Deep Singh

Gur Ki Ninda Sune Na Kaan, Bhet Kare Tis Sang Kirpaan.

okey Veer jio....then Daas here is in!!!!!!!!!!!

:g :g :g :g :g :g :g

when Singh's Kirpan waves it blowsssss the Ghadd-ars....

I have one thing to say to you, and that is:

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

i found Sikhi when i used to discuss religion with some of my non-sikh friends and when they use to ask me about Sikhi...and suddenly i understood,,,,,, really this was the Path i shall follow...........

i am working on the Amrit part...hope some day i feel i am good enough........

:nihungsmile:

Chakteeeeeeeee :nihungsmile:

i think he been drinking abit to much of dat chaa....wat link u on about....is he trying to get the sangats attention or sumfin :T:

no guys i think our bro here should have tried to 'post a reply' and instead started a new TOPIC...... :D )

Waheguru!!!! thanx veer ji

:D :D +Jun 23 2003, 04:11 AM-->

:D ) :D ) :D ) :D ) :D )

balle balle....we have TWIN SINGHNEES HERE....

:g :g shoot all gadars.

Where does SGGS or Rehitnamas say so????

i accept it because it is accepted by Akal Takht...no other reason.....

even tough Singh Sahib Bahi Thakur Singh je is a BhramGiani...he is not higher than Akal Takht.... :T:

I think we should send a sanjah pattar (common letter) from sikhsangat.com to Bharati Mukherjee....perhaps with Waheguroo Network in it...and have the signatures of 100 + sikhs youth, SO THESE GUYS KNOW WHAT SIKHS YOUTH THINKS about this.....

what do you guys think???

Vicky Bhaji...and other Singhs?

Bhajeee.....

great Katha....

Baba ji was from Taruna Dal isn't it....but panthkhalsa.com wale singh are perhaps AKJ Singhs...what about meat/jatka and some other issue....what does Taruna Dal Jathedar ji say about that.....any way i think it was GREAT...not like what the *fake* nihangs at shastarvidya.org or something, who do not respect AKJ singhs....

thanx

its real media file,

how to download.

veer i downloaded them alll......

what you need to do is rite click on the link and download it to ur PC..and OPEN THE .RAM FILE IN NOTEPAD or something...there u would find a link with .rm this is the downloadable media source.... :D )

wait i can help u out.....

http://216.67.229.220/~panthkha/BabaNihalS...NihalSingh_1.rm this is the nr. 1 file.....

now replace the BabaNihalSingh_1.rm with BabaNihalSingh_2.rm and so on....and download up to 10 files........ :D

hope not panthkhalsa.com wale singh hunt me down now....

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

a new sikh news channel is online.... http://www.sikhnewsline.com/index.asp

check it out.....

I agree with the new calender though..

mee to....

Sat Sri Akal Accounting singh Bhaji.....

I Live in Norway..... :oo:

jeg bor i Oslo, og ikke Bergen...veerjio jeg er 18 år gammel og studerer på videregående.....hva med deg ji?

hyggelig å møte en annen singh fra norge her på sikhsangat.com håper å høre mye mer fra deg fra nå av.....

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

Veer as you may know...i do not even live in USA/CANADA...i live in Norway..but if there is any thing like what i can do from here...please tell me...i will not refuse.....

Deep....

First rule: Any person who wishes to hold ANY Sikh position should be REQUIRED to keep only the last name of Singh or Kaur.

I AGREE 100%.....

For Sikhs, religion and politics DO go hand in hand, as politics is an extension of the Miri concept. HOWEVER, a Sikh politician should be a Sikh first and embrace Rehat and Gurbani, not be an enemy to it!!! Torha (and Badal) are no where near Sikhs!!!

I agree here too....but as you said we can not find Singhs who are actually more Sikhs/Khalsas than Akalis (politically i mean).....so would not it be better to just divide the two...and do not give any place to such corrupt people....? I know of our great 18th century leader...Nawab Kapur Singh...Jassa Singh...and so on...they are all GREAT Singhs, and also politicians....BUT NOW IT IS ALSO KUREHIT.....

one thing: Ranjit Singh was the ruler of panjab.....he was not a 'sikh leader', however he was a sikh...his policy was not sikh policy...Miri-Piri....but he respected religiou

s leaders...as Akali Phoola Singh who beat the man (Ranjit Singh) for going against Rehit......so religious leader should have some more value, but not the ones now..........

