#Sikh principles

[journosatyam]

why-dhruv-rathee-removes-ai-generated-video-on-sikh-gurus

ध्रुव राठी: गुरुओं का बनाया AI अवतार, भड़के सिख, हटाना पड़ा वीडियो

मशहूर यूट्युबर ध्रुव राठी को सिख इतिहास पर वीडियो बनाना भारी पड़ा है. द��श-विदेश के कई सिख संगठनों ने उनके वीडियो पर आपत्ति जताई है, जिसके बाद उन्हें अपने चैनल से वीडियो हटाना पड़ा. ध्रुव राठी ��े 'बंदा सिंह बहादुर' की कथा नाम से एक एपिसोड तैयार किया था. इस कहानी में उन्होंने गुरु गोबिंद सिंह, साहिबजादों और अन्य सिख योद्धाओं की एनिमेटेड तस्वीरें बनाई थीं. सिख संगठनों ने इन तस्वीरों को लेकर आपत्ति जताई थी. लोग ध्रुव राठी को ट्रोल करने लगे, जिसके बाद उन्हें वीडियो हटाना पड़ा.

अकाल तख्त के जत्थेदार कुलदीप सिंह गरगज ने कहा, 'मैं ध्रुव राठी के इस वीडियो की निंदा करता हूं. इसे तुरंत हटाया जाए. SGPC को संबंधित मंत्रालय से संपर्क कर इसे हटवाना चाहिए.'

सिख संगठनों का कहना है कि ध्रुव राठी, इसे गलत तरीके से दिखा रहे हैं. उनकी मांग थी कि सरकार भी इसमें हस्तक्षेप करे और वीडियो को तत्काल हटा दे. ज्यादातर सिख संगठनों ने ध्रुव राठी की आलोचना की और वीडियो हटाने की मांग की.

पूरा आर्टिकल पढ़ने के लिए नीचे लिंक पर करें👇

ध्रुव राठी: गुरुओं का बनाया AI अवतार, भड़के सिख, हटाना पड़ा वीडियो

[idk-what-im-doing-with-my-life-2]

If you prick us, do we not bleed? if you tickle us, do we not laugh? if you poison us, do we not die? and if you wrong us, shall we not revenge?

It's frustrating to watch how easily the world cherry-picks facts to suit its narrative, especially in times of war. Everyone has a moral compass now-until it's inconvenient.

Let's be clear: India and Pakistan haven't exactly been neighborly since the British packed their bags and left behind a fractured subcontinent. But beyond historical baggage, the pain runs deeper. A long, bloody list of terror attacks on Indian soil-executed by groups trained and sheltered in Pakistan-speaks volumes.

Here's a hard-hitting recap-

1993 Bombay Blasts: 257 fatalities

1996 Lajpat Nagar Blast: 13 fatalities

2001 - J&K Assembly Blast: 38 fatalities

2001- Parliament Attack: 9 fatalities. Democracy itself under siege.

2002 - Raghunath Temple Attack: 12 fatalities

2002 - Kurnool Train Crash: 20 fatalities

2002 - Akshardham Attack: 33 fatalities

2003 - Mumbai Bombings: 52 fatalities

2005 Delhi Blasts: 62 fatalities

2006-Varanasi Blasts: 28 fatalities

2006 - Mumbai Train Blasts: 189 lives lost in minutes.

2007 Samjhauta Express Blast: 68 fatalities

2007 - Hyderabad Blasts: 42 fatalities

2008 Jaipur Blasts: 63 fatalities

2008- Ahmedabad Blasts: 56 fatalities

2008 - Mumbai Attacks (26/11): 166 civilians gunned down.

2013 - Patna Bombings: 6 fatalities

2016 Pathankot Attack: 7 fatalities

2019 Pulwama Attack: 40 soldiers martyred.

2025- Pahalgam Attack: 26 or more civilians added to a long list of casualties.

The pattern isn't just coincidence-it's calculated, and often state-enabled.

Now, let's rewind to 1971, when Pakistan unleashed Operation Searchlight to brutally crush the Bengali liberation movement. Universities were turned into execution grounds, and civilian populations were massacred en masse. Millions fled to India. Where was the global outrage then?

India has its own problems-no denying that. It's a nation of contradictions, often struggling with its own diversity. But equating India's counter-terrorism efforts with Israel's approach in Palestine? That's not just wrong-it's lazy.

India doesn't drop bombs to settle ancient scores. It targets camps, not communities. Civilian casualties are tragic and never intended (while Pakistan is straight up bombing schools!). Can the same be said about a state invoking a 2,000-year-old promise to justify modern-day occupation and bombardment?

India's ties with Russia? Historical, strategic-not ideological.

India's cooperation with Israel? Tactical, not theological.

This isn't blind allegiance-it's diplomacy shaped by national interest.

Let's not forget, India was a founding voice of the Non-Aligned Movement. Not neutral out of fear, but out of principle. Sometimes the "Switzerland" way isn't cowardice-it's choosing sanity over slogans.

Pakistan, a state that was carved out in the name of religious identity, has built much of its national narrative on fostering animosity toward Hindus and Sikhs. Its educational curriculum continues to promote distorted and false portrayals of these communities, even misrepresenting the Indian independence movement as solely a "Hindu movement"—an ironic stance given the diverse and inclusive nature of that struggle.

When slogans like "Free Kashmir" are raised, it's important to confront the hypocrisy: it is not India but Pakistan (since 1947) and China (since 1962) that have occupied parts of Kashmir. So before preaching about freedom, it would be more honest for these nations to reflect on their own acts of invasion and territorial aggression.

So yeah, India's military operations were directed specifically at dismantling terrorist infrastructure, not upon innocent civilians or a specific community. Whereas Pakistani army men are busy attending funerals of the same terrorists that were targets of the mission.

As of now, the ceasefire agreed upon by the two countries, that the MAGA guys were taking credit for, was violated by Pakistan, resulting in the deaths of Indian civilians.

So before passing judgment on South Asia's complexities through a Western lens, dig deeper. Learn the region's trauma, its political chessboard, its scars. War is not a scoreboard-it's a catastrophe. And in the end, everyone bleeds, especially those with no stake in the fight.

Stay safe everyone, regardless of which side of the shadow lines you belong to.

[talonabraxas]

Seventh Body - The Auric Body

In the teachings of Kundalini Yoga, the human being has 10

bodies, not 1. Each body has its own attributes, and the 7th body is the Auric Body.

Seventh Body: Auric Body

The aura is the electromagnetic field that surrounds your body; it contains, projects, and interacts with the energetic life force, it usually extends three to nine feet beyond the physical body.

Qualities: Mercy, security, love, celestial charisma.

Key phrase: “Platform of Elevation”

Mastery: Projects positivity and repels negativity, like a shield; illness cannot penetrate your physical body; radiates magnetic security and an inspiring, merciful presence

If weak: constrictive, paranoid, lack of self-trust; negativity can penetrate into the psyche and physical body; there may be a tendency to conform to please others by overexpressing yourself

Key to Balancing Auric Body: practice meditation, pranayama, vigorous yoga, and martial arts. Wearing white clothing made of natural fibers gives about a 12-inch boost to the aura. Work on the Eighth Chakra. A strong auric body sustains the health of the pranic body. And it is the health of the pranic body that allows the auric body to emanate out as a magnificent force field to be reckoned with. The two together keep our physical body and immune system strong and allow us to walk and work fearlessly as who we are. Be mindful of the positive effects of water, internally and externally.

Each of the ten bodies relates specifically to the qualities of one of the ten Sikh gurus.

Guru Har Rai the seventh Sikh Guru. Read and study the life of Guru Har Rai Sing out loud, often, and joyfully. Elevate others with your singing. Wear white clothing made of natural fibers. A question to ask the Seventh Body? Do I allow myself to elevate myself and others?

FEELING In a challenging position, this may manifest as a person with low self-esteem. They may feel that shine comes from outward appearance rather than from within. They may also feel that people expect them to be more independent and nurturing and that they have to live up to their expectations.

Threatened by other’s energy or situations, overwhelmed by other’s energy, not true to own principles, has “Thin skin” can be Isolating, not able to uplift oneself, have weak boundaries, lays awake trying to fix loved ones and overwhelmed with all negative aspects of their life.

