Religion and the
Environment
The
Sikh View of Nature
by
Mahan Singh Khalsa
The
Sikh spiritual path has its origins with Guru Nanak who lived in the
Punjab area of India/Pakistan during the 15th century. Guru Nanak's
world, like our own world today, was beset with challenges, which he
addressed in his teachings. Nanak's teachings were preserved and
developed by a succession of nine Sikh Gurus for the next 200 years
until 1699, when the last living Guru, Guru Gobind Singh formalized a
distinct religious identity. So the question before us is this:
Do the spiritual teachings of the Sikh Gurus assist us in meeting the
many environmental challenges we face in today's modern world?
Before we explore this nexus of Sikh spiritual thought and temporal
activity it might be helpful to qualify what we perceive as
environmental challenges.
Of course global warming is a "hot" topic now. How about species extinction; water quality; air quality; biodiversity; food quality; and preserving wilderness to name just a few. But isn't our environment really more than this? Aren't our cities part of our environment? Aren't our jobs and business a large part of our environment? How about our lifestyles; our health care; our education; our government; and our international relations?
There is the rub. Nothing seems to stand alone. Over half the world lives in poverty. These people need stronger economies, which seem to necessitate greater energy consumption. How can we talk about air quality and CO2 buildup and not talk about global poverty and the inevitable increase in air pollution if poverty is to be reduced. For the sake of our own air quality do we help or hinder greater global wealth? To help means increasing air pollution and perhaps negating our own personal efforts to lessen environmental degradation. To hinder not only means seeing others as less entitled to the creature comforts we enjoy, but also invites greater global security threats if we accept the premise that poverty is part of the breeding ground for terrorism and conflict.
Narrowing our focus to life along the Wasatch front. What a blessing to live at the foot of such beautiful mountains. This blessing is no secret to members of SOC. Yet for some reason it seems to be a secret to most of the metropolitan valley. Let's be honest. If the local population ascended into the mountains as frequently as SOC members do, the "getaway" experience would not be the same. We would be queuing up at the trailheads.
In the summer we flee the city, even if only for a few hours to find relief from the heat and ozone-filled air. In the winter we flee those unhealthy, depressing inversions. We flee, but what about all those people like the working poor and inner city children without the time or means to escape. Is it our good fortune and their tough luck? Then we protest the mega-rich who are not satisfied to only visit this pristine environment but want to buy it and fence it for their own private enjoyment. Yet, if money were no concern how many of us would do the same? And each time we go up the canyons we leave our mark no matter how careful we are. How often would we visit this oasis without a good paved road and a gas -powered car?
One could go on about the paradoxes, which confront us in these modern times. But is this human condition really different than the challenges that Guru Nanak faced 600 years ago? For Nanak, the challenge and solution has been, is now and will always be the same. According to Nanak, the paradox is caused by the illusion of separateness.
The foundation to Sikh thought is called the "Mul Mantra" (root mantra). It begins "Ek Ong Kar, Sat Nam, Karta Purkh" -- Translation: There is one and only one creation to which all manifestation belongs; this is our true identity. Yogi Bhajan, who brought Sikh teaching to our western culture, had this motto: "If you can't see God in All, you can't see God at all." As human beings our security or insecurity hinges on the depth of this understanding. We are longing to belong. Why do we love wilderness? Is it because we feel a timeless serenity that gives us a deep sense of belonging? We say "I need to get up into the mountains to recharge my batteries". When we feel that we belong, we are balanced and effective in our activities. One would think if a little trip to the wilderness were so invigorating, what would it be like to live there. The sad truth is we get jaded. Our insecurities and negativity reassert themselves. We lose that special sense of belonging, of feeling that oneness. Sometimes that sense of wonder lasts for days; sometimes we lose it in minutes.
So how is belonging to be achieved if our adventures into nature seem so fickle? This is what the teachings of the Sikh Gurus ultimately address: The yogic technology to break through the illusion of separateness in our conscious, subconscious and unconscious mind. Happiness is an internal manifestation not an external event. Our batteries are now permanently charged as they are plugged into the essence of the universe itself. Peace comes to our hearts.
Without this inner spiritual strength will we have the capacity to make the inevitable social changes and yes, sacrifices to preserve our endangered natural world. How long will we continue to support political and economic systems that value competition over cooperation. Somehow we must evolve from living at each other, or with each other, and learn to live for each other. As Gandhi said "We must be the change we wish to see in the world".
With inner spiritual security these challenges become opportunities for creativity. More importantly the whole world, especially the natural world becomes sublime and purely mystical. Just listen to Guru Nanak:
"In the azure silver platter of the sky are the lamps of the sun and the moon. The stars are scattered pearls. The sandalwood forests are sacred incense and the breeze a divine fan. These, along with the flowers of vegetation are laid as offerings at creation's feet. What other worship can be compared to Nature's own Festival of Lights. While the Divine Music resounds within. Thousands are Thine eyes, yet Thou hast no eyes, Thousands are Thy forms, and yet Thou hast no form; Thousands are Thy lotus-feet and yet Thou hast no feet, Thousands are Thy noses to smell, yet Thou hast no nose. I am enchanted by thy play."
Growing up in Durango Colo., Mahan Singh
Khalsa developed a deep and enduring love of the mountains.