Sat Sri Akal Bhaji....

yes it makes sense to me.....BUT the people who are in charge now are MORE POLITICIANS than religious leaders....agree? so, even though they have been religious leaders...now they are in politics and left their religious self... :D

http://www.tribuneindia.com/2003/20030623/...3/punjab1.htm#3

Make Tohra SGPC chief: Sikh front

Our Correspondent

Bathinda, June 22

The Sikh Front International (SFI), while welcoming the unity of the SAD (B) and SHSAD, said veteran Akali leader Gurcharan Singh Tohra should be made the president of the SGPC.

Mr Gurkirpal Singh, the president of the SFI and former president of the All-India Sikh Students Federation (AISSF), said this while addressing a meeting of the front here today.

He said to revive the SGPC, Mr Tohra should be made its president and the post of the secretary should be given to Mr Manjit Singh Calcutta.

The front demanded that the Head Granthi of Sri Darbar Sahib, Amritsar, Giani Puran Singh, and the Jathedar of Akal Takht, Giani Joginder Singh Vedanti, should resign from their posts as they had failed to maintain the sanctity of Golden Temple and Akal Takht”.

The front said there was a need to launch a campaign to educate the Sikh youths about the teachings of Gurus.

The association thanked the Punjab Chief Minister, Capt Amarinder Singh, for exempting the items purchased for use in Golden Temple from tax and urged him to impose a ban on the use of tobacco at public places in the state.

-------------------------------------------------------------------------------

What do you guys think? Should politicians be religious leaders? Or should t

here be a division between the two?

Sat Sri Akal ji......

this might be a little off topic...but Does Bhai Sahib Thakur Singh ji mean that Bhindrawale is died and would be coming back as in new roop or 'incarnation'...or does he say that he is alive and would be around 60 now...and any time coming back.... just want clearify....

Thanks brotherzzz

Waheguru ji ka Khalsa Waheguru ji ki Fateh....

Welcome Bhain ji....i think it is great that you have joined this forum... ....do not worry about age....a Singh brother who is 11 years old is also member here...and we enjoy what he writes, and i hope u continue writing too....

Now - Lardki Punjaban:

I believe all Singhs are aware of this...and we know the reasons behind the making of such a film.....an back clash to the 'gadar'....i agree that both the films are bad...

I heard that Singhs in England have contacted the producers and had a meeting where it was deceided that all offensive clips would be deleted..i do not know how far Singhs have come...but when i know something else i will post it here......

Anyway, my personal opinion is that we can not stop them making such films....just tell them to delete the parts that might hurt someones feelings...or specific persons, so on....

they have the "RIGHT" to make such a film.....

so we have 2 options:

1. we could have made a similar movie and slap it at their face....like Gadar

2. is to LEARN FROM the movie and understand...and teach our youth THAT ONLY MARRY A SIKH....!!! rite now as i have heard some Islamic Missionaries are working hard to persuade sikh youth...mainly girls to converte to Islam...and that is the hidden agenda behind this film.....SO OH MY SINGHS AND SINGHNEEES...MAKE THEM WRONG....ARE WE soooooooo LOW? LOOK AT OUR HISTORY....see how our elders gave their lives...and band band katwai par d

harm nahi haria...WHY WE? do not we remember Khalsa Raaj, that Guru Gobind Singh has promised us?....just have faith in Waheguru jio and pray that 'Sarbat ka Bhala' and 'Panth Ki Jeet' happens....that is what we need to do....

:nihungsmile:

Sat Sri Akal.....

I am forwarding a mail i got from Dr. Kanwar Ranvir Singh (co-moderator of sikhspirit.com) about the Sikh Art of War in 5 parts...

NB: i am not an agent or supporter of Dr. Singh....just like to share the info about this our history...and if my fellow brothers/sisters have any questions then you may contact Dr. Singh here: Dakhalsa@aol.com or if there is anything to discuss please share ur views....

Sikh Art of War...PART 1:

-------------------------------

The Sikh art of war works on the plane of the spirit, and the world.

Durga

represents the intellect helping the forces of good - the gods beat

down and

kill our inner negativity, our inner demons. These are modified

versions of

articles that originally appeared in 'Spiritual Breeze'.

------------------------------

I vaguely knew that the Sikhs had fought in many wars, from Robin Hood

type

struggles hundreds of years ago to the World Wars. But did they have

some

specific techniques? They sure did. The five points of the body, which

my father

had mentioned are the five points used in unarmed Sikh combat. These

five points

- ankle, chin/knee, groin, throat and eyes/temple - cannot be

strengthened.

