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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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Hard Talk
Painting Without A Canvas (part 2)
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<blockquote data-quote="Sinister" data-source="post: 76761" data-attributes="member: 2684"><p>Since no one is taking a stab at it … I’ll take a stance… I could wait a little longer, but patience is a virtue that I was never blessed with (I blame television).</p><p> </p><p>Original Question: Is sikhi designed in a way that takes perceivable knowledge/truth as external to the mind or as something internal?</p><p> </p><p>It is imperative that we denote what truth I am talking about? </p><p> </p><p>I am talking about perceivable truth…or scientific, justified true beliefs…mathematical, a-priori derived truth, and a-posteriori derived truth (dependant on the assumption that human perception is not deceptive …lets not get into this argument). I am NOT talking about subjective moral truths or ‘social truths’.</p><p> </p><p>In short….exoteric knowledge</p><p> </p><p>Start with this aside note:</p><p> </p><p>What is Gnosticism or Gnosis? </p><p>The word 'Gnosticism' is a modern construction, though based on an antiquated linguistic expression: it comes from the <a href="http://en.wikipedia.org/wiki/Greek_language" target="_blank"><u><span style="color: #0000ff">Greek</span></u></a> word meaning 'knowledge', <em>gnosis</em> (γνῶσις). However, <em>gnosis</em> itself refers to a very specialised form of knowledge, deriving both from the exact meaning of the original Greek term and its usage in <a href="http://en.wikipedia.org/wiki/Plato" target="_blank"><u><span style="color: #0000ff">Platonist</span></u></a> <a href="http://en.wikipedia.org/wiki/Philosophy" target="_blank"><u><span style="color: #0000ff">philosophy</span></u></a>.</p><p></p><p><em>Gnosis</em> (γνῶσις) refers to knowledge of the second kind. Therefore, in a religious context, to be 'Gnostic' should be understood as being reliant not on <a href="http://en.wikipedia.org/wiki/Knowledge" target="_blank"><u><span style="color: #0000ff">knowledge</span></u></a> in a general sense, but as being specially receptive to <a href="http://en.wikipedia.org/wiki/Mysticism" target="_blank"><u><span style="color: #0000ff">mystical</span></u></a> or esoteric experiences of direct participation with the divine. Indeed, in most Gnostic systems the sufficient cause of <a href="http://en.wikipedia.org/wiki/Salvation" target="_blank"><u><span style="color: #0000ff">salvation</span></u></a> is this 'knowledge of' ('acquaintance with') the divine. This is commonly identified with a process of inward 'knowing' or self-exploration</p><p>(I got this from wikipedia… I don’t like this site…but for convenience sake it will do…surprisingly this was a good definition)</p><p> </p><p>From this definition, a person can make an educated affirmation that Sikhism is a psuedo-Gnostic movement. Sikhs must believe in a second kind of knowledge…beyond perception in the traditional sense (a “sixth sense” type perception to realize God…not on the basis of touch, sight, smell, sound, taste). In other words, Sikhs believe that the realization of God is not justifiable on any traditional grounds but is true nonetheless. This realization comes about through “loving God”, “Seva/community service”, “from inward ‘knowing’”, “discipline”, “self-exploration” or “soul-searching”, chanting, etc.</p><p> </p><p>Another conundrum is that Sikhism believes in something called a “soul-spirit” an entity that is separate from the mind but whose existence is albeit un-provable (using perception). This soul is separate from our mind (or perhaps has a mind of its own). This adds another layer of complexity to the question:</p><p> </p><p>Is what the soul believes to be true the same as what the mind believes to be true? What is the relationship and interplay between the two? Does the soul contribute to the formation of self?</p><p><em><a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/2057-mind-soul-and-maya.html" target="_blank"><u><span style="color: #800080">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/2057-mind-soul-and-maya.html</span></u></a></em></p><p><em>In this thread Neutral Singh explains how he thinks mind and soul are two very distinct entities but still interrelated. Perhaps we could use his wisdom and knowledge here? </em></p><p></p><p><em>Esoteric Knowledge…Soul based</em></p><p><em>Exoteric Knowledge…Mind based</em></p><p></p><p><em>In conclusion Sikhs must believe in the existence of 2 different types of knowledge. The more detailed question is; did the guru’s believe that Exoteric Knowledge is internal to the mind or external to the mind or both?</em></p><p> </p><p>Discourse continued…</p><p> </p><p>Sikh philosophy does not project internalism…because the ‘mind’ is not part of the ‘whole-self’, it is not part of the soul...it is external…IF THE MIND IS EXTERNAL THEN ALL THAT WHICH IT PERCIEVES AND ANALYZES MUST ALSO BE EXTERNAL relative to the “self”. Including knowledge or Justified true belief held by it.</p><p> </p><p>So the guru’s are externalists by default (or at least the philosophy they preached was so)</p><p> </p><p>However…</p><p>One could still argue that even if the mind does not constitute the whole-self or ‘I’, it can still be internalist (and knowledge is internal to the mind even though the mind does not constitute 100% of the “I”). </p><p> </p><p>This is a longshot analysis that I just spit onto the page in a couple of minutes…to get the ball rolling…any challengers?</p><p> </p><p>In conclusion, it is impossible to analyze sikhi using the rubrics of epistemology. </p><p> </p><p>I am longing for a debate. (Perhaps not between me and someone…but some other members who are more endowed with knowledge of Sikh scripture…in the meantime I am going to keep at it…it’s one of those subjects…the more you get into it, the harder it seems to be determinable).</p><p> </p><p>Also note: there is no such thing as ‘I’ in Sikh philosophy. If the I does not exist or does exist in multple parts then i dont think we could continue.</p></blockquote><p></p>
