GURUMUKHIsalok romanization mehlaa 1. sara-AURI simmal Rukh at deeragh at much. o-ay aas aavahi Kar je jaahi niraasay kit. ful fikay bakbakay kamm fal na aavahi pat. Mithat neevee naankaa gun chang-aa-ee-aa tat. Sabh nivai aap ko ka-ka-o or two nivai na ko-ay. Dhar taaraajoo tolerated ai ga-URAA nivai so ho-ay. jo nivai doonaa apraaDhee hantaa miragaahi. Sees Niva-i-ai ki pa-thee-ai jaa rida kusuDhay jaah. 1mehlaa 1. Parham Pustak sandhi-aa baadaN. sil poojas Bagul samaaDhaN. mukha jhooth bibhookhan saaraN. araipaal tihaal bichaaraN. Maalaea tilak lilaataN gal. du-ay Dhotee kapaataN suffice. jay jaana Barahman Karman. sabha fokat Nisch it Karman. kaho naanak nihcha it Dhi-Aava. vin SATGUR VAATE in paavai. 2PA-Orhei. kaparh roop suhaavanaa chhad Dune-pa jaavnaa floor. mandat changa aapnaa aapay keetaa paavnaa.hukam hee kee-ay man bhaavday Raahi bheerhai jaavnaa agai. Nangai dojak Chaalis disa-aa taa kharaa daraavanaa. kar-ugan pachhotaavanaa. 14
SHALOK, PRIMERO Mehl (BELOVED): El árbol del simmal es una straight as an arrow; es muy top, y muy espeso. Pero esos Pájaros that it visi esperanzadoramente, parten disappointed. Its fruits are tasteless, its flowers are nauseating, and its leaves are useless. The sweetness and humility, O Nanak, are the essence of virtue and goodness. Everyone we bow under it, no one under any other arches. When something gets on the scales and weighed hesitant, the side which descends is heavier. The sinner, like the deer hunter, bow twice. But what can be achieved by bowing the head, when the heart is impure? 1 FIRST Mehler: You read their books and say his prayers, and then engages in the debate, you worship the stones and feel like a stork, while pretending to be in Samaadhi. With your mouth you talk absolute falsehood, and you garnish beautiful decorations, you recite the three lines of Gayatri three times per day. Around his neck a rosary is, and on his forehead is a sacred mark, a turban on his head is, and you take two fabrics on the back. If you knew the nature of God, you know that all these beliefs and rituals are in vain. Says Nanak, meditate with deep faith, without the True Guru, one finds the Way. 2 pauri: Leaving the world of beauty, and beautiful clothes, one must go. He gets the rewards of his deeds good and bad. He may issue any order he wants, but he must now take the narrow road. He goes to hell naked, and he looks awful then. He feels that the sins he committed. 14 Sunday, 14 Poh (Nanakshahi Samvat 541) (Page: 470)
spiritual reflection RITES AND RITUALS EMPTY ...