The Sikhs meant business, not flowery kicks and great poses. But there

was more

than just specific target zones and techniques. There were tactics and

strategies.

Attack continuously

Hit and run

Signal east, strike west

Trick the opponent into advancing without success; use one blow to

strike

decisively

If the opponent is strong, enter from the side; if weak, enter from the

front

T

he techniques were highly effective for fighting as noted by their

enemies.

Tahmas Khan Miskin, in his Tazkirah-I-Tahmas Miskin provides an

eye-witness

account. He sees two hundred Moghal soldiers running back in panic.

They claim

that the Sikhs are chasing them. Miskin peers through the dust kicked

up by the

panic and when it clears he sees just two Sikhs waving their swords.

Aged about 7 I was introduced to Sikh spirituality as I saw my

grandfather

waking early, bathing, and praying. He had a "special room" in which

Guru Granth

Sahib Ji was kept and swords and shields lay all over the place. In the

basement I was shown the swords and weight-training equipment which was

used by my

dad when he was in his teens. I was so moved by that experience that I

tried

to tie a turban - I denied it when people saw the mess I made of it.

However, I

was consoled as my eldest aunt told me that one day in God's own time

and if

I carried on wanting it, I would wear that crown. About two decades

later, I

was granted that grace. Sikh martial arts are not just physical but

combine

mind, body, and Spirit. Later that summer, I returned to England, and

was caught

up in Star Wars fever.

Watching the movie, it was great to see distant cousins in a galaxy a

long

time ago and clearly far away. The parallels were so obvious that I

took them in

without thinking. The lightsaber was obviously some sort of kirpan, the

Force

was the universal force my grandfather had called the Naam, and Jedi

Knights

were a cousin of the Khalsa. My granddad had said that God was One and

the

Truth was the same all over the universe, in all sorts of marvelous

worlds. Years

later I can say that these are archetypes thrown up by the clear pool

of the

universal unconscious. It's saying basically the same thing, but in a

different language system. The Vital-Energy behind

the Khalsa like the

Force of the

Jedi Knight was communing with the Universe. The technique was

important, but

the energy behind it was also important.

Learning to tap into and channel this dynamic energy is the task of the

"sachiara", the Truth-Full person. Meditation and martial arts are

related.

Meditation is martial arts against the idol of ego, the alternative

god. Martial arts

is meditation against blocked up energy, whirlpools of ego, structures

of

oppression and injustice, disruptions of the Natural Flow. We are by

nature

healthy; the universe is healthy, and health is flowing activity.

PART 2

Blocks to flow lead to illness, which is temporary. The idol of ego is

one

block, the structure of human-made misery the world over another.

Knowing that

these will destroy themselves gives the Sikh the characteristic chardi

kalaa,

Spirit Ascendent, which is more than mere optimism. It is a deep

knowing of

ultimate joy based on the very nature of Reality.

The Muslim author of the Asar-I-Samadi tells us: "In the encounter, the

flames of war leapt high and the battle was no longer confined to guns

and muskets.

At one time, it became a hand-to-hand sword fight and countless men

were

reduced to dust. The youthful Afghans did not lag behind in sacrificing

their

lives, but what gallantry was there that the accursed Sikhs did not

display, and

what feats of fearless valour they did not perform - despite their sore

feet

and lack of provisions and horses! They pounced upon elephants like

tigers, and

threw down those sitting in the howdahs (seats on the elephant). They

sprang

on foot like leopards, and outpaced the highbred battle steeds…within

a short

period their sources of food were captured and their water points

turned into

slush. A grain of cereal was as dear as a pearl…(but) they considered

the bark

r>of trees as priceless as the flesh of birds. Bark and leaves were to

them far

better than sumptuous feast."

Guru Nanak stressed the importance of healthy living. For this reason

he

condemned the torturing of the body through many yoga methods,

including holding

stances for many years and things like fasting. There is no spiritual

merit in

punishing the body. The body must be looked after and used as a gift

from God.

Gurmat advises, "Eat little, sleep little." Eat what you need but not

over-filling. Sleep as you need, but do not waste time lying around.

The Gurus taught

that the natural state was to be in tune with God. Ego disrupts the

flow of

Naam-Energy-Force. This natural state included the natural health of

the body.

