Back to Zen

Hello all.

After much deliberation (well, "much" for me since my mind changes a mile a minute), I'm going back to my Zen Buddhism practice. It just suits me better.

I know, this is quite a short-lived blog and my Sikh practice was also quite short also. But for what it's worth, I learned so much from it. Talked to all kinds of great and interesting people and explored a truly wonderful faith.

But in the end, Zen is for me. It's simple, straight-forward yet ancient. And it just vibes with my inner being much better.

So check out my Buddhist blog - Peace in the Beast - and leave a comment if you can.

Namaste.

Standing Out

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

Greetings all, hope you're well.

During the past week, a couple of strangers stopped me to ask if I was a Sikh. It felt good to not only be recognized by someone (as is the point of the turban) as a practicing Sikh, but also to see that there are people here in CoMo (Columbia, MO) who know what a Sikh is and looks like.

The first instance was a gentleman at work. At the office I work for, I help staff a table which holds lots of information about our office (The Relationship & Sexual Violence Prevention Center). This table is set up with a bunch of other tables from various offices on campus during what we call "Summer Welcome", a two-day program for incoming freshmen to get acquainted with the campus and various organizations.

I was "tabling" for this event (as is my current job with the office until the program ends) one day last week when a guy at a table right across from me came up and asked if I were a Sikh. I said yes but I'm very new and still learning. He began talking about how he had met some Sikhs in Vancouver, Canada so he knew how we looked. He asked about some of the basics of the faith and I gladly shared with him. It was pretty cool. He then began talking about how he had heard about all the hate crimes during the post 9/11 days. Of course I told him that's something I considered when deciding to wear a turban. He seemed pretty interested and it was nice to talk about it with a stranger.

Today, during my bus ride home after work, a young Native American woman and I discussed religion and spirituality as well as life as a racial minority in CoMo. It was a great discussion that went on even after we both got off the bus at the same stop.

So it was kinda cool to be recognized and know there are some people out there who are genuinely interested in our way of life and not just going about hating on us, haha.

I get lots of weird, puzzled looks when people see me with a turban, probably the only turban they've ever seen on campus, maybe even in CoMo. But I try to get a pleasant face on so not to seem threatening or standoff-ish. People have generally treated me very well. I haven't had any problems yet.

In other news, I got a couple more pairs of kacheras in the mail, one of which looks like it will fit just fine. So I'll start wearing it tomorrow. That'll be four Ks I'm currently wearing - I still need to get clearance from my supervisor at work to wear the kirpan there. It'll also be a problem wearing the kirpan on the bus, as neither the buses nor the bus station allows any kind of weapon to be carried while riding or waiting for buses. And, of course like I've said before, I can't conceal it. A Sikh is to wear the kirpan visible at all times. So it'll take some time to get clearance to wear it on the bus and at the bus station. I may have to talk to someone in management. If anyone has any advice, please send it my way.

Alright, thanks for reading :-)

Satnam

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

The power of sound and music

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

Greetings everyone. Big news week, huh?

So I watched an episode of P.O.V. (Point of View) on my local PBS station that was about why humans love music so much. It discussed possible evolutionary adaptations to sound and music, the science of sound and how it affects us on a psychological and quantum level and a lot of other topics. It was really superb. It basically confirmed my belief in the power of mantra, chanting and sound as connections to the Divine. Check it out when you get the chance - The Music Instinct: Science and Song

Another P.O.V. episode I watched entitled New Muslim Cool about a Puerto Rican young man growing up in the inner-city and converting to Islam. He spends his days organizing prison programs as well as leading discussions and presentations with various at-risk groups. A very good film that shows the difficulty of following a Middle Eastern religion in post-9/11 America.

That should keep you busy for a while, haha. Satnam.

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

5Ks and other items arrive in mail today

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

My 5Ks (well, 4Ks since my hair is one of them), nitnem gutka (the book of the five morning prayers) and khanda (the Sikh emblem with a pin to attach to the front of the turban) arrived in the mail today.

Although I'm happy to have my first full set, the quality of the products aren't great. The kacheras had stains on them (and are also not sewed to size, which I don't know how to do), the kirpan looks very used (it has rust stains), and the gutka is romanized Punjabi and Gurmukhi - for some reason I didn't realize that "romanized" doesn't mean English. Ugh. I really need a gutka with English translations because I don't yet speak Punjabi or read Gurmukhi, so it's almost useless to me unless I have the audio tracks to follow, which is not the case when I'm at work or on campus. The gutka also only has one of the morning prayers (Japji) along with Ardas, Rehras and Kirtan Sohila. It's missing the four other morning prayers (Jaap, Anand, Chaupai and Tav Prasad Swaiye).

Come to think of it, it's not really a gutka. The cover says "My Daily Prayers" and the description inside says it's for children who can't read Gurmukhi.

Anyway, the kara looks pretty good though and it fits well and the kanga looks okay.

I ordered the items from SikhLink.net, so heads up if you're thinking about ordering from them (for those of you who care about all this).

The kirpan is really small - only 3 inches. It's also quite dull - the tip is just slightly sharp. So it's not a very reliable weapon. I'll carry the small kirpan on campus and purchase a longer one to carry in public. I hope to get one somewhere around 7-9 inches, as well as the large sword seen in various Sikh ceremonies, such as the one shown below wielded by an Espanola, New Mexico Sikh during the Vaisakhi Day 2009 celebration (the celebration of the anniversary of the creation of the Khalsa order).




I don't yet have a gatra (shoulder strap) to carry the kirpan, so I'll probably just tie it to my waist belt using extra turban material. The campus police officer I spoke with suggested I carry it in plain sight, so I'll have to find a way to tie the kirpan to my body above my shirt without looking too weird, haha.

So I can't wear kachera yet. A friend is having another friend sew a pair for me and then she'll ship it to me. Hopefully they come sooner than later so I can complete my 5K set. Until then, I'm wearing kirpan, kanga, kara and kesh.

As always, any comments or advice are greatly appreciated.

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

The significance of the number 40

This video by Guru Singh made a lot of sense to me. I never considered the significance of the number 40 in spirituality until watching his explanation. Very good information. I think I'll start a serious 40-day sadhana very soon once I get some advice on what and how to do it.

Response to Anonymous Commentator on carrying the kirpan

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

This is a response to the anonymous comment on my blog post about carrying the kirpan on campus.

I said I would humbly accept the accusation of hypocrite, and I will stay true to my word. But I do want to clarify some things.

