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INTRODUCTION TO ART OF ASCENDANCY(LIVING AN EVERGREEN LIFE WITH SELF-REFORMATION AND REALIZATION)
ART OF ASCENDANCY PART I
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By the Same Author:
The works based on own research for TV and Media:
Gagan Me Thaal (The Plate of Natural Rhythmic of Cosmic Play in the Space: Metaphysical
Research and Theme Work)-An approved TV serial with Pilot Episode for kids, children,
adults and others
The other works based on own research for TV and Media:
The Documentaries and Short Programs on various topics (as the co-producer, media
consultant and advisor)
Research based Published works for Various Age Groups:
Self Study and Leaning for Peace of Mind (A Childrens Book)
Self Improvement for Peaceful Living (A Youngsters Book)
Happy Peace Day (Childrens Play on Universal Peace Part-I)
(www.lulu.com/content/1732115)
Healing with Poems of Peace Garden-Part I (A Series of Collection of Blend of Short Story and
Poem Therapy) (www.lulu.com/content/2099558)
15 Easy Ways to Manage and Develop Moods (www.lulu.com/content/4027786 )
12Mystical Points of Natural Laws and Principles Part I (www.lulu.com/content/3970744
and (www.lulu.com/content/3962886)
Wordless Art of Creative Communication (Strengthening Human Bonds without Words)
(www.lulu.com/content/4027786)
Lords Sermon in the Holy Bible-The Lotus of Christianity (Lord Jesus Divine Message
to All in A Poetic Way) (www.lulu.com/content/4081280)
How to Invite Healing Powers and Fortune on the Festival of Lights(www.lulu.com/content/4083085)
Research on Philselfology based works ready to publish:
A Sensitive Peace Lover (A Novel for the Youngsters)
Happy Peace Night (A Collection of Childrens Stories)
Happy Peace Day Part-II (A Series of 25 Plays on International Peace Day, Scouting,
NCLB, Global Literacy Missions and Decades for Children, Youth and the Aged-World
Community)
Healing with Poems of Peace Garden-Part II (A Series of Collection of Blend of Short Story
and Poem Therapy)
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INTRODUCTION TO ART
OF ASCENDANCY
(LIVING AN EVERGREEN LIFE WITH
SELF-REFORMATION AND
REALIZATION)
ART OF ASCENDANCY PART I
By
Dr. H. Singh
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INTRODUCTION TO ART OF ASCENDANCY
ART OF ASCENDANCY PART I
Dr. H. Singh
M/s Bhagouauty Prime Waves
( Protected and archived by WorldWideOCR.com Seal File)
51 Punjabi Bagh Patiala Punjab India 147004
First Edition 2008
(Online Link: www.lulu.com/content/4384532)
(Online Storefront Link: http://stores.lulu.com/harmandersingh)
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ACKNOWLEDGMENT
With special thanks to the ideal visionaries and peace
lovers at Peace Garden in Adelaide, Sister Rena Mehrbei, Bill,
Simon, Lindy, Franco, and the Sione Koloi of Tonga. To my
godfather Mr. Muirden and his family with all at Muirden schools
at Adelaide, South Australia and my guardians, in the Australian
Society, Mr. and Mrs. Pickering, Kamaratanam and Father John
Mauvel. To: the staff and the students of University of Adelaide,
Indian community and Chris Brooks, Principal of HighPerformance Learning, Adelaide, South Australia. To Mr. Charan
Gill, CEO Progressive Intercultural Community Services PICS
(celebrating 20th
anniversary), Canada, and his family. To: Life
Glowing Path Inc. USA, and especially to the Seerha family. To
Mr. R.D. Goyal and family, Deputy Director to Director, Punjab
State Project for the National Literacy Mission for All. To: Mr.
Rakesh Bedi, the Principal, Staff Members and Students of Guru Nanak Model School, Patiala. To the great philanthropic souls:
Late Jathedar Saint Baba Mahinder Singh Ji and Saint Baba
Bhupinder Singh Ji. To the global community of Lulu.com,
reviewers of the series of books, the critics, Cynthia Sherman and
all other caring ones as the Respected Tracy of
www.federationofpoets.com , Carol Roach (Stroytime Tapestry)
Rosanne (Cats Mew), Eastern and Western communities, blogs,websites and newsletters for this research, the Philselfology.
