**Philosophical underpinnings & Key Considerations before starting**
## Piri
As with all things related to temporal affairs, attention must be given to the spiritual in the beginning. For this reason, the introduction to this manifesto will attempt to first establish the philosophical underpinnings upon which the rest of the economic and political ideology, that is Azadism, will be based. Without at least some level of spiritual progress this manifesto is useless, and the reader is better off studying *GurBani* (scriptures of the Guru) or doing *Simran* (remembrance/meditation) until a necessary state of competency is obtained. Where that level will be is entirely subjective, something that only the reader and their Guru can know. This manifesto has been designed primarily for a Khalsa audience, however not exclusively. A base level commitment to both a *Piri* (spiritual) and *Miri* (temporal) nature is assumed on behalf of the reader. Whilst the majority of this publication will be based in Miri, this introduction will briefly outline the Piri aspects necessary before delving further.
To help ground these concepts and reconcile the economic aspects with Sikhi, throughout the course of this manifesto the spiritual components will constantly be referred back to in the form of GurBani and Ithiaas. This introduction will begin with a *Sakhi* (story) from Shaheed Bhai Mani Singh’s *Sikhan Di Bhagat Mala* [^1]. However, before this, it is imperative to understand what exactly _Ithiaas_ is. Whilst generically, it is commonly used as a term for history, this definition falls short. Instead, Ithiaas is a combination of three components:
1. **History** — Events which actually occurred in the past,
2. **Mythology** — The embellishment and sensationalism of events that may or may not have happened,
3. **Reality** — How the story is applicable to your own life today.
To say Ithiaas is simply history misses the mark. In Ithiaas, the historicity of events is secondary to the actual message or moral of the story. Unless you were present to witness an event yourself, you can never truly know all the details of what happened. Nor do you need to. Whilst effort can be spent determining archaeological records or gathering eyewitness accounts, this will always be less important, and less useful, than understanding the point of the story itself. Imagine spending your life searching for Noah’s Ark, rather than contemplating the moral implications and deep wisdom of the narrative. This story is not unique to Christianity either, as it has close counterparts in more ancient traditions and texts such as the _Epic of Gilgamesh_, or the account of the Saptarishi and Manu in Hindu tradition. Even our own Sikh tradition is full of such stories, with Guru Gobind Singh writing his own version of the _Ramayan_, emphasising the _Bir Ras_ more strongly than in any earlier version.
Whilst these events may indeed have happened, and these stories may be based on true events, that is always secondary to the feeling or insight the authors sought to convey. Mythological references are borrowed and reimagined to connect with the reader, inspire awe, and make the lessons memorable. Therefore, Ithiaas is a combination of both history and mythology, designed to act as a vessel for wisdom and knowledge. It is far easier to relate to deep spiritual concepts through a story, since we can build personal connections with the characters and events. So much so that those events map onto our own experiences. Sita becomes a metaphor for the self, and the distraction in the form of the golden deer represents Maya. The subsequent separation from her beloved Raam Chandar is analogous to our own separation between the *Atma* and *Paramatma*[^2]. This is when the final component — _reality_ — completes the definition of _Ithiaas_.
During the time of Guru Arjan Dev, four Sikhs approached the Guru seeking answers to an issue they were having regarding the question of free will. They presented the Guru with his Bani, pointing out that in some places he appears to suggest that the individual has no autonomy over their actions:
<br>
> **ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਛੁ ਨਾਹੀ ਹਾਥਿ ॥**
> Preservation and destruction both are done by the One; there is nothing in the hands of the individual.
>
> *― Sri Guru Granth Sahib, Ang 281*
<br>
However, in other places he suggests the opposite and encourages control over one’s actions:
<br>
> **ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮ ਇਹੁ ਖੇਤੁ ॥ ਅਕਿਰਤਘਣਾ ਹਰਿ ਵਿਸਰਿਆ ਜੋਨੀ ਭਰਮੇਤੁ ॥**
> As one repeats so does he sow, the body is the field of actions. The ungrateful persons forget Hari (God/Oneness) and wander with doubt in reincarnation.
>
> *― Sri Guru Granth Sahib, Ang 706*
<br>
They asked the Guru that if God alone does everything, then what can be attributed to us as the cause of our actions? Which of these positions is true, and which should be rejected? The above are just examples drawn from the Sakhi; however, Panktis (passages) from all over Bani can be cited to illustrate this apparent paradox. Notably, _Japji Sahib_ contains a few examples, where some parts speak of Hukam governing everything, with nothing outside it, or state that no effort can be made by the individual and that only God can exert effort. In contrast, other parts, including the concluding Salok, remind us of the importance of our actions in drawing closer to, or further from, God. The Guru responds in this way:
<br>
> **ਜੋ ਗੁਰਾਂ ਦੇ ਗਿਰੰਥ ਜੀ ਦੇ ਵਿਚ ਸਭਣਾ ਅਧਕਾਰ ਦੇ ਵਚਨ ਹੈਨਿ ॥ ਤੇ ਗੁਰੂ ਕੇ ਸਿਖ ਭੀ ਸਭਨਾ ਅਧਕਾਰਾ ਦੇ ਹੈਨਿ ॥**
> The sayings within the Guru Granth Ji are all associated with one's particular competency, and the Sikhs of the Guru represent all levels of competency.
>
> **ਇਕ ਕਰਮਾ ਦੇ ਅਧਕਾਰੀ ਹੁੰਦੇ ਹੈਨ ॥ ਤੇ ਜੇਹੜੇ ਕਰਮਾ ਦੇ ਅਧਿਕਾਰੀ ਹੈਨ ਉਨਾ ਪ੍ਰਤੀ ਏਹੁ ਵਚਨ - ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮ ਇਹੁ ਖੇਤੁ ॥**
> One level of competency is related to Karma, and to those who are in the competency of Karma, for those persons this saying is appropriate: "As one repeats so does he sow, the body is the field of actions".
>
> **ਜੇਹੜੇ ਉਪਾਸਨਾ ਦੇ ਅਧਕਾਰੀ ਹੈਨਿ ॥ ਓਨਾਪ੍ਰਤਿ ਏਹੁ ਬਚਨ ਹੈਨ - ਕਰੈ ਕਰਾਵੈ ਆਪੇ ਆਪ ॥**
>Those who are the competency of devotional worship (*Upashana*), for those persons this saying is appropriate - "Prabhu himself is the Cause of all Causes."