The body is naturally healthy and many illnesses can be removed by

restoring

the feedback system, self-defence system, digestive system, immune

system,

excretory systems, immune system, self-generative system, to natural

flows.

Gatka is more than a variety of effective combat techniques. It

promotes

physical and mental health through meditation and the focus on

channeling the flow

of internal force. But it also opens the person up to tapping into the

Universal Force. Thus, gatka combines body, mind, and Spirit. It is

part-and-parcel

of being a Sikh. The spiritual dimension should not be underplayed.

Take

fighting an opponent. Clearly, they are real. If we do nothing, they

will slaughter

us. But now look at them through a giant electron microscope. The body

of the

opponent and your own would disappear and you would see subatomic

particles.

Moreover, according to Bohr's Principle of Complementarity, the

"particles"

are just energy, which may take the form of wave or particle. No

particle

separates "you" from your "opponent" in this spread of energy or

consciousness - <

br>there is only That Energy, call it WaheGuru or whatever, but don't deny

it to

imprison yourself.

PART 3

---------------------------------

fighting for maximum flowering of love against our inner demons and

the negative actions of the world makes one a saint(lover) - soldier

(actively and effectively struggling to achieve).

-----------------------------------

Hence, the Sikhs never hate their enemies. God is explained as

without hatred and fear, so must the Sikh become. Sikhs oppose the

zulm – oppression – that the person does, but not the person. In All

she sees the Face of the Beloved. Banda Singh was sent by Guru Gobind

Singh to destroy the tyrants of northern India. Banda Singh was

executed on June 9, 1716. He had agreed to come forward on the

basis that

an amnesty was given to all and that the Moghul leader, Adbus Samad

Khan admitted that he had done wrong. The Khan lied. A letter by John

Surman and Edward Stephenson, English representatives of the British

East India Company, dated March 10, 1716 on the

"Arrest and Massacre of the Sikhs at Delhi" details the suffering

they endured and confirms our oral histories about the atrocities.

The action by Banda Singh was a people's war, a guerrilla war,

against tyrants. But when they surrendered or were injured they were

taken care of. Bhai Kannayya and the teams working under his

supervision provided water and dressings to injured soldiers of all

armies. Banda Singh's war of liberation extended over all north

India. It was reported as far as Rome and Syria according to the Asar-

i-Samadi of 1728. The Moghul Emperor Bahadur Shah was outraged and

orders were given "to kill the worshippers of Nanak wherever found."

This was reported in the Akhbar-i-Darbar-i-Mu'alla of December 10,

1710. However, the April 28, 1711 issue reports: "During this period

he has promised and proclai

med: `I do not oppress the Muslims.'

Accordingly, for any Muslim who approaches him he fixes a daily

allowance and wages and looks after him. He has permitted them to

recite khutba and namaz. As such, five thousand Muslims have gathered

around him. Having entered into his friendship, they are free to

shout their call – bang – and say

their prayers – namaz – in the army of the wretched." Banda Singh

established an independent Sikh state followed by others in the

eighteenth century, leading to the Khalsa Raj with Ranjit Singh,

Maharaja of Punjab, as senior sewadar.

PART 4

-------------------------

meeta = lovingkindness/compassion is the outflowing of gurprasad =

grace/god's love for us. the doorway - sodar - is opened by us when

we are humble/empty to this flow. we place our heads on the feet of

the inner tutor - god with-and-in. otherwise, as we seek our own

kingdom our chasing negativity - pieces of string, we tie into knots -

negative habits, which link together with the denial of god's kingdom

by the world, into a personal web of deceit that blocks this gateway.

------------------------

The second Guru, Guru Angad introduced wrestling competitions. The

fifth Guru, Guru Arjun asked his disciple, Baba Buddha to teach

martial arts to the Sikhs.

From the time of sixth Guru, Guru Hargobind many Sikhs openly wore

arms. The seventh Guru, Guru Har Rai established a nature reserve and

investigate the medicinal properties of the various rare plants. When

the son of the Moghul Emperor Jehangir was dying, his advisers told

him that only the Guru could help him. The Emperor was worried since

he had executed Guru Arjun. However, forgiveness is an important

quality for a Sikh and the Guru sent the medicine to save the boy.

Guru Har Rai also developed the Sikh army by organising cavalry

units. The ninth Guru, Guru Tegh Bahadur was a great soldier. When

Moghul Emperor Aurangzeb

started forcibly converting Hindus to Islam,

Hindu leaders asked the Guru for help. He offered this help in a non-

violent struggle – the first in world history, even though he had an

army. He was martyred for protecting the Hindus. Centuries later, the

Sikhs employed this tactic against the British. The Hindu leader,

Gandhi, described their victory as the first victory of Indian

independence.

