Manufacturing fear

This essay was written in January 2015 after the French terrorist attack on satirical magazine Charlie Hebdo, in which 22 died and a further 17 were injured. The core of the essay is easily transposed onto the terrorist events at Manchester Arena in May 2017.

For your information please google Wikipedia for the following:

i. List of terrorist incidents in France from 1800 to present day

ii. List of terrorist incidents in Great Britain

You will be shocked at the sheer scale of terror activities listed in Great Britain from 1960s to present day. It is as if we in the UK are living in a war zone, where Islamists are but pin-prick amateurs.

Over the course of the past few days Paris, France has experienced terror at the hands of five people. These included two brothers, an associate of theirs and his wife, and a teenager who initially drove the car for the two brothers. A few weeks earlier, in another mindless terror attack, grown men – probably fathers themselves – gunned down and killed innocent children and teachers at a school in Pakistan.

To make sense of the islamist terror attacks, I need to take you back in time, to Jerusalem.

A guy named Hazrat Muhammad was taking his locality by storm. (The Sufis – mystics beyond faith – were coerced and compelled into joining Hazrat’s movement). Hazrat himself was a psychic-medium of excellent quality, albeit not advanced in the awareness layer. His aim was to secure for the wandering caravan people of his time, people without limitation or boundary, a shared identity that would bind its members without them falling by the wayside or preventing them converting to religion. His community up to that point had a fluid conception about what passed for ritual and religion, as did Sufism until it was brought into the Mohammedan faith under force, duress or necessity. Then Sufism too became rigid and inflexible as time went on.

Hazrat’s vision for a central identity required that someone contrive a book of rules, basic tenets, to help guide a fledgling sect as it transformed into a society hoping to realise a dream. So, he penned his ideas.

In old India (Aryadesh) each aspirant announcing their inner awakening attended one of several centres of advanced learning (e.g. Varanasi) to test their theory, idea and concept. At these centres they were ridiculed, abused, called names, verbally attacked, or beaten, and imprisoned. These centres were the place where you either made your mark or failed. In Hazrat’s time, cities of advanced awareness existed in Tashkant in Uzbekistan, Baghdad in Iraq, and Tehran in Iran; whereas Kabul in Afghanistan and Bishkek in Kyrgyzstan were too far out. Lesser known cities of advanced awareness also existed in areas we now call Jordan, Abu Dhabi, Lebanon, Syria, Qatar, Kuwait, Bahrain, Oman – countries which were invented by the British, in conjunction with the French, after the defeat of the Ottoman Empire. As Makkah was nearer to Jerusalem, Hazrat headed to Jerusalem to test his ideals for a new kind of society.

The Hebrews, also known as Yahu-be, held sway in Jerusalem, and looked down on the nomadic communities, in about the same attitude and manner in which Untouchables in India are viewed. Hebrews were of the opinion that culture and civilisation stemmed from them, as did the Europeans much later with their belief that human civilisation began in some cave in France. Both were flummoxed when faced with evidence contrary to that belief; but their modern weaponry meant the locals of the new countries into which the Europeans ventured allowed the debate to rest in the latter’s favour. In the same way, Australian aborigines with their dream-time were and are to this day laughed at by Europeans, when in fact the aborigines are talking of actual facts of a bygone time and series of events; similarly, the Sikh in India are dismissed as wholly wrong along with their Sikh scriptures. And Hebrews in Jerusalem dismissed the caravan communities around them as a backward sub-human community.

Hazrat faced an uphill struggle to get his book stamped and accepted as a base guideline for his people’s development. Like all newcomers, Hazrat was badly treated. In fact very badly…

Allow me to digress for one moment…

Hebrew history has many a distortion to fact. Globally, we are told one Hebrew played a pivotal role in crucifying another Hebrew. In fact, the latter was a married man with two wives and several children, who retained regal authority and left the area. His family traveled through Europe and settled along the way, with some subsequently reaching Scandinavia. At each place they became the region’s rulers.

Oft quoted books, the Torah and New Testament, written by lawyers who were part of the religious elite as well as the homeopaths of the day, rewrote history and slotted in the argument of crucifixion in order to carry weight and secure pity in establishing their own creed. A creed based on victimisation and forgiveness, in which truth was, and is, a necessary casualty. Moreover, in fact, the tribal nature of the Hebrew people is evident in the manner Christianity evolved specifically, as a tool and vehicle of genocide laced in intolerance. Mirroring Hebrew idealism, Islam spews the same fanaticism. The Israel of today exhibits openly its intolerance and its use of the victim card. However, as a Sikh I have to accept and defend the Hebrew peoples’ right to behave and express their emotions as they see fit.

Back to Hazrat…

Hazrat was on a losing streak to begin with. Encouraged to convert and become Hebrew, he declined. His people had always suffered at the hands of the elite, as happens the world over to this day, so his refusal did not go down too well. To cut a long story short, Hazrat, a very sincere and determined fellow rewrote his book twice in order to appease the temple stalwarts in Jerusalem. Each time, the hierarchy found reasons to withhold approval. So, Hazrat re-worked his book yet again, but this time just left amongst his own people.

Hazrat’s initial writing is lost, or its pages eaten away by paper mites; whatever the reason, his initial book no longer exists. What we now have is interpretation, based on personal assumptions and concepts, of what the author wrote and meant. And the interpretation itself has several schools of thoughts in any case. Eventually, a newer book was devised; but the scions, stoked by compelling interpretation and infighting, turned to the kind of radical and polarized position we witness in Islam today. We read a reactionary set of rules of do’s and don’ts.

But Islam is not the only faith to have reinvented itself some time after the demise of its founder.

Buddhism has also divided itself into two opposing groups over the interpretation of its initiator’s original writings, which have been lost in antiquity. Furthermore, a third trend has evolved over time to include women as a separate independent entity wrapped in the hue that presents itself as original ethos Buddhism.

For further proof of how faiths have diverged from their original conception we can study Sikhism. Less than two hundred years after its establishment, it had three veins running and co-existing simultaneously. The fracture is papered over, but the division remains. One of the veins, the Namdhari Sikh movement, are like the later day European Christians who cobbled together a mixture of Celtic nature worship (a Brahma worship identical to Vedic ‘Hindu’ ritual) and Christian ethos, resulting in the confused notion of Christmas, and ‘new year’.

The Namdharis pay full respect to the Sikh scriptures, but interweave it with their own Brahmic, nature-based ritual. A further Sikh division evokes another fanatical aspect: revolving around the baptised Sikh. This new ‘sect’ is a group of angry people of both genders, who view all other Sikhs with disdain and contempt. The group is so fanatical that the women of this ‘sect’ wear turbans, mimicking the men, as if without that turban they would be denied their identity as Sikh. They also have a version of heaven, where their concept of heaven does not really exist, but the symbolism remains in their mind.

This new ‘sect’ within Sikhism in time will become intolerant of all other Sikhs, resulting in a massive fracture within Sikhism if emotions are not controlled. Their idea of meditation is repeatedly shouting a selection of mystical words from the Sikh scriptures. The energised, angry shouting depletes their bio-system of oxygen, and they experience the lack of oxygen as the experience of a deeper connection. They give me the hardest time, such that I refrain from visiting a gurdwara when I know they are going to be present in large numbers. It is simply not worth the argument, nor the hassle to get involved with their ‘awareness’ as they call it.

The study of how Sikhs are evolving gives us a very good insight in how faiths in general, and Islam in particular, developed.

Reverting…

The Quran is a product of the ignorance of a Hebrew hierarchy that was so frightened by Hazrat and by the deep and dangerous purity of his original work, they had to find a way to stop its publication, lest Hebrews converted in droves. The powers that be assumed the masses were gullible and stupid. They were not; they had enough common sense to work out a position for themselves.

But the Hebrew hierarchy, regardless in which area of society it lords over, even to this day deems us stupid. Yet, no one ever studies this disease, stupidity, with which you and I are apparently contaminated, as an aspect or characteristic of the very elites that rule us!

Reverting to France…We are supposed to accept that individuals associated with the Charlie Hebdo attack secured their weapons and bullets using units of mass communication, and that the authorities had no idea?

What nonsense.

The entire drama is an exercise by the spooks who build into the equation collateral damage (people dying), as we witnessed during the Sydney mess. Innocent humans will die; in fact they have to die in order to instill fear of what a terrorist can do.

In France, however, the French over-refined the drama, and miscalculated. They knew the gunmen were heading to the head office of magazine Charlie Hebdo. They arranged a Muslim police officer to confront them. Now, go and do some basic research about how many of the French police are Muslim. Not many. Yet we are to believe that on that day, at that time, a Muslim police officer was at hand to confront the two brothers?

How convenient.

Then, the next day, during the next incident an ethnic police officer just happened to run into one of the group, and she got herself killed.

And the chance of two Muslims police officers getting killed in such a situation?

Guys, you and I have a better chance of scooping the lottery than these two events having two Muslims, or ethnic officers, facing an armed gunman – gunmen whom the spooks of all NATO countries, the ANZAC countries, and good old Mossad, would have been following in minute detail.

I know from experience that our house is ‘visited’ virtually each time we leave home. They go through our entire house room by room, and cupboard by cupboard. Am I supposed to accept that the houses of these guys were not ‘visited’? I know from experience that spooks in the UK also use illegal Indians who are trying to gain permanent residence in the UK to trail us if we are in a predominantly Asian area.

What has happened in Sydney and Paris is that the spooks and the governments knew beforehand about the events, but the French screwed matters by deploying Muslim police officers to confront the gunmen in both the Paris incidents. They also were of the opinion that the gunmen in the first incident would not get access into the building. They thought an armed confrontation would take place on the street resulting in the death of the Muslim police officer. Then the main armed response unit would arrive and take out the two brothers.

Err, it backfired big time.

The brothers had a rocket launcher and it seems an arsenal of weapons. Where and how were these obtained? As I know, my family and I cannot breathe without the spooks’ knowledge. In fact, we purchased five extension leads with individual switches in order to better control electrical units plugged into them. These extension leads were to replace 15 year old extension leads. And guess what? The UK police harassed us for weeks after that purchase. So do not tell me that these guys were able to secure heavy duty arms and the spooks did not track each and every (cash) purchase. What next, these guys are going to purchase a tank and the authorities are going to tell us they knew nothing of the fact?

We are endlessly told how each keystroke of our computer is monitored, and each phone call listened to in real time. So please, we may be the ordinary people, but we aren’t stupid.

We will mob-protest one day, and insist that Israel give Palestine people their independence, and not use the area as a shooting gallery or an open prison camp. We will insist that European powers leave the Arabs to their own arguments and devices. What they do in their own back yard is none of our business. Our ordinary lives have enough pressures. We do not need to be used as cannon fodder by the spooks who seek additional funds to secure a better pension plans for themselves.