>
> **ਜੋ ਗਿਆਨ ਦੇ ਅਧਕਾਰੀ ਹੈਨ ਓਨਾਪ੍ਰਤਿ ਏਹੁ ਬਚਨ ਹੈਨ - ਘਟਘਟਿ ਅੰਤਰ ਸਰਬ ਨਿਰੰਤਰ ਹਰਿ ਏਕੋ ਪੁਰਖ ਸਮਾਣਾ ॥**
> For those who are the competency of Wisdom, for those persons this saying is appropriate: "Within each and every heart you are Omni-present, Hari is the One Being merged with all."
>
> *― Words of Sri Guru Arjan Dev, Sikhan Di Bhagat Mala*
<br>
The Guru outlines not two but three possible positions in the free-will versus determinism debate. For someone on the spiritual competency of _Karma_ (action), those areas of Bani that speak to individual effort and free will are most appropriate. For someone who is an _Upashik_, the Shabads (words/scripture) that emphasise devotion and love become paramount. However, what is the difference between _Upashana_ and _Gyaan_ (Wisdom)? Both the levels of _Karma_ and _Upashana_ maintain a separate sense of self. The duality between the individual and God remains in both these states, since they require the individual to exercise some effort of their own volition.
This is perhaps easiest to understand for someone at the competency of _Karma_, as they still hold a sense of self in order to perform right or wrong actions. Those actions, or _Karma_, attach to that self, and so a separate ego is still necessary. In this state, it is possible to assign blame or praise for someone’s actions, because those actions conceptually “belong” to them. For an _Upashik_, the sense of separation also persists, since even to say to God “*You* do everything” still implies an “I and You” relationship. The difference here is that by saying this and internalising it, the _Upashik_ is in the process of transcending that duality and progressing towards the final stage. By contrast, those who remain solely concerned with actions in duality do not escape that duality as long as they remain at that level. Therefore, the competency of _Upashana_ can be seen as a transitory state, moving the individual from the level of action (and perhaps ritual) to the level of wisdom. It is only at the level of _Gyaan_ that the sense of a separate self breaks down completely. Here it is understood, not merely believed, that God _is_ everything.
<br>
> **ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥**
> God is everything, God is everything. Without God, there is nothing at all
>
> *― Sri Guru Granth Sahib, Ang 485*
<br>
Everything includes yourself. The body, mind and soul are all God’s. This does not mean that “you” belong to “God” as if you were something separate — there is no “you”! The whole language of I, me, you, them (_Haumai_) is no longer applicable, since it is all one. Existence itself. Since there is no self at this level, what can there be to exhibit any sort of free-will? At this point it is only God’s will that can exist, only *Hukam*. The question of free will vs determinism is intrinsically linked to the concept of Ik Onkaar in this way. The answer of whether there is free will or not depends on the perspective of the individual (or lack thereof) asking the question.
It is almost guaranteed that much of what has just been said will have gone over many readers’ heads, and that is okay. The Guru recognises that everyone is at different stages of understanding these concepts. In his _Gobind Gita_, Guru Gobind Singh links these three levels of competency and applies a hierarchy of progression[^3].
<br>
> **ਤਿਸ ਕੋ ਕਰਮ ਜੋਗ ਪਰਵਾਨ ॥ ਜੈਸੇ ਭਾਖੈ ਸ੍ਰੀ ਭਗਵਾਨ ॥ ਕਰਮ ਕਰਤ ਅੰਤਰਿ ਸੁਧ ਹੋਵੈ ॥ ਤਬ ਵਹੁ ਭਗਤਿ ਮਾਹਿ ਚਿਤ ਪੋਵੈ ॥62॥**
> This method of actions (Karam) is acceptable, that which was instructed by Sri Bhagvan (Krishna). By performing good actions (Karam) one's mind becomes pure. Then a devotional spirit will reside within one's consciousness
>
>**ਭਗਤ ਕਰੈ ਤਬ ਪ੍ਰੇਮ ਹਰਿ ਪਾਵੈ ॥ ਪ੍ਰੇਮ ਕੀਏ ਗਿਆਨ ਗੁਨ ਗਾਵੈ ॥** **ਗਿਆਨ ਤੇ ਜਾਨੈ ਅਪਨਾ ਰੂਪ ॥ ਚਿਰੰਕਾਲ ਵਹੁ ਬ੍ਰਹਮ ਸਰੂਪ ॥63॥**
>By performing devotional service Love for Hari is realized, with this Love one recites the virtues and Wisdom (of Hari). By having the Awareness (Gyaan of Hari) one fully understands Oneself; which is what you were, that form of Braham (God/Existence), from the very beginning.
>
> **ਜੋ ਇਹ ਗਿਆਨ ਕੋਉ ਲੇ ਧਾਰੇ ॥ ਏਕ ਬ੍ਰਹਮ ਅਦ੍ਵੈਤ ਬੀਚਾਰੇ ॥ ਅਦ੍ਵੈਤ ਮਾਹਿ ਦੂਸਰ ਨਹੀਂ ਕੋਇ ॥ ਅਬ ਹੀ ਬ੍ਰਹਮ ਆਪਿ ਵਹੁ ਹੋਇ ॥64॥**
> Whoever has this awareness (Gyaan) instilled within their mind, they solely contemplate the Non-Dual Braham. They are absorbed in this Non-Dual; they recognize no other. In this way one becomes *One* with Braham
>
> **ਜੋ ਸੇਵੈ ਸੋਈ ਕਛੁ ਪਾਵੈ ॥ ਸੋਈ ਹੋਇ ਜਿਸ ਸੋ ਚਿਤ ਲਾਵੈ ॥ ਆਗੈ ਭੀ ਗੁਰ ਨਾਨਕ ਗਾਇਆ ॥ ਵਹੀ ਪ੍ਰਾਪਤਿ ਮਹ ਜਿਸ ਸੋ ਲਾਇਆ ॥65॥**
> Whatever you serve you will become; you will become what you place your attention upon. This was sung before by Guru Nanak; from Him I have received this (knowledge) which I have presented
>
> *― Sri Guru Gobind Singh, Gobind Gita, Chapter 2*
<br>
By first performing “good actions” an inner “purity” is achieved, which serves as the foundation for loving devotion. Love is an important attribute in spiritual progression. It is a paradoxical human quality that drives an individual to overcome their instinct for self preservation, ingrained through millions of years of evolution. Only in love does something other than the self get placed above one’s own well-being. Love provides the necessary conditions in which to dissociate with the sense of self and attain oneness. The inclination to serve one’s own interests is greatly inhibited during this stage of spiritual progression until a point is reached where there is a complete and successful ego-death, leaving only God left in the equation. Only God, therefore, is at the competency of *Gyaan*. True wisdom, enlightenment, is only achieved when you get yourself out of they way to let the light shine through.
