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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="Amarpal" data-source="post: 134116" data-attributes="member: 10"><p>Jasleen Ji,</p><p> </p><p> Responding to your post part-wise, I share with you my understanding </p><p></p><p> </p><p> ”As per my understanding, the 'Sat' is already inside us so we do not need to get closer but just to realise this and break down the barriers stopping us from feeling this.”</p><p> </p><p> · When we breathe, we inhale atmospheric air. This action of the beings does not amount to taking into their lungs the entire atmosphere; yet, the air in the atmosphere and in our lungs is same. </p><p> </p><p>· Air, in this example, is analogues to ‘The Sat’ within us, which is not the totality of ‘The Sat’.</p><p> </p><p>· When we exhale the air from our lungs, it becomes one with the atmosphere.</p><p> </p><p>· In the same way when ‘The Sat’ within us leaves our bodies, it become one with ‘The Sat’, this is totality.</p><p> </p><p>· The process of dissolving the barrier between us and ‘The Sat’ is what is termed as coming closer to ‘The Sat’. The barrier is ‘I’, the ego i.e. Ahamkara.</p><p> </p><p> “Whether this requires a higher consciousness or whether it just requires a change in behaviour is up for debate.”</p><p> </p><p> · To me behaviour is not at input end of the process, it is at the output side of the system. Behaviour is a consequence if the system response to the specific input received by it. Behaviour is a dependent variable; it is an outcome; it is not an independent variable, it is not a forcing function that drives the system to a specific state, which we refer to as behaviour.</p><p> </p><p> · Only by changing the system (our functioning brain) we can remain is desirable state (divine bliss) irrespective of the inputs (temptations) that arrive at its input.</p><p> </p><p> · The change in system is caused by higher consciousness; which drastically alters the functioning of our brain.</p><p> </p><p> “Higher consciousness sounds great in theory but one thing bothers me-it seems to include an element of ego if you reach it as then 'you are above everyone else in your understanding'. How can this dichotomy be avoided?”</p><p> </p><p> · I agree that the term higher consciousness has an element of expression of ego. You and I use this term in discussion to convey the notion that there is something beyond consciousness.</p><p> </p><p>· As I understand, that when one reaches the state of ‘High Consciousness’ the person finds that she/he has not achieved any thing beyond the ordinary; this ‘higher consciousness’ was all the time within the person; it only got revealed to the person; it is present in every person.</p><p> </p><p>· As a consequence of this state of consciousness, humility downs on the person and its being becomes what Guru Sahib has called ‘Nirmal’ and ‘Puneet’. There is no ego left in the person.</p><p> I respect your understanding.</p><p> </p><p> With love and respect for all.</p><p> </p><p> Amarpal Singh</p></blockquote><p></p>
[QUOTE="Amarpal, post: 134116, member: 10"] Jasleen Ji, Responding to your post part-wise, I share with you my understanding ”As per my understanding, the 'Sat' is already inside us so we do not need to get closer but just to realise this and break down the barriers stopping us from feeling this.” · When we breathe, we inhale atmospheric air. This action of the beings does not amount to taking into their lungs the entire atmosphere; yet, the air in the atmosphere and in our lungs is same. · Air, in this example, is analogues to ‘The Sat’ within us, which is not the totality of ‘The Sat’. · When we exhale the air from our lungs, it becomes one with the atmosphere. · In the same way when ‘The Sat’ within us leaves our bodies, it become one with ‘The Sat’, this is totality. · The process of dissolving the barrier between us and ‘The Sat’ is what is termed as coming closer to ‘The Sat’. The barrier is ‘I’, the ego i.e. Ahamkara. “Whether this requires a higher consciousness or whether it just requires a change in behaviour is up for debate.” · To me behaviour is not at input end of the process, it is at the output side of the system. Behaviour is a consequence if the system response to the specific input received by it. Behaviour is a dependent variable; it is an outcome; it is not an independent variable, it is not a forcing function that drives the system to a specific state, which we refer to as behaviour. · Only by changing the system (our functioning brain) we can remain is desirable state (divine bliss) irrespective of the inputs (temptations) that arrive at its input. · The change in system is caused by higher consciousness; which drastically alters the functioning of our brain. “Higher consciousness sounds great in theory but one thing bothers me-it seems to include an element of ego if you reach it as then 'you are above everyone else in your understanding'. How can this dichotomy be avoided?” · I agree that the term higher consciousness has an element of expression of ego. You and I use this term in discussion to convey the notion that there is something beyond consciousness. · As I understand, that when one reaches the state of ‘High Consciousness’ the person finds that she/he has not achieved any thing beyond the ordinary; this ‘higher consciousness’ was all the time within the person; it only got revealed to the person; it is present in every person. · As a consequence of this state of consciousness, humility downs on the person and its being becomes what Guru Sahib has called ‘Nirmal’ and ‘Puneet’. There is no ego left in the person. I respect your understanding. With love and respect for all. Amarpal Singh [/QUOTE]
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