But will things change?

Not a hope in hell.

At times, I wonder: would Hazrat, the Great Prophet, have written his theory and handed that ‘awakening reason’ to the caravan dwellers, if he had known of the manifesting result?

What he initially wrote was deep indeed, it still is in a few passages; but unfortunately, to understand the depth one also needs depth. You do not climb a cloud-enveloped snow-covered mountain whilst lying on the ground in the valley looking up at its peak.

Religion is a tad more complicated.

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Higher Meditation

Authentic air travel automatically involves travelling first class. Cattle class is akin to a priest claiming to be an atheist, championing liberalism, while frowning at the multitude of others’ sexual partners though not of course his own.

Haters, sadists and masochists appreciate the cold-blooded anti-liberal call to duty. Their condemnation, misunderstanding, frustration, and lop-sided praise shield acronyms where balance and fiction exist, but not to themselves.

Meditation similarly falls into two distinct groups: commercial meditation and higher meditation. Higher meditation would be air travel in first class, albeit that it is inaccessible to all but the selected, or indeed the elected, few.

Commercial meditation teaches various yoga postures, increasingly disconnected from accurate breathing, let alone correct breathing, and simultaneously claims to open the chakras.

It’s like saying from a male perspective, ‘I have a penis, and so an orifice, any orifice, will do’; or from the female perspective, ‘I have an orifice, and so any penetrating object will do’…and then claiming you’ve had the most exhilarating, deeply moving, and love-based orgasm. Orgasms are only meaningful if they are loving. Otherwise, they are physiologically satisfying and psychologically empty. That is precisely the difference between commercial meditation and higher meditation.

Wherever I turn, I witness cheap meditation. Laden with pomp, authority and pseudo-aloofness (implying detachment), cheap meditation is taught shamelessly, and practiced wholeheartedly. The naïve teach the ignorant. The ignorant lap-up the misguidance as if it were a gift from a God. Take kundalini yoga. When invoked and practiced, it invigorates the bio-energy system, creating good feeling. However, it also systematically erodes balance, creating mental and emotional imbalance, and leading to psychosis and psychotic behaviour.

Recently, I visited a place of worship where a university-aged kid was leading meditation. He was repeating a reverently deep word that should not be used and that has nothing to do with social meditation. On top of that, he was breaking the word into its syllabic parts, intoning the first upon inhaling and the second upon exhaling. He deemed this to constitute deep meditation.

No, sunshine, the combination of the reverently deep word in tandem with the type of breathing you were conducting and leading the congregation in is simply and straight-forwardly hyper-ventilation. Indeed, if you just repeated the word ‘one’ upon inhaling and ‘two’ upon exhaling then you would experience precisely the same heightened well-being as you assume to have reached via the two-breath invocation of the reverently deep word.

Increasingly, I witness Asian kids like this whipper-snapper at the gurdwara, their chests inflated in announcement of their educational achievement; these doctors and lawyers whose arrogance and vanity are breathtaking, and who assume their education confers authoritative excellence upon their every utterance, including anything relating to meditation and scriptural lore.

The way they act is like saying that because you work in a mango grove, which is at the same latitude where coffee is grown, you are a qualified and experienced barista.

In the same way, hyper-ventilation is not meditation. But everywhere education begets arrogant self-importance…I witness the same idiocy all over the world.

Let me elucidate.

In Sikhism, we have three prime words. All three words predate Sanskrit and are easily found in languages more ancient than Sanskrit. The words represent the moment of pre-creation, and they are conducive to as well as indicating the type and manner of coagulation of matter in a given dimension, and the actual zone that contains a group of dimensions.

Thus death – lifelessness, that state when a body is no longer locomotive – just like a solid mass of steel or anything else for that matter, is a tangible reality; it not only resonates with the hum or vibration of the three sacred words, but the sacred words are actually present therein. To put it very simply, those three sacred words are the bedrock of creation.

Ordinarywalas assume that death means evacuation of the three-word symmetry. No, it is the very opposite. The emptiness of space of a given galaxy, or the space galaxies occupy, exists because of the three-word symmetry. Death only means lack of vocal communication and organs at primeval rest. The presence of the three-word symmetry carries on albeit the body is cremated and ground into small dust particles. The change in physical shape does not denote the disintegration or disappearance or even the dissolution of the three-word symmetry; that it can take place at all is wholly dependent on the presence of the three-word symmetry.

Inhaling and exhaling breath in tandem with the invocation of the supreme word does not indicate a gift from the Gods.

In fact, all you have done is given your organs a good going over while remaining physically stationary. It is not meditation, let alone higher meditation.

Higher meditation requires life-long humility, humbleness and servitude repeated endlessly without seeking redemption in return. Eventually, after countless lifetimes as a doormat without any self-importance, an elite person is authorized to guide you. The tests become increasingly painful until you comprehend attachment and you stand as an observer of your own psychology. It is at this stage that meditation at its basic level begins.

Guys, to those of you practising commercial meditation, I say, ‘maintain your focus, as all these stages of internal introspection are stepping stones to higher integration, until you hopefully hit poised integrity, which may then trigger a response from the elite to perhaps take you under their wings.’

To the arrogant ‘look at me, I’m so educated’ doctors and lawyers (because it’s never the PhDs, engineers, astro-physicists and mathematicians who strut arrogantly) who purport to teach meditation my message is, ‘take a chill pill, for you are the classic idiots.’

Make no mistake, in slapping you down I have done you a great favour. I have introduced you to your own falsehood, in the hope you step back and begin a balanced introspection.

Good luck guys.

Contemplation, Meditation, and Samadhi

This essay comes in response to feedback on my essay (13th December 2015) entitled “Sikhs and Meditation”. It was noted that I left elements unexplained, shrouded in ambiguity. Indeed, this was deliberate because field workers at my level are constrained in terms of what they are permitted to divulge.

Field workers with my level of responsibility are tasked with aiding the development of a seeker’s inner awakening, and we do by giving indications and pointers. Seldom do we impart precise instructions. The reason for this is that we may only operate within set parameters, and to overstep our boundaries is to invite demotion – no questions asked – by those charged with examining our conduct and the content of our guidance, who may do so under disguise as seekers themselves.

So if I was vague in “Sikh and Meditation” it was intentional.

Part of the reason why those at my level are policed arises from the discrepancy between what we see and what you see. We have, at times, unparalleled access to memories encased within creation which you would normally reference as past, present and future. That which you call the future, you perceive as unfathomable, unpredictable, unformed, shrouded in unknowability though hovering like a cloud on the horizon, subject to change and react to any given stimulus.

To speak of the future is, in your conception of things, to embody unreliability. But once the future has come to pass and shifts into the category of the real, whether of past or present, you can see that which we at my level already know. Namely, the future is a precipitate of all that has happened and is happening, and more so it is implicated in – and a co-determinant of – that which forms the past and the present.

The future is not awaiting expression or fulfillment, it has already expressed and fulfilled itself.

To put it simply, the future is not a state of becoming. It has become.

The interaction and the co-existence of past, present and future (to use the categories with which you are most acquainted) is a cornerstone of Sikhism and of Vedanta philosophy. We address the pool of interactive awareness of past, present and future – that which you imagine as distinct temporalities bound by a relationship of teleology and process – as the Akashi Records.

The Akashi Records posit that past, present and future are encompassed within the frame of creation and non-creation, which contrary to the way you understand them are not distinct but are a particular kind of singularity.

We might say the same about the concepts of beginning and end – these have to be seen as a process of movement from one to the other, yet like past, present and future, like creation and non-creation, they are in fact one and the same. Beginning and end are simultaneously themselves and each other.

If I apply this to Sikhism, as a good Sikh (which I am not – recall, I am the not so terribly good Sikh!) I ought to adhere to and believe in the concept of the Akaal – the formless. What Sikhs fail to grasp is that the formless is not form-less; rather, it has a presence. In fact, it comprises a multitude of layers, a set of strata beyond whatever formless designation we impute to it in our minds.

The Akaal is not itself formlessness, but encapsulates the formless, whereupon we cognize that both Akaal and the formlessness it references are entities. They are not nothing, they are clearly something. (Note to Sikhs – this point is stated categorically in the Sri Guru Granth Sahibji by none other than Guru Nanakdevji – please locate the actual stanza).

Reverting to creation and non-creation. These are governed by karma. By this I do not mean the action-reaction, cause-effect thing you call karma, these being more accurately definitions of samskar (a sub-stratum of karma). No. Karma is the qualitative, not the quantitative, it is how the flow from a portal is governed, it is not the outflow itself. Karma governs the outflow, which when it coagulates forms creation.

To the ordinarywallahs, fixed on the notion of the social contract and our obligations within it, and to poets, who parlay the often sad and painful consequences of chasing after one’s desires, karma serves a particular and much-needed function to keep us on the straight-and-narrow as well as to romanticise the fall-out when you fail to do so.

However, the outflow which karma governs is itself already embedded in samskar, that is, it is already endowed with action-reaction and cause-and-effect, whose quantities are relative to the dilation of the portal. Hence, creation and non-creation are one complete segment of an expression from a given portal, which in turn has various dimensions, which are enclosed in zones. The zones interrupt, mingle with and travel through one another, while maintaining their individual integrity and unique vibration.

When you look out into the night sky, you see blackness, while those at my level see light. You see emptiness, we see creation and systems.

But back to “Sikh and Meditation” and the charge of vagueness that was the response of some to the essay. I deliberately and overtly glossed over the stratum of what you call meditation – but which those at my level know as contemplation, meditation and samadhi. The detail I gave in the essay was prerequisite to embarking on and achieving a state of contemplation. A starter-for-ten, if you like, where the vexed (and vexatious) relationship between pessimism and internal patriotism are explored.

You will recall that I outlined the rungs of advancement as progressing from diet-based, through thought-based and emotion-based, to the realm of humility and servility. These rungs are the reality to which you must become attuned, become one with internally, and then live outwardly, before contemplation commences.

Contemplation is not, as you would have it, internal debate of ideas and the suchlike.

Contemplation is not the place for conjecture. Conjecture must already have been gotten out of the way, dealt with, in the course of the rungs of advancement mentioned above, and through the process of attunement practiced first internally and then externally.

Contemplation is total opinionlessness. Opinionlessness is in turn the canvas on to which the depths of realism are ready to be drawn with broad brushstrokes, but one awaits intervention from another for this to happen. This other is duty-bound to you; it is their responsibility to trigger your initial entry into and beyond contemplation. They could be a person who makes an observation in passing or they could be your formal educator, a teacher whose presence is less transitory and more enduring.

