By Poet Warrior
Shortly prior to the attack on the Golden Temple by the Indian Army, Sikh ideologue and architect of the Anandpur Sahib Resolution, Sirdar Kapur Singh imparts final instructions to the matchless General of the Khalsa Order, Brahm Giani Sant Jarnail Singh Ji Khalsa Bhindranwale in the Golden Temple. Brahm Giani (Knower Of God) Sant (Saint) Jarnail (General) Singh (Lion) Ji (Respected) Khalsa (Knight Of The Khalsa Order) Bhindranwale (man from the village Bhindran).
The Luminous Sirdar Kapur Singh passed into the other realm shortly after the attack on the Golden Temple by the Indian Army.
Magic, Tantric Practises And Sikhism
By Sirdar Kapur Singh
The Story Of Sirdar Kapur Singh: Sirdar Kapur Singh was born on March 2, 1909 in a Sikh farming family. His family was part of the Sikh landed gentry. Sirdar Kapur Singh received his Master’s degree from the prestigious Government College in Lahore (now in Pakistan) . He then went to Cambridge University in England to study Moral Sciences. Sirdar Kapur Singh was a linguist and mastered several languages including English, Persian, Arabic and Sanskrit. He had an extraordinary command over the English tongue.
Sirdar Kapur Singh is easily the pre-eminent Sikh political theorist, ideologue and philosopher of the twentieth century.
Sirdar Kapur Singh was selected into the Indian Civil Service and was appointed deputy commissioner of Kangra district; then in the Punjab. While in the higher echelons of Government Service, he started to object to the narrow caste politics of the Hindu dominated civil service and its virulent prejudice against the Sikhs. The matters came to a head when Chandu Lal Trivedi, a hindu brahmin from South India and the appointed Governor of The Punjab, described Sikhs as a criminal people in a government circular dated the tenth of October, 1947. This was quite audacious since Sikhs constituted the majority of the population of the Punjab. Sirdar Kapur Singh filed a strong protest against this utterly racist accusation. This invited the governor’s wrath who then manufactured trumped up charges against him. Sirdar Kapur Singh was subsequently dismissed from service and he returned to a life on his estate and started the study of Sikh ideology in earnest.
A canary in the mineshaft, he kept on warning the Sikhs in the 1960s about the great dangers and perils that awaited them. In 1981, as the Sikh Nation plunged into crisis and the Lion Bhindranwale raised his sword arm to protect the Sikh nation; Sirdar Kapur Singh drafted the Anandpur Sahib Resolution, which was a charter to devolve powers in the Indian Federal State and democratize the division of legislative powers. A story worth recounting is that in 1983 as the Sikh crisis came to a head, a delegation of Sikhs approached Sirdar Kapur Singh seeking a solution to the incendiary stalemate between the Sikhs and the Indian State. Sirdar Kapur Singh, in disgust told the delegation to buy some rat poison, bake it into a cake and then eat it. It was too little, too late. The minority Sikhs had lost too much ground since the independence of India.
Sirdar Kapur Singh was the author of a number of seminal books on Sikhs and Sikh ideology. Among them, They Kill Sikhs (a publication of the Sikh Parliament), Parasarprasna, a classic book on Sikh Philosophy written in the English Language. His other works include Hashish (Punjabi poems), Saptasrang (Punjabi biographies), Bahu Vistar (Punjabi essays), Pundrik (Punjabi essays on culture and religion), Mansur-al-Hallaj (monograph in Persian on the Sufi saint, Mansoor el-Hallaj), Sachi Sakhi (Memoirs), Sacred Writings of the Sikhs (a UNESCO publication), Me Judice (a landmark theocratic and political tract on Sikh ideology) , Sikhism for Modern Man , Contributions of Guru Nanak, The Hour Of The Sword and finally Guru Arjan and His Sukhmani.
Sirdar Kipur Singh passed away on August 13, 1986 shortly after the military attack by India on the Golden Temple.
The passage below by Sirdar Kapur Singh explains why magic and tantric practises are heretical Sikh practises. This is a very dense and terse passage and has to be digested slowly. Sirdar Kapur Singh starts off with a verse from the Sukhmani Sahib (Respected Pearl Of Peace) and then methodically, step by step, explains how it negatives yoga, magic, ritualism and tantric practises in Sikhism. The inner chamber of the Yogi Bhajan cult exposes initiates to these sick and depraved practises. There should be no mistaking the fact that this is a virulently anti-Sikh sect with hatred and resentment towards orthodox Sikhism.
karo benti parbrahm sabh janai
apna kia ap manai
apih ap api kart nibera
kisai dur janawat kisai bhujavat nera
opava sianap sagal te raht
sabh kich janai atam ki raht
jis bhavai tis lai lad lai
than thanantar reha samae
so sevak jis kirpa kari
nimakh nimakh jap nanak hari
I pray to the God-Absolute, who knoweth all.