Although Gandhi tried to follow the tactic of non-violence, he only

managed to do this while he did not have an army. The moment he had

an army, when India became independent in 1947, he asked the troops

to intervene in Kashmir. Later, Guru Gobind Singh in God's good time,

revealed the Guru Khalsa Panth, one description of which Guru Ji told

us is Akaal Purkh Ki Fauj or Army of the Eternal Spirit.

PART 5

---------------------------------------------

Why given the importance of gatka, is it not well known? The main

reason has been that it has been suppressed down the ages by anti-

Sikh forces. Training provides endurance, perseverence, discipline,

loyalty and calmness. These are qualities of builders of empires, of

masters, not slaves. As such, anti-Sikhs have to break the unity of

the Army of the Eternal Spirit and keep them from their training.

Sikh teaching is one of Unity - One God of Grace, one humanity all

saved by that Grace; spirituality in the midst of everyday life;

meditation and martial arts.

----------------------------------------------

the clear implication of this series has been that gurbani/guru

granth sahib ji points out the basic training of the art of war and

the conquest of the fort of the self - a battle between positive

energies - goodnesses, the gods, and inner demons.

this image of the battle has been enlarged in the three stories of

chandi in the bachiter natak granth. bachiter natak itself locates

this battle, not merely in the mind, but also in historical ti

me as

well. for while it is true that the kingdom of god is within us, it

is all around us as well.

to make a final note - the fourfold division of yugas need not be

taken literally. in hindu myths the four ages of people show a

gradual decline resulting in the destruction of the world by kalki.

we do not believe this. rather gurbani points out that according to

those myths the demon ravan lived in the so-called golden age, and

saints and gurus inhabit the so-called dark age! gurbani it seems to

me proposes a positive message - guru granth/guru panth is revealed

as a universal religion at the moment when the world becomes

globalised for the first time! ours is a belief in chardi kala

(spirits rising!), not a depressed waiting for the end of the world

at the hands of a hindu deity! the four yugas to my mind refer to the

gradual slipping away from the jap of god on the day of creation. on

that day, one acknowledged that god was our creator. gradually, we

come to the conclusion that god is absent from our lives and our

world - thus we live in darkness, in a dark age, a private hell of

our making filled with violence and fear. the light of that day is

brighter than the light of a thousand, thousand suns for on that day

all things are clear. that day is still with us - akaal - beyond the

circle of time, and those who live in that day are akalis, servants

of love, of compassion, of mercy. surrendering to the love that

births their creation - the sabd - they follow this inner tutor in

celebration of the names, the activities of god, and holding each

person dear as the pupil of their eye, embracing the guru in all, and

being embraced in turn as lovers maximise the flourishing of each.

they long for unity, yet celebrate difference! thus, whoever seeks

from the inner tutor will find one is one with god, yet the gulf

between creator and created is a gulf of unimaginable love in the

v

ast playground of space and time.

in this setting for the wonderful drama of life, some own the moment

and become spaces/temples for god to act, god's own space, the

khalsa, pure lovers. others, in doubt and denial block the energies

of life and try to silence the voice of the inner tutor through a

cacophony of noise - scripts of thought and emotion that make our

personal drama, and through strangling the voice of our heart. such

effort and strain leads to the blocking of life (nam), the paths of

death, it is the way of the zombies who are blind slaves of the

masters of the world. if we stand before the throne of god on the

first day, is this really what god intended to be going on?

waheguru ji ka khalsa, waheguru ji ki fateh!!

kanwar ranvir singh

Sat Sri Akal.....

I am forwarding a mail i got from Dr. Kanwar Ranvir Singh (co-moderator of sikhspirit.com) about Diwan-Eh-Goya written by Bhai Nand Lal ji.....

NB: i am not an agent or supporter of Dr. Singh....just like to share the info about this Book...and if my fellow brothers/sisters have any questions then you may contact Dr. Singh here: Dakhalsa@aol.com or if there is anything to discuss please share ur views....

[this was missionary material. one interpretation of 'dasam granth' was

that

it was largely aimed at a hindu mission, in the same way as this diwan

was

aimed at muslim mission.]