Returning to the original _Sakhi_, Guru Arjan Dev elaborates further on this approach to disseminating knowledge:
<br>
> **ਜੈਸੇ ਵੈਦ ਕੇ ਘਰ ਸਰਬ ਅਉਖਧ ਹੋਤੇ ਹੈਨ ॥ ਗਰਮੀ ਦੇ ਤਾਪ ਦਾ ਸਰਦੀ ਦੇ ਤਾਪ ਦਾ ਠੰਡ ਦੇ ਤਾਪ ਅਉਖਧ ਭਿੰਨ ਭਿੰਨ ਹੋਤਾ ਹੈ ॥**
> Just as in a doctor's office there are many different diseases present; just as a fever of warmth, cold weather, and a cold fever, there are numerous varieties of illnesses.
>
> **ਤੈਸੇ ਵੈਦ ਰੋਗੀ ਕੀ ਨਾਟਕਾ ਲਘੀ ਦੇਖ ਕਰ ਜੈਸਾ ਤਾਪ ਹੋਤਾ ਹੈ ਤੈਸਾ ਅਉਖਧ ਦੇਤੇ ਹੈ ॥ ਤਾ ਰੋਗੀ ਕਾ ਰੋਗ ਕਟਿਆ ਜਾਤਾ ਹੈ ॥**
> In this manner, a doctor in looking at the pulse and fluids prescribes the appropriate medicine for that illness, and through this manner he alleviates the illness that is suffered by the ill patient.
>
> **ਤੇ ਜੋ ਅਜਾਣ ਵੈਦ ਹੋਤਾ ਹੈ ਤਾ ਰੋਗੁ ਕਟਿਆ ਨਹੀ ਜਾਤਾ ॥ ਰੋਗ ਅਵਰ ਹੋਤਾ ਹੈ ਅਰ ਅਉਖਧ ਔਰ ਕਰਤਾ ਹੈ ॥**
> An uneducated doctor will not be able to relieve the illness of the patient. The illness will be of one kind and he will prescribe an irrelevant medicine.
>
> **ਤੈਸੇ ਸੰਤ ਜਨ ਜੋ ਹੈਨ ਪੁਰਖ ਕੇ ਵਚਨਾ ਦੁਆਰੇ ਅਰ ਕਰਮਾ ਦੁਆਰੇ ਪਛਾਣਦੇ ਹੈਨ ॥ ਰਸਨਾ ਦੁਆਰੇ ਹਿਰਦੇ ਕਾ ਮਤ ਮਲੂਮ ਹੋਦਾ ਹੈ ॥**
> In this manner, the Saints and Servants (of Hari) pay attention to the words and actions (of the Sikh). In looking at their words, they come to know the inner understanding of their heart.
>
> *― Words of Sri Guru Arjan Dev, Sikhan Di Bhagat Mala*
<br>
The Guru assesses each of his Sikhs individually, just as a trained doctor examines each patient on a case-by-case basis. Like the doctor, the Guru does not prescribe only one type of teaching for everyone, recognising that humanity is diverse and that each individual is unique. This is why the Guru is known as the _Jagat Guru_. There is _Sikhiya_ (teachings) given according to each circumstance, relevant to all, no matter what stage they are at.
This is also why the Guru can hold so many seemingly contradictory positions simultaneously within Bani. Not all concepts and teachings are intended to be equally applicable at every level of understanding. Another example is the doctrine of reincarnation and karma. Only if you accept a sense of separateness does this framework function. At the level of wisdom, it is God alone who accrues karma and undergoes the cycle of rebirth. If there is no free will, then it is not up to you whether you enter this cycle, since there is no “you” in the first place to be held accountable for the karma you accumulate. Nonetheless, the Guru still uses these concepts repeatedly throughout Gurbani. Frequent references to the cycle of 8.4 million life forms can be found across the Sri Guru Granth Sahib.
<br>
> **ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਿਆ ਦੁਲਭ ਜਨਮੁ ਪਾਇਓਇ ॥**
> Through 8.4 million incarnations you have wandered, to obtain this rare and precious human life.
>
> **ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਸੋ ਦਿਨੁ ਨੇੜਾ ਆਇਓਇ ॥੪॥੨੨॥੯੨॥**
> O Nanak, remember the Naam, the Name of the Lord; the day of departure is drawing near! ||4||22||92||
>
> *― Sri Guru Granth Sahib, Ang 50*
<br>
However, now consider this Bani from Bhagat Trilochan Ji in Raag Gujri:
<br>
> **ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੧॥**
> At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be reincarnated over and over again, in the form of serpents. ||1||
>
> **ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥**
> O sister, do not forget the Name of the Lord of the Universe. ||Pause||
>
> **ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੨॥**
> At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. ||2||
>
> **ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥**
> At the very last moment, one who thinks of his children, and dies in such thoughts, shall be reincarnated over and over again as a pig. ||3||
>
> **ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੪॥**
> At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. ||4||
>
> **ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥**
> At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||
>
> *― Sri Guru Granth Sahib, Ang 526*
<br>
What happened to the 8.4 million cycle now? Here, it appears to be skipped altogether, and the unfortunate soul is constantly reincarnated as the relevant creature. However, a prostitute is still a human, perhaps they could still have a chance? But the serpents and pigs are seemingly condemned. How can they escape their situation now? The problem here is not a contradiction but rather a combination of literalism on the part of the reader and a misunderstanding of the Guru’s _strategy_.
The Guru employs these concepts as techniques to help individuals progress towards deeper understanding. Both of these Shabads would be more or less relevant to different audiences, primarily those at the competency of _Karma_. This approach is understandable and provides a necessary set of incentives to encourage certain behaviours. As a person progresses, the concept can gradually be set aside, and a new understanding develops. Essentially, at later stages it is realised that it is God reincarnating themselves. When the body dies and disintegrates, the matter that once made up a “you” goes on to become the soil, plants and animals. Reincarnation can then be seen as a great recycling of energy from one form to the next. When atoms arrange themselves in a sufficiently complex way, the capacity to receive consciousness arises once again[^4], and the “soul” re-emerges.
