Story Telling and Native Spiritualities

Today we will watch a DVD on Raven Tales. Please read Fisher, pages 49-51 to explore the importance of “Story Telling” among the Aboriginal Communities.

Here is an introductory note for the Raven Tales that I have copied from the following website: http://www.raventales.ca/?p=46

Raven Tales is the multiple (20 and counting) award-winning series of 13, half-hour, CGI (Computer-Generated Imaging) animated television/film programs, targeted at school-age children and their families. Starring Dr. Evan Adams of Smoke Signals fame, winner of the AIFF Best Actor Award, Raven Tales features Native American folklore developed to appeal to a broad international audience in a contemporary, humorous and entertaining way.

Raven Tales concentrates on the wild and funny adventures of Raven, the most powerful, and one might add, trickiest troublemaker of Native American folklore.

The Raven Tales, like the Simpsons, centers its humor on the interactions of its re-occurring ensemble cast. The three principal characters, Raven, Eagle and Frog, anchor the show and provide familiar faces and humorous antics that feature widely in each episode. Along with the principle characters are a cast of humans, their children and a group of mythological creatures whose foibles and flaws give our heroes plenty to worry about. And with 10,000 years of market research to support them, these stories are surefire hits with any audience!

The pilot episode, How Raven Stole the Sun, has been adapted from a popular Haida myth, but has elements of Salish and Kwakiutl, while others episodes have been adapted from Cree, Cherokee, Lakota, Navajo, Nisgaa and other Native American stories from all across North America.
Raven Tales: How Raven Stole the Sun is proud to be the first computer animated film production directed, designed and co-produced by an Aboriginally-owned and operated production company. In addition, the cast, music and sound design are all by Aboriginal talent.

Raven Tales Production Corp. was founded in 2001 in Vancouver, British Columbia for the expressed purpose of creating high quality computer animated productions featuring Native American stories and talent.

Welcome to the world of Raven Tales!

APPROPRIATENESS TO EDUCATIONAL TELEVISION

With its wide entertainment and educational appeal, the co-development of books and reader guides as well as interactive educational games, Raven Tales meets all the general requirements for educational television.

In addition the National Science Foundation, National Geographic, Harcourt books, the Joseph Campbell Foundation and The National Film Board of Canada have all served as consultants for both story and design to make sure Raven Tales remains appealing to children and contain relevant lessons for both children and families.

And finally, Raven Tales is the only series of its kind, a series based on Aborignal Folklore featuring an all-aboriginal cast and produced by a majority Aboriginally-owned Production Company. The Raven Tales stories are told by a team that has been vetted by tribal consuls and heredity chiefs. Raven Tales has already demonstrated its wide appeal and quality as educational entertainment in a number of markets.

EDUCATIONAL COMPONENT

To fulfill its mission to educate as well as entertain, Raven Tales is designed for integration into an existing Literacy and History Program. Raven Tales will ultimately feature an interactive and textbook reading program to compliment and enhance the existing media program experience. Currently schools Canada wide are already using the Raven Tales pilot program as a key component of both their Native Studies and Literacy program at elementary levels. A study sponsored by the University of British Columbia First Nations Education program is currently researching the impact of a Raven Tales centered curriculum on both First Nations students as well as general students. So far the results are very promising.

Multicultural media and literature like Raven Tales, has been shown to help children to understand their world and consequently, to better know themselves. Research projects, as the one outlined below, have shown how important it is for children to see themselves in books and other media that represent their cultural experience, including use of folklore and characters unique to their cultural heritage. In turn, it has also been demonstrated that children who are exposed to materials from cultures other than their own have show a higher comprehension and retention rate. In addition, multicultural literature and media provides kids with a window on the world and helps them understand their place in it.

Currently the National Endowment for the Humanities recognizes the advantages of Multicultural Literacy programs and has a recommended reading list that includes texts written by key Raven Tales personnel.

The overall design of Raven Tales Literacy program follows the fundamentals established by the Multicultural Literacy Program (MLP), a three year project funded by FIRST (Fund for the Improvement and Reform of Schools and Teachers) of the U. S. Department of Education, which was designed to address the needs of the changing racial and cultural demographics of school districts. The program used a inclusive approach to reading/writing instruction, integrating multicultural literature and media into the existing reading program to increase reading achievement and engagement.

The philosophy of the program is based on research findings that indicate incorporating the students’ culture into the school program constitutes a significant predictor of academic success (Cummins, 1986; Campos and Keatinge, 1984) and can positively influence reading comprehension (Lipson, 1983: Mason & Au, 1990; Steffenson, Joag-Dev, & Anderson, 1979). The study also relied on studies that showed that predominantly Anglo children also showed increased reading skills when multicultural literature and media was integrated into a comprehensive program.

Note: It is believed that the introduction of novel and culturally distinctive materials produce a renewed interest in reading for students who are otherwise jaded by the familiar.

The Multicultural Literacy Program uses multicultural literature and media to implement process-oriented reading and writing instruction designed to increase academic achievement for students of color as well as both heighten cultural awareness of all students and help reignite an interest in reading. (Diamond & Moore, 1992).

Additional educational consultants include Dr. Linc Kesler and Dr. Marie Batistte.

Question to Explore:

Discuss a Native American Tale that you have explored and comment on the importance of story telling among the aboriginal people to promote spirituality.

Exploring Native American Religious Themes

You may read Fisher pages 32-71. These pages do not provide information specifically on the Native American Religions alone. They discuss a much wider variety of “indigenous sacred ways”. Some scholars use the phrase “primitive religions” to describe these religions, while others consider them as “minor”, or “small god worship” as different from the “major world religions”!

Fisher’s breadth of exploration is indicated in the map that you will see in page 33 that also provides a list of “aboriginal spiritualities”.

As for the Native Americans they prefer to use the term “Spiritualities” as opposed to “Religions”. The word religion might remind them of the “Christian religion(s)” that deprived them of their language and culture that included a perspective on the “Sacred”. This does not mean that all aboriginal people have a negative view of Christian religion(s) and all Christians are keen to eliminate aboriginal spiritualities.

Among the aboriginal people there is wide variety of ways to express beliefs. These vary from tribe to tribe and place to place. But it is possible to identify some common themes.

A. Themes (Basic Concepts)

1. Great Power: Aboriginal people generally believe there is a “Great Power” or a “Great Spirit”. They do not usually consider this “Great Power” as a “personal God”. This is more of a “power” and a great “mystery”. Names with which this “Great Power” is known include, among others, are Wakan Tanka, Manitou, and Orenda. Though all things come from the Great Power, this Great Spirit is not the creator. Creation is performed by other “Beings” (Supernatural) with creative powers. And that “Being” differs from group to group. Hence we have a variety of creation myths. This “Being” may have a human form as in the First Man and the First Woman of the Navajo people. Sometimes this “Being” may have a dual form – human/animal – as Raved of the Northwest people.

2. Spirit: Aboriginal Spiritualities, like the Shinto belief, suggest that all things in the universe are alive and contain spirit within them. These “spirits” impact on “human lives” either benevolently or malevolently. Earth also is endowed with a “spirit” and humans, therefore, are expected to respect the earth. So the earth is revered as mother or grandmother. Spirits of the dead people may live as ghosts on earth or may be reborn as animals. There are certain people in every tribe who have special connections with the “spirit world”. These people are often called Shamans. Details follow later under section C.

3. Walking the Sacred: Individuals are expected to live in harmony with all that is in the universe. Maintaining the “balance and harmony” amounts to walking the sacred. People seek and the sacred also through dreams and visions, which in turn will enhance the “walking the sacred”.

4. Oral Tradition: Aboriginal beliefs, values and traditions are not written down. But they are passed on orally. They are also communicated through rituals along with stories and myths. Dancing is an important ritual among the aboriginal people. Details to follow later. The aboriginal people gathered around the fire and told stories about how the world was made, how people came to be and how certain traditions came to be part of the aboriginal culture. These stories eventually became the “sacred tradition” of the tribe. [If time permits we will watch two short “Raven Tales” next Monday.]

