DISTINCTIVE FEATURES OF GURMAT MYSTICISM

ISSN 0972-1169 129 Oct., 2003 Jan. 2003, Vol. 3/II-III DISTINCTIVE FEATURES OF GURMAT MYSTICISM Introduction Mysticism in common speech usage is a word of very uncertain connotation. It has in recent times been used as an equivalent for two characteristically different German words: Mystizisemus, which stands for the cult of the supernatural, for theosophical pursuits, for a spiritualistic exploitation of psychical research; and mystic which stands for immediate experience of a divine human intercourse and relationship. The word mysticism has further been more commonly used to cover both: (i) The first hand experience of direct intercourse with God and. (ii) The theologico-metaphysical doctrine of the soul's possible union with Absolute Reality. Mystical experience is as old as humanity. It is not confined to any one racial stock. Mysticism to the latter significance namely as an equivalent for the word mystic... and potential union of the human soul with the Ultimate Reality. 1 The mystic does not merely conceive but also realizes. It is basically synthetic, not analytic or discurtive. The mystic lives more intensely, feels more deeply, acts more forcefully, realizes more profoundly, suffers more patiently and love more passionately. In the words of Caird, It is the attitude of mind in which all other relations are wallowed up in the relation of the soul to God. 2 In the same line Evelyn underhill writes,

130 Mysticism is the art of union with Reality. 3 The goal of mysticism which is accessible to all, is total union with the Reality. It is the perfect fruit of man s quest for God. In other words it is the final banishment of man s divine discontent. Etymology The word mystic has been derived from the Greek word mysterian i.e. mystery which comes from the Greek verb mou i.e. to shut or close the lips or eyes. Other variations of this Greek derivation are mueo which means joining the two edges of a wound, what the surgeon does to the wound of a body. Similarly a mystic restores the spiritual unity by putting the (human) soul in communion with God. This idea is very popularly established in the Sikh holy Scripture: The Bride and groom bide together...but between the two is the wall of sides The perfect (mystic) Guru pulleth down the wall And Nanak meeteth with his God. 4 Another shade of the Greek root myo of which in English, the meaning is: to seal the lips, which means not in a position to tell something or convey anything even if he intended to do so. Such interpretation of mystic experience we can also see in Sikhism. 5 Another word mustes stands for a person who has been admitted to secret knowledge of the realities of life and death. 6 Mysticism has expressed itself in many human contexts but really has only one purpose the perfection of human race. Mysticism is the conductor of the symphony orchestra of human perfection in art, science, religion, philosophy, and very other human cultural enterprises. There can be no delusion of this vision. It is nothing less than perfection to which mysticism calls mankind: The world is on fire O God, save it through whichever Door it is saved. 7 Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 131 In our present research work we are trying to cover the distinctive features of Sikh mysticism. Sikh religious experience is an intense and strictly dynamic. This experience is variety of indifferentiated consciousness. The (individual) soul feels invaded vitalized with new optimistic energy. It is merged with an enfolding presence of God. It also liberated and exalted with a sense of having found what it has always sought. This union of the self with the God is flooded with joy and ecstasy. 8 Mysticism has used in loose and incorrect terms also. Sometimes it is identical with misty, sometimes with mystery, mongering. Mysticism is not a kind of hocus-pocus. It is neither occult, it is nothing to do with ghosts, nor it stands for parapsychological phenomena such as telepathy, telekineses, clairvoyance. In mysticism resides the most joyful states of mind to which man attains, truth, beauty, bliss and peace, in unlimited abundance are found with in it. In the words of Bertrand Russel: Mysticism is, in essence little more than a certain intensity and depth of feeling in regard to what is believed about the universe... 