This process is not limited only to what happens after death. The body is constantly undergoing decay and renewal. Almost every cell is replaced multiple times over the course of a single lifetime. The skeleton renews itself roughly every ten years, red blood cells every four months, and the skin every two to four weeks. The human being at birth is completely different from the one at death. To even call this a human _being_ is somewhat misleading, as it suggests a static entity. Perhaps a more accurate term is human _process_. Not even the mind is safe. It changes constantly with shifting ideas and beliefs (as this manifesto seeks to do with you). Memories themselves can be updated, manipulated, distorted, or simply forgotten.
So when asking the question “what happens after death”, we must first consider *what exactly is it that is dying?* This does not mean that reincarnation or karma are untrue. Rather, these are concepts that become most relevant at a particular level of understanding. Perhaps to encourage “good actions”.
Why is any of this important? How does it relate to the topic of this manifesto? It is because…
<br>
**You can’t mix perspectives!**
<br>
What is meant by this is that it is inconsistent to draw conclusions from one level of understanding and then attempt to operate on the wavelength at another. For example, if we reject free will while still maintaining a separate sense of self, on what basis can blame be placed on criminals? In fact, the entire justice system collapses, since no one could truly be at fault. Even stating that last sentence becomes problematic, because from that perspective there is no individual in the first place to whom blame could be assigned.
The duality between good and evil also breaks down at higher competencies, since it is all simply God. Murder ceases to be an ethical problem, because God is both the one killing and the one being killed. Yet very few people would argue that we should not punish or remove murderers from society. Why is this? Because as long as we maintain a separate ego, we also retain the ability to differentiate and label our surroundings in terms of good and bad, hot and cold, high and low, and so on.
Objectively, these qualities cannot exist without an independent observer or reference point from which to compare them. What is cold to a polar bear is very different from what is cold to a camel. These dualities exist only within subjectivity. As long as there are individual subjects, this remains the realm of _Karma_ and perhaps _Upashana_. These dualities can only exist at these levels. The only exception is that they begin to break down in _Upashana_, as what would otherwise be deemed inappropriate or unethical may be seen as necessary by the devotee. For example, the worship of stones or perceiving God in a singular rock might be shunned amongst Sikhs today. Yet one of the contributors to the _Sri Guru Granth Sahib_, Bhagat Dhanna, did exactly this[^5]. As someone at the competency of _Upashana_, he was carried through to achieve _Brahmgyaan_.
One of the primary positions on which this manifesto is based is the right to _private property_. This is a term used to denote individual ownership over material items in the world. It includes houses, food, water, land, tools, and even one’s own body. However, if perspectives are confused, a conflict appears to arise between people’s understanding Sikh philosophy and private property rights. It could easily be argued that “all things belong to God, therefore we cannot own anything,” or “there is no self, so God must own all things”. Whilst this is implicitly true, it is only true in a *relevant* sense at the competency of _Gyaan_ (wisdom). If this position is taken consistently, then ethics (concepts of right and wrong) must also be rejected. Reincarnation, karma, heaven, hell, good, and bad would all have to be set aside. A separate sense of self cannot be denied while simultaneously maintaining ethics or other related ideas. If a self is denied, then it must be consistently denied.
Otherwise, there is no grounds in which to complain about tyranny as it should be viewed as simply God’s will. Neither right nor wrong, it just is what it is. Yet, those who deny private property rights through an appeal to oneness rarely silence themselves when crying about that same oneness performing what they perceive to be injustice. You can not claim oneness when it is convenient to your agenda, but then ignore it when things occur that you do not like. If you wish to speak and operate solely at that level, then it must be done so consistently.
Therefore whilst we are operating at competencies below _Gyaan_, we can accept the right to property. How that property should be managed and organised is the very topic of this manifesto. Therefore, Azadism is philosophy concerned first with the realm of _Karma_, in order to build foundations and provide the necessary conditions for those individuals wishing to progress further, whilst also protecting those who remain at the most basic Karmic level.
It is not “wrong” or “bad” to own things. This is simply an attribute appropriate to these levels of understanding. It is from the perspective of _Karma_ that the ideas in this manifesto are built up from — bottom up, not the top down, because this is precisely what the Guru does. The Guru accounts for all levels, not only those already enlightened. This approach will be further reiterated in the first section, which will explore the implications of private property.
Further to the point, at the competency of Karam, where there still is an ego, to have ownership of property is appropriate just as much as it is to call a tyrant a tyrant and a saint a saint. At that level, all these labels can and do exist. Albeit illusory but even an illusion holds an existence in some way, shape or form. Recognise that these are just perspectives and each one does not exist in a vacuum.
Observe the following picture:
<br>
![[duck-rabbit.png]]
<br>
From one perspective, it is a rabbit, from another, it is a duck. But both perspectives share a fundamental characteristic: there is indeed something there. The “somethingness” present is undeniable. It is simply a difference in how that somethingness is viewed and interpreted. Additionally, those views only exist so long as there is a viewer to interpret them. From the Karmic lens, either a duck or a rabbit can be seen. An _Upashik_ might say, “Prabhu, these are both You”. From the competency of *Gyaan* neither distinction is recognised and only an unconditional somethingness, beyond any label or judgement, is considered. This does not mean there is no duck or rabbit. It simply means that either is only seen so long as there is a separate individual available to interact with and interpret it. Again, this is the perspective from which this manifesto will approach reality for the sake of action.
