-east, south-west, north-west, south-east, above and below.

Lastly, each of the twelve groups belonging to the unlimited and limited suffusions of metta can be dealt with separately for each of the ten directions, using the appropriate formulas.

It is taught that each of these twenty-two modes of practicing metta bhavana is capable of being developed up to the stage of a appana-samadhi, that is, the concentration which leads to jhana, or mental absorption. For this reason it is described as the method for attaining release of the mind through metta (metta cetovimutti). It is the first of the Four Brahma Viharas, the sublime states of which the Karaniya Metta Sutta: "Brahmam etam viharam idhamahu" -- "Here is declared the Highest Life."

Metta, karuna, mudita, upekkha: [see Nyanaponika Thera, The Four Sublime States, Wheel 6.] loving-kindness, compassion, sympathetic joy and detachment, these four states of mind represent the highest levels of mundane consciousness. One who has attained to them and dwells in them is impervious to the ills of life. Like a god he moves and acts in undisturbed serenity, armored against the blows of fate and the uncertainty of worldly conditions. And the first of them to be cultivated is metta, because it is through boundless love that the mind gains its first taste of liberation.

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Appendix

Lovingkindness as a Contemplation

Metta Sutta

From the Sutta Nipata, verses 143-52 (Spoken by the Buddha)

What should be done by one skillful in good

So as to gain the State of Peace is this:

Let him be able, and upright, and straight.

Easy to speak to, gentle, and not proud,

Contented, too, supported easily.

With few tasks, and living very lightly,

His faculties serene, prudent, and modest,

Unswayed by the emotions of the clans;

And let him never do the slightest thing

That other wise men might hold blamable.

(And let him think:) "In safety and in bliss

May creatures all be of a blissful heart.

Whatever breathing beings there may be,

No matter whether they are frail or firm,

With none excepted, be they long or big

Or middle sized, or be they short or small

Or thick, as well as those seen or unseen,

Or whether they are dwelling far or near,

Existing or yet seeking to exist,

May creatures all be of a blissful heart.

Let no one work another one's undoing

Or even slight him at all anywhere;

And never let them wish each other ill

Through provocation or resentful thought."

And just as might a mother with her life

Protect the son that was her only child,

So let him then for every living thing

Maintain unbounded consciousness in being,

And let him too with love for all the world

Maintain unbounded consciousness in being

Above, below, and all round in between,

Untroubled, with no enemy or foe.

And while he stands or walks or while he sits

Or while he lies down, free from drowsiness,

Let him resolve upon this mindfulness

This is Divine Abiding here, they say.

But when he has no trafficking with views,

Is virtuous, and has perfected seeing,

And purges greed for sensual desires.

He surely comes no more to any womb.

[shaheediyan]

Author: Harcharan Singh

Date: 06-23-06 11:17

The point of this thread is not to show narrow minded ignorence, but to listen to Guru Gobind Singh Ji's hukum and learn about other faiths, so that our tolerance of the world increases and we are brought closer to our own path. This can be done through politeness, kindness and intelligence rather than Taliban style attacking and damnation of everything non-Sikh.

Intellgent and positive comments would also appeal to those wanting to learn about Sikhi and Sikhs, and would give a good (correct) impression of the open minded and universal tolerance of our Guru's. Our Guru's have shown us what is right and wrong for us to lead correct lives, we need to live in this world peacefully whilst remaining distinct, but this does not mean shunning and disassociating with the rest of the world. Knowledge is power and is also a strong bridge between diseperate elements of humanity, so I would do a benti, please look at the positive attributes of this subject rather than "mine is better than yours" childish attitude.

Vahe-Guru Satnaam

Dhikr - Remembrance of Allah

Ibn Juzayy al-Kalbi

From: Kitab at-Tasheel li 'Uloom at-Tanzeel" - "The Sciences of Tafsir"1

Sa'id ibn al-Musayyab said, "Its meaning is 'Remember Me with obedience and I will remember you with reward'." It has been said that it means 'Remember Me with supplication and glorification and the like of that.

The commentators, particularly the Sufis, have said a great deal in commentary on this subject using words with restricted and qualified meanings, and there is no proof of restriction. In general this ayah is an explanation of the nobility of dhikr, which the saying of the Messenger of Allah, may Allah bless him and grant him peace, made clear, as he narrated it from his Lord, "I am in My slave's opinion of Me, and I am with him when he remembers Me. If he remembers Me in himself, I remember him in My self. If he remembers Me in an assembly, I will remember him in an assembly better than them."

There are three types of dhikr:

the dhikr of the heart,

dhikr with the tongue,

with the two of them together.

Know that dhikr is the best of actions in general, even if in some hadith there is related some superiority to some other action, such as the prayer, etc., for that is only because of what they contain of the meaning of dhikr and being present with Allah ta'ala.

