Monday, 5 November 2012

What is Shabd Guru?

Blogger Reference Link

Kundalini Yoga Technology

What Is Shabd Guru?

Shabd means sound, Guru means teacher or knowledge that transforms you. The simplest meaning of Shabd Guru is a special sound that is a teacher.1

The Shabd Guru employs the Naad, totally balanced universal sound, to remove the constrictions and distortions of the ego.


The root structure of the words gives a deeper definition; the Shabd Guru transforms the practitioner by removing the barriers erected by the needs of the ego.1
Shabd comes from Sha- and –bdSha means the expression of the ego, the attachments we identify with. Bd means to cut out/off or to eradicate.1
The root meaning of Sha-bd is that which cuts the ego. It is not just any sound. It is not just a sound of wisdom or a song of truth. It is a sound that cuts away the ego, which obstructs the truth from you.1
The second word in the phrase Shabd Guru is GuruGu means darkness or ignorance. Ru is light and knowledge. Gur is a formula or instruction. A Guru, then, is that which gives a formula or technique that transforms darkness into light, ignorance into knowledge.1
Guru is an active knowledge. It is not the intellectual knowledge that simply classifies or analyzes. Guru changes you. Guru develops the capacity to see. It gives you procedural knowledge that is in your cells and your subconscious, not just representational knowledge in your ideas.1


"If you just remember that you are the student of Sat Nam, that your first word is Sat Nam, and your last word is Sat Nam, that you belong to Sat Nam, then you won’t need anything else to measure yourself by." ~ Yogi Bhajan
The ego is useful and even necessary for functioning. But when your actions are attached to the ego as if it is your real nature and as if it defines your reality and scope, then you create pain, unhappiness, and problems.1
Your spiritual reality is that you are part of a vast creation.
We do not need to create an Infinite self. It already exists. We are all, in essence, a reality that vibrates and creates. That existence is called Sat NamSat is reality, truth or existence. Nam is the identity or creative name.1


Affirmations and positive statements are helpful and good to use. Mantras are effective and gradually create changes. But the Shabd Guru is unique. The patterns are a perfect weave of rhythm, sound, tone, focus, and meaning. There is nothing as effective and universal as those patterns to program the consciousness to be in alignment with the soul.1
That may seem simple. But simple does not necessarily mean easy or without challenge. The greatest challenge is the practitioner’s own subconscious. The shabdprovokes a release of stored subconscious patterns of thinking and feeling. If, under the torrential flood of subconscious feelings and thoughts, you persist in repeating the pattern of the Shabd Guru, then the new pattern establishes itself. Your mind clears, and you awaken dormant inner capacities or enhance existing ones.1


The shabds, mantras, and music are recorded in the Siri Guru Granth Sahib. Some of the ten Sikh Gurus – as well as that of the other enlightened men of many faiths – sang shabds that, through the power of their actual sound current, merge the one who recites them into the Infinite, beyond the limits of time and space.  TheShabd Guru is one codification of the Naad.1
It’s not because they come from the Sikh tradition. These mantras just happen to be correct mantras.1 Each of these shabds has embedded in its sounds, rhythms, and words the Infinite identity they share. They awaken the soul, clear the mind, and do not depend on any finite identity, ego, or group.


To experience the power of the Shabd Guru is straightforward: repeat any shabdout loud. You may already have had this experience during a Kundalini Yoga class or at a Winter or Summer Solstice Sadhana Celebration.
You are welcome to bring this experience into your personal practice. There are numerous recordings of many shabds available in several online stores, including at the 3HO World Market and from The key practice for Shabd Guru is the meditation and repetition of specific primal sounds and phrases.
Sikh Dharma International presents a special video series, The Light of the Shabad Guru, of Yogi Bhajan lectures on the many aspects and applications of the Shabd Guru.
These sounds are perfect to share with everyone openly without special precautions or restrictions. There is no initiation process necessary. It is already yours. It is in your cells. The sounds are universal and based on the full use of your brain’s potential.1
Please see Disclaimer.

Kriya Yoga, and Shabd Yoga

The technical details of Shabd Yoga to a certain extent appear in Kriya Yoga. This does not mean that they are the same systems with different names. However, Shabd Yoga claims  to reach the highest Spiritual Regions without the latters use of pranayam, or kundalini awakening. The following communication may be of some interest but presents the Kriya Yoga interpretation.

Blogger Reference Link

Hidden “Highest Path” Taught by Sri Yukteswar?



