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ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
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Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
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ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
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Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
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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)
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Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
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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)
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Sadd (923-924)
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Dakhnee (929-938)
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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 83326" data-attributes="member: 2125"><p>If you are looking at hair as merely a part of the physical body as explained by Western trained scientists and materialists, and the physical universe as being the sum total of all there is, then yes, your analysis is correct. But if you are looking to understand why Sikh religion ties a joora of hair in this area, you have to analyze the historical yogic teaching about the significance of hair and it's relationship to the human body as a vehicle of transcendance. </p><p></p><p>Whether or not you accept this historical interpretation does not negate the utilization of these practices of keeping uncut hair and tieing hair knot over the location of the dasm duar. So obviously I am not giving some medical textbook definition, but making allusions to yogic teaching, as these are found in Gurbani, in rehitnamay, and in certain characteristics of Khalsa bana, including joora. If you wish to keep the western medical definitions and discounting of pranic purpose of hair, that is your perogative. But I ask you, based on YOUR definitions of hair... "Why do Sikhs wear uncut hair tied in a top knot? What is the origin of this practice?" And many will find a modern Western cultural definition based on materialism to be unconvincing, as certainly such a definition did not even exist during the time of Guru Nanak Dev Ji. </p><p></p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਚਉਦਸਿ ਚਉਥੇ ਥਾਵਹਿ ਲਹਿ ਪਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">choudhas chouthhae thhaavehi lehi paavai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The Fourteenth Day: One who enters into the fourth state,</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">raajas thaamas sath kaal samaavai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">overcomes time, and the three qualities of raajas, taamas and satva.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸਸੀਅਰ ਕੈ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">saseear kai ghar soor samaavai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Then the sun enters into the house of the moon,</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">jog jugath kee keemath paavai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">and one knows the value of the technology of Yoga.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 840</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Green">ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥ </span></p> <p style="margin-left: 20px"><span style="color: Green">sinn(g)ee surath anaahadh vaajai ghatt ghatt joth thumaaree ||4||</span></p> <p style="margin-left: 20px"><span style="color: Green">The horn of consciousness vibrates the unstruck sound current; Your Light illuminates each and every heart, Lord. ||4|| </span></p> <p style="margin-left: 20px"><span style="color: Green"></span></p> <p style="margin-left: 20px"><span style="color: Green">ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥ </span></p> <p style="margin-left: 20px"><span style="color: Green">parapanch baen thehee man raakhiaa breham agan parajaaree ||5||</span></p> <p style="margin-left: 20px"><span style="color: Green">He plays the flute of the universe in his mind, and lights the fire of God. ||5|| </span></p> <p style="margin-left: 20px"><span style="color: Green"></span></p> <p style="margin-left: 20px"><span style="color: Green">ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲ ਜੋਤਿ ਅਪਾਰੀ ॥੬॥ </span></p> <p style="margin-left: 20px"><span style="color: Green">panch thath mil ahinis dheepak niramal joth apaaree ||6||</span></p> <p style="margin-left: 20px"><span style="color: Green">Bringing together the five elements, day and night, the Lord's lamp shines with the Immaculate Light of the Infinite. ||6||</span></p> <p style="margin-left: 20px"><span style="color: Green"></span></p> <p style="margin-left: 20px"><span style="color: Green">ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥ </span></p> <p style="margin-left: 20px"><span style="color: Green">rav sas loukae eihu than kinguree vaajai sabadh niraaree ||7||</span></p> <p style="margin-left: 20px"><span style="color: Green">The right and left nostrils, the sun and the moon channels, are the strings of the body-harp; they vibrate the wondrous melody of the Shabad. ||7||</span></p> <p style="margin-left: 20px"><span style="color: Green">~SGGS Ji p. 907</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Teal">ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Teal">maer ddandd sir oopar basai ||2||</span></p> <p style="margin-left: 20px"><span style="color: Teal">Through the central channel of the Shushmanaa, it rises up above my head. ||2||</span></p> <p style="margin-left: 20px"><span style="color: Teal"></span></p> <p style="margin-left: 20px"><span style="color: Teal">ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Teal">pasacham dhuaarae kee sil ourr ||</span></p> <p style="margin-left: 20px"><span style="color: Teal">There is a stone at that western gate,</span></p> <p style="margin-left: 20px"><span style="color: Teal"></span></p> <p style="margin-left: 20px"><span style="color: Teal">ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Teal">thih sil oopar khirrakee aour ||</span></p> <p style="margin-left: 20px"><span style="color: Teal">and above that stone, is another window.