Tuesday, January 15, 2008

Dr King and I

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Dr. King and I

The Birthday of Dr. Martin Luther King Jr:

Personal Reflections.

(John of AllFaith © 1.15.07)

The Reverend Dr. Martin Luther King Jr. has had a profound influence on my life in many ways. This piece is a sort of confession, a remembrance, as well as a tribute to the civil rights movement and to this great human being.

I was born and raised in North Georgia, an hour or so north of Ebenezer Baptist Church, Dr. King's Atlanta congregation.

Despite living so close to what might be considered the hub of the civil rights movement, our town and area could hardly have been further away! We still lived in the South that had been, while Dr. King was bringing us, kicking and screaming, into the world that now is. These were very different places!

Like most White Southerners of the day, despite the whitewashing attempted by most of my generation and the ones proceeding mine, we were, in a word racists, and proud of it!

Without going too deeply into the depths of my families racism (and it goes deep indeed), many of my earliest memories are of hearing my dad and others disparaging the works of the civil rights movement and, especially, the man they called the Nigger King (henceforth referred to as the N King).

Now, here I am in 2008, a preacher of love and a respecter of diversity, and I would use that offensive word in a public blog! Why on earth would someone who believes as I do ever use such a word? Good question, and there IS what I believe is a good reason (chances are you will never hear me use this word again!). But here it is intentional and relevant to what I wish to share, so please be forgiving.

Even as a growing minority of people are beginning to question the reality of the Holocaust, so too if you hear Southern Whites of my generation talk, you would think we were all open minded, socially conscious people in those days! It isn't so friends! Most of us were hateful and we used racial and other epithets without even thinking twice about what we were saying! May I repeat my conviction that the majority, I'd even say the vast majority, of Southern Whites of my generation and those proceeding it used these sorts of words, and for the most part we didn't even think about it (and we were far from alone in this!)! BUT lots of us are getting better...

To the majority of people I grew up with, the idea of equal rights for anyone other than Whites was revolutionary... and wrong! The Bible even condemned it! Or so our ministers claimed. Dr. King was routinely referred to as a Communist and a rabble-rouser! When one grows up hearing such things, one naturally comes to accept them as facts, unless they are challenged. If everyone agrees, then it must be true! Right?

Of course not! But we today can see the exact same mentality at work! We still have groups of people that society tells us it is good to hate! Much of our Western controlled media, society and religions tell us it is "American" to hate Muslims, it is "Christian" to hate homosexuals, it is "patriotic" to hate Socialists... and prejudice against people of color is still with us as well of course. Millions of people accept these divisive notions with little or no question! Just as I did growing up! When I was a boy, we were supposed to hate Communists, Jews, Catholics, hippies, people of color (any color besides our own!), and all non-conformists. Bigotry was virtually written into our DNA, even though many won't admit it today!

But on April 4, 1968, my father killed Dr. King!

... Allow me to explain...

During the months leading up to this fateful event, the anti-civil rights movement rhetoric in our neighborhood had become deafening. Most everyone we knew felt positive that a long overdue race war would begin any day. Indeed, my parents, like so many others, had fled Atlanta for the White outlying towns out of fear, ignorance and prejudice. Most of our homes contained stockpiles of weapons, our Southern ministers urged all God fearing White folks (the only sorts allowed in our churches) to be ever vigilant against the Communist and Black menace, and the civil rights movement that was doubtless among its vanguard. I well remember being afraid much of the time lest the Blacks of Atlanta invade our Caucasian refuge!

And yet as I was being trained in firearms there was a sense of excitement as well! The South would soon rise again! We all knew it! Save all your Confederate money!

This same year, Helter Skelter was released by the Beatles and Charles Manson proclaimed its hidden meaning: the anticipated race war was coming soon! My parents didn't like the Beatles (I loved them, especially John and George!) and they certainly were no fans of the Manson Family (I was fascinated by them), however our lives were charged with race war fever and we were ready to fight! Well... that was the general sense at any rate! But those Southern boys, back then, could have raised Hell!

As for me, I was an unpopular lanky eleven-year-old introvert without a clue! A year away from the vision that forever changed my life.

The guns were cool, the energy was electrifying and betwen dodging bullies, I bought the "the South's Gonna Rise Again" hype without question! Although, what a Restored Confederate States of America might look like was frankly a bit intimidating!

But... this particular day, Thursday, April 4, 1968 I had things to do! I probably suffered through another day at grammar school, but thankfully have no memory of it, but how well I remember what happened after school!

I raced into the yard on my bike, quickly changed out of my school cloths and into a pair of cutoffs (my mom demanded I at least wear that much), that's all I ever wore when I had the option, cutoffs, no shirt, no shoes, no fuss. Dressed in my preferred attire, I hurried off into the back yard where I had been building a very cool fort! It wasn't large as I recall, but it was two floors and it was one of my favorite private places to escape the world. In those days, I often sat hidden behind the branches, pine needles, and plywood walls of the top floor doing something I had been firmly ordered never to do! Twas a most heinous sin, one that I will now reveal to you, my hopefully tolerant reader! Confession, they say, is good for the soul. Hopefully you will feel none the worse towards me after hearing of it!

From whatever sources I could manage, from school and sometimes from the meager school supplies my mother provided, I would take perfectly good sheets of paper and draw on them! I even invented a game where I would draw maps on the paper and then, with pencil lead missiles the nations would fight their wars. The "Kar Nation" was evil and unstoppable (it's just a coincidence that my dad worked for GM right?)! These activities were harshly condemned as a terrible waste of paper, but ofttimes I hid in my fort and indulged in such misbegotten fantasies for hours!

So, there I was sitting on the second floor of my recently completed backyard fort, my Stars and Bars (the Confederate flag) flying from a makeshift pole just outside (I still have that flag!), when from the direction of the house I heard the screen door bang open and my sister rushed out. She would have been around 13 or 14 at the time.

Under the plywood of the second floor, I had prepared a hiding place to stash my cigarettes and desecrations (my abuses of paper). As I heard her walking towards me, calling not my insulting nickname but my real name, I quickly stashed the papers and hopped to the bottom floor and into the early evening air. It was around 6 PM.

"We got to go, pack a bag and hurry!" my sister urged.

"Go where?" I asked.

"We got to go stay with the Mrs. Barnett [I believe it was]."

"How come? You go ahead and I'll stay in my fort."

"No you can't, momma and daddy won't be coming home tonight."

"How come?"

"'Cause daddy and Mr. D. done killed the N King! Now hurry up!"

I was incredulous! Sure, I had heard Daddy say hundreds of times that someone should kill Dr. King and I had been told often enough that our family friend, Mr. JD Stoner, had burned down some churches in Alabama... but actually to do it? We had had all heard rumors of course, but...

"How do you know that?" I asked her pointedly.

Just then, my brother, who would have been around 15 I suppose, came in and asked if we'd "heard the good news."

We looked at him blankly.

"They killed the N King!" He was overjoyed! We all were, although my sister and I were also worried about what this good deed might mean for us. Our dad made the money. If he was in jail...

"I know!" my sister replied, "Mrs. B. called and said we should stay with her till momma gets home. She figures daddy might have to stay in jail for a week or two, just for show. But maybe longer if the N's make too much noise about it."

The assumption was that everyone would be thrilled by the courageous act and that he and Mr. D. would certainly never be charged with anything! Why, they would be heros!

Just then, my brother turned the TV on to one of the three chanels we got and sure enough, it was on there.

"They killed him in Memphis and momma and daddy and the D.'s were going to see Mr. Stoner in Chattanooga, I bet they all went together and did it." My brother sugested.

"I don't think Momma would have killed him!" I objected.

"Of course not [my insulting nickname]," my brother said thumping me on the head. "She and Mrs. D. probably had dinner with the ladies while the men did God's work."

That made sense to us, so my sister scribbled a note saying where we were and we all hiked over to Mrs. B.'s house. We were all so proud, something we rarely felt!

But our joy was short lived. When we arrived Mrs. B had the TV news on and the talking heads were droning on about a man we hadn't heard of before. Soon my mother and father showed up at the door, a quizical look on their faces. They'd been with the D's, but they had had nothing to do with the murder. Today I thank God for it, but back then...

I still recall our absolute certainty that he had done it. Still, I recall how gloriously happy everyone was that someone had. I seldom remember my dad seeming any happier than he was that night!

Of course I don't remember the exact words we spoke, but the above would have been quite close I'm sure.

Over the next few days it was the talk of the area. Everyone was celebrating, thrilled, there was even a street party of sorts, but people were also anxious that the assacination might bring on the war and that would be a mixed blessing. City after city erupted in riots in the aftermath of the murder. Most everyone I knew stayed home from school, just in case. I think I was out for two weeks. Since I absolutely loathed school, the joy of not having to go to that forced hell contributed to the festive feel of the days. The men patrolled our neighborhood hoping "to get lucky" but as far I know, nothing racial happened, at this time. As time went by the riots ceased and life returned to normal.

