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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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<blockquote data-quote="curious seeker" data-source="post: 122095" data-attributes="member: 11092"><p>Hi Amber</p><p></p><p> I think we have semantical, interpretative and extentional differences, in our outlooks and interpretations. So lets take then one by one and point for point.</p><p></p><p> 1. You say above:</p><p> '' The limitaiton or division between us and God arises with identification with the body and mind. ''. </p><p></p><p>I do not believe for one moment, that any idea of true physical separation could apply to God and man. Not only is god, in essence, not physical but He (or S-He since after all God must surely transcend sex) indwells or is immanent Creeation, at least partially since He also Transcends it) Thus there cannot be true separation from God. This is a Semantic difference.</p><p></p><p> However while it is true that we identify ourselves as different from all others, i.e. as individuals , basically because we identify ourselves as a body an a mind, there is also no question that, PHYSICALLY.(whether physicality is also a perception or not is immaterial for practical purposes) we ARE individuals. Thus we must assume that PHYSICALLY we have been created as individuals. Please understand that I am not endorsing a dualism of realities, a physical and a non'material one, but I AM saying that the one reality has different dimensions or planes. (Please refer to String Theory and the curvature of the Cosmos) In any case assuming that we are created as individuals, physically speaking, we will be individuals, as long as, we are physical. This is, I perceive , and Interpretative difference in our positions?</p><p></p><p>But there is another interpretative difference, that I perceive in our positions. To simplify, I believe, and understand that Sikhi agrees, the Creator to be both Transcendent and Immanent. Therefore as Immanent He is in us and we are Him in as Non-Physical Essences , that is in spirit. BUT as Transcended He is OTHER from His creation, outside of it, so to speak. </p><p></p><p> So when the GGS says , to quote you quoting the Guru, that:</p><p></p><p>'' Then, the illusion of the material world is shattered, and one merges in Truth. '' </p><p></p><p> The Guru is saying that (according to my conclusion) we are both merging into God (Truth) and into the truth that He is both the SAME and DIFFERENT than us. So to what extent can we then truly merge with Him? The answer, again in my opinion, involves what I call the extentional difference in our positions. We merge TOTALLY with God but since He is Greater and other as well as the same is Spirit with us we are still individuals vi a vis HIM. He therefore DOES NOT , cannot really, merge totally with us. In other words to the EXTENT (from where I get Extentional) that HE is in us and we are in Him we are merged To the extent that HE is OTHER than us, we remain individuals vis a vis Him. That is why I say that we will never be totally Him. Specifically, His CREATIVE qualities and powers are His PRIOR TO creation and are thus Transcendent and thus Other than and from Creation</p><p></p><p> Free Will is not a riddle, it is the Gift of God to man so that he can choose on his own the Wahe Guru and merge with Him spirit to spirit and achieve salvation and liberation. That man, ignorant and blinded by illusion and the illusionary world, does not know this and does not know the purpose and use for his free will , is something different from denying the Free Will, that is both a God given Gift of Grace and the Tool for man to willingly Choose to surrender to God. The problem is IGNORANCE and ILLUSION not Free Will</p><p></p><p> Finally, I would like to emphasize that even though the Wahe Guru is Transcendent and Immanent He is not dual as a BEING. Uniformity is not Oneness, variety and nuances in the divine person do not change His nature, He has been, is and for ever will be ONE! His character has different dimensions and qualities , yet He is One and Forever the same! He is the Blessed Blesser, the Desired of All Hearts and Souls for All the Ages!</p><p></p><p> Be Blessed!</p><p> Curious</p></blockquote><p></p>
[QUOTE="curious seeker, post: 122095, member: 11092"] Hi Amber I think we have semantical, interpretative and extentional differences, in our outlooks and interpretations. So lets take then one by one and point for point. 1. You say above: '' The limitaiton or division between us and God arises with identification with the body and mind. ''. I do not believe for one moment, that any idea of true physical separation could apply to God and man. Not only is god, in essence, not physical but He (or S-He since after all God must surely transcend sex) indwells or is immanent Creeation, at least partially since He also Transcends it) Thus there cannot be true separation from God. This is a Semantic difference. However while it is true that we identify ourselves as different from all others, i.e. as individuals , basically because we identify ourselves as a body an a mind, there is also no question that, PHYSICALLY.(whether physicality is also a perception or not is immaterial for practical purposes) we ARE individuals. Thus we must assume that PHYSICALLY we have been created as individuals. Please understand that I am not endorsing a dualism of realities, a physical and a non'material one, but I AM saying that the one reality has different dimensions or planes. (Please refer to String Theory and the curvature of the Cosmos) In any case assuming that we are created as individuals, physically speaking, we will be individuals, as long as, we are physical. This is, I perceive , and Interpretative difference in our positions? But there is another interpretative difference, that I perceive in our positions. To simplify, I believe, and understand that Sikhi agrees, the Creator to be both Transcendent and Immanent. Therefore as Immanent He is in us and we are Him in as Non-Physical Essences , that is in spirit. BUT as Transcended He is OTHER from His creation, outside of it, so to speak. So when the GGS says , to quote you quoting the Guru, that: '' Then, the illusion of the material world is shattered, and one merges in Truth. '' The Guru is saying that (according to my conclusion) we are both merging into God (Truth) and into the truth that He is both the SAME and DIFFERENT than us. So to what extent can we then truly merge with Him? The answer, again in my opinion, involves what I call the extentional difference in our positions. We merge TOTALLY with God but since He is Greater and other as well as the same is Spirit with us we are still individuals vi a vis HIM. He therefore DOES NOT , cannot really, merge totally with us. In other words to the EXTENT (from where I get Extentional) that HE is in us and we are in Him we are merged To the extent that HE is OTHER than us, we remain individuals vis a vis Him. That is why I say that we will never be totally Him. Specifically, His CREATIVE qualities and powers are His PRIOR TO creation and are thus Transcendent and thus Other than and from Creation Free Will is not a riddle, it is the Gift of God to man so that he can choose on his own the Wahe Guru and merge with Him spirit to spirit and achieve salvation and liberation. That man, ignorant and blinded by illusion and the illusionary world, does not know this and does not know the purpose and use for his free will , is something different from denying the Free Will, that is both a God given Gift of Grace and the Tool for man to willingly Choose to surrender to God. The problem is IGNORANCE and ILLUSION not Free Will Finally, I would like to emphasize that even though the Wahe Guru is Transcendent and Immanent He is not dual as a BEING. Uniformity is not Oneness, variety and nuances in the divine person do not change His nature, He has been, is and for ever will be ONE! His character has different dimensions and qualities , yet He is One and Forever the same! He is the Blessed Blesser, the Desired of All Hearts and Souls for All the Ages! Be Blessed! Curious [/QUOTE]
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