B. Dance

1. You may want to look at Fisher’s account on “The Sun Dance” in pages 58f. Fisher calls this “Way of Self-Sacrifice”.

2. Dancing is “praying” for the Aboriginal people. Jordan Paper says, “Native people do not just pray with their voices, but with their bodies as well”. Here is a poetic quote that suggests the importance of “dance” for the aboriginal people:

3. “Why we dance:
To dance is to pray
To pray is to heal,
To heal is to give,
To give is to live,
To live is to dance”

4. Sun Dance is not the only dance that the Native Americans perform. Other dances include the following: Spirit Dance, Feather Dance, Thanksgiving Dance, Thirst Dance, Drum Dance, Ribbon Dance, Grass Dance, etc. Powwow is another very popular dance. Pauau means, “gathering of persons with spiritual power for a healing.

5. Here is a title you may want to explore after your Religion 101 is done: Jordan Paper, Native North American Religious Traditions: Dancing for Life, Westport, Connecticut: Prager Publishers, 2007.

6. Native American religions “are not ones of passivity, of sitting quietly singing pre-arranged hymns or listening to a religious professional sermonize or pray for one. Rather these are traditions of dynamic religious lives, where one actively involves all of oneself, including the body …” (Paper, page 4.)

7. With dancing, drumming and singing goes together. For the aboriginal people the drum represents the earth. Humans are created, they believe, to remain connected to the earth and all that is there earth! If there is a “moksha” (heaven) in aboriginal spirituality, then, it is a reference to that “connection”, which is considering life, earth, and all the animate and inanimate things on earth as “sacred”.

8. Here is quote that emphasizes the “connection”: “American Indian dance is not a form of mindless amusement. It is a form of praise, worship, and a way to experience interconnectedness through motion … Serious dance is prayer that can open a doorway to connection with the total universe”. (Paper, p. 151f.)

9. Aboriginal spiritualities, like Shintoism and Zoroastrianism, is an “ecological religion”. The word “ahimsa” may not be used among the “aboriginal people” but it is implied and that should be extended to both animate and inanimate things. So “Dancing” essentially cultivates this sense of “sacredness”!

C. Shamans

1. Shamans, in Native American communities, are religious leaders. The Shaman can be either a man or a woman. These Shamans are believed to have extraordinary powers. Their primary function in the community is healing. Hence the European settlers called them “medicine man” or “medicine woman”. But the Shaman consider themselves as “dream doctor”, or simply a “dreamer”, or a “shadow man/woman”, or a “singer”.

2. Shaman may be approached for various reasons. Some of them include the following: to cure illness, to find a lost object, to influence the weather, or to predict an outcome of a course of action. Hence Shaman will cultivate many skills, such as predicting the future, interpreting dreams, story telling, acting as a tribal historian, finding lost objects, knowing the uses of herbs and plants, and diagnosing ailments.

3. First Nation people believed that one’s physical condition was linked to his or her spiritual condition. Hence the Shamans specialises in different aspect of spiritual life ending sometimes as prophets, seers, visionaries who will foresee the future.

4. There are also Shamans who merely perform public ceremonies and rituals.

5. Among the different communities the process of becoming a Shaman is different from one another.

6. In some communities, Shamans would sometimes go into trance to visit the “Spirit World”.

7. To explore further on Shamanism you may click on: http://www.holisticshop.co.uk/library/b_sham.html or follow these texts:
Knudtson, Peter, and Suzuki, David, Wisdom of the Elders, Vancouver: Greystone Books, 1992. Pp. 258.
Lake-Thom, Bobby, Call of the Great Spirit: The Shamanic Life and Teachings of Medicine Grizzly Bear, Rochester, Vermont: Bear & Company, 2001. Pp. 244.

Questions to Explore:

1. What is “Sun Dance”? Explain its importance to the “First Nation People”.

2. Explain the following: a. Shaman; b. Vision; c. Story Telling; d. Creator; and e. Totem.

3. Discuss some of the major themes of the aboriginal spiritualities.

Aboriginal Spirituality: Peace Among People and Connection with the Land

We will watch a DVD that depicts one man’s vision to promote peace among people of all colour and race and celebrate people’s connection with the land. These are some of the aspects of Aboriginal spirituality. As you watch pay attention to the themes, laws, values, rituals, and other aspects of Aboriginal spirituality.

More about the “Turtle Lodge” can be read in the following website:
http://www.theturtlelodge.com/

Below you find information on Dave Courchene who was the mastermind of the Turtle lodge. This is copied from the following website:
http://www.kalliopeia.org/Events/8thfireinvite.html

Dave Courchene Jr., whose traditional name (Nii Gaani Aki Inini) means “leading earth man” is an Elder and spiritual advisor from the Anishnabe Nation, Eagle Clan.

Descended from a long line of chiefs and leaders of his people, he felt compelled by forces beyond his control to quit his job as an educator and go on a ceremonial expedition of peace around the world.

The DVD chronicles that journey and his vision for The Turtle Lodge. Twenty-five years ago Dave received a dream vision for a Village of Peace. At the heart of the village was a lodge, built in the shape of a turtle.

Around "The Turtle Lodge" were four smaller turtle-shaped lodges in each of the four directions. People of every colour were coming out of these lodges and walking toward the central lodge. Animals (predominantly horses and buffalo), people in a garden, and Elders talking and laughing around a fire were seen. An eagle was circling in the sky above.

Through the vision, the First Nations Elders believe the Great Spirit has given people of all cultures the gift of a lodge of truth, kindness and love, which will bring healing and peace to the world.

The Turtle to Indigenous people is a symbol of truth.

The Turtle Lodge is an indigenous place of learning, healing and sharing for all Peoples. It is based on the Seven Sacred Laws and the Eight Paths of the Medicine Wheel—the ancient values and healing principles of North American indigenous people.

Received through a vision, and founded upon land-based spiritual teachings that bring Balance to Life, the Turtle Lodge was built in 2002 by volunteers in Sagkeeng First Nation, Manitoba, Canada.

The Turtle Lodge offers Youth, Adults and Elders the opportunity to come together in a sacred environment for traditional teachings, ceremony, healing, and the sharing of aboriginal perspectives on how to have a Good and Peaceful Life. The Turtle Lodge is a place for sharing our universal and ancient knowledge, and also, a place for sharing among people of all races and nations.

Here below are seven virtues Dave Courchene promotes at the Turtle Lodge. He says that the “First Nations people have survived by following their ancient philosophy of life, since time immemorial. This philosophy helps all living beings to remain connected to the Great Spirit, our Mother the Earth, and to each other.”

The seven virtues, the First Nation People believe, help “to maintain the sacredness of life, and to ensure survival as living beings on this Earth. They remind us that we are all one - we are all connected - regardless of racial, cultural, religious, socio-economic, or political background.”

1. Eagle Symbolizes “Love”

“The First Peoples of Turtle Island (North America) were to always carry out actions in love. To feel true love is to know the Creator. One's first love is to be the Great Spirit. You express love for the Great Spirit by loving yourself and how the Great Spirit made you. Only then can you truly love others. Children are to be loved, for children are gifts from the Great Spirit.”

2. Bear Symbolizes “Courage”

“To have courage is to have the mental and moral strength to listen to the heart. It takes courage to do what is morally right. First Nations people were told to be proud of who they are and never to deny the way of life the Great Spirit gave to them.”

3. Beaver Symbolizes “Wisdom”

“To live in wisdom is to know that the Great Spirit gave everyone special gifts. Showing wisdom is using your gifts to build a peaceful and healthy family and community. When we know and use our gifts, we become an instrument of the Great Spirit, helping to bring peace to the world.”

4. Buffalo Symbolizes “Respect”

“First Nations people were told to always respect all life on Mother Earth. To show real respect is to share and give of yourself for the benefit of all life. Respect the Elders from all races of people who uphold the sacred teachings of the Great Spirit.”

5. Sabe (Sasquetch) Symbolizes “Honesty”

“To be honest with yourself is to live in the spirit of how you were created. Never lie or gossip about each other. The more honest you are the bigger you become as a person.”