As I said at the outset of this piece, if one is raised in the midst of racism, racism seems like a perfectly normal outlook. The same is true of antisemitism, homophobia, sexism and so on. I must confess that while I was at times bothered by some of the overt hatred and the thought of having to kill people in the coming race war, it really didn't strike me as something that was immoral. Racism (we thought of it as respecting the natural order God had instituted) is just the way the world works! Or so I then believed. I am of course leaving out a LOT of events for the sake of brevity!

If nothing ever happens to rattle our assumptions, one will probably never change them. Rattling assumptions and preconceptions is what Dr. King and the civil rights movement did however!

Due in large part to the rage brought on by the assassination of Dr. King, I became curious. Why were people so upset? Even some White people seemed to think the killing was wrong judging by the TV news! What was up with that? The TV news wouldn't lie to us! I asked my teachers at school about it; I don't recall any of them bringing it up in class, and for the most part, their response was, 'this is the sort of thing a boy should ask his parents about at home'. That told me nothing. I knew what they thought. So I just continued with my life with one ear open, but otherwise nothing much changed (except my body, it was changing a lot in those days).

But then about a year later everything changed!

In 1969, I had a vision. I won't go into it here (I recount much of it at MyStory), but in short, it convinced me that there was much more to life than I had ever dreamt possible! I began to listen with different ears, to see with different eyes... Still, when it came to racism ("white pride") I didn't rock the boat; it is just the way things had always been. I didn't know any black people, had never talked with any black people, had never met any black people, and didn't expect I ever would, other than in unavoidable social encounters like restaurants etc. (this still angered my dad, that they had been forcibly integrated) but even then the races stayed to themselves 'as God intended'. Still, the vision got me thinking...

Then came 1970 and the eighth grade.

I'm told that my recollection here isn't completely accurate and that may be, but its close. Apparently my high school (we had no middle schools) had already accepted a few black students (I had not thought so) but on my first day of high school a bus unloaded and what looked at the time like hundreds of black kids disembarked, it was probably more like 20 or so, and they were probably as worried as we were!

I had been in the presence of black people before by this point, and once a year we made our family pilgrimage into depths of Atlanta to watch the Sears Department Store light the "Great Tree" (now its done at Lenox Square) and there were many African Americans present there. But the sight of so many black kids at a school I'd be atending, and the thought that I might actually be in class with one or two of them was disconcerting to put it mildly!

AGAIN, please understand that this is how I was raised and that chronicling such events I think are important, lest we forget that segregation and overt racism have not been gone for that long.... not that they are now of course either!

Most of the White kids were carrying knives etc. including me. Most of us expected that the race war would begin at school because of the forced integration and we wanted to be ready to do our bit for the Race.

But something happened at that school for which I was not ready but will be forever thankful!

A lovely African American girl named Sicilia.

Sicilia decided, for reasons I still cannot fathom, that she loved me! Not just liked me, she loved me! She told me this repeatedly and at the most awkward times. I would be walking down the hall and she'd brush up to my side and take hand. Being a Southern gentleman as such things went, I didn't want to be rude, so I would snatch my hand back and dash for the nearest boy's bathroom or some other place she was unlikely to follow. This went on for probably two weeks, it seemed MUCH longer!

Then one day, I was sitting in the school cafeteria alone when in walked Sicilia! Some of her girl friends were on the other end of the room so I wasn't too concerned; I just made a point of looking away.

But then... down came her tray, out came the chair next to me and she was there, actually leaning on me and asking how I was doing! Being a boy of normal hormones, I would have been stoked had she been White, but.... I was terrifed!

I stood up and reached for my plate to leave. "Sit your White butt back down! You ain't through eating yet!" she demanded.

I obeyed and she kept talking to me, being friendly... I stared stoically at my food tray.

From a nearby table I could hear the other kids snickering. "Hey look [nickname I dislike] is a Backerds Oreo!" And it seemed the entire room was in hysterics, laughing at me, condemning me. For those who may be blessed enough not to know, a "Backwards Oreo" is a person who is 'White on the outside but Black on the inside,' in other words, a White person who associates intimately with Black people: An N lover in more common terms back then.

As ashamed as I am today to admit it, I stood up, took my lunch tray and shouted at Sicilia, "Listen here N! Leave me the F alone!" or hateful words to that effect and was about to storm out, to demonstrate my disgust with her kindnesses. I had enough problems already, I certainly didn't need that!

But to my absolute shock, Sicilia stood up and ran out of the room in tears.

I was floored! Everything I had been taught had just flown out that door with her! I put down my tray and chased after her (actually, I probably walked nonchalantly from the cafeteria, and then chased after). I saw her ducking into some nearby woods and hurried after her.

Now, this is going to sound VERY harsh, VERY ignorant and perhaps hard to believe... but it's the truth.

As I entered the woods Sicilia was seated on an exposed tree root and I sat down across from her and stared. For a few moments neither of us spoke. My gaze was transfixed on her beautiful ebony sweat gleaming face. In her face I beheld a loveliness I had not seen prior to that moment, but that was not what held my gaze. What left me speechless was the that from her eyes tears were streaming. I carefully, gently reached out with my index finger and wiped a tear. I looked at the wetness, rubbed it between my thumb and first finger, then back at Sicilia. I was dumbfounded!

"What?" she asked.

"You, you're crying!" I exclaimed.

Her look was one of utter dismay. She said nothing, but her look said, "Duh!"

I stammered for words, which I often did in those days, and finally managed, "But, you can't cry!"

"I can't?"

"No!" I insisted. It was not possible!

"How do you figure that? You really hurt my feelings!"

"I... wa... how...."

She was staring at me now, trying to understand my obvious perplexity.

"But... you're a N...."

"You noticed huh... and we prefer Afro American if you don't mind."

"Sorry, but... Nig, I mean, Afro Americans can't cry...."

"What do you mean?" she asked.

"Only humans can cry!"

You can doubtless guess the direction this heart to heart conversation developed. I had been taught growing up that God had created White people in His image and that Black people had somehow evolved from apes by a trick of Satan; that's what tripped Darwin up. He didn't recognize Satan's trickery because he was not "saved"! I had even seen books that purportedly proved it! I say, "seen," because I was still functionally illiterate at this time, but they had illustrations. My understanding was that Blacks were less than human and incapable of having true emotions. To see her tears and to hear her tell me that I had hurt her feelings, coupled with my vision the year before that had convinced me I needed to question everything I then believed, knocked the White pride racial prejudice right out of me! Well... began the process.

As you listen to the speeches etc. you will hear Black leaders speak with pride about a sign in Memphis that read, "I am a Man!" We had always rejected that notion as devil-wrought absurdity. The fact that they had to claimed it proved otherwise! It was a dfferent lifetime!

Sicilia explained that her father was a very successful Atlanta lawyer who worked with the civil rights movement and other "freedom fighters." She and her brother had grown up in a relatively privileged environment and had gone to private elementary schools. As they grew older however her parents had insisted that she and her brother attend a public high school in order to experience the real racist world more fully. The type of encounter we had had was exactly what her dad had been wanting! She knew it, but it didn't make it any esier for her. Overall however, our encounter was good for Sicilia and it changed my life for the better as well. When hardships come they seem overwhelming, but as the Scriptures assure us, "All things work together for the good for those who love the Lord."

Well, maybe this wasn't exactly what he wanted... because our relationship became physical, which he probably would not have liked at all. After a few Black kids were stabbed at my high school and the situation turned progressively more violent, Sicilia's parents removed she and her brother and I never saw either of them again. (Are you out there Sicilia? I'd love to hear from you!)

In the years that followed I read everything I could get my hands by or about Dr. King (with the help of a Jehovah Witness friend I taught myself to read in 1975). I became a frequent visitor to Ebenezer Baptist Church, I marched in rallies with people like Hosea Williams of Atlanta and Jesse Jackson in New Orleans; I was fascinated by the life and realizations of Malcolm X and so on. I eventually came to understand the ties, both literal and spiritual, between Dr, King and Gandhi and Desmond Tutu and other Black heros whose work freed not only their people but the world.

But the truth is, it takes more than intention to rid one's heart of racism, sexism, homophobia, religious bigotry, etc. It takes understanding, determination, introspection, and patience and it takes the patience of others when we slip up, when inbred ignorance rears its ugly head. Words and attitudes are deeply ingrained within us all from childhood and they are not so easily replaced. If we truly hope for social justice and harmony, we all must be on guard, with Love... and Love was Dr. King's power.

So, today we remember the life of one of the most important people to ever live, the Baptist Reverend Dr. Martin Luther King Jr. He is one of those blessed people who saw wrongs and successfully worked in love to right them. The roster of civil rights heroes is a long one. Countless people, like dear Sicilia, will remain forever un-praised for their contributions, other than by those whom they have touched. However as I consider the life of this incredible man, I think also of Sicilia and of all the others who have patiently reached out their hands in love to enlighten the world to the dream of the Reverend Dr. Martin Luther King Jr.

I Have a Dream!

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.

In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.

We cannot walk alone.

And as we walk, we must make the pledge that we shall always march ahead.

We cannot turn back.

There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. *We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by a sign stating: "For whites Only."* We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.

Let us not wallow in the valley of despair, I say to you today, my friends.