</span></p> <p style="margin-left: 20px"><span style="color: Teal"></span></p> <p style="margin-left: 20px"><span style="color: Teal">ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Teal">khirrakee oopar dhasavaa dhuaar ||</span></p> <p style="margin-left: 20px"><span style="color: Teal">Above that window is the Tenth Gate.</span></p> <p style="margin-left: 20px"><span style="color: Teal">~SGGS Ji p. 1159</span></p><p></p><p></p><p></p><p></p><p>As I said hair has the quality of being able to conduct electric current, this can be proved as scientific fact. As I did not say hair was the best known conductor of electricity, the basis of whether it is great, moderate or poor conductor is not the question. So you are only concluding I am wrong because you desperately want to invalidate the basis of yoga theory. What is most powerful about hair is not so much it's potency of conduction, but it's ability to vibrate frequencies of sound current as fine hairs within the ear, as this relates to Shabda, Naam, and the transmission of praana through the chakras of the body to unlock the dasm duar. It is the tradition among yogis to coil the hair over the area of dasm duar to form a protective mudra, (seal).</p><p></p><p>The mere act of combing the hair puts an electric charge in it. This is the point of a kanga, joora system. That is all I was saying.</p><p></p><p></p><p></p><p>Indeed. I have seen video where people are in the proximity of a lightning storm, and their hair actually stands on end and reaches toward the lightning. The body is more than just the flesh and blood and bones and hairs. I believe there are also subtle currents in the body. Again, I can't scientifically prove this belief, but it isn't my theory, these are older yogic theories about energy which isn't exactly electro-magnetic, but thats the closest we have on the physical plane to describe it subtle energies. There are some people more than others who actually are struck by lightning multiple times and something about them is acting as an attractant to these energies.</p><p></p><p>So if the hair can conduct static electricity and stand on end, if it has the property of being able to reach upwards towards lightning, this is the quality of the hair I'm talking about which has the ability to also conduct and attract, or be attracted by subtle spiritual energies. But you can teach in your schools that hair is a dead thing which serves nothing more than decorative function if you prefer. This is a forum. I'm sharing my views based on metaphysical interpretations of hidden and unseen energies within the human body to explain the purpose of a joora. I don't expect it will make a Harvard thesis. But why you should feel bothered enough to degrade my opinion rather than simply offering an instructive and positive counter-opinion without personal put-downs is beyond me. </p><p></p><p></p><p></p><p></p><p></p><p>I'm talking about the ability to grow to extremes of length disproportionate to any apparent biological function or need, which distinguishes humans from other animals. But I can only discuss what I know. Why do you feel free to trash another person? If you have better knowledge, is there a reason you share it in a derogatory way? I happen to think you shared a delightful picture of a horse and I enjoyed it very much. But it was hard to enjoy the context in which you were trashing me as a person and pointing out how ignorant and incapable I am for having an opinion you don't value. </p><p></p><p><img src="http://www.pilotguides.com/images/content/destination_guide/asia/nepal/nepal_hairyman.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><img src="http://members.lycos.nl/hairaffair/Blank%20Page%205_files/image047.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><img src="http://bp2.blogger.com/_ERGrznxTIwo/RqAunndG9xI/AAAAAAAAFVw/OPSg0h_5RaM/s400/guangxi+Long-haired+girls+combing+hair.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>It's my opinion that generally these animal forms are not as sophisticated in development of brain and spiritual centers as human beings. However, the fact is all biological forms bear close genetic relationship which is why you will see bone structure of fingers and hand nearly approximated on fins or bat wings.</p><p></p><p><img src="http://www.abc.net.au/science/news/img/lion.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>However, seeing the picture you posted and investigating the Andalusian long-mane horse, I must modify my understanding to acknowledge human beings are NOT the only creatures with long hair on the head, but are one of few creatures which grows extremely long hair on the head. But I add, this doesn't negate it's yogic function as part of the body-brain-kundalini energy center.</p><p></p><p><img src="http://www.andalusians-for-you.com/image-files/long-mane-2.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p>Andalusian long-haired horse</p><p></p><p></p><p></p><p>Is there a reason for you to be so rude? This is a discussion forum. Why does my opinion offend you so much as to cause this kind of harsh response? Do you see me speaking to you in this degrading way? Rudeness is the attitude which shuts down communication and no one can ever learn anything or share anything with anyone. Is that the purpose of this forum? To be rude and degrading to opinions of others? </p><p></p><p>I would like to mention to the moderators that I have been strictly censored multiple times in the past for less than what has collectively been expressed to me, including having posts deleted. My account is still flagged months later for allegedly "abusing other members" and I never said anything like this to anyone. What's that about?</p><p></p><p><span style="color: DarkRed">What is metaphysics?</span></p><p><span style="color: Navy">"Metaphysics is the branch of philosophy investigating principles of reality transcending those of any particular science."</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">"Philosophies traditionally start with a metaphysics: a theory of the essence of things, of the fundamental principles that organize the universe. Metaphysics is supposed to answer the question "What is the nature of reality?"