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Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
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Gurbani (527-536)
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Gurbani (537-556)
Chhant (538-548)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
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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)
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Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
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Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
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Shaloks Bhagat Kabir
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Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Phantom Noises Heard In The Morning
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<blockquote data-quote="Harkiran Kaur" data-source="post: 206874" data-attributes="member: 18224"><p>What are the five senses? What is it that makes a sound? What you 'hear' is fully internal. There is in fact no 'out there' it's all quiet. It's because sound exists only as pressure waves until it reaches a receiver... Your ear is not the receiver. In your ear it changes form from pressure waves to electrical signals. It doesn't become what you consider audible sound until your brain deciphers it. Even then, from the outside its still electrical signal. There never was a 'thing' called sound. It's only your brains INTERNAL perception that makes it sound. Cut open a brain of a dead person do you see the 'sounds' that were in there?</p><p></p><p>This is the same thing with sight and all the five senses!!</p><p></p><p>When you still your mind you can perceive internal vibrations, and decipher those in the same manner but they are not coming from your ears. Those vibrations are the vibrations of the cosmos of reality.</p><p></p><p>From spirituality.indiatimes.com:</p><p></p><p><strong>"Naad"</strong> ( <a href="http://www.sikhiwiki.org/index.php/Punjabi" target="_blank">Punjabi</a> ਨਾਦੰ ) means "the cosmic sound" or "vibrations of the cosmos". <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank">Gurbani</a> says that: "Sing the Glorious Praises of the Immaculate True Lord forever, and the Immaculate Sound-current of the Naad shall vibrate within." <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=121&english=t&id=l4929#ll4929" target="_blank">(SGGS p 121)</a> The sound of the Cosmos can resonate within if one "tunes into this energy". Only by following the rules of nature and realising the patterns and disciplines of the cosmos can one find this hidden energy of internal sound. Only through meditation, external singing and reciting can the bombardment of random noise in the mind be subdued. This internal noise that normally overwhelms the mind can be silenced and one can enjoy and hear the "anhad Naad" ("unheard sound"); this is sound of the cosmos within the mind. It is not to be confused with external vibrations - Naad is vibration within the mind.</p><p></p><p>To start these internal harmonies one needs to recite melodies with their own voice; the singing of <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank">Gurbani</a> <a href="http://www.sikhiwiki.org/index.php/Kirtan" target="_blank">kirtan</a> or <a href="http://www.sikhiwiki.org/index.php/Mantra" target="_blank">mantra</a> will invoke the internal symphonies. The Guru tells us: "Repeating the Naam, the Unstruck Sound-current of the Naad resounds."<em>" <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1144&english=t&id=49019#l49019" target="_blank">(SGGS p 1144)</a> The external melodies resonate and "kick start" the Naad within. Also, Gurbani reminds us to: "Sing the Sweet Ambrosial Praises of the Lord's Kirtan; day and night, the Sound-current of the Naad will resonate and resound." <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1219&english=t&id=52495#l52495" target="_blank">(SGGS p 1219)</a> When on engages in the Lord's praises and sings in remembrance of Him, then the Naad will begin to be heard within. </em></p><p></p><p>The following words in <a href="http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_27" target="_blank">Japji Sahib Pauri 27</a> "vaajay naad anayk asankhaa kaytay vaavanhaaray. kaytay raag paree si-o kahee-an kaytay gaavanhaaray." which translates to: "Numerous Sound-currents vibrate simultaneously - Where are the musicians? So many melodious Ragas are sung – Where are the singers?" and also <a href="http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_29" target="_blank">Japji Sahib Pauri 29</a> "bhugat gi-aan da-i-aa bhandaaran ghat ghat vaajeh naad" which means "Make wisdom your food and compassion your attendant; The Sound-current vibrates in each and every heart."