And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today!

I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."²

This is our hope, and this is the faith that I go back to the South with.

With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:

My country 'tis of thee, sweet land of liberty, of thee I sing.

Land where my fathers died, land of the Pilgrim's pride,

From every mountainside, let freedom ring!

And if America is to be a great nation, this must become true.

And so let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York.

Let freedom ring from the heightening Alleghenies of
Pennsylvania.

Let freedom ring from the snow-capped Rockies of Colorado.

Let freedom ring from the curvaceous slopes of California.

But not only that:

Let freedom ring from Stone Mountain of Georgia.

Let freedom ring from Lookout Mountain of Tennessee.

Let freedom ring from every hill and molehill of Mississippi.

From every mountainside, let freedom ring.

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:

Free at last! Free at last!

Thank God Almighty, we are free at last!³

But the Life That Dreamed the Dream

Was Cut Short.





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Who cares, I'm glad YOU'RE here!

Saturday, January 12, 2008

What is Karma? The Path to Liberation!


What is Karma?

By John of AllFaith © 7.5.07 (updated 1.12.08)

It is my conviction that we are all eternal beings of Pure Light, children of the Ek Devata or One God. I further believe that Reality utterly transcends the material manifestation. In that Reality concepts such as karma, marga and even dharma are transcended. When we speak of karma therefore, we are referencing the material manifestations known in the East as Saguna Brahman.

Within the eternity of our limitless existence there is neither time nor space, and yet to conceive of this Reality we use such words qualitatively. And so with this caveat we can understand that, "at some point in endless time" we entered into this material manifestation, into this physical reality. I often refer to this material existence as the Dark Cloud... it works as well as anything else I've heard

First then, we need to understand that are two "planes of being," Nirguna and Saguna Brahman. These terms come to us from the Vedic and Upanishadic texts of India:

    Nir [or "no"] Guna {or "material qualities"] and Sa [or "with"] Guna [or "material qualities."

The "spiritual existence" of Nirguna Brahman is completely transcendent to all material qualities. It is our eternal Home and natural state of being.

The "material existence" of Saguna Brahman exists in "layers" or "dimensions" of materially manifested form and quality.

Within Saguna Brahman duality is a primal factor (as emphasized in Gnosticism and Paganism). Maleness and femaleness, yin and yang, good and bad, positive and negative, righteousness and evil, black and white, sameness and difference, such forces fundamentally drive the material manifestation. This material duality of Saguna Brahman is governed by three basic material laws (known as the trinitarian essence in certain traditions).

First Karma and Dharma:

  • Karma or Action: All actions cause reactions. These reactions bind the soul (or embodied living entity) to the material planes of being. All karma must be settled/resolved before the soul can transcend material reality and reawaken spiritual consciousness. Hence the material world is sometimes referred to by the sages as a prison. I prefer to think of it as a school that must be graduated from. This is governed by the Law of Reciprocity.
  • Dharma or Divine Law: There exists the Supreme Person, the Holy One. I often refer to this Holy Being as Ek Devata, the "One God." The Nature of this Holy Individual transcends all material consciousness and conception. Through this Supreme Person all existence, both within Saguna and Nirguna Brahman come to be and exists. All of existence exists within God, and yet God transcends existence:

This conception is supported by the Srimad Bhagavad Gita as follows:

7:8-11: I am the taste in water, O son of Kunti, the light of the moon and sun, I am the sacred syllable Om contained in the Vedas, I am the sound in ether and the virility in men.
I am the sacred fragrance in the earth, I am the brilliance in fire, I am the life in all living entities, I am the austerity in penitents.
Know Me to be the seed [from which] all living entities [arise], O child of Partha. Of the intelligent I am the eternal intellect, of the brilliant I am the brilliance. I am the strength of the strong, devoid of passion and attachment. I am desire in all beings, which is not opposed to dharma, O best of the Bharatas.

7:12: Whether in the nature of goodness, passion or ignorance, everything thus comes from Me, but know that although I am not in them, they are all in Me.

7:13, 14: This entire universe is deluded by the three qualities of material nature [goodness, passion and ignorance] and hence does not know Me who is supreme and immutable.
This extraordinary power of Mine, consisting of the qualities of material nature, is difficult to transcend, but those who take refuge in Me pass beyond it. God has made certain determinations. These determinations are included within Dharma. The soul (jiva) who is trapped by the effects of karma (action and reaction) must restore harmony and balance in accordance with Dharma. -- translation mine (click here).

  • Marga or the Course or Way: Literally, marga is the course taken by the planets through the sky, however the word has a deeper meaning. Marga is the path taken by the souls on their way Homeward. Marga is similar to "destiny" but with subtle differences not relevant here. It also references what Master Y'shua referenced as "the Way" because it signifies the Path taken by the jiva or soul. Due to karma (actions and reactions) the soul is "destined" to walk certain paths as dictated by dharma. The soul has erred in action and is hence required by divine reciprocity to experience the reactions of that sin. The same works for good as well. Every action will produces a reaction. And so acts of charity and kindness also have their reactions. Marga is therefore the course one walks while meeting these karmic requirements. Marga can lead upwards or downwards according to the development of the soul.

    Throughout the material multiverses these three powers are in effect, from the lowest regions of Patala to the heights of Brahmaloka, from hellish existence to heavenly bliss. Such terms merely seek to convey understanding. Call them whatever you will.

    Here's the difficulty:

      Karma must be satisfied.

    We can think of this in terms of paying for sins, of learning requisite lessons, of fulfilling destiny, of providing restitution or simple reciprocity, but all slats must be cleaned before the Soul leaves the Dark Cloud and returns to the Light. The goal of AllFaith Spirituality is to facilitate this.

    Whether one performs "good" actions or "bad," there are always consequences, always more karma. This is the result of dharma, the indisputable Law of material nature. The Higher Law (Dharma) demands that these actions and reactions must be fulfilled ("for evil shall not enter into His Presence").

    These karmic necessities exist only in saguna and so it is here they must be satisfied. Why only in Saguna Brahman?

    Because "good" and "bad" are "qualities" and qualities only exist within Saguna Brahman (as explained above). All qualities must be cast off if one wishes to return to Nirguna Brahman (spiritual reality "without qualities").

    Our natural state of existence (as eternal souls) is transcendental, being devoid of all material qualities. This is confirmed in the Torah:

    Genesis 3:21 Unto Adam also and to his wife did HaShem make coats of skins, and clothed them.

    This references the souls entrance into material nature. The Pure Light Atman (the immortal Spirit Entity) is temporarily coated or covered with material flesh and becomes subject to karma, dharma and marga.

    In our eternal condition we transcend all material qualities. This is not to say there are no spiritual qualities in Nirguna Brahman, only that spiritual qualities transcend material qualities even as spirit transcends matter.

    This has been explained nicely by His Holiness Srila Caitanya Mahaprabhu as achintya bheda bheda, or "inconceivable oneness in diversity."

    In Saguna Brahman everything exists within diversity: duality, hot and cold, wet and dry, yours and mine, black and white, positive and negative and so on. But in Nirguna Brahman everything is inconceivable diversity within the Oneness of Ek Devata. Note that I say inconceivable diversity in Oneness rather than Oneness in diversity!

    It is not that Ultimate Oneness is temporarily manifest in diversity, but rather that eternal diversity exists within a state of Eternal Oneness, within Ek Devata. In the same we seek to realize the Brotherhood of Man and the Parenthood of Ek Devata. We are many and yet as One in God.

    Those who embrace Vedanta, Buddhism and similar teachings (which I deeply respect!) typically believe that within Nirguna Brahman there is absolute undifferentiated oneness, that there is no individual existence, no "you" and "me," no "God." They insist that "All is One." Despite the common misconception, according to this view, one does not "become God" because God, like everything else, is but part of the Wholeness of the All. The teaching is therefore that one ceases to exist as an individual and merges with the Totality, thus transcending individual existence. That totality may be deemed "God" by Monists but from the traditional usage of the term as God exists as an independent self-aware Being what is being perceived is not God by the "brahmajoyti" or spiritual effulgence of Ek Devata.

    I believe however, as taught by Sri Caitanya and others and as confirmed in the Katha Upanisad that:

    1. 'There is that ancient tree, whose roots grow upward and whose branches grow downward;--that indeed is called the Bright, that is called Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.'
    2. 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.' (Second Adhyaya, sixth valli)

    This analogy tells us that Saguna Brahman (the material manifestation) is an imperfect and temporary reflection of Nirguna Brahman (the spiritual manifestation), or as many western mystics have told us, "As above so below." We who dwell within the Dark Cloud therefore remain connected to our spiritual roots at all times.

    We in Saguna Brahman know love, Nirguna Brahman IS Love. We know isolated individuals, in Nirguna Brahman there are individuals beings in Oneness. The nature of Nirguna Reality utterly transcends human reason and conception and Saguna Brahman is it reflection. As the Apostle Paul assures us:

    I Cor. 13:12: For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

    The question remains, how can one break the chains of karma and leave the temporary realm of Saguna Brahman if every action causes a reaction that further binds us?