6. Wolf Symbolizes “Humility”

“Always carry out actions in humility. Think of your family, your fellow human beings and your community before you think of yourself. To know humility is to understand that you are not more or less important than anyone else. Being humble is surrendering to the Great Spirit, who has created and who directs all life.”

7. Turtle Symbolizes “Truth”

“Always seek the truth. The truth lies in spirit. Prayer was to be done every day at sunrise to give thanks to the Great Spirit for the gift of life. Each of the gifts and ceremonies were given by the Great Spirit to the Original human beings to help them find the truth and the true meaning of their life on Earth. Living the truth is living the Seven Sacred Teachings, living from the heart.”

Questions to Explore:

1. What lessons do you learn about “aboriginal spirituality” as you explored the vision of Dave Courchene Jr.?

2. List and explain the seven basic virtues promoted among the Anishnabe Nation.

3. What are some of the main features of the First Nation Spirituality? Discuss.

Zoroastrianism

Please read Fisher, pages 231-234.

1. Zoroastrians Today: There are less than 200,000 Zoroastrians living today. Recent figures suggest around 2 to 3.5 million practitioners of this religion. In 1990’s it was considered a religion almost at the brink of extinction. Most Zoroastrians (known also as Parsis) live in Iran, Iraq, Afghanistan, Pakistan and India. There are also some in UK and USA. Up until very recent time they were a persecuted group living under Muslim domination.

2. Importance of Zoroastrian Religion: “The importance of Zoroastrianism”, R.C. Zaehner wrote, “lies not in the number of those who profess it, but rather in the influence it has exercised on other religions, and particularly on Christianity, through the medium of the Jewish exiles in Babylonia who seem to have been thoroughly impregnated with Zorastrian ideas.” The Concise Encyclopedia of Living Faiths edited by R.C. Zaehner, page 200 (1986 edition).

3. Who are the Zoroastrians? Zoroastrians are dedicated to the divine message revealed by Zarathushtra Spitama, one of the earliest prophets to teach monotheism, the belief in one God. The ancient Greeks knew Zarathushtra Spitama as Zoroaster.

4. Zarathushtra: Zarathushtra was born perhaps in 6th century BCE. As a young boy he was interested in nature and wanted to know as to how the world was created. His search for creation and the creator lead him to God with whom he communed after several years of meditation. When he was around 30 years old, he introduced a religion known today as Zoroastrianism.

5. Ultimate in Zoroastrian Religion: Zarathushtra spoke of one God whom he called Ahura Mazda. This compound term in Avestan language describe the divine as both masculine and feminine. Ahura is masculine gender while Mazda is feminine. Ah of Ahura refers to “life”, and has been translated as “Lord of Life” while Mazda means “superior wisdom”.

6. Gender Equality: By using the term Ahura Mazda, Zoroastrians believe, Zarathushtra conveyed the equality of males and females before the Creator and that the deity was beyond one particular sexual designation.

7. Ahura Mazda: God is Omniscient, Omnipotent, and Omnipresent. God is formless and invisible. God is eternal and “unchanging”. God is the creator of life and the source of all goodness and happiness. God is worshiped as Supreme Being. Zoroastrians believe that God’s creation is pure and should be treated with great love and respect. Hence some consider Zoroastrianism as the first “ecological religion”.


8. Fire: Fire provides heat and light and it is the source of life and growth. Hence, fire has remained the centre of all religious rituals of the ancient Indo-Iranians. Even today fire plays an important role in the religious ceremonies of the Zoroastrians.

9. Sacred Fire: The sacred fire must be kept burning continually and has to be fed at least five times a day. Prayers also are recited five times a day. The founding of a new fire involves a very elaborate ceremony. There are also rites for purification and for regeneration of a fire.

10. Not Fire Worshippers: Zoroastrians are not fire worshipers. But they believe the veneration of fire is able to generate an intimate communion with Ahura Mazda, the source of all life. When Zoroastrians stand in devotion before a sacred fire they believe that they are standing in the presence of the radiating power of Ahura Mazda.

11. Tower of Silence: When a believer dies, his or her body is brought to the Tower of Silence, where vultures shall eat the corpse, so that neither fire nor earth becomes contaminated. Water, earth, air, and fire are all sacred according to the Zoroastrian belief. Hence a dead corpse should not pollute these.

12. Sacred Scriptures: Avesta, or the Zend Avesta is the Zoroastrian scripture. The Avesta consists of fragmentary and much-corrupted texts; it is written in Old Iranian language, a language similar to Vedic Sanskrit. The major sections of the Avesta are four:
a. The Yasna, a liturgical work that includes the Gathas (songs).
b. The Vispered, a supplement to the Yasna.
c. The Yashts, hymns of praise.
d. The Videvdat, a detailed code of ritual purification.

13. Good and Evil: In Zoroastrianism, Ahura Mazda has an adversary called Angra Mainyu, which means destructive spirit. Angra Mainyu is believed to be the originator of death and all that is evil in the world. Ahura Mazda is perfect and abides in Heaven, while Angra Mainyu is evil and dwells in the depths of Hell. When a person dies, they will either go to Heaven or Hell depending on their accumulated deeds.

14. Zoroastrian Aspirations: A devout Zoroastrian strives to think “Good Thoughts” (Humata), speak “Good Words” (Hukhta) and do “Good Deeds” (Harshta).

15. Initiation: Generally at the age of seven, Zoroastrians are given a sudreh (shirt) and kusti (cord) as part of an initiation ceremony, known as navjote or sudreh-pooshi ceremony. These garments are considered sacred. They tie the kusti around the sudreh three times to remind themselves of “Good Words, Good Thoughts, and Good Deeds”. Read more by clicking on: http://www.heritageinstitute.com/zoroastrianism/navjote/index.htm

16. Householder Practitioner: Zoroastrianism is a home oriented religion. There is no tradition of monasticism or celibacy. Zoroaster himself was a family man and most worship happens in the family home.

17. Contribution to the Community: Zoroastrianism is community inclined. And it is a religion that promotes good and profitable community action. Zoroastrians work towards improving the local community and society in general. They tend to give generously to charities and are often behind educational and social initiatives. The Parsis community in India is better known for its industrious contributions to Indian society.

18. Faravahar: The faravahar is one of the best-known symbols of Zoroastrian religion. The winged disc has a long history in the art and culture of the ancient near and middle east. It symbolizes the Spirit of human, (or some consider that as the guardian angel) which is considered to be perfect and if humans follow the direction of the Spirit within they will be led to perfection. The three “H” of the Zoroastrian faith – Humata, Hukhta, and Harshata are depicted in the bottom three layers in the symbol.

Questions to Explore:

1. Discuss the main features of Zoroastrian religion.

2. Explain in detail the sudreh-pooshi ceremony of the Zoroastrians.

3. Do you agree with the following statement: Zoroastrianism is primarily an ecological religion. Explain your answer.

Shintoism

Shinto is “the way of the kami”, “ways of honoring the spirits in nature” (Fisher, p. 214.) Shinto is the term normally used in English to refer to the indigenous religious traditions of Japan, in contrast to religious traditions such as Buddhism, Confucianism, and Daoism imported from the mainland Asia. Ancient Shinto had a very positive attitude towards nature and life, somewhat similar to that aboriginal people!

Read Pat Fisher, “Shinto”, pages 214-230.

1. Shinto is from the Chinese Shendao, ‘the way (dao) of the spirits (shen)’, or ‘the way of gods’. Another word used, actually a phrase, in Japan to refer to this religion is Kaminomichi (or kami no michi) meaning ‘the way of gods (kami)’. Shinto is a nature religion.

2. Shinto: “Shin” means divine being and “Do” means the way. Way of the “divine being”!

3. Major classics of Shintoism:

a. Kojiki.

b. Nihnongi.

(These classics were probably were also influenced by Buddhist, Confucian, Korean, and Chinese thoughts. Certainly the Daoistic yin-yang and the five agents – metal, wood, water, fire, and earth – are now part of Shinto beliefs and practices expressed in these classics.)