</p><p></p><ul> <li data-xf-list-type="ul"><strong><a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Search&Param=english&Tier=1&SearchData=naad" target="_blank">43 references to the word 'Naad' in the Guru Granth Sahib</a></strong></li> </ul><p><span style="font-size: 18px"><strong>Anhad Naad, the Cosmic Symphony</strong></span></p><ul> <li data-xf-list-type="ul"><strong><a href="http://www.sikhreview.org/october2003/naamology.htm" target="_blank">Anhad-Naad:The Cosmic Symphony</a> by Kailash Vajpeyi</strong></li> </ul><p>In a world full of cacophony and chaos, it does seem a little odd to talk about ‘soundless sound’. Interestingly, soundless sound, or "anaahat", has been given equal importance in almost all systems of faith.</p><p></p><p>Chanting is articulated sound. <em>“<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=6&english=t&id=294#l294" target="_blank">Aad aneel anad anahat Jug-jug eko ves</a>”</em> sings <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank">Guru Nanak</a> four times in <a href="http://www.sikhiwiki.org/index.php/Japji" target="_blank">Japji</a>, The opening hymn/prayer in <a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank">Guru Granth Sahib</a>. The concept is echoed in other cultures also.</p><p></p><p>The Bible states: “In the beginning was the word” (John 1.1). Vedic scriptures also affirm that the entire cosmic creation began with sound (Brihadrayanaka Upanishad 1.2.4.). ‘God is word’ denotes the physicality of sound but the concept of nada, that ‘God is sound’ is more subtle, because it is related to the Sanskrit word nadi, denoting our stream of consciousness. Before explaining the concept of ajapa jaap, or soundless sound, we must know about the power of the sacred word or sound.</p><p></p><p>Steven J Rosen, who wrote The Hidden Glory of India, says that a device called tonoscope, graphically demonstrates the power of classical syllables to evoke forms in a physical medium. The tonoscope is a tube suspended over a thin membrane and covered by a layer of fine dust. When sounds are broadcast through the tube, corresponding designs form in the dust that can tell us something about the initial sound that went through the tube. “While most sounds produce random ill-defined forms, the vibrations of a referable incantation produce quite a different result. If the sounds of mantras can activate a gross element such as dust, one can only imagine the power such vibrations have on human consciousness,” he says.</p><p></p><p>The power of the spoken word, especially japa, has been described in other cultures also. Saint Paul said: “Everyone who calls upon the name of the Lord will be saved” (Romans 10.15). “From the rising of the sun to its setting the name of the Lord is to be praised,” said King David (Psalms 113.3). The Buddha declared: “All who sincerely call upon my name will come to me after death and I will take them to paradise,” (Vows of Amida: Buddha 18).</p><p></p><p>"Ajapa jap" and "anhad naad" are basically related to electrophysiology. Silent chanting generates a kind of tapas, which flows in a rhythmic wave pattern. Hans Berger, a German physicist, discovered that not only all living tissues are sensitive to electric currents, but after a certain time the tissue itself generated small voltages. Today, Hans Berger’s experiment has been broken up into many components by instruments that can detect fluctuations as small as one ten-millionth of a volt. It would take about 13 million of such currents to light a small flash light bulb.</p><p></p><p>The audibility of sound waves depends on their frequency and velocity. A sound wave may be audible or inaudible, depending upon the medium through which it travels. All sound is the result of some sort of striking. That is why it has a beginning and an end. But if there could be a sound which is unstruck, then it will have neither a beginning nor an end. Heard and unheard both, it will definitely be imperishable.</p><p></p><p>A perfect example of soundless sound is described by late Prof. Puran Singh in his book The Story of Rama. Puran Singh arranged a series of lectures by Swami Ram Tirth in Japan which evoked tremendous response.