Realising this distinction is not only crucial before beginning to read this manifesto, but also essential when approaching spirituality in general. Bhai Gurdas Ji, in his _Vaaran_, warns of the dangers of mixing perspectives in this way, particularly when criticising the misapplication of the Vedantic school of thought:
<br>
> **ਸਿਆਮ ਵੇਦ ਕਉ ਸੋਧਿ ਕਰਿ ਮਥਿ ਵੇਦਾਂਤੁ ਬਿਆਸਿ ਸੁਣਾਇਆ।**
> After studying/revising the Samaveda, Vyas (Badarayan) revealed/recited (the philosophy of) Vedanta,
>
> **ਕਥਨੀ ਬਦਨੀ ਬਾਹਰਾ ਆਪੇ ਅਪਣਾ ਬ੍ਰਹਮੁ ਜਣਾਇਆ।**
> In his sermons he recognised himself as Brahm,
>
> **ਨਦਰੀ ਕਿਸੈ ਨ ਲਿਆਵਈ ਹਉਮੈ ਅੰਦਰਿ ਭਰਮਿ ਭੁਲਾਇਆ।**
> No one can see Brahm, in Haumai and under illusion Brahm was forgotten,
>
> **ਆਪੁ ਪੁਜਾਇ ਜਗਤ ਵਿਚਿ ਭਾਉ ਭਗਤਿ ਦਾ ਮਰਮੁ ਨ ਪਾਇਆ।**
> He placed himself as worthy of worship in the world, he did not recognise the importance of loving devotion,
>
> **ਤ੍ਰਿਪਤਿ ਨ ਆਵੀ ਵੇਦਿ ਮਥਿ ਅਗਨੀ ਅੰਦਰਿ ਤਪਤਿ ਤਪਾਇਆ।**
> Churning of the Vedas could not obtain peace for him and he started scorching one and all in the heat of his ego,
>
> **ਮਾਇਆ ਡੰਡ ਨ ਉਤਰੇ ਜਮ ਡੰਡੈ ਬਹੁ ਦੁਖਿ ਰੂਆਇਆ।**
> When Maya’s and the Yamraj’s stick came down on him, he suffered greatly,
>
> **ਨਾਰਦਿ ਮੁਨਿ ਉਪਦੇਸਿਆ ਮਥਿ ਭਾਗਵਤ ਗੁਨਿ ਗੀਤ ਕਰਾਇਆ।**
> After getting teachings from Narada, he recited and sang the praises of Bhagvat’s (God) qualities,
>
> **ਬਿਨੁ ਸਰਨੀ ਨਹਿਂ ਕੋਇ ਤਰਾਇਆ ॥੧੧॥**
> Without the shade/protection (of the Guru), no one can get across (the world ocean).
>
> *― Bhai Gurdas Ji Vaaran, Vaar 1, Pauri 11: Vedant*
<br>
The problem Bhai Gurdas Ji describes is the danger of giving a teaching to someone who is not prepared to receive it (that they are God themselves). If they do not also truly understand that there is nothing _but_ God, this leads to a dangerous misunderstanding like Vyas had fallen into. Yes, they are God, but so is everyone else. They are only God because there is nothing left of themselves. God is that fundamental reality that is reached when removing all the illusory properties that have been mapped on top of existence, such as an individual's desires, hates, beliefs, and even their own identity.
<br>
> **ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥**
> The actor stages the play,
>
> **ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥**
> Playing the many characters in different costumes;
>
> **ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮਿੑਓ ਪਾਸਾਰਾ ॥**
> But when the play ends, he takes off the costumes,
>
> **ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥**
> And then he is one, and only one. ||1||
>
> *― Sri Guru Granth Sahib, Ang 736*
<br>
Vedanta itself is composed of three approaches: _Dvaita_ (dualistic) Vedanta, _Advaita_ (non-dualistic) Vedanta, and _Vishishtadvaita_ (qualified non-duality), from which Bhagat Namdev, Bhagat Kabir, and their Guru, Bhagat Ramanand (who also has Shabads in Gurbani), descend. The school of Advaita Vedanta is aware of the danger Bhai Gurdas Ji mentions with their philosophy and therefore divides their worldview similarly into two parts[^6]:
<br>
1. **Paramarthika - Supreme/Ultimate**
2. **Vyavaharikha - Transactional**
<br>
_Paramarthika_ could be considered comparable to the competency of _Gyaan_, whereas everyday transactional reality is the domain of _Maya_, or the illusory reality that exists in duality. This dualistic perspective is where this manifesto sits, since it simply has to. Any discussion involving the role of justice systems necessarily implies ethics. Similarly, assessing human behaviour and decision-making on an individual level implies the existence of separate selves. This is not a problem. The Guru themselves operated at these levels constantly throughout their lives, otherwise, how would they have fought battles if they made arguments which confused perspectives? Instead, they realised those higher states, experienced them directly, and took relevant teachings from them. For example, understanding that God is the supreme reality makes it illogical to hold any deep hatred for another, since all beings are simply acting out their roles in this play of matter and energy. This is why the Guru can be understood to be _Nirbhau Nirvair_, since an enlightened being cannot hold fear or hatred without creating duality.
Whilst they recognised that it was God Himself swinging the _Tulwar_ (sword) and decapitating enemies on the battlefield, this did not prevent them from engaging fully on the transactional plane. Even to help their Sikhs progress, the Guru would come down to each person’s level to lift them up spiritually. Azadism recognises this distinction. It is simply a tool or set of ideas to be employed entirely on the transactional level. For those interested in _Bhagti_ and advancing their level of competency, this manifesto is not appropriate. It is not intended for that purpose. If the reader is seeking such a path, they should read GurBani and commit themselves to Naam Abhiaas (meditating/practicing the repetition of “the name”, i.e understanding “na”, “meh” – “no”,“me”).
Therefore, in preparation for the rest of this manifesto, Azadism assumes free will and private property as a necessary first step. This allows for law and order to be established on a system of ethics and grants individuals sovereignty over their own lives, as well as the ability to choose how they live, free from oppression and tyranny. The first section will discuss other assumptions built upon this foundation.
Private property as a premise will not be mentioned much after this introduction, but it is something the reader may wish to keep in mind as a backdrop to later concepts presented here. For example, when discussing tyranny, it should be obvious that a tyrant destroys the right to private property when they kill or steal from others. However, if the reader approaches this from a _Gyanic_ or _Paramarthik_ perspective, then there is no tyrant and no oppressed. Therefore, again, for the purposes of this manifesto, private property is a necessary assumption. Even to give in charity requires it. If you own nothing, how can you give anything away? Whilst it is ultimately true that it is simply God giving and taking from Himself, the author suggests setting this mindset aside for the time being. Just as the Guru sent away his court philosophers and theologians in times of war, this manifesto makes a similar suggestion. The reason the Guru did this was that battle demands a particular state of mind and readiness to act, whereas those fixated on ethics and philosophy too much would debate the Guru over every step taken. There is a _Sama_ (time/place) for everything.
