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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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Sikh Sikhi Sikhism
Ideology Guy, Results Guy
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<blockquote data-quote="IJSingh" data-source="post: 217260" data-attributes="member: 403"><p><em>Am I an ideology guy or a results guy? </em>I wish it was easy to figure out.</p><p></p><p>Friends that I used to hang out with years ago in the early 1960’s, when we spent too much time, if you ask me, living in what was fondly dubbed our MOL moments. (MOL = Meaning of Life.) We spoke loudly, emphatically, authoritatively, and freely about the esoteric mysteries of life as if we had fully understood them and tamed them. I was young then, years away from any gray in my beard.</p><p></p><p>We knew so little, but humility never touched us. Reminds me of more recent times when I was asked to speak at an interfaith forum on “Infinite Wisdom.” I closed my riff with the prophetic pronouncement that “<em>In my not so humble view human wisdom is not infinite, human stupidity is</em>.” If nothing else my chutzpa proved the point.</p><p></p><p>I divide humanity into two large subsets and am using “guy” here in its generic sense including both gals and guys. </p><p></p><p>I suggest that the movers and shakers of this world come in two forms: <em>Ideology Guys and Results Guys</em>. This model, not original to me, is probably as old as humanity. It may even exist in infrahuman creatures to some degree. </p><p></p><p><strong>Ideology Guys</strong> can skin any thought, dissect any idea 99 ways to heaven, hell and back. At the end, you feel considerably elated but without a single clue, not even a glimmer, of what to do with the barrage of ideas that felt refreshing as a Summer rainfall. Ideas float around in our minds like solitary ships or beads destined to make a connected chain. It’s only when strung together that they create ideologies and ideologues (ideology guys).</p><p></p><p>Then there are the doers (<strong>Results Guys</strong>). They bloodlessly measure signs of life in the ideologues. Results-guys can tweak dreams into a workable plan and jerry rig(?) a working model, usually an oft-derided Rube Goldberg contraption.</p><p></p><p>In real life, we often dismiss the dreamers and worship the doers. But stop a while. True that without the dreamer, the idea of a machine, a road, a house or even a kitchen recipe would not exist. Yet, minus a dedicated rigger (the results guy) anything slapped together would likely be dysfunctional, inedible, impractical, horrendously expensive or surely collapse.</p><p></p><p><em>Both idea-guys and result-guys are equally indispensable to a functioning viable society.</em></p><p></p><p>That brings me to a seminal idea in Sikhi – the <em>Meeri-Peeri</em> doctrine. It tells us bluntly to merge the internal sense of the self with the external lifestyle. Let not remain even the smallest chink of light between the two. If <em>Peeri</em> is the repository of ideas then <em>Meeri</em> breathes life into them. Ergo, one may not separate them, or dismiss one without diminishing the other.</p><p></p><p>I remind you of <em>Kant’s Categorical Imperative</em> that any action that is contemplated comes to the table with one question: <em>If everyone did what I am about to do would that be alrigh</em>t?</p><p></p><p>Why do I label Peeri the compendium of ideas? Because Sikh teaching – Peeri – comes as a supremely revered document, a book (The Guru Granth Sahib), and traditions. It’s chockful of ideas -- a roadmap for making a life; an ethical framework to live by. We, the people, need to run with the ideas. </p><p></p><p>History tells us that the Sikh Punjabi peasant could and did exactly that and changed the face of the land. A rich gene pool of hybrid vigor, a people subjected to yearly invasions by a variety of adventurers, from traders to wannabe conquistadores and plunderers. In a little over 200 years Sikhs transformed Punjab into a place where the people became masters of their own fate. Inevitable when ideologues (dreamers) and result-guys (tinkerers) merged together to interweave lessons of Peeri with Meeri. Then the whole became greater than the sum of the parts.</p><p></p><p>Ergo, don’t dismiss the “Peers” of our existence as just so much chatter, or the Meers of our life as ungodly materialists. Keep Meeri and Peeri yoked together to the same productive plow of life. Dreamers provide the road map; result-guys construct the working model. And MOL moments become lessons for life – better late than never. This remains a lasting lesson of Sikhi for the wider world. </p><p></p><p>Unfortunately, I would catalogue myself as more a dreamer, less a maker or doer. What to say of such people who bring down the sky with empty talk (<em>Baaten hee asman garavey; Aissay logan se kya kaheeye</em> Guru Granth p. 332).</p><p></p><p><em>And that’s the deal...</em></p></blockquote><p></p>