In the book, The Holy Science, Sri Yukteswar speaks of "Surat Shabd Yoga" as the highest & golden road of spirituality without which ultimate salvation is not possible.
Why is it then that Yogananda never seems to have either practiced or spoken of it. I learn from history that Buddha taught this only to a select few. What could have been the reason ? Thank you,

Ananda Assisi, Italy


Dear Sandy,
Interesting question!
I have the Indian version of "The Holy Science," and in it I can’t find the reference to Surat Shabda Yoga as being "the highest & golden road of spirituality without which ultimate salvation is not possible."
However, what I do find is this reference to Surat Shabda Yoga in chapter 4, Sutra 9, which explains Sri Yukteswar’s meaning well:
"In the state of baptism (Bhakti Yoga, or Surat Sabda Yoga, absorption of the ego in the Holy Sound) man repents and withdraws his self from the external world of gross matters, Bhuloka, and enters into the internal one of fine matter, Bhuvarloka.... In the state of baptism (Bhakti Yoga or Surat Sabda Yoga) the Ego, Surat, the son of man, gradually passing through the seven places mentioned, acquires the knowledge thereof."
You seem to refer to Surat Shabda Yoga as a practice. I know that a technique and path with this name exist.
Sri Yukteswar here, however, does not speak about any specific technique which Yogananda may or may not have practiced or spoken about. He instead talks about a universal path to liberation, valid for all deeply mystical paths: entering the sound of OM, and with it moving the ego-consciousness through the tunnel of the spine from one loka (patala, or chakra) to the next, until Kaivalya (oneness) is achieved.
That indeed is the highest and golden road of spirituality. Nobody will reach the goal without passing through the golden path of the seven spinal doors.
Sri Yukteswar taught devotion to the Guru and Kriya Yoga to achieve that goal. Kriya Yoga magnetizes the spine, pulling the energy and consciousness inward, lifting them upward to the Light of God.
The idea that there may be a rare and highest technique that is "taught only to a select few" would be contrary to Sri Yukteswar’s and Yogananda’s mission. As Yogananda writes in hisAutobiography, part of the greatness of Kriya in this modern era is that this "highest technique of salvation" is offered freely not only to a few select souls, but to everyone who "sincerely asks for help."
Buddha lived in another era, and maybe (I don’t know) he taught his principle technique only to a few select souls. Sri Yukteswar, at any rate, had other plans when he sent Yogananda over the ocean.
Another thought: Generally speaking I have seen that some people keep hunting for the supreme and highest technique, or (on our path) for the supreme form of Kriya Yoga. These usually are "poor workmen, finding fault with their tools."
God bless you,

Shabad Guru in the 3HO/ Kundalini Context

Blogger Reference Link

Shabad Guru and the Aquarian Age: The Invention of the Gurmukhi Script

By Ek Ong Kaar Kaur Khalsa
Many people who practice Kundalini Yoga as taught by Yogi Bhajan love the mantras and chants. But where did these chants come from? What language are they written in?
Kundalini Yoga often uses chants taken from the language of Gurmukhi.  As far as languages go, Gurmukhi is relatively new. It’s less than 500 years old.
Guru Angad, the second Sikh Master, invented the Gurmukhi scriptGuru Nanak named Guru Angad to succeed him as the Guru for the Sikhs in 1539. Gurmukhimeans “from the mouth of the Guru.” TheGurmukhi script accomplished something very special. It allowed people to be able to read and pronounce the songs written by Guru Nanak. Up until that point in history, the dialect spoken by Guru Nanak and his contemporaries had no written equivalent. Written languages were reserved for the powerful, the wealthy, and the high-castes. There was no writing or reading based on the common language.
Gurmukhi was developed to be a very precise phonetic language. By learning to pronounce Gurmukhi, people could not only learn to read and pronounce the songs written by Guru Nanak; they could also learn how to pronounce the songs that Guru Nanak had preserved during his life from other masters and sages, even if those songs were in a completely different language. The purpose of Gurmukhi was not to simply represent the common language of the time, but to allow people to read and sing sacred songs in other languages as well.
Why did this phonetic language develop? And what does it have to do with theShabad Guru – the Guiding Sound of Wisdom?
Being awakened or enlightened is not simply a mental state. It is a physiological state as well.  How we breath, how the glands secrete, how the nervous system is operating—all of this changes based on what we speak, what we hear, and what we perceive. When Guru Nanak sang his songs, the words he brought forth had a two-fold effect. On the level of language, they imparted a certain philosophical meaning of how to see the world. But in the science of Naad (sound), the songs have the ability to change the physiology of a person and bring them to a more heightened state of consciousness.
The invention of Gurmukhi was key to opening the doors of the Shabad Guru to all people. Through learning this very simple, precise method of pronunciation, and by repeating the words of the sages, you begin to induce in yourself the same state of consciousness that they were in when they sang the songs. It begins to create the same changes in the physiology. It opens the door to higher awareness. And all that is required is your breath and voice imitating and repeating those sounds.
This is the essence of the Shabad Guru. It is between you and you. There is no one else involved.  It only requires your breath reciting this sacred poetry. By doing this practice, there is a process you undergo within your own ego and identity to transform your awareness to live at these heights.
If you would like to read more about the particular effects of some of the banis, or sacred songs that people practice on a regular basis, click here.