    Again we are not these material bodies. We are pure spirit entities or souls. In eternal consciousness we are untainted by all material constraints. It is illusion or maya that keeps us from understanding this truth. For a time we have entered into this Dark Cloud of material existence and accepted these materially conditioned forms. While we are here everything seems so important, but once we return Home to our natural state as pure jiva-atman all of this, our entire existence within the Dark Cloud throughout our myriad forms, reincarnations and experiences, will be but a twinkling of eye, a shiver up the spine."

    Karma is therefore a temporary construct or learning devise the jiva (soul) employs while in Saguna Brahman. Karma guides and inspires the soul but all too soon the mirage-like qualities of material life and the reciprocal requirements of karma and dharma imprisons or brainwashes the eternal soul. The entity forgets spiritual reality and embraces the temporary realms of matter. Speak to those still asleep about such things and they scoff, call you a dreamer, a religious fanatic, and yet to the awakening soul the Path is life!

    Deep within the soul the memory of eternity lives on. The soul knows there is something more, something far better, and so begins a process of remembering, of waking up and the jiva begins to desire to leave the material realms, to escape the suffering and return Home. But how? This is difficult to accomplish due to the lifetimes of accumulated karma and illusion.

    The ultimate goal of religion and spirituality is to help the soul achieve "neutral karma," wherein as ones karmic debt is gradually erased through life's experiences one draws closer to freedom and mukti (release). And yet, no actions are truly neutral in the duality-based material expansion!

    To achieve mukti people accept spiritual masters, chant japa mala, recite prayers, perform pujas, study the scriptures, and do so many good works and deeds. But its never enough!

    Despite the accumulation of good and neutral-leaning karma by such actions, the soul remains bound to the material conception of life and death. The entity may achieve progressively better births and may even advanced to the higher material planets and realms such as Brahmaloka or Heaven, but they remain within Saguna Brahman, the manifest reality of the Dark Cloud.

    And yet there is eventual release, there is moksa or salvation. But not works:

    Ephesians: 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
    9 Not of works, lest any man should boast.

    And again:

    Srimad Bhagavad Gita: 18:56: Always performing all activities and taking refuge in Me one achieves, by My Grace, the eternal and immutable abode.

    And yet again:

    Micah 6:6 Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
    7 Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
    8 He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

    In the final analysis the soul comes to learn the Great Truth. 'The soul that sinneth shall die' but 'whosoever the Anointed has set free is free indeed.'

    It is solely through the Mercy and Grace of Ek Devata that one is freed from karma and sins and returns Home, back to Godhead. Om Santi (Praise peace and pursue it), ~John of AllFaith

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Thursday, January 10, 2008

AllFaith.com is Moving


AllFaith.com is Changing Servers

My current domain host has decided to change how their clients connect to their servers and many of us are moving elsewhere because their new design is stupid and very user unfriendly. The transition of AllFaith.com to my new web host should be complete in 24 hours. During this transition period AllFaith.com (NOT my site here) may be offline. Once the transition is finished I'll be going through all the hundreds of pages at AllFaith.com checking links, graphics images and so on.

You will be able to tell when the transition is finished (if you are interested) because of the note on the top of my new homepage that says, "
Please Note: AllFaith.com has moved to a new server...." If that shows up, the transition is finished.

If the graphics on this page are broken or missing (one on the top, one toward the bottom) it means the transition is in process (the graphics are hosted by AllFaith.com)

Wanna help me out?

Once the transition is complete: If you find anything wrong with any AllFaith.com page I would appreciate a heads -up (whether that's a broken link, a broken image or even a typo). Its a very large site and will take some time for me to go through it all. You can notify me through this site or:


(there should be an image above with my e-mail address)
(if not, I can be contacted via: http://www.allfaith.com/contact.html )

I think I have everything ready for the transition EXCEPT for the http://allfaith.com/Questions section but I wont be positive until the transition is complete. In the past when I've changed domain servers it has taken a bit more work than expected to get everything back up and running properly. While I have finished correcting the links on the http://allfaith.com/Questions/index.html page, those pages
linked from and back to there (ie the questions and answers) do not have good links returning yet (so there's no need to let me know about them). I'll be working on those pages later today and tomorrow.

When I ftp'd my site over to new host the file directory codes stayed attached, so I have to remove them individually. This process will hopefully be finished by January 15th.

Thanks for your patience during this period of change.

~John of AllFaith

STOP QUEEN HILLARY!

My Fellow Americans,
If you cherish the freedoms we have left
If you want the United States to continue to exist as an independent country rather than as part of the North American Union....



STOP Queen Hillary!
Vote for ANYONE else!

Thursday, January 03, 2008

Acintya Bheda Abheda Tattva

A web friend asked an important question: What is the difference between Achintya Bheda Abheda and Dvaitadvaita.

This question goes to the very heart of the nature of God as well as of our own existence. I thought I'd share my reply with you. As always, your questions and thoughts are invited.


Hi again John!

I was wondering...
What is the difference between the Achintya Bheda Abheda and Dvaitadvaita philosophies?

Thanks...

Hi "J,"

Glad to help clarify this.

Dvaita philosophy is pure dualism. According to this school there exists in reality both Nir-guna brahman (non-manifest existence, "no-qualities") and Sa-guna brahman (manifest existence, "with qualities"). These two realities are eternal and never meet. They are eternally separate realities. There is God and there is mortal kind, the spirit worlds and the material worlds. Yin and Yang (but no Tao). this is, in a nutshell, Dvaitadvaita.

Acintya bheda abheda means "Inconceivable oneness and diversity." In other words, according to this philosophy (championed by Srila Caitantya) there is existing simultaneously, inconceivably, both Oneness (as taught by Vedanta) as well as duality (as taught by Dvaita). How this can be is acintya or inconceivable, however when we consider that we are discussing esoteric truths about the nature of God and existence we should not be surprised to learn that there are certain things beyond human comprehension (humility is required of all who would seek to realize the Truth!) and yet when we consider the idea it is quite logical and, I believe, enlightened.

Srila Caitanya came to this conclusion by contemplating the nature of the Person of Ek Devata (the One transcendent God beyond all description). According to the Scriptures and logic everything that exists exists within Param-atman (God). That being generally accepted as a given, we find that all is One IN God. This seems to support the views of Srila Sankara and others (ie Vedanta). However, we also understand that God is a specific Being, the Supreme Personality of Godhead, Who alone possesses all attributes (which of course could only exist within Saguna by standard conception as Nirguna, by definition is 'without attributes').

Srila Caitanya therefore questioned how the Ek Devata could be both the accumulation/personification of everything that exists, while simultaneously maintaining a separate, independent existence as a Person called God (by countless Names and Attributes). Yet this was clearly the conclusion of the the scriptures as well. This sounded like a contradiction, a contradiction that had for thousands of years divided the Indians of the Sanatana Dharma (ie Hindus) into rival philosophical camps.

Srila Caitanya concluded that all sides were limitedly correct, noting the nature of Ek Devata is inconceivable (acintya).

Having established this, he concluded that since all existence exists within the Person of God (ie in Oneness) and yet exists as individual living entities with independent thought, karma, marga etc. then the creation (the "Body" of God) must also be inconceivably one and different with the Param-Atman (the Supreme Person) "as above so below."

Hence, the teaching is that the nature of ALL existence is inconceivably and eternally One (same) and Diverse (different) -- acintya bheda abheda. As Sri Krsna explains to Arjuna:

Srimad Bhagavad Gita 2:11: The Blessed One said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

2:12: Never was there a time when I did not exist, nor you, nor all these kings, nor in the future shall any of us cease to be.

2:13: As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul also passes into another body at death. A sober person is not bewildered by such a change (from my translation: http://allfaith.com/Religions/Hinduism/gita2.html ).

Hope this helps,
~John of AllFaith
Jagannatha Prakasa

Wednesday, January 02, 2008

No moving Jewish lips in prayer on Temple Mount!


No moving Jewish lips in prayer on Temple Mount, says Dichter

By Nadav Shragai, Haaretz Correspondent

A Jew is not allowed to pray in any overt manner whatsoever on the Temple Mount, even if he is just moving his lips in prayer, Public Security Minister Avi Dichter recently wrote MKs Uri Ariel and Aryeh Eldad (National Union-NRP).

In 1976, the Supreme Court ruled that it accepted the government's position that it was not opposed to individual Jewish prayer on the Temple Mount, providing that it was not of a demonstrative nature that could lead to public disorder. High Court rulings in recent years have also been seen to support individual, as opposed to group prayer on the Mount.

Ariel and Eldad recently decided to test the State's position on this issue. They informed the police that "they intended to manifest this right" [to non-demonstrative prayer] by first coordinating the best time and place to enter and exit the Temple Mount complex.

The two MKs explained that all they intended to do was to pray, without informing the media of their plans, or wearing a talit or tefilin, or bringing a Torah scroll with them.

"It is not possible to arrest a person for 'conversing with his maker,'" Dichter replied, using the same terminology of the MKs' letter.

"However it is possible to carry out an arrest for expressions of outward and demonstrative signs [of prayer]."