I never said someone "can't" carry a firearm. I said I'm opposed to carrying firearms on campus because of the potential disaster when alcohol is involved. Yes, the same potential holds true for kirpans as well. But keep in mind that knives and daggers are already allowed on campus, as long as they're not concealed and not unnecessarily long. So if a woman is rightfully concerned about her safety, I encourage her to carry a knife. It really could save your life or well-being. I'm all for it.

As a matter of fact, I'm all for people carrying some type of non-lethal protection agent, such as a knife, mace or pepper spray. I don't like guns because of the vastly increased potential of death. But daggers, kirpans and knives are cool with me. Like my parents say: criminals are going to carry firearms whether they are illegal or not. The laws won't change that. It's better that good folk like us are able to protect ourselves, at least until humanity gets out of the dark ages.

I really don't like weapons at all. I think the widespread production and distribution of weapons in the world is a leading cause of violence and unrest. If I had it my way, there would be no weapons in the world. But I'm a realist and I'm all for personal freedom. With greater education, awareness, community building and tolerance in the world, the use of weapons will decrease over time. But we have a long way to get there.

Sikhism is by far the most progressive religion in the world. In our scriptures the equality of men and women is explicitly stated. I won't go into detail here, but I will say that the Sri Guru Granth Sahib (our living guru and holy book) is the only holy book in the world to explicitly state the equality of the sexes as well as all people. It's not a derived interpretation - it's explicitly stated countless times. For more info on this, please see my post entitled "FAQs about Sikhism" and read question nine.

I'm not sure why you did this, but something I noticed: you began saying that I oppose a woman carrying a gun but support myself carrying a kirpan. But I never stated it this way and I don't believe that at all. I stated I'm against ANYONE carrying a gun on campus, not just women. For crying out loud, I'm a radical feminist and social justice activist. I work to end violence against women as a livelihood. It's my life's work. If I actually did support people carrying guns on campus, women would be first on my list. Please read my post again for further clarification.

I know all too well the dangers women face in this society, considering I work in a violence prevention center and have had extensive training in feminist and social justice theory.

The Sikh I mentioned who was killed while wearing his turban after 9/11 was not a friend of mine. I did not know him. I said that I knew of a Sikh who was killed from an attack. But I've never met him. I don't feel a lot of anger - I didn't even know the guy. Any anger I feel is for the general plight of humankind, not for that one specific Sikh. I would appreciate it if you did not assume random things about me.

Again, I don't oppose you being armed. I am for the arming of all people - with anything less than a gun. I just don't like guns. Too much potential for widespread instantaneous deaths, not to mention when kids get a hold of them or someone forgets to turn on the safety. But with knives, a lot more force and will has to be taken to inflict any damage at all. It's a much safer alternative for protection.

Yes, I have been through counseling just like a lot of people. I think counseling is a good idea for any and everyone, not just for those who are unstable. I feel anyone considering carrying a weapon should undergo psychological and counseling sessions to determine their true state of mind. And now that I think about it, I would like to undergo some safety and usage training before carrying the kirpan anyway. Thanks for that reminder.

I never claimed to need self-defense. I didn't say that anywhere in my blog. My idea is that EVERYONE needs self-defense in this world, because there are people who will attack you regardless of how aware you are. And of course women need the most protection in this patriarchal, misogynistic society. Again, please carry a knife if you feel you need the protection against possible attack. I'm all for it. I promise I am.

Contrary to your statement, 1 in 12 men will be sexually assaulted by another male in their lifetime. So no, me being male doesn't automatically mean I won't be sexually assaulted. Of course, women are far more likely to be assaulted, but there are hundreds of thousands of male rape victims amongst us. Please do not minimize their experience. And just so you know, I was forced to do things sexually at a young age that still haunts me to this day. It has affected my behavior, decision-making skills and other areas of my life. So there, now you know not to make such a brash assumption next time.

I would say women are more likely to be assaulted by a male they know than someone for their religion. But again, it doesn't mean that people don't get assaulted. If you had read my other blog posts, you would get a feel for how widespread the assault on Sikhs and Muslims are in this society. Please do not minimize other experiences just because you're worried about your own.

I would also like to add this: keep in mind that 85% of all sexual assault survivors were attacked by someone they know - someone they are acquainted with. You are unlikely to feel you need a weapon when you're alone or at a party with a good friend of yours, or a family member or a co-worker. And yet, these are the people who are FAR more likely to attack you. That's why mace, pepper spray, guns and knives are actually not reliable protection against sexual assault - you aren't thinking about arming yourself when alone with your best guy friend, or your boyfriend. These types of weapons are more effective when dealing with attacks from strangers in public. Please think about this.

I have had extensive rape/sexual assault/intimate partner violence training here on campus. I've designed programs, given presentations, gone to conferences and read countless books and articles on the subject. I'm even in the process of designing an entirely new program for our campus to help bring the number of assaults down. So please trust me when I say that I know what I'm talking about.

The truth is that the people who are most likely to carry a kirpan are Sikhs. And Sikhs have already been trained to pursue social justice and equality as part of their religion (again, not a derived or interpreted statement, but explicitly stated in our Guru Granth Sahib). A Sikh is unlikely, when compared to non-Sikhs, to use the kirpan as an offensive weapon, or to attack women. Yes, there are bad apples in every orchard, but these bad apples don't reflect on the orchard, but rather on the state of humanity in general. I do understand that being a Sikh male doesn't automatically mean they won't attack someone (on the contrary, you'd be surprised by how many so-called "religious" men are doing some pretty awful things). But generally speaking, they are following a faith that explicitly preaches peace, social justice and equality.

If after reading this you still think I'm a hypocrite, then I guess there's no changing your mind. But at least I tried. Thanks again for your comment.

Carrying the Kirpan on Campus

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

Yesterday while at work I was passing a campus police officer on a flight of stairs and decided to ask him about carrying the kirpan on campus. He gladly answered my question and actually seemed to be familiar with the kirpan, which surprised me (a lesson for my own judgmental habit). He explained that it should be okay as long as it's no longer than 3 inches (he said it shouldn't be longer than the blade he carries on his utility belt, which is about 3 inches. I can understand why a cop wouldn't want people carrying better weapons than they do :-). He also suggested I not conceal it - I should carry it in plain view. I should also take the time to explain to interested persons what it is and why I carry it, just to dispel any suspicion. And of course he suggested I not play with it or brandish it on campus. He added that campus police won't try to infringe on my beliefs or anything, they just want to keep the campus safe.