And He exalteth all creatures of His.
He Himself alone chooseth (His own)
To some He maketh Himself appear
as away, there and to others,
as near, here.
He is immune to all techniques
and the know-hows.
And He knows the secret
workings (behavior) of all minds,
Whomsoever he pleaseth, his hand
He holds to guide.
He permeates through all places
and all spaces.
He on whom He confers His
grace, he worships Him.
Nanak advises man to remember
kisai dur janawat kisai bhujavat nera: In this verse Guru Arjan is not laying down the doctrine of predestination, according to which whether a man shall be saved or consigned to eternal Hell has been predestined by the Will of God, immutably. This is the Christian doctrine of Calvinism. It is also the sad-vaisnava doctrine of Madhvacarya, with its pancabheda,the Five eternal distinctions of the Being, and its tribheda, three distinctions of the souls, the latter of which postulates that,
(i) some souls are destined to eternal bliss,
(ii) some others to eternal transmigration, and
(iii) the remainder tending ever downwards, doomed to eternal Hell.
There is further, the orthodox interpretation of the Qu’ran according to which God misleads sinners, decrees their evil deeds and punishes them in Hell for the same. It was against this orthodox Islamic doctrine that the Mutazila heresy arose in the early centuries of the Hajira.
Our text is not to be confused with any of the above, Christian, Hindu or Islamic doctrines, for, it is, in fact, an exegesis of the famous statement made by Guru Nanak in Japu: gavai ko japai disai dur, gavai ko vekhai hadrahadur, that is, “some adore God as He appears to them a Transcendent God, and others, because He appears to them as Immanent.”
opava sianap: opava (upaya), that by which one reaches one’s aim, means or strategem. sianap is technique or know-how. Technically upaya means a ritual efficacious for producing certain desired results. It is an integral part of the practices of the Vedic-cum-tantric religion, the latter being essentially magic and not religion proper. Magic is not prior, chronologically to religion, nor an earlier stage in the evolutionary scale as assumed by Hegel or supposed by Frazer in his famous book Golden Bough. Both of them run side by side in the history of religion.
Magic aims at controlling the power of nature, directly, through spells and enchantments, and this is the technical sense of upaya. Religion believes in a Power or powers external to man and the world and aims at beseeching them through persuasive methods of sacrifice and prayer.
One is dictatorial, the other persuasive.
Magic depends on the way in which certain things are said and done for a particular purpose (upaya), by those who have the necessary knowledge and power to put the supernatural forces into effect, (sianap). The doctrine of (upaya) in magic leads to the existence of esoteric body of knowledge, guhyamusht (the closed fist secrets), and the necessity of sianap leads to the existence of priests of religion who are equivalents of medicine men of voodoo.
But a religion proper is not primarily concerned with mundane affairs, and it, therefore, needs no upaya, and since it is essentially personal and supplicatory, it needs no know-how technicians, the priests.
For this reason there are not any formulae of upaya in Sikhism, and nor does Sikhism countenance a priestly class. Our text, by implication, brings out and stresses the essential difference between magic and religion, by saying that ‘God is immune to upaya and sianap, both.’
Fire Pujas, Yoga And Numerology Practices Of White 3H0 and Sikhnet Sikhs
Now given Sidar Kapur Singh’s exegisis, we can examine the practise of magic such as: tantric yoga, fire worship, numerology and other occult practises by 3HO and Sikhnet Sikhs.
The extract below is from Gursant Singh’s website. It proves the practise of fire pujas, numerology and yoga by 3HO And Sikhnet White Sikhs
Read these shocking fire pujas and occult numerology,(below), practiced and advertised in the latest newsletter published by 3HO Sikhs. These “kriyas” or pujas are complete nonsense and should not be practiced by Sikhs of the Guru and only add to the destruction and dissolution of the Sikh faith. The object of these practices is to combine the Sikh faith with Hinduism; to defang, neuter and completely destroy Sikhi. The strategy is to introduce idolatry and a stratified priesthood into the Sikh Religion. Yogi Bhajan and his 3HO shakti cult followers are introducing idolatry and Hindu practices of pujas and tantra mantra into the Sikh religion. The Bhajan movement is attempting to shift Sikh worship from the commonwealth of Gurdwaras to private estates controlled by 3HO priests of Yogi Bhajan’s Tantric sex cult church.
I have also adverted to the shocking practise of fire pujas by a woman who calls herself a Khalsa and wears the warrior insignia of the Khalsa on her turban:
This picture shows Gurmukh Kaur Khalsa performing fire puja and idol worship in a Hindu Temple in Rishikish.
See the following article for more information: The White Sikh Heretics: The Corrupt Idolators.
Also see the following article for more information about this cult: The White Sikh Heretics: Miscegnation Of Sikhism With Yoga