</span></p><p></p><p><span style="color: DarkRed">What is a metaphysical system and how do you relate it to biology? (metaphysics , by its shear definition is suppose to be beyond the natural sciences…if it isn’t then it cannot be classified as metaphysical) </span></p><p>Just because a concept transcends the physical sciences doesn't mean there isn't a physical element involved. Take the soul, for example. Nearly every religious teaching which believes in a soul, also believe this soul resides in and interacts in a body. Is the fact that yogic philosophy teaches the human atma is comprised of subtle sheaths and incorporating the physical body to mean that the hatha yoga physical asanas are NOT a part of a metaphysical science? And is the fact that such yogic postures related to metaphysical theory mean they cannot have a proven physical effect or value? In other words, I don't believe metaphysics and physical science are mutually exclusive. rather they overlap in important ways. People cry, and laugh, and have intense emotional and even spiritual responses to things which are not even visible. Would anyone question whether these reactions are not at once both physical AND metaphysical as if relates to the soul reacting within the body?</p><p></p><p>But you're entitled to disagree. These are my views. If you don't appreciate them, why not make a post of your own exploring what you do value? </p><p></p><p><span style="color: DarkRed">Better yet how is Hair, Brian and spine part of a metaphysical system?</span></p><p><span style="color: DarkRed">youve learnt the word, unfortunately never bothered to look up the meaning.</span></p><p>Anyone looking at any yogic book will immediately find in its table of contents, both a metaphysical theory as relates to hidden processes such as chakras and nadis, as well as physical practices such as pranayama, mudras, and asanas, as well as discussions of how health, psychological and spiritual condition can be positively affected by such practices. Never have I seen a yogic book which failed to equate the metaphysics with physical systems of the body. Is there a particular reason that it should not? Perhaps Western metaphysics, like Aristotelian philosophy has this constraint. As far as I know, Eastern metaphysical teachings, most particularly yoga and ayurveda, do not. So explanations about physical processes overlap with discussions about metaphysical structures not demonstrated by Western science.</p><p></p><p>Hair, brain and spine are part of a metaphysical system because they relate on a gross outer level to the interior chakra system and the subtle energies pathways of nadis and prana, or chi. At least, this was what I was referring to. Again, I am dismayed why anyone would be so offended by such a traditional yogic belief, on a religious philosophy forum, where such concepts can be found in Gurbani. Without tackling the metaphysical energy system, how can simply discussing hair, brain and spine tell anyone anything about the spiritual purpose behind such physical structures? </p><p></p><p></p><p>I did not say the brain was exposed, but the bones of the skull have not closed. You say the skull is never open. That's your view. The tenth opening is a metaphysical concept and not a physical opening. As I mentioned before, yogic tradition equates the metaphysical philosophy together with the anatomical physical structures. If you do not wish to accept the ancient traditions which explain the anterior fontanel as the area of the Tenth opening, or door, then don't. But I can quote yoga sutras, Vedas and Bhagavad-Gita to prove that this opinion is not my own invention.</p><p></p><p><span style="color: DarkRed">Name the other 10 and I will show you more!</span></p><p>The nine openings are 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 rectum, 1 urethra.</p><p></p><p>Here, let's evaluate the origin of such theories.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: Teal">"This abode of the angels has eight circuits and nine gates. It is unconquerable, there is eternal life in it and it is resplendent with Divine light." ~Atharva Veda X, 2, 31</span></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Green">Atharva Veda 10.8.43-44: The 'nine-portalled lotus' is the 'city of nine gates' (Bhagavad Gita 5.13), that is, the body. </span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਨਉ ਦਰਵਾਜੇ ਕਾਇਆ ਕੋਟੁ ਹੈ ਦਸਵੈ ਗੁਪਤੁ ਰਖੀਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">no dharavaajae kaaeiaa kott hai dhasavai gupath rakheejai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The fortress of the body has nine gates; the tenth gate is kept hidden. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਬਜਰ ਕਪਾਟ ਨ ਖੁਲਨੀ ਗੁਰ ਸਬਦਿ ਖੁਲੀਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">bajar kapaatt n khulanee gur sabadh khuleejai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The rigid door is not open; only through the Word of the Guru's Shabad can it be opened.</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਅਨਹਦ ਵਾਜੇ ਧੁਨਿ ਵਜਦੇ ਗੁਰ ਸਬਦਿ ਸੁਣੀਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">anehadh vaajae dhhun vajadhae gur sabadh suneejai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The unstruck sound current resounds and vibrates there. The Word of the Guru's Shabad is heard.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 954</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: RoyalBlue">ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat. </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue"></span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. ||2||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue"></span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">eaek j baath anoop banee hai pavan piaalaa saajiaa ||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">Something wonderful has happened-the breath has become the cup.