The inner desire is to be oneself, regardless of anyone’s expectations.

In a strong position, this will manifest as an intelligent person, a wise person. They are independent. They like to read, and they like music. This may represent a nun or priest living in seclusion. This is someone who has obtained intense knowledge through many lifetimes. They also have learned to uplift themselves, and they can be good teachers and very good parents because their presence uplifts environments and circumstances. They can work in relative seclusion, i.e. a scientist in a laboratory, a park ranger in the forest, a priest, or a nun.

They may seek financial security, a platform of elevation, security, mercy self-contained, secure, like to sing, uplifting to self and others, elevates themselves with ease, self-contained, and has strong boundaries.

The seventh body is the auric body, which is the electromagnetic field that surrounds a person. Most children are able to see auras at a very early age between 2 and 4. After that, the pituitary gland changes and this makes it more difficult to see them. You can do certain meditations to develop this quality.

A regular aura can be somewhere between three and nine feet. Between three and seven is the most common. A nine-inch aura is rare. Wearing white clothes increases the aura by 12 inches.

People with strong auras can be very uplifting to be with. They put you in that state too, it’s contagious.

There are many benefits of a strong aura. The person is surrounded by this electromagnetic field that protects him/her and gives them projection. Auras are nurturing, compassionate, charismatic, and “human forklifts”. That’s why the key phrase is “platform of elevation”.

Meditation Meditation for the Aura. Sit in an easy pose and place your hands on your knees. Now concentrate on the space around your body, the electromagnetic field. Feel it getting bigger. The following affirmations should be repeated, keeping the focus on the electromagnetic field: I AM LIGHT. I AM STRONG. I AM BRIGHT. I AM BEAUTIFUL. I AM KIND. WHA HE GURU. Repeat 7 times

Aura: Electromagnetic field around the body. It protects us as well as helps us project from the heart.

[generallemarc]

This is not a Christian group. If a religion believes that Jesus was reincarnated as literally anyone, that automatically disqualifies it as being Christian. Reincarnation does not exist in Christianity, and the Second Coming is inextricably linked to the End Times-you cannot have one without the other. And if we were going through Revelations, I guarantee you that we'd have noticed by now. Fuck China for oppressing these people, and I genuinely cannot say if they're a full-on cult or just weird heretics due to the fact that basically all information on them comes either from them themselves(and if they were a cult they'd do their best to present themselves as not being one) or the Chinese government(which hates all internal new religious groups because they're all founded on the principle of "the CCP is oppressive", and thus will label them a cult no matter what), but calling them Christians is like calling Sikhs Muslims.

[mariacallous]

The Trump administration’s promotion of white Christian nationalists and prosperity gospel preachers to key government roles will lead to the “further dismantling of government institutions” and the chilling of free speech, experts have warned.

Donald Trump announced the creation of an “anti-Christian bias” taskforce and a White House Faith Office (WHFO) in February, saying it would make recommendations to him “regarding changes to policies, programs, and practices” and consult with outside experts in “combatting anti-Semitic, anti-Christian, and additional forms of anti-religious bias”.

Both initiatives are dominated by rightwing Christian loyalists – a stark contrast to similar faith-based efforts under Joe Biden and Barack Obama, both of whom welcomed Muslim and Sikh leaders. This has prompted concern that a specific brand of Christianity will be prioritised over other faiths and Christian denominations.

With Trump having recently been pictured being prayed over in the White House by a host of white Christian nationalists, concerns are rising about what a government influenced by those beliefs could mean. White Christian nationalists typically are anti-LGBTQ+, anti-immigration and anti-efforts to ensure racial equality, and broadly believe that America was founded as a white Christian nation and must be returned to such.

“We will see the further dismantling of government institutions. We will see an abandonment of democratic principles and a further perversion of the institutions of justice,” said Katherine Stewart, a journalist and author of Money, Lies and God: Inside the Movement to Destroy American Democracy, which explores what Stewart calls the “antidemocratic movement” – a mix of Christian nationalists, billionaire or super-rich oligarchs and conservative ideologues who have seized control of the Republican party, and aim to fundamentally change the US.

“Trump’s anti-Christian bias taskforce will lead to a further chilling of free speech, political opposition, and investigations of corruption. We will see public funds flowing directly to religious institutions, and the insertion of the Bible and sectarian messaging in public schools, town meetings and other places that serve religiously diverse populations. The intention is to make anyone who is not onboard with their agenda feel that they don’t belong.”

[the-great-tiger-of-mumbai]

How does Great Tiger celebrate Christmas?

//He doesn't. He understands Christmas as a Christian holiday, and he's unfamiliar with the secular or pagan traditions. He does look forward to Holi/Holla Mohalla and Diwali/Bandi Chhor Divas, though!

Holi would be his most favorite holiday, in general. While it is a Hindu holiday, it can be observed by Muslims, Sikhs, Christians, etc. It's also the holiday he looks forward to introducing the other Boxers to. He'd imagine at least Glass Joe would appreciate it, and make fun of Don Flamenco if he complains it messes up his toupee hair.

As for what Tiger does during what is Christmas season, he doesn't mind attending parties and gift giving if he is invited to them. He's just not familiar with the traditions like the tree, Nativity, fruitcake, and the like. And of course, as he is from India (and I HC him as ethnically Punjab), things like snow and sleigh-bells are just foreign to him on principle.

He will, however, loathe Christmas music. How do people tolerate Mariah Carey and George Michael singing the same two songs every other 10 minutes?

[dailyanarchistposts]

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in trenchant resistance and the fight for sovereignty, writes Radhika Reddy.

India and Aotearoa are both grappling with decolonisation. In this ongoing struggle to wrest free from the legacies of colonialism, each society can learn from the other.

A recent piece published by The Spinoff uncovered some of these lessons, but in my view gave a rather disempowering view of both Māori and Indian experiences. It emphasised tragedy, brutality and suffering, but overlooked trenchant resistance efforts seeking sovereignty, where we might find the most useful stories to exchange.

Common ground

The previous article began with common ground, but only focused on Māori and Hindu ecological values, so let’s broaden the picture with some Indian traditions beyond Hinduism, and decolonising Māori values.

Papatūānuku and Kaitiakitanga: Khalifa, Amana (from Islam)

An “ethos of living in harmony in nature” is found in Islam, India’s second-largest religion. The Quranic approach is based on Khalifa and Amana (trusteeship of nature) in which humans have guardianship over nature, to appreciate and care for it, pass it unspoiled to future generations, and manage sustainably.

Manaakitanga: Seva (from Sikhism)

A spirit of hospitality pointedly appears in the centuries-old Sikh tradition of Guru Ka Langar (communal meal), an act of Seva (selfless service). Langar serves food freely and equally to all-comers, regardless of religion, caste, wealth, gender or age, overcoming divisions exploited by colonialism.

Tino rangatiratanga: Swaraj (from secularism)

Māori notions of self-government and Gandhi’s credo of Swaraj (self-rule) share an essence of seeking self-determination, with social structures and values separate from colonial interference.

Besides principles, there are common experiences and episodes of resistance shared in history:

Parihaka

The events of Parihaka came long before India’s independence movement gained momentum, but the spirit of non-violent resistance echoes across centuries, possibly having influenced Gandhi.

Redcoats

British regiments frequently rotated through India and New Zealand. Waves of veterans, after plundering India or suppressing its rebellions, came to fight the New Zealand Wars, or left to police India. British statues as well as town, street and suburb names across Aotearoa are familiar to students of Indian history — Empress Victoria, Governor-General Auckland, Colonel then Commander-in-Chief Wellesley (later Duke of Wellington), and places like Bombay or Khyber Pass. These are connected histories.

Lessons India has to offer for Māori

Among decolonisation projects, India’s imperfect story of independence still has interesting lessons.

Non-violent resistance works

Māori have led non-violent resistance in Aotearoa for generations, from Parihaka to Ihumātao, and may find the example of India’s liberation a hopeful landmark victory in global history.