Only by recognising private ownership over one’s possessions and one’s own body and mind can you have something to work up from. Trying to limit all action based on the concept of oneness is a futile strategy for developing anything. The Guru could have easily just written _Ik_ and been done. Instead, he understood the nature of human beings and broke it down. _Oankaar_ is the first breakdown of _Ik_ into the three states of waking, dreaming, and dreamless sleep, followed by the fourth state of _Turiya_[^7], the unifying thread to remind of us the inherent oneness underlying the seemingly seperate components of reality. The rest of the _Mool Mantar_ expounds on this before further elaboration through _Jap ji Sahib_ and the remainder of the _Sri Guru Granth Sahib_. So at the very least, let there be a reasonable starting point. Then, by your own choice, you can give up your private property through charity all you like. But enforcing that on everyone is the root of immorality. This is no way to progress through these stages.
Those higher states can be written about endlessly. However, the only way to truly understand them is to experience them for oneself. The explanation of these matters quickly becomes intricate and difficult, and will fall too far outside the scope of this manifesto. I have included just enough here to illustrate the importance of being careful not to mix perspectives. The last thing a reader needs is to approach these economic ideas with a confused worldview.
Again, one last time, it must be stressed repeatedly that this topic requires careful attention to avoid conflating perspectives. Even writing these last few paragraphs was perhaps the hardest part of this entire manifesto. As the author, I had to be particularly cautious, knowing that people could easily misunderstand what is being said. Many sentences had to be rewritten for that reason. Guru Nanak’s description of talking about these things is truly appropriate:
<br>
> **ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥**
> O Nanak, to describe this is as hard as steel! ||37||
>
> *― Sri Guru Granth Sahib, Ang 8*
<br>
With this understanding in mind, we will now discuss the main topic of this manifesto.
<br>
## Miri
<br>
> **ਰਾਜਨੀਤੀ ਵੀ ਪੜ੍ਹਨੀ**
> **Raajniti Vi Parrhni**
> Study politics/statecraft
>
> *― Attributed to Sri Guru Gobind Singh, Hukam 28 of 52*
<br>
The 28th command from the Guru to his Khalsa encourages us to study the art of statecraft and politics. However, discussion of this topic within the Panth often overlooks a crucial element of nation-building, one that forms the very bedrock of a people’s success. This crucial component is the field of _economics_.
Economics is often reduced to the study of wealth and money management, but this view misses the more fundamental questions it seeks to address. At its heart, economics is an inquiry into human behaviour itself. It examines the incentives that drive people and seeks to understand why we make certain choices over others. Money is an inseparable part of life, whether we like it or not. For this reason, economics is often conflated with purely monetary matters, since money shapes so much of our decision-making. Through money we trade, offer gifts, command labour, and attain power. Yet money is not merely paper notes or metal coins; it is a symbol representing _value_. By exchanging value, we sustain what is known as the *economy*. What one person values more is obtained by giving up something they value less. How this process is managed within a society is pivotal to its development and, more critically, its survival. Without a functioning economy, empires collapse, people starve, and hell manifests on earth. The worst atrocities imaginable occur when basic needs can no longer be met. Understanding economics allows us to avoid these catastrophes and to answer questions such as: How best to remove poverty? Why are some nations richer than others? What environments allow for maximum innovation? How should a Government be structured to ensure the human rights of all can be protected?
On an individual level, the study of economics is invaluable in building and securing wealth. Understanding how money works, and how different policies can either promote or destroy prosperity, equips individuals to navigate their financial and political environment more effectively. For example, recognising the inflationary nature of fiat currency and the resulting decline in purchasing power leads one to appreciate the importance of investing rather than simply saving. Those who understand how to play the game can gain financial freedom, shifting their focus from chasing money to allowing money to chase them. This frees up time and energy for more meaningful pursuits.
Beyond the financial benefits, the psychological shift is perhaps even more important. Adopting an investor mindset encourages a lower time preference, where one becomes willing to delay gratification today in order to secure a greater reward in the future. This mindset fosters long-term thinking, something that the Panth as a collective appears to lack. As it stands, our community tends to be reactive, often only responding when a crisis is already underway. Even then, the response is typically ineffective. By incorporating economic thinking into our collective mindset, we can become proactive, developing systems and infrastructure that prevent or at least soften the impact of future challenges[^8]. However, even more importantly is the appreciation of an entrepreneurial mindset. For every problem you point out, make it a habit to provide at least one solution. Our Panth must become a Panth of problem-solvers, not problem-makers, or worse, a Panth addicted to victimhood, recycling victim narratives to ourselves and expecting solutions to magically appear.
Above all, studying economics helps us meet the Guru’s command to study _Rajneeti_. For the Khalsa, it provides a framework to better understand the world and avoid being manipulated or exploited. The Kisaan Morcha in India is a recent example that highlights the dangers of economic illiteracy and its potential use as a tool of control[^9]. Learning how economics really works may help Sikhs save themselves from both external and internal threats.
On observation, there has been a rise in certain ideas within the Panth that seem to not only go against basic principles of economics, but are also antithetical to Sikhi itself. Alongside much of the population, we Sikhs are increasingly falling prey to misinformation and ignorance. Petty squabbles about largely meaningless things have become the norm, and society all around us is becoming more and more polarised in terms of left-wing and right-wing nonsense. But this is a distraction. The real problem is, and has always been, the battle between *liberty* and *authoritarianism*. Therefore, this manifesto is an attempt to combat these bad ideas, with a set of better ideas drawing from both Sikh principles and the latest developments in the field of economics. Azadism combines these two aspects into an ideology that prioritises the same freedom that our Gurus and Shaheeds fought and attained martydom for.
The reality is this — not only are there nations that hold power and influence that the Khalsa should have already had at this point, but even single individuals have more power than perhaps the entire Panth combined. The worst part is that these people abuse their power to oppress, murder and steal, and the Khalsa has no current way of stopping or replacing them. It may be argued that nothing will beat the Guru’s Khalsa, and whilst true, this has not been seen to prevent the otherwise avoidable genocides and brutal oppression of today. We are so behind on the global level for these things, and as result needless and preventable suffering goes unchecked. It is time for a rethinking in our approach. A realignment of our goals and objectives so that Guru Khalsa Panth is able to navigate the complexity of the modern world and avoid propaganda and misinformation. But to do so, we must accurately define the problem. We must learn from history. Both the successes and the failures. Knowledge is a tool that can be used both against us and for us. Acquiring knowledge ourselves is a necessary means of defence in this age of information warfare.
