Courtesy: The Sikh Review, Dharam Singh, Ph.D.) One important consequence of finding ourselves in the modern day shrinking world has been generation of social tolerance of religious differences, unlike the yesteryears when emphasis was on bringing out the uniqueness of one’s faith: A Christian considered himself different from the Jew, a Buddhist from the Hindu, and so on. The modernist credo has been to secure for each being the right to worship the Real One the way he or she likes it and to tolerate the faiths of others, the need for an interfaith dialogue between people of different faiths grows out of this credo. As we meet in the spirit of dialogue, we come across points of agreement and places of convergence Inspite of all the obvious peculiarities of each religion.
To make this dialogue and, implicitly, the social tolerance of different religious traditions a success, we must be truly “present” to one another. Our actual presence in the religious life of people from other traditions creates mutuality; it is during this presence that we also listen to what others have to say about their own faiths. As we listen to the religious convictions and spiritual practices of others, we develop a feeling of tolerance. As well as acceptance. This attitude is all the more required in the Indian milieu where religion is being used more to create rift and tension among different communities than to bring about a sense of mutual faith and respect.
No doubt each religious tradition owes its origin to the mystic experiences and divine tension of its al preceptors. It is also” agreed that the message of any Spiritual preceptor is meant for the entire mankind. But it also remains ahistorical fact that only a limited number in a particular geographical region follows that philosophy, whereas large segments of mankind elsewhere shape their way of life, or civilization, in a different way, uninfluenced, or only partly influenced, by it. Consequently, these different religious traditions, consolidated and institutionalized in different geographical regions of the world, sometimes remain relatively isolated from one another. Apart from the spatio cultural differences, there has always lurked among the followers a feaer of losing the uniqueness of their own way and diluting their faith. The theologians and scholars in modern day world have realized the need for interfaith dialogue for a proper appreciation of the feelings of others and for making this world a happier place. Technological advance in the field of communication and travel has also made this kind of dialogue a natural requirement of modem man. The present paper is an attempt at revealing some of the important places of convergence between Sikhism and Quakerism, while still allowing each of them its own distinct independent character.
My first experience of Quakerism has been the result of a brief encounter, a few years ago, with a “Friend” as Quakers are generally called from England, Mrs. Eleanor Nicholls. She had the experience of being actually present, among the Sikhs in their religious: among the Sikhs in their religious life and spiritual practices, in their interior convictions and ways of living during her research on the Bhatras, a community among the Sikhs. This research project brought her out to India to have a firsthand study of the community, their spiritual convictions and sociocultural life. We had some fairly frank dialogue on the religious convictions of the Sikhs and Quakers. We learned of each other’s spiritual discipline, rituals, values, beliefs and social practices and found some easily identifiable differences. Our encounter also revealed places of unexpected convergence. Sikhism and Quakerism evolved in two different cultural milieus at different points of time in history. In outward appearance, the Sikhs present a striking contrast to the Quakers: the former are acknowledged the world over as ‘the turbaned warriors’ with a kirpan (sword), one of their religious symbols, whereas the latter are pacifist Christians, known as Friends. However, looking through the surface, one can easily realize how much these stereotypes share with each other. A close study of their metaphysical doctrines and social ethics would bring out interesting similarities between the two religious minorities, Quakerism, originating in the 17th century and having been founded by George Fox (162491), is distinguished from other creeds by its deep emphasis on a measure of God’s spiriting given to all mankind, which issues in a church order based on the Priesthood of all believers: equal concern for social righteousness and personal piety; ethnic equality which includes women also; and the potentiality of every individual to seek and attain unity with the Supreme Light, Sikhism, founded by Guru Nanak (14691539) at a period of curious interaction between the Hindu and Islamic faiths, is identical with Quakerism in several respects Inspite of the fact that it preceded the latter by nearly two centuries and flourished in a region, ie., Punjab, which had virtually no cultural or religious affinity with England where Quakerism took birth in the 17th century. Sikhism no doubt shares some doctrines with Hinduism as well as Islam, but there are several subtle and significant points at which it differs from them, In fact, there are some meeting points in the mystic experiences of all spiritual preceptors who happened to live in different cultural milieus at different points of history. Interestingly, some of these meeting points are found in traditions which, till recently, lived in comparative isolation from one a~ other. One such is the determination of self-realization, or the realization