9 R.M. Buck mentioned its characteristics a subjective light, more elevation, intellectual illumination, sense of immortality. 10 According to D.T. Suzuki its main characteristically, irrationality, inexplicability, incommunicability, intuitive insight, impersonal tone. William James mentioned four qualities as, ineffability, noetic quality, transcenency and passivity. 11 W.R. Inge s (Christian mysticism) outlined four characteristics: (1) esoteric knowledge (2) quietism (3) introspection (4) contempt and neglect of material things. 12 Nature of Sikh Mysticism Mysticism is a direct non-sensory experience of Ultimate Reality. Mysticism is the philosophy which is based on mystic experience in the field of metaphysics. Mysticism is a universal human belief encompasses the whole area of the conscious,

132 subconscious and unconscious phenomena inherent in the human mind or psyche 13 Mysticism not only unites the polarities of mind but also correlates the inner phenomena with the outer. 14 Directness and intuitive nature are two distinctive features of sikh mysticism. Owing to its intuitive nature it refuses to be defined in words of conventional language. All over words of expressions in all our languages are the product of our sensory intellectual experiences. But mystical experience being a special experience is beyond description of words. 15 Mystical experience cannot be earned and claimed its development is accomplished entirely through the grace of God. God is the author of every mystical experience. It is God s love. The only response to it is humality. 16 Love of God is development through Name. Love of God demands to sacrifice, dedication, and devotion. Guru Nanak says: If you are zealous of playing the game of love. Then enter upon my path with the head on the palm. 17 Guru Nanak, the founder of Sikh mystical faith was blessed by he Almighty God with two gifts i.e. Name and Humality. 18 Name, the cosmic power of God is the base and media of selfrealization. It is real miracle power. 19 There are two kinds of mystical experience marked by western scholars i.e. extrovertive and introvertive. The introvertive mystic looks inward through introspection. He stops the inlets of the physical senses i.e. ear, eyes, nose, tongue etc. This idea advocated by sikhism also. 20 At the advent of Sikhism, Hinduism, Buddhism and Islamic- Sufism had reached the peaks of higher mysticism in their respective traditions. The Sikh Gurus criticised the mystical methods of Hatha-Yoga. Tantric cults, magic mystical exercises. Occult thinkers have done more harm than good to society. Rope tricks, sex orgies of tantric cults were strongly condemned in Sikhism. Sikhism also rejects the quasi-mystical practices of the Alchemists, Agoris, Kapalkas and nritya, viluthita, singing loud Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 133 crying etc. all acts of false ecstasy have been strongly rejected by Sikhism. Drugs induced mysticism is also condemned. Nihangs and some other who use opium, hemp leaves for trance and other drug addicts have nothing to do with Sikh mysticism. The introvertive experience recommended by Sikh mysticism is a personal rapport between man and God. Human soul which originally a part of Supreme gets Union with its origin. 21 With the intuitive experience it gets purification from five vices and it becomes tender. With the grace of God the tenderness leads further to mergence with the Supreme. 22 The base of this mergence is love of God. For a mystic the separation from his beloved One even for a movement causes a spiritual death. 23 The mystic love of God increases more and more where as worldly love decreases after getting the things or union. Love is an energy more potent, more creative and more respledent than any other energy yet recovered. Sikh mystic love requires self sacrifice as said: O, my mind love the Lord as the water loveth the milk He suffered himself the heat but the milk he saves. 24 Guru Gobind Singh says: I say the Truth hear ye all, Those along who love Him shall attain God. 25 The Sikh mysticism is a personal experience of the human soul with the Supreme Soul. It is a flight of alone to the alone. In this devotion of love with the God the mystic sometimes feels sick which is not physical that is why it is not judged by physical doctors. Sometimes he forgets the world around and even himself. This unusual phenomena of mystical experience is beyond the understanding of people an ordinary mundane level. That is why they call them wild. This was happened to Guru Nanak the great mystic. He says:

134 Some called me wild While others that I am out of step with the world Some called me mere man Forsaken and woe begone. 26 Sikhism in its purest essence a unique mystical religions fulfilling all the spiritual and cultural needs of human beings at individual, social and cosmic level. Sikh mysticism is not only a unique in itself but also universal in quality. In its essential nature it is a profound realization, feeling of unity of mankind, one-ness of God head permeating all beings and non-beings existence and non-existence. 27 Sikh mysticism is in truth a temper rather than a doctrine. Sikhism believes not in knowing but in being. 28 The Ultimate goal of the sikh mystic is not to know the Reality but to realize identity with it. The worshipper becomes worshipped. 29 All sensuous images, all distract thoughts, reasons, processes, volitions and other particular mental contents are excluded from consciousness. In the absence of mental contents there would be a complete emptiness, a void, a vacuum in the consciousness. But then what emerges in a state of pure consciousness. Pure consciousness is not of any experience content. It has no content except itself. 30 The self-realization is eventually called as Godrealization. 31 The sikh mysticism is not realized through sensory knowledge of books. 32 The paradox involves in this pure consciousness experience is that there should be a positive experience which has no positive content. Soul is subtle but its achievement or realization is positive: As Self the Self realizes Enlightenment grows with endeavour. 33 This intuitive experience produces bliss, beautitude and eternal peace. It leads the consummation of all desired ends. 34 It takes the mystic beyond the realm of time, space and cause. Introvertive mystic experience is so extraordinary and paradoxical that the mystic is bound to strain belief when suddenly Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 135 presented to him. In Janam Sakhi of Guru Nanak we see such type of suddenness when Guru Nanak says to his co-traveller Mardana, a rebeck player to play on the rebeck when the vision of God to him comes. 35 With the realization of mystic experience all partial are resolved. There is extension of normal consciousness and widening of vision. 36 The presence of God is felt though he is not able to describe it in words and logically unable to demonstrate its validity. Mysticism is not a religion itself, but it is the essence of all higher religions. It is a religion in its most concentrated and exclusive form. Mysticism is main motive force of religion. Mysticism assures that Divine disclose itself in human race from time to time. Divine love shines alike in the hearts of learned and illiterate. Sikhism popularly known as Gurmat (Guru s wisdom) descended to Guru Nanak direct from the Supreme Reality, is neither based on tradition, culture, civilization, and history of the people of a nation and geographical situation. It is neither a synthesis of monoestic Islam nor of vedantic Hinduism. It is a mystic experience direct revealed to Sikh Gurus. It is a spiritual practical way of life, called Nam-Marga, Sehaj Marga, national high way (gêdìrêh) open to everyone who cared to treat it irrespective of caste, colour, community and nation. 37 Sikhism establishes three main points, that (i) basically there is no duality between transcendent and immanent God. (ii) Man has the highest position in the creation and (iii) Man is only in this creation who can realize himself. 38 Sikh mysticism opens the door of consciousness to the universal mind. It establishes such liberal spiritual principles which are free from dogmas, hypocrisy, fanaticism and orthodoxy. 39 This is the reason that Sikh mystics and worship places attracted every person. 40 The path of Sikh mysticism can be traversed by all human beings.