The practice of Indian non-violent resistance continues to this day, as protests rage against likely unconstitutional policies such as the Citizenship Amendment Act and the National Register of Citizens, with assemblies, marches, sit-ins, and art, despite state violence.

Coexistence

Although India ejected British occupation and suffers internal divisions, there is still a firm thread running through the ages demonstrating coexistence between different cultures.

Look to chapters in history like the peaceful inclusion of Muslims in South India since the seventh century, the religious tolerance of Akbar in the 16th century, the joint Hindu-Muslim Indian Rebellion of 1857, and the secular Indian constitution. They contrast with divisive ideologies like Hindutva founder V.D Savarkar’s two-nation theory that promoted a dominant Hindu nation. The daily lives of many Indians today embody inter-cultural acceptance, the norm across much of the country, most of the time.

Whereas Aotearoa may not return its settler society for a full refund, multicultural coexistence is possible.

Overcoming divide-and-rule

Whether it was the East India Companies or the British Raj, a small minority of power brokers ran the show — infamously, 35 staff in an East India Company office. They relied on divide-and-rule, recruiting vast numbers of Indian foot soldiers (Sepoys) to do the hard work. But a highly-leveraged organisational arrangement is weak to united resistance (like Kotahitanga). Today it appears in gig economies or the criminal justice industry, which pit marginalised people against each other.

Self-government is not always good government

Today’s India shows how things can get wobbly even 70 years after independence, as a homegrown blood-and-soil movement undermines equality and reproduces colonial hierarchies atop a diverse society.

Take the word “decolonisation”. It probably looks straightforward, but it is a co-opted term in India. In the name of decolonisation, the Hindutva movement promotes discriminatory reforms, such as ending affirmative action for lower-caste people, and passing the exclusionary Citizenship Amendment Act.

There are regions under Indian rule seeking greater autonomy or Azaadi (freedom) today – resisting occupation by a central Indian state, as Assam endures detention centres, and Kashmir a militarised siege.

It takes eternal vigilance to protect hard-won sovereignty from sabotage.

What India can learn from Māori

Colonialism is now

It is tempting to think colonialism must belong only to museums and history books. But settler-colonial societies still persist. In Aotearoa, settlers may have settled but the nation remains unsettled. As Treaty negotiations, claims and protests unfold, Indians can reflect on how the colonial legacy is fed by continuous re-colonisation – a risk India is prone to, not from Britain, but from, say, supremacists within.

Indians in Aotearoa can also respond by allying with Māori in decolonisation efforts.

Overcoming casteism and anti-indigeneity

While there is no comparing two complex societies, there are still parallels between the institutional discrimination that Māori have endured, and the discrimination against Dalit, Other Backward Class, Scheduled Caste, Scheduled Tribe and Adivasi (indigenous) people. As Indians in Aotearoa can find solidarity with Māori in undoing colonial oppression, so too can India find equality for its systematically disadvantaged classes.

Protecting taonga like language

While India is blessed with a diversity of cultures, a tendency to homogenise society with one language and identity sometimes rears its head. Whether under well-meaning secularism, or Hindutva rule, language imposition threatens diversity. South Indian languages like Tamil, Telugu, Malayalam and Kannada are spoken by large minorities but are often in tension with a Hindi regime pushed by central governments. The experience of Te Reo Māori shows the value in preserving languages, and the perils of erasure.

Common struggles

Supremacism

Whether it is white supremacy or Hindu supremacy (sharing traits like Islamophobia), countering dangerous ideologies is vital to fulfill the egalitarian promise of the constitutions of both Aotearoa and India.

Climate change

A global challenge like climate change demands a variety of solutions, but most importantly by centering indigenous people in decision-making — something Aotearoa has yet to fully embrace. For all the “harmony with nature” embedded in dominant Indian cultures such as Hinduism, the ruling BJP government has much to answer for when it comes to emissions, environmental degradation and deregulation.

Feminism, LGBT and disability equality

Achieving equality for women, non-binary, LGBT and disabled people in India and Aotearoa is an ongoing struggle. Threats like sexual abuse, domestic violence, inadequate healthcare, colourism, repressive gender roles, limited autonomy, inaccessiblity, and economic inequality, are common concerns.

Patriarchal British norms echo in Indian laws, as with Section 377 that criminalised homosexuality until recently. Despite decriminalisation in 2018, there is not yet recognition of same-sex or gender-diverse marriage, protection against discrimination, or adequate healthcare. Trans Indians are targeted by the new Transgender Persons Act which sanctions second-class treatment — for instance, it provides for lower sentences in cases of violent crimes against trans women. The new Citizenship Amendment Act and National Register of Citizens especially threaten women, non-binary, LGBT and disabled people.

In Aotearoa, amendments to laws like the Birth, Deaths, Marriages, and Relationships Registration Bill, letting trans people more easily update birth certificates, still face transphobic opposition. Abortion decriminalisation remains under consideration. Māori may be worst affected by settler-colonial sexism, homophobia, transphobia and ableism.

These are signs that our societies have a long way to go, to enact systemic reforms, and to lift the veil of everyday shame and silence surrounding marginalised lives in our cultures.

Remembering

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in resistance. The previous Spinoff article proposed a museum dedicated to New Zealand colonisation, and praised changes to the curriculum teaching New Zealand history in all schools.

Both of these are laudable goals, but must be conducted with care to avoid the kind of revisionism seen in India under Hindutva rule. Any museum of New Zealand colonisation should seek to share with all New Zealanders the narratives Māori have learned and developed, to centre Māori self-determination and agency, and to emphasise coexistence under a Treaty framework that respects Tino Rangatiratanga.

[justalittlesolarpunk]

You mentioned that you are pagan? Or interested in that side of things? How so, if I may? :)

I'm pagan (non denominational goddess worship) and I'm growing more interested in ecology and everything encompassed in solar punk, so I'm interested to hear how your interest coincides with being/interest in paganism

Hi! Yes. I’m still very much just dipping my toe into paganism, so I use the term loosely as I don’t feel informed enough yet to be more specific. I’m interested by neo-Druidry and drawn to Celtic Polytheism, but mainly because it’s most compatible with my heritage, not because it seems more right or true than any other pagan belief system I’ve come across.

I call myself a pagan because I believe that the matter of the earth itself is what is sacred, that the world is full of gods older than any of the names we have given them, inhabiting the water and the rocks, the trees and the soil, the animals and the herbs. I guess you could say ecology is my religion in some senses - the way everything fits together in harmony, from the Wood Wide Web to the salmon run, never fails to make me feel close to the divine.

For me personally, my paganism is very close to solarpunk. I’m a solarpunk because I think living in harmony with the earth is sacred. I’m a pagan because I think saving the planet requires all aspects of our lives and selves. And vice versa, if that makes sense. Now of course, I’m sure there are many deeply committed, principled and hardworking solarpunks who are atheists, agnostic, humanists, Christians, Jewish, Muslims, Hindus, Sikhs, Jains, Buddhists, Baha’is and Zoroastrians, or who follow indigenous spiritualities, and I think all these belief systems are compatible in their own way with solarpunk (which actually has a lot in common with an apocatastatic religion but don’t get my theology nerd brain started on that). But for me, I couldn’t conceive of being a pagan and not a solarpunk too, or a solarpunk and not some sort of nature worshipper. But religion is very personal.

Hope this explains ok - my feelings around faith are very blobby and hard to verbalise 😅😆

[kaur-13]

POH

The month of POH ( from mid December ) is the coldest winter month in Punjab.

From 1704 the month of POH for Sikhs is remembered as month of sacrifices made by the Mother, Mata Gujri ji, Chaar Sahibzaade, Four sons of the 10th Master Guru Gobind Singh Ji and other Singhs and Singhnis in the battle of Chamkaur and Saka Fatehgarh Sahib. A million salutations to all the Shaheeds 🙏

After Sacrificing his Chaar Sahibzaade, Guru Gobind Singh Ji said,

' Inn Putran K Sis Par Vaar Diye Sutt Chaar,

Chaar Muye toh kya Hua,

Jeevat kayi Hazaar '

Even after Sacrificing all his family, he said this.

Selfless Service, Supreme Sacrifice, Splendid Satisfaction.

How and Why ?