</p><p></p><p>Prof. Puran Singh, a bio-scientist who authored Swami Ram’s biography, writes: One night after dinner when Swami Ram went to sleep, around 12.30 at night, he (Puran Singh) heard a feeble sound as though someone is saying ‘Ram….Ram….Ram.’ Puran Singh got up and opened the door – but no one was there in the corridor. After a gap of about half an hour he again heard the same sound. This time he entered the room of Swami Ram. To his utter surprise he discovered that though Swami Ram Tirth was fast asleep, the room was resounding with Ram Naam which was coming from his body rather than from his mouth.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 206874, member: 18224"] What are the five senses? What is it that makes a sound? What you 'hear' is fully internal. There is in fact no 'out there' it's all quiet. It's because sound exists only as pressure waves until it reaches a receiver... Your ear is not the receiver. In your ear it changes form from pressure waves to electrical signals. It doesn't become what you consider audible sound until your brain deciphers it. Even then, from the outside its still electrical signal. There never was a 'thing' called sound. It's only your brains INTERNAL perception that makes it sound. Cut open a brain of a dead person do you see the 'sounds' that were in there? This is the same thing with sight and all the five senses!! When you still your mind you can perceive internal vibrations, and decipher those in the same manner but they are not coming from your ears. Those vibrations are the vibrations of the cosmos of reality. From spirituality.indiatimes.com: [B]"Naad"[/B] ( [URL='http://www.sikhiwiki.org/index.php/Punjabi']Punjabi[/URL] ਨਾਦੰ ) means "the cosmic sound" or "vibrations of the cosmos". [URL='http://www.sikhiwiki.org/index.php/Gurbani']Gurbani[/URL] says that: "Sing the Glorious Praises of the Immaculate True Lord forever, and the Immaculate Sound-current of the Naad shall vibrate within." [URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=121&english=t&id=l4929#ll4929'](SGGS p 121)[/URL] The sound of the Cosmos can resonate within if one "tunes into this energy". Only by following the rules of nature and realising the patterns and disciplines of the cosmos can one find this hidden energy of internal sound. Only through meditation, external singing and reciting can the bombardment of random noise in the mind be subdued. This internal noise that normally overwhelms the mind can be silenced and one can enjoy and hear the "anhad Naad" ("unheard sound"); this is sound of the cosmos within the mind. It is not to be confused with external vibrations - Naad is vibration within the mind. To start these internal harmonies one needs to recite melodies with their own voice; the singing of [URL='http://www.sikhiwiki.org/index.php/Gurbani']Gurbani[/URL] [URL='http://www.sikhiwiki.org/index.php/Kirtan']kirtan[/URL] or [URL='http://www.sikhiwiki.org/index.php/Mantra']mantra[/URL] will invoke the internal symphonies. The Guru tells us: "Repeating the Naam, the Unstruck Sound-current of the Naad resounds."[I]" [URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1144&english=t&id=49019#l49019'](SGGS p 1144)[/URL] The external melodies resonate and "kick start" the Naad within. Also, Gurbani reminds us to: "Sing the Sweet Ambrosial Praises of the Lord's Kirtan; day and night, the Sound-current of the Naad will resonate and resound." [URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1219&english=t&id=52495#l52495'](SGGS p 1219)[/URL] When on engages in the Lord's praises and sings in remembrance of Him, then the Naad will begin to be heard within. [/I] The following words in [URL='http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_27']Japji Sahib Pauri 27[/URL] "vaajay naad anayk asankhaa kaytay vaavanhaaray. kaytay raag paree si-o kahee-an kaytay gaavanhaaray." which translates to: "Numerous Sound-currents vibrate simultaneously - Where are the musicians? So many melodious Ragas are sung – Where are the singers?" and also [URL='http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_29']Japji Sahib Pauri 29[/URL] "bhugat gi-aan da-i-aa bhandaaran ghat ghat vaajeh naad" which means "Make wisdom your food and compassion your attendant; The Sound-current vibrates in each and every heart." [LIST] [*][B][URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Search&Param=english&Tier=1&SearchData=naad']43 