</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue"></span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">theen bhavan mehi eaeko jogee kehahu kavan hai raajaa ||3||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">In all the three worlds, such a Yogi is unique. What king can compare to him? ||3||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">~SGGS Ji p. 92</span></p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Indigo">"Having slit open the divider of the skull, he indeed, entered the body by that door. That door is called vidrti. It is the place of joy. For him there are three abodes and three dreams. This is the abode. This is the abode. This is the abode." ~Aitareya Upanishad, ch 3, sloka 12</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਸਤਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">sathagur miliai thrikuttee shhoottai chouthhai padh mukath dhuaar ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 33</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">rom rom mehi basehi muraar ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">and on each and every hair, the Lord abides.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 344</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Indigo">ਬੋਲੈ ਪਵਨਾ ਗਗਨੁ ਗਰਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">bolai pavanaa gagan garajai ||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">The breath blows across the sky of the Tenth Gate and vibrates.</span></p> <p style="margin-left: 20px"><span style="color: Indigo"></span></p> <p style="margin-left: 20px"><span style="color: Indigo">ਨਾਨਕ ਨਿਹਚਲੁ ਮਿਲਣੁ ਸਹਜੈ ॥੫੦॥ </span></p> <p style="margin-left: 20px"><span style="color: Indigo">naanak nihachal milan sehajai ||50||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">O Nanak, the mortal then intuitively meets the eternal, unchanging Lord. ||50||</span></p> <p style="margin-left: 20px"><span style="color: Indigo">~SGGS Ji p. 943</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਰੋਮਿ ਰੋਮਿ ਰਵਿਆ ਹਰਿ ਨਾਮੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">rom rom raviaa har naam ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">The Lord's Name permeates each and every hair of mine.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 1144</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>Why thank you for saying by inference that my post was worthless. Perhaps you would do well to consider how worthless it is to say hurtful and negative things to another person. You know, on the subject of subtle energies and physical structures, I'm going to tell you another unappreciated secret. When people say harmful and mean things, they put a vibration of despair and sickness in the atmosphere. When words are cruel enough, some people can wither and die from those words. Those words are an energy of disease like cancer. When people speak positive and uplifting words of encouragement to a sick person, sometimes that person will rally and recover. Think about the power of your attitudes and words to affect the whole world. Then think about every living being on the planet as being in some way a part of yourself. And think about what you want out of life, a world of despair and sickness when there is already so much suffering, or do you want to change that cycle and be something different? You have the power.</p><p></p><p><span style="color: DarkRed">(all I see is ego with every judgmental word).</span></p><p>Who is judging whom? It's not like I made up these definitions. they've existed within yogic traditions for thousands of years. I simply happen to believe they have validity and clarify what Gurbani teaches. Do you have any better explanation for why Sikhism keeps uncut hair tied up in a joora in a particular place on the head?</p><p></p><p><span style="color: DarkRed">With the rather typical arguments using fear and maintaining exclusivity for attaining mukti</span></p><p>Is it fear and exclusivity? Even those with hair can hardly find the gate of liberation. Very very few. The cyclic existance of suffering deaths and rebirths belongs to all of us. I'm not immune from having a child with leukemia. How do you know if I ever had a child with leukemia or if I have leukemia? Do you know anything about me at all? I'm not immune from suffering. I never said I had the boat of mukti or was a brahmgyani. I share what I learn because I think it has value. At least these spiritual concepts have value to me. The suffering sansaara belongs to all of us, with maybe some extremely rare exceptions. So where is the exclusivity? To have a human body is a rare and priceless gift. To have a healthy human body is a rare and priceless gift. Regardless of the debate about hair, is life any less "exclusive" when one family has a healthy child and another has to watch their child die?</p><p></p><p>Did I do something to cause that suffering and seeming injustice? No. Then why speak harshly to me, as if I were to blame?</p><p></p><p>I believe in spiritual teachings as being able to provide guidance and understanding for seeming injustices of the life. You don't have to. The body is a rare and precious gift that fades away. We have a window of opportunity to seek the Lord while the body is healthy. When the body is sickened and old, we cannot, and have to wait for another opportunity to have a healthy human body. This is not my hukam. Just because people are born here; Just because they are nice; Just because you love them, doesn't mean they have Guruji's grace to obtain mukti. And just because someone doesn't obtain mukti, doesn't mean he is not also Jyot of the Parabrahm and will find merging with the True Self at a later time. It's not like Christian teaching where everyone gets only one chance to convert and is damned forever if he doesn't. It's a karmic based belief system. I did not invent it. You don't have to believe in it. Why trash it? We are all evolving to a higher and better state of consciousness. What can be lost? The atma does not suffer and die. Only the form, and the identity caught in time. </p><p></p><p>Individually we have to do the work. Are there other paths to mukti besides this particular yogic path I have described? Yes. But for the path with uncut hair, and japping the vibrational Shabad-Naam into the hairs, well, naturally, you need hairs to accomplish it. Does this mean a bald person shouldn't jap Naam? No. Anyone can jap Naam, and who knows what grace will give that person. Hair of itself, is not a boat of mukti. I'm simply showing the importance of hair, and the yogic practice which I believe (and I know others do not) is what is being discussed in Gurbani. Shave your head and become a Buddhist if you want to. You will probably find greater yogic insights than I have. But that won't change the historical yogic practice of tying joora. And hence my explanation, which probably wasn't even completely accurate to begin with, but it was the best I could do.