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DEDICATED to the Creative Communicators, Research
Scholars, Sociologists and Self and Social-development Coaches,International Health, Peace and Literacy missions and movements.
To Sir William James, and all those, who enjoy peace like an
innocence of a child, observing life with concern for the Self and
Humanity with the concepts and the awareness; while healing
others, words that words silently as a therapy as the Great Peace
Lovers. As especially is the great philanthropic personality his
holiness Late Jathedar Baba Mahinder Singh Ji, the great peace
lover for all of the humans. It goes with sincere dedication to Mr.I. B. Muirden and Mr. Charn Gill for his extraordinary and
lifelong social services through PICS, Canada, Chris Brooks,
Principal, High Performance Learning, the Robert of International
Day of Peace Organization. For the world of poetry is to
Respected Tracy of www.federationofpoets.com for her grand
impact on uplifting all poets. To Mr. Champion Singh, my young
nephew, my parents, Prof. Harnek Singh and Mrs. Gian Kaur and
family. To all those learners and readers whose keenly desire is tolearn and practice Metaphysics, Mysticism, Comparative
Religious, Interfaith and Intercultural Studies and the Art of
Ascendancy or the Evolution of soul by being Selfless through
wordless state of mind, the glow of aura of well-managed moods.
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PREFACE
The word is the quality of the space and its waves
and vibrations transcend into the supreme or the universal
consciousness, the metaphorical world of mysticism
experienced by all of us as the humans. The metaphorically
one enters into the transformations and the phases, which
help one to understand what is Metaphysics, the personal
experience of mysticism. It so mystic, that the mystery of it
remains a wordless experience; which one may never
convey in the words.
Through the practice of Art of Ascendancy, the
metaphysical journey in which the student or the seeker can
give direction to the personal thoughts and desires results in
richness of feelings and purity and clarity of thought. The
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INTRODUCTION TO ART OF ASCENDANCY
richness of feeling is not felt in the dilemma of stimulant
and response theory or mere sensations of senses, rather it is
ascending of sensations to the level where it boost ones
power of creativity.
The creativity is not possible without understanding
the mysticism hidden in the nature and our mind.
Metaphorically speaking, the rivers of emotions may feel
great sensation of flowing in the descending direction, once
these emerge into the sea the feelings of flow change into
the feelings of waves of the sea. The comparison of flowing
water and waves of it, after being into the sea, is of dull
contrast. Therefore, we need to ascend.
Kindly write to me about your creative analysis and
creative thoughts on this book at following address:
Contact: [email protected] Dr. H. Singh
September, 2008 51, Punjabi Bagh
Patiala, Punjab 147004
India
(viii)
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A REQUESTFor a Sikh or any learner the Art of Ascendancy is to
accept and obey His Will without creating doubt, but
creating clarity by listening to the advice of the Gurbani, the
teachings of common thread present among all religions
metaphysically. When we do not understand the mysticism,
the mystic touch in any religion and other philosophies of
theism or the faiths, we have many doubts making us
suspicious about the other, which we do not follow.
These doubts are created by ignorance, the very force
of ego, and can be cleared by those, who are the selfless
ones, the saints and the holy ones obeying Gurbani by
remembering Him while serving the Creation. Here the holy
(xii)
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A REQUEST
one means all those, who have learnt the art of
transcendentalism and have thus ascended to the level of
higher level of living.
The survival is normal cause, but higher is living and
the true living is still higher. The true living is one in whichone does what one says and says what does. In other words,
it is giving the metaphorical and mystical direction to our
fantasies making these the imaginations and finally the
creativity. This creativity is not manipulation of knowledge,
rather; it is self-felt feelings giving the mystic experiences
for which knowledge is just a boat.
Giving direction to ones knowledge in the light of
Wisdom of Gurbani brings the clarity of the thought, the
mystic touch. Knowledge without direction is mere
information, having no metaphorical joy but with direction;
it is wisdom. This direction is the ascending one; not the
descending. Thus, the book reflects on it for the clarity of it,
the Art of Ascendancy-the Chardi Kala.