136 The seed of Lord s name is in every heart Let anyone of the four caste repeat His Name. 41 The Sikh idea of mukti has mystical approach. It prefers the salvation now here in the present life so that the liberated man as the instrument of God he may inspire others. According to Sikhism, spirituality, mukti, goodness and virtues are useless if they sink to dangerous individualism. The Sikh mystic neither seeks dominions nor deliverance but the love of Lotus feet. 42 The Sikh mystic after reaching the highest goal the vision of God he does not absorbed back into voidness but must remain earth conscious so as to transform his mundane world into a higher spiritual mode of existence. 43 All religions deal with God, man and world in one way or the other. Mysticism aims at bringing about total harmony between these three. Sikh mysticism concludes no duality between spirit and matter. 44 An ideal man in Sikhism achieves not merely a transition for himself from one level to another but a total transformation within and without. The Sikh mysticism urges the man to divine the whole of humanity on this earth by transforming mind, life and matter, through a conscious effort and will and with the spiritual technique of the Nam-Yoga. Out of five paths of Indian tradition i.e. Karam Yoga, Bhakti Yoga, JnÊna Yoga, ritual (Karam-Kand Yoga) and asceticism (Hatha Yoga), the first three are under the inclusive title of Nam- Yoga and the remaining two were rejected by Sikhism. Name, the vital force, spiritual awakening is capable of transforming the mental, vital and material stuff of which the man is made, into a subtle, finer and nobler. The Name of God transforms the dross into Gold. The God created this world with a purpose, the elevation of man to the heights of a mystic vision, the vision of God. Out of the all creatures man is only a self-conscious being: Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 137 God established the earth For the sake of God-centered persons. 45 By remembering God the entire world is installed. 46 Man is not only conscious but he is also self-conscious. He is not sinner by birth. God created him so that he may realize God. He is not born to get punish for his evil deeds or reward his good acts but to get union with the God from which he has separated. Sikh mysticism teaches us to dedicate all our activities in the name of God and seeks his grace. 47 The Sikh mysticism gave a meaning to the human life and made it meaningful. The love of humanity is not the extension of an instinct. It is neither of the senses nor of the mind. It is both implicitly and effectively much more. It is no longer a love of man for God. It is the love of God for all men. His (God) spirit is prevailing in every being. To love the creatures of God is to love God. The Sikh mysticism is not one of passive contemplation. It seeks to fulfill itself in action, urging man to be an active in the affairs dynamic world. The Sikh religion is revelation of Truth which is linking the inner life of thought and feeling with the outer world of action. The Sikh mysticism shows that Divine wisdom not only reveals Truth but inspires activity. It is not merely a way of understanding but also a way of life. Guru Nanak says: Truth is High Higher still is Truthful living. 48 The mystical realization of God in Sikhism is not the final end of mystic s journey. It is like a engine with halt at the station and is ever-ready for onward journey for pursuing, inspiring and motivating others. The aim of Sikh mystic is to lift humanity from the mundane level to the Divine status. 49 He is emancipated and emancipates others. 51