My indication is that the vast majority of secular beings are not ready for contemplation let alone meditation. Many applicants sit cross-legged and announce to onlookers that they are in fact assuming the hallowed lotus posture. Sorry to break it to you, but what you do doesn’t even come close to the lotus posture. Every image you have seen of it is wrong, a falsity.

So what hope have you of entering contemplation, forget meditation and samadhi, when your knowledge of the lotus position is wrong? Especially when you do not even know that correct posture and joga (yoga as you call it) come after, and never before, one has attained contemplation, and that it is the latter that leads you into deeper inner resonance and joga ability.

Oh, and by the way, what on earth is a downward-facing dog?!?!

Idiots, certified to teach idiots, re-label postures in accordance with their own (or borrowed) brand of stupidity; and they ensure and enable the development of nothing more than inner darkness in those they purport to teach.

I cannot indicate strongly enough that meditation is dangerous.

Meditation is the pathway to your introduction to your inner light.

Meditation is the pathway to your introduction to your inner darkness.

At a secular level, you will never be able to differentiate between light and darkness. From within your present level of comprehension both are godlike.

Be warned and tread carefully.

Păssĭm or Passion

I have always had two hobby horses in my life. One is creativity, a middle of the road type of creativity – not for me the ‘art’ of a cow suspended in alcohol in a glass tank. I don’t consider that art, rather a deviant exploitative expression. Yet I defend the right to express that ‘art form’. No, my middle of the road boring creativity is limited to photography, preferably black and white, and oil painting – both self-taught, and both at which I am diabolically bad. God, at times even I cringe at what I ‘create’. My other hobby is happiness, hand in hand with pleasantness, married to politeness. My pet hate is betrayal steeped in secrecy acting as a poisonous chaperone between life-long ‘trusting’ companions.

As you may have guessed by now, my life is narcissistically and tribally merged in questioning and challenging the value of abstract obituaries where intellectual conceptualism masquerading as advanced awareness postures, when in reality it is cocooned in dearth of pure awareness.

Humankind has several cherished bedrocks. The entire species clutches at well-being as a measuring tape where self-opinion is a barometer of self-worth: and of one’s own specialness. Yet there is an amnesic refuge-seeking, so that groups can refuse to countenance the fact that the exact same thread runs through swathes of other human racial groups. This then means that each individual human-animal thinks it is unique and special. If only that was a truth.

It is this misnomer which is the cause of rite and ritual divide.

Let us face a fact. It is written in each and every scripture that killing somebody of a different faith practice is acceptable. Check the Bible. It states this. What, you cannot find the precise line or set of words advocating murder in the Bible? What next? You are going to tell me that Jesus of Nazareth wrote the Bible himself!

If you do find a passage about acceptance of murder in any of the scriptures, written in its original formal language by that religions originator, I will announce you as ‘God’. Because no such nonsense exists in any of the scriptures, at all.

So why the massive differences between humans?

Because we are ignorant of our own ignorance.

In Sikhism, the core essence is the defence of the weak and the vulnerable. Well, not actually. The weak do not need defending. So whence the high self-opinion that you as a Sikh must defend the defenseless? Because of a simple misunderstanding. The simple misunderstanding is to misread the protection of life from death as demanding defence of the weak. A Sikh raises arms against the oppressor to warn the latter about its own destiny with death. For, the mentality of an oppressor is to challenge life itself, thus accelerating life’s collaboration with death. An oppressor has a relationship with death. Its own.

But it is too much of a coward to either cut its own throat or pull the trigger to blow out its own its brains. Let me elucidate. A rock climber without any safety equipment is challenging death. It subconsciously seeks its own demise in as flamboyant a way as possible. Not for this delusional glory-seeker a simple overdose of pills; no, that is too simple, not ‘blazing enough’ in itself. Instead it glories in the perversion of claiming command over death when it has finished the climb not having met death.

If you tell this person to wear a safety harness, it smiles in your face as if you lack courage. In this instance, an adrenaline rush is perceived as courage.

If that is courage then what do we call a mother in a battered relationship, anxious to maintain that relationship because she intuitively knows a father is very important in the rearing of their children? Her choice to suffer mental and physical abuse, hidden from the children, is real courage. No adrenaline rush here. Just pure responsibility.

But why?

I started with the title “Păssĭm or Passion” – here I am using the Merriam Webster dictionary definition about păssĭm. Then, I spoke about the limit of my own creativity. The question men have to ask is that if it were not for the creativity of women, would a man even exist? For life is created by women and not by men. Men are the custodians of a life-form called sperm. But women have the internal capacity to induce birth from the chemistry that they are born with and are guardians of from birth, without the need of ‘sperm’. Men simply expedite the event.

In the creativity of life, men are Păssĭm whereas women are Passion. Passion stands for focus, determination and steadfastness. Man’s creativity is a passive unconcern for the welfare of living and life. Hence the mass killing, whether for commerce or pleasure, of each other and of non-human animals. Women, meanwhile, are motivated, moved and magnanimous in their desire to create and protect life.

Chivalry, gallantry, graciousness, politeness and good manners are some of the attributes that are meant to be automatic to Sikhs. Yet, Sikhs fail in most of these attributes. Men the world over need to consciously re-evaluate their existence in the scheme of creation.

You, as men, are born into a symmetry outside which you cannot exist. Why, then, do you abuse, destroy and de-create creation? I have just read a news item in which yet another ‘discovery’ has been made – that you use both sides of your brain for speech. Oh, wow. Well actually, this new discovery is progress from the decades old ‘discovery’ that one hemisphere of the brain was the speech centre. The item raised a wry smile in me, and I asked, how on earth does this help you as a man when, for whatever reason, you get into a needless argument with another driver about the right of way in European-centric countries?

Until peace has not become your personal mantra, and is input into every aspect of your life, what on earth is the point of ‘discovering’ that there is another planet out there identical to this planet? What, you want to poison that world as Europeans have poisoned this planet. No, it is not humans who have poisoned this planet. That accolade is entirely race European’s achievement.

Action in the form of male Europeans poisoning this planet is also passion, however it is a negative passion. I refuse to accept that race European women want to poison this planet. No, this accolade belongs only to the men of race European. It is they who have to clean up the poison that is strangling life on this planet. But greed as usual will get in the way.

I ask European men the following: what greed-based enthusiasm drives the maternal mothering instincts without which you as a man could not exist, let alone take birth?

European men, and men in general, do not need a lecture in advancing awareness to shame them into facing reality. All they need to do is study the basic principle of womanness.

Mirror the care, compassion and loyalty of the women who on a daily basis you interact with. For, it is women who are the actual teachers of inner awakening. No sod of a bloke sitting cross-legged atop a freezing mountain, his testicles having shriveled to the size of a pea, is going to mouth off a sacred mantra that will trip the light fantastic for you, and you alone, and sod the rest of humanity. Duck that nonsense, guys. Duck it.

Just value the women in your life, that’s all. Just value them.

In them lies true creativity.

And as for my out-of-focus, dodgy, black and white photography, guys, believe me, it is art, but maybe not as you would value it.

Seva

In this post, I seek to explain how the human world divides into distinct bio-structural groups and what this means for nishkam seva (selfless activity).

One group, mature advanced consciousness (MAC), has a fully-developed and active organ-mechanism to permit inner awakening. The other, egocentric consciousness (ECC) has a hibernating organ-mechanism which acts to inhibit attunement with advanced awareness.

Mechanically, both bio-structural groups can engage in selfless activity. However, having lived in the UK for fifty years, I can attest to the fact that in the ECC group this manifests as a passing fad – albeit committedly undertaken – that doesn’t endure over the longue duree and is not saturated with selfless-consciousness.

There is, for the ECC, instead a wariness about being pushed beyond one’s limits of selflessness – a self-preservation consciousness that draws the line in order not to be taken advantage of – and it’s there to see in the eyes and body language of European converts to Sikhism and Hinduism.

Among the MAC group, selflessness is not conditional. It is intuitive, innate, natural, humble service. Whereas the ECC regards parents as birthing pods to be discarded or farmed out when they hit old age and infirmity, deference to parents and elders is part-and-parcel of the MAC bio-signature. The selflessness that European converts undertake with all manner of caveats is, for the Sikhs and Hindus a privilege.

Nishkam seva used to be relished by the Indians of Britain. Lately, though, I’ve noticed a soiling, a weakening, a creeping impurification of this purest of activities in the minds of those doing selfless service.

MACs are becoming ECCs.Why?

Well, one reason is the proliferation of a media culture, bulwarked by right-wing devotees, and entombed in right-wing discourse that fosters and projects a form of thought graffiti that creates factional high-mindedness. Hence, supreme truth is sacrificed at the altar of cultural hierarchy, incarcerated by rigidly demarcated and authorised versions of reality that invite scepticism about the apparently unattainable and outdated dreams of our elders.

So accelerated is the contamination of nishkam seva among Sikhs that they now conduct it with fear, serving gur-langar (blessed food) – in the Gurdwara kitchens, to anybody who wishes to partake of the wholesome free food – as if those they serve have a contagious disease.

Where once valiant Sikhs stood fearless in the face of physical violence or black-magic operators, such fear is unbelievable. Where once, anybody who came to the langar hall was served with openheartedness, nowadays I witness gur-langar being served with selective openness, rather than with the abiding consciousness that all are equal in the eyes of God – and it is cowardly.

Seva has historically been linked with karamjôg (jôg in Panjabi is a higher state than Sankrit’s yôgā); karamjôg denoting an interaction wherein one’s humility and selfless service provide a mental opportunity to remain actively egoless for a certain period of time, and to thereby help lose the egotistical weight gained in one’s everyday interactions with others

This type of activity was sought after and actively enjoyed, and people had to await their chance to cleanse their own negativity. The more demeaning an activity one engaged with egoless attention during seva, the greater the burden of negativity one was able to neutralise and cancel.

Unfortunately, the Europeanised Asians, now well into their retirement, are steeped in fear of the same unknown that Sikhs used to tackle with ease and fearlessness. Lacking practical guidance from seasoned ESP-able Beings has created an argument in their minds against the rightfulness and deep sincerity of seva. How sad.

Those who are ESP-able, like myself, are hounded on a daily basis and viewed with suspicion, aided and abetted by the cowardly occupiers of positions of power within the Sikh faith – who lay claim to advanced awareness (Sant), yet cannot dig deeper than the regurgitated Gur-stories in their claim to fame.

Ask them for deeper clarity about ESP and the higher layers of consciousness and they are left floundering for answers. Having said that they are doing a sterling job in containing and guiding the masses, teaching them the rituals and rites fundamental to gaining entry into the advanced realms, and which must be mastered faithfully decade after decade before one can be inducted into deeper thought and teaching.