(x)
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CONTENTS
Acknowledgment
Preface (vii)
A Request (ix)
1. Chapter I 12. Chapter II 33. Chapter III 74. Chapter IV 95. Chapter V 11
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6. Chapter VI 137. Chapter VII 178. Chapter VIII 219. Chapter IX 2510.Chapter X 2711.Chapter XI 2912.Chapter XII 3113.Chapter XIII 3314.
Chapter XIV 35
15.Chapter XV 37
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ART OF ASCENDANCY-I
The Art of Ascendancy for the evolution of soul
is that blend of Philosophy and Science, which gives a
seeker to understand that the purpose of the religion
is not simply to reunite with the Mother Nature and
explore Her mysteries. According to Gurbani too
much of knowledge becomes such a burden that
person it creates fear and craving to win by
arguments. The Science is subject matter of Shaankh
Yoga in which one first detaches himself or herself
from Mother Nature and then acquires knowledge by
all possible means.
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This very detachment seems to be the root
cause of self-attachment. On the other hand, the
Philosophy is subject matter of for reuniting with the
self, the introverts approach for research. According
to Gurbani, the subject matter of research is to find
and reunite with ones self that leads to reunion with
the Supreme Spirit, which works behind the activities
of Mother Nature.
The irony is that the supreme spirit is not
attached to Mother Nature either it just His Maya, the
power that appears real, like a movie on the screen.
The still higher irony is that Maya means that what is
there but not there. For example when we see a
person standing in front of us, one may be far away in
the thoughts. One appears there but is not there.
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3
The very thing that makes us present over
there, where our conscious is. Scientifically, we are
detached but attached to the frame of reference that is
our own, whereas philosophically we are attached to
the conscious and it is by its own virtue detached
from Mother Nature, yet playing its significant role in
the Nature. Now, at the conscious level the frame of
reference is not our own, rather it is universal, that is,
a single frame of reference for all things and activities.
The theory of science follows the study of a tree
but study of the seed is the subject matter of
Philosophy. Now, for the sake of comparison and
contrast, the question is if it is Science, which detaches
us from Mother Nature is better or it is the Religion,
which attaches or reunites one with Her, the nature. It
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4
can be blend of both as Philselfology. Well, there
seems need of proper frame of reference that may
change possession of knowledge into treasure of
wisdom common for all.
This wisdom constitutes the grounds for the Art
of Ascendancy, which is popular as the Chardi Kala,
the everlasting hope in God and thus the Natural or
the Universal Laws and Principles. Now, you see at
this stage, we may better consider the concept of spirit
and matter. In a simplified manner, the simplest of all
is that of the concept of light. It is both wave and
particle. Can a particle travel at the speed of light?
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ART OF ASCENDANCY-II
It seems impossible but in the form of light it
does because light is not only wave but particle also.
Now energy is conserved but when it changes its form
the change in waves are likely to occur. For example,
the electric and magnetic energy have different wave
theories. The waves and vibration of electricity can
produce magnetic energy and on the other hand, the
magnetic field is capable of changing both direction
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and quantity of electricity.
What is common between light and
electromagnetic propagation, well it is that the light is
both electric and magnetic. The electrons are particle
but the magnet is like wave. The Gurbani says that the
word can magnetize anything uplifting the currents in
the body, namely positive, negative and the neutral,
also known as the Pingla, Ida and the Sukhmna.
There are four major ages, namely, Satyuga,
Tretta, Dwapura and Kaliyuga. It is a descending
order in which the vital energy lowers from vital
fluids and air (Prana), to bones, to blood and finally at
Annmayi Kosh or the food level in the Kaliyuga. So in
this age, the pollution of foods is the most serious
factor as from it our thoughts, feelings and actions get
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the direction.
The global use of medicines is one of the most
common practices to nullify the polluted effects of the
food. The body at physical level needs balanced food,
at emotional level the enjoyment of art, at mental level
the practice of systematic knowledge like Science and
Math. You see at philosophical level, we need to
understand that the time spent with the self or
personal time and shared wisdom of great people, at
spiritual level it needs the singleness of thought
(idea), feeling, and action.
