By Gurnam Singh | Opinion |
In the almost infinite complexity of human thought, binary thinking and duality have long been employed as cognitive and philosophical paradigms to make sense of the paradox of existence. While many thought traditions caution against the pitfalls of these constructs, they also paradoxically utilize them to navigate the intricate web of existence. In this article, I argue that Sikhi offers a distinct perspective that enables us to move beyond binary thinking and duality.
BINARY THINKING
Binary thinking is a process that involves perceiving and categorizing concepts, ideas, people, or phenomena in terms of oppositional pairs or dichotomies, such as ‘East and West’, ‘intelligent and stupid, or ‘believer and non-believer’, ‘human and animal’. In essence, binary thinking is a cognitive framework that simplifies the world by framing it in terms of opposing pairs. While it offers clarity and simplicity, the danger is that it can oversimplify complex realities and may not adequately capture the richness of diverse experiences and ideas.
DUALITY
Like binary thinking, ‘duality’, seeks to provide a simplification of the complex nature of the universe and existence by distilling them into fundamental opposites but most critically, it encourages a deeper exploration of the intricate relationships between these elements. Interestingly, whilst warning of the dangers of binary thinking and duality, philosophers and theologians often deploy these concepts to navigate or explain the complexities and contradictions of existence. Whether one is looking at the faith or secular traditions, binary thinking and dualism seem to be quite pervasive, though there are also important nuances.
Abrahamic traditions, for instance, share a common theme of grappling with dualistic forces, framing the moral and spiritual journey as a continuous struggle between opposing principles. Specifically in Christianity, duality is often interpreted as the perpetual struggle between good and evil. This perspective is heavily influenced by the biblical narrative recounting the fall of Adam and Eve. Within Christian theology, the concept of duality manifests through the dichotomy of God and Satan, representing a fundamental dualistic force. The overarching objective is to overcome the forces of evil through unwavering faith in God and adherence to moral principles.
Similarly, Islam acknowledges a dualistic struggle within the framework of submission to Allah and the rejection of divine guidance, wherein the forces of good and evil come into play. The Quran underscores the significance of free will and moral choices, emphasizing the individual’s responsibility in navigating the dualities of right and wrong. In Judaism, recognition of moral dualities is intrinsic to the faith, accompanied by an ongoing struggle to adhere to God’s commandments. Central to this struggle is the concept of free will, wherein individuals are called upon to make choices aligned with ethical principles and moral duties.
The concept of duality in Eastern religious traditions broadly refers to the recognition of opposing forces or principles that coexist in harmony. It is often expressed through the idea of yin and yang in Chinese philosophy, where contrasting elements such as light and dark, hot and cold, or masculine and feminine are interconnected and interdependent. In Hinduism, the concept is evident in the juxtaposition of complementary forces like Shiva and Shakti, representing the male and female aspects of the divine. The underlying philosophy suggests that these dualities are not in conflict but rather essential components of a unified and balanced whole, emphasizing the interconnected nature of existence.
If we turn to secular traditions, rooted in a non-religious or non-spiritual framework, we find that duality takes on a different form. Whilst rejecting metaphysical concepts like the traditional Eastern idea of duality, or the Abrahamic take on ‘good and evil’, the secular worldviews focus on the promotion of reason and evidence-based thinking in making ethical judgements. Accordingly, in contrast to spiritual or metaphysical notions of interconnected opposites, secular traditions tend to prioritize a more empirical and rational understanding of the world.
Whilst secular world views reject the body/spirit dualism, most Western philosophers and scientists continue to grapple with Cartesian or the mind/body dualism. Attributed to the 17th-century French philosopher René Descartes, mind-body dualism posits that the mind and the body are two distinct substances that exist independently of each other. According to Descartes, the mind is a non-material, thinking substance, while the body is a material, non-thinking substance. This separation implies that mental processes, such as consciousness and thought, are fundamentally different from physical processes occurring in the body.