"But what can be achieved by bowing the head, when the heart is impure ? 470 SGGS
The Sikh faith condemns empty rituals and superstitions. The practice of blind rituals, worship of idols and inanimate objects, participating in religious fasts, pilgrimages to holy places, the supply of food to sadhus (religious leaders), belief in any other rituals, superstitions or fashions or other meaningless rituals do not bring one closer to God and will do a better humans. all societies around the world through fear and uncertainty, members engage in ritual behavior and worthless in times of unrest, uncertainty or trouble. These poor people mistakenly believe that the implementation of these empty customs and penances will bring them special assistance from Waheguru or some other power superior.La blind reliance on these habits seem to increase when the tension in human existence. For example, in 1989, Susan Starr Sered conducted fieldwork among women who had just had a baby in the room maternity hospital in Jerusalem. The women she interviewed reported having performed close to two hundred different religious and secular rituals during pregnancy, childbirth and the immediate postpartum period. Therefore, it is clear that the ritual has not vanished, but can go aumento.Superstición is an irrational belief arising from ignorance or doubt. Many people around the world fall prey to various superstitions and they live their lives in fear and uncertainty. Most of these fears are irrational and superfluous, but still can not untie themselves from these evil and false notions. Some common and well known examples of superstitions are: "When a black cat crosses our way, something will happen if one crosses the line where the cat happened. "Undo" or wait for someone who knew nothing about the black cat crossing the path or think of another way. "" If you wash your hair on the first day of the month you will have a short life. "13 in the western world is considered an unlucky number. This double-digit represents Judas, who was the guest at the Last Supper who betrayed Jesus. As a result it is believed that the bad luck to have a dinner with 13 guests. Many hotels are missing a thirteenth floor or have omitted the number of their room doors. Friday 13 of any month is said to be an unlucky day. "Without But the Guru Granth Sahib says "The mind is diseased with doubt, superstition and duality." (SGGS P416) and "High and low social class and status - the world is constantly lost in superstition." (SGGS p1243). Superstition is like a disease of the mind that brings confusion and fear and takes you away from the mystical realidad.Los can be seen as an "informal group" but determined saints. Repeatedly experience about themselves and observe the resulting mental changes. They use song, music, meditation and other systems to move to particular regions of his mind. And, more remarkably, seems to be a world reference in which the common of these traditions, far outweigh the differences. These, on the other hand, are more superficial than deep or fundamental (Clark, 1983). Ecstasy is defined as a psychological state characterized by a feeling absorbing admiration, rapture, joy and sometimes alienation. From a theological perspective refers to a state of union with God or the divine through contemplation and love lived intimately. And externally suspension varying sensory activity in relation to the world externo.Esta disconnection can be achieved in different ways. For example in the meditation called Light, Sound and Nectar of Sikhism. During the meditator moves it their full attention to a very specific part of the body, the tip of the tongue. As is focusing on the practitioner she ends up feeling more immersed in a deep state of sweetness. Intuitively through the practice itself experienced the Saints had discovered this method of focusing attention and change the level of consciousness. Today we know from data supplied by the microscope objectives that precisely in the front of this body are concentrated sensory endings capable of capturing the sweet while those salty, spicy or bitter are distributed mostly to other parts of the lengua.La experience of ecstasy does not imply gain or loss of control. Other states described by mystics as intuitive knowledge do imply increased control. For Edwards (1994) Ecstasy is presented at various levels in a person: It is based on a physiological experience, a state física.Es emocional.Proporciona a special kind of perception intuitiva.Es sometimes described as a non-ordinary state of consciousness gives a special dimension to everything anterior.El Ecstasy can be classified according to four categories are not mutually exclusive and mystical ecstasy proféticoÉxtasis sustanciasEl celebrativoÉxtasis sexualÉxtasis produced by mystic speaks of the overwhelming presence of the divine present. This greatness has been poetically described as San Juan de la Cruz or Ibn Arabi. Mystics from those experiences of immersion in the divine can sometimes anticipate visionary experiences that lie ahead. Prophetic activity expanded their presence from the future to the present to be changed and people prepare.El sexual ecstasy is part of the orgasmic response. For her there is an altered state of consciousness on some occasions and other fleeting duration difficult to estimate. Tantrism practiced yoga under Buddhism seeks to expand awareness by using the