At divine level, it needs the self-exaltation, the
essence of art of ascendancy to dwell in single sphere
of Spirit as if a pot in the water does. It appears to be
very much clear in the fundamental principles as
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simplified in the following:
In Gurbani, the Art of Ascendancy for the
evolution of the soul is based on some principles; the
most important of which are the following three:
1. Learning and earning by self (Kirt Karna)
2. Obeying the Divine Path according to Gurbani (
Naam Japna)
3. Sharing the possessions with others to practice the
teachings of the Gurbani ( Vand Chhakna)
We will discus it as an Art of Ascendancy, the
Chardi Kala for the spiritual gift of Eternal Hope.
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ART OF ASCENDANCY-III
The learning and earning by self gives one, a
rare eligibility to walk on the Divine Path of soul
or spiritual evolution. The word for it is Kirt and
there is another word Krit for creating something
with the touch of one own originality, creativity
and individuality. The word Kirt is of higher value
than of Krit.
An adjective is added to word Kirt by saying
that it is our earning by our own ten nails of the
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hands. The phalanges on the fingers of the hand
mystically represent three levels of one transitions
in the level of living, namely these are materialistic
(Aadi-Bhotic), conscious breathing (Aadi- Daivic,
the level of consciousness) and spiritual (Aadi-
Atamic).
The nails are on the backside of the spiritual or
Aadi-Atamic level or the uppermost phalange on
the fingers. Thus, the nails represent the spiritual
level. Further, the Kirt of ten nails is thus the
representation of our spiritual earning or earning
spiritually.
The spiritual earning does not mean that one
should not be professional, rather it is giving touch
of ones own touch of originality, creativity and
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individuality to whatever ones profession is.
By doing so is ones self-contribution to the
progress and development of the profession to
uplift the level of service rendered through it to
others. It is our duty, the quality level of personal
contribution.
The money earned this way is by it-self a work
of charity and sharing it in His Name is serving
Him, the Sewa. The Sewa is not bound to person or
place rather it where needed or deserved. In other
words as Shri Guru Gobind Singh Ji has said that
the needy person's mouth is Guru Jis own
collection box (Golak).
Here, the mouth is not simply for eating food,
instead it is whatever the needy wants or needs.
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The need is universal thing, but the greed is self-
interest, possessiveness-the ignorance developed
by ones ego. So according to Guru Ji, ones
inability to share in others needs is nothing else
than a greed.
As at this dilemma, when one assumes to be a
giver, it makes one possessive. The possessiveness
is that force, which weakens ones Divine gift of
being selflessness not in use until all things belong
to God, is not conceived. When the seeker accepts
that all things belong to God, it does not mean one
has to abandon everything, rather one becomes the
master user of all.
We offer food to Guru Ji and it turns into
Parshad, so as said in the Sukhmani Sahib by Shri
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Guru Arjan Dev Ji that all that we possess is His
Parshad. For it, thanksgiving is offered which
dispels the ignorance of being possessor and
bestows the joy of user. If anyone says that one
went to Gurudwara Sahib and offered Parshad,
there is one thing that the body, heart, mind and
soul belong to Him; the energy used in walking is
His, the Gurudwara sahib is His, Parshad is His,
and so on.
Then what a seeker has done by him or her self,
yes, simply enjoyed the joys of being user. The
thanksgiving for it is that a seeker thanks that this
blessing of being user (the joy of being Nimit-the
one through whom the action or service has taken
place by His Grace) has been bestowed upon.
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It is like that a body is like an instrument with
which all bodies in a divine bond make the
orchestra of the Divine hand that is all hands are
His though seem many. It has a similarity with
music.
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ART OF ASCENDANCY-IV
Like in many instruments, one thing is common
and that is the music, it is due to harmony, rhythm
and balance of all instruments in a special way, the
classic way. Otherwise is it a noise produced by each
instrument though fully capable of producing Music.
We, as seeker do talk about the divine or
transcendental music and in a way make noise in the
name of Anahad Nada while being disharmonious,
out of biorhythm and unbalanced way of what we do
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and say and say and do.