138 Sikhism highlights the achievements that the mystic exaltation and greatness of a man is to be judged not by his piety, holiness and ecstasies but by his character, determination to act, to face serenely the challenges of life. The dominated need of the Sikh mystic is an integration of superior wisdom with selfless activity. Such dedicated services in Sikh mysticism possessing the power to transforming the humanity as a whole. The service of mankind not merely a moral responsibility but as the only way to get the union with God. 52 An ideal mystic of Sikhism is distinguished for self-control, fixity of purpose. He speaks as he believes and acts as he judges right. His mystic experience is beyond good and evil. He transcends the sensory intellectual level. His kindness, sympathy and sincerity is an innate not mere calculated. Sikhism have high regards for such mystics. 52 The Sikh mystic transvaluated all values of human life and projected their perennial wisdom into the stream of consciousness of the followers of other faiths as to how they could become true Muslims, 53 good Hindus, 54 or enlightened Yogis. 55 The Sikh mysticism is above the futile rituals, useless ceremonies, formalism, poster worship, Yogic asanas, (practices) fast or panances, signs, symbols, ablutions or trances and mantras. It is cultless. 56 It gives no importance to pilgrimage, austerities, renunciations of family life, aims and charities, attachment to supernatural powers, 57 miracles, caste distinction and varan ashram division. The Sikh mystic after a steady discipline under the will of God, contemplation and negation of selfhood spiritual life moves in the Consciousness of Reality and living in temporal world at the transcendental level just as the lotus lives in a pond. 58 Sikh mystic spiritualises the sacred thread (janeu) and the Sutak. Sacred thread of contentment, righteousness, and continence of good virtues are common to all peoples. 59 Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 139 The concept of mysticism is too vast to cover in few pages but keeping in view the condition of limit we have to conclude here while briefing the all relevant points mentioned earlier. God of Sikh mysticism is so much gracious that if a Sikh goes one step towards the God. He comes near by million steps. God of Sikh mysticism is numeral one, monotheistic. 60 He is no longer God of one nation and personified like judaism. He is God of all mankind. Sikh mysticism exclude the idea of God begetting a son like Jesus. He is not incarnated. 61 He not only creates but also governs His creation. The true acceptance of one God in Sikhism is not like other faiths it is acquired if he is realized to be one within and without. 62 Guru (the True Enlightener) is as perfect as God but not God. The word Guru refers to God in Sikhism. Guru Nanak had no living Guru. In all the mystic systems of the world the status of Guru or prophet has a distinct place vis-a-vis a disciple. Sikh mysticism reaches its climax when a devotee Sikh Lehina, through mystic power Name becomes a successor of Nanak. 63 The mystic concept of Guru deepens more when Guru Gobind Singh recognised his disciple (Khalsa) as his Guru. 64 The creation of Khalsa is a great mystical thing ever found before in the history of mankind. Guru is the spokesman of God, Sikh Gurus though expressed their inability to describe their mystical experience yet what ever they said under the Divine command of God, that has become a doctrine, 65 to guide, to inspire the whole generation without any consideration of caste, colour, community and creed. 66 In the history of religion, Sikhism is only who has given the word (shabad) the status of Guru. 67 Shabad bears a deeply esotoric meaning with multiple shades in the totality of the teaching of Sikhism, with its conception of formless Supreme being and its mystical path of God realization. 68 Shabad bears the sense commulatively of holy teachings. 69

