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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="Archived_member14" data-source="post: 143858" data-attributes="member: 586"><p>Kanwaljit ji,</p><p></p><p></p><p>===</p><p>Quote:I once suggested that people who are attracted to religion do so initially, because of the teachings about the value of morality, kindness, compassion, giving, honesty and other kinds of good. Indeed one of my intentions was to encourage people here to consider more about this aspect of their religion while I try to overlook the other ideas that I do not agree with. This was fine in theory, but now I realize that it is not so in practice. </p><p></p><p>Kj:</p><p>I think the best moment is post adulthood when someone reconnects to religion (or connects to a religion for first time). </p><p></p><p></p><p>C: I don’t think this is necessarily so. Just because we are attracted to a religion does not necessarily mean that we understand what it is that we are seeking. Obviously we start off with ignorance and some craving, even when it is a reaction to the perception of something being wrong with our lives. The teachings do not have any magical effect, and people find what they seek in it. So religion likely becomes just another object of attachment, conceit and view. And when added with the fact that as adults, reactions rooted in these three proliferations have become habitual, things become even harder especially given the possibility of being fooled into thinking that one is on the right track.</p><p></p><p>True when we are young we are usually drunk in the perception of youth. Not only do we not consider the facts of old age, sickness and death, but we often also strongly believe in ourselves. This latter is often the reason why young people are unwilling to pay any attention to the suggestions of religion. I however believe that a major fault lies is in the way that it is generally presented by the adults around them. And this reflects how these adults themselves must lack in understanding.</p><p></p><p>===</p><p>Kj:</p><p>It is at that time they have questions and they need good answers. And if they stick, that means they are getting the right answers.</p><p></p><p></p><p>C: In my own experience, even in the presence of the best of teachers, wrong questions are asked and when the appropriate answers are given, they are easily misinterpreted. The reason is because of one’s own lack of understanding and the tendency to grasp at everything in order to satisfy the ‘self’. It takes some wisdom to ask the right questions, but the truth is that mostly we ask not for the sake of understanding, but with the aim of getting results. Also I think you will agree that in reality most adults do end up in the presence of teachers who are not wise at all. What happens then is that these teachers will teach in a way catering to the desires of the followers, and this can never lead to any good. Yet, they all believe that they are getting the right answers and this is why they stick to the teacher. </p><p></p><p>===</p><p>Kj:</p><p>People following a religion they were born into is just like living in their parent's house. They have not made the house brick by brick like parents. We need to make our own spirituality and connection with God (knowledge/truth) brick by brick.</p><p></p><p></p><p>C: At one time I entertained the idea that, given the fact that young people are presented with a distorted view about their own religion as reflected in the way people around them practice it, to begin and question the religion they are born into is a sign of intelligence. But since then I’ve come to distinguish intelligence from wisdom and therefore do not think that way anymore. Besides people are motivated all the time by ignorance and craving including when they agree or disagree with religion. </p><p></p><p>So in fact to follow the religion we are born into or any other religion is not the question, since it comes down to whether or not any level of understanding does arise. The bricks used as building block must therefore refer to instances of such understanding arising and not some vague idea bout following a particular religion.</p><p></p><p>====</p><p>Quote:And this understanding would include seeing them as elements, as aggregates, as base, as cause (karma), resultants or functional, as wholesome, unwholesome or indeterminate and more. One also comes to know besides the characteristics and manifestation of each reality, their functions and proximate cause. However from the very beginning, understanding the difference between concept and reality is necessary if further development is to happen.</p><p></p><p>So while other religions, despite seeing the value of good and harm of evil, end up ‘identifying’ with their experiences as me, mine and I, Buddhism does not see any ‘self’ or ‘soul‘ anywhere, but only impersonal elements. </p><p></p><p>Kj:</p><p>But then aren't you trying to find out how these elements work in each 'person'? And don't you assess how things are within 'yourself'?</p><p></p><p></p><p>C: I do often make the mistake of attributing experiences to self and persons, but I’m often reminded about this. Reference to ‘you’ and ‘me’ when making a statement about reality is for the purpose of distinguishing different ‘streams of consciousness’ which must necessarily be separate and distinct. When making a statement about particular characteristic, function and proximate cause and pointing out the fact of conditionality and the general characteristics of impermanence, insubstantiality and non-self, one must take care about associating this with a ‘self’.