The ego that can produce the dreams with
virtually real things can do anything like Anahad
Nada at sub-conscious level making it sure that one
enjoys it like a dream. This is descending not Art of
Ascending. In the heart, one can sing perfectly but on
the stage or in real cannot sing.
This singing in the heart is though much better
but like a flower in the jungle that cannot seen by
anybody. The flower without smell does not lose its
identity; its fragrance is lost. Searching for that
fragrance of divine wisdom is the research, it is not
study, which is, simply learning about it.Otherwise, the Anahad Naad (Nada), is by its
own existence in all, going on ever in tune with the
single frame of reference, the Supreme Conscious,
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possessing the absolute harmony, rhythm and balance
of oneness in diversification. The Gurbani simplifies
this concept of divine music to such an extent that a
seeker never gets lostwhen it says that He Himself
is present in the congregation and the place where
Kirtan is sung that is His very Abode.
Even more is that He is present whoever His is
remembered through Gurbani and by His Name.
What more is required when He is present in His
name and Kirtan. All the things that work in
miraculous or wonderful way are His possessions,
even the Abode.
A seeker who seeks the Heaven or His Abode,
but not Him may never feel His presence, though
enjoying all that is available in the heaven or Abode.
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Seeking Him is the highest; the possessions come just
by His being present. According to the Gurbani, the
true seeker seeks neither Kingdom nor the Salvation;
the sole desire is to obey His Will by taking refuge in
His present Word.
The Word is not conceived without His
Creative Power in the form of Maya with which the
creation is created. Just sitting near the feet is not
surrender, it is accepting that the feet carry all the
body to do anything and everything. Thanks!
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ART OF ASCENDANCY-V
You see for His refuge the word feet is not
usually used it is the word Charan Kamal, meaning
the operating power working in the creation. He
works with Word and for Him, the Thought or Will
and action are one that is simultaneous. The actions
occur in Him without affecting Him. In Gurbani, it is
compared with water of the sea, that whatever
happens in the water may produce flows, waves, and
tides but does not affect the water.
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The water remains so though appearing in
different forms. The forms are due to different actions
taking place in the sea. The action according to its way
of action is named, as one action that produces the
trough and crust is named wave, the rising and falling
down of water due to the Moon is named tides and so
on. The similar example is that of the color of the
water; whatever color is added to it, it takes the shade
of that color.
For example if one adds blue color, it appears
blue, if yellow is added it appears yellow. The color of
the water changes not the water. It is true with the
adjectives that we add to ourselves. If the sentence isthat 'I' am good or bad, it does not affect 'I'. However,
we have so many adjectives added to I that our
identity is lost. In old days, people used to use the
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word 'We', instead of 'I'. The most amazing point of
concern is that this very use of the word did not have
the same meaning and effect as that of I. The word I
is representations of ego and possessions. Just
considering it, in the family if one says, I want to
serve you it does not have the same feelings as
saying: We need to serve.
In the householder's life and even otherwise, if
the husband keeps on repeating word 'I', and wife too,
the bond of affection goes down because the effect of
the word We is not there. We claim that it is
understood that word we is hidden in I, yet the
word I by itself is hidden.
We can understand the meaning of We but not
of I, because I is not body, mind, heart, etc., rather it
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the consciousness in which I is attributed to a soul.
The soul by its virtue of existence does not do any
action. On the other hand the word we does not
represent soul, souls are always one, as the concept of
zeros when added remain zero.
The words he, she, they, other and we are in the
form of the pronouns except for the word I, do
represent body, mind and heart, for example as when
we say 'They', the feeling of I-ness is not present.
There is the depth in which we seldom like to go to
and it is the power, energy and force of thoughts of I,
when we learn to use the conscience as the I. Thanks!
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ART OF ASCENDANCY-VI
We seldom think about it not because we do not
know about it, rather we are work alcoholics and
strongly believe in actions. The art of imitation is for
action not for thought, there is an old saying about it
that never ever imitates the actions of the wise,
instead follow what one says. The thoughts of the
holy and wise ones are like that of sea, but actions are
like that of a drop of it.
What they say is from the sea of the universal
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consciousness, and their actions are according to it.