Mahan currently lives in Salt Lake City with his wife, Meherban Kaur,
and his two children who both attend the University of Utah. During the
1970's, Mahan and Meherban became students of Yogi Bhajan and took Sikh
vows. For the past thirty years, they have taught yoga and
meditation throughout the Salt Lake area. Mahan and Meherban have
been organizing activists in a number of progressive causes including
Utahns for a Nuclear Weapons Freeze; Utah Population and Environmental
Coalition; Utahns for a Just Peace in the Holy Land; and Wasatch
Coalition for Peace and Justice.
Attached picture is of Mahan and daughter Sat Kirtan Kaur at the Golden Temple. principle Sikh Temple located in Amritsar, India.
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Of course global warming is a "hot" topic now. How about species extinction; water quality; air quality; biodiversity; food quality; and preserving wilderness to name just a few. But isn't our environment really more than this? Aren't our cities part of our environment? Aren't our jobs and business a large part of our environment? How about our lifestyles; our health care; our education; our government; and our international relations?
There is the rub. Nothing seems to stand alone. Over half the world lives in poverty. These people need stronger economies, which seem to necessitate greater energy consumption. How can we talk about air quality and CO2 buildup and not talk about global poverty and the inevitable increase in air pollution if poverty is to be reduced. For the sake of our own air quality do we help or hinder greater global wealth? To help means increasing air pollution and perhaps negating our own personal efforts to lessen environmental degradation. To hinder not only means seeing others as less entitled to the creature comforts we enjoy, but also invites greater global security threats if we accept the premise that poverty is part of the breeding ground for terrorism and conflict.
Narrowing our focus to life along the Wasatch front. What a blessing to live at the foot of such beautiful mountains. This blessing is no secret to members of SOC. Yet for some reason it seems to be a secret to most of the metropolitan valley. Let's be honest. If the local population ascended into the mountains as frequently as SOC members do, the "getaway" experience would not be the same. We would be queuing up at the trailheads.
In the summer we flee the city, even if only for a few hours to find relief from the heat and ozone-filled air. In the winter we flee those unhealthy, depressing inversions. We flee, but what about all those people like the working poor and inner city children without the time or means to escape. Is it our good fortune and their tough luck? Then we protest the mega-rich who are not satisfied to only visit this pristine environment but want to buy it and fence it for their own private enjoyment. Yet, if money were no concern how many of us would do the same? And each time we go up the canyons we leave our mark no matter how careful we are. How often would we visit this oasis without a good paved road and a gas -powered car?
One could go on about the paradoxes, which confront us in these modern times. But is this human condition really different than the challenges that Guru Nanak faced 600 years ago? For Nanak, the challenge and solution has been, is now and will always be the same. According to Nanak, the paradox is caused by the illusion of separateness.
The foundation to Sikh thought is called the "Mul Mantra" (root mantra). It begins "Ek Ong Kar, Sat Nam, Karta Purkh" -- Translation: There is one and only one creation to which all manifestation belongs; this is our true identity. Yogi Bhajan, who brought Sikh teaching to our western culture, had this motto: "If you can't see God in All, you can't see God at all." As human beings our security or insecurity hinges on the depth of this understanding. We are longing to belong. Why do we love wilderness? Is it because we feel a timeless serenity that gives us a deep sense of belonging? We say "I need to get up into the mountains to recharge my batteries". When we feel that we belong, we are balanced and effective in our activities. One would think if a little trip to the wilderness were so invigorating, what would it be like to live there. The sad truth is we get jaded. Our insecurities and negativity reassert themselves. We lose that special sense of belonging, of feeling that oneness. Sometimes that sense of wonder lasts for days; sometimes we lose it in minutes.
So how is belonging to be achieved if our adventures into nature seem so fickle? This is what the teachings of the Sikh Gurus ultimately address: The yogic technology to break through the illusion of separateness in our conscious, subconscious and unconscious mind. Happiness is an internal manifestation not an external event. Our batteries are now permanently charged as they are plugged into the essence of the universe itself. Peace comes to our hearts.
Without this inner spiritual strength will we have the capacity to make the inevitable social changes and yes, sacrifices to preserve our endangered natural world. How long will we continue to support political and economic systems that value competition over cooperation. Somehow we must evolve from living at each other, or with each other, and learn to live for each other. As Gandhi said "We must be the change we wish to see in the world".
With inner spiritual security these challenges become opportunities for creativity. More importantly the whole world, especially the natural world becomes sublime and purely mystical. Just listen to Guru Nanak:
"In the azure silver platter of the sky are the lamps of the sun and the moon. The stars are scattered pearls. The sandalwood forests are sacred incense and the breeze a divine fan. These, along with the flowers of vegetation are laid as offerings at creation's feet. What other worship can be compared to Nature's own Festival of Lights. While the Divine Music resounds within. Thousands are Thine eyes, yet Thou hast no eyes, Thousands are Thy forms, and yet Thou hast no form; Thousands are Thy lotus-feet and yet Thou hast no feet, Thousands are Thy noses to smell, yet Thou hast no nose. I am enchanted by thy play."
Attached picture is of Mahan and daughter Sat Kirtan Kaur at the Golden Temple. principle Sikh Temple located in Amritsar, India.
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