4. The sensitivity to natural beauty is retained among the Japanese people despite the industrialization. This sensitivity to beauty is “expressed” in some of the small arts:

a. Rock gardening.

b. Flower arranging.

c. Tea ceremony – paying attention to the simple things!

d. Poetry – haiku.

(Is this involvement in simple art a Zen influence or a Shinto impact?)

5. In Japanese mythology:

a. Deity gives birth to many “kami”, spirit or spirits, a single phenomenon found in the entire creation!

b. Nature, including the humans, is created!

c. There is a kinship among all created things including humans and the rest of the natural world!

d. Emperor is also revered as “kami”!

6. When a human follows the “kami” then that person is in harmony with nature, which is the purpose of human life according to the Shintoism!

7. Shrine worship is popular in Shinto practice. There is said to be 100,000 Shinto shrines – small and big – in Japan, suggesting the Japanese awareness of the “kami”! The Japanese believe it is “kami” that decides on the location where a shrine is built.

8. In these shrines the Japanese turn to “kami” for various reasons such as:

a. To honor “kami” for protection of a particular locality!

b. For healing.

c. Seeking protection for crops from pests.

9. The variety of “kami” found in Japanese society, each with a shrine, or several shrines, include the following:

a. Inari is “kami” dedicated to rice cultivation!

b. Hachiman is the “kami” of war!

c. Tenjin is the “kami” of students and learning!

d. Sengen, the guardian “kami” of Mount Fuji!

e. Ameraterasu, goddess of the sun, is perhaps the most important of all the “kami”, believed to have created the Japanese people!

(Obviously before “shrines” were built certain trees and groves would have been considered “sacred spaces” as you find in most world religions!)

10. Today the “kami” of a place may be interpreted in terms of “energy”! Fisher writes: “The kami of a place may be experienced as energies rather than pictured as forms. At times Shinto has been strongly iconoclastic (opposed to images of the divine).” [A good introduction to such thoughts is found in the 1993 novel titled The Celestine Prophecy by James Redfield]

11. You may note Shintoism has no historical founder, no official scriptures, and no official teachings (doctrines). But they do have “hereditary priests” whose functions are two fold:

a. Performing the rituals. The rituals are done with great precision – bowing, clapping of hands, beating of drums, waving of a stick with paper strips, and so on. This includes also the “right Shinto priest”.

b. Facilitating communication with kami.

12. People usually do not use specific prayers for help but a “reverent recognition” of the relationship with the kami.

13. Worship in a home: Space for worship is usually a shelf with a miniature shrine that has a little mirror. Offerings are placed: “rice for health, water for cleansing and preservation of life, and salt for harmonious seasoning of life”. [Read Fisher, page 219.]

14. There are about thirteen sects formed since mid 1800’s. They differ from the traditional Shinto mainly in terms of emphasis on Mount Fuji and healing. Some also emphasize collaborating with Confucian thoughts.

Questions to Explore:

1. What is “aikido”? How does the Shinto priest Hitoshi Iwasaki experience “kami” and promote the cause of “kami” among Japanese living in North America? [Read Fisher, page, 228]

2. Explain in detail the Shinto purification ceremony by the waterfall. What kind of relevance do you see for someone in North America today?

3. Explain the following concepts: a. Kami; b. Aikido; c. Misogi; d. Shinto Shrine; and e. Shinto Clergy.

4. What is tsumi? Why and how do the Shinto practitioners use a misogi?

Confucianism

If Daoism is an “individual’s” way to live naturally, then Confucianism is about that “individual” becoming a “social being”.

Confucianism, it is generally accepted, was the single most important thing in Chinese life. Confucianism affected everything in China – education, government and attitudes toward behaviour in public and private life. Confucianism is not a religion but it is more of a philosophy, a guide to morality and good government.

Read more about Confucianism in Fisher pages 199-213.

Students will have an opportunity to watch a lecture – DVD – on “Confucius” who is treated along with Jesus and Muhammad two other founders of great world religions.

1. K'ung Fu Tzu, Confucius (551-479 BCE) in English, also known as Master Kong, somewhat a contemporary of Buddha and Mahavira in India, was born in the modern day Shantung Province in China. He lived in an era known for its moral laxity giving advice to rulers. He accumulated a small band of students (disciples) during this time. Read Fisher pages 200f.

2. Confucian way promotes a “good and right conduct” within your family, within the community, and in the nation. Purpose of Confucianism is to evolve into “a good person”.

3. Confucius in his teachings stressed the “here-and-now” rather than “invisible” or the “supernatural”. His emphasis was “on the cultivation of character, purity of heart and conduct.” He encouraged all people to develop “a good character first, which is a priceless jewel and which is the best of all virtues”.

4. Notice the quote from the Analects (XI:11) attributed to Confucius: “While you are not able to serve men, how can you serve the ghosts and spirits?” [Quoted by Fisher, page 202.] This, you may notice, reflecting the concerns of the Christian scriptures: “… for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen” (1 John 4:20).

5. Confucius insisted on close adherence to Dao, the need for harmonious living. Confucius was a pragmatic person. Hence he dealt with the practical matters of daily and personal relationships, which should be marked by “harmony” between the following fivefold system of relationships. These are, he believed, fundamental to social order:
a. Ruler and the subject.
b. Parents and the children.
c. Husband and the wife.
d. The older folks and the younger.
e. Older friend and the younger friend.

6. Later the disciples of Confucius developed ten attitudes that are to govern the five relationships:
a. Love in parent.
b. Filial piety in the child – both son and daughter.
c. Gentility in the oldest child.
d. Humility and respect in the younger.
e. Righteous behaviour in the husband.
f. Obedience in the wife.
g. Humane consideration in elders.
h. Respect and admiration in juniors.
i. Benevolence in rulers.
j. Loyalty in subjects.

7. A famous Confucian maxim, somewhat the golden rule of Confucianism is: “Never do to others, what you would not like them to do to you.” This is the Confucian virtue of shu, reciprocity.

8. For Confucius humans are “fundamentally good” and are inclined towards “goodness”. Sages and saints, for Confucius, are those who have strived towards “perfection of goodness”. All can, Confucius believed, attempt the ideal by “living a virtuous life” by cultivating “noble character”, and performing duties “unselfishly”. For Confucius it is the princely human who is “dignified, noble, magnanimous, and humble” while the inferior human is “mean, proud, crooked, and arrogant”.

9. Confucius never claimed to be the originator of this philosophical/ethical code. Neither did he write any books. He derived some of his ideas from classical writings. These he codified by illuminating them with his own examples, insights and principles. These soon shaped Chinese thought and character. Disciples of Confucius put together the sayings of their master, eventually came to be known as Analects. These contain all that we today know about Confucius.

10. Chu Hsi (1130-1200 CE) assembled together two sets of Confucian Sacred Texts. Probably it is these writings that promote the emperor cult where the emperor (the ruler) is considered as the “eldest son” of the parents “heaven and earth” (Fisher p. 204).

11. There were two other important Confucian philosophers:
a. Mencius (390-305 BCE).
b. Xunzi (around 200's BCE).

12. Mencius and Xunzi held beliefs similar to Confucius but they were somewhat different from one another. Mencius believed that people were born good. But they have to work hard to “preserve the natural compassion of the heart”.

13. Xunzi argued that people could be good and live peacefully only if their minds were shaped by education and conduct.

14. Confucianism was concerned primarily with the needs of society.

15. Around 200 to 600 ACE, there was a rapid decline in the Confucian Beliefs in China. This was due the fact that Confucianism now had to compete with Buddhism and Daoism, which were developed around this time. Buddhism and Daoism were largely concerned with the meaning of suffering and death. Confucianism largely ignored such concerns.

16. The revival of Confucianism began around the 600 ACE and was fully revived by the 700's.

17. In the 1100's, there was a movement lead by Chu Hsi (or Zhu-Xi). This is now identified as Neo-Confucianism movement. He developed the rational-wing of Confucianism.

18. Another intuitional-wing of Confucianism dealt mostly with enlightenment by a combination of meditation and moral action. Wang Shou-jen (1472-1528) initiated this school of thought.