140 Sikh mysticism is called Surat-Sabad-Yoga. It is Sehaj-Marga of Sikh mystic in which he rejects the both ends of life, i.e. extreme indulgence in the material world and extreme renunciation. He rejects the worldliness but not the world. 70 Sikh religion is a dynamic religion of mystic beings endowed with universal consciousness. Hukam, Divine Law though not the initial thought yet it is the corner stone of the whole philosophy of Sikh mysticism. Man came to this world under His Divine Law. He has been destined to follow the Divine Hukam at the time of his very birth. 71 The submission to Divine law is a mystical way to get union with the Lord. 72 To follow the Hukam is the only sign of mystic devotee to get union with God. 73 The mystical trend of the Hukam which is only one that is known through the Guru, the spiritual guide. 74 Sikh mysticism is life in God, love of man, charity for all and service to the humanity. Sikh religion does not lie only in outer forms and rituals. It is a fact of experience. God the object of religious consciousness is not an idea that is conceived but a reality that is experienced, transvaluation of rituals and ceremonies. 75 It provided a unity and spiritual coherence of fatherhood of God and brotherhood of man. Sikh prayer is: O, Lord the world is on fire Showing thy benediction save it thou. 76 Human body is a temple of living God. The ignorant people find it outside the body, while leaving the family life. Selfmortification, and asceticism both rejected by Sikh mysticism. Through the Guru s word (holy teachings) Sikh dies in the word, i.e. controls his vices, use the worldly things as necessity not as luxury. 77 He prefers this world and avoid any kind of charm like salvation granted in the next world. He did not like to sacrifice the present life for the sake of salvation after this, life. Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 141 REFERENCES 1. Encyclopaedia of Religion and Ethics, ed. James Hastings, Vol. IX, p. 83. 2. Dewan Singh, What is Mysticism p. 15 3. Evelyn Underhill, Mysticism, p. 3. 4. The Guru Granth, Malhar, M. 4, p. 1263. 5. Ibid. Japuji, pp. 2, 5, 8. 6. A.C. Bouquat, Comparative Religion, p. 288. 7. The Guru Granth, Var Bilaval M. 4, p. 853. 8. Ibid. Bilaval M. 5, p. 837. 9. Bertrand Russel, Mysticism and Logic, p. 3. 10. R.M. Buck, Cosmic Consciousness, pp. 72 73. 11. William James, The Varities of Religious Experience, p. 370. 12. Encyclopaedia of Religion and Ethics, Vol. IX, p. 87. 13. Dewan Singh, What is Mysticism, p. 15. 14. The Guru Granth, Gauri Sukhmani M. 5. 15. Ibid., Asa M.1. p. 349. 16. Ibid., M. 1, p. 15. 17. Ibid., Salok M. 1, p. 1412. 18. Bhai Gurdas, Var. 24. 19. Ibid. p. 43 20. The Guru Granth, Majh M. 3, p. 124. 21. Ibid., Tilang M. 4, p. 725. 22. Ibid., Dhanasari, M. 1, p. 661. 23. Ibid., Asa, M. 1, p. 24. Ibid., p. 60. 25. Guru Gobind Singh, Sawayye No. 10. 26. The Guru Granth, Maru M. 1, p. 991. 27. Ibid., Sorath M. 1, p. 596. 28. Ibid., Gujri M. 3, p. 491. 29. Ibid., Salok Kabir (204), p. 1375.

142 30. Ibid., Japuji (37), p. 8. 31. Ibid., Suhi Var Majh M. 2, p. 791, 729. 32. Ibid. Suhi M. 5, p. 747. 33. Ibid., Siri M. 3, p. 87. 34. Ibid., Gauri Kabir p. 340. 35. Janamsakhi Bhai Bala. 36. The Guru Granth, Maru M. 5, p. 1002. 37. Ibid., Maru M. 5, p. 1025. 38. Ibid., Gauri Sukhmani M. 5, p. 274. 39. Ibid., Suhi M. 5, p. 747. 40. Ibid. 41. Ibid., p. 274. 42. Ibid., Dev Gandhari M. 5, p. 534. 43. Ibid., Gauri Sukhmani M. 5, p. 295. 44. Ibid., p. 281. 45. Ibid., Ramkali M. 1, p. 944. 46. Ibid. Gauri M. 5, p. 263. 47. Ibid., Dhanasri Ravidas, p. 694. 48. Ibid., Siri Rag M. 1, p. 62. 49. Ibid., Gauri Sukhmani M. 5, p. 273. 50. Ibid. 51. Ibid., Siri Rag M. 1, p. 26. 52. Ibid., Gauri Var M. 4, p. 306. 53. Ibid., p. 141. 54. Ibid., p. 1136. 55. Ibid., p. 730. 56. Ibid., Bhairavi M. 5, p. 1136. 57. Ibid. 58. Ibid., p. 944. 59. Ibid., Asa M. 1, p. 472. Oct., 2002 Jan. 2003

Distinctive Features of Gurmat Mysticism 143 60. Ibid., Asa M. 1, p. 350. 61. Ibid., Bhairavi M. 5, p. 1136. 62. Ibid., p. 784. 63. Ibid., Sawayye M. 3, p. 1392. 64. Guru Gobind Singh Dasam Granth. 65. The Guru Granth, p. 763. 66. Ibid., Asa M. 3, p. 361. 67. Ibid., M. 1, p. 944. 68. G.S. Talib, Trans. Guru Granth Sahib, Vol. I, Introduction, p. ixix. 69. The Guru Granth, Bilaval M. 5, p. 821. 70. Ibid., Malhar M. 1, p. 1280. 71. Ibid., Gauri M. 5, p. 199. 72. Ibid., Ramkali M. 5, p. 885. 73. Ibid., Majh M. 5, p. 106. 74. Ibid., Siri Rag M. 1, p. 72. 75. Ibid., Sarang M. 1, p. 1245. 76. Ibid., M. 3, p. 853. 77. Ibid., Siri Rag M. 1, p. 15.