For us !! For us to live the right life ! For us to follow the path shown by him, our Guru Pita !

He, our Guru Pita, all knower, saint soldier, lover of almighty and his will.

He made us Khalsa,

He taught us Maryada,

He gave us a legacy of love with the Almighty..

A legacy of love and detachment

A legacy of bravery and sacrifice

A legacy of sehaj viraag and chardikla..

A legacy of love with One God and his people.

He sacrificed everything for righteousness,

For the respect of Quran,

For the Word of God,

For his Morals.

To teach us his values,

To make us his children,

To teach us true love with One Almighty Waheguru.

He taught us to live by the principles of Sikhi by himself living by the principles of Sikhi,

Respecting/Honouring Someone who swears by Word of God, not seeing which religion he belongs to, trusting his faith.

Himself staying true to Waheguru at any point.

By accepting everything as done by Waheguru.

By not being afraid of anything, anyone.

By not having enmity of any kind, no matter what, just living by the order of almighty, helping everyone in need, even in the battlefield.

Himself liberated and liberating everyone around.

Oh te aap Akaal Purakh Waheguru si, Sadde Guru si,

Te ohna ne sannu enna vadda darja de ditta k sanu apna putar keh ditta..

Te assi, ohna di ek gal Mann k raazi nhi, phir assi ohna de putar kiven banage ?!?

He made all these sacrifices for us, So that we never have to sacrifice our dignity and so that we learn to live in love with Waheguru and his will..

This POH let's remember the great martyrs and their sacrifices

& also remember that we are the sons and daughters of Guru Gobind Singh Ji.

Let's learn and honour our heritage ❤️🙏

Proud to be a Sikh,

Blessed to be a Khalsa 🙏

[dragoneyes613]

"A study by professors Jay P. Greene, Albert Cheng, and Ian Kingsbury, found that the more education a person has, the more anti-Semitic he is likely to be.

Though earlier studies had suggested a correlation between low education levels and anti-Semitism, Greene et al suspected that those with higher education were too sophisticated to give “wrong” answers when asked straight up how they felt about Jews or whether they agreed with blatantly anti-Semitic stereotypes. So instead, the researchers used a test based on double standards by asking about comparable cases involving a Jewish example and a non-Jewish example. And they found that “more highly educated people were more likely to apply principles more harshly to Jewish examples.”

In the test, no subject was asked both about the Jewish case and the non-Jewish case to prevent them from discerning the nature of the test. When asked, for instance, whether “attachment to a foreign country creates a conflict of interest,” respondents with four-year degrees were 7 percent more likely, and those with advanced degrees 13 percent more likely, to express concern when the country was Israel than when it was Mexico. Those with advanced degrees were 12 percent more likely to support the military in prohibiting Jewish yarmulkes than in prohibiting Sikh turbans. While a majority of respondents supported a ban on public gatherings during Covid, those with advanced degrees were 11 percent more likely to do so with respect to Orthodox funerals than BLM protests.

The authors conclude their Tablet article (“Are Educated People More Anti-Semitic?” March 30, 2021), by quoting Harvard professor emerita Ruth Wisse, who argues that anti-Semitism flourishes when “it forms part of a political movement and serves a political purpose.” And such political causes are increasingly those favored by the well-educated in the US.

Horn herself provides a fascinating real-life example of differential treatment involving Jews. She wrote a piece on anti-Semitism for the New York Times. During the editorial process, she was relentlessly fact-checked on her assertion that violation of Jewish women had been widespread in the 1918–1921 Russian civil war and in the 1941 Farhud pogrom in Baghdad. Yet that same paper rushed to print a highly inflammatory (an ancient Tunisian synagogue was burned down in response) and false Hamas claim that Israel had bombed a Gaza hospital and inflicted 500 casualties, with no apparent fact-checking.

Often times the differential attention focused on Jews reflects an obsession with us. Since 1948, the number of casualties in the Arab-Israeli conflict ranks somewhere around 50th in world conflicts. Yet it has sucked up almost all the attention. Over half a million people were killed in the Syrian civil war, including some with poison gas, and millions displaced from their homes. Black Darfurian tribesman have been slaughtered by Sudanese Arabs in even greater numbers. Can anyone remember one mass demonstration protesting those slaughters? Or against Russia’s deliberate targeting of hospitals, apartment buildings, and other civilian sites in Ukraine? Or against Chinese concentration camps for two million imprisoned Uighurs? Compare that silence to dozens of anti-Israel demonstrations every day in cities and on campuses around the world.

Israel is constantly accused of genocide against Palestinians, even though under Israeli rule, Palestinians life expectancies increased 50 percent and infant mortality declined by three-quarters. Yet it is Hamas whose charter explicitly calls for the extermination of Jews around the globe — i.e., genocide. This is inversion of the worst sort. The accusation of genocide against Israel is a form of erasure of the Holocaust; alleged Jewish guilt an expiation of gentile sins of many greater times magnitude.

- https://mishpacha.com/anti-semitism-for-smarties/

[clownflower]

Transcript of above link: It’s wild when you realize that nobody can actually articulate a reason why Israel should be supported that is both logically coherent and morally defensible.

Westerners grow up being indoctrinated with the understanding that this tiny country in the middle east is super duper important and needs to be supported and defended at all cost, but if you examine the reasons given for why this is so as an adult, you find that none of them really hold water.

“Israel is the only place where Jews can be safe!” This is clearly false. A Jewish person in New York City is self-evidently much, much safer than a Jewish person in Tel Aviv. Forcefully creating a brand new apartheid ethnostate dropped on top of a pre-existing civilization naturally means that Israel can only ever exist in perpetual violence, which places everyone who lives there in danger.

“The Jews deserve a homeland!” Why? Why does any religion deserve to have a country of their own where members of that religion are in charge of everyone else and receive preferential treatment? There are more Mormons in the world than Jews, and they don’t have their own country. There are more Sikhs in the world than Jews, and they don’t have their own country. There’s no logically coherent reason why every religion should have its own nation state, and there’s no logically coherent reason why such a principle should apply to Jews but not to Scientologists.

“Israel is the only liberal democracy in the middle east.” This one’s just silly. A genocidal apartheid regime which actively disenfranchises and abuses the Palestinian population is the exact opposite of “liberal” and “democratic”. But even if that was not the case, there is no logically coherent and morally defensible reason why any given religion should have a representative of a particular political ideology in it, no matter how many people need to be murdered and oppressed to make it so.

“I support Israel’s existence but I oppose the mistreatment of Palestinians.” This one is quite popular with the liberals, but it’s nonsensical and self-contradictory. Israel has been abusive to Palestinians throughout the entirety of its existence from its very inception; only in the imaginary fairy tales of liberal Zionists has it ever existed without tyranny, theft and murder, and only in their imaginary fairy tales can a Jewish ethnostate be dropped on top of a civilization of non-Jews in a way that could ever be without nonstop tyranny, theft and murder. The only choices are a two-state solution which Israel is openly doing everything it can to prevent, and a one-state solution where everyone has equal rights which would per definition not be a Jewish state. Liberal Zionists pretend they live in a fairy fantasyland alternate timeline where this is not the reality. This is how liberals try to square the circle of supporting Israel when it’s morally indefensible; they simply invent an imaginary world in which it is moral, and pretend it’s a real possibility.