Until that happens, deeply sincere and humble selfless seva have to be engaged in as often as possible, week in and week out. Doing seva while also passing judgement on those about whom you hear salacious stories being passed around the community is to effectively relinquish your opportunity of inner cleansing, and the egotistical weight piles back on.

And additionally, something which is not explained widely enough, is that in judging another person you secure a connection whereby you suck their negativity of their psyche into your own psyche, which as you interact with your nearest and dearest becomes shared amongst your dearly beloved.

Any place of worship is an opportunity to cleanse one’s negativity by focusing on your own faults without sitting in judgement over whoever enters your eyesight or your wandering mind.

Non-judgement. That is the first type of seva.

The second type of seva is active participation in the operation of your chosen place of worship, without seeking the limelight or applause. Simply go and help. Let others, who are stupid enough to seek adulation and status and power, hand out orders.

The opportunity for sincere humble service is theirs too, and if they choose to ignore or discard that opportunity, so be it. For your part, just be grateful that you have an opportunity to step back from day’s hard toil and to reenergize your battery of purity and positivity.

As for the ECCs – I am determined to help the race Europeans (for that is whom the ECC references primarily) seek and find the trigger point for activating their participation in inner awakening. I know that I will fail. But I shall never give up trying or hoping that I will succeed in this endeavour.

To the MACs – well, please do not give up hope. You are on the right track. The journey is very long indeed, but it has an end. And you will be surprised what awaits you at the end… and they say God does not have a sense of humour?! Just you wait and see.

 

Sikh Mystic

Sikhs are caught in a strange paradox. A paradox without parallel in their history. They are hurtling towards a pattern of behaviour inimical to their very being; where once they lived not merely in alignment with, but expansively beyond, the samurai code which Takaharo Kitamura defines thus:

“The samurai must maintain his faith in his beliefs, even as the social or political climate shifts and alters. He must be patient, must act in a manner that may at times seem irrational or illogical, must resist the temptation of instant gratification, and must work towards fulfilling what may seem to be an impossible idea. As a result, the samurai is often sometimes an outsider, a rebellious figure because he refuses to conform to the habits of the day.”

Whence the stupendous fall from grace of the Sikh mystic? Why are Sikhs going, not into the mystic, but resolutely away from it? To answer this question, we need to explore the death of Sikh humanity – that quality of being humane and benevolent, of eschewing judgement in favour of empathy. Okay, ‘death’ may be a tad overwrought – but certainly Sikh humanity defined in this way has entered a period of ruination equally ruinous to the existence of the Sikh mystic.

Now, I have absolute empathy with that age when PhDs were conferred only once a student had accomplished mastery of, and successfully defended their theses on, no fewer than eight subjects. An age when PhDs were attained well beyond the age of 40. Today of course, entry into just one PhD programme is difficult enough, and mastering just the one subject is a life-consuming venture for four years or more. – but to master eight subjects?! I’ve nothing but admiration for that kind of feat – a norm among PhD students in a long-ago age, and one in which the Indian universities excelled, welcoming students from across the world.

What the Sikh mystic did however, was to extend the scholarly curriculum, to revolutionise the armchair-debating speciality of Aryadesh’s scholars and the subject-focused study of their research students. Sikh mysticism deepened the scope of education and expertise, integrated this to extend to body as well as mind. Thus, while an erstwhile research subject included mastery of war – Sikh mysticism required that this have a physical component, a practical counterpart to learning about strategy and tactics. It was a radical departure from a theory-only curriculum, and from the kind of mystic enquiry that limited itself to fathoming the unseen – Sikh mysticism brought to the table a pragmatic imperative; knowledge for the sake of dealing with life’s everyday problems.

If pragmatics had been valued enough, it’s possible that the morning on which the Mohammedans (the original name of followers of Islam) conquered north-west Aryadesh for the umpteenth time might never have come to pass. Indeed, one young mystic – following a householder’s lifestyle rather than that of a recluse or ivory-tower theoretician – pleaded with his senior mystics that they take a physical role in defending and repulsing the invading army. The response was along the lines of “We will sit and meditate, and materialise a sheet of mirror to confront and blind the invading army as it marches across the desert along the north-western frontier.” Meditation did not transform sand into a mirror with blinding properties. North-west Aryadesh was conquered.

And the young mystic? He is now known universally as Guru Nanakdevji. The founder and first guru of the Sikhs. (I’ll write more about what a guru is in a future post).

Guru Nanakdevji was a reformer. He jettisoned reliance on subjective and ethereal knowledge alone. He believed that the human world would be governed by those who master technology – which is where this sentence ends from the European (including American) perspective – and harness it for the benefit of people, animals and the environment. This is written into the Sri Guru Granth Sahibji, along with other of his observations, such as the imperative of strenuously tackling, confronting and improving circumstances to effect a more balanced state rather than meekly accepting karma.

The ‘knowledge-and-action’ based humanity of Guru Nanakdevji thrived through the other nine progressive Sikh Gurus. Hence, pragmatics – Guru Ramdassji (the fourth Guru) encouraged horsemanship as well as the mastering and carrying of arms, in a legal environment forbidding this – shared the limelight with scholarly pursuit.

Consequently, Sikhs were not exactly flavour of the day. Challenging ages-old traditions of Vedantic and Vedic philosophy, with their mass following and off-the-mark translations of Sanskrit scriptures (before Hinduism came to encompass everything in a hazy amorphous mass), was – and this is too often understated if explored at all –unpalatable to the mystical elite.

Yet, as with all reformist movements, the earliest adherents to Sikh mysticism comprised disaffected scholars and elites from within the ruling but increasingly defunct system – the rationality of their argument in favour of Guru Nanakdevji attracting more followers in turn. Yet, Guru Nanakdevji’s wasn’t Aryadesh’s first reformist movement by any stretch of the imagination – Bhagat Kabir and several others before him had tried and failed. What marked Guru Nanakdevji out was his born-enlightenment quality – that advanced divine awareness of his that came from birth, and gave him absolute abilities in exposing weak arguments and won him acclaim within the highest echelons of the Divine community of his age.

To put this into context, Gautaum Buddha was a self-enlightened; while Jesus of Nazareth and Mohammed of Makkah were taught-enlightened. At a pedestrian level, these strata of enlightenment are unseen, exchangeable with and inextricable from each other – what is necessary is to extrapolate the individuals involved; at an advanced spiritual level, the enlightenment forms are distinguishable but understood to more importantly comprise part of a cosmic continuum in which the bio-signatures of the individual are irrelevant categorizations.

So, we have a born-enlightened reformer espousing knowledge-action based humanity that integrates mental acuity, physical prowess, and pragmatic action – a figure in the form of Guru Nanakdevji who is a superior dialectician, unraveling the confusions of the Vedic norms and the ambiguities of the Mohammedan edicts, and joined by many an interlocutor won over by the rationality of his equal and balanced lifestyle argument.

And while this followership expanded to the masses, the source of Sikh mysticism’s initial attraction was the elites – the educated. (This social constructivist basis of group identity is well-documented within anthropological research – including the role of elites in setting the agenda, and articulating the symbols and ideology that attract the masses into believing, or in this instance cleaving to reform).

To a huge degree, however, Sikh mysticism was its own PR. It’s access to, and explanatory value and practical importance for Aryadesh’s lay population, came at the moment of its unveiling on the global stage – when Guru Gobind Raiji presented the Mystic-Warrior Sikhs formally at Vaisakhi at Anandpur Sahib and thence was baptised under their auspices as Guru Gobind Singhji.

But it also came in response to the Sikh mystics’ successes in battle – those demonstrations of power and prowess that speak volumes to a mass population excluded from the exercise of esoteric knowledge that is the elite’s domain. Mohammedan warriors sought out Sikh mystics in battle in order to die at their hands, such was the blessing and aura connoted with being a Sikh mystic.

Together, these attainments combined to attract many fame-seekers, excited by the prospect of the adrenalin of battleground victories and of becoming Sikhs – Singhs – in the process. At its apex Sikh mysticism was venerated as itself being at the apex of all dharmas and religions; and the achievements of the Sikh mystics, ordinary householders who mesmerised the population, were legendary. With the passing of the tenth Guruji, crucial adjustments leveled out the equally crucial distinctions between dharma and religion, and the criteria for becoming a Mystic-Warrior Sikh – the triadic cornerstone of mental acuity, physical prowess, and pragmatics in the service and advancement of humaneness and humanity – were relaxed to an unprecedented level.

Consequently, the baptism ceremony to become a Singh resembles a ‘conversion job-lot’ and I am unyielding in my opposition to this. For me, Singh and Kaur denote, for men and women respectively, “a Sikh mystic who is deeply and thoroughly educated but has chosen a hands-on, warrior-secular lifestyle, committed in their refusal to let truth be humiliated – even if they have to stand alone and must give up their own life in protecting truth” (Avtar).

But what I witness is angry people unable to command their own emotions being encouraged into baptism as Singhs, as if there is a contest to see who can secure the most conversions. And they take place several times a year, year in, year out – across the globe. It’s an absolute nonsense. I would even support the conversion of these manipulated innocents if they were, at the very least, entered into a stream of education that would result in their inner awakening. But they’re not and, so, I shan’t.

Think about it, the criteria for becoming a Singh are: a vegetarian diet, abstinence from alcohol, tobacco and drugs, a promise to wake up early and do two sets of prayers, one in the morning and one in the evening, not cutting their hair and wearing the five kakkars.

You may as well put out a call inviting everybody who’s ever been told by their doctor that for the sake of their health they need to eat a vegetarian diet and give up alcohol, smoking and recreational drugs; and who, on top of that, don’t get around to trimming their hair… convert to being a Singh, you tick most of the boxes already.

If only it were that easy to become a Sikh mystic!

Vegetarianism has always been a mainstay of the Indian diet; keeping hair untrimmed has always been the choice of those seeking inner awareness…these are hardly edicts of an advanced dharma, then, but merely extrapolations of long-held local practices, and not a whole lot to crow about, after all.

Sikh mysticism is a tad more complicated, and yes, I would revert to some strictness about who may take the next step in their inner development with respect to initiating them into Sikh mysticism. Remember the prescriptions of mental acuity (to the level of scholarship), physical prowess, and pragmatic resolution of life’s everyday problems? Entwined with the qualities of humanity – truth, protection, empathy?

