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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="muddymick" data-source="post: 186736" data-attributes="member: 14492"><p>Thank you HarryJi,</p><p>With respect why do you think feelings are unreal? Why do you surmise that because feelings change then that makes them unreal? </p><p>All composite matter in the phenomenological world changes (is it those that change most quickly that you describe as unreal? Because things are in flux (changing between one state and another why do you then believe one state must be compromised by the change? </p><p>When a liquid becomes a gas does that mean that one state is not real....because this is the postulation your logic suggests!</p><p> </p><p>A change does not necessitate one former or latter state being untrue! </p><p>So with feelings they have an essential quality in a bio-chemical/electrical sense. They are detectable as a change in state of the body. So in a very 'real' sense they are real. </p><p> </p><p>You seem to be confusing the attraction or aversion you attach to particular feelings and thoughts with the feelings and thoughts themselves. </p><p>This is one arena where meditation can help. The observation of how feelings arise both physically and mentally can allow one to observe them without either being attracted or averted to them. In such equinimity one learns that it is not necessary to attach either negative or positive emotions to such sensations and thereby see them for what they are. As opposed to how you feel about them. One can also learn about ones habitual patterns (and triggers) of attaching pleasing or undesirable significance to either mental or physical constructs.</p><p> </p><p>Claiming particular thoughts or feelings as invalid is a little pointless. A thought happens, a feeling happens because of a process in cognition. That process will occur whether you call it real or unreal, valid or invalid! That is how we interact with the phenomenological world with our physical apparatus.</p><p>What we do have power over is how we react to that process.</p><p>Please note when I say 'feeling' here I am talking of the process of physical feeling and cognition not the anger, pain, joy, lust etc etc etc that we attach to the stimulus.</p><p> </p><p>How do we seperate out attachment and aversion to stimulus from the stimulus itself?</p><p> </p><p>It is that attachment and aversion that is invalid or a better term might be useless! </p><p>Because we construct it and instead of seeing things as they really are, we react by either trying to avoid those we consider undesirable or clutch dearly to avoid losing the ones we are attracted too.</p><p> In this world of change and flux we are tossed this way and that pushing some feelings and thoughts away and trying dearly to make some last forever! Just like you said you can be happy when all is turning to **** and be unhappy when everything is good. Does this not therefore indicate that you reaction to the world is somewhat skewed?</p><p> </p><p>When you talk of the 5 thieves I think you may have been somewhat mislead here Lust is not needed for procreation (infereing that without lust sexual excitement can not occur is blatantly untrue)</p><p>Rage is actually counterproductive when being attacked, I can assure you I studied martial arts for quite some years. Greed is not useful for learning (I think you may need to look at what is really meant by these words inc the etymology) Greed would be hoarding more than one needs, eating more than one needs. And with knowledge it can also become a problem I know many acedemics who aquire knowledge like misers aquire money. Being overly attached to it and the way it conflates the ego.</p><p>Lack of ego does not mean lack of discernment. One can still look at what would be best action without it. Attachemnt is not a by product of love, real love is selfless. Although when we feel love we often try and make that feeling continue by keeping that which we love (clutching to it) that clutching is an attachment that is not born from love....we construct it by clinging. </p><p> </p><p>Debate in your head is examining your mind? I fail to see how you can examine a situation when you are a active participant in it's drama. I am sorry but this is blatantly impossible....trust me, I and many others have tried. That is why over the last 3000 years tried and tested methodologies have been developed.</p><p> </p><p>I watch my mind and my body in equinimity neither being attracted nor averted to the feeling and thoughts that arise and cessate. When I do become attracted or averted I try to observe how and why, to identify the patterns and triggers, the whys and hows. Then I observe again. I can watch the thoughts and feeling without the delusion that they are me.</p><p> </p><p>In refernce to the latter part of your response you are again seeming to suggest that because a state is more fixed or constant that it therefore has more validity (or truth If you will)</p><p>I wonder why you equate eternalism with truth.....As either nihilism or eternalism are extremes. Warned against in The Guru Granth Sahib Ji!</p><p> </p><p>:redturban:</p></blockquote><p></p>