“Israel is essential for protecting our interests in the region.” This one is logically coherent from a certain point of view, but it’s certainly not morally defensible. There’s not even any logically coherent reason for any normal westerner to say that Israel protects “our” interests in the middle east. It is only logically coherent for the managers of the western empire to say that helping Israel wage the nonstop violent force necessary for its existence helps sow the chaos, tyranny, destabilization and division necessary to ensure their geostrategic domination of a resource-rich region and keep middle eastern nations from uniting into a superpower bloc who use their resources to advance their own interests around the world. Contrary to what some people believe, Israel isn’t responsible for the existence of western warmongering — western warmongering is responsible for the existence of Israel. If there wasn’t an Israel they’d just invent another excuse to maintain a military presence in the middle east and keep sowing violence and chaos. Biden himself has acknowledged this, saying “Were there not an Israel the United States would have to invent an Israel to protect her interests in the region.” So from that perspective it does make logical sense to say that the western empire would have a harder time advancing its unipolarist objectives on the world stage without a destabilizing agent whose existence is wholly dependent upon constant western backing. And if you really want to go whole hog in siding with the imperialists’ reasoning for supporting Israel, you can also argue that Israel provides the perfect narrative cover for maintaining a military presence in the middle east. For many years the final debate-ending argument against western military withdrawal from the middle east has been that it would ensure Israel’s destruction, because Israel’s neighbors would simply eliminate it without the deterrence of the US war machine there to protect it. And if you take it as a given that Israel must continue to exist in its present iteration, it really is a debate-ending argument. If you take it as a given that Israel must be permitted to exist as an apartheid ethnostate which was artificially forced into existence in the mid-20th century, then of course there is no way it can exist without nonstop violence, and of course there is no way it can come out on the winning side of all that violence without the backing of the US-centralized empire. What this means is that if you accept that Israel must continue to exist as it presently exists, you are necessarily accepting that the US and its western allies must retain a military stranglehold on the middle east. There is no way to maintain this artificially created astroturf state without nonstop violence, so you have to remain in a position to help inflict that violence at all times. Which is mighty convenient for the US-centralized power structure, to say the least.

But it is, of course, not morally defensible. It is not morally defensible to keep killing middle easterners year after year, decade after decade, in order to rule the world. It might be logically coherent, but it is also profoundly evil. All arguments for supporting Israel fail either logically, morally, or both. Which is why so much propaganda goes into manipulating us into supporting this murderous regime, and why voices who oppose it are getting increasingly suppressed by establishment power structures. It’s why the mass media have been demonstrably wildly biased toward the advancement of Israeli information interests in their reporting, and it’s why critics of Israeli atrocities like Richard Medhurst, Sarah Wilkinson and Mary Kostakidis have been outrageously persecuted in the UK and Australia. They have no argument, so they are increasingly resorting to the blunt instrument. When you peel away the layers, the arguments for keeping the Israel project going are all about domination and control, which is why more and more domination and control is being used to protect that project from scrutiny. Israel, ultimately, is nothing but a nonstop war. And, like all wars, its existence depends on hiding the truth from the public.

[departure-diaries]

Decoding Funeral Etiquette: What Every Guest Needs to Know

Navigating the complexities of funeral etiquette is essential as you pay respects at a funeral, a memorial service, or during the process of funeral planning. Understanding the basic principles, from what flowers to bring as a sign of sympathy to the appropriate attire for a funeral, burial, or cremation service, helps honor the deceased and support those in grief.

This article provides a comprehensive guide to funeral etiquette, including insights on how to express condolences, the significance of different funeral customs, and the dos and don'ts surrounding caskets, coffins, and memorial services. By considering these guidelines, you can approach these solemn occasions with sensitivity and respect.

Understanding Funeral Etiquette: Basic Principles

Importance of Empathy and Respect

Understanding and respecting the emotional state of the bereaved is fundamental in funeral etiquette. Displaying empathy, such as offering comforting words or simply being present, can significantly aid those grieving. It's crucial to approach each situation with sensitivity, acknowledging that this might be one of the most challenging periods in someone's life. Remember, it's not about saying the perfect thing but about showing that you care and respect their feelings and the memory of the deceased.

Social Norms and Expectations

Funeral etiquette also involves adhering to certain social norms and expectations. These include arriving on time, dressing appropriately, and maintaining a demeanor that reflects the solemnity of the occasion. It's important to engage in gestures of respect such as signing the guest book, participating in rituals, and offering condolences to the family, which underscore your support and respect for the bereaved and the deceased.

Cultural and Religious Considerations

Every culture and religion has its specific customs surrounding death. Whether it's the immediate burial practices of Islamic traditions, the shiva in Judaism, or the wearing of white instead of black at Hindu funerals, being aware of these practices can help avoid misunderstandings and display deep respect for the bereaved's cultural and religious sentiments. When in doubt, it's advisable to ask questions discreetly or do prior research to ensure that your actions align with the expected practices.

Deciding What to Wear to a Funeral

Common Attire Guidelines

When you're deciding what to wear to a funeral, it's generally best to opt for conservative and respectful attire. This typically means business-type clothing that wouldn't be out of place in a serious professional setting. For men, a suit with a collared shirt and tie or smart slacks with a sport coat are considered appropriate. Women can choose a suit with a skirt or pants in a dark, solid color, or a conservative dress with a sweater or blazer. It's important to ensure that any skirts or dresses are of an appropriate length, ideally reaching the knees.

Variations Based on Culture and Family Wishes

Funeral attire can vary significantly based on cultural norms and specific requests from the family of the deceased. In many Western cultures, dark colors like black, navy, or gray are standard. However, some families may request more specific attire to reflect the personality or preferences of the deceased, such as asking mourners to wear the favorite color of the person who has passed away. It's also not uncommon for cultural differences to influence attire choices; for example, white is traditionally worn at funerals in Hindu and Sikh cultures.

Appropriate Colors and Styles

While black remains the most traditional choice for funeral attire, other dark colors such as navy, charcoal, or dark green are also acceptable and can be a respectful alternative. It's advisable to avoid bright and flashy colors, as well as overly casual items like jeans and sneakers. The focus should be on subtlety and respect, not standing out. When in doubt, opting for muted tones and simple, unadorned styles will generally be appropriate. If you are uncertain about the dress code, especially if the funeral might have unique elements like a celebration of life service, don't hesitate to ask the family or the funeral director for guidance.

How to Offer Condolences and Support

Choosing the Right Words

Offering condolences sensitively begins with choosing the right words. Simple expressions like "I am so sorry for your loss" or "You and your loved one are in my thoughts and prayers" are universally appreciated and can convey your sympathy without overwhelming the bereaved. Personalize your message based on your relationship with the person; for example, mentioning a cherished memory can show genuine care and connection. Remember, the goal is to express support and acknowledge the loss, not to provide explanations or diminish the pain.

Appropriate Actions and Gestures

Actions often speak louder than words when offering support during a time of grief. Practical gestures like sending a sympathy card, making a phone call, or offering to help with daily tasks can significantly alleviate the stress on the bereaved. Consider specific offers of help, such as preparing meals, assisting with funeral arrangements, or simply being there to listen. These actions demonstrate your commitment to providing support and show that you are there for them in any capacity they need.

The Impact of Presence and Listening

Just being present can be one of the most powerful ways to support someone who is grieving. Your presence at a funeral or memorial service signifies respect and solidarity. Listening is equally important; allowing the bereaved to share their thoughts and feelings without judgment can offer immense relief. Be patient and provide a comforting presence, whether that involves engaging in conversation or sitting in supportive silence. This approach helps the bereaved feel understood and less isolated in their grief.

Guidelines for Bringing Children to Funeral Services

Age Considerations

When deciding whether children should attend a funeral, consider their age and understanding of death. Young children may not grasp the concept of permanence associated with death, which can lead to confusion. For children aged 5 to 7, who start to comprehend the finality of death, attending a funeral can be part of their grieving process and help them say goodbye. Always ensure the decision is age-appropriate and consider the child's emotional maturity.

Preparing Children for What to Expect

It's crucial to prepare children for what they will encounter at a funeral to reduce anxiety. Explain the setting and proceedings of a funeral, including the presence of a casket or urn, and the types of emotions they might observe. Use simple, truthful language to describe the sensory experiences they might have, such as the scent of flowers or the sight of a loved one in a casket. Preparing them for the variety of emotions they will witness, from sadness to laughter, helps normalize the experience.

Behaviors and Activities for Children

Offering children a role in the ceremony can help them engage with the process and express their grief. Suggestions for involvement include reading a poem, singing a song, or participating in a tribute during the service. For younger children, provide quiet activities like drawing or soft toys to comfort them. It's important to give children the option to participate or observe, ensuring they feel safe and supported throughout the event. Always have a trusted adult ready to take them aside for a break if they feel overwhelmed.