BHAI NAND LAL AND KHIZR

Bhai Nand Lal Goya was the chief of the fifty-two poets at the court

of Guru Gobind Singh. In the Gurdwara, revelation from Guru Granth

Sahib Ji is sung. However, revelation and writings from Dasam Granth

as well as writings of Bhai Gurdas and Bhai Nand Lal Goya are also

approved for hymn singing. His famous writings include a Rehitnama,

Code of Conduct for the Order of the Khalsa, which forms the basis

for the current Sikh Reht Maryada approved in 1945. It also includes

a poem in praise of Guru Gobind Singh; but also his Divan-i-Goya

which is a Sikh reply to the Divan-i-Hafez which was third most

important text for Muslim mystics, called sufis, living in the huge

area from Afghanistan and Iran to Bangladesh. Bhai Nand Lal wrote his

Divan in Persian so that his audience, the sufis, could understand

him. Although Bhai Nand Lal is famous for the conversion of many

thousands of Muslims, the missionary aspect of the poetry has not

always been brought out. Howev

er, recent research by Lou Fenech

teases out this element. My intention is to bring out the link

between different spiritual beliefs and different approaches to

wholeness/Holiness.

"From the Friend (WaheGuru) we have no unfriendly expectation."

This difference is shown clearly in the attitude to Khizar. Khizar is

mentioned in Surah 18 of the Holy Qu'ran. An important character in

the story is Moses, the major Prophet of the Jewish religion, who is

also accepted by the Christians and Muslims. Moses is remembered as

the lawgiver who brought down the Ten Commandments from God. But in

this story Moses seeks enlightenment where the "two seas" meet. The

two seas may represent heaven and earth or right and wrong. He finds

someone described as "one of Our servants, who We have endowed with

Our Grace and Our Wisdom."

Moses is told that he does not have the patience to experience things

he does not understand. But Moses will not be brushed off and

eventually Khizar accepts him as a student. However, Khizar does

three things in violation of the law. Moses is upset and complains

each time. The first two times Khizar reminds Moses of his promise,

but the final time Khizar explains the wisdom of his "crimes" and

dismisses Moses from his service. So according to the story,

spiritual transformation (Khizar) requires leaving conventional

morality (Moses) behind. But Goya rejects the need for Khizar (verse

2). Why?

This is because he has not accepted the two seas theory in the first

place. Where there is no gentile, heathen, or kafir (rebel), there is

no celebration of religious law (Moses), and therefore, no need to

try to transcend that law (Khizar). In verse 1 Goya writes, "From the

Friend (WaheGuru) we have no unfriendly expectations." Wahe-Guru

means Wah = Amazing, Gur = Grace, Amazing Grace. Universal Grace is a

uniquely Sikh teaching. If Go

d loves and saves all, there is nothing

to repress, no "other" to fear or hate, no tribal law code to obey,

no shadow haunting the ego consciousness.

There is no need for the shadow to forget its repression of desire as

it escapes from and to the world. There is no abstraction for it to

escape to, just a Reality to face, and this is a Face of Love, a Face

of Beauty, Narcissus. "We look for nothing else but the beauty of the

Beloved." (verse 3).

The myth of Narcissus is a Greek myth. Narcissus was a beautiful

youth who could not find anyone to love till he gazed in a pool.

Falling in love with his own reflection he dived in and drowned. The

Gurus taught that God dwells within you, like fragrance in a flower,

fire in wood, and reflection in a mirror. The pool of water gives the

same effect as a mirror.

Being a slave to Narcissus then is really following the path of

looking at your own true face, of self-knowledge. This inward journey

of self-knowledge leads to the Face of Love. This Face then becomes

visible in All. "The eye does not open to look at anyone else."

(verse 4)

By approving the story of Narcissus, Goya shows that Sikhs may

approve all religious philosophies, even those usually dismissed as

native traditions or mythical, whether Greek, Norse, Druid, African,

American, Pacific, or whatever. Another aspect of Goya's rejection of

the Qu'ranic two seas image is the rejection of the alleged division

between modern "religions" and ancient "mythologies."

"Like the moth I flutter myself to nothingness around the flame."

Desire or Naam is the Vital Force of Life. There is no need to deny

or repress desire. Desire or Love is celebrated in the Sikh tradition

in many ways. "Only those who Love know God." Love does not permit

hatred. We might say that there are four types of love - love for

self, other,

nature, and God, but in truth this is One Love. Love

does not contain any hatred, any discrimination.