I understand the hesitation about letting just anyone carry a weapon on campus. Believe or not, our state legislature actually passed a bill allowing the concealed carry of firearms on campus amongst students, faculty and staff. I vehemently oppose this bill (and still do) because of the severe potential consequences when alcohol and guns are mixed, especially in Greek houses. We've also had a rash of hate crimes for the past four or five years - imagine how much worse those could be if students were carrying guns!

But yes, the question begs to be asked: what do I think of my own desire to keep 5Ks and thus carry a 3-inch blade on campus in plain view? How do I justify this action but oppose other kinds of weapons?

I don't really have an answer for that. But I will say this: I will gladly explain the purpose and history of the kirpan to anyone who inquires. I'll probably be accused of hypocrisy and I'll humbly accept that accusation until I come up with a good response. If anyone has a good response for me to share, please feel free to send it my way.

For the sake of understanding, however, people should know that the kirpan is only to be used by a Sikh as a very last resort, when all other peaceful options have been used and a life is at stake. But contrary to popular opinion, the kirpan is NOT symbolic - it is indeed a weapon, although a Sikh could go their whole life without ever using it. And any Sikh will tell you this. It's the same as when police officers say they've never fired their gun. Numerous Sikhs have been attacked here in the States following 9/11 because of a) they were mistaken for Muslims, and b) the attackers think it's okay to attack a Muslim, or anyone for that matter. I actually know of one Sikh who was killed from one of these attacks.

And yet, you still are hard-pressed to find a Sikh who has actually used their kirpan in self-defense (let alone as an offensive weapon).

Again, if anyone has some good explanation for me to use on why it's acceptable to carry a kirpan on campus but not a firearm, please send it my way. In the meantime, my kirpan is on its way in the mail and I'll start carrying pretty soon.

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

My first cold shower

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

It's called Ishnaan Therapy, and it consists mainly of one thing: an ice cold shower.

(Here's a great video of a yogi talking about Ishnaan.)

I know what you're thinking - "who in their right mind would shower in cold water?"

I said the same thing when I first discovered it through kundalini yoga practice (as taught by Yogi Bhajan of 3HO). I couldn't understand what it had to do with yoga. But then I learned that 1) the word yoga means "union", which makes a lot of things make sense now, and 2) the idea is to get your blood out of your capillaries, to the surface of the skin, and then after the shower the body sends the blood back to the capillaries. In this way, your capillaries and glandular system gets a thorough flushing.

Ah! It makes sense now. A thorough flushing is good for most things, especially living bodies. And a cold shower is a great way to do it.

But I still wasn't totally sold. "It might be a good idea, but I aint doing it. Sounds like hell to me."

But then I started thinking about all the aches and pains my body goes through. I have sinus problems, seasonal allergies, occasional breathing problems, low stamina, low endurance, low strength, etc etc. You get the picture. If I don't get serious about taking care of my body now, I could really pay for it later. And my dad's side of the family has a history of high cholesterol and blood pressure...

I decided to give Ishnaan at least one go and see how I feel. But boy was I hesitant. Who in the West would give up the luxury of hot showers?

As per my normal Sikh practice, I woke up around 4am and prepared for the frozen hell that is a cold shower. I walked around, rinsed with mouthwash, contemplated, thought and did virtually everything I could do to stall time. I convinced myself that I would be bothering my housemates showering so early, or someone would hear me, or any reason not to do it.

And then I said: "just do it. If you really can't stand it, you don't have to do it again. But at least give it one try."

So I cranked the knob to the far left and stepped right in. The good thing about cold showers is you don't have to wait for the water to get cold - you save a decent amount of water.

When I stepped in, it felt like I was transported to another dimension. I lost my breath - I literally gasped to the deepest part of my lungs and had to hold it just to make sure I could breathe out.

It felt like the coldest water I've ever felt. My body was shaking and my breathing was shallow. It was quite unpleasant for the first few minutes.

But then I started to notice my limbs and torso come alive. I felt the blood rushing to the surface of the skin to keep it warm. It was intense. I could feel my blood moving, even through the cold water.

It wasn't exactly a pleasant experience feeling my blood rushing up, but it was different and new. I could see how it would be a good thing over time.

Of course, the skin and hair was stiff. Not sure if that helps or hurts.

I scrubbed down with soap and washcloth and definitely didn't spend as much time as I do with hot showers. That's another good thing I guess.

As soon as I turned the water off and got away from the cold, I could feel my body getting warm. The blood had spent so much time at the surface of the skin that the warmth was already there. It was a welcome change from being cold after hot showers.

The warmth was great. And since it was already humid in the house it worked perfectly. Usually in a humid room after a hot shower, the body begins perspiring and it takes a bit longer to dry off. But after a cold shower, you're left with a pleasant, dry warmth with no extra time needed to dry.

I also noticed that my sinuses didn't close up as per usual after a hot shower. See, people, including myself, use hot showers as a way to clear out sinuses. It works while you're in the shower. But usually they close up again a few minutes after the hot shower is over.

This time, however, my sinuses didn't close up after the shower. And even right now I'm breathing fairly normally through my nose. I don't know if the shower is causal for that, but it's just something I noticed.

So all in all, I'd say it was a worthwhile experience and I will definitely do it more often. I don't shower everyday (instead I wash at the sink most days as a method to save water), but the days I do shower they will definitely be cold. I think it's totally worth it and I would recommend it to anyone.

If you decide to do it, don't think about it too much once it comes time. The more you think about it, the more hesitant you will become and the less likely you are to do it. Just wake up and do it without thinking. Get in the cold water and allow yourself to shout out loud or whatever you need to do to cope. Scrub down, shampoo your hair and get that blood pumping. When you're done you'll feel that wonderful warmth as your blood retreats and I guarantee you'll be fully awake! No coffee needed!

Some pointers from the experts:
--Before the cold shower, massage your body all over with almond oil if you have it. It has lots of great minerals, and you won't be oily after the shower.
--Go in and out of the water 3 or 4 times, massaging the body until the water no longer feels cold (or as cold). Massage all over, even the tops and bottom of the feet.
--Chanting is a good way to get through any spiritual or exercise practice. You might try chanting something familiar from your own practice. If you don't necessarily have a particular spiritual practice, try chanting "Waheguru." As a matter of fact, try shouting "Waheguru" loudly once the water hits your body. Ha, you might do it automatically without thinking! I did!

Tips for women: don't do Ishnaan during your monthly period and don't do it after the 7th month of pregnancy. Take lukewarm showers instead.

