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
Showing posts with label Turbans. Show all posts
Showing posts with label Turbans. Show all posts
Monday, June 29, 2009
Thursday, June 4, 2009
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
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
Wednesday, May 27, 2009
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).
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).
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