This interpretation, Dichter continued, "is in line with the rationale that bans Jews from praying at the site, in light of serious concerns that this will serve as a provocation, resulting in disorder, with a near certain likelihood of subsequent bloodshed."

It was further explained to the two MKs that from the police's point of view, there is no substantive difference between the prayer of an individual and group prayer, since
the threat to public safety is the same. Such act would be considered "altering the status quo at the site."

Dichter stressed that the state's decision to ban Jewish prayer from the Temple Mount does not distinguish between an individual praying and that of a group, and that this has been the basis of the status quo since 1967.

  • Cabinet okays renewing controversial Temple Mount Mugrabi excavation
  • Yishai: Shas will quit government if Temple Mount is relinquished
  • What is Zion if not the Temple Mount?
  • Sikhism: Part 5: INDIA AFTER NANAK

    Sikhism

    The Path of the Masters (Sant Mat) © 1987
    By John of AllFaith

    Part 5: INDIA AFTER NANAK

    Hindus had always believed that, as the Srimad Bhagavad-Gita promised, "Whenever and wherever there is a decline in religious practice ... and a predominant rise of irreligion, at that time I [Shree Krishna, God] descend Myself" (G 4:7). Therefore, as Prahlada Maharaja had once cried out for help against his evil ("asura") father Hiranyakashipu and received Vishnu's help (in the form of Nirsimhadeva), so too, they cried out to God for relief (SR 257, SB 2.7.14).

    As Bhai Gurdas, a Sikh apostle, explained:

    "Heaven at last heard the prayers of the people, Guru Nanak was sent to the world. The disciples met and drank the nectar of his lotus feet, and realized the Divine in this age of materialism (Kali-yuga). Guru Nanak reestablished Dharma. All castes he merged into one caste of man. The rich and the poor he brought on one level. From this Founder of Humanity a new race of love goes forth. In humility they bow down to each other. The Master and the disciple became one ... (SR 12,13).

    Guru Nanak was born in 1469 (see note 22 below) at Rai Bhoeki Talwandi (now Nankana Sahib) located in Punjab province, West Pakistan (see note 23 below). From early childhood, it is said, the light of God shown brightly within him. 'He was born to deliver India from its oppressors even as, as stated above, Nirsimhadeva had liberated the righteous Pralada.' Nanak was unconcerned with worldly affairs. His sole desire was to know and reveal God, for "only He can produce true peace and justice."

    At the age of seven Nanak was sent to school. As his instructor, Pundit Gopal Das, instructed the children on the alphabet, Nanak asked for the spiritual applications of it. Such significations are important in Hindu Dharma, but they are primarily known only to the scholars. The Pundit was unable to offer this knowledge, so Nanak proceeded to teach the inner significations of every letter, including their bija or seed meanings, along with their applications, to the class, including the astonished teacher. This first divine instruction ('gurmat') of Nanak so impressed Pundit Gopal Das that he took the seven year old back to his father and proclaimed, "Mehtaji (Nanak's father), your son is an Avatar (see note 24 below) and has come to redeem the victims of Kalyug (see note 25 below) (the age of falsehood). He is destined to be a world teacher, there is nothing that I can teach him" (SR 14).

    According to the Detroit Sikh Missionary Center, non-Sikh commentators often say that Nanak studied extensively in the various schools of Indian thought. This, they say, would explain his amazing mastery of all forms of Indian philosophy. Sikhs reject this however, maintaining that Guru Nanak received all his knowledge and wisdom directly from God. He was, they believe, a vessel which God "filled to over-flowing with the Divine Light ('Jot')". His training, the little of it there seems to have been, had no bearing on his message (SR 15). The above exploit is intended to demonstrate that by the age of seven Guru Nanak possessed more knowledge than most of the teachers with whom he would have studied. That he did not learn his teachings from other humans was confirmed by his first teacher's proclamation. To truly master the alphabet would itself take a lifetime of learning. Guru Nanak was clearly God-taught. This is the Sikh teaching.

    At nine years old Nanak refused to accept the sacred Brahminical thread, stating that he wanted only the eternal Thread of God: Such a thread, once worn will never break, nor get soiled, burnt or lost. The man who weareth such a thread is blessed (Asa di Var, Slok Mohalla, quoted in SR 17). In other words, the Brahminical thread was supposed to represent one's understanding and piety. Nanak preferred to receive that praise from God, not man. It is also significant that by rejecting the thread Nanak was rejecting the caste system as well.

    For much of Guru Nanak's life he traveled extensively, preaching his message of love and devotion to the one God. One example of these teachings and travels will have to suffice for the present endeavor.

    Guru Nanak once visited Jagannatha Puri (see note 26 below), one of Hinduism's four holiest mandirs (see note 27 below). As usual, he did not visit as a votary, but "to teach the people that the worship of God was superior to the worship of the deity" (SR 37, emphasis theirs). The high priest recognized Nanak and invited him to take part in the artik or ceremony. Nanak declined, which outraged the priests. He replied by raising his eyes to heaven and uttering a most beautiful Sabad (divine utterance). This Sabad reflects the Sikh view of God nicely:

    The sun and moon, O Lord, are Thy lamps; the firmament
    Thy salver; the orbs of the stars, the pearls encased in it.
    The perfume of the sandal [tree] is Thine incense; the wind is Thy fan;
    all the forests are Thy flowers, O Lord of light.
    What worship is this, O Thou Destroyer of birth?
    Unbeaten strains of ecstasy are the trumpets of Thy worship.
    Thou hast a thousand eyes and yet not one eye;
    Thou hast a thousand forms and yet not one form;
    Thou hast a thousand pure feet and yet not one foot;
    Thou hast a thousand organs of smell and yet not one organ
    I am fascinated by this play of Thine.
    The Light which is in everything is Thine, O Lord of Light.
    From its brilliancy everything is brilliant;
    By the Guru's teaching the light becometh manifest.
    What pleaseth Thee is the real Arti.
    O God, my mind is fascinated with Thy lotus feet as the
    Bumble bee with the flower: night and day I thirst for them.
    Give the water of Thy grace to the sarang (see note 28 below), Nanak, so that he may dwell in Thy name.
    (Dhanasri Mohalla, quoted in SR 38).

    Notes:
    • Note 22: The Puritan Janamsakhi (biography) and Bhai Gurdas give the birth date as October 20 (Kartik) while others give it as April 15 (baisakh) in 1469 (SR 14).
    • Note 23: About 55 miles north-west of Lahore.
    • Note 24: Unlike the traditional Hindu definition of the term avatara, which is 'Incarnation of God,' Sikhs translate it as 'Prophet.' Again, Nanak is not accepted as an avatara in the Hindu sense.
    • Note 25: Kalyug (Kali-Yuga) is the last of the four ages. It is a yuga of ignorance, hypocrisy, confusion and lack of Dharma. It lasts 432,000 years, of which roughly 5,000 have passed.
    • Note 26: Lord Jagannatha, the 'Lord of the Universe' is a form of Lord Vishnu. Upon the death of Shree Krishna, a primary Incarnation of Lord Vishnu, his bones were collected and placed within Lord Jagannatha's murti(HM 129).
    • Note 27: The others being Som-nath, Badri-nath and Vishwa-nath.
    • Note 28: The sarang (chatrik or papiha) is a bird which drinks only when 'the moon is in the mansion of Arcturus.' The meaning is, when it is time to drink of God's water, Nanak is very thirsty and ready to do so because, as the bird awaits the proper time, so too does Nanak (SR 38).