In all of this, there is no place for arrogance; and I would strip that out of any wannabe Singh by asking them to précis their knowledge of current scientific and philosophical research; prepare and formally defend doctoral theses on four subjects of their choice; demonstrate recall of all the world scriptures, and be able to extrapolate the theological differences between them. Fail in any, and you fail totally. Please pass “Go”, you don’t have what it takes. You cannot become the Khalsa.

What you actually see happening, however, is open baptism season, accompanied by a lot of venom and anger and utilization of media platforms to see who can shout loudest. Of the oft-quoted Kahlil Gibran phrase “Rest in reason; move with passion”, only the second half seems to resonate and even then without qualification or balance or temperance. And the newly baptised then fragment into social cult groupings, their fealty occurring at the cost almost of Sikh unity.

One inspirational Sikh took a more outlandish path to inner awakening and gained mystical status as a result, only for this acolytes to follow the method without achieving what he had; it was a case of ignoring the interplay between an individual’s bio-signature and the method of self-awareness suited thereto, and thinking that fervently rocking and atonally and loudly repeating a mantra would allow you to reach the heady heights of enlightenment though your bio-signature requires a different method altogether. Ask the acolytes, however, and they will, to a man, deny that they haven’t advanced spiritually.

The mesmerised are never taught the simplest truth of all: which is that you must find what works for you. I can’t emphasise this enough – focus on your aim not on the individual who appears to have reached it.

Few can become mystics. Weakening the pool through mass, emotionally-charged conversion doesn’t help anyone. While there is nothing to fault in the initial fervour of the newly converted, eventually the veneer peels off and they come to see the ultimate aim/objective with the naked and dispassionate eye, and in all its unattainable reality.

For example, almost everybody misses the point of being a warrior: it is to find every conceivable way to get out of a fight. A Mystic-Warrior must first try to create an environment which allows both sides to save face. Only when all attempts at this are rejected does the Mystic-Warrior move into the phase of shielding the weak, protecting the vulnerable, and disarming the aggressor. If the latter raises arms and takes aim, then it is permissible to put them to peaceful rest. A Mystic-Warrior does not sit in judgement, but accepts human frailty and ignores ambition.

Yet, to see the veins practically popping out on the foreheads of the baptised Sikhs, who huddle together on the Sikh television channels here in the West, creating a frenzy of argument and anger, clenching their fists in demand of their wants, substituting freedom of speech for the freedom of thought that is already theirs by right… well, Mystic-Warrior Sikh is not the first description that comes to mind; nor is Sikh, let alone Singh.

There is genuineness in their desire to see justice fulfilled as they regard it, but while admirable, they remain demeaning examples – all too widely emulated – of that which fully and truthfully is the Sikh Mystic-Warrior. As Rumi writes: “It is not thunder that grows flowers, but water.” 

It is nigh on impossible to be a Sikh Mystic – but for all that, it is neither unattainable nor unlivable as a lifestyle.

January 2011. A Fresh Perspective On Sikhi: An Interview With Avtar (sent to To Jaspal Singh Bains of Sikh Times)

A Fresh Perspective On Sikhi: An Interview With Avtar (Interview conducted and compiled by Preeti Kaur)

You are a very cheerful, chic and colourful person, yet a pura Gursikh – that’s a very rare commodity in Sikhi. What is your background?

I was born in Kenya into a Gursikh household. Sant Hari Singh of Kaharpur, District Hoshiarpur, gave me as a blessing to my Bapuji. Upon my birth, Bapuji installed Sri Guru Granth Sahibji in the largest room of our house. From then, until his death, he slept on the floor of the room in which the Saroop was parkash. When he came to England, the first item he brought with him was that same Gurusaroop. Therefore, you see, I have always maintained that before making the decision to take amrit every Sikh household must use the largest upper-storey room for Gurusaroop and must do seva at home. It’s crucial that the children of the house observe and participate in this, and become an integral part of this culture, so they don’t feel isolated or ‘apart’ from their own identity.

The second most important thing Bapuji did was to put me under the tutelage of a very elegant Hindu Svami who, it turned out, was a prince that had left his privileged position. This Svami was master of two of the main nine schools of Hinduism. He also had a double doctorate in medicine and law via a European education system. His first words to me were ‘you are more fortunate than I, because you were born into and retain, whilst living in England, your Sikhi roop; and though I am much senior to you in metaphysics, I have the misfortune of not being born as a Sikh. If you are to learn from me then it is on the absolute agreement that you will never forsake you Sikhi roop’. I never have. I even rejected marriage proposals because the girls’ parents wanted me, their son-in-law, to drink, trim my beard and eat meat. I refused to do any of the three. Therefore, I never married.

In any case, via Svamiji I met and then began to advise leading figures on appropriate topics. I was also pivotal in establishing the Hindu faith’s presence in many European and American cities and towns. In time, this presence will pave the way for the re-introduction of Sikhi back into the mainstream European psyche. My education also meant I had to have in-depth contact with advanced metaphysical personages of all faiths, in order for which dialogue and interaction – and test of progression of my metaphysical abilities – to take place, I had to master in-depth knowledge of the major scriptures.

What were the most telling lessons you learned from this association with advanced metaphysical persons?

Never to quote stanzas from scriptures just to make a point. The stanzas within the scriptures are sacred. They are personal to you and your own development and their meaning will evolve and transform as you grow and develop. To quote scriptural stanzas during discourse is to quote nothing more than what you understand those stanzas to mean at that moment in time, in that specific context. You are crystallizing the sacred, shoehorning it into a definitional cul-de-sac… and by the time you’ve done it, uttered the sacred stanza, its meaning for you will already have changed. The lesson is that your relationship with the sacred is processual, dynamic.

I also learned that those outside Sikhi are truly envious of the unity they perceive as existing among us Sikhs. Now, it’s true that the faithful in all faiths bicker, argue and participate in generational feuds; but sadly, we are undermining our own positive PR and brand reputation. The three (now two) Sikh television channels in the UK portray nothing other than grey-bearded men exchanging angry volleys with anyone who dares to hold an opposing view. I personally wish the Sikhs had never secured the open forum provided by television through which to make fools of themselves. Mind you, I also pray to Waheguru that they learn to hold a civil tongue and leave the vitriol for off-camera discussions.

We are as a community very new to this media format, and it is to be expected that we revel in the opportunities it provides us to air our grievances – even at each other. But it is to be sincerely hoped that once the initial excitement wears off, once we are done with using television as an outlet for that much-vaunted phrase “freedom of expression”, then the calmer elements and individuals of the community can take centre-stage and present Sikhi in its true colours: as a commonwealth of views – within which all opinions are aired with mutual respect – undergirded by one shared mindset.

For my own part, I never engage in debates such as those we witness on the Sikh television channels. My method is to contact the influential person(s) regarding any given matter in a personal, private and humane way – and to express a concern and advocate a way forward. I achieve so much this way that is simply out of reach of those who mire themselves in committee discussions and elaborate debates.

Sikhs have forgotten the simple declaration set in motion by Guru Nanakdevji: a Sikh is an analyser, scrutinizer and improver of whatever is placed before them. So, my assessment of a point differs vastly from the run-of-the-mill Sadh, Sant or Svami. For example, doctorate-holders and professors are primarily information-gatherers unable to disseminate knowledge (beyond exchanging information with their academic counterparts). All my life, I have challenged these ‘experts’ – and successfully so, because their forte is that of information gathering. Therefore, you could say that I see matters very differently from others.

Can you begin by giving me a brief assessment of the status and treatment of Sikhs historically in India, as you see it?

In 1850’s, the British rulers in India stoked public dissent and then went on to forcefully put it down: during June of that year, an estimated 10,000 people were hung from trees, telegraph poles and any other natural or man-made device that appeared fit for the purpose of massacre. More than 97% of them were Sikhs. And the ostensible reason for this erstwhile show of British dominance? An Indian had dared to walk along the shady side of an avenue housing Englishmen! This incident had nothing to do with the Indian Mutiny.

It was not the first time, nor the last, that Sikhs would be used as cannon-fodder by a British empire entering its last century of ill-gotten power. Jawalan Bagh is another state-managed incident of Sikh slaughter that comes immediately to mind. Pre-independence Sikhs made their representations truthfully and honorably but the duplicitous, cunning, deceitful power-brokers of England and representatives of India and Pakistan impressed upon the Sikhs that a minority could not form a ruling government as such a template did not exist anywhere in the world. The Sikhs knew they were being lied to, as Israel was in the process of being declared a sovereign state where the minority ruled the majority, but they aligned themselves to the ‘Hukam’ of Waheguru since ardas at Harmandir Sahib had been done to accept the prevailing resolution and its outcome.

Whether we assess this decision in terms of accepting the inevitable or following ‘Hukam’, the bloodshed that followed the division of our country was once again paid mostly in Sikh blood. It was just another exercise, by a ruling power that had already calculated the likely outcome – massacre of Sikhs – of spreading misinformation and generating as much confusion and mayhem as possible during partition. The British managed this massacre fantastically. Their fear was that if India were not split along religious lines then a unified India incorporating Sikhs, Pathans, Gurkha, and Rajputs would be able, within a few generations, to successfully challenge the dominance of any European power. Their strategy, therefore, was to target India’s most successful and focused ethnic culture during participation in order to strangle the opportunity for unity. The Sikh ethnie was the natural target back then, and became so again in 1984 – an episode that more than any other in our long history of repression reigns supreme in Sikh collective memory.

What lies behind the recurring repression, abuse and massacre of Sikhs?

What is common to the incidents mentioned above is a template for governance whose very success in enabling long-term autocratic rule has caused it to be enacted ad nausuem by rulers throughout history. That template involves a none-too-subtle game of conflict-brokering: whether it be internal ethnic friction or war with supposed foreign oppressors, such conflict draws peoples attention away from the domestic policies of oppression and repression that they might otherwise agitate against, away from the fact of ineffective government that is staring them in the face.

The Sikh Raj is one of only two instances of governance, in recent history, which broke with the traditional template and furthermore was based on neither slavery nor the dictatorship-through-consent that is emblematic of the ‘free’ western world. The other instance, also provided by India, stretches farther back into history and was lauded as far away as Siberia and eastern Europe.

I’d like to explore the link between what you call the ‘dominant governance template’ – and its interplay of manipulation and repression as a means to achieve total State control – and the events of 1984, which remain possibly the single most evocative source of collective Sikh memory and pain. 

European readers are quick to cite the prescience of George Orwell’s “1984” when assessing the rise of the autocratic State in modern decades. But what that book laid out was based not on the author’s uncanny ability to see into the future, rather his ability to portray in literary form what governance is and has always been about: namely, sustaining total State control via oppression of its people. The events of 1984 reveal the extent to which the dominant governance template, particularly the linkages between power and oppression, have shaped our Sikh history.

