This time of year is often a time of great celebration, but we should also reflect on the past year and ask Waheguru for blessings as we look forward to the new year.

This month sees the launch of a new CD Rom called "Living Sikhism", which we have available for sale. This is a valuable addition to any computer users collection of Cd’s and a good educational tool.

As always I hope you enjoy this issue of Sikh Spirit and welcome you all to support your newsletter, by sending in articles and also by passing it on to others to read when you are finished.

The Gurus mentioned the performance of selfless service on the part of a disciple as the first step in Sikhism. By doing service of various kinds without payment or any expectation of reward, one acts as a Sewak, or Sewadar. From this may spring humility and the consequent elimination of one's ego in this way, God's "Name" can best enter a humbled mind.

What are the requirements of a true Sewak? He should have an absolute faith in the Guru; he must surrender himself to follow the code of self-discipline as laid down by the Gurus. Voluntary service can be of different kinds - with body, mind and money. First comes the physical service - cleaning at the Gurdwara, cooking and serving in the Free Kitchen. Apart from serving Sangat (Congregation) one is also expected to serve one's family members, relations and the community. One may help in cash or kind, to deserving persons and charitable organisations. Then comes service with the mind, such as is required for reflection on Gurbani and the remembrance of God's Name - All these forms of service are recommended by the Gurus. They also warn us that service must be done gladly and without any motive for compensation. It has not be done with a secret or hidden ideas to win approbation, honour or position. These defeat the main object of "service" which is to eliminate the ego.

Unfortunately, most Sikhs do little sewa, but expect a big return for what they do such considerations are unbecoming for True Disciples. The Gurus have enumerated various benefits from doing selfless service. One may obtain inner happiness and real honor. As one learns to be humble and associates with holy person, and progresses on the spiritual path, so one may come to worldly success. Sikhism requires a Sadhana - an effort towards the spiritualising of the self. All the Gurus performed various kinds of voluntary service, both inside and outside Sikh institutions. The Sikhs then followed in their foot-steps; we have examples of the services of Bhai Manjh, Bhai Hindal and Bhai Kanhaiya, to name but a few. Even today, we find various kinds of service organisations run by the Sikhs in India, like orphanages, widows' homes, institutes for the destitute and the handicapped, like the Blind school. The important question to ask oneself is: "What service can I do?" The answer depends on one's own abilities and inclination. One may serve in any field in which one is interested. Any service, is a step on the path of Sikhism, provided it is done in sincerity and without thoughts of the self.

Although most of us find politics really boring, we cannot deny that politics and laws shape our lives, and life is not boring. Life is God. So, let me suggest a few laws that as Sikhs we have done and we should try and promote. These must include laws protecting the equality between women and men, for Gurmat is a feminist religion i.e. it acknowledges that women and men have equal rights and duties. Certainly, women and men are separate - Kaurs and Singhs - but they are of equal dignity.

There must be laws protecting the freedom of conscience - we need only refer to the example of Guru Tegh Bahadur's martyrdom on behalf of Hindus. He didn't believe in what they did, he even thought that a lot of things they believed in were wrong, yet he gave his life so that they could continue to believe as Hindus and were not forced to become Muslims. Freedom of conscience might include such things as freedom of the press, but also homosexuality. There would be laws preventing racial discrimination for Guru Gobind Singh has taught us to "recognise the humankind as One."

There would be provision for the terminally ill, as Guru Arjun's establishing of a leprosarium, a place where lepers could live in dignity, and work there for four years inspires us. Today, terminal diseases include AIDS and cancer. Provision also for the protection of the environment following Guru Har Rai's example in founding a zoo and conserving and studying rare plants scientifically. Out of these he made medicines. Today, there are many possible cures in the rainforests of the Amazon which we could discover if we do not cut the trees and destroy life first. People challenged physically or mentally would be assisted as Guru Gobind Singh encouraged blind people to perform the sewa of keertan in the sadh sangat. The point of Sikh criminal law is to make amends for what you have done (reparation). It is not intended to cause you pain (retribution), or change you (redemption), for change must come from within. We can tell this from the method Guru Nanak employed to deal with the exploitative business man, Malik Bhago, the serial killer, Sajjan, the cannibal, Khoda, and the prostitutes/dancing girls in Ceylon. All were to henceforth use their Divine gifts, not abuse them, thus abusing themselves and others.

Weapons of mass destruction such as nuclear weapons or chemical and biological weapons would not be permitted for in their nature they are indiscriminate. We know that the Sikhs only oppose zulm - oppression - they do not oppose even the soldier who they fight. Hence, when the soldier was injured or surrendered, mercy was always shown and hence, Bhai Kannayya could be encouraged to provide medication for them, whether friend of enemy, whatever their race or religion. We should work for a ban on such weapons.

The military strategy would be non-offensive defence, the idea being that the provision of more aggressive arms merely triggers an arms race through a security dilemma as the neighbour perceives that you have the capacity to cause them harm. This means that we use anti-aircraft weapons rather than aircraft, or anti-tank technology rather than tanks. Because it becomes difficult to attack such a people there is some security; at the same time, it is difficult to start a war if you only have defensive weapon systems, so your neighbours need not worry. Such strategy depends on an active and armed citizenry and it is obvious that this is what the Gurus created.

Historically, the right of political participation is given to those fighting. The gift of kirpan was therefore the gift of sovereignty to a free and equal people, new princesses and princes, Kaurs and Singhs. Gatka, the art of spiritual self-defence, is an important part of being a Sikh. Not that I know it, but I'd like to learn and at least I can understand the logic of it.

The Sikh system is democratic in a very dramatic sense. Just as there is no intermediary between the Sikh and WaheGuru, but one must commune with the In-Dweller (God), so only direct democracy transforms the ego, the manmat, the particular will into Gurmat, the individual's higher will which is the general will of the sadh sangat. This general will is the concrete form of Natural Law (hukm) for that people at that moment. The individual can no more surrender the will in political matters to representatives than s/he can surrender it to priestly classes - bhais, sants, or Jathedars in spiritual matters. It is the will which is transformed from lead to gold, the alchemy of the spirit cannot take place in the abstract through rituals according to narrative texts and traditions, but in the Living of the Spirit through the ongoing experiment in love which is Life.

Naam Japna – to repeat the name of the Lord
In Waheguru – life’s energy is stored
Waheguru is the spirit of our soul,
To be one with God is our life’s main goal

Naam Japna helps control our mind,
The vices of evil have made us blind,

Through simran we can see the true light,
This helps us to judge wrong from right,
Through life’s ocean, Waheguru’s ship will always sail,
Without simran you will surely fail.

Wandkay Shukna means to share with others,
To treat each other as sisters and brothers.
Sharing our money is a generous deed,
Helping charities destroy our own greed.
Sharing our kindness, generosity and love,
From the grip of selfishness and greed, we will rise above.

Kirat Karni is to work hard for a living,
It all depends on how much effort you’re giving.
Study hard to aim for your best,
Study hard…. Put your knowledge to the test.
Work honestly to earn your daily bread,
On this path you should confidently tread.

Naam Japna, Wandkay Shakna, Kirat Karni – is the Guru’s way,
The teachings of Guru Granth Sahib Ji in your mind should stay,
These three principles help a Sikh to grow,
Your life will become more fruitful, let everybody know….

The love of Guru Ji is always here,
Take a step towards Guru Ji, to show you care…
And with Guru Di Kirpa – That’s the Guru’s grace,
Our practice of Sikhi will reveal our true face.