After the Funeral: Continuing Support for the Bereaved

Follow-Up and Check-Ins

After the funeral services conclude, it's crucial to continue offering support as the bereaved navigate through their grief. The initial flurry of activities surrounding the funeral may give way to a profound sense of solitude for the bereaved. Regular check-ins can make a significant difference. A simple phone call or message to let them know you're thinking of them can be very comforting. It’s thoughtful to offer specific assistance, such as helping with groceries or inviting them for a coffee or a meal, which can provide both practical help and a reason to step out.

Meaningful Gestures of Support

Small acts of kindness can have a big impact during the extended healing time. Consider sending a "Thinking of You" card a few weeks after the funeral or on the anniversary of the death. These gestures remind the bereaved that they are not alone and that their loss is remembered. Practical support, like dropping off a meal or helping with household chores, can also be invaluable, reducing the day-to-day stress on someone dealing with intense emotional pain.

Remembering Important Dates and Anniversaries

Dates that mark anniversaries, birthdays, and holidays can be particularly challenging for those who are grieving. Reaching out during these times can show enduring support and companionship. A thoughtful note or a call on these significant dates acknowledges the continuing impact of the loss and can help the bereaved feel connected and supported. Sharing memories or stories of the deceased can also be a comforting way to honor their life and help keep their memory alive in the hearts of loved ones.

Read: Repatriation of Human Remains

Conclusion

Navigating the waters of funeral etiquette is more than just adhering to traditions; it's a profound way to express our compassion and respect during times of loss. This guide has traversed the essential aspects of funeral etiquette, from the attire that befits the solemnity of the occasion to the sensitive offering of condolences and support that recognizes the unique pain of bereavement. By embracing these guidelines, we ensure that our presence at these significant moments reflects our deepest respect for the deceased and our heartfelt support for those they leave behind.

The significance of these practices extends beyond the immediate gestures of empathy and respect; they foster a sense of community and shared mourning that is crucial in the healing process. As we continue to support the bereaved in the days and months following the funeral, our actions reaffirm the enduring nature of love and memory. In honoring these traditions and embracing the role of comforter with grace, we not only pay our respects but also contribute to the collective journey of healing and remembrance.

FAQs

1. What are the guidelines for seating at a funeral?

At a funeral, seating is typically arranged by closeness to the deceased. Immediate family members and close friends are seated at the front of the venue. Other attendees, such as additional close family and friends, are seated just behind this primary group.

2. Who should attend a funeral?

Anyone who knew the deceased or is close to the grieving family can attend a funeral. It is not typically an invite-only event. Attending a funeral is a way to honor the deceased's life and express support for their loved ones.

3. What behaviors are inappropriate at a funeral?

It is highly inappropriate to bring alcohol or drugs to a funeral or to attend while under the influence. Such actions are considered a significant sign of disrespect to both the deceased and other mourners.

4. Where should acquaintances sit during a funeral service?

Acquaintances and co-workers of the deceased should sit towards the rear of the service area. This allows closer family and friends to sit at the front and near the front, maintaining a respectful distance.

[talonabraxas]

Seventh Body - The Auric Body

In the teachings of Kundalini Yoga, the human being has 10

bodies, not 1. Each body has its own attributes, and the 7th body is the Auric Body.

Seventh Body: Auric Body

The aura is the electromagnetic field that surrounds your body; it contains, projects, and interacts with the energetic life force, it usually extends three to nine feet beyond the physical body.

Qualities: Mercy, security, love, celestial charisma.

Key phrase: “Platform of Elevation”

Mastery: Projects positivity and repels negativity, like a shield; illness cannot penetrate your physical body; radiates magnetic security and an inspiring, merciful presence

If weak: constrictive, paranoid, lack of self-trust; negativity can penetrate into the psyche and physical body; there may be a tendency to conform to please others by overexpressing yourself

Key to Balancing Auric Body: practice meditation, pranayama, vigorous yoga, and martial arts. Wearing white clothing made of natural fibers gives about a 12-inch boost to the aura. Work on the Eighth Chakra. A strong auric body sustains the health of the pranic body. And it is the health of the pranic body that allows the auric body to emanate out as a magnificent force field to be reckoned with. The two together keep our physical body and immune system strong and allow us to walk and work fearlessly as who we are. Be mindful of the positive effects of water, internally and externally.

Each of the ten bodies relates specifically to the qualities of one of the ten Sikh gurus.

Guru Har Rai the seventh Sikh Guru. Read and study the life of Guru Har Rai Sing out loud, often, and joyfully. Elevate others with your singing. Wear white clothing made of natural fibers. A question to ask the Seventh Body? Do I allow myself to elevate myself and others?

FEELING In a challenging position, this may manifest as a person with low self-esteem. They may feel that shine comes from outward appearance rather than from within. They may also feel that people expect them to be more independent and nurturing and that they have to live up to their expectations.

Threatened by other’s energy or situations, overwhelmed by other’s energy, not true to own principles, has “Thin skin” can be Isolating, not able to uplift oneself, have weak boundaries, lays awake trying to fix loved ones and overwhelmed with all negative aspects of their life.

The inner desire is to be oneself, regardless of anyone’s expectations.

In a strong position, this will manifest as an intelligent person, a wise person. They are independent. They like to read, and they like music. This may represent a nun or priest living in seclusion. This is someone who has obtained intense knowledge through many lifetimes. They also have learned to uplift themselves, and they can be good teachers and very good parents because their presence uplifts environments and circumstances. They can work in relative seclusion, i.e. a scientist in a laboratory, a park ranger in the forest, a priest, or a nun.

They may seek financial security, a platform of elevation, security, mercy self-contained, secure, like to sing, uplifting to self and others, elevates themselves with ease, self-contained, and has strong boundaries.

The seventh body is the auric body, which is the electromagnetic field that surrounds a person. Most children are able to see auras at a very early age between 2 and 4. After that, the pituitary gland changes and this makes it more difficult to see them. You can do certain meditations to develop this quality.

A regular aura can be somewhere between three and nine feet. Between three and seven is the most common. A nine-inch aura is rare. Wearing white clothes increases the aura by 12 inches.

People with strong auras can be very uplifting to be with. They put you in that state too, it’s contagious.

There are many benefits of a strong aura. The person is surrounded by this electromagnetic field that protects him/her and gives them projection. Auras are nurturing, compassionate, charismatic, and “human forklifts”. That’s why the key phrase is “platform of elevation”.

Here are some examples of Exercises to connect to the Auric Body.

Balancing the Aura. Meditation for the Divine Shield. Strengthening the Aura. Ego Eradicator, Breath of Fire, Jumping Jacks.

Meditation Meditation for the Aura. Sit in an easy pose and place your hands on your knees. Now concentrate on the space around your body, the electromagnetic field. Feel it getting bigger. The following affirmations should be repeated, keeping the focus on the electromagnetic field: I AM LIGHT. I AM STRONG. I AM BRIGHT. I AM BEAUTIFUL. I AM KIND. WHA HE GURU. Repeat 7 times

Aura: Electromagnetic field around the body. It protects us as well as helps us project from the heart. Platform of Elevation by Talon Abraxas

[officialjatt]

Loi Jatt clan

The surname Loi is a distinguished Jat Sikh surname originating from Punjab, India, specifically from the village of Pandori Ganga Singh in Hoshiarpur district. The Loi clan is categorized under the Nagi Jats, known for being among the purest Jats, embodying a legacy that is both ancient and respected.

The Loi Jats have a rich history characterized by their prowess in agriculture and their formidable presence as Sikh warriors. The community has long been celebrated for its dedication to farming, employing traditional and innovative techniques to sustain and enhance their agricultural practices. Their expertise in agriculture has been a cornerstone of their identity, contributing significantly to the agrarian economy of Punjab. The Loi clan have married into the Gill, Brar, Dhillon, Sidhu and many other Jat clans. They hold a history for only marrying other Jats like themselves.

In addition to their agricultural achievements, the Loi Jat clan has a storied history of valor and martial excellence. As part of the Sikh community, they have been active participants in the various military endeavors that have shaped Sikh history. The Loies have upheld the Sikh values of bravery, sacrifice, and service, often taking up arms to protect their land and uphold their faith.