19. To learn quickly and briefly about the different schools of Confucianism you may click on http://philtar.ucsm.ac.uk/encyclopedia/confuc/

20. In the 1900's there was a clash between Confucianism and Western beliefs such as Communism. For many years after the Communist took charge of China, the Government greatly opposed Confucianism. For the new rulers of China Confucianism tended to look back on the past for development rather than to the future. However such resistance to Confucianism ceased in 1977.

Questions to Explore:

1. Discuss the life and contribution of Master Kong, an insignificant person during his lifetime, who ended up being worshipped in temples devoted for him.

2. Critically comment on the Confucian virtues comparing and contrasting them with the Daoist virtues.

3. Explain in detail the Neo-Confucian state cult.

4. How do you view Confucius, the Chinese sage, in comparison with Jesus and Muhammad two other founders of world religions? Explain.

5. How will you explain the evolution of the Confucian thoughts in China?

Daoism (also Taoism)

Daoism is about becoming human by becoming natural! It is about “living”. Fisher considers this as “a tradition of great mental and physical discipline” and a religion that promotes a “simple life in harmony with nature” (p. 186). Daoist way is an effort to “align one’s self with “the unnameable original force (the Dao)” (p. 186). Religious Daoism is very much influenced by Confucian and Buddhist religious traditions and techniques of meditations.

Read Pat Fisher pages 182-199.

1. Tao or Dao: Two ways to transliterate – the Pinyin system transliterates as Daoism and the Wade-Gils transcribe as Taoism. Both are acceptable!

2. Followers of Daoism today numbers around 20 million. Most of them live in Taiwan. There are about 30,000 Daoists living in North America. According to 1991 census 1,720 Daoist live in Canada. The impact of Daoism in North America and in the whole world is greater than their small number primarily through popular phenomenon such as acupuncture, herbalism, holistic medicine, meditation, martial arts and such.

3. There are about 70 million practitioners of taekwondo in the world. This sport that promotes “the way of the foot and the fist” is probably rooted in Daoism in addition to Buddhism and Confucianism. Dao actually means “the Way”!

4. You may see the flavour of Daoism from the two quotes below attributed to Lao Tse or Lao Tzu (604-531 BCE), often considered as the founder of Daoism. The name actually means the “old master”!

“Be still like a mountain and flow like a great river.”

“Without going out of your door, you can know the ways of the world. Without peeping through your window, you can see the Way of Heaven. The farther you go, the less you know. Thus, the sage knows without traveling, sees without looking, and achieves without struggle.”

5. Two more famous Chinese sayings derived from Daoism are:

“Those who know do not speak, those who speak, do not know.”

“Even a 1,000 mile journey starts with a single step.”

6. The important text of the Daoism is Tao Te Ching (pronounced as dao de jing) with 81 verses of different size! This is a poetic text that had existed at least from 350 BCE, and is full of paradoxes that cannot be easily rushed through!

7. According to Chinese traditions Lao Tzu was a keeper of the Imperial Library in China. He was well known for his wisdom. Lao Tzu, perceiving the growing corruption of the government, he left for the countryside. On his way, the guard at the city gates asked Lao Tzu to write out the essence of his understanding to benefit future generations. That is how Lao Tzu is supposed to have written the Tao Te Ching. Read Fisher, p. 186.

8. There are many English translations of Tao Te Ching. You can read a translation by clicking on http://http-server.carleton.ca/~rgray/TaoTeChing/

9. Scholars, however, suspect a multiple authorship of this book. This is one of the widely translated book and the second most influential book in China – first one being the Analects of Confucius. Dao (or Tao) means the Way, and Ching means the classic. Hence the book is the “classic of the Way”! Major thrust of this little book is: “improving harmony” (Fisher, p. 187). Key themes in this book are: simplicity, gentleness, relativity, tranquility, harmony, spontaneity, naturalness, etc.

10. Dr Wayne W. Dyer, internationally well known self-development expert, suggests that thinking Dao thoughts will lead to “greatness” – a living “aligned with nature”, “accomplishing much by trying less”. He calls this “living the wisdom of Tao”! Dyer’s work in some sense is a translation of the Daoist philosophy of self-development to the North American audience. Cf. Dyer, Change Your Thoughts – Change Your Life: Living the Wisdom of Tao, Carlsbad, California: Hay House, 2007.

11. According to Dyer, by following “The Dao” humans move from “Life of Ambitions” to “Life of Meaning”.

12. What follows (a) is the 15th stanza of Tao De Ching in English translation and (b) is a part of Dyer’s comment titled “Stop Chasing Your Dreams”. [Emphasis is mine!]

“The ancient masters were subtle, mysterious, profound, and responsive. The depth of their knowledge is unfathomable. Because it is unfathomable, all we can do is describe their appearance. They were watchful, like men crossing a winter stream; alert, like men aware of danger; courteous, like visiting guests; yielding like ice about to melt; simple, like un-carved blocks of wood; hollow, like caves; opaque, like muddy pools. Who can wait quietly while the mud settles? Who can remain still until the moment of action? Observers of the Tao do not seek fulfillment. Not seeking fulfillment, they are not swayed by desire for change.”

“Allow them to come to you in perfect order with unquestioned timing. Slow down your frantic pace and practice being hollow like the cave and open to all possibilities like the uncarved wood. Make stillness a regular part of your daily practice. Imagine all that you’d like to experience in life and then let go. Trust Tao to work in Divine perfection, as it does with everything on the planet. You don’t really need to rush or force anything. Be an observer and receiver rather than the pushy director of your life. It is through this unhurried unfolding that you master your existence in the way of the Tao.”

13. Daoism drew strongly upon the ideas of yin-yang. [Read Fisher pages 183 & 185 and study the yin-yang symbol and its meaning.]

14. This ‘religious’ Daoism had its own temples, priests, rites, myths and symbolic images. Lao Tzu was venerated as a ‘saint’ and imperial sacrifices were made to him.

15. Religious Daoism has its own pantheon of gods. To read more you may visit http://www.chebucto.ns.ca/Philosophy/Taichi/gods.html

16. Religious Daoism considers Lao Tzu also as one of the deities. Daoist gods include among others the following:

a. Yu-huang is the High God. He rules Heaven as the Emperor. All other gods must report to him. His chief function is to distribute justice. He punishes the evil deeds through the hell.

b. Yuan-shih T'ien-tsun is the first principle. Although Yu-huang is the High God, there are other abstract deities above him. Yuan-shih T'ien-tsun has no beginning and no end and is self-existing, changeless, limitless, and invisible.

c. San-ch'ing refers to the three Pure Ones. They are Yu-ch'ing (Jade Pure), Shang-ch'ing (Upper Pure) and T'ai-ch'ing (Great Pure). They are believed to be different manifestations of Lao Tzu. They are not rulers, but rather seek to save mankind by teaching and benevolence.

17. In religious Daoism astrology and divination are very prominent. This movement was sometimes known as Huang-Lao, after the legendary Yellow Emperor, Huang-ti and Lao Tzu.

18. An important feature of religious Daoism is the belief in physical immortality. With that the breath control and hygiene were also emphasised.

Questions to Explore:

1. Discus the religious features found in the ancient traditions of the Chinese that Fisher has outlined in her text. [See pages 182-185: Ancestor Worship, Spirits, One Spirit (Shang Ti), Heaven (Tian), and self-generating energy.]

2. Explain the yin yang symbol popular in Chinese traditions.

3. What similarities and differences do you see between the philosophical Daoism and religious Daoism? Explain your answer with details.

4. List and explain three deities popular in religious Daoism.

5. What are some of the Daoist virtues that you have explored in Tao De Ching? Discuss in detail.

6. Explain the purpose and the goal of the philosophical Daoism. What extra features do you see in religious Daoism?

Term Papers

Term papers with titles not approved by the instructor will not be marked. Approval of the titles should be done before 3.00 pm on March 16th.

Instructor

Sikh Religious Practices

Sikh way of life is said to have been stripped of complications: no myths, no jargon, no rituals and no exploitation of human by another human in the name of religion.

Please read the appopriate pages from Pat Fisher to explore to Sikh religious practices and the contemporary Sikh community.

