By Gurnam Singh | Opinion |
The word ‘miracle’ or ‘karamaat’ has two main meanings/uses. First, as a figure of speech, it can be deployed as a metaphor to express a sense of amazement about extraordinary things, actions, and events. So, for example, one might say that ‘it was a miracle that he survived stranded on the desert island for six months! Or “her performance in the 100-meter race was truly miraculous”. And secondly, in the empirical, material real sense the term miracle can be deployed to refer to an observation of a real metaphysical or truly ‘magical’ experience or event. One might say that “somebody was diagnosed with terminal cancer with days to live but after worshiping at some holy place, doctors discover his cancer had totally cleared up.”
There is no problem with the metaphorical use of the term as the aim is not make factual observation but to express intensity of subjective feelings, emotions, and beliefs. Metaphors are a literary device describes an object or action in a way that isn’t literally true but helps explain an idea or make a comparison. Hence, if you take a metaphor literally, not only will this be a gross misunderstanding of the phrase, it will probably sound very strange. For example, we are all aware of the statement, “During my first day at university, I felt like a fish out of water.” We know immediately that the even though it makes no illogical sense to compare a university student to a fish, the real meaning is to express a sense of strangeness that the student experiences in adjusting to a new challenging environment. Human speech, language, poetry, and literature could not function without metaphor’s or would be much less effective.
So, whilst on most occasions reference to miracles is metaphorical, occasionally, it is possible to claim these are ‘real’ phenomena. However, employed as an objective empirical event that defies the laws of nature, then one must be certain that indeed, there is no physical explanation before proclaiming a miracle. Hence, following the example of the miracle cancer cure, one would need to establish beyond any doubt that there was/is no natural explanation, now and or in the future. This is difficult enough in the present, so recalling past miracles with some degree of certainty would be virtually impossible to determine. Put another way, what appears to be a miracle today, namely, something that does not have any current rational explanation for, does not follow that in the future, the phenomena in question will not have one.
For this reason, I think the safest way to classify such miraculous claims is to be understand them to be essentially rooted in belief and faith and not reasoned facts. Hence, it may be futile to debate such matters with those coming from a faith perspective for they will be who a deeply and emotionally invested in their respective miracle claims. The job of a scientist is in some senses to refute faith and to offer rational explanations for natural phenomena. Put another way, things and events that appear to be ‘miraculous’ or ‘impossible’ for a scientist are not a reason to strengthen or affirm faith, but to become even more determined to find rational explanations.
So, where do religion and faith enter this debate? That is not an easy question to answer. For some, perhaps many ‘religious’ people, miracles performed by their respective prophets and/or their ‘blessed’ followers are seen as prima-facie proof of the authenticity of their faith. A prime example is the resurrection of Christ in Christianity. And for sure all the major world faith traditions have many such miracle stories which sustain the faith of their followers.
As for the Sikh worldview, there are different perspectives and to do justice to this question, one would need to devote a whole article, and even then, I am not sure one could have a satisfactory resolution. Indeed, I am aware that even discussing this question itself may be viewed as an attempt to disrupt deeply held beliefs and hence a source of conflict with those convinced that true miracles exist arguing that one cannot be a Sikh unless one accepts. They will, for example, refer to the Sikh historic martyr Baba Deep Singh fought a battle with his head held in his arm, or Guru Gobind Singh ji removing and re-joining the heads of the Panj Piary or five beloved ones.
To avoid upsetting anybody, rather than seeking to refute or confirm such claims, in order understand the Sikh perspective on miracles, it is important that we go directly to the primary source, namely the Guru Granth Sahib, which does discuss miracles at length. A word search using the terms ‘miracle’ or ‘miracles’ reveals 35 references. Sometimes it is clear that the terms are used as metaphors, but where they are used in a literal sense, there is either a critique of those who espouse such miracles, a reference is made to the miracle of nature, or an association is made between a miracle and ‘naam’.
Guru Nanak in Raag Asa (SGGS, p417), talking about the terrible carnage wrought by the Mughal invaders into ‘Hindustan’, recalls the failed attempts of the religious leaders who had claimed that through ritual chanting they could miraculously halt their advance. “He burnet their houses, tore down the temples and cut them from limb to limb, yet none of the Mughals went blind, and no miracle had occurred.” In terms of comparing miracles to nature, Guru Arjan (Bihargra Ragg, SGGS, p541) says that he has seen the miracle of the creator in the way his ‘arena’, namely the universe, and the laws that govern the creation and destruction of things, has been ‘fashioned’. But perhaps the most direct rejection of the idea of miracles, magic, or anything metaphysical’ is the association with the concept of ‘naam’.
Naam is arguably the most important concept in Sikhi and to do any justice to its importance one would need a separate and much longer discussion. In short, naam is both a noun, as reflective of the ‘name of the divine’ and as a verb, as meditative practice, as in ‘naam japna’. Naam is the all-pervading, all powerful universal invisible divine force that holds everything together. In this sense, the entire universe depends on naam but because what is without it also within, then by through contemplating naam one can become truly liberated.
According to Gurbani, the true miracle is achieved when the mind becomes tuned into the Naam. For instance, in Raag Sorath (SGGS, p650) Guru Amar Das ji makes a direct and sustained critique of those who claim to perform miracles and magic but proclaiming Naam to be a true miracle. Rejecting the ritualistic practices and fakery of the those who claimed magical powers, ‘Sidhas’ and those who declared to possess spiritual powers ‘Sadik’, Guru Amar das ji proclaims:
“Without the Name, their consumption is worthless, cursed is such spirituality, and cursed are such miraculous powers”. He goes onto state that the true spirituality and miraculous power are to be found in nature, or “that which the carefree divine creator spontaneously bestowed”. He ends the Shabad with a clear statement that the true miracle is the embodied power of the mind infused with Namm. “Nanak proclaims, the divine creator’s Name abides in the mind of the ‘Gurumukh’ (the one who has control over ego), and this is miraculous power.”
Focussing on the mind rather than sense perceptions alone makes perfect sense. Ultimately, ‘miracle’ is just a word and but because as human being we have the ability/gift of self-awareness, our thought processes reflect a need to make sense of our existence. Gurbani emphasises the importance of developing our critical and emotional consciousness to become transformed; That is the only miracle that really matters! And a true Gurmukh is not enchanted by visual, sense perceptions alone, whether they represent trickery or a true miracle, for theirs is a journey towards achieving a deeper sense of meaning and appreciation of the divine in the everyday lived experience, and that is achievable through contemplating and practicing Naam. And when this happens, one begins to realise that each moment of one’s existence is indeed miraculous. And when one achieves state of consciousness one has little use for the many tricksters out there claiming to possess all kinds of miraculous powers, or those who follow them blindly.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
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