Without detracting from the personal and collective tragedies that are immediately called to mind when we speak of 1984, it is irrefutable that 1984 was a stage-managed event by the then ruling government of India to assert its dominance and use its massacre of Sikhs as its calling card. It did so with the aid of the country’s security apparatus; and of course, with the full knowledge of western powers, which, true to form, provided undercover support and arms to both sides in the conflict.

Look beyond Sikh history and we can find the western powers indulging in the same game of manipulation and hypocrisy in relation to other communities and conflicts – Sri Lanka is one. On one hand the west granted asylum to victims of violence in the Sri Lanka conflict, while on the other it maintained and entertained ties with the Sri Lankan government – meanwhile, it supplied arms to both sides. The result – the west secured and retained the emotional subordinate attachment of both sides in the Sri Lanka conflict. Brilliant!

The outcomes of 1984 followed a blueprint established by the British and other Europeans during the centuries of their rapacious colonizing: create conflict; encourage agitation against the rulers; suppress and demonise the agitators, and remind people that the power of the State is absolute! In 1984, therefore, the State’s choice of armour, the positioning of its troops, and even the type and number of rounds those troops fired in any given town or city was predetermined and followed the blueprint provided by the British.

Thus, 1984 was an example of the time-old, cyclic devices the State uses to cement its power.

In a slightly different configuration of the power-conflict relationship, the State sometimes seeks to generate conflict with foreign states (as the British have done in Iraq and Afghanistan) in order to bind and blind its own people: bind them in support of war and blind them to the need to agitate against their government’s oppression of its own citizens.  In yet another configuration, as in the South Pacific archipelago of Fiji, it will incite conflict, even violence, among constituent communities at home, and manage that conflict to suit its own power agenda.

Moreover, if we examine the current 2011 English riots it is blatant how the United Kingdom security apparatus totally manufactured, gave out misinformation about a bullet lodged in a police officer’s radio during the gun attack and murder of an innocent Afro-Caribbean man in Tottenham north London by the police to justify his murder. The first bullet, we are expected to accept, was fired by the black man and lodged itself in one of the police officer’s radios. Hence, another police officer shot the black man dead. It later emerged that the dead man had not in fact fired his gun; and it became necessary to explain that the bullet lodged in one of the police officer’s radios was in fact a result of the other police officer taking aim at the victim, whereupon the bullet went through him and was caught in the radio.

It’s curious, is it not, that in order to cover up the initial lie which so angered the victim’s family and his community and people across the country, the police presented an alternative scenario that flouts completely a cardinal police rule: not to discharge your weapon unless you have a clean line of sight, certainly not if the bullet may go clean through the intended victim and into a colleague or anybody else. In reality, the bullet was already lodged in the police officer’s radio before the standoff with, and premeditated murder of, Mark Duggan took place.

And what of the subsequent riots themselves? Let us remember that the threatened police cuts had not yet taken place, and that the riots began not on the busy weekend but early in the week – both of which give the lie to the police statement that the force was short on numbers to deal with the riots. Repeatedly, we witnessed footage of police drawing back from the rioters, giving them space and time to carry out their attacks on homes and businesses, and ultimately to kill three men who stood to protect their community.

This is not the action of a police force threatened by a large group of hooded youths; it is the action of a police force with footholds in the criminal world contriving to escalate the rioting. They even aided and abetted the rioters: standing back and grinning at each other, and providing a protective cordon around the youths who set fire to a white Dhillons catering van in the middle of a road in West Bromwich. The footage, filmed by a Sikh television channel, illustrated for all to see how the state’s security apparatus aided and abetted rioting.

The primary reason for this violence illustrates the extent the United Kingdom police force is prepared to go in conniving from the Treasury and the Home Secretary to effect only negligible reduction in the police force’s budget.

The security apparatus of every country sets the parameters within which its governance operates. For example, the police of an isolated state like Britain have the power to put an end to drugs in this country. But they won’t. If it were to do so, it loses its own lucrative funding and generous pension package. Thus, it works in tandem with the criminal element to oil the machinery to maintain its own financial package. Fractures within the criminal fraternity provide a police force with scope for ongoing arrests and prosecutions to maintain its fictitious role as protector of the state.

Although, if for reasons relating to its own PR, the police finds it efficacious to disassemble any given criminal fraternity it can and does so, in a manner befitting any well-coordinated state security apparatus. Hence, there is a tried-and-tested governance template that can be applied to any country. It is European and often Anglo-Saxon in origin and features, and is designed to maintain a system of law and order advantageous to the state’s security apparatus rather than to the citizen.

Despite the totality of state power, in the form of the unassailable power of a state’s security apparatus, is the energy and anger of those who fight against, as the Sikhs did in 1984, not a positive thing? 

Close to three decades after the event, it is claimed that Sikh individuals involved in 1984 continue to languish in prison. In the UK, Sardaar K. S, Chahal – enthused by firebrands during a visit to India, where he was subsequently a victim of torture, was thrown into a British prison for six years without charge, immediately following his return to this county. The firebrands behind Chahal’s eventual imprisonment, and that of many others, spoke forcefully from stages in the US and UK about the need to fight. Their passion and anger was taken up by any number of Sikhs who went willingly to join the fight in India, bulwarked by promises of financial assistance in their efforts to create an independent media in India, to implement grassroots education, and to agitate for separate Statehood.

Reality, as experienced by Sardaar Chahal, was that those with financial clout – never mind the community at large – never delivered on the promise of assistance: the sad fact is that Chahal’s wife received nothing more than lip service in the way of assistance during the first few months of his imprisonment, and thereafter, not even that. Only one person was dedicated to Chahals release throughout and they almost lost the family business through their dedication.

Fast forward to August 2011, and the insults extended to the Sri Guru Granth Sahibji in Panjab. This is not, as some would have it, an internal community-rooted problem. Rather, it is the latest instalment of the Government of India and its security forces partners’ plans to ignite a Sikh conflict which it can then smash, in order to drive home the old message – yes, among Sikhs, but really to all constituent communities in India that want self-rule – that you had better bow down and tow the government’s line. As ever, the lesson to be imparted is that of peoples’ subjugation.

If I understand correctly, you’re heading towards the statement that in order for the cycle of Sikh repression – and let’s be brutal about it, our eventual annihilation – to stop, we need to rethink how we Sikhs set about defining and enacting our role as warriors vis-à-vis totalitarian State power?

Indeed, the stage is set for a new generation to participate in the cycle of government incitement to conflict, community anger, and bloodshed of innocents of which 1984 was a part… the questions facing us are: How shall we Sikhs play out our role as the eternal ‘cannon-fodder’ this time around? Do we have alternative methods of articulating ourselves and therefore avenging State repression? Is there a better way to achieve our aims, without accepting that bloodshed is a necessary component of that?

What are our options? How can Sikhs achieve freedom from the cycle of repression and massacre, once and for all?

There are three options, all of them grounded in three very different types of intelligence. Which option do we choose this time around: The one that advocates commonsense? The one rooted in a certain low-level educational intelligence? Or shall we plump for the role shaped by refined academic intelligence?

To give our choice some historical mooring, let us consider that the fall of the Sikh Raj was predicated on the application of commonsense; and that 1984 was the child of redactive commonsense and education intelligence. Times are different now, and the tools at our disposal are too: consider that in 2011 we have an independent, user-driven, electronic media with a massive potential for emotional outreach that although embryonic (in terms of human potential for technology) is nevertheless a rather impressive powerhouse.

Is the media, and social media particularly, really the way forward? I can see how it replicates (in a peculiarly twenty-first century way), the success the Muslims have had in creating the notion of ‘ummah’ (pan-Islamic unity), but will this stop the desecration of Sri Guru Granth Sahibji in an isolated village in India?

You have anticipated what I was going on to say: which is, that before we embrace twenty-first century technology as the medium through which to break Sikh shackles, we would do well to remember that the State has already assessed its uses, and will already be devising strategies to utilize this medium of communication for its own end and to defeat freedom-fighters like the Sikhs.

The State has already anticipated the internet and social media’s influence in aiding mass mobilisation; it has already tested the capabilities and limitations of the ‘free’ Sikh media that is the basis for our modern-day outreach to diasporic Sikh communities across the globe; and by tactically playing out the removal of a Sikh’s turban on the global media stage, it has been able to analyse the Sikh community’s response to this as well and that of global media. Knowledge like this is priceless. So, my point is that we need to be intelligent about how we use twenty-first century resources, because you can be sure that our oppressors are using them too!

Can you expand on the options you defined above as being based on commonsense, limited educational intelligence and refined academic intelligence?

The recent insult to the Sri Guru Granth Sahibji has to be understood as an event engineered by the State to incite armed Sikh agitation, which it will allow to forment before crushing the Sikhs once again. It is nothing more than an exercise for the State, one more act in its stage-managed play that will result in our very own ‘final solution’.

Supposing that this time we accept that we are being manipulated in the tried-and-tested way, then unlike the fall of the Sikh Raj and 1984 perhaps this time we ought to resort to using our third gambit: that of refined academic intelligence, in order to counter or circumvent the insults so readily being extended to us.

Whereas the commonsense and limited education intelligence approaches tell us respectively to shrug and bow down to the inevitable, and to take an impassioned, brawn-over-brain stance, refined academic intelligence seeks a third way.

It demands that we improvise upon the format and medium favoured by our oppressors to articulate and stage our own fight. What’s the format and medium that our oppressors favour? Deceit. Cunning. Manipulation. All cloaked by a veil of innocent paternalism. I’m not advocating that we resort to those tactics or sink as low as the State does. But we do need to understand the full arsenal of tactics used by our oppressors, and based on that holistic-political understanding emerges a holistic-political approach to ending the role of Sikhs as pawns in the game of domination that government is intent on playing.

What precisely does this holistic-political – refined academic intelligence – approach entail? 

I pleaded from 1981 onwards that we, the Sikhs, should engage all the states of India in a shared aspiration for self-rule while maintaining federal fiscal, defence and foreign policy and establishing a common national language (Sanskrit or Hindi) that once and for all displaces the continuing dominance of a colonial language. Within this federal system, all states would be empowered to enshrine their own culture, language, history and heritage.

I was the sole voice insisting that we need to unify ‘our’ Aryadesh (noble land), the original name of Bharat before it was renamed India, given that we Sikhs are a part of the original Arya (Noble) people, by bringing both Pakistan and Bangladesh back into our fold. And that following this, the governance of Bharat should be chaired by all its ethnic states in a revolving eight-month duration. This is not as difficult as it sounds.

