Female empowerment

In modern times, women have been conditioned – via systematic, psychological, cultural, emotional and domestic intimidation – to adopt male traits in their attitude, demeanour and behaviour. When this abnormal mentality pervades, it results in catatonic dogma, lack of generosity, questionable moral boundaries, and disenchantment with nature and living things. The only thing then left to differentiate between male and female are coarse voice, hairiness and testicles.

So, when women come into power mimicking, albeit ambivalently, male behaviour, modus operandi, and attitudes, they ought not to be regarded as feminist icons or role models. I do not recall Mrs. Golda Meir, the female Israeli Prime Minister, ever behaving like a man or losing her womanhood during office. By contrast, Mrs. Thatcher, and other women in public positions of absolute power have regularly degraded femininity, replacing it with pseudo-male attitudes and attributes, wrapped in a female guise.

One example of male mimicry is that which has crept into orthodox Sikhs living in the west. Sikh women are donning the turban in order to signify that they are not merely Sikh, but are Khalsa. Their reference point for doing so is a line falsely attributed to Guru Gobind Singhji, the tenth Sikh Guruji. The line indicates that a male Sikh who wears a small loose head covering is indeed not only a Sikh but one who is also ordained into the Khalsa (even if he trims his facial hair). A cult movement has developed around this in which Sikh women are encouraged – and feel emboldened – to wear the turban.

But a few things need to be considered before we respond to this demonstration of so-called equality with jubilance. The line was anonymously written, and corresponds closely to the ethos, themes, intellectual values, slogans and influence found in Hinduism and Islam. Furthermore, it occurs in a text which also details how to participate in bestiality and group sex – both antithetical to Sikh behaviour. Still further, the line and the text from which it is drawn, was composed in the late 1800s, almost a century after the demise of the tenth Guruji to whom it is attributed. Indeed, it differs clearly from the writing style, language, and sentence construction of Guru Granthsahibji which is worshipped in every Gurdwara across the world. Lastly, the line makes reference merely to a head covering, not to a turban specifically.

The movement amongst Sikh women to don the turban is the outcome of a line – barely understood and certainly not in context – that has been appropriated by a group of Sikhs who insist it is a diktat from the tenth Guruji. If the line were to be read in the context of the volume in which it appears, then these Sikhs are condoning – proactively supporting – anti-Sikh behaviours like bestiality, group sex, using subordinates’ wives for sexual gratification, Tantric and mantric meditation, and kundalini yoga. These are all distinctly un-Sikhlike.

In thus donning the turban, Sikh women are mimicking men, denigrating womanhood, and contravening Sikh ethos.

The thing is, Sikh women are brought up to not shirk responsibility. They are not brought up to mimic male behaviour, or to dress as if they were entering hand-to-hand combat.

Hinduism and Islam subdue their womenfolk as if they had the minds and intelligence of pre-pubescent children; while in race-European Christendom, (as opposed to Christianity practiced in other races), womenfolk are desperately trying to mimic male behaviour, as if such behaviour is the sole source of their worth.

How has this come about?

Semitic cultural beliefs, followed by the psychic development of mainland Europe after the collapse of the Roman Empire, have all cemented the subjugation of British womanhood.

According to Semitic belief, Eve was created from the rib of Adam, though quite how this happened it is a loss to explain. The notion of a woman coming from a man’s rib is at least better than Hindu beliefs that a woman’s worth is equivalent to that of the sole of a Hindu man’s shoes. Granted, Hinduism does not state explicitly where a woman comes from, but she is valueless nevertheless, apart from any value the man in charge of her life gives her. Indeed, if she bears only daughters she can be killed, and another woman brought to provide her husband with a son.

Only in Sikhism is there a written statement, by the founder of Sikhism, Guru Nanakdevji, that man would never exist if it were not for a woman. In a further metaphor-laden statement it is indicated that a woman can birth to a child without semen. Thus, in Sikhism, from the level I read and decipher it, it is clear that without woman-hood nature would cease to exist.

If woman-hood is the core catalyst sustaining life on earth, then why in relative terms is she accorded second-class status in society compared to men?

Male Semitic commentators maintain that Eve, beguiled by a serpent, enticed Adam with the apple. Adam ate the apple and fell from grace. Thus, from my reading, he remained a demigod, but a flawed one.

Semitic belief from this point then begins its fascination with demigods.

In Vedic scriptures demigods are full of wrath, exhibiting the nine negative emotional and mental attributes that restrict inner awakening. Persian, Egyptian, Greek and then Roman cultures mirror these Vedic concepts closely. Their demigods have exactly the same demeanors, attitudes, and vulnerabilities. But these are demigod character traits as narrated by humans.

The question arises: If demigods posses human traits, qualities and fragilities are they really demigods at all? No. They are you. They are the product of the narrator’s desire for admiration and adulation from his peers, as if the narrator himself was a demigod. It is a point often overlooked.