</p><p></p><p>Feeling is feeling, not my or your feeling. If I forget this, I move away from understanding feeling for what it is. If I try to assess what feeling is in terms of how it works “in me”, then I’m not talking about feeling itself, but about me and mine. If I compare my experiences with those of other people, then it is a story about “I” or conceit. Indeed when feeling is known directly, it is known as just an ‘element’ and it is in this very process that one comes to understand that there is no self. So in fact it is not even about convincing oneself of anything.</p><p></p><p>=====</p><p>Quote:You mean anything that we can think of about a situation can be referred to as reflecting some underlying truth? </p><p></p><p>Kj:</p><p>Precisely, there are things (or Truth(s)) hidden behind everything which we may not see, which might change our judgement later. So the most wise person is the one who sees the Complete Truth.</p><p></p><p></p><p>C: Reading the first half of the first sentence, I thought that you were getting somewhere. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> But when it came to the idea about ‘change of judgment’ and of ‘complete’ truth, I realized that you were not referring to what I thought you might have.</p><p></p><p>There are of course underlying truths to every conventional situation conceived of and the objects of which it is composed. When for example I perceive of a train that I have to catch, this can only happen because there are the realities such as seeing experiencing visible object, thinking based on past memory and body consciousness experiencing pressure and hardness. These being ephemeral can only be understood as and when they appear or not at all. Hence the idea of revisiting whereby what was not known is now revealed and our minds changing, does not apply here. This and the idea of complete / incomplete truth seem therefore to be about conventional situations. </p><p></p><p>Conventional situations are not real since they can only ever be “thought about”. Anything about it which comes across as truth or untruth, must also therefore be a product of thinking about things based on difference in information. </p><p></p><p>=====</p><p>Kj:</p><p>Let me give example of a newly married couple. The young wife does not get up on time in the morning and husband scolds and berates her. Then wife tells the husband that he snores and she can't sleep. Now you have a fight with no reason, which should have been avoided. But a Truth about husband was NOT known to husband himself. It was some Truth observed by the other person. We are all lacking in knowledge of Truth, in some form or the other.</p><p></p><p></p><p>C: The example given is about change of stance due to difference in information received. If the truth that you are referring to is known by similar kind of process, then I doubt it would be something I’d consider Truth. </p><p></p><p>=====</p><p>Quote:One starts off ignorant about the Truth and then one hears about it. Most people do not even appreciate it but for those who do; it starts with intellectual understanding and reflective acceptance. This *is* a level of understanding and must accumulate before it can become ‘practice’. If one thinks to practice when the understanding at the intellectual level is absent or weak, one can be sure that the driving force must be ignorance and craving.</p><p></p><p>What do you mean by practice Kj? </p><p></p><p>Kj:</p><p>Practice means speaking Truth all the time, even if Truth hurts. Being honest in all your work dealings. Never bribing a cop just to let go off ticket or get your file attested in some government office. Having the patience that people are corrupted and if you stick to Truth, things will take time to get done. Truth means not taking one minute more than your regular lunch time. Truth means being in office when it starts. There are so many things, and at each action in your life, you can be or not be following Truth.</p><p></p><p></p><p>C: If what you are saying is in fact a reference to understanding the value of good states and how these can develop, I will agree with you. However if you are referring to courses of action that must be undertaken irrespective of whether any understanding is involved, this to me is the stuff of rite and ritual, and which I see as wrong. </p><p></p><p>=====</p><p><snip></p><p>Kj:</p><p>Agreed that Truth is what we sense through the five senses. But in Sikhism we have been taught that what you see, hear, touch etc. in this world will be lost. </p><p></p><p></p><p>C: All realities rise and fall away completely in an instant. However when one consciousness falls away, it conditions the next instance of consciousness and passes on all that has been accumulated. We forget about our experiences in past lives, but we certainly carry over the tendencies for good and bad that have arisen in the past such that they must arise again in the future.</p><p></p><p>=====</p><p>Kj:</p><p>So what happens when you die? Does the world become a fiction for you? Or you become a fiction for the world?</p><p></p><p></p><p>C: All we know is ‘conventional’ death just as it is with everything else. We are swimming in the ocean of concepts from birth to death and therefore our life is lived like in a dream. In reality death is a particular type of resultant consciousness, so is the case with birth. And what we call ‘life’ is composed of yet other types of resultant consciousness, interspersed with moments of volitional consciousness which are of the nature of cause. When death arises, it is followed immediately by rebirth as another being. But conditionality rolls on whether we are here or somewhere else.</p><p></p><p>=====</p><p>Kj:</p><p>Now Death is another big Truth for all those who have been Born.</p><p></p><p></p><p>C: Right on!