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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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Dr. Janet Lant MD's Essay On Discovering Sikhism
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<blockquote data-quote="Harkiran Kaur" data-source="post: 178439" data-attributes="member: 18224"><p>spnadmin: I can understand your thoughts on linking scientific knowledge to passages within the Guru Granth Sahib Ji, however I too am guilty of this. One passage in particular gave me goose bumps the first time I read it. And it is not a discovery that could change over time. It's one of those things that either is or isn't. </p><p></p><p>This is the passage:</p><p>Sri Guru Granth Sahib Ji p.21</p><p></p><p>"ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ </p><p>Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel. </p><p>Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter."</p><p></p><p>The above line can not be misinterpreted... it's in plain language. The Lord is pervading everything and there is a union between shiva and shakti (defined: Shiva represents the unmanifest and Shakti the manifest; Shiva the formless and Shakti the formed; Shiva consciousness and Shakti energy, not only in the cosmos as a whole but in each and every individual) and then it goes further to say consciousness and matter. </p><p></p><p>The reason that one line hit me with awe, is because there are glimpses now in science that prove there is a definite connection between consciousness and matter. Some scientists even go as far to say that consciousness creates matter and not the other way around. This is huge... and not widely accepted yet. There are skeptics but many physicists are scared by what is known as 'The Measurement Problem' This is when the outcome of an experiment in quantum physics, is changed simply by having a conscious observer. </p><p></p><p>The most well known examples of this are two experiments I can think off hand: </p><p></p><p>The double slit experiment where electrons fired at a screen with two slits behaved as a particle when observed and went through either the left or right slit as expected, however when there was no conscious observer, the electrons fired at the screen behaved as a wave instead, producing an interference pattern on the back, as if that single electron had gone through BOTH slits simultaneously. This is HUGE because it shows us that subatomic particles do not manifest without a conscious observer! This is the basis of our entire Universe! Since our brains are made of these same electrons and quarks etc. That means there had to be a conscious observer even to manifest our brains in the first place. It puts into question the whole idea of human consciousness simply being an emergent property due to the complexity of the brain! It also suggests that we co-create reality (have the divine within us).</p><p></p><p>The second experiment I can think of that agrees with this idea of consciousness affecting matter is Masaru Emoto's water experiments where he flash froze drops of water and then looked at the crystalline structure under a microscope. With some of the samples, he consciously thought of feelings such as hate, greed etc directed at those samples, and others he projected feelings of love. The difference in the ice crystals were amazing! The ones that were subjected to feelings of hate, had broken structures, discolouration, and were not uniform. Those however which had feelings of love projected, had beautiful crystalline structures. </p><p> </p><p>I had known about both of the above prior to reading that line in Guru Granth Sahib Ji for the first time, so it quite literally gave me goose bumps. I can't think of any other way to interpret that line since it plainly says 'union between shiva and shakti, consciousness and matter' I can't see any way to misinterpret it! </p><p></p><p>So I am also one of those who are guilty of attributing scientific discovery to things already written in Gurbani. The fact that was written long before these ideas ever entered modern physics, is proof to me that it was divine knowledge. </p><p></p><p>The overall article, I posted because whether or not it's author is true (though I did find it online on a site where it was supposedly posted by the original author, Dr. Janet Lant) I posted it because it does outline the many positive things about Sikhi! Also, her "reasons" were very close to mine! (frustration with Christianity, treatment and equality of women, and the fact that it does not go against science). I agree with Blazin Sikh, that regardless of the Author's authenticity, it's an excellent article!</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 178439, member: 18224"] spnadmin: I can understand your thoughts on linking scientific knowledge to passages within the Guru Granth Sahib Ji, however I too am guilty of this. One passage in particular gave me goose bumps the first time I read it. And it is not a discovery that could change over time. It's one of those things that either is or isn't. This is the passage: Sri Guru Granth Sahib Ji p.21 "ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel. Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter." The above line can not be misinterpreted... it's in plain language. The Lord is pervading everything and there is a union between shiva and shakti (defined: Shiva represents the unmanifest and Shakti the manifest; Shiva the formless and Shakti the formed; Shiva consciousness and Shakti energy, not only in the cosmos as a whole but in each and every individual) and then it goes further to say consciousness and matter. The reason that one line hit me with awe, is because there are glimpses now in science that prove there is a definite connection between consciousness and matter. Some scientists even go as far to say that consciousness creates matter and not the other way around. This is huge... and not widely accepted yet. There are skeptics but many physicists are scared by what is known as 'The Measurement Problem' This is when the outcome of an experiment in quantum physics, is changed simply by having a conscious observer. The most well known examples of this are two experiments I can think off hand: The double slit experiment where electrons fired at a screen with two slits behaved as a particle when observed and went through either the left or right slit as expected, however when there was no conscious observer, the electrons fired at the screen behaved as a wave instead, producing an interference pattern on the back, as if that single electron had gone through BOTH slits simultaneously. This is HUGE because it shows us that subatomic particles do not manifest without a conscious observer! This is the basis of our entire Universe! Since our brains are made of these same electrons and quarks etc. That means there had to be a conscious observer even to manifest our brains in the first place. It puts into question the whole idea of human consciousness simply being an emergent property due to the complexity of the brain! It also suggests that we co-create reality (have the divine within us). The second experiment I can think of that agrees with this idea of consciousness affecting matter is Masaru Emoto's water experiments where he flash froze drops of water and then looked at the crystalline structure under a microscope. With some of the samples, he consciously thought of feelings such as hate, greed etc directed at those samples, and others he projected feelings of love. The difference in the ice crystals were amazing! The ones that were subjected to feelings of hate, had broken structures, discolouration, and were not uniform. Those however which had feelings of love projected, had beautiful crystalline structures. I had known about both of the above prior to reading that line in Guru Granth Sahib Ji for the first time, so it quite literally gave me goose bumps. I can't think of any other way to interpret that line since it plainly says 'union between shiva and shakti, consciousness and matter' I can't see any way to misinterpret it! So I am also one of those who are guilty of attributing scientific discovery to things already written in Gurbani. The fact that was written long before these ideas ever entered modern physics, is proof to me that it was divine knowledge. The overall article, I posted because whether or not it's author is true (though I did find it online on a site where it was supposedly posted by the original author, Dr. Janet Lant) I posted it because it does outline the many positive things about Sikhi! Also, her "reasons" were very close to mine! (frustration with Christianity, treatment and equality of women, and the fact that it does not go against science). I agree with Blazin Sikh, that regardless of the Author's authenticity, it's an excellent article! [/QUOTE]
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