    REFERENCES


    • BI: History of British India Under the Company and the Crown, P.E. Roberts,
    • Fellow of Worcester College, Oxford, Oxford University Press, Great
    • Britain, 1958
    • CC: Shree Caitanya-Caritamrita, Krishnadasa Kaviraja Gosvami, translated by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the Bhaktivedanta Book Trust, New York, 1975
    • EDY: Encyclopedic Dictionary of Yoga, Georg Feuerstein, Paragon House, New York, 1990
    • ER: Encyclopedia of Religion, Mircea Eliade, MacMillan Publishing Co. New York, 1987
    • G: Bhagavad-Gita As It Is, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Bhaktivedanta Book Trust, Los Angeles, 1973
    • GGS: Hymns From Guru Granth Sahib, Hemkunt Press, New Delhi, 1975
    • GiS: The Guru in Sikhism, W. Owen Cole, Darton, Longman & Todd, London, 1982
    • GM: The Great Moghuls, Bamber Gascoigne, Harper & Row, New York, 1971
    • GoI: The Gods of India, Alain Danielou, Inner Traditions International LTD. New York, 1985
    • GSK: Gods, Sages and Kings, David Frawley, Passage Press, Salt Lake City, Utah, 1991
    • HBI: History of British India, P.E. Roberts, Oxford University Press, 1958
    • HM: A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature, John Dowson, M.R.A.S., Routledge & Kegan Paul, London, 1979
    • I: India, Madeleine Biardeau, translated by F. Carter, Vista Books, 1960
    • ICS: India: A Country Study, Foreign Area Studies, The American University, United States Government, 1985
    • LoI: The Legacy of India G.T. Garrett, Oxford University, Clarendon Press, 1937
    • LTM: The Life and Times of Mohammed, Sir John Glub, Stein and Day Publishers, New York, 1971
    • M: Mandukyopanishad, Translated by Swami Sarvananda, Sri Ramakrishna Math, Mylapore, India, 1972
    • NG: National Geographic, April, 1985
    • P: Based upon private and public conversations with Pramjit Singh at the El Sobrante Sikh Temple, 3550 Hillcrest Rd. between 10/17/91 and 11/25/91
    • PoM: Philosophy of the Masters, Three volumes, Huzur Maharaj Sawan Singh, Radha Soami Satsang, Beas, India, 1972
    • PT: The Peacock Throne, Waldemar Hansen, Holt, Rinehart and Winston, New York, 1972
    • PWB: The Portable World Bible, Robert O. Ballou, Penguin Books, 1980
    • S: Spirituality: What it is? Kirpal Singh, Ruhani Satsang, Sawan Ashram, Delhi India, 1959
    • SB: Shreemad Bhagavatam, Translated by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Bhaktivedanta Book Trust, New York, 1976
    • SED: The Practical Sanskrit-English Dictionary, Vaman Shivram Apte, Motilal Banarsidass, Delhi, 1989
    • SIT: Sources or Indian Tradition, Vol. 2, edited by Wm. Theodore De Bary, Columbia University Press, New York, 1958
    • SoS: Ruhani Satsang: Science of Spirituality, Kirpal Singh, Sawan Ashram, Delhi-7, India, 1970
    • SR: Sikh Religion, no author given, Sikh Missionary Center, Detroit, 1990
    • SW: The Sacred Writings of the Sikhs, Translated by Trilochan Singh, Jodh Singh, Kapur Singh, Bawa Harkishen Singh and Khushwant Singh, Unesco Collection of Representative Works: Indian Series, Samuel Weiser, Inc. New York, 1973
    • WR: Eerdmans' Handbook to the World's Religions, Wm. B. Eerdmans, Wm. B. Eerdmans' Publishing Co. Grand Rapids, Mich. 1982

    Be Human First!

    This is a bit dated but I think some of you might find it interesting. This was a sermon I gave back when I was pasting in Santa Cruz. Please share your thoughts below.

    Be Human First!


    By Pastor John © April 1999

    Mark 2:23 - 27:

      And it came to pass, that Jesus went through the corn fields on the Sabbath day; and the disciples began to pluck the ears of corn as they went.
      And the Pharisees said to Jesus, Why do your disciples do that which is not lawful on the Sabbath day? And he replied: Have you never read what David did, when he had need and was hungry, he, as well as those who were with him?
      How he went into the house of God in the days of Abiathar the high priest, and ate the show bread, which was not lawful for anyone but the priests to eat, and gave it also to those who were with him? And Jesus said to them: The Sabbath was made for people, and not people for the Sabbath

    May I repeat?

      The Sabbath was made for people, and not people for the Sabbath!

    Have you ever met people who were so "holy" you just wanted to hit them, to wake them up? I have!

    People who just love to quote the Scripture AT you, and tell you exactly how and where and why and when you are, in their opinion, missing the mark of God's standard. Well I sure have!

    Well, there's good news today! If your hungry, you can eat the show bread! If your hungry, you can gather corn on the Sabbath! Cause you see, The Sabbath was made for you, and not you for the Sabbath! The Bible was made for people, not people for the Bible. So it you're hungry for God this morning, God invites you to reach out and take the fruit of God's love!

    Now, don't misunderstand me here, I love the Bible! I read it, I study it, I honor it, but the fact is, the Bible didn't save me, Jesus did!

    The Bible didn't save me, Jesus did!

    Nonetheless, some well meaning Christians just love to take the Bible and try to control and legislate the lives of others based upon their understandings of it. They try to make people live for the Sabbath instead of allowing the Sabbath to be a blessing and helper to us! Such people condemn others and teach that they must not be who are. They must change and deny their basic natures and personality! They say people must change their appearance, must deny their sense of right and wrong, must reject their loved ones, and so on if they would know God's love.

    Nonsense! That would be Bad News, not Good News and the Gospel means "Good News"!

    Not picking on anybody here, but in 1856 the Reverend Thorton Stringfellow spoke for the Southern Baptist Convention when he proclaimed:

    "...Jesus Christ recognized the institution of slavery as one that was lawful, and he regulated its relative duties...I affirm then ... that Jesus Christ has not abolished slavery... [A Baptist minister of Culpeper County Virginia, author of the extensively distributed "A Scriptural View" - 1856]

    Believe it or not, it was not until the 1995 that the Southern Baptist Convention issued a formal retraction and apology for their denominational support of slavery!

    And again, in 1991 Reverend Pat Robertson of the Christian Coalition said the following concerning Jewish people:

      "The New Testament reveals that Jews both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men. History records the terrible sufferings the Jewish people have experienced as a result." [emphasis mine] [From an editorial in the Christian Coalition's newsletter, July/August 1991]

    In 1992 Reverend Jay Grimstead, director of the ecumenical Coalition on Revival wrote:

      "Homosexuality makes God vomit."
      [quoted in the Advocate, Oct. 20, 1992]

    Such hateful intolerance and Biblical abuses remind us of those immortal words of the Bard, William Shakespeare:

      "Even the devil can cite scripture for bias purpose."

    Yes indeed! For far too long too much of the Christian Church has missed the central theme of Jesus' message.

    What did the Master stress time and time again? What was his central message? Was it to Blindly obey the Bible? Was it Law over Grace, Justice over Mercy? No!

    Recall the woman caught in the act of adultery? The religious people wanted to stone the her to death. And this was the Biblical teaching under the Law of Moses! They correctly cited the Bible as their authority to kill this poor woman. But recall Jesus' words to her accusers,

      "Let the one who is without sin cast the first stone."

    Jesus teachings are that we must love our enemies, that we must turn the other cheek to those who would strike us, that we must judge not, least we be judged.

    His message is:

      "Do unto others as you would have them do unto you."

    As we read Jesus' words in the Bibles we find, at places like Matthew 7:28 and 29, that those who heard his teachings were astonished by them! He spoke from the heart with power and wisdom.

    Matt. 22:34-40:

      When the Pharisees had heard that Jesus had put the Seduces to silence, they were gathered together. Then one of them, who was a lawyer, asked him a question, tempting him, and said: Master, which is the greatest commandment in the law?
      Jesus said unto him, You must love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it, You must love your neighbor as yourself. On these two commandments hang all the law and the prophets.

    Simple! And yet utterly profound and impossible to realize in our own power and strength.

    How can we love our neighbors as ourselves?

    Yesterday at Cabrillo hundreds of people gathered together and proclaimed that hate is not acceptable at Cabrillo, in Santa Cruz or any where else in our lives. We came there as young people, old people, Black, Asian, Semitic and White peoples, Native peoples and so many others. We came united, with a single voice.

    One way we can love our neighbors as ourselves is to stand with them when they face persecution and bigotry; realizing that together we stand but divided we will surely fall!

    We can love our neighbor as ourselves when we commit ourselves to paths of non-violence in their defense.

    We can love our neighbor as ourselves when we commit ourselves to honoring diversity.

    At the heart of it all, I believe, is the message that we can love our neighbors as ourselves only when we allow ourselves to be truly human. When we lay aside the walls and labels we use to define and divide us: I am Christian, I am Hindu, I am Jewish, I am Pagan, I am gay, I am lesbian, I am straight, I am bisexual, I am American, I am Muslim, I am Asian, etc. etc.

    NO! First and foremost, I am a human being! First and foremost I am a child of God. When I understand this, then I can understand that first and foremost you too are a human being! Unique and wondrously made! As I look at the person who is you I can see and appreciate such diversity, such beauty. God's diversity, God's beauty! Seeing this, how can we remain divided? How can we hate one another once we realize that we all are sisters and brothers, created from the dust of the same earth?

    In you I see the hand of God at work. The color of your skin, your sexual orientation, the language you speak, the paths you have walked. In your diversity I see my own Path, my own fears and loves, dreams and failings. In you I see God at work. It is only then that I can truly reach out and love you as you as you are, even as I love myself, or at the least, that I come to develop a true desire to want to do this!

    Jesus said:

      "If I be lifted up, I will draw all peoples unto myself."

    What did Jesus mean by this?

    He taught that when we feed the poor, we're really feeding him; when we minister to the hurting, we're ministering unto him, when we welcome to rejected, we're really welcoming him.

    This is the heart of Christianity!

    Yes, there will always be those who seek to divide people into groups and subgroups, who abuse the Scriptures to their own ends. But when all is said and done:

    We are to: Love the Sovereign our God with all our heart, and with all our soul, and with all our mind. And to love our neighbors as ourselves.

    Everything else is given to help us accomplish this end.

    Jesus charges each us today:

    Celebrate Diversity! Defend Diversity!
      Honor Diversity!