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

A Wake-Up Call

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

So I started work at the violence prevention center on campus this week. I know, exciting. I finally have some decent work hours for the summer. Anyway, a fellow co-worker (and friend) and I were discussing spirituality, one of our usual topics. She was asking questions about my embracing of Sikhism, and she asked whether I knew of any other Sikhs in town. Now, in my mind, it had not occurred to me to check Facebook for Sikh students at Mizzou (which would be easy because you would just search for "Kaur" or "Singh", the female and male last names of baptized Sikhs, respectively). I had searched on the Mizzou website for anything Sikhi, as well as doing Google searches, but I didn't think to check Facebook. As far as I was concerned, I was the only Sikh in town (if I'm even allowed to call myself a Sikh, but more on that later).

So I answered her question with something like "you know, I really do think I'm the only Sikh in town." From further away in the office, another co-worker said "No, you're not." This is another good friend of mine, a great faculty member and leader of several on-campus groups. I've learned a lot from him. I was about to learn even more.

He came over and joined our conversation. I told him I was very glad to hear that there are other Sikhs in town. It's quite a relief to know I don't have to go this alone. He began explaining that the South Asian Students Association has a few Sikh members from native Punjabi families. That was really good news to me.

However, he began giving me a bit of a wake-up call as far as this stuff is concerned. He talked about how former Sikh students at Mizzou were very critical of the American version of Sikhism, and often openly expressed their disapproval. It wasn't very clear whether he was referring to the 3HO-version of Sikhism, or if he was just saying American Sikhs in general. By this time, much to my chagrin, my other friend had kinda been pushed out of the conversation.

This friend went on explaining that although the Sikh students on campus don't wear 5Ks, they are still very much protective of their faith. He went a little bit into the history of racism against Africans in India and wanted to give me a heads up on that. I asked him if it was smart to maybe get in touch with the remaining Sikh students on campus, and he said of course. I should go to an SASA meeting and introduce myself to them, let them know I'm interested in practicing Sikhism and if they could maybe guide me around a bit. I think it's a great idea, although I'll feel a bit awkward just showing up to a meeting. He agreed to help get me in touch with them when they get back in town for the fall semester.

A lot of what this friend was saying was getting me to realize an important error in my embracing of the faith. It was a bit naive to think I was the only Sikh in town, especially because it's a bit of a problem that I even call myself a Sikh. I'm not baptized, I don't wear 5K yet and my only experience with Sikhism has been a number of books and websites. I've never visited a gurdwara, bowed my head to the Sri Guru Granth Sahib or participated in langar (the Sikh communal kitchen). I've never even met a Sikh in real life (that I know of).

It is a bit naive of me to call myself a Sikh. This friend also suggested that when getting in touch with the Sikh students on campus, it's a good idea not to wear my turban. Again, it's because they may be a bit judgmental. He didn't voice a personal opinion on this fact, which I kinda want to ask him anyway. He was just giving me a heads up.

I told him I hadn't thought about whether or not I would be offending South Asian students on campus by wearing a turban, which I have been for almost two weeks now. I felt terrible and ignorant, like a white guy who has no idea his joke was really racist. But I'm glad this friend pointed it out to me. I don't think I will remove my turban anytime soon, though. I don't feel I need permission from anyone to wear a turban (or to practice Sikhism, for that matter). But I am glad I have an awareness of the potential problem.

I may come off a bit strong by saying this, but I'll own up to it. While I'm glad this friend opened my eyes to potential issues with my practice, I want to make it clear that I don't feel I necessarily need the approval or permission of anyone to pursue my own spirituality. It's my path, my life and my practice. No one is sitting with me when I read my prayers in the morning. No one sits with me when I study the Sri Guru Granth Sahib (holy book) or read gurbani translations online (the music taken from the SGGS).

However, I do feel it's only fair for me to reach out to the other Sikhs on campus and possibly establish some type of mutual relationship. I at least want them to know I appreciate their faith and culture and have the utmost respect for their contribution to spirituality here in the States. I don't want to isolate myself from a potential wealth of knowledge right in front of me.

But they could just as easily be totally dismissive of my efforts and choose not to reciprocate the engagement. And they have every right to do it and I won't be mad at them for it. After all, to them, I'm just some random Black guy running around in a poorly tied turban with minimal knowledge of how Sikhism is really practiced in Punjab.

If they choose that road, they should also understand that they are giving me permission to continue pursuing this practice on my own. And like I said before, I'm not seeking their approval or permission. I don't need it. I'm seeking their guidance, but I can get it elsewhere if necessary.

I'm not going to stop wearing my turban. I understand why a native Sikh would choose not to keep the 5Ks - the pressure to assimilate to American culture is something I'm still struggling with. But at this moment, my turban is a symbol of my commitment to further dedicating my life to the Sikh path. To give it up now would be akin to throwing in the towel, just because I'm afraid of a few snickers here and there from those who have made the same decision. As far as I'm concerned, they don't really have room to talk.

I plan to wear all of the 5Ks once I'm baptized, and that includes the kirpan. I plan to hold a meeting with campus police, campus judicial services, student life and the city transportation officials about the relevance and idea behind the kirpan. I will have all of my bases covered before moving forward. I'm dead serious about my path.

So I should make it clear: I'm not some disillusioned and ill-knowledgeable American waltzing around thinking I know everything I need to know about this path. I'm doing everything I can to learn and grow and allow Sikhism to completely penetrate my being. I make no assumptions. I hope my fellow Sikh students will see my genuine desire to learn and help me along this path. If not, no biggie. I'm right back where I started, which was comfortable for me anyway.

It's funny - I joined my friend back at his desk and he showed me a video of the SASA dance team performing at a conference last year. The routine had many elements of bhangra, a Punjabi style of dance, as well as some Western style in it. While it was entertaining (I thought they did a great job), I couldn't help but think about the research I have done on the debate between Sikh youth on whether or not it's appropriate for them to stay engaged in secular Punjabi culture instead of committing themselves to the gursikh way of life. Of course, I can't have an opinion on this, but the debates I've seen online show it's a strenuous point of contention in the native Sikh community. This makes me wonder further just how my interaction with the Sikh students at Mizzou will actually play out, especially when they find out how serious I am about this path.

One more thing: one of the statements I have continually come across in my research of Sikhism (both in books and online) is that one is not born a Sikh. One must become a Sikh by devoting their life to the Guru. I've read heated discussions between native Punjabis about this idea, and although there's a lot of self-righteousness involved, I understand the main point. It's the same thing my parents used to tell me - just because I was born into a Christian family doesn't automatically make me a Christian. It takes commitment.