of God as the ultimate end of human life, Sikhism holds that each human soul is essentially divine (kahu Kabir ihu ram ki ansu) and to realize this truth, and to assimilate this spark with its Original Source, i.e. the Divine Being, is the ultimate end of man’s life, For this purpose, he need not and, in fact, must not be an ascetic as in Hinduism, or consider others kefirs, i.e. atheists, incapable of achieving this, as the Muslims do. Just like Quakerism, Sikhism refuses to separate life into the sacred (spiritual) and profane the (secular); Sikh’s emphasis is on a householder’s life, which is considered no hindrance in the way of self-realization. Both Sikhism and Quakerism put equal emphasis on the sacredness of every part of life and the potentially sacramental nature of the whole life. Their belief in the Divine light pervading qua the spirit in every individual leads to the idea of ethnic equality of man, this idea of equality was not confined to men folk, and it included women too. Both the Sikhs and the Quakers inherited a legacy in which the woman was discriminated against. In the Indian context, she was morally a low creature, more sinful than anything else in the world, who could lead astray in this world even a saint or learned man and make him as lave of his desires and anger (Manusmriti). In the Western thought, specifically, the British, she was identified with frailty (Shakespeare’s Hamlet), in rather revolutionary way Guru Nanak declared that she is not to be considered evil, but venerated as the mother:
It is by the women that we are conceived and born; it is to her that man is betrothed and it is she whom we befriend and she who keeps the human race going. The Sikh tradition is replete with instances showing the Sikhs” regard for woman, treating heron an equal footing with man in both the sacred and the secular spheres of life. The Rahitnamas, or the Sikh code of conduct, contain numerous references to this effect. History stands witness that women played an important role in the growth and spread of the Sikh faith. She is likewise given an equal place with men in the religious life of Quakers, Margaret (nee Askew) Fell, widow of Thomas Fell who married in 1669 George Fox, the founder of the Quaker faith, rendered outstanding service to the then infant Quaker movement. Of the 59 Quakers who are said to have visited American between 1656 and 1663, with a view to preaching their faith, as many as 27 were women. They take equal share in worship and in church governance. The Quaker women play their public role as do their man folk; the movement for the emancipation of women owes a lot to them.
The idea of spark of the Divine Light being present in all beings also leads to the conclusion held by both the Sikhs and the Quakers that the sole religious authority is the Divine Light and that every human being is inherently capable of assimilating the spark in his soul with that Divine Light be it in its literal sense or the Light of the *Shabad,’ i.e. the Word, in its metaphorical sense. It thus precludes the idea of divine incubation and ‘that of a special priestly class. The unity of God, denunciation of all rituals in the worship of God and the absence of a priestly class put Sikhism and the Quakers on an equal footing. Sikhism stresses the oneness of God which in fact is the central motif to the entire Sikh metaphysics and Serves as basis from which its sociopolitical philosophy is derived. It impresses upon its adherents not to be proud or hypocritical, but to be humble, sincere and virtuous. All external forms and, symbols are futile if the soul if not saturated in the Love of Divine “religion does not consist of the: patched coat, or a yogi’s staff, or ashes smeared over the body. Or in earring worn or a shaven head or the blowing of horn. The Quakers’ reaction against ‘form” of re legions practice was in part re Possible for their disuse of the celebration of the Lord’s Supper and baptism in the 17th Century, they believed these to be essentially spiritual experiences to which the outward elements of) bread, wine and water were unnecessary adunets. If anybody + among the Sikhs can read their Scripture or address the congregation, anyone of the Quakers present ‘ too may speak to the congregation; or offer spoken prayer on its be, half.
We have thus far touched on the common ground between Sikhism and Quakerism in so far as the esoteric object of religion is concerned. They share a lot more as regards the exoteric object as well. Both of them endeavor to maintain a sort of stability and equilibrium by keeping close to each other. The parallel streams of internal and external life. Equal emphasis is. Laid on the maintenance of a high level of family life, society and nation building activities by devotion and selfless service as on the maintenance of one’s own life at the highest level by becoming more and more perfect in spirit. Simultaneously endeavor for spiritual and social perfection is advised.
Apart from attaining certain level of personal piety, man is advised to inculcate the Virtues of truthfulness, altruism, justice, courage (which also includes humility), etc., in his social behavior. ‘Truth is high, but higher still is truthful living,’ says Guru Nanak, One must be courageous and fearless, but should not cause fear to others. One must do deeds of philanthropy but be not vainly proud of it. Three cardinal virtues which every Sikh must imbibe are kin kami, i.e. earning by the sweat of one’s brow: nam Japna ie. mediating on the name of God; and wand chhakna, i.e. sharing the fruit of one’s labor. With the needy fellow human beings.
Article extracted from this publication >> January 6, 1995