[QUOTE="muddymick, post: 186736, member: 14492"] Thank you HarryJi, With respect why do you think feelings are unreal? Why do you surmise that because feelings change then that makes them unreal? All composite matter in the phenomenological world changes (is it those that change most quickly that you describe as unreal? Because things are in flux (changing between one state and another why do you then believe one state must be compromised by the change? When a liquid becomes a gas does that mean that one state is not real....because this is the postulation your logic suggests! A change does not necessitate one former or latter state being untrue! So with feelings they have an essential quality in a bio-chemical/electrical sense. They are detectable as a change in state of the body. So in a very 'real' sense they are real. You seem to be confusing the attraction or aversion you attach to particular feelings and thoughts with the feelings and thoughts themselves. This is one arena where meditation can help. The observation of how feelings arise both physically and mentally can allow one to observe them without either being attracted or averted to them. In such equinimity one learns that it is not necessary to attach either negative or positive emotions to such sensations and thereby see them for what they are. As opposed to how you feel about them. One can also learn about ones habitual patterns (and triggers) of attaching pleasing or undesirable significance to either mental or physical constructs. Claiming particular thoughts or feelings as invalid is a little pointless. A thought happens, a feeling happens because of a process in cognition. That process will occur whether you call it real or unreal, valid or invalid! That is how we interact with the phenomenological world with our physical apparatus. What we do have power over is how we react to that process. Please note when I say 'feeling' here I am talking of the process of physical feeling and cognition not the anger, pain, joy, lust etc etc etc that we attach to the stimulus. How do we seperate out attachment and aversion to stimulus from the stimulus itself? It is that attachment and aversion that is invalid or a better term might be useless! Because we construct it and instead of seeing things as they really are, we react by either trying to avoid those we consider undesirable or clutch dearly to avoid losing the ones we are attracted too. In this world of change and flux we are tossed this way and that pushing some feelings and thoughts away and trying dearly to make some last forever! Just like you said you can be happy when all is turning to **** and be unhappy when everything is good. Does this not therefore indicate that you reaction to the world is somewhat skewed? When you talk of the 5 thieves I think you may have been somewhat mislead here Lust is not needed for procreation (infereing that without lust sexual excitement can not occur is blatantly untrue) Rage is actually counterproductive when being attacked, I can assure you I studied martial arts for quite some years. Greed is not useful for learning (I think you may need to look at what is really meant by these words inc the etymology) Greed would be hoarding more than one needs, eating more than one needs. And with knowledge it can also become a problem I know many acedemics who aquire knowledge like misers aquire money. Being overly attached to it and the way it conflates the ego. Lack of ego does not mean lack of discernment. One can still look at what would be best action without it. Attachemnt is not a by product of love, real love is selfless. Although when we feel love we often try and make that feeling continue by keeping that which we love (clutching to it) that clutching is an attachment that is not born from love....we construct it by clinging. Debate in your head is examining your mind? I fail to see how you can examine a situation when you are a active participant in it's drama. I am sorry but this is blatantly impossible....trust me, I and many others have tried. That is why over the last 3000 years tried and tested methodologies have been developed. I watch my mind and my body in equinimity neither being attracted nor averted to the feeling and thoughts that arise and cessate. When I do become attracted or averted I try to observe how and why, to identify the patterns and triggers, the whys and hows. Then I observe again. I can watch the thoughts and feeling without the delusion that they are me. In refernce to the latter part of your response you are again seeming to suggest that because a state is more fixed or constant that it therefore has more validity (or truth If you will) I wonder why you equate eternalism with truth.....As either nihilism or eternalism are extremes. Warned against in The Guru Granth Sahib Ji! :redturban: [/QUOTE]
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