[QUOTE="Sinister, post: 76761, member: 2684"] Since no one is taking a stab at it … I’ll take a stance… I could wait a little longer, but patience is a virtue that I was never blessed with (I blame television). Original Question: Is sikhi designed in a way that takes perceivable knowledge/truth as external to the mind or as something internal? It is imperative that we denote what truth I am talking about? I am talking about perceivable truth…or scientific, justified true beliefs…mathematical, a-priori derived truth, and a-posteriori derived truth (dependant on the assumption that human perception is not deceptive …lets not get into this argument). I am NOT talking about subjective moral truths or ‘social truths’. In short….exoteric knowledge Start with this aside note: What is Gnosticism or Gnosis? The word 'Gnosticism' is a modern construction, though based on an antiquated linguistic expression: it comes from the [URL="http://en.wikipedia.org/wiki/Greek_language"][U][COLOR=#0000ff]Greek[/COLOR][/U][/URL] word meaning 'knowledge', [I]gnosis[/I] (γνῶσις). However, [I]gnosis[/I] itself refers to a very specialised form of knowledge, deriving both from the exact meaning of the original Greek term and its usage in [URL="http://en.wikipedia.org/wiki/Plato"][U][COLOR=#0000ff]Platonist[/COLOR][/U][/URL] [URL="http://en.wikipedia.org/wiki/Philosophy"][U][COLOR=#0000ff]philosophy[/COLOR][/U][/URL]. [I]Gnosis[/I] (γνῶσις) refers to knowledge of the second kind. Therefore, in a religious context, to be 'Gnostic' should be understood as being reliant not on [URL="http://en.wikipedia.org/wiki/Knowledge"][U][COLOR=#0000ff]knowledge[/COLOR][/U][/URL] in a general sense, but as being specially receptive to [URL="http://en.wikipedia.org/wiki/Mysticism"][U][COLOR=#0000ff]mystical[/COLOR][/U][/URL] or esoteric experiences of direct participation with the divine. Indeed, in most Gnostic systems the sufficient cause of [URL="http://en.wikipedia.org/wiki/Salvation"][U][COLOR=#0000ff]salvation[/COLOR][/U][/URL] is this 'knowledge of' ('acquaintance with') the divine. This is commonly identified with a process of inward 'knowing' or self-exploration (I got this from wikipedia… I don’t like this site…but for convenience sake it will do…surprisingly this was a good definition) From this definition, a person can make an educated affirmation that Sikhism is a psuedo-Gnostic movement. Sikhs must believe in a second kind of knowledge…beyond perception in the traditional sense (a “sixth sense” type perception to realize God…not on the basis of touch, sight, smell, sound, taste). In other words, Sikhs believe that the realization of God is not justifiable on any traditional grounds but is true nonetheless. This realization comes about through “loving God”, “Seva/community service”, “from inward ‘knowing’”, “discipline”, “self-exploration” or “soul-searching”, chanting, etc. Another conundrum is that Sikhism believes in something called a “soul-spirit” an entity that is separate from the mind but whose existence is albeit un-provable (using perception). This soul is separate from our mind (or perhaps has a mind of its own). This adds another layer of complexity to the question: Is what the soul believes to be true the same as what the mind believes to be true? What is the relationship and interplay between the two? Does the soul contribute to the formation of self? [I][URL="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/2057-mind-soul-and-maya.html"][U][COLOR=#800080]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/2057-mind-soul-and-maya.html[/COLOR][/U][/URL][/I] [I]In this thread Neutral Singh explains how he thinks mind and soul are two very distinct entities but still interrelated. Perhaps we could use his wisdom and knowledge here? [/I] [I]Esoteric Knowledge…Soul based[/I] [I]Exoteric Knowledge…Mind based[/I] [I]In conclusion Sikhs must believe in the existence of 2 different types of knowledge. The more detailed question is; did the guru’s believe that Exoteric Knowledge is internal to the mind or external to the mind or both?[/I] Discourse continued… Sikh philosophy does not project internalism…because the ‘mind’ is not part of the ‘whole-self’, it is not part of the soul...it is external…IF THE MIND IS EXTERNAL THEN ALL THAT WHICH IT PERCIEVES AND ANALYZES MUST ALSO BE EXTERNAL relative to the “self”. Including knowledge or Justified true belief held by it. So the guru’s are externalists by default (or at least the philosophy they preached was so) However… One could still argue that even if the mind does not constitute the whole-self or ‘I’, it can still be internalist (and knowledge is internal to the mind even though the mind does not constitute 100% of the “I”). This is a longshot analysis that I just spit onto the page in a couple of minutes…to get the ball rolling…any challengers? In conclusion, it is impossible to analyze sikhi using the rubrics of epistemology. I am longing for a debate. (Perhaps not between me and someone…but some other members who are more endowed with knowledge of Sikh scripture…in the meantime I am going to keep at it…it’s one of those subjects…the more you get into it, the harder it seems to be determinable). Also note: there is no such thing as ‘I’ in Sikh philosophy. If the I does not exist or does exist in multple parts then i dont think we could continue. [/QUOTE]
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Painting Without A Canvas (part 2)
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