alert and targeting that sexual activity occurs through specific techniques. During orgasm is induced transiently, a period with the characteristics of an altered state of consciousness, changes in body perception, in the estimation of the time, and other substances ecstasy psicológicas.El variables can be varied according to their characteristics. The cultural, consumer expectations and may determine how deeply the experience and what can be learned through ella.Harner trance thinks the term is used primarily by physicians, while the term ecstasy is more theological and humanist, but both have the same meaning. The times of entry and exit have the same characteristics of a crisis. In colloquial language also comes to identify the fact of being from a trance to be in crisis. In the traditional Chinese crisis means "danger and opportunity." Profound changes in the experience of physicality can occur spontaneously when you live a close to death. Sometimes it is a route used by the saints and shaheedes deliberately. They can also occur through music, relaxation, substance use (eg marijuana, ayahuasca, certain fungi, see Ott, paragraph 1.5.2.a) and many other procedures. In international literature a large number of these states are described as OBEs (out of the Body Experience = Out of body experiences, or "trips"). Characterize mystical intensification of emotions and global thinking. It's more the saint used to intensify action and concrete thinking. The production of a direct experience and personal transformational given in mysticism, is also present, according to Walsh, in Sikhism. Both experiences may not be fully transmitted and, over time, lose strength, become empty rituals and routines. In its best sense, the ritual, like art, is the culmination of an active symbolic transformation of experience. Many techniques used trance rituals as a "door" at the beginning and after work. In this context, the rituals can be slipped in as the subject learns and is familiar with the rituals trance.Los states can lower the anxiety of the unknown face or that exceeds an individual. In the cognitive area can increase the concentration of modifying the attention of participants in the physical area provide relaxation and modulate the emotional anxiety, the sense of chaos or expression of rabia.Desde the clinical point of view in neurosis calls stated that the activity obsessive (repetitive thoughts) and compulsive (stock one is impelled by itself to make repeated) are part of psychological mechanisms that reduce anxiety and prevent the possibility of a deeper disorder. The rituals associated with the order and cleanliness are especially present in people are perfectionists or mechanisms of defense against anxiety. The non-realization of the same causes discomfort, whereas its realization alivio.El seeks transformative power of crisis in general and death in particular is highlighted by mystics and santos.Cuando we come to a party, the first thing that appears is a ritual, a meaningful structure, an integrated whole of solidarity events, where each one depends on others in order to signify and update a myth, an event or a utopia. Such is the carnival, a popular pilgrimage celebrating its patron, celebrating the New Year or any other party. We see a celebration woven symbols, gestures, dances, games that reflect wealth and trascendencia.1 existential. The urgency to redeem the words rite and ritualAntes of all, it must redeem these words to understand. In our environment, and in other cultural fields, have lost their original capacity significantly. Words are devalued, deformed by a host of prejudices and therefore are often obsolete words. For many, even for those who might call ritual professionals, clergy and faithful, these words evoke often derogatory feelings as falsehood, hypocrisy, vacuity. The rites, thus understood, are, in fact, tolerated with great skepticism, as a legacy of anacrónica.Para label others as Harvey Cox notes, the rituals have become "ideology": "The ritual becomes ideology when used to stifle creativity, religion and to channel the imagination into the molds, as accepted no risks. Organized religions, when in periods of decline, nations eager to strengthen patriotism and obedience, individuals may feel they are losing control of themselves, they all become obsessive and meticulous about the details correct rituals. The top-down ritual stifles spontaneity and kills the spirit. "All these reasons and feelings, and clumsiness reigning symbolic communication, have resulted in antipathy to the rituals. However, in spite of them who feel this dissatisfaction, our life, all she needs rituals. Our most intimate experiences ritually express them. So we live and express the love and hate, pain and joy, the encounters and family. The ritual is a way to express our relationship with the homeland, with the transcendent and God. Only through them we express ourselves and we present understands itself and reveal to us. It's okay to reject the empty rituals, structures ceased to be significant, and we believe new ones. But I hate the rituals, without any valid justification, amount to hate a vital dimension of our life.2. The intent of ritosLos rituals, in themselves, are never neutral, opaque. We could define or give an idea of \u200b\u200bthem: "It is an individual act or collective always, even if it is flexible enough to allow banks to