Social Responsibility

The Beveridge report recommended comprehensive health and rehabilitation services for the prevention and cure of disease. Additionally, consideration was to be paid to the destitute and vulnerable in society. These led to the establishment of a welfare system in the UK by 1948, which fairly copied Bismarck’s blueprint for reform in Germany.

Back in Emperor Ashoka’s time, Aryadesh (India) also laid down plans catering for the lowly and dispossessed. Its population had a moral responsibility to cook enough to share with those less fortunate themselves. To do otherwise was ethically evil, decreasing the collection of positive points that one could use to barter upon one’s death for a more financially, healthy, peaceful, meaningful and self-aware birth next time around.

If today’s western ‘modern’ mind considers such emotional bargaining for an improved future birth to be a load of claptrap, so be it. But there if we step back and examine the actual effects of the Aryadesh peoples moral and ethical responsibility towards the less advantaged, then it is clear that the whole exercise paid dividends. Scholars of Emperor Ashoka maintain that poverty and hunger did not exist in Aryadesh under his rule – a well-fed populace, they argue, suffered concomitantly fewer health concerns.

Why then, if the concept was so beneficial in practice, and the wider repercussions of a well-fed and healthy population able to work meant increased State revenues, did it cease soon after the end of Emperor Ashoka’ dynasty?

The answer lies in cycles. Life, like this planet and its creation, is cyclic. It has a heartbeat. Creation has a heartbeat. The sun has a heartbeat. Earth has a heartbeat. Everything in creation and nature has a heartbeat. That heartbeat is cyclic. But the heartbeat is not identical across all matter. Each heartbeat differs. Each beat of the drum creates a different vibration, and each vibration creates a different slipstream in its wake.

Everything modulates with the touch of each vibration, its resonance rippling out as it interacts with its surroundings. Like a domino effect, everything in creation changes. What it was, is not what it is now. And what it is now will change too under the sway of the forthcoming beat of the drum.

Vedic knowledge, or Hindu mythology, calls this drumbeat Shiva’s Dance. Many of you will have seen the bronze statue of Shiva dancing in Hindu Mandirs and the homes of devotees. Shiva’s Dance represents the heartbeat of creation. The silent aspect of the heartbeat details non-creation. Non-creation is not silent, however. The reverberation of the preceding heartbeat can still be ‘heard’.

Human affairs are cyclic in much the same way. Caring times follow uncaring times. Welfare follows warfare. Everything has its opposite. Duality. Creation and non-creation is duality at work. And in duality, bad walks hand in hand with good.

It is in forgetting this simple truth that humans foment trouble. The powerful manufacture wars in the arrogant belief that they will prevail. Of the many things that human history teaches us, one is that the powerful always instigate one war too many. That war is their downfall. They become the subjugated; while their formerly weak opponents, their formerly enslaved peoples and nations become the lord and master of global events.

The cycle never stops.

Another thing human history teaches us is that of the once-powerful, those who beguiled their citizens into caring for their fellow human and other animals while powerful are respected and looked up to for guidance and instruction after their downfall.

Aryadesh fell from power a long time ago. Its golden age is but a memory. Nevertheless the India of today is still revered globally for its dharmic, moral and ethical behaviour. This respect and reverence derives from the age of Emperor Ashoka and his law calling upon Aryadesh’s citizens to care in whatever way necessary for those less advantaged than themselves.

Again, the modern western mind from its wonderful position of privilege can assail all of this as claptrap. But without the advantage of the machines they have created to replace human work, would any other civilisation bother to consider the western lifestyle and life pattern worth as one worth emulating? No, it wouldn’t; because other than creating mechanical means to ease the human burden of labour, the western consciousness has added what to human consciousness? Precisely nothing.

Even the welfare system announced and set up in the middle of the last century, with the usual chest-puffed-out bulldog mentality of the English, is being broken apart. It was set up without the powers-that-be realising that they were extending a programme of welfare to a psychically ill people wrapped in negative consciousness, and that the system would end up eking out a miserable existence, defined by extending aid to a number of adults who’ve never worked a day in their lives in any income-generating, tax-paying activity though they are capable of doing so; or who do not consider it their duty to pay tax on their infrequent income. Not all of them, but a number of them.

The Coalition government of 2013 seems to want to cut off its nose to spite its face in dismantling the welfare system. It doesn’t realise it has a golden opportunity to sustain the welfare system, and to take care of rather than vilify the underprivileged. Its members and leaders instead believe that if they are able to create and accumulate untold wealth and riches, then every Joe Bloggs can achieve the same.

What the conservatives forget is that their wealth is founded on the cheap labour of non European peoples who don’t have a welfare system to give their workforce a dignified living standard or dignified existence.

I challenge the UK Conservative-led government to stop all welfare payments and government funding of the NHS with one stroke.

With this move, it will create an untouchable class so impoverished that its members will take any job going in order to feed itself, will work zero-hours with relish, will slave away in sweatshop environments for pittance – and it is on the hard labour of this new indigenous untouchable class, so long chided for being work-shy, that Conservative MPs’ wealth will derive.

The wholesale and immediate removal of the welfare state and of the NHS will also stop immigrants coming to these shores, as well as creating mass employment and rejuvenating the dying manufacturing industry – doing away with the need to import sweatshop-made goods from abroad, when these can so effectively be produced here at the same cost.

Somehow, I can’t see the Conservatives, however much they foam at the mouth about the degeneracy of the work-shy masses – who they conveniently forget are comprised of the indigenous and not immigrant masses – having the balls to go to such extremes

So, what’s the alternative?

Well, we in this country must encourage and bring to bear the Emperor Ashoka model of care and community – in which the well-off share their wealth openheartedly with the less well-off. Let’s position the Little Englander as a beacon of moral and ethical responsibility for other nations’ peoples to emulate.

Prestige, like honour, has to be earned. It cannot be manufactured out of fear for the repercussions of one’s actions. It has to be achieved through earnest goodness.

The question is: Is Conservative wealth ready to move on to the next level of advanced awareness, or will it perish like another bully who died unceremoniously and over whom no tears where shed?

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.