Ishwar Puri, and Shabd Yoga

Blogger Reference Link

Ishwar Puri Ji

Lectures by Ishwar Puri Ji Maharaj
Please visit Hazur Sawan Ishwar Puri website for more information.
You can also watch some selected videos on YouTube Ishwar Puri Sant Mat channel
      Contact, Questions and Comments
Ishwar Puri

© 2010-2012 Institute for the Study of Human Awareness, Inc.

Puri, and the Shabd Yoga Connection.

The following is a tribute to Dr. Gopal Puri whom I had contact. He sent me an unsual book about healing in which Shabd Yoga featured! He was also an interesting man.RS

Blogger Reference Link

Professor Gopal Singh Puri (1915-1995)
Dr Eleanor Nesbitt* & Rev. John Parry(UK)
During his nearly eighty years Professor Gopal Singh Puri not only achieved academic distinction but also exemplified a mature synthesis of East and West and of spiritual intuition with scientific enquiry. He inspired others by generosity and openness to fresh insights.
Born in undivided Punjab, into a Pothohari family, his Sikh faith engendered a quest for global human values, unprejudiced by sectarianism. His wide ecological concern for the planet was matched by a profound sense of responsibility for his family.
Gopal Singh’s parents were primary school teachers in Peshawar. From an early age he won scholarships, often studying under the street lamp and tutoring British soldiers for their compulsory Urdu test in order to pay for his education.
He was a distinguished B.Sc student at Islamia College, Peshawar and as a student of Palaeobotany at Gordon College, Rawalpindi, he collected fossils in Kashmir which are still used by students at the college. For his M.Sc on Pleistocene flora he was in 1939 awarded a first class. This was followed by his Ph D thesis on fossil botany for which he won the Ruchi Ram Sahni prize.
Dr Gopal Singh’s wartime job as Malaria Officer in the Malir hospital, Karachi, was curtailed when he was appointed to a post first in the university of Agra and, almost immediately afterwards, in the university of Lucknow where he was elected to a fellowship funded by Burmah Oil Company. As Research Fellow he investigated the microbotanical remains of Assam teritary sediments. In 1945 he was awarded a Government of India research fellowship in plant ecology in order to study for a second doctorate at University College London and the Kew Herbarium.
In 1943 he had married Veranwali - subsequently Kailash Puri - who, with his unstinting encouragement, was to become a well-known Punjabi writer and personality. She joined him in London and here their son, Shaminder, the first of three children, was born.
On returning to his recently partitioned homeland, where his family were now refugees from the west of the Pakistan border, Gopal Singh Puri was appointed as Forest Ecologist and Technical Secretary of the Indian Council of Ecological research in Forest Research Institute at Dehra Dun. From here, in 1956, the family moved to Poona (Pune) where he worked as Regional Director (Botanist) in the Agricultural Survey of India. Then, after a brief term as Director of the Central Botanical Laboratory in Allahabad, he was invited to Nigeria in 1961 to set up the botanical laboratory in Ibadan. Two years later he was appointed Professor and Head of the Botany Department in the University of Science and Technology in Kumasi, Ghana.
From West Africa, where they travelled extensively, the family (now including two daughters, Kiran and Risham) moved to Britain. Here, Professor Puri was appointed to the staff of Liverpool Polytechnic. The gracious hospitality of the Puri’s home (Bucklands) endeared him and Kailash to countless friends. Here too he helped her in producing a Punjabi magazine, Roopvati, and shared his interest in yoga and meditation with enquirers. In retirement from academic science he gladly accepted invitations to speak on yoga and relaxation and practised India’s ancient system of Ayurvedic medicine.
His belief that a sound ecological balance was inseparable from harmony both within the human psyche and between individuals and groups anticipated more widespread recognition of this principle and is expressed in his numerous publications which in the last three years include : Multicultural Society and Sikh Faith, Self Realisation in Sikhism, and Environmental Crisis and Sikh Faith. This last book appeared two days before his sudden death in Liverpool - after a happy programme of visits as a distinguished guest to Indian and Pakistani universities.
Always prepared to be unconventional and to face new challenges, Professor Puri drew spiritual strength from the Sikh scriptures, the Guru Granth Sahib, which accompanied him overseas and was appropriately honoured by being installed in an upper room in successive houses. His loyalty to his religious roots was also symbolised by his turban, an unfamiliar sight in many overseas venues.
In recent years these included a number of gatherings for interfaith dialogue in which his warm personality together with an enquiring and open mind added to the depths of discussion and spiritual exploration. His eclectic nature and wide reading in a number of disciplines and languages meant that he added distinctively to the Sikhs’ contribution to British life and inter-cultural understanding. He will be widely missed. He is survived by his wife, Kailash, their son and two daughters and eight grandchildren. REF Sikh Review.