Sikh spirituality is inclined towards the inner virtue. Here is a quote that points to what happens in “Sikh spirituality”: “Let self-control be the furnace, and patience the goldsmith. Let understanding be the anvil, and spiritual wisdom the tools. With the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat. In the crucible of love, melt the Nectar of the Name, and mint the True Coin of the Shabad, the Word of God. Such is the karma of those upon whom He has cast His Glance of Grace.”

Towards this the Sikh is required to undertake the following observances:

A. Disciplined Life

1. Wake up early in the morning.

2. Bath and cleanse the body and mind.

3. Engage in family life and address your responsibilities within & outside the family.

4. Earn a living through earnest means.

5. Undertake to help the less well off with monetary or/and physical help.

6. Exercise your responsibilities to the community and take active part in the maintenance and safeguard of the community.

B. Personal Regulations

1. Wear the 5 K’s: Long and uncut hair (kes) and a turban to protect the hair on the head; small comb (kangha) to be used twice daily to keep the hair in clean and healthy condition; wear an underwear (kachcha) in the form of short to exercise self-control; wear a steel slave bangle (kara) on the dominant arm to remind the Sikh to always remember the Guru before undertaking any action; and wear a short dagger (kirpan) to remind the Sikh that he is to defend the weak.

2. Meditate by reciting and singing God’s names. Remembrance of God is central practice.

3. Wash your mind clean with selfless service (sewa) to the community by doing manual work at the Gurudwara by cleaning the dishes, washing the floors, painting the walls; working in Community Centres.

4. Practice Truth at all times.

5. Be kind and merciful to others: Kindness is a virtue that the Sikhs have been asked to exercise at all times. The Gurus have shown on many occasion how to practise and live a life of kindness.

6. Become a Gurmukh, a Sikh of good deeds, by doing Good deeds.

C. Community Practices

1. Organise Gurdwaras. Sikhs are expected to setup places of worship called Gurdwara where services need to be held in the morning and evening. Gurdwaras were earlier known as dharmasalas. Today the Gurudwaras are house of the Guru – Guru Granth Sahib, Nishan Sahib (Safron Flag) and a langar.

2. Gurdwaras provide space to listen to the word; there Sikhs can listen and learn of the Rahit – Sikh beliefs and practices; Sikhs are provided with an opportunity for congregational singing of the name; this also provides space to meet the fellow Sikhs; and an opportunity to provide charity.

3. Sikhs adopted three festivals of the Hindus – Vaisakhi (Spring Festival), Diwali (Fall Festival), and Holi (Winter Festival) – and continue to celebrate.

4. Sikhs also celebrate great days connected with the Gurus – birthdays of Guru Nanak and Guru Gobind Singh; martyrdom days of Guru Arjun and Guru Teghbahdur are remembered.

5. Sikh men have “Singh” (Lion) as the suffix of their names while women take “Kaur” (Princess).

D. Baptism Ceremony

1. Baptism, known as Amrit Ceremony, is necessary to join the Khalsa Panth, community of the pure or committed Sikhs. Guru Gobind Singh initiated the practice with the establishment of the order of the Khalsa in 1699.

2. The Amrit ceremony (baptism) is held in the presence of the Guru Granth Sahib. Five baptized Sikhs known for their piety, all wearing the five symbols – Kes, Kangha, Kachcha, Kara, and Kirpan – sit in front of the Guru Granth Sahib.

3. One of the five explains the principles of Sikhism to those who want to be baptized. After the candidates have signified their acceptance, one of the five offers prayers (ardas). Then the five will sit round an iron-vessel containing fresh water andsweets.

4. More prayers are recited while the one who recite stirs the water with a double-edged sword, a Khanda, which he holds in his right hand. After recitation is over, the five initiators stand up, holding the vessel in their hands. Each one of them then offers prayer for the nectar just prepared.

5. As each candidate receives five handfuls of Amrit (holy water), which he drinks declaring, "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh", meaning, khalsa belongs to God, to God belongs victory.

6. The baptised then will become an Amritdhari.

Questions to Explore:

1. Outline the major Sikh practices and explain them in detail.

2. Describe the Amrit ceremony and discus its significance for the development of the Sikh Community.

3. What are the Sikh festivals? From where and why did they originate? Explain your answer in detail.

4. How do the Sikhs achieve the “inner spiritual virtues”? Explain with examples your answer.

Sikh Beliefs

Please read “Central Beliefs” in Pat Fisher’s pages 444-447.

Sikh beliefs are very simple and straightforward. The major focus is on the devotion to God. But Sikhs do not consider Sikhism as the only way to God! Sikhs are expected not consider the Hindu or the Muslim as their enemy while developing and practicing their faith. Below are some that you need to remember about Sikh beliefs:

A. God

1. God is one and formless.

2. God is the creator and sustainer of the Universe.

3. God is eternal; God is not born, nor will God die.

4. God is omnipotent, omnipresent, and omniscient.

B. Equality

1. All human beings are equal.

2. People of all religions and races are welcome in Sikh Gurdwaras.

3. Women have equal status with men in religious services and ceremonies. [Does that mean all is well among Sikhs when it comes to “man-woman relationship”?]

C. Birth and Death

1. After a person dies, his soul is born again in another body, human or animal depending on the accumulated karma.

2. Human life is supreme and it is through this life that we can achieve oneness with God.

3. Finding God takes us out of this samsara, the life cycle.

D. Non-Violence (Ahimsa)

1. Sikhs are a peace loving people and stand for truth and justice.

2. Guru Gobind Singh: "It is right to use force as a last resort when all other peaceful means fail."

On the basis of these beliefs the Sikhs have evolved the following four basic principles for living a good life and leaving the life cycle are:

A. Naam Japna or Simran (Meditation)

1. One of the basic principles for living a good life.

2. Simran helps you get closer to God.

3. Simran brings a peace of mind.

B. Kirat Karni (Work)

1. The second basic principle for living a good life is a productive work.

2. Sikhs should only accept what they have earned by honesty and hard work.

3. Sikhs shouldn't take away what rightfully belongs to others.

4. Guru Nanak said: "Taking away other's right is as sinful as pork to a Muslim and beef to a Hindu." Work!

C. Wand Chakna (Charity)

1. Sikhs should give to the poor and needy in the form of charity.

2. Sikhs should share with others. Sharing is an important religious virtue expressed in the langer, the community kitchen

D. Sewa (Service to Humanity and God)

1. Sewa is a major part of Sikhism and many people do it at the Gurdwara.

2. Sikhs are expected to see the Guru in every one and serve them. [This is somewhat similar to Mother Teresa’s! Mother Teresa saw Jesus in the poor and the marginal!]

3. Read about Seva Panthis in page 445 of Fisher. Also read about Bhai Kanahia in the same page.

Questions to Explore:

1. What do you learn about “everyday Sikhism” from Pat Fisher’s interview with Inderpreet Kaur? (Read page 446 of Fisher for the interview!)

2. Discuss the main beliefs of a Sikh practitioner.

3. Write short notes on the following: a. Langer; b. Seva Panthis; c. Five K’s of the Sikhs; d. Guru Granth Sahib; and e. Gurdwara.

Guru Granth Sahib – Sacred Scriptures

You may able to read the Sikh Scriptures online by clicking on the following website:
http://www.gurbanifiles.org/translations/English

1. Sikh Sacred Scriptures are known the Guru Granth Sahib (or Adi Granth, meaning the original book).

2. It is unique among the world's great scriptures containing writings of not only Sikh Gurus but also writings from people of other faiths. A list of all the contributors of this great scriptures containing around 3,384 verse are found in the following website: http://www.sikhs.org/granth.htm

3. It is considered the Supreme Spiritual Authority and the current Guru, the head of the Sikh religion.

4. Sikhs consider this Holy Book with utmost reverence both in Sikh homes and the Gurudwara.

5. Sikhs reject idol worship. Hence their respect and adoration for the Holy Book should not be considered as idol worship.