One the other hand as a seeker one sees their action
first as if one looking at the river and searching for
stability of the sea. The waves in the river are random
thoughts that keep on flowing.
For it, there is an old saying that what an
ordinary or a new learner does is to be observed not
what one says. A layman strongly believes that ones
speed of actions is marvel of great wisdom, so that is
the knowledge of a river that in its fast flows it has
seen so many changes, places, people and ups and
downs that it is the quantity of knowledge that one
counts in such a way.If we just block the flow of the river, and make
a dam of water and think what works it can do. Now
the dam is like a drop of the sea in a way of its power
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of wisdom. In this age of nuclear dams of energy is
nothing in front of the seven seas, the ocean.
In ordinary sense, by polluting the sea, we can
give it a color of pollution, yet it remains the sea. It
simply depletes the pollution by taking back what it
gives to create a healthy life on earth. It is as if father
disowns a son. In Gurbani, the water is symbolized as
father, earth as mother and air as the representative of
Guru or Lord.
When ones actions become the prominent
factor these are from knowledge and when such
knowledge is the ambition, it like a flood in the river.
The wisdom is the power of thought, but knowledge
is force of an idea simply based on knowledge.
Wisdom is from selflessness whereas the knowledge
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is from selfishness, as one cannot acquire knowledge
without being and this knowledge cannot ascend to
wisdom level, until the possessor of it does not use it
selflessly, in the welfare of all.
This selfless use of wisdom is service of the
Creation, and humanity in particular. The service of a
soul cannot be rendered by actions alone. It humbly
needs feelings that bond it other soul; the bonding of
soul is based on the sense of equality, the selflessness.
We will discuss about it.
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ART OF ASCENDANCY-VII
You see without the sense of equality, our sol
remains thirsty and it is thus never quenched, as the
humblest point in us is the soul, ever remaining in the
state of selflessness, and thus the desire for quenching
with the sense of equality. The powerful and brave,
being wise can never be forceful. This sense of
equality is best learnt in the Sangat (the Congregation)
where one, as a seeker goes to enjoy the feeling of
equality.
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Shri Guru Amardas Ji founded the concept of
Sangat and Pangat, the Pangat is sitting and eating
together, without the consideration of caste, creed,
rich, poor, ignorant, wise and other negative boosters
that quench the soul with lack of sense of equality, the
selflessness. One thing over here that is to be noted is
that Langar is simply a food, it is Parshad.
Bhai Gurdas Ji says that eating too much at a
religious place is the path to de-ascendancy. It lowers
our level of spiritual earnings because we may be
sharing the Langar that someone else could have
eaten, if we take only a little free food, the Langar.
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ART OF ASCENDANCY-VIII
The wise ones also use the word of ascendancy
when they receive Parshad or the Langar, they utter
the word Swaya which does not mean too little, it is
used metaphorically, it means ever-ascending
blessings present in the Parshad or Langar. In
Gurbani this word is used for ever ascending by Shri
Guru Arjan Dev Ji, saying that the one, who is
balanced, never waivers, and this balanced state is
bestowed by God, day by day such a balanced seeker
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ascends and never lacks anything.
Again, the Kirt or earning by self with ten nails
needs attention. The area around the nails, on the
uppermost phalange creates a sphere from which our
body with its unique aura system releases 8000 cycles
of vibrations per second from each hand.
It enriches our concentration, and thus
integration to do everything by all of our body, mind,
heart and soul. We will discuss it in the last chapter
about the Art of ascendancy. Thanks!
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ART OF ASCENDANCY-IX
A SAKHI (STORY)
There is another Sakhi (a story of witness), that
once upon a time a Sikh offered flesh from his thigh to
the Hawk kept by Tenth Guru Nanak, Shri Guru
Gobind Singh Ji. He blessed him. At that moment, a
poor Sikh came and offered Guru Ji a damrhda (old
Indian rupee). Guru Ji bestowed so many blessings on
him that the other Sikh was very annoyed thinking
that he offered his own flesh, but Guru Ji gave more
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blessings to the other.
Guru Ji knowing what he was thinking asked him,
why he was thinking like this. He complained that he
had offered his flesh but the other Sikh just a
damrhda, how came that Guru Ji has bestowed so
many blessings on him. Guru Ji said that his damrhda
was of Kirt.
