Healing and Shuniya

Sat Naam Ji - Dandauth Bandhna Ji, thankyou for this link, what a kind soul Guru Dev Singh Ji is. We did read one of his books about 15 years agao about Satnam Rasayan - his healing method blessed by yogi bhajan ji but we had no idea at that time what he was talking about - about creating a space and healing within that. But watching his video now we could relate to what he was saying to what we expereince when doing reiki/amrit in the sangat. We need to have dealt with our own mental issues, get blessed with GurParsaad, clean up our mind. There are three parts of the mind that map to the three parts of Maya - rajo , sato and tamo. Most people are running under tamo and rajo as explained by Dassan Dass ji http://www.satnaam.info/index.php?option=com_content&task=view&id=1538&Itemid=55. All of this kind of behaviour is worse than animalistic behaviour. With guru ji's kirpa when we start living in the Sato part, then we start doing good deeds, reduce our bad deeds. We start doing seva nd simran and this cleans us up inside. We start becoming more caring and compassionate towards other. Baba ji says T-L-C , Truth - Love - Compassion. Compassion brings in love and in a loving heart God (Truth) can reside. So we can only become compassionate towards other once we have come out of our animalistic consciousness - "me and mine" "grab and run", "tooth for a tooth, eye for an eye" kind of attitude. Then when we learned reiki, we found it was the same as getting the blessings, we felt lots of amrit and energy in our heads , in our heart in our head. Practising reiki and teaching it over the years has made us much more compassionate towards others, to the point we dont even want to be recognised or be paid etc for it - even that was rajo & tamo for us. so what happens now when we do reiki on someone is we do ardas, bring Baba ji into it, bring SatNaam into it and ask them to use us for healing the other for the highest divine good. and remember healing doesnt always mean physically they get better, because sometimes death is unavoidbale, but healing of the stress and fears and tensions caused by the 5 thieves running that person. also filling them and cleaning them at so many levels with reiki and amrit. All reiki/Amrit can only flow when "me and mine" - the rajo and tamo parts of our mind are out of the way and we are in the sato part of the mind - which is to think good of others. But even Sato part is still under maya. but we start their by being compassionate and caring - and not becoming sad at seeing someones suffering , or becoming scraerd or anxious at seeing somones suffering. No, that takes our mind back into rajo/tamo - no good. Being in that state of mind and trying to help another is like jumping in to save a drowning man and being drowned yourself. so we stay compassionate, bring in satguru and satnaam - God created this body and He HIMSELS if the healing within it - that is what Baba ji told us. So as we do our simran we go fromSato - compassion, and start merging into God. We start going into a deeper state, but feeling fully aware of it. Jut keep doing simran. So this deeper state is what I think Guru Dev ji means by "shuniya", but in gurbani is proably calleed "sunniya" and what Dassan Dass ji has told us is the highest state of Sunn Samadhi. although in true Sunn Samadhi there is no thoughts - Sunn = complete silence of mind i.e. no mind i.e. just pure divine light. Jyot replaces the mind ..e munn thoo jyot saroop ha apapnaa mool peychaan ...o my mind you are the essence of divine light - recognise your origin ...guru amar das ji. So going into this samadhi state where we are still aware is called Shuniya by Guru Dev Ji , but proabaly what we call just Samadhi as we are still aware of what is going on. This is what Guru Dev Ji called the "neutral mind" - being in Sato is the neutral mind. Then that is the springboard into samadhi. In Samadhi we just pray to Baba ji whilst doing simran and reciting whatever verse of gurbani comes to ur mind. but we imagine the love and light, the amrit/reiki going to the person in front of us, going into their chakras and openeing them up, healing and so on. We think Guru Dev Ji would be calling this the "projective meditative mind". where we are in deep meditation - in that Smadhi state, but projecting healing images and thoughts for the other person. Even beyond that, we feel the other person is not separet from us, they come intou our heart ..actually into baab ji's heart as we give him all the healing to do, He is the healer of healers we are just like a wax candle, He is the light. So we bring the healing into the heart and wash the person with a blanket of love. We never think it us who is healing them, we always pass it to Baba ji. Baba ji always says GIVE ME YOUR DUKH because a Sant live to drink our pain and to give us Amrit. We are not a Sant and if we tried to do healing or take anyones dukh, we would not be able to bear all of that. But Baba ji is like the Ocean of Light and just like water , washes away all the dirt and remains clean itself. also we are aware there must be much deper levels of healing because Dassan Dass Ji and Baba ji are healing us at very deep and karmic levels everytime we say Sat Naam inside us. But this is as much as we understand so far. Dont really know if you can understand any of this without actually trying to do some healing and expereincing it for yourself. Just like when we read that book 15 yrs ago and it made no sense to us. Dust of your feet Harjit

I am glad I watched this video today. Great reminder to go within.
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Guru Dev Singh Ji must have reached a spiritual milestone on his journey with the healing energy access. Congratultaions! Guru Dev Singh ji seems be getting a big following fo his healing technique. Not very many Sikhs can claim that. I feel Guruji will help Guru Dev Singh ji in progressing further on his journey.
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I was hoping some-one could clarify this line in Asa Di Var which talks about Shuniya, naam, subtle essense of the body because it might relate to what Guru Dev Singh ji is trying to say. Here it is:
**jogee su(n)n dhhiaavanih jaethae alakh naam karathaar ||
sookham moorath naam nira(n)jan kaaeiaa kaa aakaar ||
Page 465 of SGGS in Asa Di War.
Anyone?

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