improvisation, remains faithful to certain rules that are precisely those constitute what is in it's ritual. A gesture or a word not even partial repetition of another act or another word, or that do not contain any element intended to repeat it may be, yes, magical or religious acts, but not ritual acts. " The rites always say something and make this the reality that evoke and transcend. This occurs in the rituals that we called, conventionally, profane, but with equal force and greater wealth of content in the sacred rites. Who knows the thought of Mircea Eliade this statement will be familiar and evidente.Importa stress-thinking of the festive rituals, they exert a function of 'control' against 'pollution' that threatens the 'human condition' and also a function amamnetic. On the one hand, rituals, on occasion, say human life against whatever may destabilize causing a chaotic situation. Are rites through which man is defended by invoking the magical, mythical or sacred. In addition, this function is the most I want to emphasize, the rites are amamnetic, ie what makes this possible recall and enter into communion with a past event. Often you read these or similar words in the works of Mircea Eliade: "The symbolic repetition of creation is a reenactment of the primordial event, the presence, therefore, of the gods and their creative energies. Writes: "reverts back to the beginning of a revival of sacred forces at that time demonstrated for the first time. By restoring the world as it was at the time just born, to reproduce the gestures that the gods did for the first time, in illo tempore, human society and the cosmos all be returned back to that time had been: pure, powerful, efficient, with its virtues intact. "religious experience in the rituals have the power to re-present the events and divine mythical, full of meaning. They are a set of hierophanies or theophany in which absolutely Another breaks into our world, full of meaning. Hierophanies and profane idolatrizes theophanies horizons opening for transcendence. This is also a mission sagrados.La rites Sikh faith is not compatible with the ritual superstitions apoyo.La blind or Sikh holy Scripture, Sri Guru Granth Sahib narrates clearly and unambiguously about these human customs. The Sikh Gurus say: "I do not see, or fasting, or fasting ritual Hindu or Muslim month of Ramadan, I serve the One, that since last I care. The Lord of the universe of the Hindus, Gosain and Allah to me are ... I do not do a pilgrimage to Mecca, nor worship at Hindu sacred shrines. I serve the Lord, and no other. Do not make or Hindu worship nor the Muslim prayer. I have taken the Lord is One without my heart and humbly adore my Lord there. We are not Hindus, Muslims, our body and life belong to a Supreme Being who is the only one. both Ram and Allah for us. "(SGGS, 1136) The above quote from the Sikh scripture references to Hinduism and Islam. How were the predominant religions during that time, but it also helps clarify the fact, often wrongly, that the Sikhism is an offshoot of Islam or Hinduism, rather than an ideology and faith differently. Before the advent of Sikhism, many religions, due to the passage of time, had become absorbed in ritualism without courage, sacrifice and penance, he did not bring spiritual growth or value to the life of the devotee. The Sikh Gurus spoke strongly against blind ritualism and superstition wrong. Guru Nanak, the First Sikh guru, even when still a child spoke out against the rituals without value. Guru Nanak and the sacred thread Nanak, when he was nine, his father Mehta Kalu, determined to have invested with or janeu Janoy, or "thread of sacrifice of the Hindus." This ritual is usually performed by all males of Hindu families. Until a child is the subject of this endowment, is considered an outcast. When members and family relationships Nanak and all the neighbors, secular and religious people had gathered, and all preliminary rites had been duly made, Hardial, the family priest, proceeded to put the sacred thread on Nanak's neck. The boy took the thread by hand, and asked the priest was doing, and that advantage was to put a thread for him. The priest explained that he was the base of the Hindu religion, that without it the child would be only a Sudra (untouchable or marginalized in society) and that the place must be obtained greatness in this world and happiness in the following . The young Guru Nanak did not agree with the Brahmin priest and refused to wear cotton yarn. And the priest recalled the qualities that a person should try to conquer: Compassion is the cotton, contentment the thread, modesty and true knot. This is the sacred thread of the soul, if any, then go ahead and put it on me. (SGGS p471) Furthermore, the Sikh Guru spoke against other ritual practices, gaps in time. He spoke against the idol worship or belief in gods and goddesses, astrology and divination, tantra, mantra and yantra, yoga Hattha and maceration of the body, pilgrimages and notions of good and bad days, the locations and forebodings, dress or deity. He also criticized other practices negative as dishonesty, slander, falsehood, alcoholism and drug addiction, breach of faith and violence. The Gurus have rejected the renunciation of the world and sanctified family life. But what can be achieved by bowing the head, when the heart is impure? 470 SGGS
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