Anyway, I thank my friend for the heads up. I needed it.

Thanks for reading.


Waheguru ji ka Khalsa
Waheguru ji ki Fateh

FAQs about Sikhism

Waheguru ji ka Khalsa
Waheguru ji ki Fateh
(The Pure Ones belong to God, the Victory belongs to God)

I probably can't answer all of the possible questions, but I'll try my best. If anyone feels I am mistaken on any of these, please feel free to offer corrections in the comments section.

Of course, this is another long post, so I don't expect you to read the whole thing. Choose which questions you may want answered, or you can read it all if you like. I don't mind :-p

Topics covered:
1) What do Sikhs believe?
2) Why do Sikhs wear a turban?
3) Why don't Sikhs shave?
4) Why do Sikhs carry a dagger?
5) What are the 5Ks?
6) What are some of the other requirements of Sikhs?
7) Why do Sikhs treat their holy book with such reverence?
8) What is Gurbani?
9) You keep speaking of Sikhism's strong belief in social justice. What are some examples of this?
10) What is "Guru"? And what is the difference between God and Guru?
11) Isn't Sikhism just a synthesis of Hinduism and Islam?
12) Is 3HO a cult?
13) What is Khalistan?
14) What is this "Waheguru ji ka" stuff you keep saying?
15) What does "Bole So Nihal, Sat Sri Akal" mean?
16) What happened in 1984?
17) What is the Sikh view of radical fundamentalist violence?

1) What do Sikhs believe?
Sikhism is a monotheistic faith which believes "Ek Onkar - One Universal Creator God." In our faith, God is an all-pervasive integrated force manifested in all of creation. God is non-anthropomorphic, meaning It is not given human traits. God is beyond birth and death, self-existent and eternal. God is without anger and without hatred. There is only one God, and It's the same God for all religions. Our main practice is Naam Simran - remembrance of the Name of God at all times, which we believe to be the way to union with God. We use "jap simran", or recitation of the Name of God, as a method of constant remembrance. The other cornerstone of our faith is seva, or selfless service. We believe that to serve humanity in a selfless manner is the highest action.

Sikhs, as per the teachings of our Gurus, believe in reincarnation and samsara, the cycle of birth/death/rebirth. Sikhs believe that although all religions offer a way out of samsara, the quickest way to liberation is through devotion to God and the recitation/remembrance of God's holy name (Waheguru). We believe all creation has the presence of God in their souls, but maya, or delusion, keeps us from realizing our union with God. Thus, through spiritual practice and recitation of the Name of God, one can rid the soul of ego and maya and thus attain union with God. Sikhs believe the Five Thieves, or evils, perpetuate maya in our lives: lust, greed, anger, attachment and ego.

Recitation of God's Name is done in conjunction with recitation of the holy scriptures, said to be a manifestation of the sacred sound current (see question further below), as well as the performance of and listening to shabads, or the musical passages of the holy text.

Sikhs do not believe in heaven or hell. If one must use the terms, then we say one creates heaven or hell in their life by their actions (karma).

2) Why do Sikhs wear a turban?
Our tenth Guru, Guru Gobind Singh, organized the Sikhs into a saint-warrior order called the Khalsa, or Pure Ones. Part of this was to instill a fearless spirit among his followers, so they would never flee from pursuing justice and always fight against tyranny and oppression. He gave the Sikhs a distinct identity by requiring them to wear bana, which is the outer appearance of a Sikh. This includes the turban. Traditionally, only men are required to wear turbans, although this is debated in the Sikh community. Many Sikh women have also chosen to wear a turban. The turban is not an arbitrary article of clothing that can be removed at will anytime during the day. The turban is a part of the Sikh psyche, a part of our body. It is like an extra limb which cannot be removed. Touching or attempting to remove a Sikhs turban is paramount to physically assaulting a Sikh. It is the utmost humiliation and offense. Therefore, it is requested that non-Sikhs please remain understanding and sensitive to this fact, and please treat a Sikh's turban with the utmost respect. Sikhs are more than happy to have an informed discussion on the purpose of their turban.

In America, 99% of those wearing turbans are Sikhs, NOT Muslims. Sikhism is the only faith in the world requiring its adherents to wear a turban. Most Muslims do not wear a turban, and the Muslim turban is a different style than the Sikh turban anyway. It is quite unfortunate that in the post-9/11 world so many American Sikhs have been the victim of vicious hate crimes because of this simple misunderstanding. And anyway, it's not right to attack anyone just because they're wearing a turban, whether Sikh or not.

3) Why don't Sikhs shave?
The major reason why Sikhs don't shave is because kesh, or uncut hair, is a requirement for all Sikhs. Firstly, all of our Gurus kept uncut hair, even before it was made a requirement. The general belief is that God's creation is perfect, and God gave us hair for a reason. Many Sikhs believe kesh acts as a sort of "antenna" to God, giving us a continual connection to the Divine. Others keep kesh simply because Guru Gobind Singh, the tenth Guru, required it for his followers. It is a part of the distinct identity of a Sikh, along with the turban and several other articles of faith. Although many young people born into Sikh families are struggling with whether or not they want to follow this tradition while still trying to fit in with their non-Sikh friends, the general idea is that a Sikh who cuts their hair is faultering somewhere along their spiritual path and identity as a Sikh.

4) Why do Sikhs carry a dagger?
The "kirpan", or curved ceremonial sword, is another religious requirement for Sikhs. The kirpan is a reminder for all Sikhs to always pursue justice and oppose tyranny whenever possible. All baptized Sikhs (members of the Khalsa) are to carry a kirpan. It is not merely a symbol - it is indeed a weapon. HOWEVER, it is only to be used as a very last resort, when one's or another's life is in danger. As per official code of conduct for Sikhs, no Sikh is to ever use the kirpan as an offensive weapon.

The most common kirpan one will see a Sikh wearing in public is actually a miniature version resembling a dagger. They can range from a couple inches for younger Sikhs, to eight or nine inches for adults. During special Sikh holidays and ceremonies you will see Sikhs carrying much larger kirpans looking more like legitimate swords.