6. Guru Granth Sahib is a collection of devotional hymns and poetry, which proclaims God. The emphasis in these sacred writings is “meditation on the True Guru (God)”. There is also a great stress on “moral and ethical” living that would eventually lead to union with God.

7. The writings here are supposed to be in a chronological order!

Below you will find a quote from the beginning of this Sacred Book to get a flavour of this book – for easy reading I have omitted the numbers:

“By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times. By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within… Some, by His Command, are blessed and forgiven; others, by His Command, wander aimlessly forever. Everyone is subject to His Command; no one is beyond His Command. O Nanak, one who understands His Command, do [edited] not speak in ego. Some sing of His Power-who has that Power? Some sing of His Gifts, and know His Sign and Insignia. Some sing of His Glorious Virtues, Greatness and Beauty. Some sing of knowledge obtained of Him, through difficult philosophical studies. Some sing that He fashions the body, and then again reduces it to dust. Some sing that He takes life away, and then again restores it. Some sing that He seems so very far away. Some sing that He watches over us, face-to-face, ever-present. There is no shortage of those who preach and teach… The Great Giver keeps on giving, while those who receive grow weary of receiving… O Nanak, know this well: the True One Himself is All. He cannot be established, He cannot be created. He Himself is Immaculate and Pure. Those who serve Him are honored. O Nanak, sing of the Lord, the Treasure of Excellence. Sing, and listen, and let your mind be filled with love. Your pain shall be sent far away, and peace shall come to your home… Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. Even knowing God, I cannot describe Him; He cannot be described in words. The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! …Without pleasing Him, what good are ritual cleansings? I gaze upon all the created beings: without the karma of good actions, what are they given to receive? Within the mind are gems, jewels and rubies, if you listen to the Guru's Teachings, even once. The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him!..."

Question to Explore:

Explain the content of the Sacred Scriptures of the Sikhs. What place do they give for the scriptures in their religious life?

Sikhism – Religion of the Gurus

Please read Fisher’s pages 435-444.

As mentioned in the last class students will be expected to pay greater attention to Guru Nanak (first), Guru Arjun (fifth), and Guru Gobind Singh (tenth) from among the ten Gurus.

You may go to the following websites to read more about the ten Gurus: http://www.sgpc.net/gurus/index.asp
http://www.sikhismguide.org/gurus.shtml

A. Guru Nanak (1469-1539)

1. Guru Nanak was born in 1469. As a young boy he learnt not only the regional languages, but also Persian and Arabic. He was married in 1487 and was blessed with two sons, one in 1491 and the second in 1496.

2. 1496 is also considered as the year of his enlightenment when he started on his mission. His first statement after his communion with God was "There is no Hindu, nor any Muslim." This was an affirmation of solidarity of humans rooted in One God.

3. With this, Guru Nanak began his missionary tours. He preached. He practiced what he preached. He preached against caste distinctions and religious ritualism, which he considered as idol worship.

4. He lived and dined with low caste people, mixing with all people. According to Sikh sources Guru Nanak’s first companion was a low caste Muslim.

5. He generously helped the poor and with rest of the money organized langar, which has become a central aspect of the present Sikh religion.

6. An anecdote: When Nanak’s father asked him what happened to his business, Guru Nanak replied that he had done a "True business", referring to the place where Guru Nanak fed the poor.

7. During his tours for twenty-five years Guru Nanak visited numerous places of Hindu and Muslim worship proclaiming the futility of rituals and ascetic practices.

8. During this time Guru Nanak composed many hymns that has become part of the Sikh Scripture, Granth Sahib. These songs contain answers to the major religious and social problems of his time.

9. These poems also critiques and denounce the religions of his time that he studied. His critique of Hinduism, Jainism, Buddhism and Islam led to the evolving of Sikhism.

10. At the end of his tours Guru Nanak settled as a peasant farmer in a village in the Punjab.

11. In the life and mission of Guru Nanak people sensed “prophethood” and a “mission of God”! Some Sikh’s believe that Guru Nanak himself made such claims.

12. During his conversations with religious leaders and sages of his time he affirmed his mission to help all people with no distinction. And Nanak was called a Guru in his lifetime. [See picture of Guru Nanak’s conversations in page 437 of Fisher’s text!]

13. In Punjabi, the word Guru may mean both God and an enlightener or a prophet. In his lifetime itself disciples gathered around him and a separate community evolved around his teachings.

14. Sikhs believe that it was Guru Nanak who appointed his successor and named him Guru Angad, meaning a limb, announcing the principle of “impersonality, unity and indivisibility of Guruship”, and at the same time to Guru Angad he said, “between you and me there is now no difference”.

15. Here are the main teachings of Guru Nanak:

a. Declaration of the solidarity of humanity – brotherhood/sisterhood of humans. This is the new spiritual gospel Guru Nanak announced – not otherworldly, not divisive, but absolute equality of the humanity. It involved a fundamental doctrinal change because moral life received the sole spiritual recognition and status.

b. In the context and climate of the existing religious systems and the prevailing prejudices, Guru Nanak planned the organisation of institutions that would spread his message to the very centres of the old systems and point out the futile and harmful nature of their religious beliefs and practices while organising his followers and set up for them local centres for their gatherings and worship. His hymns became the sole guide and the scripture for his flock and were sung at the Dharamsalas.

c. Householder's life became the primary forum of religious activity in Guru Nanak’s religious faith and practice. For Nanak human life should not be viewed as a burden but a privilege. Normal day-to-day life became the medium of spiritual training and expression. Householder is the seeker. Guru Nanak’s followers are not recluses but ordinary men and women living in their own homes and pursuing their normal vocations. His system involved morning and evening prayers. Congregational gatherings of the local followers were also held at their respective Guruduwaras. [Sikhs gather for congregational worship on Sundays.]

d. Even after establishing his mission Guru Nanak continued as a cultivator of land, without interrupting his discourses and morning and evening prayers. He was totally involved in the moral and productive life of the community, which became the Sikh model. For Guru Nanak, hence, for Sikhs, idleness is a vice and constructive work a virtue. Guru Nanak chastised the ascetics as idlers and condemned their practice of begging for food at the doors of the householders.

e. Guru Nanak prescribed to all Sikhs the responsibility of confronting evil and oppression. He believed God destroys 'the evil doers'. Hence it should be human responsibility and goal to resist evil and injustice.

f. The Guru expressed all his teachings in Punjabi, the language of the masses in Punjab.

B. Guru Nanak’s Successors

1. Second Guru, Guru Angad (1504-1552) was well known for his healing.

2. Guru Amar Das (1497-1574) was the third Guru. He contributed towards the organizing of the Panth, the Sikh community.

3. Guru Ram Das (1534-1581) was the fourth that founded the Holy City of Amritsar, the major Sikh centre!

4. Guru Arjan (1536-1606) was the fifth Guru. He is the youngest son of Guru Ram Das. Guru Arjan built the Golden Temple in Amritsar. The Temple is built in the middle of the lake. He was well known for building many Gurdwaras. He also collected the hymns of the first four Gurus and his own into a volume called the Adi Granth. Guru Arjan was the first Sikh martyr under the Mogul Emperor Jehangir. He was martyred in 1606 but before his final departure, he sent a message that his son Har Gobind was to become the sixth Guru. He also instructed Guru Har Gobind to bear arms.

5. Guru Har Gobind (1595-1644) was the sixth Guru. He established the Sikh Army.

6. Guru Har Rai (1630-1661) was the seventh Guru.

7. Guru Har Krishan (1656-1664) was the eighth Guru.

8. Guru Tegh Bahdur (1621-1675) was the ninth Guru.

9. Guru Gobind Singh (1666-1708), son of Guru Tegh Bahdur, was only nine years old when his father was executed and he had to take on the role of Guru. He was the last human Guru, and probably the most famous. He was a clever linguist and a skilled horseman, archer and hunter. He was also a great poet, and a book of his poems known as the Dasam Granth (the Tenth Collection) ranks second only to the Guru Granth Sahib itself. He made two highly important contributions to Sikhism - he formed the Khalsa, the community of the pure, and elected the Adi Granth (which became the Guru Granth Sahib) to be the final Guru. Guru Gobind Singh died of stab wounds in 1708. In 1669 he instituted the “Five K’s”.