The manifesto will begin on the topic of self-interest and the power of incentives in both spiritual and economic decision-making. It is important that this chapter is read carefully since it provides the foundations for the rest of sections to build upon. The second section will introduce the concepts of markets, and the economic laws of supply and demand. After that, the topic of privatisation will be explored through the concepts of competition and monopolies. This section will also outline two key examples of how industries would function under an Azadist framework. From there, methods in which to support people in an economy will be discussed, as well as taxes and inequality. The final section outlines the role of a Government and presents an idea in how the principles of an Azadist economy can be preserved. The reader is strongly encouraged to consult the corresponding notes for each section, since many extra aspects that were not included in the main body are present there. The notes also show the sources and relevant information to help solidify your understanding or delve into more detail about certain topics.
The goal of this manifesto is to open a gateway in understanding to a world of thinking that every Khalsa needs to become aware of. We should abandon this game of trying to play catch up with the “West” and look towards getting ahead. The world is changing at a rapid rate, and our attachment to old ways will keep us trailing behind. Simply mimicking the past is useless without understanding its lessons. What use is to dress up as a warrior and amass a great collection of medieval weapons if they will never be used? This is not saying to abandon appearances or practices, it is an encouragement to live up to them. By uncovering key principles a new approach must be taken that is applicable to today. The Gurus did not stick to just swords and bows, they themselves developed their own cannons, used firearms, gathered world-class poets, musicians and philosophers of the day, all to present the principles of their message in the most relevant way. The Guru’s *Anandpur Darbar* being a prime example for the Khalsa, as an institution that facilitated the flourishing of art, philosophy and science. Similarly today, our Panth must recognise the importance of getting to the top of cutting edge fields such as: economics, finance, politics, psychology, philosophy, natural sciences, mathematics, artificial intelligence, quantum computing, space exploration and more. The Khalsa should be permeated throughout these areas, but where are our world class institutions, universities and industry leaders? The excuse that we are so few of the population is not acceptable. We have had far less numbers and endured far worse suffering in our history. The problem isn’t numbers, it is how we use them.
Inevitably, there will be those who are stuck in their thinking and are unwilling to adapt. This manifesto is not trying to convince them. The aim here is only to convey a set of ideas to those within the Panth that are actually genuine about doing *Khoj* (searching/analysis) and taking the directives of our Guru seriously and appreciating their gifts. Neither is this manifesto aiming to be an economics textbook. Taking inspiration from Thomas Sowell’s book, _Basic Economics_[^10], you will find no complicated graphs nor mathematical notation, save from the few simple diagrams and tables designed to help visualise a concept clearly. Additionally, particular inspiration has been taken from the Austrian School of Economics as a resource for many of the economic ideas present in this manifesto[^11]. It must also be noted that the terms “Government” (with a big “G”) and “the State” (similarly capitalised) used in this manifesto are referring to the same thing: the taxing authority and primary monopoly on force in a society which administers a central political will.
<br>
**Final considerations before starting**
The full manifesto is also available online for free. The Sangat (community) is encouraged to download and secure copies on their hard drives to avoid potential future loss of data for any reason on the author's behalf. Secondly, not all Panktis will have an accompanying interpretation. The reason being that the same Gurbani may resonate differently based on a person's own individual spiritual level, and so to force an interpretation for each line is unnecessary. The reader is therefore encouraged to use the selected Shabads as a start point for their own *Vichaar* (contemplation / research / opinion), and the responsibility is on them to do further Khoj. This doesn’t have to be done alone, and you can even reach out to the author or become part of Bunga Azaadi’s Sangat to discuss your interpretations and perspectives. I have included Shabads as a support item for the themes talked about in this manifesto, serving as a start point for your own Khoj and as a suggestion on what to contemplate. But again, the responsibility is your own. Only when you yourself take the responsibility to do your own Vichaar, and apply it to your own lives will you get an interpretation appropriate for you. Manglacharan.com, SriGranth and SikhiToTheMax have both been invaluable resources in accessing these Shabads, and on there you are able to study translations in English and Punjabi, alongside interpretations from the Faridkot Teeka. These are not just throwing random Panktis at you, time has been spent on selecting these. But they have been limited to only a few on purpose. Use them as a springboard for your own Vichaar and do not hesitate to bring your Vichaar to me to discuss. Any disagreements are also encouraged, and you are more than welcome to present your counter-arguments.
It must made explicitly clear that the entirety of this manifesto is the author's own views and interpretations of both Sikhi and economics. The positions taken on subjects in this document does not intend to be presented as objective fact. The only position that is fixed is that there is precisely no one universal understanding of any of these things. Just like Prachin Panth Prakash is a unique view of Rattan Singh Bhangu’s Sikhi, or Suraj Prakash is an expression of Kavi Santokh Singh’s Sikhi (especially his Prem for the Gurus), any text related to Sikhi outside of GurBani (including this one) is the author’s own subjective take on it. This is merely one application of Sikhi on the study of economics. There is no objective interpretation on purpose due to the strategy of the Guru in disseminating Sikhi mentioned earlier.
What is presented here is what the author believes is the most accurate reconciliation between economic ideas and Sikh principles (I say this as a challenge to encourage debate, not to state a fixed position). If there are any disagreements then please feel free to get in touch to debate or discuss any of this. This work is an homage to the vast collection of knowledge studied in Sri Guru Gobind Singh’s Darbars. The Guru themselves encouraged the study and translation of texts not limited to just spirituality, but also in subjects like statecraft, sciences, health and medicine, poetry, musical theory etc. Similarly, most of the ideas in this manifesto are already in existence. All the author is aiming to do is to bring these concepts into the attention of the Panth and relate it directly to Sikhi for the benefit of the Khalsa and the Sangat, and in turn to benefit all humanity (*Sarbat Da Bhalla*). The author hopes this work inspires others to do the same with topics such as law, finance, politics, but also modern science and medicine, quantum physics, artificial intelligence, blockchains or even poetry and art (although there is a lot of existing talent here already).
Since the author of this manifesto is most definitely fallible, there is bound to be mistakes or other views that could fit better with Sikhi. It is for this reason debate and discourse here is repeatedly encouraged in order to assess which ideas are indeed more or less relevant. In fact, this manifesto itself is a counter-argument for certain pro-central planning ideas that have grown in popularity within the Panth that, in the author’s opinion, are not only foreign to Sikhi but also destructive to it.
