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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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Hard Talk
The Problem With Religion
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<blockquote data-quote="ISDhillon" data-source="post: 62746" data-attributes="member: 1987"><p>This is the way I see it I have no problem in saying such and such ideologies should be seen as a contribution of people rather than religions etc, however I believe that as faith was seen as the redemptive category for man prior to reason, the 21st century society will see "spirit" as the essential category hereonin, I do not believe that religion is necessary for spirit to become the foundational postulate of the new global civilisation, I do however believe that reason has reached an impasse.</p><p> </p><p>Marxism believed that ethno-religious and religious dialect would be sublated into economic categories but the converse has happened, class contradictions are getting mediated through ethnic, ethno-religious contradictions.</p><p> </p><p>As more and more communities start to self-define the will assert themselves more and more, homoginization was a quality which modern nation state thought would be acheived through secularism and unitarian polity but that just isn't the case, corporate self-expression of communities is dubbed as communalism etc etc, you dont need me to go on.</p><p> </p><p>Coming back to sikhism and its "role" be it through "people", I think that it has a purpose which has not been fully lived out, let me say that when imperial powers did what they did during the raj, they in fact have had to undo. The problems I see looming on the horizon as more people in the world start to become indigenous is that those who do not know or possibly have any "roots" will become more and more anguished with their identity, the blacks in america are a good example, the frustration has led to the forging of an identity which is inherently aggressive, this is a product of their passed slavery and the need to be a distinct people they cannot find solace with being the same as those who mistreated them. Then compare this with the identity of blacks in africa and we see no such parallel. I lived in LA for the last year and seen new types of dance which blacks in america have developed which suggest they are trying to rekindle their roots please see: Krumping and clowning.</p><p> </p><p>Apart from society, now lets look at the reductive analytic approach in relation to W H heisenbergs studies of light waves, reason became self-negating, einstein was confounded and said" god does not play dice". Me writing this should not be seen as an attack on science etc but the ideology behind science. Ecosystem is a good example where holism comes into science, we then have spawned terms such as wholes-within-wholes and "systems thinking" and in terms of religion or "people with spirit and effulgence of spirit in the universe", we see that spirit instantiates itself in network linkages of these wholes-within-wholes, as opposed to reducing the material down to its single most constituent the way societies into the lowest common denominator. The human body exists as a whole then we should see the planet as a whole to, stripping man off from his transcendental side has done more damage to the universe as a whole aswell as to man, we all hear about the 2oth century being the most bloodiest, now lets look at the earth, it took billions and billions of year for this earth to develop from unicellular life and took just 3oo year for "modern" ideology to destroy it.</p><p> </p><p>Anyway thats enough negativity for today.</p><p> </p><p>Indy:ice:</p></blockquote><p></p>
[QUOTE="ISDhillon, post: 62746, member: 1987"] This is the way I see it I have no problem in saying such and such ideologies should be seen as a contribution of people rather than religions etc, however I believe that as faith was seen as the redemptive category for man prior to reason, the 21st century society will see "spirit" as the essential category hereonin, I do not believe that religion is necessary for spirit to become the foundational postulate of the new global civilisation, I do however believe that reason has reached an impasse. Marxism believed that ethno-religious and religious dialect would be sublated into economic categories but the converse has happened, class contradictions are getting mediated through ethnic, ethno-religious contradictions. As more and more communities start to self-define the will assert themselves more and more, homoginization was a quality which modern nation state thought would be acheived through secularism and unitarian polity but that just isn't the case, corporate self-expression of communities is dubbed as communalism etc etc, you dont need me to go on. Coming back to sikhism and its "role" be it through "people", I think that it has a purpose which has not been fully lived out, let me say that when imperial powers did what they did during the raj, they in fact have had to undo. The problems I see looming on the horizon as more people in the world start to become indigenous is that those who do not know or possibly have any "roots" will become more and more anguished with their identity, the blacks in america are a good example, the frustration has led to the forging of an identity which is inherently aggressive, this is a product of their passed slavery and the need to be a distinct people they cannot find solace with being the same as those who mistreated them. Then compare this with the identity of blacks in africa and we see no such parallel. I lived in LA for the last year and seen new types of dance which blacks in america have developed which suggest they are trying to rekindle their roots please see: Krumping and clowning. Apart from society, now lets look at the reductive analytic approach in relation to W H heisenbergs studies of light waves, reason became self-negating, einstein was confounded and said" god does not play dice". Me writing this should not be seen as an attack on science etc but the ideology behind science. Ecosystem is a good example where holism comes into science, we then have spawned terms such as wholes-within-wholes and "systems thinking" and in terms of religion or "people with spirit and effulgence of spirit in the universe", we see that spirit instantiates itself in network linkages of these wholes-within-wholes, as opposed to reducing the material down to its single most constituent the way societies into the lowest common denominator. The human body exists as a whole then we should see the planet as a whole to, stripping man off from his transcendental side has done more damage to the universe as a whole aswell as to man, we all hear about the 2oth century being the most bloodiest, now lets look at the earth, it took billions and billions of year for this earth to develop from unicellular life and took just 3oo year for "modern" ideology to destroy it. Anyway thats enough negativity for today. Indy:ice: [/QUOTE]
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