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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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Discussions
Interfaith Dialogues
ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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<blockquote data-quote="BhagatSingh" data-source="post: 173448" data-attributes="member: 2610"><p><span style="font-size: 10px"><span style="font-family: 'Verdana'">Confused ji,</span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">I would say "No self" is all encompassing space or emptiness in which there is the arising and falling of conditioned phenomenon. Those ideas created by the thinking process, the thinking process and the self, are all conditioned phenomenon that arise and fall in the no self. No self isn't a denial of any particular existence, whether it be the self or anything else, it is existence itself, all of it. If it opposes the self, then it has become a sort of self in itself, it has become the "no self" self, you see? </span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">So no self if it is truly no self, it has to encompass without opposing.</span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span> <span style="font-size: 10px"><span style="font-family: 'Verdana'">Indeed.</span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span> <span style="font-size: 10px"><span style="font-family: 'Verdana'">And yes this is what soul and then God engender as well, with one change in perspective.</span></span></p><p> </p><p> </p><p> </p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"> </span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">Ok therein lies your misunderstanding. Now I agree that God and soul on the conceptual level can be misleading but that is true of no self as well. On a conceptual level it is just an misleading. Though that is not my concern here. I am talking about the actual not what misleads amateurs, those who are starting out.</span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"> They are different indeed and belong to two different paradigms. There is a perspective change that is required if one wants to understand God and soul from the non-theist perspective, and a perspective change that is required to understand the no self from the theist perspective.</span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">Heidegger in his philosophy when referring to the revealing process of reality, echoes this same thing. He says when we ask reality to present itself to us, the way in which we do so causes certain parts of that reality to reveal themselves and other parts to conceal themselves. (To clarify he is not talking about an elephant) It is like that famous Japanese proverb goes something like "a garden must be viewed from many angles to be seen properly". Now you may say the garden does not exist. All that exists is your perspective of the garden. You must understand that "garden" is referring to "all perspectives of the garden", not just yours but my perspective, and Akasha j's perspecive, Gyani ji's perspective and so on.</span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"> </span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">So a change in perspective is required if one wants to understand something outside of their perspective, obviously. But it is difficult to make this change since we are so identified with our own perspective, which forms as a result of absorbing various concepts, we are exposed to, year after year after birth. </span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">This change is definitely not easy to make and to process different perspectives quickly requires one to be the at the level of an Arhat, who can make this change for every perspective that exists out there. But again such a change is required if a non-theist wants to understand the theist, and vice versa. If a human wants to understand another human, essentially.</span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'">It's upto the individual whether they want to learn how to escape their perspective, to see outside of it. Not to discard it but to transcend it, absorbing other perspectives in the process, discarding none of them, but transcending all.</span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'Verdana'"></span></span> <span style="font-size: 10px"><span style="font-family: 'Verdana'">I meant not as some sort of logical knowing like "Mortals die. I am a mortal. Therefore, I will die" or "That which is born dies, I was born therefore I will die." Not like this. I mean another kind of knowing. Do you know in the other kind of knowing that you will die?</span></span><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman";} </style> <![endif]--></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 173448, member: 2610"] [SIZE=2][FONT=Verdana]Confused ji, [/FONT][/SIZE] [SIZE=2][FONT=Verdana]I would say "No self" is all encompassing space or emptiness in which there is the arising and falling of conditioned phenomenon. Those ideas created by the thinking process, the thinking process and the self, are all conditioned phenomenon that arise and fall in the no self. No self isn't a denial of any particular existence, whether it be the self or anything else, it is existence itself, all of it. If it opposes the self, then it has become a sort of self in itself, it has become the "no self" self, you see? [/FONT][/SIZE] [SIZE=2][FONT=Verdana]So no self if it is truly no self, it has to encompass without opposing.[/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE][SIZE=2][FONT=Verdana][/FONT][/SIZE] [SIZE=2][FONT=Verdana]Indeed.[/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE] [SIZE=2][FONT=Verdana]And yes this is what soul and then God engender as well, with one change in perspective.[/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE] [SIZE=2][FONT=Verdana]Ok therein lies your misunderstanding. Now I agree that God and soul on the conceptual level can be misleading but that is true of no self as well. On a conceptual level it is just an misleading. Though that is not my concern here. I am talking about the actual not what misleads amateurs, those who are starting out.[/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE] [SIZE=2][FONT=Verdana] They are different indeed and belong to two different paradigms. There is a perspective change that is required if one wants to understand God and soul from the non-theist perspective, and a perspective change that is required to understand the no self from the theist perspective.[/FONT][/SIZE] [SIZE=2][FONT=Verdana]Heidegger in his philosophy when referring to the revealing process of reality, echoes this same thing. He says when we ask reality to present itself to us, the way in which we do so causes certain parts of that reality to reveal themselves and other parts to conceal themselves. (To clarify he is not talking about an elephant) It is like that famous Japanese proverb goes something like "a garden must be viewed from many angles to be seen properly". Now you may say the garden does not exist. All that exists is your perspective of the garden. You must understand that "garden" is referring to "all perspectives of the garden", not just yours but my perspective, and Akasha j's perspecive, Gyani ji's perspective and so on.[/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE] [SIZE=2][FONT=Verdana]So a change in perspective is required if one wants to understand something outside of their perspective, obviously. But it is difficult to make this change since we are so identified with our own perspective, which forms as a result of absorbing various concepts, we are exposed to, year after year after birth. [/FONT][/SIZE] [SIZE=2][FONT=Verdana]This change is definitely not easy to make and to process different perspectives quickly requires one to be the at the level of an Arhat, who can make this change for every perspective that exists out there. But again such a change is required if a non-theist wants to understand the theist, and vice versa. If a human wants to understand another human, essentially. [/FONT][/SIZE] [SIZE=2][FONT=Verdana]It's upto the individual whether they want to learn how to escape their perspective, to see outside of it. Not to discard it but to transcend it, absorbing other perspectives in the process, discarding none of them, but transcending all. [/FONT][/SIZE] [SIZE=2][FONT=Verdana] [/FONT][/SIZE] [SIZE=2][FONT=Verdana]I meant not as some sort of logical knowing like "Mortals die. I am a mortal. Therefore, I will die" or "That which is born dies, I was born therefore I will die." Not like this. I mean another kind of knowing. Do you know in the other kind of knowing that you will die?[/FONT][/SIZE]<!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman";} </style> <![endif]--> [/QUOTE]
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ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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