    Thank you very much. God bless you as you continue Reaching for the One



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    Tuesday, January 01, 2008

    Sikhism: Part 4: THE PEACOCK THRONE

    Sikhism

    The Path of the Masters (Sant Mat) © 1987
    By John of AllFaith

    Part 4: THE PEACOCK THRONE

    At the height of their power (1500s to 1600s), the Moguls [see note 16 below] ruled about 150 million people. Their empire stretched across present-day Afghanistan, Pakistan and India.

    The harshness of Moghul rule created an environment in which Bhakti, religious devotion, flourished. According to G.T. Garratt, Moghul oppression encouraged the blossoming of all types of Bhakti. The Hindu sect Vaishnavism established a much deeper hold on Indian religious life. One of the greatest Vaishnava revivalists was in fact a contemporary of Guru Nanak, Shree Krishna-Caitanya (1486-1533). He inaugurated the tradition of the gosvamins (EDY 71). His life and teachings are chronicled in the Shree Caitanya-Caritamrita of Krishnadasa Kaviraja Gosvami. According to that Bengali text, Shree Caitanya was the fully independent, supreme Personality of Godhead ("svatantra ishvara") Shree Krishna Himself (CC Antya-lila, 12:84). He is accepted by millions of Vaishnavas as the foremost exponent of bhakti-yoga, the Way of Devotion, for our age (CC Madhya-lila 9:41-46; EDY 71). Also in Bengal the ecstatic Baul sect was growing in numbers at about the same, singing their transcendental songs about the 'man in the heart' (EDY 46).

    The great Kabir (1440-1518) was born a Muslim but converted to Hinduism through the wisdom of Ramananda (1440-1470). His path was eclectic and included Sufism and various Hindu sects, but he was clearly a Bhakti at heart (EDY 164). Some of Kabir's hymns are even contained in the Guru Granth Sahib. Some have suggested that Kabir may have even been Guru Nanak's Guru. According to W. Owen Cole, that idea is not so far fetched (GiS 8). The Miharban Janam Sakhi records a conversation between the two masters which is interesting. From this conversation it may appear that while Kabir was greatly respected, he was not Nanak's Guru. This may be too hasty however. Based on the following discourse, Kabir could still have been his Guru. Nanak may have simply A) used this wording to show respect and/or B) been distinguishing between the man and the 'True Guru' within him, 'the Perfect Guru is illumined by God.' For our purposes here, I simply wish to demonstrate the connection between them.

    Kabir: Good God, please be seated. I am not so great that a man of your eminence should stand up to receive me.
    Nanak: When a god comes, how can one remain seated?
    Kabir: No. No. You are a jagat Guru (world/universal Guru) and I am your slave.
    Nanak: Blessed am I that I have met you.
    Kabir: You have been sent to save the world, O Nanak.
    Nanak: I am not worried about the world. All I wish is that I may not forget God.
    Kabir: Yet the world will acknowledge you as a supreme prophet.
    Nanak: O Kabir, you serve God. Your deeds are truthful. Your mind is one with Pure Being ('niranjan').
    Kabir: From whom did you receive the divine light ['Jot']? Who is your Guru?
    Nanak: I met the Perfect Being, the Supreme Person, the Embodiment of Truth, and have received enlightenment from him. It is only the Perfect Guru, illumined by God, who can save the world (GiS 9).

    In 1520 Guru Nanak founded Kartarpur, an ideal village established upon his teachings. He lived in Kartarpur until his death (GiS 23).

    The Vishnu avatar Rama in the north, and Vishnu/Krishna in the south, became very popular among the common people, as did the worship of Lord Shiva in the Tamil country. Garrett says that it was at this same time that Daivism adopted the Vaishnava doctrine of Bhakti [see note 17 below]. This rise in devotionalism occurred throughout the Moghul empire and paved the way for Guru Nanak (LoI 370-372).

    Babur (1483-1530) conquered Delhi in 1526. In 1530 he was succeeded by his son Humayun (1508-1556), and in 1556 Akbar the Great became emperor of the Moghul Empire. He is generally considered the greatest Moghul ruler.

    Emperor Akbar (1542-1605) was enthroned in 1556. He was a free thinking Muslim who longed for religious as well as political unity. Mike Edwards, in an article entitled When the Moguls Ruled India, seeks to put a more human face on the ancient Moghul rulers. Of Akbar he writes, If you invited him to a cocktail party "Akbar would question you about your religion and might incorporate its tenets into one he was fashioning. As he discoursed on diverse subjects, it would never occur to you that he could not read" (NG 468). His reign mitigated the atrocities of previous rulers. For instance, Akbar rescinded the pilgrimage tax in 1563. The previous rulers believed that Hindu pilgrimages were based on a false religion, i.e. they were non-Muslim, and therefore should be taxed. When Akbar found out about this tax while hunting near Mathura (the traditional home of Shree Krishna), he demanded it be stopped immediately. According to W. Owen Cole, Guru Amar Das met with Akbar and persuaded him to abolish the tax (GiS 25). As a result of the good faith shown by Akbar, the Sikhs, from this time, "became increasingly linked with those of the Moghul Empire." At first relations between the Punjabi Sikhs and the empire were good. After reading the Guru Granth 'thoroughly' [see note 18 below], Akbar made large financial contributions to Guru Arjan to help the Sikh cause In an even bolder move, the next year he abolished the Indian jizya, a tax demanded by the Qur'an for all non-Muslim residents ('dhimmis') of Islamic countries (GM 82). By these actions Akbar announced that henceforth all citizens of the kingdom were to be viewed as equal under the law, at least in theory. Admittedly his motives may have been political considering that the previous emperors had had constant problems with the Hindu majority; but when one considers the powerful role of Islam in his early government, such moves must be regarded with respect, regardless of what prompted them.

    Akbar was certainly more than a shrewd politician however. His father was Sunni, while his mother was Shi'a [see note 19 below]. He was born in Hindustan, in the land of Sufism, at the home of a Hindu. One (at least) of his teachers, Mir Abdul Latif, was devoted to sulh-i-kull, religious toleration. Akbar also suffered personally from religious discrimination. In Persia he was persecuted because he was a Sunni, while in India he was mistrusted for being Shi'a (GM 82). Throughout Akbar's life one finds examples of his religious questing and tolerance.

    This does not mean, of course, that all was peaceful. Under Akbar the Moguls continued to consolidate their power throughout the subcontinent. Violent uprisings continued. Under his reign the main trouble spots were Bihar and Bengal, and in the west, Afghanistan, especially around Kabul, and the Punjab. In 1575 Bihar and Bengal were formally conquered and brought into the empire. Almost constant fighting was required to maintain imperial control of Bengal however. Much of his opposition came from local Afghan's who resented Moghul ruler ship (they were previous ruled by the Afghan Sher Shah in Delhi). In the Afghan city of Kabul the climax came in 1580. The Punjab became the scene of violent fighting. At the end, Akbar controlled the entire Punjab and established the Peacock Throne in the city of Sikri (which he built). His government was there until Shah Jahan moved it back to Delhi in 1648.

    Akbar's fascination with religion drove him to create the ibadat-khana or 'House of Worship' in 1575. His intention for this building was to promote religious discussion. He was especially interested in the more mystical aspects such as Islamic Sufism, Hindu Bhakti (devotionalism) and the now emerging Sikhism. This building (which no longer exists) was built within the mosque at Fatehpur Sikri as an extension of an old hermit's cell. Akbar began his considerations with Muslims only. After Friday prayers, he would meet with Islamic scholars for these discussions. They did not go well however. Akbar was constantly disappointed as the religious thinkers fought over sitting places and other incidentals. The discourses often turned into shouting matches with charges of "Fool!" and "Heretic!" The participants "became very Jews and Egyptians for their hatred of each other" (GM 110). This religious animosity made Akbar doubt that any truth existed within Islam. As a result, he reorganized the meetings and invited Hindus, Jains, Zoroastrians, Jews, Jesuits and Sikhs. He was particularly fond of three Jesuits, whom he called 'Nazarene sages.' It is said however that Akbar "laughingly preferred his three hundred wives to the Christian ideal of monogamy" (SIT 1).

    In 1582 Akbar announced the formation of a new religion, which he hoped would unite all of India, the din-i-Ilahi or 'Religion of God.' Needless to say, this new religion, "its main distinguishing feature being a vague nimbus of divinity around his own person," did not catch on (GM 115). His egotism was further expressed in a way which outraged the Muslim community. On the official coins he added the inscription: Allahu akbar. Since the word akbar means 'great,' and since his name was Akbar, the inscription could either mean 'God is great' or 'Akbar is great' (GM 117). Abul Fazl's biography attributes several miracles to Akbar, including rain-making (GM 118).

    From the Punjabi city of Lahore we get a sardonic account which reflects the religious tensions of the day. Akbar appointed Husain Khan, in whose service he had spent his early years, as governor of Lahore. One day a stranger approached his court and, assuming the man was Muslim, Khan gave the traditional Muslim greeting. Thereafter he discovered that the visitor was Hindu. He was so embarrassed by this incident that he ordered all Hindus to wear a patch on their sleeves identifying their religion (GM 116).

    What Akbar personally believed is uncertain. Christians say he died a Muslim, Muslims say he died a Hindu. Perhaps this uncertainty is best, for it seems to reflect his own eclectic beliefs nicely.

