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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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Discussions
Interfaith Dialogues
Buddha: An Atheist Or God?
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<blockquote data-quote="Sinister" data-source="post: 122384" data-attributes="member: 2684"><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Okey dokey, lets have some fun with this, and let me bounce ideas.</span></span></span></p><p> </p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Rational explanation for the existence of god:</span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Let us make the supposition that an individual not only believes in the existance of truth but also believes that god is infinite truth, yet continues to, what appears to be redundantly, to affiliate his reality with that of a infinitely describable entity, god.</span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Now through Descartes Law of Universal Causation we know that all beliefs are born through an agency by which effect is produced; which means, that even the birth of redundancies have cause.</span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">But upon closer inspection, even god is not a redundancy. </span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">So, God is, through the miracle of linguistics, a rational discription and understanding of truth.</span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">We cannot categorize unknown truths (yet to be truths) in the same breath as known truths. We have the existence of known truths and justified true beliefs. But where is new information coming from? (what feeds and asists the ever expantion of knowledge itself). For the internalist new information is just that what is not realized within the mind, for the externalist new information has not been sensed. This new information (literally the unknown) that has not been retrieved, interpreted and realized is also god.</span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">So God is a universal all encompassing concept of truth, whose linguistic equivalent in this case, does not exist. </span></span></span></p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">God is both realized and unrealized truths.</span></span></span></p><p> </p><p> </p><p><span style="color: #001f4b"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Of co{censored}, now psychological reasons can be drawn out, because if god is both existing and yet to be existing truth, then the pursuit for god is a rational choice, that gives life meaning and may expand the cause for expansion of imagination. …we can also involve discussion of free will but... lets start with this.</span></span></span></p></blockquote><p></p>
[QUOTE="Sinister, post: 122384, member: 2684"] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]Okey dokey, lets have some fun with this, and let me bounce ideas.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]Rational explanation for the existence of god:[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]Let us make the supposition that an individual not only believes in the existance of truth but also believes that god is infinite truth, yet continues to, what appears to be redundantly, to affiliate his reality with that of a infinitely describable entity, god.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]Now through Descartes Law of Universal Causation we know that all beliefs are born through an agency by which effect is produced; which means, that even the birth of redundancies have cause.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]But upon closer inspection, even god is not a redundancy. [/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]So, God is, through the miracle of linguistics, a rational discription and understanding of truth.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]We cannot categorize unknown truths (yet to be truths) in the same breath as known truths. We have the existence of known truths and justified true beliefs. But where is new information coming from? (what feeds and asists the ever expantion of knowledge itself). For the internalist new information is just that what is not realized within the mind, for the externalist new information has not been sensed. This new information (literally the unknown) that has not been retrieved, interpreted and realized is also god.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]So God is a universal all encompassing concept of truth, whose linguistic equivalent in this case, does not exist. [/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]God is both realized and unrealized truths.[/FONT][/SIZE][/COLOR] [COLOR=#001f4b][SIZE=3][FONT=Times New Roman]Of co{censored}, now psychological reasons can be drawn out, because if god is both existing and yet to be existing truth, then the pursuit for god is a rational choice, that gives life meaning and may expand the cause for expansion of imagination. …we can also involve discussion of free will but... lets start with this.[/FONT][/SIZE][/COLOR] [/QUOTE]
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Buddha: An Atheist Or God?
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