Love for others such as family and friends is celebrated through the

importance given to family life and the sadh sangat, collective

worship. Family life requires sex and sexual desire is not repressed

but channeled through the emphasis given to marriage and widow re-

marriage. Moreover, great respect is shown for the self-bathing of

the menstrual cycle. The Gurus rightly identified the fear and hatred

of women as coming from superstitions about this Divine and natural

occurrence and negative labels such as "curse" given to it in

mainstream religions. Several hymns contradict this widespread belief.

Love for self is shown by approval for enjoyment of the pleasures of

the world, which is compared to a garden. Enjoymen without

attachment. "Outside a prince/ss, inside a hermit." The Gurus did not

teach abandoning the world, but slavery and attachment to the world.

Love for Nature is natural, for All is One. We are all interlinked in

the matrix of Mother Earth (Mata Dharat Mahat). Many hymns celebrate

the seasons and months, the cycles of life and death, linking Spirit

and nature, for the Spirit of Nature is God.

Love for God is the lover's quest. It is the thirst for annihilation

(of ego), the longing for death of the ego and the union as two

become One. Oneness can only be with the One and thus the Real Love

is the Divine Lover. Other loves cannot reach that Reality and,

therefore, are fantasies and attachments, which as they break down,

become frustrations, fear-full and full of anger, directed at the

self (depression) as much as the other. By enjoying them in their

natural pitch we can relish the companionship and shed natural tears.

But we do not strain them with a load they cannot carry. It is

fitting then that "God" becomes conceived not only using the name

s of

different faiths, Ram (Hindu), Allah (Muslim), and Sunya (the

Buddhist Void), but in terms such as Force of Life, Lover, Friend,

Mother, Father, Brother, Nature, and Great Death.

The Khalsa, the personal property of God, the Army of the Eternal

Spirit, challenges the repression of desire carried out by national

tribal laws and/or religious laws. Sehaj – spontaneous harmony – is

the natural state, and it is a world dancing to the unstruck melody

of Desire or Love that the Truth-Full person, the sachiara, gives

birth to in the garden of their soul and blossoms forth as a fragrant

rose in the garden of the world. Goya writes that, "All those who

capture the kingdom of the hearts become kings. There is no greater

warrior (sipahi) than that person who finds You." Love does not

include, nor exclude hatred. By its nature It must allow it, even as

by Its nature It must oppose it.

The Gurus taught that God dwells within you, like fragrance in a

flower, fire in wood, and reflection in a mirror.

Regaining our Real Sight when we remove the fingers of ego from

poking our eyes involves linking the repressed shadow back to the

self, and then this united self back to the Whole through archetypes.

The first stage may be achieved through simran, meditation recalling

that the Sikh does not repress, but channels the Naam-Energy-Desire

and also keertan, singing, understanding and living the mystical

hymns of Guru Granth Sahib Ji, a mirror of Infinity, a crown of 31

stars reflected in a still pool.

The Khalsa itself is an "archetype", a window on Eternity. An

archetype is linked to the alchemy of the soul, the symbolic

transformation from human-beast to human-angel, from base metal to

gold. There is the same basic material but different forms through

different processes acting on them. Archetypal images carry messages

of self-consciousness in the moment of transformation. Carl J

ung, the

famous psychologist, looked at alchemy and archetypes. A Sikh

contribution to modern psychology would be useful, particularly since

the Gurus called themselves the Philosopher's Stone – that which

enables the alchemy, which transforms lead to gold.

The insight of oneness of creation, and spiritual potential of

creation mean that there is little point day-dreaming about the Real

while you cut yourself off from Nature and Life and Death and Sex.

Hence, Goya says, "I do not raise hue and cry wailing like the

nightingale." (verse 5)

Through the rites of Khande-de-Pahul (amrit) the Khalsa willingly

offers her/his head. "Like the moth, I flutter myself to nothingness

around the flame." (verse 5)

Like Khizar, the Khalsa manifests in a wet place, not the meeting of

two seas, but from the alchemical elixir of life - amrit. Again,

unlike the story of Khizar, this is not hidden for the select few

like the Prophet Moses, but open mysticism for the world. Linked to

this, it is not world-denying mysticism, but world-transforming

spirituality. It is not based on dualism, but Unity of the One.

For it is not merely death and sexuality which are repressed by

traditional religion, but it is the whole Nature which is repressed.