</p><p></p><p>====</p><p>Kj: </p><p>But only Guru (or a spiritual master) can help your realize that truth! And when you realize the Truth, your actions in life change. I think that is when True Detachment kicks in.</p><p></p><p></p><p>C: There must always be beginning steps to everything. Big detachment must start with small detachment.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 143858, member: 586"] Kanwaljit ji, === Quote:I once suggested that people who are attracted to religion do so initially, because of the teachings about the value of morality, kindness, compassion, giving, honesty and other kinds of good. Indeed one of my intentions was to encourage people here to consider more about this aspect of their religion while I try to overlook the other ideas that I do not agree with. This was fine in theory, but now I realize that it is not so in practice. Kj: I think the best moment is post adulthood when someone reconnects to religion (or connects to a religion for first time). C: I don’t think this is necessarily so. Just because we are attracted to a religion does not necessarily mean that we understand what it is that we are seeking. Obviously we start off with ignorance and some craving, even when it is a reaction to the perception of something being wrong with our lives. The teachings do not have any magical effect, and people find what they seek in it. So religion likely becomes just another object of attachment, conceit and view. And when added with the fact that as adults, reactions rooted in these three proliferations have become habitual, things become even harder especially given the possibility of being fooled into thinking that one is on the right track. True when we are young we are usually drunk in the perception of youth. Not only do we not consider the facts of old age, sickness and death, but we often also strongly believe in ourselves. This latter is often the reason why young people are unwilling to pay any attention to the suggestions of religion. I however believe that a major fault lies is in the way that it is generally presented by the adults around them. And this reflects how these adults themselves must lack in understanding. === Kj: It is at that time they have questions and they need good answers. And if they stick, that means they are getting the right answers. C: In my own experience, even in the presence of the best of teachers, wrong questions are asked and when the appropriate answers are given, they are easily misinterpreted. The reason is because of one’s own lack of understanding and the tendency to grasp at everything in order to satisfy the ‘self’. It takes some wisdom to ask the right questions, but the truth is that mostly we ask not for the sake of understanding, but with the aim of getting results. Also I think you will agree that in reality most adults do end up in the presence of teachers who are not wise at all. What happens then is that these teachers will teach in a way catering to the desires of the followers, and this can never lead to any good. Yet, they all believe that they are getting the right answers and this is why they stick to the teacher. === Kj: People following a religion they were born into is just like living in their parent's house. They have not made the house brick by brick like parents. We need to make our own spirituality and connection with God (knowledge/truth) brick by brick. C: At one time I entertained the idea that, given the fact that young people are presented with a distorted view about their own religion as reflected in the way people around them practice it, to begin and question the religion they are born into is a sign of intelligence. But since then I’ve come to distinguish intelligence from wisdom and therefore do not think that way anymore. Besides people are motivated all the time by ignorance and craving including when they agree or disagree with religion. So in fact to follow the religion we are born into or any other religion is not the question, since it comes down to whether or not any level of understanding does arise. The bricks used as building block must therefore refer to instances of such understanding arising and not some vague idea bout following a particular religion. ==== Quote:And this understanding would include seeing them as elements, as aggregates, as base, as cause (karma), resultants or functional, as wholesome, unwholesome or indeterminate and more. One also comes to know besides the characteristics and manifestation of each reality, their functions and proximate cause. However from the very beginning, understanding the difference between concept and reality is necessary if further development is to happen. So while other religions, despite seeing the value of good and harm of evil, end up ‘identifying’ with their experiences as me, mine and I, Buddhism does not see any ‘self’ or ‘soul‘ anywhere, but only impersonal elements. Kj: But then aren't you trying to find out how these elements work in each 'person'? And don't you assess how things are within 'yourself'? C: I do often make the mistake of attributing experiences to self and persons, but I’m often reminded about this. Reference to ‘you’ and ‘me’ when making a statement about reality is for the purpose of distinguishing different ‘streams of consciousness’ which must necessarily be separate and distinct. When making a statement about particular characteristic, function and proximate cause and pointing out the fact of conditionality and the general characteristics of impermanence, insubstantiality and non-self, one must take care about associating this with a ‘self’. Feeling is feeling, not my or your feeling. If I forget this, I move away from understanding feeling for