There are three aspects to the proof of the superiority of dhikr:

First, the texts which have been narrated about its superiority over all other actions. The Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I not tell you of the best of your actions, and the most pure of them with your King, and the most exalted of them in your ranks, [those which are] better for you than your meeting your enemy and striking their necks and they striking your necks?" They said, "Certainly, Messenger of Allah." He said, "Dhikr of Allah." The Messenger of Allah, may Allah bless him and grant him peace, was asked, "Which actions are the best?" He said, "Dhikr of Allah." Someone said, "Is dhikr better or jihad in the way of Allah?" He said, "Even if the mujahid were to strike at the kuffar until his sword broke and he was coloured with the blood, the person of dhikr would be better than him."

Second , that Allah exalted is He, wherever He commands us to do dhikr or praises dhikr, He has stipulated a great deal of it, so He says, "Remember Allah with much remembrance" and "those who remember Allah a great deal" and He does not stipulate that for any other action.

Third, that dhikr has something extra which belongs to it especially and does not belong to anything else, which is presence in the Highest Presence, and arrival to nearness which is indicated by that which is narrated in the hadith which mention 'sitting with' and 'withness', for Allah, exalted is He, says [in the hadith Qudsi], "I sit with the one who remembers Me", and He says, "I am in My slave's opinion of Me, and I am with him when he remembers Me."

People have two stations with respect to their intentions in dhikr:

the intention of the generality is to earn rewards,

the intention of the elect is nearness and presence.

How great a distance there is between the two stations, and how great it is between one who takes his reward and he is behind a veil, and one who draws near until he is one of the elect of the beloved ones.

Know that dhikr has many types, of which there is "La ilaha illa'llah", and tasbeeh, takbir, praise, "La hawla wa law quwwata illa billah", "husbuna'llahu wa ni'ma'l-wakeel" and the dhikr of every name of Allah ta'ala, and sending blessings on the Prophet, may Allah bless him and grant him peace, and seeking forgiveness, etc. Each dhikr has its special quality and its fruit.

As for "La ilaha illa'llah - There is no god but Allah", its fruit is tawhid , and I mean the tawhid of the elect because every believer obtains the tawhid of the ordinary people.

As for takbir "Allahu Akbar - Allah is greater", its fruit is exaltation of the Possessor of Majesty.

As for praise and the [Divine] Names whose meanings are good treatment and mercy such as ar-Rahman "The Universally Merciful" and ar-Raheem "The Specifically Compassionate" and al-Kareem "The Nobly Generous", and al-Ghaffar "The Oft Forgiving" and the like of them, their fruit is three stations, gratitude, strength of hope, and love, for the One Who Treats [us] Well is unavoidably beloved.

As for "La hawla wa law quwwata illa billah - There is no power and no strength but by Allah" and "husbuna'llahu wa ni'ma'l-wakeel - Allah is enough for us and an excellent guardian" their fruit is dependence on Allah and surrendering [all affairs] to Him, and strong trust in Allah.

As for the [Divine] Names whose meanings are showing and grasping, such as al-'Aleem "the All-Knowing" and as-Samee' "the All-Hearing" and al-Baseer "the All-Seeing" and al-Qareeb "the Near" and the like of them, their fruit is muraqabah "fearful watchfulness".

As for sending blessings on the Prophet, may Allah bless him and grant him peace, its fruit is strong love for him, and carefully guarding the following of his sunnah.

As for istighfar "seeking forgiveness" its fruit is going straight in taqwa , and guarding the preconditions of turning in penitence [to Allah from one's wrongdoing] along with the hearts rejection of the causes which led to previous wrong actions.

Then the fruit of the dhikr which unites the names and attributes is gathered together in the unique dhikr which is our saying, "Allah, Allah". This is the goal and the limit.

Author: Harcharan Singh

Date: 06-23-06 14:13

Dhikr (rememberance of God, and recitation of his name, externally and internally), is an Islamic tradition started in the time of the Prophet Mohammed.

This aspect of Islam is not hugely common as far as I know amongst the main populace, but daas has noticed that highly religious/spiritual Muslim individuals do recite Allah and other holy Islamic names/descriptions for God 24/7, and many have prayer beads to induce the simran, in a similar way to some Sikhs, Hindus and Buddists.

In history, many portraits/paintings of Fakirs, Pirs, Sufis are shown with them holding mala.

It was traditional for Muslims to repeat Gods name together after communal prayers.

The above short article simply shows the great importance and variety of simran Muslims have/use. They believe the recitation of different Koranic names, will bring different benefits i.e. The compassionate one, the Merciful one, the Generous one...

It is highly psychological, and the spiritual benefit can be quite easily understood, if we repeat a holy name/characteristic, we may eventually obtain it...

Similar to how we get rid of the me, my and I by repeating Vahe-Guru (tu), our life ceases to revolve around us and starts to revolve around Akaal Purkh (in terms of our narrow site - in the bigger picture Akaal Purkh is obviously master of his creation).

When we do Jaap Sahib Ji Nitnem, the hope is that by praising all the attributes of our indescribable master, we will be scented by those characteristics to....