</p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਬਿਰਧਿ ਭਇਆ ਜੋਬਨੁ ਤਨੁ ਖਿਸਿਆ ਕਫੁ ਕੰਠੁ ਬਿਰੂਧੋ ਨੈਨਹੁ ਨੀਰੁ ਢਰੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">biradhh bhaeiaa joban than khisiaa kaf kanth biroodhho nainahu neer dtarae ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">He grows old, his body and youth waste away, and his throat is plugged with mucous; water flows from his eyes.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 1014</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: RoyalBlue">ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">karamee aavai kaparraa nadharee mokh dhuaar ||</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.</span></p> <p style="margin-left: 20px"><span style="color: RoyalBlue">~SGGS Ji p. 2</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਨਾਨਕੁ ਜਨੁ ਕਹਤੁ ਬਾਤ ਬਿਨਸਿ ਜੈਹੈ ਤੇਰੋ ਗਾਤੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">naanak jan kehath baath binas jaihai thaero gaath ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Servant Nanak speaks the Truth: your body shall perish and pass away.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਛਿਨੁ ਛਿਨੁ ਕਰਿ ਗਇਓ ਕਾਲੁ ਤੈਸੇ ਜਾਤੁ ਆਜੁ ਹੈ ॥੨॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">shhin shhin kar gaeiou kaal thaisae jaath aaj hai ||2||1||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Moment by moment, yesterday passed. Today is passing as well. ||2||1||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜੈਜਾਵੰਤੀ ਮਹਲਾ ੯ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">jaijaavanthee mehalaa 9 ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Jaijaavantee, Ninth Mehl:</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਰਾਮੁ ਭਜੁ ਰਾਮੁ ਭਜੁ ਜਨਮੁ ਸਿਰਾਤੁ ਹੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">raam bhaj raam bhaj janam siraath hai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Meditate on the Lord - vibrate on the Lord; your life is slipping away.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕਹਉ ਕਹਾ ਬਾਰ ਬਾਰ ਸਮਝਤ ਨਹ ਕਿਉ ਗਵਾਰ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">keho kehaa baar baar samajhath neh kio gavaar ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Why am I telling you this again and again? You fool - why don't you understand? </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਬਿਨਸਤ ਨਹ ਲਗੈ ਬਾਰ ਓਰੇ ਸਮ ਗਾਤੁ ਹੈ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">binasath neh lagai baar ourae sam gaath hai ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Your body is like a hail-stone; it melts away in no time at all. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਸਗਲ ਭਰਮ ਡਾਰਿ ਦੇਹਿ ਗੋਬਿੰਦ ਕੋ ਨਾਮੁ ਲੇਹਿ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">sagal bharam ddaar dhaehi gobindh ko naam laehi ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">So give up all your doubts, and utter the Naam, the Name of the Lord. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਅੰਤਿ ਬਾਰ ਸੰਗਿ ਤੇਰੈ ਇਹੈ ਏਕੁ ਜਾਤੁ ਹੈ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">anth baar sang thaerai eihai eaek jaath hai ||1||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">At the very last moment, this alone shall go along with you. ||1||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 1352</span></p><p></p><p></p><p>~Bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 83326, member: 2125"] If you are looking at hair as merely a part of the physical body as explained by Western trained scientists and materialists, and the physical universe as being the sum total of all there is, then yes, your analysis is correct. But if you are looking to understand why Sikh religion ties a joora of hair in this area, you have to analyze the historical yogic teaching about the significance of hair and it's relationship to the human body as a vehicle of transcendance. Whether or not you accept this historical interpretation does not negate the utilization of these practices of keeping uncut hair and tieing hair knot over the location of the dasm duar. So obviously I am not giving some medical textbook definition, but making allusions to yogic teaching, as these are found in Gurbani, in rehitnamay, and in certain characteristics of Khalsa bana, including joora. If you wish to keep the western medical definitions and discounting of pranic purpose of hair, that is your perogative. But I ask you, based on YOUR definitions of hair... "Why do Sikhs wear uncut hair tied in a top knot? What is the origin of this practice?" And many will find a modern Western cultural definition based on materialism to be unconvincing, as certainly such a definition did not even exist during the time of Guru Nanak Dev Ji. [INDENT][COLOR="Purple"]ਚਉਦਸਿ ਚਉਥੇ ਥਾਵਹਿ ਲਹਿ ਪਾਵੈ ॥ choudhas chouthhae thhaavehi lehi paavai || The Fourteenth Day: One who enters into the fourth state, ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥ raajas thaamas sath kaal samaavai || overcomes time, and the three qualities of raajas, taamas and satva. ਸਸੀਅਰ ਕੈ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ saseear kai ghar soor samaavai || Then the sun enters into the house of the moon, ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥ jog jugath kee keemath paavai || and one knows the value of the technology of Yoga. ~SGGS Ji p. 840[/COLOR][/INDENT] [INDENT][COLOR="Green"]ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥ sinn(g)ee surath anaahadh vaajai ghatt ghatt joth thumaaree ||4|| The horn of consciousness vibrates the unstruck sound current; Your Light illuminates each and every heart, Lord. ||4|| ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥ parapanch baen thehee man raakhiaa breham agan parajaaree ||5|| He plays the flute of the universe in his mind, and lights the fire of God. ||5|| ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲ ਜੋਤਿ ਅਪਾਰੀ ॥੬॥ panch thath mil ahinis dheepak niramal joth apaaree ||6|| Bringing together the five elements, day and night, the Lord's lamp shines with the Immaculate Light of the Infinite. ||6|| ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥ rav sas loukae eihu than kinguree vaajai sabadh niraaree ||7|| The right and left nostrils, the sun and the moon channels, are the strings of the body-harp; they vibrate the wondrous melody of the Shabad. ||7|| ~SGGS Ji p. 907[/COLOR][/INDENT] [INDENT][COLOR="Teal"]ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥ maer ddandd sir oopar basai ||2|| Through the central channel of the Shushmanaa, it rises up above my head. ||2|| ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥ pasacham dhuaarae kee sil ourr || There is a stone at that western gate, ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥ thih sil oopar khirrakee aour || and above that stone, is another window. ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥ khirrakee oopar dhasavaa dhuaar || Above that window is the Tenth Gate. ~SGGS Ji p. 1159[/COLOR][/INDENT] As I said hair has the quality of being able to conduct electric current, this can be proved as scientific fact. As I did not say hair was the best known conductor of electricity, the basis of whether it is great, moderate or poor conductor is not the question. So you are only concluding I am wrong because you desperately want to invalidate the basis of yoga theory. What is most powerful about hair is not so much it's potency of conduction, but it's ability to vibrate frequencies of sound current as fine hairs within the ear, as this relates to Shabda, Naam, and the transmission of praana through the chakras of the body to unlock the dasm duar. It is the tradition among yogis to coil the hair over the area of dasm duar to form a protective mudra, (seal). The mere act of combing the hair puts an electric charge in it. This is the point of a kanga, joora system. That is all I was saying. Indeed. I have seen video where people are in the proximity of a lightning storm, and their hair actually stands on end and reaches toward the lightning. The body is more than just the flesh and blood and bones and hairs. I believe there are also subtle currents in the body. Again, I can't scientifically prove this belief, but it isn't my theory, these are older yogic theories about energy which isn't exactly electro-magnetic, but thats the closest we have on the physical plane to describe it subtle energies. There are some people more than others who actually are struck by lightning multiple times and something about them is acting as an attractant to these energies. So if the hair can conduct static electricity and stand on end, if it has the property of being able to reach upwards towards lightning, this is the quality of the hair I'm talking about which has the ability to also conduct and attract, or be attracted by subtle spiritual energies. But you can teach in your schools that hair is a dead thing which serves nothing more than decorative function if you prefer. This is a forum. I'm sharing my views based on metaphysical interpretations of hidden and unseen energies within the human body to explain the purpose of a joora. I don't expect it will make a Harvard thesis. But why you should feel bothered enough to degrade my opinion rather than simply offering an instructive and positive counter-opinion without personal put-downs is beyond me. I'm talking about the ability to grow to extremes of length disproportionate to any apparent biological function or need, which distinguishes humans from other animals. But I can only discuss what I know. Why do you feel free to trash another person? If you have better knowledge, is there a reason you share it in a derogatory way? I happen to think you shared a delightful picture of a horse and I enjoyed it very much. But it was hard to enjoy the context in which you were trashing me as a person and pointing out how ignorant and incapable I am for having an opinion you don't value. [IMG]http://www.pilotguides.com/images/content/destination_guide/asia/nepal/nepal_hairyman.jpg[/IMG] [IMG]http://members.lycos.nl/hairaffair/Blank%20Page%205_files/image047.jpg[/IMG] [IMG]http://bp2.blogger.com/_ERGrznxTIwo/RqAunndG9xI/AAAAAAAAFVw/OPSg0h_5RaM/s400/guangxi+Long-haired+girls+combing+hair.jpg[/IMG] It's my opinion that generally these animal forms are not as sophisticated in development of brain and spiritual centers as human beings. However, the fact is all biological forms bear close genetic relationship which is why you will see bone structure of fingers and hand nearly approximated on fins or bat wings. [IMG]http://www.abc.net.au/science/news/img/lion.jpg[/IMG] However, seeing the picture you posted and investigating the Andalusian long-mane horse, I must modify my understanding to acknowledge human beings are NOT the only creatures with long hair on the head, but are one of few creatures which grows extremely long hair on the head. But I add, this doesn't negate it's yogic function as part of the body-brain-kundalini energy center. [IMG]http://www.andalusians-for-you.com/image-files/long-mane-2.jpg[/IMG] Andalusian long-haired horse Is there a reason for you to be so rude? This is a discussion forum. Why does my opinion offend you so much as to cause this kind of harsh response? Do you see me speaking to you in this degrading way? Rudeness is the attitude which shuts down communication and no one can ever learn anything or share anything with anyone. Is that the purpose of this forum? To be rude and degrading to opinions of others? I would like to mention to the moderators that I have been strictly censored multiple times in the past for less than what has collectively been expressed to me, including having posts deleted. My account is still flagged months later for allegedly "abusing other members" and I never said anything like this to anyone. What's that about? [COLOR="DarkRed"]What is metaphysics?[/COLOR] [COLOR="Navy"]"Metaphysics is the branch of philosophy investigating principles of reality transcending those of any particular science." "Philosophies traditionally start with a metaphysics: a theory of the essence of things, of the fundamental principles that organize the universe. Metaphysics is supposed to answer the question "What is the nature of reality?"