Nishaan Sahib

Donation
Pingalwara
SGPC

Survey
User Survey

Awards
List

Other
List Of Recommended sites

"PSYCHOLOGY OF A PRODUCTIVE SPIRITUALLY INCLINED KHALSA "

by Dr. SS Sodhi.

Sikh Gurus | Martyrs | Sikh Warriors
Historic Events | Personalities | Institutes


This page was last updated on August 15 2001.





Featured Article

This paper is about the psychology of a productive and spiritually inclined Khalsa who is realistic, rational, lucid, coherent, integrated, goaloriented, pertinent, articulate, independent, persistent and altruistic. He / she has a high degree of self-control and a highly developed sense of values and faith in Satguru and His Huksm.

The productive Khalsa is unique, both in himself and in the contributions he makes to society. He excels in academic / professional achievements, spiritual creativity, and Icadership qualities.

A productive-spiritual individual has a sense of identity. He knows who he is and where he is going. He is confident in his unique role, and feels comfortable with himself and what he is doing. He / she has a clear sense of gender identity and social responsibility. The contributions of productivespiritual Khalsas are motivated by a mature sense of social awareness, empathy, and altruism for humanity in general. The Khalsas express these qualities in spontaneous sensitivity, friendliness and interpersonal skills because of the productive-spiritual person's concern for others. Khalsa suffers dissonances due to his inability to resolve the large social problems of inequality, suffering and injustice. He is troubled by the discrepancy between 'what is' and 'what ought to be' ! He does not feel guilty, but has an empathic concern about humanity as a whole.

A productive-spiritual Khalsa grapples with the problems of life rather than retreating from them. Through hope, he extends himself into the future. His freedom to observe the environment sharpens his cognitive skills, intellectual curiosity and helps him appraise various courses of action.

A productive-spiritual Khalsa learns to master his life situation before becoming effective for others. His involvement is not an escape from life. He brings strength and courage, sound physical health and high self-esteem in any field of endeavour. It produces in him a solid sense of identity, social competence, maturity, empathy and excellent coping skills.

An evolved spiritually productive Khalsa moves from egoism to altruism, and eventually his slogan becomes bive for others'. From egoism through applying norms of 'reciprocity' (help those that help you) he comes to true altruism.

It has been emphatically shown that empathy is a powerful mediator of altruistic hehaviour. It is intrinsically motivated and produces reciprocity to self. A productive-altruistic Khalsa, because of the evolution of his Big Wisdom, overcomes the little wisdom of the ego, and performs productive acts, which benefit society.

The self of a productive person develops through stages and reaches a stage ot propriety. Through appropriate striving, he gains functional autonomy through which he seeks new challenging goals, extends his self with zest, enthusiasm, insight and humour He develops a unified philosophy of life and uses it in directing his life harmoniously.

A productive-spiritual Khalsa develops compulsions for self-actualisation and self-transcendence. He avoids meta-pathologies of boredom, cynicism, and lack ot inspiration. He gets committed to his meta-needs, and is willing to undergo all folms of deprivations for realising them.

A productive-spiritual Khalsa through his 'self-actualising creativeness' experiences lite fully, vividly and selflessly with full concentration and absorption. These selt:actualisers stay realistic, problem-centred, and generally accepting themselves and others. They are also spontaneous, independent, creatively identified with humankind. Most of them report having had mystical or ego-transcending peak experiences.

Peak experiences of a productive Khalsa are episodic, powerful transcendental states of cosmic consciousness. In this state, the person experiences a sense of heightened noematical clarity, intense euphoria, appreciation of the holistic initiative, integrative nature of the universe and one's unity with it. He may develop an altered perception of space and time because 'his doors of perception have been cleansed'. These mystic states produce long-lasting beneficial effects on the personality functioning of a productive person. These states produce in him treedom from fear and making him almost truly God-like, recognising and identifying with a wholly unified world in which oppressors have to be challenged. In other words, he becomes a Khalsa.

The productive self-actualising Khalsa starts believing in 'Perennial Philosophy' (Khalsa-centric) and attempts to become trans-personal, transhuman, centred in the cosmos rather than human needs and interests.

Writing for his book, A Sense of Cosmos, Needleman, a famous North American philosopher, feels that a productive-spiritual person not only has a strong ego Capable of living with and adapting to the existential realities, but trans-personally transcends through the expansion of spiritual awareness and identity.

Sustained states of this expanded awareness and identity have been well documented in Sikhism and by some Western psychologists such as R.M. Buck, Maslow, Jung and Wcbcr. A considerable body of psychological and sociological evidence suggests that those who have cosmic conscious experiences (R.M. Buck), peak experiences (Maslow), numinous experiences (Jung), or satories (Suzuki), tend to be more healthy and productive than those who do not.

Trans-personal psychology dealing with productive-spiritual personality feels that Khalsa can operate at linear as well as altered states of consciousness. In an evolved person (Gurmukh), the self appears to die. Once he gets rid of the ego, a feeling of solemnity-exaltation and well-being is developed. A deeply felt positive state of mind is his prize possession. His ignorance disappears because he stops identifying with maya or illusions ! He becomes a practising mystic using wise passiveness and transcendental experience as methods of breaking his ego chains. Sitting in a quiet environment with passive attitude, he learns to dwell on Waheguru by repeating Naam. Because he has reduced his extroceptive stimulating motor activity and has decreased alertness of critical faculties, he moves to altered states of consciousness

A productive Khalsa gains awareness that his outer life is a mere reflection of his inner conditions. The Khalsa may have to learn to turn off the brilliance of the day, so that ever-present sources of Khalsa-centric energy within him become visible. Then the productive Khalsa comes to his senses by losing his linear ego mind. He becomes a Gurmukh who has reached the mystic Sufi stage of Fanah. Hc becomes Khalsa in which the Guru lives (Niwas).

Shouldst Thou enter my courtyard, the whole earth An aspect of beauty shall wear.

Separated from the Spouse that I am, None now cares for me. All objects are embellished with beauty, As the Lord-spouse in my courtyard has settled. From such a house no wayfarer empty-handed returns.

For the Spouse have I spread my couch, And fully decked myself, Even such a gap from Him I bear not, As wearing a necklace would bring.

óGuru Granth Sahib, p. 1095 Written by SS Sodhi.

From the book "Abstracts of Sikh Studies" Published by Institute of Sikh Studies, Chandigarh 1998



Punjabi Fonts | Gurmukhi Page | Gurdwara | Search | Links | Guestbook

Quiz | Editorial | Archived Features | FAQ |

HOME | FORUM | GREETING CARDS | EDUCATION | Quiz

                                    Copyright (c) 1999 www.sikh-history.com. All rights reserved. Use of this site is for educational purposes only, commercial use prohibited.