Moreover, the money earned by Kirt is like one
flesh from the liver. The Sikh was humbled and
understood that to earn by blood and sweat, the Kirt
is much more valuable than all that we may ever
offer, in other words we have it as the best to offer.
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ART OF ASCENDANCY-X
A SAKHI (STORY)
There is yet another Sakhi that when Shri Ram
Chandra Ji went to exile with Sita Ji and Lachhman,
on their way, they had to cross a river. The boatman
washed their feet and gave this water to his family to
drink. Then, when they crossed the river, Shri Ram
Chandra Ji offered him something in return, but he
refused. Sita Ji also offered her bangle of gold but he
still refused.
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Shri Ram Ji asked him what he wanted. He
requested him to bless him to cross the ocean of
ignorance, the salvation. Shri Ram Ji smiled and left
with the others. After 14 years, when Shri Ram Ji
along with Sita Ji and Lachhman came back, they
again had to cross that very river. The same boatman
was there and did everything as he did before, Shri
Ram Ji again requested him to take something but he
refused.
Shri Ram Ji embraced him, and he screamed that
blood was flowing from Shri Rams body and falling
on boatmans feet. Shri Ram Jis body was wounded,
he said that he has washed his feet with his ownblood and requested him to accept something for his
Kirt while he used his boat for them. He humbly
again asked for salvation.
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Shri Ram smiled and said that his wish would be
fulfilled when he would come in his next form (Jama).
Long time passed, Shri Krishna Ji all of a sudden left
his throne when he heard that Sudama Ji had come to
meet him.
He brought poor Sudama Ji to his palace, washed
his feet, and gave the water to the whole family. His
wife, Rukmani Ji was bit astonished at why Shri
Krishna offered that water to all. She wanted to know,
Shri Krishna asked her to recall. She closed her eyes
and was very astonished, while Shri Krishna was
laughing.
The Sudama Ji, was the same boatman whom they
offered something in return for his services, but he
wanted salvation. At that time when Shri Krishna
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offered him wealth, he again refused. Therefore, he
asked him how everything at home, Sudama Ji replied
that everything was very well.
On his saying, this Shri Krishna said, while
blessing him, that all would be well not because he
was seeking but because he was saying. Thus,
Sudamas earned Sattu (food from rice) with Kirt were
greater even than his offering Baikuntha, his abode to
offer to him by Shri Krishna.
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ART OF ASCENDANCY-XI
A SAKHI (STORY)
When Malik Bhago wanted make show of his
wealth, he forced many people to accept his
invitation. At that time Shri Guru Nanak Dev Ji was
staying with Bhai Lalo Ji, who was very poor but
doing what Guru Ji said, that one should earn by self,
Kirt Karna (Karna means doing). Guru Ji was invited
to come, but he refused.
Malik Bhago used all possible means to force, but
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Guru Ji refused again. However to teach a lesson to
people present there, he went along with Bhai Lalo Ji.
Malik Bhago was very angry and furious about Guru
Jis staying with a poor person, Bhai Lalo Ji. When he
kept on asking many questions, Guru Ji asked him to
bring the food and asked Bhai Lalo to bring food from
his home.
When both of the foods were presented to him, he
took one in each hand and pressed it. From poor Bhai
Lalo Jis food, the milk was poured, but from Malik
Bhagos the blood was pouring. All present over there
were astonished. Malik Bhago was humbled and
requested Guru Ji to explain what it was. Guru Ji saidthat Bhai Lalos earnings are of Kirt, but his were not
from it.
The blood present in the food was of those whom
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he forced to work for him without paying them what
they deserved. Those who deserve and are poor are
doing their Kirt and nobody can snatch it. It was a
lesson not only for him, but also for all those who
were present over there, and for us as well. Mothers
milk is her blood turned into milk, which a child
drinks. It is true with all mammals. Ones Kirt is the
milk for which one has poured blood and sweat.
Thus, the Kirt is the major part of the Art of
Ascendancy, the Chardi Kala, stopping dissipation of
our energy with the help of resonance of waves and
vibrations with hands joined for prayers. Thanks!
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