references to the word 'Naad' in the Guru Granth Sahib[/URL][/B] [/LIST] [SIZE=5][B]Anhad Naad, the Cosmic Symphony[/B][/SIZE] [LIST] [*][B][URL='http://www.sikhreview.org/october2003/naamology.htm']Anhad-Naad:The Cosmic Symphony[/URL] by Kailash Vajpeyi[/B] [/LIST] In a world full of cacophony and chaos, it does seem a little odd to talk about ‘soundless sound’. Interestingly, soundless sound, or "anaahat", has been given equal importance in almost all systems of faith. Chanting is articulated sound. [I]“[URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=6&english=t&id=294#l294']Aad aneel anad anahat Jug-jug eko ves[/URL]”[/I] sings [URL='http://www.sikhiwiki.org/index.php/Guru_Nanak']Guru Nanak[/URL] four times in [URL='http://www.sikhiwiki.org/index.php/Japji']Japji[/URL], The opening hymn/prayer in [URL='http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib']Guru Granth Sahib[/URL]. The concept is echoed in other cultures also. The Bible states: “In the beginning was the word” (John 1.1). Vedic scriptures also affirm that the entire cosmic creation began with sound (Brihadrayanaka Upanishad 1.2.4.). ‘God is word’ denotes the physicality of sound but the concept of nada, that ‘God is sound’ is more subtle, because it is related to the Sanskrit word nadi, denoting our stream of consciousness. Before explaining the concept of ajapa jaap, or soundless sound, we must know about the power of the sacred word or sound. Steven J Rosen, who wrote The Hidden Glory of India, says that a device called tonoscope, graphically demonstrates the power of classical syllables to evoke forms in a physical medium. The tonoscope is a tube suspended over a thin membrane and covered by a layer of fine dust. When sounds are broadcast through the tube, corresponding designs form in the dust that can tell us something about the initial sound that went through the tube. “While most sounds produce random ill-defined forms, the vibrations of a referable incantation produce quite a different result. If the sounds of mantras can activate a gross element such as dust, one can only imagine the power such vibrations have on human consciousness,” he says. The power of the spoken word, especially japa, has been described in other cultures also. Saint Paul said: “Everyone who calls upon the name of the Lord will be saved” (Romans 10.15). “From the rising of the sun to its setting the name of the Lord is to be praised,” said King David (Psalms 113.3). The Buddha declared: “All who sincerely call upon my name will come to me after death and I will take them to paradise,” (Vows of Amida: Buddha 18). "Ajapa jap" and "anhad naad" are basically related to electrophysiology. Silent chanting generates a kind of tapas, which flows in a rhythmic wave pattern. Hans Berger, a German physicist, discovered that not only all living tissues are sensitive to electric currents, but after a certain time the tissue itself generated small voltages. Today, Hans Berger’s experiment has been broken up into many components by instruments that can detect fluctuations as small as one ten-millionth of a volt. It would take about 13 million of such currents to light a small flash light bulb. The audibility of sound waves depends on their frequency and velocity. A sound wave may be audible or inaudible, depending upon the medium through which it travels. All sound is the result of some sort of striking. That is why it has a beginning and an end. But if there could be a sound which is unstruck, then it will have neither a beginning nor an end. Heard and unheard both, it will definitely be imperishable. A perfect example of soundless sound is described by late Prof. Puran Singh in his book The Story of Rama. Puran Singh arranged a series of lectures by Swami Ram Tirth in Japan which evoked tremendous response. Prof. Puran Singh, a bio-scientist who authored Swami Ram’s biography, writes: One night after dinner when Swami Ram went to sleep, around 12.30 at night, he (Puran Singh) heard a feeble sound as though someone is saying ‘Ram….Ram….Ram.’ Puran Singh got up and opened the door – but no one was there in the corridor. After a gap of about half an hour he again heard the same sound. This time he entered the room of Swami Ram. To his utter surprise he discovered that though Swami Ram Tirth was fast asleep, the room was resounding with Ram Naam which was coming from his body rather than from his mouth. [/QUOTE]
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