The Mangalwadi Connection

I recall Vishal Mangalwadis  critical book of the World of Gurus, and to a point it was worthwhile, and interesting to read . RS

From Wikipedia, the free encyclopedia

Vishal Mangalwadi (born 1949) is a Christian editor,[1] social reformer[2] and writer, born and brought up in India and writes and delivers lecturers on Christianity and contemporary influence of Christianity on modern civilisation.



[edit]Early life

[edit]Education and Career

Vishal Mangalwadi studied Philosophy in India and abroad.[citation needed] He is also recognised as a Christian Theologian at Himalayan L'Abri Resource Center, US.[3]

[edit]Writer and lecturer

He is a columnist and author of 13 books. His fist book The World of Gurus is serialised during 1977 in Sunday, one of the leading weeklys of India, (to which M. J. Akbar was the editor [4]) and the book was also studied as a textbook in India.[citation needed] He has given lectures at several places like Washington[5] on Christianity related topics.[1] He is also recognised as one of the Biblical scholars of India.[1]

[edit]Books published

  • The Book that Made Your World: How the Bible Created the Soul of Western Civilization (2011)[6]
  • Truth and Transformation: A Manifesto for Ailing Nations (2009)[6]
  • Spirituality of Hate: A Futuristic Perspective on Indo-Pakistan Conflict (2002)
  • The Quest for Freedom and Dignity: Caste, Conversion, and Cultural Revolution (2001)
  • Burnt Alive: The Staines and the God They Loved — with Vijay Martis, M.B. Desai, Babu K. Verghese and Radha Samuel (2000)
  • Why Must You Convert? (1999)
  • Corruption Vs. True Spirituality — with Francis Schaeffer (1998)[6]
  • India: The Grand Experiment (1997)[6]
  • Missionary Conspiracy: Letters to a Postmodern Hindu (1996)[6]
  • What Liberates a Woman?: The Story of Pandita Ramabai — A Builder of Modern India —with Nicol McNicol (1996)
  • The Legacy of William Carey: A Model for the Transformation of a Culture —with Ruth Mangalwadi (1993)[6]
  • In Search of Self: Beyond the New Age; also titled When the New Age Gets Old: Looking for a Greater Spirituality (1992)[6]
  • Truth and Social Reform (1989)[6]
  • The World of Gurus (1977)[6]
  • Dear Rajan: Letters to a New Believer (1972)
  • William Carey and the regeneration of India(1977) with Ruth Mangalwadi and Dorrow L.Miller[6]

[edit]Book reviews

'The World of Gurus "This volume examines the social and historical backtround, the intellectural impuses and the religious intellectual impules and the religious and cultural aspirations of humanity that have produced the institution of gurudom" - The Companion.[7]


  1. a b c Telegraph, The (16 August 2011). "Can you love Jesus and Journalism?"The Telegraph.
  2. ^ fox, news (24 March 2012). "The rally for nothig in particular". U S: Retrieved 12 August 2012.
  3. ^ The Washington, Times (27 February 1993). "'Star Trek' looks to Religious East Hollywood's love of exotic scene". US: The Washington Times. Retrieved 14 August 2012.
  4. ^ "M.J.Akbar". The DSC Prize , South Asian Literature. 2011. Retrieved 14 August 2012.
  5. ^ cbn, news (4 May 2011). "How King James Bible Changed the World". U S: CBN News. Retrieved 12 August 2012.
  6. a b c d e f g h i j books, google. "google books". Google. Retrieved 12 August 2012.
  7. ^ The, Companion (23 April 2011). "Boook Review : The World of Gurus". Students Islamic Organisation of India. Retrieved 14 August 2012.

[edit]External links

The Caycedo Connection.

I read the book India of Yogis which was an interesting work that examined to certain extent the inner experiences of mystics. RS

Alfonso Caycedo, (born 19 November 1932 at Bogota in Colombia) is one of the founders of sophrology. Professor Caycedo is the head of Sophrocay International, and is based in AndorraBarcelona and Bogotá, where he teaches the upper levels of sophrology training.