The demigods of the Semitic story are thus a human construction. The storyteller is human and makes things up to fit his own needs and foibles. In the Adam and Eve story, the storyteller justifies his desire and constant need for sex. He places the burden of blame for his own calculating, uncontrollable sexual appetite, on Eve. Eve becomes the first sexual predator of western world consciousness.

Genuine demigods are so because they have transcended the human confinement that restricts personal awakening and growth. A demigod has no concept of aggression, domination, and subjugation. Nor, in the demigod world do concepts such as air, water, food, clothing, sex and toilet exist. Therefore, a demigod cannot be duped into consuming physical food, which in the realm of demigods does not even physically exist, there being no need to eat or drink.

In the domain of the demigod there is also the capacity to merge back into the Akaal – a concept only found in Sikhism, in Guru Granthsahibji.

Creation, regardless how you perceive it, was the result of either an implosion or explosion. From the Akaal separated a particle of Akaal. The following is the first time the concept has been shared publicly, albeit it is written figuratively in the Sikh’s Guru Granthsahibji. For the particle to separate from the Akaal there had to have been duality (though this does not correspond to our sense of type of duality).

The separated particle had no shape, image, or presence in our sense. But as it lost its Akaal state its profile changed. It underwent several monumental stages of metamorphosis, before it coagulated (expanded) into a state that is now accepted as the condition for pre-atom formation. Eventually it expanded to become the molasses we see as the unseen and un-registerable presence, or light to use another word. Thereafter, upon further decay, it turned into what is called the unstruck melody; and upon yet further decay, matter started to form. Eventually, the universe as we know it was formed.

The separated particle, and its attempts to be reabsorbed back into the Akaal is what the story of Adam, Eve, the snake and the apple is all about.

Eve represents the separated particle and thus the primary governing energy of creation; and in relative terms to the main body it is feminine. Adam represents coagulated matter, the lower order brought into existence by Eve (the Akaal particle); and is the male energy to Eve’s female energy. The snake represents unevolved knowledge, thought and will that purports to be guiding wisdom. In older depictions, the snake is twin-bodied but emanates from one root.

The apple represents a combination of false realities. The fibrous part is Maya – nourishing, mesmerising, and enticing. Encased within it is the seed, the pip. One must consciously enter the pip and, via its inner connection, travel through the inside of its branches and make one’s way down to the trunk, and from there into the root system. At that juncture, the nourishing aspect has to be understood, until one becomes minute enough to enter this element. Being so minute, you have presence but no shape. Remember, any given cell structure has seventy thousand working parts. One has to become small enough that the constituent parts of an atom are huge in comparison. One has to become the holding mechanism that gives integrity to the smallest known component, and endeavour to become smaller still. You must become nothing. Your ultimate goal is to become the escaped particle that merges back into the Akaal…and Akaal is everywhere.

If a woman had explained story of Adam, Eve, the serpent, and the apple, then it might have gone something like this: The two-bodied, two-headed serpent, representing change and choice made Eve realise that, having separated from Akaal, she had to negotiate Maya (the road-map) differently. Maya required that Self-matter had to be sustained somehow, and matter had to be used to do so. Thus, consuming that which would sustain the Self-matter became critical to building pathways towards realignment with Akaal.

This possible female perspective contains none of the sexual fantasy elements of the male telling, and instead deals pragmatically with the situation at hand. By recasting the story of Adam and Eve through different frames, we can see how ideas take hold and deny legitimate expression of the placid reality of genders, communities, and races.

Currently in the western world, women who pursue and eventually reach the heights of their profession seldom do so on the merit of their female worldview; rather they do so by mimicking male aggression and male worldview. Simply mimicking narrow male attributes such as dominance, pride, ego, rudeness etc., does not embed a woman’s sense of how to evolve a business or institution. One might as well employ a transvestite and lay claim to gender equality.

There is no such thing as equality. Dignity – yes. Equality – no.

Exactly how a man can claim equality with a woman who gives birth to life is beyond me! It is not, and never has been equality, but dignity, that should be the core of gender identity, racial respect, and self-worth. Equality is an idiocy dreamt up by Anglo-Saxon, or race-European, men sitting around with a drink in hand, passing the time of the day. Just like the idea of lying flat on a bed to deliver a baby was dreamt up by male doctors who knew better than a mother how she needed to contort her body to best counter labour pains and give birth.

Gender and race equality are as dumb as accepting that machines should replace humans at work, rendering them worthless and valueless simply because a handful of greedy industrialists seek ever-increasing profits over their duty of care to their fellow humans.

A female should bring into her profession feminine senses and sensibilities, and she should be promoted according to her ability to balance productivity and results, (where, productivity and profit are different from the narrow, blinkered, Anglo-Saxon male version).

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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.

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.