5) What are the 5Ks?
The Five Ks, or kakkars as they are sometimes called, are the five required articles of clothing for baptized Sikhs. They are called so because they all start with a K: Kesh (uncut hair), kirpan (ceremonial sword), kaccheras (white drawers, knee-length), kara (iron bangle/bracelet) and kanga (wooden comb). The significance of each is as follows:

- Kesh: God's creation is perfect and we have hair for a reason; distinct identity
- Kirpan: never flee from pursuing justice and protecting the innocent and weak
- Kacchera: chastity, modesty and healthy balance of sexual desire
- Kara: a bond with God and Guru and reminder to keep the five evils at bay
- Kanga: keep the kesh tidy and neat; comb the kesh twice a day

6) What are some of the other requirements for Sikhs?
- Kirat Karni - to earn a living honestly and live the life of a householder. Asceticism, monasticism and begging are strictly forbidden in Sikhism.
- Vand Chakna - "share and consume together"; sharing and consuming with the larger Sikh community
- Naam Japna - meditation on God's Name through recitation
- Seva - "selfless service"; doing community service and/or volunteering at the gurdwara without receiving anything in return.
- Wand kay Shako - sharing one's wealth with others in the community, doing community service and helping those in need.
- Daily Nitnem - arising before sunrise to recite the 5 main banis, or prayers, from the SGGS. There are also three more banis most devout Sikhs recite throughout the day. Most Sikhs carry a gutka, or a prayer book, with them during the day so they can always have the prayers with them to recite during moments of free time.

7) Why do Sikhs treat their holy book with such reverence?
The Sri Guru Granth Sahib, the Sikh holy book, is more than just a book to Sikhs. It is our living and perpetual Guru. The tenth Guru, Guru Gobind Singh, right before his death, bestowed the Guruship to the holy text and instructed all Sikhs to treat it like a living Guru. Our Guru Granth Sahib contains all of the knowledge and teachings of God humanity will ever need. It is a repository of Indian classical music because it's passages are written in musical compositions called raags. It is a repository of ancient language and sacred sound because the script in which it is written was created from scratch by our Gurus as a language accessible to everyone (not just the wealthy priests, which was a common practice among Brahmin/Hindu communities back then). And it is a manifesto of social justice and gender equality. It is the most advanced and modern sacred text in the world. It is the only sacred religious text in the world which was compiled during the actual lives of its teachers, rather than being compiled long after the death of its teachers which is the case for the other world religions.

Sikhs treat official copies of the SGGS with the utmost reverence because it is our Guru. It is that which brings us from darkness (Gu) to light (Ru). When visiting a gurdwara, or Sikh temple, one will notice all of the painstaking steps taken to show respect to the Guru Granth Sahib. It is treated as royalty.

8) What is Gurbani?
Our holy book - the Sri Guru Granth Sahib - is composed of passages called shabads. These shabads are actually written as Indian classical musical compositions called raags. So Sikh music consists largely of recitation of shabads put to music. A shabad and its musical composition together is called a "bani," or passage. We call this music as a whole "Gurbani", which means something like "words of the Guru" or "sayings of the Guru". The performance of Gurbani as a religious service or event is called "kirtan."

9) You keep speaking of Sikhism's strong belief in social justice. What are some examples of this?
Guru Nanak, the first Guru and founder of Sikhism, preached a radical message of equality and devotion that challenged the established Muslim and Brahmin/Hindu practices of the time. Because the Sikh Gurus were gaining in popularity, they were viciously persecuted by the rulers of the time, so much so the sixth Guru, Guru Har Gobind, was forced to encourage his followers to take up arms and fight back. Ever since then, Sikhs have been known worldwide for their courageous spirit in battle.

Sikhism is the only religion in the world to have its founders, as well as followers, fight and die for the freedom of another religion. Guru Teg Bahadur, the 9th Guru, laid down his life to save the Kashmiri Hindus from the persecution by the Mughal rulers.

Our holy book, the Sri Guru Granth Sahib, is the only religious text in the world to specify the equality of men and women. Our ten Gurus completely eliminated misogynistic practices among their followers. They forbade the practice of purdah, or the wearing of a veil by women, and also sati, the practice of burning a widow on the funeral pyre of her deceased husband. They allowed everyone, including women and children, to read from the holy book anytime they wished. The third Guru, Guru Amar Das, when establishing an administration system for the propagation of the faith, even appointed female leaders and preachers, long before any of the world's major religions did so.

Sikhism invented the idea of langar, or the free communal kitchen in gurdwaras. To this day, Sikhs are required to do selfless service, and part of this seva is cooking and serving free meals to all who need it, everyday, regardless of their class/color/creed/gender, etc. During langar, everyone - even rulers, kings and presidents - sit and eat together on the floor. During the days of the Gurus, no one was allowed to visit the Guru until they took part in the langar meal. Today, gurdwaras around the world serve hundreds of thousands of free meals to hungry people everyday. The only thing that is asked of partakers is they take off their shoes and cover their heads before entering the gurdwara. Partakers are not required to particpate in a religious service before the meal, as is the case with many homeless shelters and soup kitches in America run by Christian missionaries.

Perhaps the strongest call for social justice among our Gurus is the elimination of the caste system, practiced by Hindus. The ten Gurus forbade discrimination based on caste, color or creed, and instead they all preached the equality of all human beings and that everyone has the One Light (Ek Noor) of God Divine inside.

Another important social justice element of Sikhism is the creation of the sacred language of Gurmukhi (literally, "from the mouth of the Guru"). Gurmukhi was created from scratch by combining several spoken languages across the lands of the Punjabi/Indian/Pakistani region during the day. It was the language of the commoners. It was accessible to all, not hidden from the people like the sacred languages of the Brahmin priestly class. The Gurus spoke vehemently against the secretive wisdom Brahmins kept from the people, and instead created their own language using the revealed sound current of the Divine, bringing all people closer to God through recitation of the sacred chants. This was a supreme act of compassion.

10) What is "Guru"? And what is the difference between God and Guru?
"Guru" is that which takes us from darkness (Gu) to light (Ru). It is the divine manifestation of God inside everyone. It's a difficult concept to explain. If you are familiar with Buddhism, then suffice it to say it's similar to the idea of Buddha-nature. It is the divine consciousness, the divine energy, which guides us towards our higher self and thus brings us to the Light of God. In laymen's terms, a Guru is a teacher. That is why we refer to our ten founders as Gurus, because they taught us the way towards the Divine, and therefore brought us from darkness (Gu) to light (Ru).

A prominent Sikh teacher explained it like this: "If God is a house, Guru is the door."