[QUOTE="IJSingh, post: 217260, member: 403"] [I]Am I an ideology guy or a results guy? [/I]I wish it was easy to figure out. Friends that I used to hang out with years ago in the early 1960’s, when we spent too much time, if you ask me, living in what was fondly dubbed our MOL moments. (MOL = Meaning of Life.) We spoke loudly, emphatically, authoritatively, and freely about the esoteric mysteries of life as if we had fully understood them and tamed them. I was young then, years away from any gray in my beard. We knew so little, but humility never touched us. Reminds me of more recent times when I was asked to speak at an interfaith forum on “Infinite Wisdom.” I closed my riff with the prophetic pronouncement that “[I]In my not so humble view human wisdom is not infinite, human stupidity is[/I].” If nothing else my chutzpa proved the point. I divide humanity into two large subsets and am using “guy” here in its generic sense including both gals and guys. I suggest that the movers and shakers of this world come in two forms: [I]Ideology Guys and Results Guys[/I]. This model, not original to me, is probably as old as humanity. It may even exist in infrahuman creatures to some degree. [B]Ideology Guys[/B] can skin any thought, dissect any idea 99 ways to heaven, hell and back. At the end, you feel considerably elated but without a single clue, not even a glimmer, of what to do with the barrage of ideas that felt refreshing as a Summer rainfall. Ideas float around in our minds like solitary ships or beads destined to make a connected chain. It’s only when strung together that they create ideologies and ideologues (ideology guys). Then there are the doers ([B]Results Guys[/B]). They bloodlessly measure signs of life in the ideologues. Results-guys can tweak dreams into a workable plan and jerry rig(?) a working model, usually an oft-derided Rube Goldberg contraption. In real life, we often dismiss the dreamers and worship the doers. But stop a while. True that without the dreamer, the idea of a machine, a road, a house or even a kitchen recipe would not exist. Yet, minus a dedicated rigger (the results guy) anything slapped together would likely be dysfunctional, inedible, impractical, horrendously expensive or surely collapse. [I]Both idea-guys and result-guys are equally indispensable to a functioning viable society.[/I] That brings me to a seminal idea in Sikhi – the [I]Meeri-Peeri[/I] doctrine. It tells us bluntly to merge the internal sense of the self with the external lifestyle. Let not remain even the smallest chink of light between the two. If [I]Peeri[/I] is the repository of ideas then [I]Meeri[/I] breathes life into them. Ergo, one may not separate them, or dismiss one without diminishing the other. I remind you of [I]Kant’s Categorical Imperative[/I] that any action that is contemplated comes to the table with one question: [I]If everyone did what I am about to do would that be alrigh[/I]t? Why do I label Peeri the compendium of ideas? Because Sikh teaching – Peeri – comes as a supremely revered document, a book (The Guru Granth Sahib), and traditions. It’s chockful of ideas -- a roadmap for making a life; an ethical framework to live by. We, the people, need to run with the ideas. History tells us that the Sikh Punjabi peasant could and did exactly that and changed the face of the land. A rich gene pool of hybrid vigor, a people subjected to yearly invasions by a variety of adventurers, from traders to wannabe conquistadores and plunderers. In a little over 200 years Sikhs transformed Punjab into a place where the people became masters of their own fate. Inevitable when ideologues (dreamers) and result-guys (tinkerers) merged together to interweave lessons of Peeri with Meeri. Then the whole became greater than the sum of the parts. Ergo, don’t dismiss the “Peers” of our existence as just so much chatter, or the Meers of our life as ungodly materialists. Keep Meeri and Peeri yoked together to the same productive plow of life. Dreamers provide the road map; result-guys construct the working model. And MOL moments become lessons for life – better late than never. This remains a lasting lesson of Sikhi for the wider world. Unfortunately, I would catalogue myself as more a dreamer, less a maker or doer. What to say of such people who bring down the sky with empty talk ([I]Baaten hee asman garavey; Aissay logan se kya kaheeye[/I] Guru Granth p. 332). [I]And that’s the deal...[/I] [/QUOTE]
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Ideology Guy, Results Guy
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