Outside of the main body of this text, please also refer to the relevant Notes for each section. A glossary of terms has also been provided, alongside an appendix. Additionally, consult the website for updates and future posts and publications.
**www.azadism.co.uk** or **BungaAzaadi.com**
For more Vichaars on these topics and to keep up to date, follow us on social media:
**Instagram: @bunga_azaadi**
**Substack: azadism.substack.com**
Through this manifesto, the aim is that the door becomes opened for debate and discussion on these topics, and an effort to educate ourselves on some of the most important ideas of today. Since the initial release and subsequent launch of Bunga Azaadi, this ambition is taking fruit. If you would like to get involved, please do not hesitate to get in touch. As you read this manifesto keep in mind that the Khalsa was made manifest to free people from Ghulami, not become it ourselves.
<br>
## Footnotes
<br>
[^1]:Link: [Levels of Understanding - by Bhai Mani Singh Shahid (manglacharan.com)](https://manglacharan.com/1718+Sikhan+Di+Bhagatmala/Free+Will+vs+Determinism)
I have purposefully decided not to use the term ‘Khand’ that is mentioned in the translators notes for this since I’ve found that this is often confused with the Khands used in Jap Ji Sahib when discussing this topic in person. The actual word used in the original text is “Adhkaar” which they translate as competency, which I felt was more appropriate for this instance.
[^2]: Bhai Satpal Singh from Nanak Naam expands upon the deep metaphors present in the Ramayan to extract these key spiritual concepts, available here:
<br>Link: [Diwali: True Meaning Of Ramayana | Bandi Chorr Divas | Do Sikhs Celebrate Diwali? - YouTube](https://www.youtube.com/watch?v=xX4fKsh6AlY)
The rest of his YouTube channel is a great resource in English for discovering more than just the basics, with lecture series on Japu Ji Sahib, Anand Sahib and other topics. The approach here is distinctly non-dual and much emphasis is placed on interpreting Bani and Ithiaas through the lens of Ik Onkaar first.
[^3]: Link: [Three Chapters of Spiritual Progression - Gobind Gita (manglacharan.com)](https://www.manglacharan.com/post/three-chapters-of-spiritual-progression-gobind-gita)
<br>I have retranslated some parts of this from Manglacharan’s article linked. Antar = within/inside I felt was more accurate than simply “one’s mind”, although I would agree it achieves a similar purpose of the translation. A few of the English translations throughout have been mended for mistakes and to make them more accurate. Please take time to read both the original and translations, and let me know if you feel like there have been any errors on my behalf also.
[^4]: In a banned TED talk given by the Biologist Dr Rupert Sheldrake named ‘The Science Delusion’, he goes through some of the dogmas held within parts of the scientific community that are largely baseless assumptions. One of these was the belief that consciousness was “produced” by the brain, to which Sheldrake suggests that these two may have a different relationship. Instead, he gives the example of a TV signal and the receiver within the TV. The same way the TV signal is always present but only manifests when there is a receiver to capture it to display its contents, similarly, consciousness may also behave similarly. Our brains, therefore, act as the receiver of consciousness rather than the producer.
Link: [Rupert Sheldrake - The Science Delusion BANNED TED TALK - YouTube](https://www.youtube.com/watch?v=JKHUaNAxsTg)
The field of Panpsychism is at the forefront of these types of studies, with much of its premise based upon the idea that all things are contained within a sort of mind space, and that the most fundamental building blocks of reality is consciousness itself. This channel is a great introduction to these topics, as well as the accompanying ‘Waking Cosmos’ podcast, where you can hear interviews with some of the field's top scientists and philosophers.
Link: [metaRising - YouTube](https://www.youtube.com/user/metaRising)
[^5]: Bhagat Dhunna similarly was given, to what would most of us today would see, a ritual to observe in the form of worshipping a rock. However, his innocent nature and pure love for God, spilt this “ritual" over to devotion as he refused to eat till the rock (which he thought was God) ate first! If there was no love in this, then he would have been mindlessly worshipping this stone since that was all he was told to do, hence he would have remained in the state of duality and on the competency of Karma. As the Sakhi goes, the rock does indeed eat the food after God appreciates the level of devotion here, and then Bhagat Dhunna is enlightened. Whereas it can be easily interpreted that his love bore fruit and this is a metaphor to show the listener that this is the power of loving devotion, the fact that he was also enlightened in the story shows he reached the final stage of understanding, Gyaan. How would we react to someone doing this today? We would likely accuse them of idol worship and throw all sorts of Panktis at them to prove they are wrong. However, it is important to recognise that the path of spirituality is indeed a path. Everyone is progressing at their own pace and each are on their own levels. That relationship between the Guru and the Sikh is personal to them alone. Obviously, there are limits to this, but it is still something to think about when observing even the worst people in the world.
[^6]: There is also Pratibhasika - apparent reality. In fact, Advaita has many breakdowns and terminology defined for these things, but they have been left out for now for brevity. These two parts are sufficient enough to express the point, however if interested, consult this: Link: [Rope-Snake Analogy Using Logic: How Falsehood Becomes Truth (yesvedanta.com)](https://www.yesvedanta.com/rope-snake-logical-analysis-advaita-vedanta-analogy/)
[^7]: There are other breakdowns such as in terms of Brahma, Vishnu, and Mahesh (Shiva), but this is my favourite and is often overlooked.
[^8]: Credit must be given here to Harwinder Singh Mander (Naujawani) from where I first heard about this idea that we as a Panth are reactive and not proactive. This one statement is paradigm-shifting in understanding why our community behaves the way it does.
Link: [| naujawani](https://naujawani.com/)
[^9]: Read the following for an Azadist perspective on the Kisan Morcha with solutions:
Link: [The Kisaan Morcha Was NOT A Victory](https://azadism.substack.com/p/the-kisaan-morcha-was-not-a-victory?utm_source=publication-search)
[^10]:Link: [Thomas Sowell Brings the World into Focus through an Economics Lens - YouTube](https://www.youtube.com/watch?v=cdBn7MUM3Yo)
“... because I want people to read it!”
[^11]:Link: [Praxeology: The Methodology of Austrian Economics | Mises Institute](https://mises.org/library/praxeology-methodology-austrian-economics)