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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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Is Consciousness [atma] Produced By The Brain?
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<blockquote data-quote="Ambarsaria" data-source="post: 200563" data-attributes="member: 14194"><p>Bhagat Singh ji and Parma ji thanks for your posts. I enjoyed the posts and also just finished watching the video end-to-end.</p><p></p><p>This is a fascinating subject indeed. Great discourse by Prof. Greyson. His conclusion is that with our brains as we are, we may not be able to explain as it happens or be able to understand how it happens. His postulation however is that, there is substantial truthfulness in the hypothesis of brain and consciousness being of separate existence but being observable in actions and experiences through results of interactions. However these cannot be assigned to either the brain or the separate consciousness objectively.</p><p></p><p>There is much we do not see, there is much we don't hear, feel, taste or experience in tactile/touch ways. I believe that to seek out further in this space is to recognize that we may never know all but perhaps slowly develop into understanding a bit at a time. Are we seeking the ultimate truths of creation or all of these truths? SGGS and our Guru ji continuously warn about the futility of so doing if we somehow endeavor to understand all. Bit at a time and so on is OK but no need to be frustrated if all not known as there is infinite to know.</p><p></p><p>What kind of microscope or even if it is the telescope that is needed, what kind of radio receivers or is it the sonar that we need, and so on. These are all pointing to as wide a knowledge gap as we can imagine.</p><p></p><p>One thing strictly based on experimentation and observational deduction that the Professor definitely stayed away from was the sexiness of labeling some of these experiences as to be the scientific truth of reincarnation. Whether such has origins in Hinduism or Buddhism beliefs or philosophies.</p><p></p><p>It is incredible how some of his language is part of the common folklore and observable understanding and observation among some of the people with Eastern backgrounds. One of such folklore's/wisdom that I heard of was that near death one becomes very lucid and clear. It used to be stated that when an oil lamp (deeva) goes out it becomes really bright near the end. I observed this during the night before my father's passing away essentially in my hands. Many of us in the family in India also had very weird vibes the night before our elder brother unexpectedly passed away in England. He was not hospitalized or anything and just abruptly passed away after an aneurysm.</p><p></p><p>Is it that we start to connect dots during or soon after extreme situations or there is substantial and unique principles or attributes that we are unaware of. I do not know. At times I feel like that it is like when one of the headlights goes out on your car, you start seeing a lot of the other cars with headlights burnt out while you won't be that sensitive to these prior to your own headlight burning gout.</p><p></p><p>If we are able to raise levels of spirituality through raising special awareness', perhaps it will be very fascinating.</p><p></p><p>I don't believe we are going to get much participation in this thread because it really requires levels of discomfort in thinking that most people rather not engage in. Let us share more as we learn.I am game.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 200563, member: 14194"] Bhagat Singh ji and Parma ji thanks for your posts. I enjoyed the posts and also just finished watching the video end-to-end. This is a fascinating subject indeed. Great discourse by Prof. Greyson. His conclusion is that with our brains as we are, we may not be able to explain as it happens or be able to understand how it happens. His postulation however is that, there is substantial truthfulness in the hypothesis of brain and consciousness being of separate existence but being observable in actions and experiences through results of interactions. However these cannot be assigned to either the brain or the separate consciousness objectively. There is much we do not see, there is much we don't hear, feel, taste or experience in tactile/touch ways. I believe that to seek out further in this space is to recognize that we may never know all but perhaps slowly develop into understanding a bit at a time. Are we seeking the ultimate truths of creation or all of these truths? SGGS and our Guru ji continuously warn about the futility of so doing if we somehow endeavor to understand all. Bit at a time and so on is OK but no need to be frustrated if all not known as there is infinite to know. What kind of microscope or even if it is the telescope that is needed, what kind of radio receivers or is it the sonar that we need, and so on. These are all pointing to as wide a knowledge gap as we can imagine. One thing strictly based on experimentation and observational deduction that the Professor definitely stayed away from was the sexiness of labeling some of these experiences as to be the scientific truth of reincarnation. Whether such has origins in Hinduism or Buddhism beliefs or philosophies. It is incredible how some of his language is part of the common folklore and observable understanding and observation among some of the people with Eastern backgrounds. One of such folklore's/wisdom that I heard of was that near death one becomes very lucid and clear. It used to be stated that when an oil lamp (deeva) goes out it becomes really bright near the end. I observed this during the night before my father's passing away essentially in my hands. Many of us in the family in India also had very weird vibes the night before our elder brother unexpectedly passed away in England. He was not hospitalized or anything and just abruptly passed away after an aneurysm. Is it that we start to connect dots during or soon after extreme situations or there is substantial and unique principles or attributes that we are unaware of. I do not know. At times I feel like that it is like when one of the headlights goes out on your car, you start seeing a lot of the other cars with headlights burnt out while you won't be that sensitive to these prior to your own headlight burning gout. If we are able to raise levels of spirituality through raising special awareness', perhaps it will be very fascinating. I don't believe we are going to get much participation in this thread because it really requires levels of discomfort in thinking that most people rather not engage in. Let us share more as we learn.I am game. Sat Sri Akal. [/QUOTE]
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