Their commitment to Sikhism is profound, with the Loi Jats adhering to the religious principles and practices of the faith. This devotion is reflected in their daily lives, as well as in their participation in religious and community events. The fusion of their Jat heritage with their Sikh beliefs underscores a unique cultural identity that is both robust and deeply rooted in tradition.

The Loi clan’s reputation as "very early and pure Jats" speaks to their longstanding presence and integral role within the Jat community. They are revered not only for their lineage but also for their contributions to Sikhism and their unwavering dedication to maintaining the cultural and religious values passed down through generations.

Loi Jats of Pandori Ganga Singh stand as a testament to the enduring spirit of the Jat Sikh community, exemplifying a harmonious blend of agricultural skill, warrior ethos, and religious devotion. Their legacy continues to inspire and shape the cultural landscape of Punjab. Their ancestors were farmers who owned herds of farm animals and a lot of ploughing equipment. This leads to the Loi clan being Nagi Jats (pure Jats).

[mariacallous]

The war would be over by Christmas. That was what everyone said, when Britain, France, and Germany went to war in August 1914. Maybe that’s why, by the start of December, with no victory in sight, there was a pause in the fighting along parts of the Western Front stretching from Belgium through France. And maybe that’s why, when singing broke out in the trenches on Christmas Eve, soldiers on both sides decided to risk a walk up into no man’s land and even, in one recorded case, a soccer kickabout. Troops on both sides sang “Silent Night” as snow began to fall.

The truce was never formally declared by any power. Although Pope Benedict XV had called for a cease-fire earlier in the month, it had been rejected by all parties. France and Belgium had little appetite for a truce with an invading army. And in a war between global, multiethnic empires, there was little agreement about the timing or the meaning of a Christmas truce for soldiers who were Muslim, Sikh, Jewish, Hindu, or Shinto. Even for Eastern Orthodox troops on the Eastern Front, Christmas would be a few weeks later.

Instead, there were spontaneous truces along the front lines. While both sides engaged in singing, many Germans had reportedly decided not to take any action from Dec. 25 to 27. In France, near Laventie, German soldiers started putting up Christmas trees along their trenches on the 23rd and their officers requested a meeting with their British counterparts. In their book, Christmas Truce, Malcolm Brown and Shirley Seaton report that the German officers “proposed a private truce for Christmas Eve and Christmas Day” that the British officers accepted. Similar informal arrangements were made up and down the front lines, with different results in different sectors.

The informal nature of the truce meant that not everyone participated. This is partly why the truce has now attained a mythical quality—many who were on the front did not experience it and so doubted that it had taken place. Even where peace seemed to prevail, officers worried that “the truce will probably go on until someone is foolish enough to let off his rifle.”

Across the Western Front, the Christmas truces came to an end at different points. By the 27th, rain had resumed and the soldiers were once again knee-deep in mud. Along some parts of the line, fighting resumed in January. But one soldier wrote home that part of the front near Ploegsteert in Flanders didn’t really see any action from the Christmas Truce until mid-March. The Battle of Neuve Chapelle in March 1915 definitively shattered the peace. Attempts for an Easter truce in early April were largely ignored.

The Christmas Truce that took place in the first December of World War I has transcended historical curiosity to become a feature of popular memory. Pop songs, TV shows, and even ads have all made reference to the events of December 1914. Why has it adhered in this way? What has it come to symbolize, more than 100 years on?

Regular truces were a typical part of pre-modern warfare. Staged battles left time for clearing the field, burying the dead, and regrouping. Informal encounters between soldiers did not always lead to fighting, and impromptu Christmas truces occurred in the U.S. Civil War and the South African War in 1899. In a way, the Christmas Truce appeals because it seems to point to the last moment of an older form of warfare. Given the horrors of the war to come, it seems poignant in its innocence.

The popularity of the Christmas Truce of 1914—even though it was not repeated for the rest of World War I—was not just as a token of nostalgia, though. It was also responsible for creating something new: the idea that there should be a Christmas truce.

One of the enduring legacies of World War I was the shift from an approach to humanitarian principles and human rights that was “episodic, empathic, and voluntary” to, as one scholar put it, a “permanent, professionalized, and bureaucratic” responsibility of states operating in a transnational network. Alongside these developments in humanitarian organizing, truces moved out of the realm of improvised, informal agreements between soldiers. Instead, they were called for and negotiated by states and transnational peace organizations. And they did so with the Christmas Truce of 1914 as a model.

For instance, in 1965, in the midst of the escalating Vietnam War, the Viet Cong proposed a Christmas cease-fire. Meant to parallel the cease-fire that had accompanied the Vietnamese Lunar New Year celebrations earlier in the year, it was embraced back at home and internationally by the peace movement. The truce was arranged with some skepticism on the ground. Even more so given the previous year’s Christmas Eve bombing of a hotel where many U.S. officers were staying. The truce was agreed to and formally communicated to both sides.

A newspaper report from the cease-fire explicitly echoed the coverage of the 1914 truce. “It was quiet—the guns of war were stilled by a Christmas truce for the first time in almost a year,” the paper reported. “And from the top of the hill, the words of ‘silent Night’ wafted down” as the men rested their rifles on their foxholes and contemplated what the Viet Cong forces made of the song.

At the end of the 48-hour pause, both sides accused each other of violating the cease-fire. Radio Hanoi reported that “in complete disregard for their proclaimed Christmas truce, the U.S. imperialists Sunday sent many flights of aircraft.” The U.S. argued that these were reconnaissance flights, rather than bombing raids, and that the “Communists had launched at lease 60 small attacks.”

What the soldiers of World War I accidentally stumbled on was a new form of propaganda. Christmas cease-fires build morale among the troops, but also more widely. A key feature in the rhetoric of war is convincing your side that the opposing side is not just wrong, but bad. Truces and cease-fires play into this: The side proposing the cease-fire paints itself as humane. Violations of the cease-fire are fodder for arguments that the violators are inhumane.

In foreign policy, the Christmas Truce endured because it turned out to be good for both international and domestic public relations. But as a result of this realization, Christmas cease-fires also became more top-down. While the soldiers were responsible for organizing spontaneous truces along the front lines in 1914, the Christmas truces of the Vietnam War and other more recent conflicts have been ordered by leaders, often in response to international pressure. In Vietnam, despite suspicion among U.S. troops that the Viet Cong “took advantage of the truce” to rearm and resupply its forces in the south, the Christmas truce was often implemented. While this provided respite and a chance for point-scoring in the media, some U.S. soldiers were left asking, “What good would it do?”

And they asked that with good reason. Christmas—and other religious holidays—have been just as likely to mark the beginning of a campaign, taking advantage of the enemy’s hope for some respite. George Washington crossed the Delaware River on Christmas 1776, surprising the British-allied Hessian troops in Trenton. During the Tet Offensive in the Vietnam War, the Viet Cong took advantage of the Lunar New Year in 1968 to attack while many of South Vietnam’s soldiers were on holiday leave. And then-U.S. President Richard Nixon broke the expected Christmas Truce tradition in 1972 when the U.S. launched its largest B-52 raid on North Vietnam in the course of the war. The Yom Kippur War in Israel began on the Jewish holiday in 1973. Operation Ramadan in the Iran-Iraq War launched to coincide with the holy month in 1982.

This explains the unease of the leadership in December 1914. In Laventie, one group of British soldiers was about to withdraw from the trenches on the 26th when a German deserter, taking advantage of the truce, crossed to warn them that an attack was imminent. The British soldiers fired artillery at the German trenches and then lay in wait for the attack. But it never came. And the Germans, put on alert by the artillery fire, similarly had spent the night in anticipation of a British attack.

In fact, while the 1914 Christmas Truce saw soldiers sharing tobacco and wine, Christmas puddings and songs at scattered locations along the trenches in Belgium and France, the Germans dropped their first aerial bomb on Britain, at Dover on Christmas Eve. On Christmas Day, the British used seaplanes to attack the Imperial German Navy, stationed in the harbor of Cuxhaven.

The 1914 Christmas Truce in particular has been read in popular culture as a moment when soldiers rejected their officers’ orders and rejected the nationalist propaganda that they had been exposed to, which demonized their opponents. The Christmas Truce appeals to the idea that ordinary people would get along if only they weren’t ordered to fight each other by their governments. In 1914, soldiers ignored officers and took risks to make human connections with people they were supposed to hate.

