The following document was obtained directly at:
http://160.149.101.23/chap/relpractice/Sikh/
The early 16th century was a time of bitter conflict in
North India. A series of invasions which culminated in
1526 established Muslim supremacy. The Punjab area was
one of the most hotly contested regions, and it was here
that Nanak (1469-1539) was born. One day while bathing in
a river, he had a vision of God's presence in which he
was told to go into the world and teach the repetition of
the Name of God, the practice of charity, meditation and
worship, and the keeping of ritual purity through
absolution.
According to tradition, after a full day of silence, he
uttered the pronouncement, "There is no Hindu (the native
faith of India) and no Musselman (Muslim)." He adopted a
unique garb which combined both Hindu and Muslim
features, and developed an eclectic faith which took
elements from many religions, principally Hindus and
Muslims. From Islam he taught of One Creator God, called
the True Name to avoid such designations as Allah or
Vishnu. From Hinduism he taught the ideas of karma,
reincarnation and the ultimate unreality of the world.
Nanak also emphasized the unique role of the guru
(teacher) as necessary to lead people to God. After
Nanak's death, nine gurus followed him in succession.
The fourth guru, Ram Dass, began the Golden Temple of
Amritsar, the present headquarters of the world Sikh
community. The fifth guru, Arjan, completed the Temple
and installed the Sin Guru Ganth Sahib, or Adi Granth,
the collected writings of Nanak, within it.
The tenth guru Gobind Singh (1666-1718) had the most
significant role in molding the Sikh community other than
Nanak. He completed the Abi Granth in its present form
and militarized the Sikhs by forming the Khalsa, the
Community of the Pure. Members were initiated by baptism
in which they drank and were sprinkled with sweetened
water stirred with a sword. They changed their name to
Singh (Lion) and adopted the five Ks: (1) Kesh, or long
hair, a sign of saintliness; (2) Kangh, a comb for
keeping the hair neat; (3) Kach, short pants for quick
movement in battle; (4) Kara, a steel bracelet signifying
sternness and restraint; (5) Kirpan, a sword of
defense.
After Gobind Singh's death, the Adi Granth became the
guru and no further human guru's were allowed. The
military emphasis continued, however, and the Sikhs
served with distinction in British army units.
In the United States, Sikhism has two distinct foci.
Beginning in the fist decade of this century, Sikhs began
to migrate to the United States. That first wave of
migration was shut off in l917, but began anew in 1965
when new immigration laws were passed. Sikhs of Indian
extraction have a number of centers around the United
States which have formed a network in the Sikh Council of
North America. In 1969 Yogi Bhajan began a mission to non
Asian Americans which, while recognized by the Sikh
authorities in Amritsar, has remained separate from the
larger American Sikh community organizationally.
In the 19th century, a new spiritual current emerged in
the Punjab, that part of India in which Sikhism enjoyed
its greatest strength. Param Guru Shri Shiv Dayal Singh
Sahib began to gather followers, and in 1861 formed the
Radhasoami Satsang. It drew upon the Sikh tradition of
repeating the name of God, and practiced a spiritual
discipline called surat shabd yoga. It differed most
radically from Sikhism in that it was led by a "living"
guru. Two important Sant Mat groups were transplanted to
America, the Radhasoami Satsang early in the twentieth
century and the Ruhani Satsang after 1965. Both have
found a following, but the Sant Mat tradition has found
its greatest success in several Westernized versions,
ECKANKAR and the Church for the Movement of Spiritual
Awareness. Also, one Sant Mat group which had separated
itself from the tradition in India enjoyed great success
in the West in the 1970s as the Divine Light Mission
under the then-youthful Guru Maharaj Ji. That groups has
recently assumed a very low profile and changed its name
to Elan Vital.
To Learn more about Elan
Vital's & DLM's Indian background:
The
'Paramhansa Advait Mat' Book : Lineage, lives and
teachings of the Satgurus
Similarities
with the Radhasoami tradition :Radhasoami ideas
presented under DLM - EVs' banner
Prof.
David Lane' comments : Connection of DLM with
Radhasoami groups and the Advait Mat group
Shabdism
in North America : Relationship to the Radhasoami
tradition - Reasons to deny their living religious
heritage
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