After his early education in Colombia, Caycedo moved to Spain to study in the faculty of medicine at the University of Madrid where he became a doctor of medicine and surgery. He specialised in psychiatry and neurology under the direction of Lopez Ibor, a Spanish professor of psychiatry.
He noticed that many people were wary of the term hypnosis as it is often associated with something mysterious and even magical. For this reason, he coined the term sophrology in October 1960 and the same year he founded the first department of clinical sophrology at Madrid University. At this time, sophrology is in fact very close to hypnosis, although sophrology advocated a more humanist approach to the patient.
Alfonso Caycedo met Ludwig Binswanger, the Swiss founder of phenomenological psychiatry, in 1963. Caycedo became familiar with the method of investigation of the consciousness proposed by Husserl and Heidegger and this definitively influenced the direction of his research on the consciousness. Caycedo tried to democratise existential phenomenology through sophrology. He proposed to rediscover phenomena of modified states of consciousness with a phenomenology-inspired approach.
He spent time in India where he learnt Yoga beside the great Yogis whom he met through Indian doctors. In the Himalayas, he met one of the doctors of the 14th Dalai-Lama, and discovered methods such as Tummo which allows one to reach modified states of consciousness. Caycedo also visited Japan where he was equally impressed by Zazen. Caycedo recognised the importance of the bodyin these different methods. This training does not require any particular belief system.
In Barcelona from 1968 to 1982, Caycedo gained his Professorship at the School of Psychiatry at the University of Barcelona in the faculty of medicine. During this period, Caycedo did extensive experimentation and research on his principle of Dynamic Relaxation.
  • 1970 first World Congress of Sophrology in Barcelona with 1400 specialists and 42 countries represented. The future king of Spain, Juan Carlos is the president of honour along with the future queen, Sofia.
  • 1973 European Symposium in LausanneBrussels and the first collective sophrology training takes place in Paris
  • 1975 second World Congress of Sophrology in Barcelona
  • 1977 first Pan-American Symposium of Sophrology in Recife (Brazil).
From 1982 to 1988, Caycedo created sophrology in Bogotá. It was presented in 1985 at the Pitié-Salpêtrière Hospital in the Charcot amphitheatre.
From 1988 to present, Professor Caycedo continues to develop and improve the sophrology method in Andorra. In 1989, he created the new level of Master of Caycedian Sophrology and founded the International University of Caycedian Sophrology (Sophrocay International).
Sophrology is well-established in FranceSpainGermanySwitzerland and South America. In 2005 a sophrology centre was set up inGeneva and London to bring sophrology to the English-speaking world.


  • (Spanish) La sofrología médica. Su aplicación a la odontología, 1961, Rev. Esp. de Estomatología, Barcelone.
  • (Spanish) Hacia un estudio fenomenológico de la Hipnosis clínica. Las técnicas de la relajación y estados afines, 1962, Rev. Lat. Amer. de Hip. Clin. vol III, n° 2, Buenos Aires.
  • (English) Sophrology and Psychosomatic Medicine, 1964, The American Journal of Clinical Hypnosis, Arizona.
  • (Spanish) Relajación Hipnosis, Yoga, Zen, fenómenos unitarios, 1965, Rev. Ibero Americana de Sofrología, Buenos Aires.
  • (English) Letters of silence, 1966, Bhawani and Sons, New-Delhi (Inde).
  • (English) India of Yogis, 1966, National Publishing House, New-Delhi (Inde).
  • (Spanish)Progresos en sofrología, 1969, Editorial Scientia, Barcelona (Spain), ouvrage collectif traduit sous le titre Progrès en sophrologie, Société centrale de sophrologie et médecine psychosomatique.
  • (Spanish) La India de los Yogis, 1971, Editorial Scientia, Barcelona.
  • (Spanish) Diccionario Abreviado de Sofrología y Relajación Dinámica
  • (French) Dictionnaire abrégé de Sophrologie et Relaxation Dynamique, 1972, ediciones Emegé, Barcelona.
  • (Spanish) Sofrología médica, 1974, ediciones Aura, Barcelona.
  • (French) L'aventure de la sophrologie, 1979, Editions Retz, Paris.
  • (French) Sophrologie Caycedienne, Relaxation Dynamique de Caycedo en 13 cassettes vidéo, 1994, Sophrocay International.
  • (French) Sophrologie Caycedienne en médecine et en prophylaxie sociale, revue officielle de la Fondation Alfonso Caycedo dirigée par A. Caycedo, depuis 1995, Sophrocay S.A., PAL (La Massana), Principauté d'Andorre.

[edit]External links