Christmas truces have subsequently become a regular prop in international diplomacy. In conflicts ranging from the Philippines to Colombia, Sudan to Ukraine, it’s hard not to see the Christmas Truce as having retained its mythical status precisely because of its usefulness as propaganda. Perhaps it would be better to remember the Christmas Truce as one poem concluded in January 1915: “God speed the time when every day/Shall be as Christmas Day!”

[yashjapee]

Sacred Places to Visit in India for a Spiritual Journey

India is known worldwide as a land of spirituality, mysticism, and religious diversity. For centuries, it has been a destination for seekers of enlightenment, peace, and spiritual growth. Whether you are looking to explore ancient temples, join meditative practices, or immerse yourself in the vibrant culture, India offers countless sacred places that provide a deep sense of serenity and spirituality. Here’s a list of the most sacred places to visit in India for an unforgettable spiritual journey.

1. Varanasi – The Spiritual Heart of India

Location: Uttar Pradesh Best Time to Visit: October to March

Varanasi, also known as Kashi or Benares, is one of the oldest inhabited cities in the world and is regarded as the spiritual capital of India. Situated on the banks of the holy River Ganges, Varanasi is a significant pilgrimage site for Hindus, who believe that bathing in the river can cleanse sins and lead to salvation.

Highlights: Witness the mesmerizing Ganga Aarti at Dashashwamedh Ghat, take a boat ride along the river at sunrise, and explore the narrow alleys filled with temples, ashrams, and local markets.

Spiritual Experience: Participate in the rituals and ceremonies along the ghats, or spend time in quiet reflection by the river.

Insert Backlink Here: Varanasi is a must-visit for any spiritual journey in India. For more destinations that will enrich your travel experience, check out our guide on the Top 10 Places to Visit in India.

2. Rishikesh – The Yoga Capital of the World

Location: Uttarakhand Best Time to Visit: September to June

Nestled in the foothills of the Himalayas, Rishikesh is known as the yoga capital of the world. It is a hub for spirituality and adventure, attracting travelers seeking inner peace and rejuvenation through yoga and meditation.

Highlights: Visit the ancient ashrams like Parmarth Niketan and Swarg Ashram, attend yoga classes and meditation sessions, and explore the iconic Laxman Jhula and Ram Jhula bridges.

Spiritual Experience: Engage in yoga and meditation retreats, attend satsangs (spiritual discourses), or simply soak in the serene atmosphere by the Ganges.

3. Bodh Gaya – The Land of Enlightenment

Location: Bihar Best Time to Visit: October to March

Bodh Gaya is one of the most significant pilgrimage sites for Buddhists. It is here that Prince Siddhartha Gautama attained enlightenment under the Bodhi Tree and became the Buddha. The Mahabodhi Temple complex, a UNESCO World Heritage site, attracts devotees and tourists from around the world.

Highlights: Visit the Mahabodhi Temple, meditate under the Bodhi Tree, and explore nearby monasteries built by Buddhist communities from different countries.

Spiritual Experience: Engage in meditation practices and listen to teachings from Buddhist monks at various monasteries.

4. Amritsar – The Spiritual and Cultural Hub of Sikhism

Location: Punjab Best Time to Visit: November to March

Amritsar, the spiritual and cultural center of Sikhism, is home to the Golden Temple (Harmandir Sahib), one of the most revered shrines in India. The temple’s stunning golden architecture, set amidst a sacred pool, and the community service at the langar (community kitchen) reflect the Sikh principles of equality and selfless service.

Highlights: Visit the Golden Temple, participate in the langar, and witness the evening Palki Sahib ceremony.

Spiritual Experience: Immerse yourself in the temple's serene environment and experience the power of devotion and community service.

5. Tirupati – The Abode of Lord Venkateswara

Location: Andhra Pradesh Best Time to Visit: September to March

Tirupati is home to the Tirumala Venkateswara Temple, one of the most famous and richest temples in the world. Dedicated to Lord Venkateswara (a form of Vishnu), the temple attracts millions of pilgrims each year, making it one of the most-visited religious sites globally.

Highlights: Seek blessings at the Tirumala Temple, explore the nearby Kapila Theertham and Talakona Waterfall, and participate in the temple's rituals.

Spiritual Experience: Feel the divine energy while standing in line for darshan (viewing of the deity) and experience the devotion of the pilgrims.

Insert Backlink Here: Tirupati offers a profound spiritual experience. To explore more of India’s sacred sites and other top destinations, read our Top 10 Places to Visit in India.

6. Haridwar – Gateway to the Gods

Location: Uttarakhand Best Time to Visit: February to April, August to October

Haridwar, meaning "Gateway to the Gods," is one of the holiest cities in India. Situated at the point where the Ganges leaves the mountains and enters the plains, it is an important pilgrimage site for Hindus. The Kumbh Mela, the world’s largest religious gathering, is held here every 12 years.

Highlights: Attend the Ganga Aarti at Har Ki Pauri, visit the Chandi Devi and Mansa Devi Temples, and explore the ghats along the Ganges.

Spiritual Experience: Participate in the Ganga Aarti and dip in the holy Ganges to cleanse your soul.

7. Shirdi – The Land of Sai Baba

Location: Maharashtra Best Time to Visit: December to February

Shirdi is a small town known for the Shirdi Sai Baba Temple, dedicated to Sai Baba, a revered spiritual leader who preached love, forgiveness, and charity. The temple complex attracts millions of devotees seeking blessings and solace.

Highlights: Visit the Sai Baba Temple, attend the Kakad Aarti (morning prayer), and explore the Dwarkamai and Chavadi, places associated with Sai Baba's life.

Spiritual Experience: Experience the tranquil environment of the temple and join in the various aartis and bhajans (devotional songs).

8. Puri – The Sacred Coastal Town

Location: Odisha Best Time to Visit: November to February

Puri is a coastal town known for the Jagannath Temple, one of the Char Dham (four sacred abodes) pilgrimage sites for Hindus. The annual Rath Yatra (chariot festival) draws thousands of devotees from all over the country.

Highlights: Visit the Jagannath Temple, attend the Rath Yatra, and relax on Puri’s golden beaches.

Spiritual Experience: Witness the fervor of the Rath Yatra and experience the devotion of the pilgrims.

9. Kedarnath – A Remote Pilgrimage in the Himalayas

Location: Uttarakhand Best Time to Visit: May to June and September to October

Kedarnath is one of the most important temples dedicated to Lord Shiva and is part of the Char Dham pilgrimage in Uttarakhand. Located in the Garhwal Himalayas, reaching Kedarnath requires a trek through breathtaking landscapes.

Highlights: Visit the Kedarnath Temple, trek through the scenic routes, and explore the surrounding mountains.

Spiritual Experience: Undertake the challenging trek to the temple, a journey that is both physically and spiritually rewarding.

10. Vaishno Devi – A Holy Shrine in the Trikuta Mountains

Location: Jammu and Kashmir Best Time to Visit: March to October

Vaishno Devi is one of the most revered Hindu pilgrimage destinations, dedicated to the goddess Vaishno Devi. The temple is located in a cave atop the Trikuta Mountains and requires a trek of about 13 kilometers from the base camp at Katra.

Highlights: Trek to the Vaishno Devi Temple, visit the Bhairon Temple, and enjoy the scenic views of the Trikuta Mountains.

Spiritual Experience: The journey to the temple is believed to cleanse the soul and fulfill the wishes of the devotees.

Insert Backlink Here: Vaishno Devi offers a deeply spiritual experience. For more sacred places and top destinations in India, take a look at our Top 10 Places to Visit in India.

Conclusion

India’s sacred places offer more than just religious significance; they provide a deep sense of peace, spirituality, and connection to the divine. Whether you are a pilgrim or a traveler seeking spiritual enrichment, these destinations offer experiences that are both profound and transformative.

Embark on a spiritual journey and explore the divine energy of these sacred places. To discover more beautiful and spiritually uplifting destinations, don’t forget to check out our Top 10 Places to Visit in India.