In the dualism of two seas, Creator and creation are seen as

completely separate, yet the Guru compares them to a dancer and

dance. They are separate, yet linked. Hence, the Khalsa will not cut

the hair, but rather celebrate the Natural and take part as part of

the Natural Divine Dynamic Order. Moreover, if the Nature of God is a

universal grace then that Nature will reach out to people in all

times and in places, whatever they might call themselves. Missionary

work need not, indeed, must not insult anyone or break their heart,

the Real Home of God.

We look for nothing else but the beauty of the Beloved.

Mysticism is the eternal faith a

s evidenced by the inclusion of

writings of 36 Buddhist, Hindu, and Muslim mystics in the Guru Granth

Sahib Ji. The uniqueness and universality of the Sikh vision is the

insistence that the mystic must be a revolutionary. If God dwells in

every heart, social justice and spirituality must march together.

"Behold this sword Excalibur, which rose from the lake of still

meditation and was returned to it again. The sword of Spirit, of

light and truth, is always sharp and always with us, if our lake be

stilled." The cauldron played a major part in all rites. (Philip Carr-

Gomm, The Elements of the Druid Tradition, Element Books Ltd, 1991:

62-3.) Across thousands of years and miles, a similar rite is evoked.

Through the double-edged sword – Khanda – in the cauldron – batta –

the sweetened water for initiation is prepared. Degh Tegh Fateh!!

Victory to the Cauldron and the Sword!!

"Utter not a word, O Goya, the madness of love for the Beloved will

last as long as the head lasts." (verse 6). The five heads of 1699

have become the 25 million heads of 1999. On the face of Narcissus a

smile may be detected. When words and understanding fail, the living

art and experience of a smile…Parmatam ki mauj…a rainbow smile across

the blue sky of the Eternal is the Reality to be Lived, a dance

between the pain and joy, separating and uniting, which "only those

who Love Knows".

Kanwar Ranvir Singh

(from Spiritual Breeze, issue 1 - SINCERE APOLOGIES TO THE

SUBSCRIBERS - ISSUE 2 WILL COME OUT SOON. IN FACT, I WILL GIVE A COPY

OF THE NEW BOOK WITH JATINDER SINGH AS ISSUE 2!)

thanks bhaji.... :D

Here's the real joke:

These "dumb" Sikhs are the most successful community in the entire Indian subcontinent.

I don't know know about you, but this is called "the last laugh" and I am still chuckling!

This makes me shout:::::::....................................Waheguru ji ka Khalsa Waheguru ji ki Fatehhhhhhhhhhhhhhhhhhhhhhhhhhhhhh!!!!!!!

and adding up with Boleeeeeeeeee SOOOOOOOOOOOOOOOO Nihalllllllllllllllllllllllllllllllllll

Saaaaaaaaaaaaat Sriiiiiiiiiiiiiiiiiiiiiiiiii Akalllllllllllllllllllllllllllllllllllllllllllllllllllllllll

:nihungsmile: <- smart guys

Sat Shri Akal

Last night, i had a wicked dream....after meeting my Nankean-di-famly (from mom's side) in Batala (in Gurdaspur Dist.), me and my mammiji (wife of my mom's elder brother) went to Tarn Taran (in Amritsar Dist.) in a Punjab Roadways di Basss :D ) , to meet my Massiji (my mom's elder sister).....when we were travelling in the Buss, my mammiji suddenly starts talking to a women...God know who she was...at this moment I was almost sleeping, well atleast acting like i was asleep.... I heard my mammiji ask the elderly women..."Tusi Painji..kehre Pind ton ho...Kiddar Ja rahe Ohh" and as the sentence completed....the two old huge Bibian start talking about God knows what....and i just go like....."eh saddah Punjab" While, I, preety bored....just had one little look at the beautiful Pelian (farms)...and could see how the Sweet Wind draw the leafs back and forth...it was amazing!!!

at the same time a elderly Babaji, wearing White kurtah-pjama and white pindanwali Pagg (round)...stepped in from a buss-stop and sat behind behind me, with a another modern-looking Singh, perhaps from Amritsar City.....although they started the chat with the same ''tuse kehre pind.....''....and later they talked about the stupid Akali politics and Corruption i Delhi and Indo-Pak Wars treat....and so on.....

when i woke up.....i had felt the Mehak from Punjab.....just in this Bass seeing my mammiji and this Babaji and the pelian...i had seen my homeland.....Waheguru...this made me

start this topic: which Pind (or Shehar/Tasil) are you guys from or your family?