what it is. If I try to assess what feeling is in terms of how it works “in me”, then I’m not talking about feeling itself, but about me and mine. If I compare my experiences with those of other people, then it is a story about “I” or conceit. Indeed when feeling is known directly, it is known as just an ‘element’ and it is in this very process that one comes to understand that there is no self. So in fact it is not even about convincing oneself of anything. ===== Quote:You mean anything that we can think of about a situation can be referred to as reflecting some underlying truth? Kj: Precisely, there are things (or Truth(s)) hidden behind everything which we may not see, which might change our judgement later. So the most wise person is the one who sees the Complete Truth. C: Reading the first half of the first sentence, I thought that you were getting somewhere. :-) But when it came to the idea about ‘change of judgment’ and of ‘complete’ truth, I realized that you were not referring to what I thought you might have. There are of course underlying truths to every conventional situation conceived of and the objects of which it is composed. When for example I perceive of a train that I have to catch, this can only happen because there are the realities such as seeing experiencing visible object, thinking based on past memory and body consciousness experiencing pressure and hardness. These being ephemeral can only be understood as and when they appear or not at all. Hence the idea of revisiting whereby what was not known is now revealed and our minds changing, does not apply here. This and the idea of complete / incomplete truth seem therefore to be about conventional situations. Conventional situations are not real since they can only ever be “thought about”. Anything about it which comes across as truth or untruth, must also therefore be a product of thinking about things based on difference in information. ===== Kj: Let me give example of a newly married couple. The young wife does not get up on time in the morning and husband scolds and berates her. Then wife tells the husband that he snores and she can't sleep. Now you have a fight with no reason, which should have been avoided. But a Truth about husband was NOT known to husband himself. It was some Truth observed by the other person. We are all lacking in knowledge of Truth, in some form or the other. C: The example given is about change of stance due to difference in information received. If the truth that you are referring to is known by similar kind of process, then I doubt it would be something I’d consider Truth. ===== Quote:One starts off ignorant about the Truth and then one hears about it. Most people do not even appreciate it but for those who do; it starts with intellectual understanding and reflective acceptance. This *is* a level of understanding and must accumulate before it can become ‘practice’. If one thinks to practice when the understanding at the intellectual level is absent or weak, one can be sure that the driving force must be ignorance and craving. What do you mean by practice Kj? Kj: Practice means speaking Truth all the time, even if Truth hurts. Being honest in all your work dealings. Never bribing a cop just to let go off ticket or get your file attested in some government office. Having the patience that people are corrupted and if you stick to Truth, things will take time to get done. Truth means not taking one minute more than your regular lunch time. Truth means being in office when it starts. There are so many things, and at each action in your life, you can be or not be following Truth. C: If what you are saying is in fact a reference to understanding the value of good states and how these can develop, I will agree with you. However if you are referring to courses of action that must be undertaken irrespective of whether any understanding is involved, this to me is the stuff of rite and ritual, and which I see as wrong. ===== <snip> Kj: Agreed that Truth is what we sense through the five senses. But in Sikhism we have been taught that what you see, hear, touch etc. in this world will be lost. C: All realities rise and fall away completely in an instant. However when one consciousness falls away, it conditions the next instance of consciousness and passes on all that has been accumulated. We forget about our experiences in past lives, but we certainly carry over the tendencies for good and bad that have arisen in the past such that they must arise again in the future. ===== Kj: So what happens when you die? Does the world become a fiction for you? Or you become a fiction for the world? C: All we know is ‘conventional’ death just as it is with everything else. We are swimming in the ocean of concepts from birth to death and therefore our life is lived like in a dream. In reality death is a particular type of resultant consciousness, so is the case with birth. And what we call ‘life’ is composed of yet other types of resultant consciousness, interspersed with moments of volitional consciousness which are of the nature of cause. When death arises, it is followed immediately by rebirth as another being. But conditionality rolls on whether we are here or somewhere else. ===== Kj: Now Death is another big Truth for all those who have been Born. C: Right on! ==== Kj: But only Guru (or a spiritual master) can help your realize that truth! And when you realize the Truth, your actions in life change. I think that is when True Detachment kicks in. C: There must always be beginning steps to everything. Big detachment must start with small detachment. [/QUOTE]
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The God Element
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