[/COLOR] [COLOR="DarkRed"]What is a metaphysical system and how do you relate it to biology? (metaphysics , by its shear definition is suppose to be beyond the natural sciences…if it isn’t then it cannot be classified as metaphysical) [/COLOR] Just because a concept transcends the physical sciences doesn't mean there isn't a physical element involved. Take the soul, for example. Nearly every religious teaching which believes in a soul, also believe this soul resides in and interacts in a body. Is the fact that yogic philosophy teaches the human atma is comprised of subtle sheaths and incorporating the physical body to mean that the hatha yoga physical asanas are NOT a part of a metaphysical science? And is the fact that such yogic postures related to metaphysical theory mean they cannot have a proven physical effect or value? In other words, I don't believe metaphysics and physical science are mutually exclusive. rather they overlap in important ways. People cry, and laugh, and have intense emotional and even spiritual responses to things which are not even visible. Would anyone question whether these reactions are not at once both physical AND metaphysical as if relates to the soul reacting within the body? But you're entitled to disagree. These are my views. If you don't appreciate them, why not make a post of your own exploring what you do value? [COLOR="DarkRed"]Better yet how is Hair, Brian and spine part of a metaphysical system? youve learnt the word, unfortunately never bothered to look up the meaning.[/COLOR] Anyone looking at any yogic book will immediately find in its table of contents, both a metaphysical theory as relates to hidden processes such as chakras and nadis, as well as physical practices such as pranayama, mudras, and asanas, as well as discussions of how health, psychological and spiritual condition can be positively affected by such practices. Never have I seen a yogic book which failed to equate the metaphysics with physical systems of the body. Is there a particular reason that it should not? Perhaps Western metaphysics, like Aristotelian philosophy has this constraint. As far as I know, Eastern metaphysical teachings, most particularly yoga and ayurveda, do not. So explanations about physical processes overlap with discussions about metaphysical structures not demonstrated by Western science. Hair, brain and spine are part of a metaphysical system because they relate on a gross outer level to the interior chakra system and the subtle energies pathways of nadis and prana, or chi. At least, this was what I was referring to. Again, I am dismayed why anyone would be so offended by such a traditional yogic belief, on a religious philosophy forum, where such concepts can be found in Gurbani. Without tackling the metaphysical energy system, how can simply discussing hair, brain and spine tell anyone anything about the spiritual purpose behind such physical structures? I did not say the brain was exposed, but the bones of the skull have not closed. You say the skull is never open. That's your view. The tenth opening is a metaphysical concept and not a physical opening. As I mentioned before, yogic tradition equates the metaphysical philosophy together with the anatomical physical structures. If you do not wish to accept the ancient traditions which explain the anterior fontanel as the area of the Tenth opening, or door, then don't. But I can quote yoga sutras, Vedas and Bhagavad-Gita to prove that this opinion is not my own invention. [COLOR="DarkRed"]Name the other 10 and I will show you more![/COLOR] The nine openings are 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 rectum, 1 urethra. Here, let's evaluate the origin of such theories. [INDENT][COLOR="Teal"]"This abode of the angels has eight circuits and nine gates. It is unconquerable, there is eternal life in it and it is resplendent with Divine light." ~Atharva Veda X, 2, 31[/COLOR][/INDENT] [INDENT][COLOR="Green"]Atharva Veda 10.8.43-44: The 'nine-portalled lotus' is the 'city of nine gates' (Bhagavad Gita 5.13), that is, the body. [/COLOR][/INDENT] [INDENT][COLOR="Blue"]ਨਉ ਦਰਵਾਜੇ ਕਾਇਆ ਕੋਟੁ ਹੈ ਦਸਵੈ ਗੁਪਤੁ ਰਖੀਜੈ ॥ no dharavaajae kaaeiaa kott hai dhasavai gupath rakheejai || The fortress of the body has nine gates; the tenth gate is kept hidden. ਬਜਰ ਕਪਾਟ ਨ ਖੁਲਨੀ ਗੁਰ ਸਬਦਿ ਖੁਲੀਜੈ ॥ bajar kapaatt n khulanee gur sabadh khuleejai || The rigid door is not open; only through the Word of the Guru's Shabad can it be opened. ਅਨਹਦ ਵਾਜੇ ਧੁਨਿ ਵਜਦੇ ਗੁਰ ਸਬਦਿ ਸੁਣੀਜੈ ॥ anehadh vaajae dhhun vajadhae gur sabadh suneejai || The unstruck sound current resounds and vibrates there. The Word of the Guru's Shabad is heard. ~SGGS Ji p. 954[/COLOR][/INDENT] [INDENT][COLOR="RoyalBlue"]ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥ bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa || The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat. ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥ this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2|| Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. ||2|| ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥ eaek j baath anoop banee hai pavan piaalaa saajiaa || Something wonderful has happened-the breath has become the cup. ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥ theen bhavan mehi eaeko jogee kehahu kavan hai raajaa ||3|| In all the three worlds, such a Yogi is unique. What king can compare to him? ||3|| ~SGGS Ji p. 92[/COLOR][/INDENT] [INDENT][COLOR="Indigo"]"Having slit open the divider of the skull, he indeed, entered the body by that door. That door is called vidrti. It is the place of joy. For him there are three abodes and three dreams. This is the abode. This is the abode. This is the abode." ~Aitareya Upanishad, ch 3, sloka 12[/COLOR][/INDENT] [INDENT][COLOR="Purple"]ਸਤਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨॥ sathagur miliai thrikuttee shhoottai chouthhai padh mukath dhuaar ||2|| Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2|| ~SGGS Ji p. 33[/COLOR][/INDENT] [INDENT][COLOR="Blue"]ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥ rom rom mehi basehi muraar || and on each and every hair, the Lord abides. ~SGGS Ji p. 344[/COLOR][/INDENT] [INDENT][COLOR="Indigo"]ਬੋਲੈ ਪਵਨਾ ਗਗਨੁ ਗਰਜੈ ॥ bolai pavanaa gagan garajai || The breath blows across the sky of the Tenth Gate and vibrates. ਨਾਨਕ ਨਿਹਚਲੁ ਮਿਲਣੁ ਸਹਜੈ ॥੫੦॥ naanak nihachal milan sehajai ||50|| O Nanak, the mortal then intuitively meets the eternal, unchanging Lord. ||50|| ~SGGS Ji p. 943[/COLOR][/INDENT] [INDENT][COLOR="Navy"]ਰੋਮਿ ਰੋਮਿ ਰਵਿਆ ਹਰਿ ਨਾਮੁ ॥ rom rom raviaa har naam || The Lord's Name permeates each and every hair of mine. ~SGGS Ji p. 1144[/COLOR][/INDENT] Why thank you for saying by inference that my post was worthless. Perhaps you would do well to consider how worthless it is to say hurtful and negative things to another person. You know, on the subject of subtle energies and physical structures, I'm going to tell you another unappreciated secret. When people say harmful and mean things, they put a vibration of despair and sickness in the atmosphere. When words are cruel enough, some people can wither and die from those words. Those words are an energy of disease like cancer. When people speak positive and uplifting words of encouragement to a sick person, sometimes that person will rally and recover. Think about the power of your attitudes and words to affect the whole world. Then think about every living being on the planet as being in some way a part of yourself. And think about what you want out of life, a world of despair and sickness when there is already so much suffering, or do you want to change that cycle and be something different? You have the power. [COLOR="DarkRed"](all I see is ego with every judgmental word).[/COLOR] Who is judging whom? It's not like I made up these definitions. they've existed within yogic traditions for thousands of years. I simply happen to believe they have validity and clarify what Gurbani teaches. Do you have any better explanation for why Sikhism keeps uncut hair tied up in a joora in a particular place on the head? [COLOR="DarkRed"]With the rather typical arguments using fear and maintaining exclusivity for attaining mukti[/COLOR] Is it fear and exclusivity? Even those with hair can hardly find the gate of liberation. Very very few. The cyclic existance of suffering deaths and rebirths belongs to all of us. I'm not immune from having a child with leukemia. How do you know if I ever had a child with leukemia or if I have leukemia? Do you know anything about me at all? I'm not immune from suffering. I never said I had the boat of mukti or was a brahmgyani. I share what I learn because I think it has value. At least these spiritual concepts have value to me. The suffering sansaara belongs to all of us, with maybe some extremely rare exceptions. So where is the exclusivity? To have a human body is a rare and priceless gift. To have a healthy human body is a rare and priceless gift. Regardless of the debate about hair, is life any less "exclusive" when one family has a healthy child and another has to watch their child die? Did I do something to cause that suffering and seeming injustice? No. Then why speak harshly to me, as if I were to blame? I believe in spiritual teachings as being able to provide guidance and understanding for seeming injustices of the life. You don't have to. The body is a rare and precious gift that fades away. We have a window of opportunity to seek the Lord while the body is healthy. When the body is sickened and old, we cannot, and have to wait for another opportunity to have a healthy human body. This is not my hukam. Just because people are born here; Just because they are nice; Just because you love them, doesn't mean they have Guruji's grace to obtain mukti. And just because someone doesn't obtain mukti, doesn't mean he is not also Jyot of the Parabrahm and will find merging with the True Self at a later time. It's not like Christian teaching where everyone gets only one chance to convert and is damned forever if he doesn't. It's a karmic based belief system. I did not invent it. You don't have to believe in it. Why trash it? We are all evolving to a higher and better state of consciousness. What can be lost? The atma does not suffer and die. Only the form, and the identity caught in time. Individually we have to do the work. Are there other paths to mukti besides this particular yogic path I have described? Yes. But for the path with uncut hair, and japping the vibrational Shabad-Naam into the hairs, well, naturally, you need hairs to accomplish it. Does this mean a bald person shouldn't jap Naam? No. Anyone can jap Naam, and who knows what grace will give that person. Hair of itself, is not a boat of mukti. I'm simply showing the importance of hair, and the yogic practice which I believe (and I know others do not) is what is being discussed in Gurbani. Shave your head and become a Buddhist if you want to. You will probably find greater yogic insights than I have. But that won't change the historical yogic practice of tying joora. And hence my explanation, which probably wasn't even completely accurate to begin with, but it was the best I could do. [INDENT][COLOR="Purple"]ਬਿਰਧਿ ਭਇਆ ਜੋਬਨੁ ਤਨੁ ਖਿਸਿਆ ਕਫੁ ਕੰਠੁ ਬਿਰੂਧੋ ਨੈਨਹੁ ਨੀਰੁ ਢਰੇ ॥ biradhh bhaeiaa joban than khisiaa kaf kanth biroodhho nainahu neer dtarae || He grows old, his body and youth waste away, and his throat is plugged with mucous; water flows from his eyes. ~SGGS Ji p. 1014[/COLOR][/INDENT] [INDENT][COLOR="RoyalBlue"]ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ karamee aavai kaparraa nadharee mokh dhuaar || By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found. ~SGGS Ji p. 2[/COLOR][/INDENT] [INDENT][COLOR="DarkGreen"]ਨਾਨਕੁ ਜਨੁ ਕਹਤੁ ਬਾਤ ਬਿਨਸਿ ਜੈਹੈ ਤੇਰੋ ਗਾਤੁ ॥ naanak jan kehath baath binas jaihai thaero gaath || Servant Nanak speaks the Truth: your body shall perish and pass away. ਛਿਨੁ ਛਿਨੁ ਕਰਿ ਗਇਓ ਕਾਲੁ ਤੈਸੇ ਜਾਤੁ ਆਜੁ ਹੈ ॥੨॥੧॥ shhin shhin kar gaeiou kaal thaisae jaath aaj hai ||2||1|| Moment by moment, yesterday passed. Today is passing as well. ||2||1|| ਜੈਜਾਵੰਤੀ ਮਹਲਾ ੯ ॥ jaijaavanthee mehalaa 9 || Jaijaavantee, Ninth Mehl: ਰਾਮੁ ਭਜੁ ਰਾਮੁ ਭਜੁ ਜਨਮੁ ਸਿਰਾਤੁ ਹੈ ॥ raam bhaj raam bhaj janam siraath hai || Meditate on the Lord - vibrate on the Lord; your life is slipping away. ਕਹਉ ਕਹਾ ਬਾਰ ਬਾਰ ਸਮਝਤ ਨਹ ਕਿਉ ਗਵਾਰ ॥ keho kehaa baar baar samajhath neh kio gavaar || Why am I telling you this again and again? You fool - why don't you understand? ਬਿਨਸਤ ਨਹ ਲਗੈ ਬਾਰ ਓਰੇ ਸਮ ਗਾਤੁ ਹੈ ॥੧॥ ਰਹਾਉ ॥ binasath neh lagai baar ourae sam gaath hai ||1|| rehaao || Your body is like a hail-stone; it melts away in no time at all. ||1||Pause|| ਸਗਲ ਭਰਮ ਡਾਰਿ ਦੇਹਿ ਗੋਬਿੰਦ ਕੋ ਨਾਮੁ ਲੇਹਿ ॥ sagal bharam ddaar dhaehi gobindh ko naam laehi || So give up all your doubts, and utter the Naam, the Name of the Lord. ਅੰਤਿ ਬਾਰ ਸੰਗਿ ਤੇਰੈ ਇਹੈ ਏਕੁ ਜਾਤੁ ਹੈ ॥੧॥ anth baar sang thaerai eihai eaek jaath hai ||1|| At the very last moment, this alone shall go along with you. ||1|| ~SGGS Ji p. 1352[/COLOR][/INDENT] ~Bhul chak maaf karni ji [/QUOTE]
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