If the pre- independence map of Bharat is superimposed on Europe it would stretch from Iceland to Moscow and from north of Scandinavia to the north of Africa. This shows how large-scale a problem we have in the multitude of races, languages, cultures, heritages, history, morality and ethics – a complexity far greater than that of present-day Europe and its flailing attempt to cobble together the unity requisite to be a major economic power, and a diversity that we can make work and have made work before.

Consider for instance that Aryadesh, as it once was, included Afghanistan as well as Burma, and was the imperial power as far as Vietnam and most of the Pacific. It was the power bloc that most of Eastern Europe looked to for guidance also. In ancient literature ranging from eastern Siberia and Scandinavia to ancient oral traditions of Africa, Aryadesh is acknowledged and lauded.

Don’t forget in all of this that the combined populations of North America, Europe, the former USSR, Australia and New Zealand are less than the population of present India. Thus, we are a major power and await only the combination of our energies with those of Pakistan and Bangladesh to resume the absolute – and peaceful – authority over the globe we once had.

Ofcourse, I wasn’t listened to back then. However, mark my words: one day that unity will come. And our land and people will once again be called the Noble people from the Noble land. It was Aryadesh that devised Sanskrit and disseminated it globally: Sanskrit names abound in the names of rivers, valleys, mountain ranges, and towns all over the world. Even the word ‘Sikh’ is found in many of the north European languages, just as the words ‘Avatar’ and ‘kaka’ exist in both European and oriental languages. Though in most cases the meaning has changed, the words themselves continue to be spoken and pronounced in line with the rules laid down by Sanskrit.

Therefore, when a Hindu announces that Sanskrit is his ancient language he is lying. It is my ancestral language. Hindu came from me and my ancestral race, not the other way around. My race’s name may indeed be Sikh now but I am a very ancient race and I emanate from the Noble land. Thus, India belongs to me first, then to the Hindu. In fact, Hindu is not even a religion or a race. Hindu is a ‘tag’ only. A tag that has gained respectability for sure, but a tag nonetheless. I challenge any Hindu to prove that Hindu is a religion and indeed a race.

Ethnicity is a force de majeur in the post-colonial world, often traced back (a little lazily, it must be said) to the fall of the Soviet Union in the 1980s. When ethnicity is such a potent and viable means of organisation and identity, how then can the ethnies of almost an entire continent be refused right to organize and regulate themselves along ethnic lines on the basis of their shared language, territory, culture and origins.

Of course, all my arguments fell on deaf ears back then. In 1984, the firebrands carried the day, and understandably so given that mass mobilization on the basis of shared self-identity fires up the emotions in a powerful way. Perversely, though – and this too is characteristic of the rules of the mass mobilization game – the firebrands fired everybody else up and then returned to the luxury of their western lives. They and their families emerged from 1984 unscathed, while innocents in India lost their lives and their families continue to suffer to this day.

Mobilising people to agitate in the streets and take up arms will not work for us, in India. I agree that it has a very visual impact – think of the demonstrations in the UK against the war in Iraq and more recently against government cuts, but neither of these demonstrations resulted in policy reversal. We had a voice, we used it, and politics carried on without a second’s thought for what we had to say.

We need a different approach, much like the one that I advocated some thirty years ago, and which was used by the Sikh Gurujis as their primary tool of engagement. Yes, we need a fully armed, officially trained corp that can impart its knowledge to the masses as ongoing information for the community’s safety and protection; but this must be developed alongside the use of refined academic intelligence.

So what is a refined academic intelligence and what are its advantages? As I stated earlier, refined academic intelligence recognizes that the rules of the game, the game itself, are defined by one’s opponents and are stacked up in their favour. The trick is to rearrange those rules to suit one’s own strengths. In this instance, it would work in several panzer style, double-pronged attacks and relate to (i) fighting for independent, culturally nuanced constitutions that make sense to the lives and ethos of the people they’re developed for; and (ii) fighting fire with water…

Why is it so important to focus our attention on constitution-building? How will this assist us in ending the cycle of Sikh oppression?

Firstly, I propose that in every Gurdwara we should have a copy of the constitutions of India, Sweden, France, Israel, Japan and the USA, since 99% of countries around the world use the European template constitutions as the basis for their own. How many of us know the tangible aspects of each of these documents, which essentially control our lives? Very few of us, if any at all; we have no knowledge of their content other than what we are told by experts, whom we trust on faith.

The conundrum for we Sikhs, like so many non-western civilizations maintaining their cultural heritage whilst living in the West, is how to anchor that distinct cultural heritage to an alien Western ethos. And therein lies the crux of the problem: the imperative to make two irreconcilable things coexist. We are constantly mired in the need to present ourselves as having a good balance of East and West… ever hear a European struggling with the need to maintain a balanced West-East lifestyle? No, because it is the non-Europeans who are bullied to ‘civilise’ themselves and prove themselves and manage a contradictory and confusing balance of lifestyles as a test of their humanness.

If we follow in Gurujis’ steps, we the Sikhs are capable of freeing not just ourselves, but the pan-non-European community and all non-European states from constitutions that are utterly redundant in the face of their cultural norms (and, it must be said, their cultural ‘flux’)…. We the Sikhs can bring much needed peace to the citizens of non-European states: Sikh-led freedom for all the states of Africa from the slavery of an irrelevant, meaningless, alien document is within our grasp.

The challenge – and it’s no small one – is that we must continue to operate within the laws of the land as they stand. And in the context of the recent abuse of Sri Guru Granth Sahibji in Panjab, this means that we have to make representations to the current powers-that-be in India. The key difference from 1984 is that we refrain from taking the bait and leading ourselves and plenty of innocents into an unwinnable physical war, as we did almost thirty years ago, and avoid our role in reproducing the same conflict – albeit slightly reconfigured for the times – generation after generation after generation.

Let’s use our western freedoms and our position here to launch the freedom of ethnic groups globally. Let’s lead the war on behalf of the silent majority of the dispossessed through academia, where state security apparatus’ are by-and-large powerless to intervene.

We will achieve a bloodless victory globally.

I have witnessed many a killing in my life: in East Africa; in the wars between China, India and Pakistan; in Eastern Europe. The wars were cultural but were fought over alien constitutions that applied in no good measure to either of the warring sides.

If we develop an Indian constitution that is free of all European imprints, then we safeguard the wealth that is India’s mind and spiritual psyche. How on earth is the Indian security apparatus going to silence Sikh input into human history then?

Future is an organic entity. In changing history, we shape the future. Future demands a ‘thinking outside the box’ attitude. Look at simple things like football. We can evolve its rules to suit today’s market and mental attitude. The list below is one we could introduce to the game through our gurdwara teams label as Gurdwara Football Association Rules:

  1. Remove the offside rule
  2. If a foul is committed in the defending half by the defence, then only one defender plus the goalkeeper faces three attackers until a goal is scored or the play results in a dead ball
  3. Winning a fourth corner automatically converts into a penalty
  4. When a corner is won the only players allowed to be involved are three defenders and the goalkeeper against up to eight members of the attacking team
  5. Committing a foul results in that player and another from the same team (nominated by the opposing team, and excluding the goalkeeper) being sent off the field of play for ten minutes
  6. A red card results in the offending player being sent off permanently and another of his teammates (as nominated by the opposing team) being sent off for fifteen minutes

What I propose will bring the fun back into football… and probably a lot more than the measly 1 -3 goals that we watch being scored in an average match, as well as a return of more technically advanced play. For, we must remember that football is basically a cardiovascular exercise for the players, and a channel of relaxation for spectators. The English attitude to football is – curiously – one of war. They call it a “man’s game” – meaning it is inherently connected with violence and intimidation. No. Football is a game to exercise the heart, lungs, mind and various groups of other muscles of the body. It is not war.

But reverting to the matter at hand.

Abdali Shah silenced the Sikhs for a while but he could not silence the written Sikh ethos. The sword can kill the writer but not the Word. Living in a free country as we do, we must accept its advantages as a gift from the Gurujis and utilize these to produce work that will be replicated globally for the benefit of all humanity.

And what do you mean by fighting fire with water – which is the second in your proposed two-pronged offensive against Sikh repression?

The second in the double-pronged attack that I advocate is this: if one Sikh’s turban is forcefully removed, I want five Sikhs to adopt the full image of the Sikh here in the ‘free’ west. If five Gurusaroops are desecrated, I want ten handwritten copies to replace them. That’s why I call it fighting fire with water. Fighting fire with fire is easy but achieves nothing: you enter a cycle of repression, retaliation, greater repression, increased retaliation. But think about this: It’s water that gives me sustenance in a desert, it’s water that allows things to grow and multiply. If we are abused or insulted, we multiply the sheer number of us that there are to abuse and insult. It really is as elegantly simple as that.

The holistic-political approach you talk about as the path to ending Sikh repression is seemingly simple and elegant, as you say. But why aren’t you speaking in terms of values that resonate more easily with people like me who were born and live in the west, such as democracy?  

The problem we all face, and I’m talking about all non-European residents of the European world, is that western parameters have come to define the sole terms of our existence and value. We are brainwashed into supporting a contrived, constrained, and confusing ‘ideology’ called democracy. Marketed as something that grants freedom, equality and a voice for all, democracy is nothing more than a commercial behemoth that beguiles the masses, through unfulfilled and unfulfulling promises of freedom and equality – and more importantly, through controlled financial independence – to collude in amassing untold wealth for the small minority: power-wielders, which in the modern world, means the heads of multinational conglomerates.

The vanguards of the so-called democratic enterprise have successfully created a gulf that pits ethics and morality against personal selfish interest, to the glory of the latter. The individual gets dispensation to exist so long as (s)he does so within the straitjacketed parameters set and regulated by a partnership of the State and conglomerates.

Today, more than ever, the citizen is a prisoner of the State-Conglomerate. Your every movement is traced. You are no longer a name, nor even a number. You’re just a cog, a part of the machinery engineered to produce ever-increasing profits for the State-Conglomerate.  This is western democracy. So, when you talk about democracy as a value that resonates with we non-Europeans resident in the west, you’re really talking about a machine that eats you up and spits you out. You’re talking about a tactic, a device, a mechanism that beguiles us with sweet-talking nonsense into prostituting ourselves for the enjoyment and ultimate gain of the State-Conglomerate.

Holistic-political Politics is a different proposition altogether. It takes the ethos of Dharma, a realisation too far advanced for the European psyche to understand, and evolves this into a political system that harmonises with both the natural environment and evolving human awareness. Thus, the individual is the cornerstone of the community. The pace of commercial growth occurs in tandem with the needs of the collective as long as it does not transgress against nature. Inner wellbeing takes precedence over the accruement of material glitter. Disease is limited and containable. Wealth is measured in terms of achieving balance between one’s physical prowess and inner sublimity.

