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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
In Search Of MA: The Sacred Feminine In World Religions
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<blockquote data-quote="spnadmin" data-source="post: 99546" data-attributes="member: 35"><p>In Christianity a view of the divine feminine was recounted by the mystic Thomas Merton. His vision is mirrored by the experience of Sufi al Arabi. </p><p></p><p></p><p>" In his newly released autobiography, Memories, Dreams, Reflections, Jung himself describes a vision in which he was sitting on his porch when a dove descended to his table. This dove became a little girl, who smiled and stayed awhile, quietly playing, and then turned back into a dove and flew away.</p><p></p><p>Likewise, modern mystic/monk Thomas Merton, one of whose many books is titled Hagia Sophia (Holy Sophia), "saw" a girl or young woman on two occasions. The first was a dream in February 1958, which he describes as follows: "On the porch at Douglaston I am embraced with determined and virginal passion by a young Jewish girl. She clings to me and will not let me go, and I get to like the idea [Merton was good-humored about his lustful side]. I see that she is a nice kid in a plain, sincere sort of way. I reflect, 'She belongs to the same race as St. Anne.' I ask her name and she says her name is Proverb. I tell her that is a beautiful and significant name, but she does not appear to like it -- perhaps the others have mocked her for it." (Interestingly, the Book of Proverbs, and especially Chapter Eight, is one of the places in which Wisdom is most vividly portrayed in the Bible.) Merton's second experience followed within a month, on March 18, 1958, when he had a waking vision that was to affect him for years. He was outside his monastery for the first time in many years, standing at the corner of Fourth and Walnut Streets in Louisville, KY. He had been thinking of "the Annunciation, of the Incarnation, of Sophia, and of the so far largely imaginary Proverb," when he experienced a sense of intense love for, and lack of separation from, all the "strangers" milling around on that street corner. In his journal entry the next day (March 19) he addresses Proverb, whom he felt he had mystically encountered at that street corner the day before: ". . . I knew that when I saw you again it would be very different, in a different place, different in form, and in the most unexpected circumstances. I shall never forget our meeting yesterday. The touch of your hand makes me a different person. To be with you is rest and Truth. Only with you are these things found, dear child, sent to me by God!" After this experience, Merton also wrote of it that "It cannot be explained. There is no way to tell people that they are all walking around shining like the sun." Finally, though he doesn't elaborate on this statement, Merton insists that Vladimir Soloviev once saw some kind of personification of Holy Wisdom in Egypt. (Restricted Journals)</p><p></p><p>In 1201, Moslem Sufi poet/mystic Ibn al-Arabi, while circumambulating the Kabah, saw a young girl he called Nizam. According to Karen Armstrong, author of the book A History of God, al-Arabi was "surrounded by a heavenly aura, and he realized that she was an incarnation of Sophia, the divine Wisdom." Armstrong says that al-Arabi's epiphany made him realize that "it would be impossible for us to love God if we relied only on the rational arguments of philosophy." The creative imagination al-Arabi employed in composing love poems to Nizam "transformed [her] into an avatar of God" (pp. 234-235)." </p><p></p><p>Source: SEEING SOPHIA: AN ARCHETYPAL DREAM</p><p><a href="http://cosmicwind.net/800/Cmwl/ExperiencingSophia/SeeSophSearch.html" target="_blank">SEEING SOPHIA: AN ARCHETYPAL DREAM</a></p><p>by Lynea Search</p><p></p><p>The nature of the Golden Lady: Wisdom, Sophia, Lady of the Resurrection, Laila, Haqiqa.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 99546, member: 35"] In Christianity a view of the divine feminine was recounted by the mystic Thomas Merton. His vision is mirrored by the experience of Sufi al Arabi. " In his newly released autobiography, Memories, Dreams, Reflections, Jung himself describes a vision in which he was sitting on his porch when a dove descended to his table. This dove became a little girl, who smiled and stayed awhile, quietly playing, and then turned back into a dove and flew away. Likewise, modern mystic/monk Thomas Merton, one of whose many books is titled Hagia Sophia (Holy Sophia), "saw" a girl or young woman on two occasions. The first was a dream in February 1958, which he describes as follows: "On the porch at Douglaston I am embraced with determined and virginal passion by a young Jewish girl. She clings to me and will not let me go, and I get to like the idea [Merton was good-humored about his lustful side]. I see that she is a nice kid in a plain, sincere sort of way. I reflect, 'She belongs to the same race as St. Anne.' I ask her name and she says her name is Proverb. I tell her that is a beautiful and significant name, but she does not appear to like it -- perhaps the others have mocked her for it." (Interestingly, the Book of Proverbs, and especially Chapter Eight, is one of the places in which Wisdom is most vividly portrayed in the Bible.) Merton's second experience followed within a month, on March 18, 1958, when he had a waking vision that was to affect him for years. He was outside his monastery for the first time in many years, standing at the corner of Fourth and Walnut Streets in Louisville, KY. He had been thinking of "the Annunciation, of the Incarnation, of Sophia, and of the so far largely imaginary Proverb," when he experienced a sense of intense love for, and lack of separation from, all the "strangers" milling around on that street corner. In his journal entry the next day (March 19) he addresses Proverb, whom he felt he had mystically encountered at that street corner the day before: ". . . I knew that when I saw you again it would be very different, in a different place, different in form, and in the most unexpected circumstances. I shall never forget our meeting yesterday. The touch of your hand makes me a different person. To be with you is rest and Truth. Only with you are these things found, dear child, sent to me by God!" After this experience, Merton also wrote of it that "It cannot be explained. There is no way to tell people that they are all walking around shining like the sun." Finally, though he doesn't elaborate on this statement, Merton insists that Vladimir Soloviev once saw some kind of personification of Holy Wisdom in Egypt. (Restricted Journals) In 1201, Moslem Sufi poet/mystic Ibn al-Arabi, while circumambulating the Kabah, saw a young girl he called Nizam. According to Karen Armstrong, author of the book A History of God, al-Arabi was "surrounded by a heavenly aura, and he realized that she was an incarnation of Sophia, the divine Wisdom." Armstrong says that al-Arabi's epiphany made him realize that "it would be impossible for us to love God if we relied only on the rational arguments of philosophy." The creative imagination al-Arabi employed in composing love poems to Nizam "transformed [her] into an avatar of God" (pp. 234-235)." Source: SEEING SOPHIA: AN ARCHETYPAL DREAM [URL="http://cosmicwind.net/800/Cmwl/ExperiencingSophia/SeeSophSearch.html"]SEEING SOPHIA: AN ARCHETYPAL DREAM[/URL] by Lynea Search The nature of the Golden Lady: Wisdom, Sophia, Lady of the Resurrection, Laila, Haqiqa. [/QUOTE]
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