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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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The Tenth Gate, The Dasam Dwaar
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<blockquote data-quote="Luckysingh" data-source="post: 180708" data-attributes="member: 16886"><p>I'm glad that you noticed the humour in my comment !!!</p><p>Findingmyway has pointed in the right way to associate it with the 'brain' as well !!</p><p> </p><p>From what I can gather, this is some part of us that is associated with neurochemical processes of the brain.</p><p>When you can align this with your God focused consciousness, only then can you experience the true essence!</p><p>This is what the religious scholars are actually referring to.</p><p>As one can still have dasam duar (activation) and be totally self absorbed atheist,agnostic..etc...</p><p> </p><p>There are many people who have experienced these neurochemical processes without any association with God-consciousness.-YES, the example of Hendrix, Lennon..etc. using recreational drugs to get this.</p><p> </p><p>FACT(I have gathered after researching many different sources)</p><p>- the same mystical sounds you can hear via dasam duar, can also be heard when you are on a trip of pure acid or LSD !!</p><p>Also note, that purer forms of LSD are rarely experienced with users after the late 80's. So the one's used in the hippy days were the ultimate experience. Therefore, there is no point in our younger readers to try and bother experimenting with nowaday street acid(lsd) !</p><p> </p><p>Infact, this was one of the reasons why Lennon was interested in yoga and meditation, since he was realising that one should be able to tap into these same areas of the brain without any drugs !</p><p> </p><p>Have you ever wondered what the ringing of bells and drums is all about in the white hippy hari krishna movements ?</p><p> </p><p>All the recognition that your consciousness experiences is associated with memory and conditioning that comes via the brain !</p><p>I do also believe that your consciousness can be an entity on it's own and can exist completey away from the brain, but all it's experiences are still associated with memory!!</p><p>This is one important aspect that no one can actually define properly!</p><p> </p><p> </p><p>The mistake a lot of us sikhs make is understanding what gurbani and gurus talked about when discussing dasam duar.</p><p>We have to remember the 10th gate term was already coined by the siddhs and yogis, but the gurus took it to a different level.</p><p>There is no point in doing just physical yoga or taking acid trips to activate dasam duar if there is no God consciousness within one's self.</p><p>-This is where most of us don't seem to get the message !!</p><p>Alot of the heavy meditators know that their 10th gate is open from colours/sounds/visions..etc.. but if they don't have any 'DHIAN" on God, then there is NO Gurmat Gyan either.</p><p>Since a person that meditates very deeply doesn't mean that they are a God or waheguru bhagti. </p><p>Because meditation does not mean simran.</p><p>Simran= Meditation with Waheguru 'DHIAN'</p><p> </p><p>It really is that simple !!</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 180708, member: 16886"] I'm glad that you noticed the humour in my comment !!! Findingmyway has pointed in the right way to associate it with the 'brain' as well !! From what I can gather, this is some part of us that is associated with neurochemical processes of the brain. When you can align this with your God focused consciousness, only then can you experience the true essence! This is what the religious scholars are actually referring to. As one can still have dasam duar (activation) and be totally self absorbed atheist,agnostic..etc... There are many people who have experienced these neurochemical processes without any association with God-consciousness.-YES, the example of Hendrix, Lennon..etc. using recreational drugs to get this. FACT(I have gathered after researching many different sources) - the same mystical sounds you can hear via dasam duar, can also be heard when you are on a trip of pure acid or LSD !! Also note, that purer forms of LSD are rarely experienced with users after the late 80's. So the one's used in the hippy days were the ultimate experience. Therefore, there is no point in our younger readers to try and bother experimenting with nowaday street acid(lsd) ! Infact, this was one of the reasons why Lennon was interested in yoga and meditation, since he was realising that one should be able to tap into these same areas of the brain without any drugs ! Have you ever wondered what the ringing of bells and drums is all about in the white hippy hari krishna movements ? All the recognition that your consciousness experiences is associated with memory and conditioning that comes via the brain ! I do also believe that your consciousness can be an entity on it's own and can exist completey away from the brain, but all it's experiences are still associated with memory!! This is one important aspect that no one can actually define properly! The mistake a lot of us sikhs make is understanding what gurbani and gurus talked about when discussing dasam duar. We have to remember the 10th gate term was already coined by the siddhs and yogis, but the gurus took it to a different level. There is no point in doing just physical yoga or taking acid trips to activate dasam duar if there is no God consciousness within one's self. -This is where most of us don't seem to get the message !! Alot of the heavy meditators know that their 10th gate is open from colours/sounds/visions..etc.. but if they don't have any 'DHIAN" on God, then there is NO Gurmat Gyan either. Since a person that meditates very deeply doesn't mean that they are a God or waheguru bhagti. Because meditation does not mean simran. Simran= Meditation with Waheguru 'DHIAN' It really is that simple !! [/QUOTE]
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