Questions to Explore:

1. Discuss in detail the contribution of Guru Nanak in establishing Sikh religion as a separate religious institution.

2. Explain the contributions made by Guru Arjun and Guru Gobind Singh towards Sikh faith and practice.

3. What are the “Five K’s”? Clarify the importance of this particular institution for the Sikh community.

Sikhism: An Overview

Please read Fisher’s pages 434-458.

Sikhism is a religion of 18 -26 million adherents, around 80% living in Punjab, India. The Sikh men are easily identified by their “turban” and the “beard”. Sikhism though is a “world religion” and open to “all”, in reality, like Judaism, it is primarily and “Ethnic religion”!

According to 2001 census there are about 279,000 Sikhs living in Canada. To know more about the Canadian Sikhs you may visit the following website on Religions in Canada (2003): http://www.cmp-cpm.forces.gc.ca/pub/rc/doc/rc-eng.pdf or Encyclopaedia of Canada’s People http://www.multiculturalcanada.ca/Encyclopedia/A-Z Sikhs built their first Canadian Gurdwara, meaning the gateway to the guru, in 1907 in Vancouver.

Sikhism is strictly a montheistic, non-anthropomorphic, advocating a belief in formless God.

In this religion the believers pursue a devotion to God through “disciplined, personal meditation on the name of God”. Sikh means a disciple, a student, a seeker of the truth”.

A. Origin:

1. Sikhism originates from the teachings of Guru Nanak (1469-1538) and his successors nine in number: Guru Angad; Guru Amar Das; Guru Ram Das; Guru Arjan; Guru Hargobind; Guru Har Rai; Guru Harkrishan; Guru Tegh Bahadur; and Guru Gobind Singh.

2. Nanak disapproved of many religious beliefs and practices of his time, including the “idol worship” prevalent among the Hindus. Hence Sikhism is a “reform movement”. The essence of Sikh teaching is: "Realisation of One God and a truthful living".

3. Nanak disapproved the caste distinctions of the Hindu community! Sikhism promotes equality of all humans and is opposed to discrimination on the basis of caste, creed, and gender. Sikhs promote “eating together”! The Langar, the community kitchen is unique to Sikhism!

4. Sikhism also does not encourage an ascetic life but stresses on household living. Does not encourage “fasting” for religious purpose.

5. Many see Sikhism as a combination of the Hindu Sant tradition and the Islamic Sufi tradition!

B. Basic Features of Sikhism

Below you will find thirteen aspects, which Professor K.N. Tiwari of Punjab University considers as the “Basic Features” of this relatively young religion. Refer to his Comparative Religion (1997), pages 175-177.

1. Sikhism is strictly a monotheistic religion. Its monotheism might have been strengthened by the Islamic influence upon it, but it is primarily an outcome of the personal experiences of the Sikh Gurus themselves. The oneness of God is emphasized by all of them with one voice.

2. The one and only supreme God is regarded as Creator, sustainer and destroyer of the world. Reference to Brahmā, Vishnu and Siva are there in Sikhism, but these all are regarded as creations of God himself and they have got no independent status of their own.

3. Creation is neither ex nihilo nor from materials lying outside God; it is the result of divine self-revelation. God has revealed or manifested himself in the form of the world. But his being is not exhausted in this world alone. He goes beyond it.

4. God is thus both immanent and transcendent. As the inner dweller of the world, he is immanent, but as eternally existing from before creation and as creator of the world, he is also transcendent to it. He also transcendent in the sense of being incomprehensible.

5. Creation is fully real. Because God is real and the world is the expression of God, so it is also fully real. Moreover, Sikhism does not take this world as a place from where one should always try to escape. On the other hand, according to it, it is a place where one should actively engage in righteous actions. Sikhism decries asceticism and takes a pure and disciplined worldly life as the life one should lead. The worldly life gives us an opportunity to perform righteous actions. Worldly existence, therefore, is not to be despised, rather it should be fully availed of and utilized in improving one’s lot.

6. Sikhism believes in the greatness of man in his true nature. He has a divine element in him in the form of his mana or ātman. But man, as he actually stands in the world, is a degenerated man involved in various evil passions. He has perverted his true nature by being engrossed in what is known as “haumai” (Self – centered or egoism).

7. The ātman or self is, therefore, to be purged of the evil passions, the “haumai”, so that it can be purified. Without it man cannot attain his real nature.

8. Like Hinduism, Sikhism has a firm belief in karma and transmigration. ‘As one sows, so he reaps’ – is the firm faith equally of Hinduism and Sikhism both. Those who perform bad actions under the spell of the evil passions have to undergo a fresh birth after the end of the present life, while those who perform good actions and are engaged in sincere devotion to God become free from the chain of birth and rebirth and attain salvation.

9. Thus Sikhism also believes in the possibility of salvation. Negatively, salvation means freedom from the cycle of birth and death and positively, it means reunion with God.

10. Among other things, performance of religious actions, Nāma Simaram (Repeating the name of God), Bhajan and Kirtan (Corporate singing of the praise of God), etc. are taken as means to liberation.

11. But again, in spite of all efforts, liberation in not possible without God’s grace and the helping of a Guru. The importance of Guru as a spiritual guide is much emphasized in Sikhism.

12. As a religious discipline, Sikhism much emphasizes the inner purity of mind and heart and denounces all sorts of externalism. It is totally opposed to pilgrimage, sacred baths, idolatry and such other external practices, which are mere mechanical in nature having no sanction of the inner heart. Hypocrisy of all sorts is descried by Sikhism and only those practices are treated as religious which have their root in heart. Nāma Simaram and Kirtan etc. are also of no consequences if they are mere mechanical repetitions. They have religious value only if the words come from the core of one’s heart.

13. Sikhism is also opposed to casteism. It strongly denounces the Hindu caste system.

Questions to Explore:

1. Discuss the basic features of Sikh religion.

2. What do you think of the problem seen by some Sikhs that a majority are Sikh by birth only and therefore the Sikhs lack the commitment of conversion by choice?

Major Denominations in Jainism

We have already become aware of the two major denominations of Jain religion:

A. The Digambara Sect, and
B. The Svetambara Sect

One of the major areas where the two departed from one another is the concept and practice of aparigraha, non-possession. In this final lesson on Jain religion, we will explore the two briefly before we review for the mid term examination!

A. Digambara Sect

1. This group takes the virtue of aparigraha in an extreme sense. For them a perfect saint should possess “absolutely nothing”, not even a piece of cloth on his body to cover the nakedness. As a result the member of the Digambara sect prefer “absolute nudity”.

2. Hence they are considered “sky-clad” in Jain literature in English and are relatively more rigid in their observances towards other aspects of saintliness too! For example they maintain celibacy.

3. Digambaras believe that women cannot become so pure and work towards moksha. They also talk about the “impossibility”, or “impracticability”, of women renouncing the clothes. Consequently the Digambaras would argue for the women to be born as men before they strive for saintliness and eventual moksha!

4. The only possessions of a Digambara will be a “gourd” to store drinking water and a broom made of peacock feathers (the peacock drops) to sweep the ground.

B. Svetambara Sect

1. This group does not, in the name of purity and austerity, go to such extremes like the Digambara sect.

2. They prefer wearing white cloth on their bodies and consequently known as the “white-clad” in Jain literature in English.

3. Svetambaras believe that both men and women are capable of same spiritual achievements including moksha. However, in reality monks play a superior role to the nuns!

4. They also believe, unlike the Digambaras, the nineteenth Thirthankara Malli is a woman.

5. Sub sects of Svetambara include Murtipujaks who worship in temples and Sthanakvasi and Terapanthi, both emphasize ahimsa to its extreme!

Both the Digambaras and the Svetambaras within themselves have been divided into several sub sects. However, on the whole, particularly in terms of “beliefs and practices” the two groups hardly are different from one another! So far as the essentials are concerned they, both with their sub sects, are one.

Question to Explore:

Explain the similarities and differences among the different denominations of the Jain followers.