Technology, likewise, is of a constitutively different order, advancing beyond anything that the European psyche can grasp and humanely deal with, and it does so without poisoning the natural or human environments: for example, a wealth of knowledge of advanced space travel is detailed in our ancient scriptures, as is information about fuel systems that will propel a craft to our nearest star within an hour or so. Share even an iota of this knowledge with the western world, and technology is wrenched from the imperative of harmonious development and aligned to the goal of wielding power through subjugation of our people; hence, missiles, warheads and germ warfare.

This is a far cry from Dharmic technology whereby we travel out into the cosmic worlds peacefully. All non-European races are equipped to live in this style. The problem is that nobody has thus far come forward to rewrite the communal template that draws out and celebrates the inner self instead of greed and selfishness. So, you see, western democracy is the antithesis of a balanced, aligned, harmonious and dharmic holistic-political-political way of being.

Just look at how western democracy has invaded our places of worship. We’re obliged to hold commercial elections rather than nominating selfless persons to act as out stalwarts. Health and safety regulations are commanding how and where we prepare and cook our GurKaLangar. Deg, the embodiment of Guru’s essence, is regulated by health and safety protocol. What next? Will the Europeans rewrite our Guru Granth Sahibji for us? Will our fear of the health detriments of certain foodstuffs, as prescribed by the Europeans, lead us to bow to the Guruji whose essence we implore to invest our Deg, and then turn our back on the grace that is proffered by Guruji in the form of Deg by accepting only the merest morsel because we fear contagion? Such are the blindness’s we have already begun embracing as our future Sikhi. Yet, woe betide the stranger who desecrates our scriptures?!

The irony and sheer hypocrisy is painful. We have become collective assailants of our own Dharma, demoting it to merely a religion. Which begs the question: what gives us the right to rise in anger when somebody throws our scriptures into water along with alcohol?

We know we have the right to feel anger, inside ourselves, at such desecration. But we sabotage our right to express it, to counter it through action.  A case in point is presented by the issues of the dastaar and kirpaan: we complain about our dastaars being removed by airport security personnel, but we failed to stand steadfast in our representation to Britain and later the United Nations about why our kirpaans must have nine-inch long blades…  The progressive chipping away of our faith is par for the course among European powers, but why do we have to collude in it? Because, we have come to blindly cherish the spectre of democracy – with its lure of small-time wealth, passing media fame (and infamy), and the carte blanche it gives us and our children to blow small fortunes on irresponsible commercial ventures and divorce settlements.

Today, a Sikh never acknowledges a fellow Sikh on the road unless they belong to the same caste/Gurdwara. And it is we, the Sikhs, who seek an independent state – why? How are we going to treat each other any differently, any better in our own independent state than we already do? The illusion of freedom is always sweeter than reality. Actual freedom entails acting responsibly for, and towards, others before yourself; it’s when somebody takes care of you without being asked; how many Sikhs among us have gone to assist a fellow Sikh at our own cost, upon hearing their problem? Not many. So, what really is the use of an independent state – so that we can continue to abuse our own people but in the luxury of a place that we can call our own and in which we can wield unyielding power; so that we can go on to oppress our own people the way our current oppressors do?

Sikho, it is not an independent State that will alleviate your suffering at the hands of the current State powers. It is you looking after another Sikh’s interest that will go some way towards alleviating your suffering. Living in this ‘free’ west we gleefully celebrate fellow Sikhs’ misfortunes – what makes you think that having gained independence you are going to care for each other any more than you do now? Panjab is governed by elected Panjabi Sikh… what boons have they given to the disenfranchised Sikhs of Panjab? None whatsoever. That too will be the reality of your own independent state. Self-interest will reign supreme, and everybody else can go to hell… but, hey, at least it will be an independent Sikh hell.

Many will have a negative reaction to what I’ve just said, but we all know it’s true. We all know that we’re adept, in the way of the western world, of talking about supporting each other, but turning our backs at the very moment we need to deliver on that promise. Of course there are instances when mutual support is provided, but it’s not the norm; and quite frankly, securing an independent Sikh state will not magically transform us all into model co-responsible citizens.

It is time for we Sikhs to act like a nation, to make ourselves worthy of being a nation and of having a state of our own: we must transform ourselves now; we must start living our current lives in the ‘free’ west on the basis of our own precepts, and central to these must be the joyful imperative of supporting one another without judgement or precondition.

We can’t sit on the fence anymore, take our ‘blending’ of east and west to inexplicable degrees of confusion: on one hand we are quick to condemn an act and assign responsibility, on the other hand we announce that everything that happens in predestined. Which is it?  On one hand lies self-power, on the other is Hukam. Do you want to dream of a utopian state, or do you accept Hukam as a totality? Judgement begets evil, while reflection on the totality of all things sees humanity as one and opens the eyes to different ways of attaining your desired end.

You’ve raised a really interesting point about the different ways in which we can view the recent desecration of Sri Guru Granth Sahibji, and how these offer us crucially distinct ways of dealing with this latest installment of violence and oppression against Sikhs. If I understand you correctly: by focusing on assigning blame and responsibility we’re perpetuating a cycle of judgement, anger and impotence; but if we reflect and accept the way of things, then actually that gives us the power to effect the change we want to see?

Absolutely. We can either point the finger at our aggressors and dream of being free from them in our own independent Sikh state, our utopia, our heaven on earth. Or, we can reflect, and accept that we are but slaves of the Hindus and that such is our destiny for the time being.

It may not seem like it, but the power for change and attainment of our own independent state lies in taking the second path…

It comprises two equally controversial aspects. The first is that of an independent Panjab – attainable only if we are regarded as natural warrior-statesmen by the west. Consider that the two decades of war against Muslim countries has become financially untenable for the west, added to which it is forced to accept asylum-seekers from the communities of the same regimes it is fighting. This asylum element is gathering momentum and will, in the lifetimes of its western-born children and grandchildren explode like a time bomb and wreak havoc on the same streets that sheltered their parents’ generations earlier.

The west needs another ‘Israel’ only this time on the western border of India. This nation will stretch from Kashmir to Karachi and from west Panjab to few miles outside Delhi. The west would arm it totally, finance its survival and develop its education, health and general infrastructure. The Chinese would use the same nation to target Islamist problems on its western borders. The Russians would use the same nation to tackle an uprising in the  Muslim states along its southeastern border and the west has two nations at opposite ends of the main Muslim countries it can use to subdue any danger it feels coming from the Muslim states. India would be protected along the very border that has seen her raped time and again. A Sikh state of Panjab is in everybody’s interest as it will be the local police in the very same manner Israel is presently. Being an economic power will also give it a mandate to dominate the locality in tandem with India. Nevertheless, the reality of such a situation begs the question: are you prepared to live in a constant war zone for generation to come?

If that is controversial then the second element is even more so, and it goes like this…

I, the Sikh, am a slave of the Hindu. Let the Hindu hate me. Let the Hindu kill me. He will succeed in killing me if it is so destined. But, let there be no mistake, that I – the most humble and ardent of all the Hindu’s slaves – will empower and free the rest of the non-European world from slavery. How, let me elaborate.

Let us, the Panjabi slaves of the Hindu, present an annual commemorative plaque to India, received by or delivered to the Prime Minister of India, that celebrates our ardent slavery. Let that annual celebration seep into the annals of tradition and rewrite Indian history, acknowledging that it was a Hindu slave rather than a Sikh who fought bravely and won freedom from the ruling Islamists; that it was Hindus – and their slaves – rather than Sikhs who fought and gave their lives in the wars of Europe.

Let us invite every Hindu to look their slaves in the eyes, and remove our dastaars with their own hands, and cut our keis-dhaari with their own scissors, and celebrate our life of slavery in the full glare of the media. For we are slaves of the Hindus, and we must rejoice in this. After all, Hindu India’s self-esteem is wrapped up in the hatred it has for the prestige of the Sikh dastaar and we ought to honour that. So, let us proclaim 1st August as World Slaves’ Day.

Right now, people – Sikhs – are asking how it’s possible for me to say these things. I say to them: we are Sikhs. We are not frightened of the truth. We are born to celebrate the truth. We know that the truth sets us free, that it is not to be feared. And the present truth is that we are slaves of Hindu India. If Hindu India can be proud of its continuing legacy in maintaining the slave state of Panjab, then it will rejoice in World Slave Day with us.

If Hindu India feels capable of being as strong in practice as it is in the quiet of its mind, then alternatively it will give Sikhs their own independent state, aligned to the collective Union of India. Otherwise, we must accept gracefully, as Hindu India itself must, that we are slaves of a greater cowardly slave mentality… Hindu India itself.

The path to freedom from oppression lies in bowing one’s head to the truth of one’s oppressed status; to the truth that circumscribing our oppression is the cowardice of our oppressors, who cannot countenance giving us our freedom, for fear of losing their power. The greater authority and legitimacy comes, however, precisely from willingness to abdicate one’s power over somebody else and granting them their freedom.

So, unless and until Hindu India emerges from the carapace of its cowardice, we must live by the truth of its fear and cowardice, and by the truth of our slave existence. The far sadder and deeper truth is that in desecrating our scriptures and colluding in our denigration on the world stage, Hindu India desecrates its own scriptural teaching.

But if it is so, then as slaves we must bend to the will of Hindu India: if it seeks to denigrate us and itself in one fell swoop, we must as its slaves do its bidding: so, let us take a Saroop of Guru Sahibji to the Raj Sabha weekly and ask them to nominate a Hindu to desecrate the same in our presence. Let us celebrate our slavery with happy smiling faces, each time an article of our faith is desecrated by Hindu India. Let us call India by its true and full name: Hindu India

Just as slaves of the Europeans were branded with marks of their ownership, so we are branded by the same: our dastaar and keis-dhaari are emblems of our slave identity as far as the cowardly Hindu is concerned. If we live in truth, then let’s celebrate those brandings: henceforth, every Sikh must wear the full faith artifacts of Sikhi, in celebration of these symbols of our ownership by Hindu India, and proclaim themselves as true, abiding slaves of Hindu India.

If Hindu India kills one of us, then let us form a line ten deep and five across, our hands folded and our faces shining with smiles, and beseech Hindu India’s embassies across the world to kill us all, so that we can help it secure an ever greater sense of pride and self-esteem.

Come all ye Sikhs, stand beside me and proclaim your celebration of being a Gursikh and a slave of Hindu India, proclaim your gladdened heart that Hindu India gains so much from humiliating and killing me. I, who as a powerful, peaceful, warrior-saint present it with the most formidable obstacle  it will face and fight: that of smiling, passive, non-resistance.

Bhole Sone Haal

Sat Siri Akal.