    Akbar died in 1605, a year before the end of Guru Arjan's life. He was succeeded by his son Jahangir (1569-1627). He too was interested in religion, but preferred the arts. He also enjoyed watching men being frayed alive! He further relished watching men fight animals, especially when the animals won. Nothing so invigorated Jahangir as watching a lion slowly devour someone. His violent streak knew no limits. As for Islam, he frequently ate pork in public and refused to fast during the month of Ramadan. As emperor he considered himself equal to, if not greater than, Allah (PT 41).

    After taking reign on October 24, 1605, his egocentric personality lead him to alcoholism and opium addiction. Unlike his father, Jahangir had no use for Sikhs. He had Guru Arjan arrested, accusing him of supporting Khusrau, the other claimant to the throne. Arjan was drowned by his jailers while being transported to prison. The Moghul officials claimed his death was either an accident or suicide, but Sikhs reject this claim. They regard him as the first Sikh martyr. (GiS 26). Guru Arjan was succeeded by his son, Har Govind. He too was imprisoned by the Moguls, though he was released after two years. It is said that he obtained freedom for fifty-two Hindu rajas (GiS 26). Historians do not think well of Jahangir (GM 131; PT 39,40).

    In 1627 Jahangir's son Shah Jahan (1592-1666) became emperor. It was said that "His pride is such as may teach Lucifer" (PT 52). On June 7, 1631 Shah Jahan's Queen, Arjumand Banu, better known as Mumtaz Mahal ('Chosen One of the Palace') passed away while giving birth to her fourteenth child. Moved by grief, he built the internationally acclaimed Taj Mahal [see note 20 below] as her mausoleum (PT 106). After building this amazing monument, the emperor had his hand in many other fine buildings and monuments throughout India.

    In 1657 false rumors of Shah Jahan's death led to war between his sons. It was Shah Jahan's desire that his son Dara Shikoh succeed him. He however was not a military strategist nor even a good soldier. One thing he did have however, was an eclectic attitude which would not alienate the Hindu majority. He shared Akbar's sense of justice, respect and fair play. Had he become emperor, the Indian rebellions which, in part, eventually destroyed the empire might never have occurred. In May of 1658 two of Dara's brothers, Shuja and Murad, each proclaimed themselves successors to Shah Jahan. Another brother, Aurangzeb, who was a great but sinister strategist, waited ominously. When the time was right he struck and after fierce fighting, Aurangzeb (1618-1707) usurped the throne July 21, 1658. Thereupon, due to his father's opposition, he confined Shah Jahan to the palace. Of this emperor's reign it has been said that "No scheming Medici, no Spanish Inquisition, no Byzantine plot of poisoned Eucharist wafers to kill kneeling popes in church, no aspect of world history ever excelled the nastiness and cupidity of Mogul intrigue" (PT 281). Guru Tegh Bahadur, the ninth Sikh Guru, was martyred during Aurangzeb's reign. Sikhs say he died defending the rights of Hindus to practice their religion (GiS 27; P).

    Aurangzeb moved his troops expertly, if harshly. The Punjab remained in the hands of Dara's supporters, and Aurangzeb wanted it. Rather than unite with his brothers and the other enemies of Aurangzeb, Dara went it alone. Waldemar Hansen describes Dara's every move as 'curiously suicidal' (PT 281). Reading the accounts of the War of Succession it does appear that Dara missed many opportunities to defeat Aurangzeb and regain the empire. Being forced from his stronghold at Samugarh, Dara headed south to Delhi and arrived June 5, 1658. Once in the city, Aurangzeb boxed them in. Shah Jahan sent word that his loyalists must move on Delhi to aid Dara. He even opened the treasury and sanctioned all available war materiel sent to Delhi. Despite Shah Jahan's attempts however, in desperation Dara and his forces, now grown to about ten thousand men, retreated north into the Punjab pursued by enemy forces. This refuge was short lived and Dara subsequently again fled (PT 297). The war was lost.

    Aurangzeb was, for his unorthodox family, an unusually devout Muslim (PT 95). This orthodoxy was used to justify the genocide which he wrought on his brothers and their supporters, especially his brother Dara, who was said to be "all too reminiscent of Akbar" in his tolerance and free-thinking (GM 227). Throughout his reign religious bigotry ruled supreme. In 1679 he reimposed the jizya [see note 21 below] for instance. Although he claimed to oppose it, racial and religious discrimination was the rule of the day. His lack of tolerance and diplomacy created a litany of problems for the empire. His son Ajmer even rebelled against him and sought his death. Through a long chain of events, Aurangzeb was finally forced southward, away from the Punjab, and "the entire center of gravity of the empire was altered, with disastrous results, and the emperor himself reverted from the sumptuous stability of court life at Delhi or Agra to the unproductive nomadic existence, on permanent campaign, of one of his Mongol ancestors" (GM 229). With this, "The eighteenth century, India's period of 'The Great Anarchy' had begun."

    Of the eight Moghul emperors who succeeded Aurangzeb (their combined reign lasted only 52 years), four were murdered, one deposed, and only three died peacefully on the throne.

    On December 27, 1738 the Persian ruler Nadir Shah invaded India and on March 20, 1739, he sat on the throne at Delhi. His looting of Delhi was so successful that he remitted taxes in Persia for the next three years. Then, later that same fateful year, Persian invaders carried off the Great Peacock Throne, the symbol of Moghul authority (PT 103). Due to minor opposition from the natives of the city, Nadir Shah massacred everyone, men, women and children. In one day over thirty thousand people were killed. Delhi and the Moghul empire lay in ruins. Throughout the empire provinces seceded and declared their independence. Among these were the Sikhs and Rajputs. Some offered lip service to the emperor, but most did not even do this. Moghul India was no more (PT 488,489).

    There seems to be little doubt that the Sikh community, as Islam, considered religion and politics to be non-different. What impact this had on the development of Sikhism, in relation to the Moghul Empire, is uncertain, but it seems obvious that it did exist (GiS 27).

    Calcutta was founded by an agent of the English East India Company in 1616. In 1757 England gained control of Bengal and by the late eighteenth century the Company was well on its way to ruling the subcontinent. It turned its attention to the only serious competition, the French East India Company.

    By 1818 all effective Indian resistance was stopped (SIT XV). In 1858 the Company was replaced by the British Crown which was, thanks to the efforts of people like Mohandas Karamchand Gandhi and Jawaharlal Neru, replaced by the present government in 1947.

    In 1834 an American Presbyterian missionary arrived in the Punjab and developed the Ludhiana Mission. Soon the Punjab was annexed by Britain. In 1853 Maharaja Dalip Singh became a Christian; a Christian school was established in Amritsar, and missionaries were everywhere "competing with one another for converts. "Sikh leaders grew concerned. Many were converting to Christianity while others, through intermarriage with Hindus, were reverting to Hinduism. Only a sixth of the Punjab remained Sikh by this time.

    In 1877 Swami Dayananda Saraswati and his Hindu reform movement, the Arya Samaj (founded 1875 in Bombay), came to the Punjab with its message. More Sikhs left the Khalsa, believing him to be a great unifier of the people and opponent of Christianity and Islam, which was threatening to destroy Indian culture and tradition. He later wrote that Guru Nanak was a dambhi or hypocrite, and rejected the Guru Granth Sahib. As a result, Sikh leaders were forced to unite with Christians and Muslims to counter his attacks on their three religions.

    Once the Arya Samaj threat was gone, a revival of Sikh fundamentalism occurred. The Sikhs strengthened the Khalsas, which, with the end of the Moghul threat, had all but disintegrated. They began to purge Sikhism of all vestiges of Hinduism. If the Sant Mat was to survive, they reasoned, it would have to cut off all ties with Hinduism and establish itself as an independent world religion. It was not until 1925 that Sikhism gained full government recognition as an independent religion (GiS 83).

    This then was the India in which Sikhism was born and developed. Guru Nanak was fifty-seven years old when Babur conquered Delhi and established the Moghul government. Guru Gobind Singh, the final Sikh Guru, died one year after Aurangzeb's death.

    More to Come!

    Notes:

  • Note 16: The Moghuls were the descendents of the Mongol Genghis Khan. 'Moghul' is the Indian form of Mongol.
  • Note 17: It is worth noting that although bhakti was originally a Vaishnava doctrine, in its technical sense the word bhakti is first found in the Shvetashvatara-Upanishad, a primarily Saivite Scripture of the fourth century B.C.E. (ToE 51,52).
  • Note 18: According to tradition, Akbar was illiterate. It may be that Bhai Gur Das and Bhai Buddha read it to him (GiS 26).
  • Note 19: Shortly after Mohammad's death Ali ibn abi Talib was elected khalif or successor. He was assassinated in 661. His Syrian killer, Muawiya became khalif. Ali's supporters are known as the Shi'a, Muawiya's followers are the Sunni. 90% of all Muslims today are Sunni (WR 331).
  • Note 20: The Taj was completed in 1653.
  • Note 21: The jizya was the Qur'anic tax imposed on non-Muslims. See above.
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