11) Isn't Sikhism just a synthesis of Islam and Hinduism?
While many tenets in Sikhism could be said to be a response to Islamic and Hindu practices, Sikhism is by no means a synthesis of the two religious. Quite the contrary - Sikhs believe that our founder, Guru Nanak Dev, was the physical manifestation of God in this world. Guru Nanak partook in holy communion with God and recieved God's darshaan (blessing), thus attaining union with God. He attained the highest knowledge and shared it with the masses. The other 9 Gurus were all of the same consciousness, the same "light", as Guru Nanak, and thus are referred to as Nanak 2, Nanak 3, Nanak 4, etc. Therefore, with or without Hinduism and Islam, Sikhism would have existed. Sikhism was not and is not dependent on any other faith. It is a genuine and unique faith of its own.

Although most of our Gurus were born into Hindu families, they all received God's darshaan and thus eventually acheived Guruship. Sikhism teaches that all faiths have the One Universal God at their source, but they just all use different names for It (Shiva, Brahma, Indra, God, Allah, Nirvana, etc). In order to relate to people of the time and spread their teachings, the Gurus used the language of various faiths. So, in the holy book, you will read the Gurus referring to God as Shiva, Brahma, etc. This is because the text was written as a teaching tool to the people of the day, and thus the Gurus needed to use common terms and language. The Gurus had supreme respect for the essence of all religions, but taught they all lead to the same goal, the same God.

12) Is 3HO a cult?
Unfortunately, this is becoming an increasingly common belief among non-Sikhs. So let me make this very clear: 3HO is in no way, shape or form a cult. It does not fit the definition of a cult, nor does it have the traditional beginnings of historical cults. The 3HO Foundation is a legitimate spiritual community; it is a UNESCO and United Nations certified NGO (Non-Governmental Organization); it is internationally rewarded and recognized for outstanding interfaith, charitable and humanitarian work; and it has established the world's largest yoga community (IKYTA), teaching and training millions of yogis across the world. It runs a multi-million dollar health food business venture, which includes America's most popular line of organic teas (Yogi Teas).

Sri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogi Ji (affectionately known as Yogi Bhajan), founded 3HO as a yoga community to train people to teach Kundalini Yoga and embrace a spiritual lifestyle. His students were devoted to his teachings and began embracing his honorable Sikh way of life. Thus, the majority of 3HO participants in the West are Sikhs. Here in America, these Sikhs have established a few small communities in California and New Mexico in order to foster a more nurturing environment for their practice. They are legitimate Sikhs, among the most devout you will ever meet. Even native Punjabis have commented on their level of dedication to the faith. One does not necessarily "join" the community. There is no rite of passage other than the traditional Sikh baptism ceremony of the Khalsa, common to all Sikh communities. American Sikhs have chosen to wear white bana because of the purity of the color white, although they are also seen wearing the traditional colors of the Khalsa (orange, blue and white, the colors of my blog). And, contrary to the common practice among actual cults, members of 3HO and other American Sikh communities aren't holding their members against their will.

Many American Sikhs have begun practicing the "New Age" way of life as taught by Yogi Bhajan. Without really going into it (I'll save it for a future post), suffice it to say that, depending on your interpretation, the Sri Guru Granth Sahib, our holy book, is compatible with this practice. All religions teach the idea of the procession through the astrological times and ages, especially Christianity (Jesus Christ is a Piscean Avatar, thus the prominence of the "fish" symbol in Christianity) and other pagan religions. The practice is more about realizing spirituality and higher consciousness than it is about the astrological signs. It is about the realization that old ways of living in the world are no longer working and a new consciousness is needed to save our planet and our people. As you can tell, this in no way makes 3HO or its followers a cult.

13) What is Khalistan?
"Khalistan" is the name given to the desired "Land of the Khalsa", or the sovereign, independent nation many in Sikhi would like to see come to pass. Because of the vicious persecution of Sikhs throughout history, Sikhs have been calling for their own sovereign land for quite some time. Many Sikhs envision a land where they can practice and live free from discrimination and persecution, a land where everyone can live in the same manner. Throughout history, there has been a kind of militant movement towards the creation of Khalistan, although it has never really made any strides towards the goal. Many young Sikhs have taken up the cause in the same manner of youth in other radical social movements.

14) What is this "Waheguru ji ka" stuff you keep saying?
"Waheguru ji ka Khalsa, Waheguru ji ki Fateh" is the universal greeting among Sikhs. It translates to "The Pure Ones belong to God, Victory belongs to God." It was first uttered by our tenth Guru, Guru Gobind Singh, upon the creation of the Khalsa in 1699. Since then, baptized Sikhs have used it as a common bond and greeting amongst each other. It is uttered before and after all ceremonies.

15) What does "Bole So Nihal, Sat Sri Akal" mean?
It translates to "He who pronounces these words shall be fulfilled" and "True is the Timeless Lord." This statement acts as a spirit-rouser and instills confidence and courage into the sangat (community). It is uttered after most all prayers and ceremonies. It also acts as a battle cry of sorts.

16) What happened in 1984?
On June 1, 1984, Indira Ghandi, the then leader of India, ordered a seige attack on Harmandir Sahib, commonly referred to as the Golden Temple, the main temple of Sikhism. This attack is now known as "Operation Blue Star", the official military name.

World humanitarian organizations put the estimate of deaths at thousands, but official reports say in the hundreds. This attack occured on a Sikh holiday when thousands of Sikhs from around the world were visiting the Golden Temple to celebrate. During the 5 day attack, a media blackout was implemented throughout the Punjab region. No journalists were allowed inside and journalists already inside were stripped of their ability to report. All phone lines were severed or disengaged and even street lights in the region were cut. Indian armed forces came with heavy artillery and tanks and attacked the Temple outright, slaying men, women and children in the process and devastating the Temple complex.

Events leading up to the attack are long and complicated and go way back into the history of religious tension in India between Hindus, Muslims and Sikhs. But the basic story is that Sikh militants looking for refuge from state oppression were housed inside the Golden Temple and were possibly amassing heavy artillery and other arms. The Sikhs were already known throughout the world for their brave fighting skills and gatka martial arts, so militant Sikhs attaining heavey weaponry was an even greater threat. Militant leaders such as Sant Bhindranwale had a large following and had several clashes with outcast Sikh sects, and so tensions were already high in the region. The state must have felt inceasingly intimidated because the attack was brought on by the full force of India's military resources.

Following the attacks, two of Indira Ghandi's bodygaurds, both Sikh men, assassinated the leader. Several deadly riots took place following this event, including one riot which resulted in the slaughter or injuring of hundreds of Sikhs while police forces stood back and let it happen. Overwhelming evidence indicates that not only were the riots planned in advance, but the state cooperated in the plans. None of those responsible for the slaughter of innocent Sikhs have been brought to justice to this day.

17) What is the Sikh view of radical fundamentalist violence?
Yes, there were Sikh militants who were possibly planning some type of large-scale operation against the Indian military or other rival sect leaders. You may have also heard of the recent Sikh violence in Vienna. Just like in every religion, there are radical sects and delusional followers who feel they have the right to take things into their own hands.

Under no circumstances, neither in the holy texts or the teachings of the Gurus, is offensive fundamentalist violence condoned, encouraged or accepted in the Sikh community. It goes against everything we believe. Sikhs are only to fight in self-defense from tyranny and oppression, and during times when helping the weak or innocent. Sikhs are to never force their own agenda on others. This is proved by the many martyrs of the faith who fought for the rights of other religions, including our tenth Guru, Guru Teg Bahadur.

One must also keep in mind that the international media has a terrible habit of only reporting news on Sikhs when they are fighting, much in the same way as racial minorities and the poor. Sikhs are revered the world over as a peaceful people who aren't afraid to stand up for what's right. And in the grand scheme of radical fundamentalist violence, Sikhs barely make up any percentage of it at all. We're too busy chanting to do that type of stuff.

Finally, keep in mind that Sikhs are far more the victims of violence than the cause of it. Just recently, gurdwaras in India, Canada and Europe have been burned or attacked by non-Sikhs. Racial profiling, hate crimes and outright public discrimination by the state are becoming far too common. For instance, France recently banned the turban in several public spheres, including public schools, college campuses and official state I.D. cards. In America, Sikhs have been forced to form several coalitions to combat hate crimes committed against them after 9/11 beacuse people falsely identified Sikhs with radical Muslims (and falsely assumed it's okay to attack a Muslim).

Welcome!

Waheguru ji ka Khalsa
Waheguru ji ki Fateh

Welcome to my new blog, and thanks for visiting.

In this blog, I'll be sharing my experiences as I embark upon a new spiritual practice called Sikhism. This post will be long in order to get most of the intro stuff out of the way. I'll try hard to make sure future posts aren't so long.

After practicing Buddhism for over a year, I stumbled across Sikhism through the music of Snatam Kaur Khalsa, an American songwriter of Sikh devotional music. At the time, I didn't know what tradition from which her music came. I just knew it was the most beautiful sound I had ever heard. After a few months of listening to Snatam Kaur, I decided to research her tradition and began learning a lot about Sikhism. But it still took a while for me to even consider it as a possible spiritual practice because I was committed to Buddhism. (By the way, Snatam's website is linked on the right side.)

For some reason (I don't know why exactly) something hit me like a bolt of lightning - Sikhism is the path I have been traveling my whole life and I didn't know it. I had always been a Sikh ("student", "learner", "disciple"), moving around different spiritual traditions and researching various religions. Studying religion has been a hobby of mine for a few years now, but it took a random journey into Sikhism to understand why I'm so fascinated with religion and spirituality.

It's a beautiful faith, full of messages of social justice, gender equality and devotion to God. The holy text of Sikhism - the Sri Guru Granth Sahib - is the only holy book in the world to include the writings and prayers of saints from different faiths (Islam and Hinduism). Sikhism is a universal faith - the 5th largest in the world in terms of followers - and is also the youngest of the big 5.

There is a thriving Sikh community here in the States consisting of two different sub-sections - the Indian/Punjabi Sikhs who's families immigrated here, and the native-born American Sikhs who converted to the faith through the teachings of Yogi Bhajan (a Kundalini master from India who introduced the yoga practice and Sikhism to the West). American Sikhs are overwhelmingly Caucasian, and referred to by native Punjabis as "gora", meaning "light-skinned" or "fair-skinned".

There is some debate between native Punjabi Sikhs and American Sikhs as to the place of yoga in Sikhism. This has to do with the apparent admonishment of the yogis by Guru Nanak (the founder of Sikhism) and the interpretation of the historical stories about Guru Nanak's son, Sri Chand, the founder of the Udasi sect, which practiced yoga and asceticism (asceticism being strictly against the Sikh lifestyle Guru Nanak preached). Many believe Guru Nanak and the Sikhs outcasted his son, but many others believe this is not true and that yoga indeed has a place in Sikhism as the scriptures actually allude to the benefits of yoga quite frequently. I, personally, don't really get into this debate. I like Kundalini yoga because of its health benefits and the wonderful community that has grown around it because of Yogi Bhajan. The majority of American Kundalini yoga practitioners are Sikh because of Yogi Bhajan, so it's a built-in community of like-minded people. And because of my previous spiritual research and practice, Kundalini yoga seems very practical and real to me. (You can learn more about Yogi Bhajan and his yoga community, 3HO, by clicking on the link to the right.)

I hope to practice the Sikh lifestyle fully. I have already begun awakening early in the morning to chant and pray, as well as wearing a turban everyday. The next step is to visit a gurdwara (Sikh temple) and learn the traditions of the religious services. I also would like to learn to read Gurmukhi, the sacred script developed and perfected by the ten Sikh Gurus, and learn to speak Punjabi. That way I can actually read the holy book as it is in the gurdwaras and not have to rely on the online translations I'm currently using.

The final step to complete my transformation into a Sikh is to undergo the Sikh baptismal ceremony, called the Amrit ceremony. Amrit roughly translates into "nectar", and is the name given to the sweet holy water one drinks during the ceremony. Once the ceremony is complete, I will be a part of what is called the "Khalsa", which means "pure ones". The tenth Sikh Guru, Guru Gobind Singh, established the Khalsa as a warrior-saint order. Because of the horrific persecution of the Sikhs by Islamic and Hindu rulers in India, Sikhs were forced to pick up the sword and defend themselves. Many sacrificed their lives for the preservation of their culture, religion and freedoms. They even fought for and died for the rights of other religions to practice freely - the only religion in the world to do so. Guru Gobind Singh wanted to make sure Sikhs never ran away from social justice and always fought against tyranny and oppression. So he established the Khalsa, giving his followers the fearless spirit of a warrior as well as the devotion of a saint of God. He required his followers to wear distinctive clothing, which includes the turban, so they would always be recognizable as people to who anyone could turn for help. Here in the States, 99% of those wearing a turban are Sikhs, NOT Muslims.

There's a lot more I want to say, but I'll stop there for the sake of brevity (haha).

I hope you will continue to read and learn more about this beautiful faith, as well as comment on anything I have written. My next post will answer some common questions people have about the Sikh lifestyle. After that, I'll post at least once per week.

Waheguru ji ka Khalsa
Waheguru ji ki Fateh
(The Pure Ones belong to God, the Victory belongs to God).