SIKH VIEW
If we turn to Sikhi, we can see elements of all the above world views, but there is also a unique and original contribution as well. In some senses, in Sikhi one can identify a clear attempt to bridge the divide between dualisms that separate the realms of existence reflected in the faith traditions and the mind/body dualism of secular empirical worldviews. Sikhi recognizes an inherent duality within the created universe, which is characterized by the dual nature of Maya. Maya embodies the transient and illusory aspects of the world, in stark contrast to the eternal, unchanging, and spiritual reality known as hukam. Sikhi advocates for transcending this duality, merging the material and immaterial realms, aspiring for ‘Jeevan mukti,’ or liberation while living in the world.
Moving from the material to the mind, two related concepts in Sikhi broadly relate to the idea of duality, there are davait and dubida/duvida. Both concepts have Sanskrit roots. Davait refers to “duality, dualism”, two principles (truths) or realities are posited to exist simultaneously and independently. Dubida/duvida, on the other hand, denotes a state of mind, a dilemma, in two minds, twofold. Whilst often truths or realities are presented as binary oppositions, there is no reason to position them as thus. And indeed, it is this combining of opposites that characterises the Sikh take on duality.
To illustrate this point, consider for example the binary of Manmukh (facing towards the mind, the i/me/mine self, ignorant) and Gurmukh (facing towards the Guru, you/yours, enlightened). As Nikky-Guninder Kaur Singh argues, ‘centring one’s consciousness on the “I,” “me,” and “mine,” the individual is wrenched from his/her universal root and reduced to a narrow self-centred personality. Just as a wall erects barriers so does the selfish obsession with pride and arrogance (haumai, literally “I-ness”). In this inauthentic state, the individual is divided from their divine core, and duality (dubida) dominates every phase of existence’. The key point here is not to deny the existence of competing ‘truths’ or more accurately ‘realities’ but to find a means to break through or traverse the wall of ignorance or ego state to a deeper realisation of truth.
The transformative journey from duality to non-duality, or from ego-centered to guru-centered consciousness, ought not to be perceived as a negation of the self; rather, it signifies a profound development and refinement of it. To illustrate this transformative process, one can draw a parallel with the artistry of a sculptor shaping a raw block of stone into a magnificent statue. In the same vein, the spiritual journey of a Sikh can be likened to the meticulous carving of one’s being to reveal the inherent divinity within. Like the sculptor, the individual engaged in the pursuit of spiritual growth works diligently to shed layers of ego and dualistic thinking. This process is not a denial of the self but rather a conscious and purposeful refinement of it resulting in an unveiling of the authentic or divinity within that lies beneath the superficial layers. The transformation from duality to non-duality or from ego-centered to guru-centered consciousness represents a conscientious development and refinement of the self.
As Guru Amar Das states in GGS p441,
ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਮਨ ਹਰਿ ਜੀ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮਤੀ ਰੰਗੁ ਮਾਣੁ ॥
‘O my mind, you are the embodiment of the Divine Light – recognize your origin. O my mind, the divine is with you; through the Guru’s Teachings, enjoy His Love.’
Sikhi, therefore, addresses duality through the recognition of the ‘reality’ and functionality of both material and non-material realms of existence. While secularists dismiss metaphysical dualities in favour of empirical evidence and reason, Sikhi offers a unique perspective, transcending dualities through devotion, selflessness, and self-realisation. In Sikhi, the concept of duality is multifaceted; It can signify doubt, confusion, or lack of conviction, but it also plays a crucial role in understanding the universe and the spiritual journey of individuals.
The concept of ‘Miri-Piri,‘ representing the duality between temporal (Miri) and spiritual (Piri) aspects of life, underscores the symbiotic relationship between these two dimensions. Rather than opposing forces, they are complementary elements, encouraging Sikhs to engage with worldly responsibilities while maintaining a deep spiritual connection.
Sikhi strongly advocates for the rejection of social, caste, race, and gender-based dualities, emphasizing the oneness of all existence. The central principle of “Ik Onkar” or ‘all is one’ underscores the fundamental unity of people, things, places and consciousness. This commitment to equality and non-duality aligns with the Sikh goal of transcending all kinds of divisions and recognizing the inherent unity within diversity.
Binary thinking and duality within the Sikh tradition can be characterised as necessary evils; that is to say, they form a component of our existence and the way we see reality. The challenge then is to move beyond the surface of simplistic binaries to uncover the hidden complexities and beauties of existence. This requires the deployment and development of both reason and devotion, which constitutes Sikh pedagogy or method of learning and development. Sikhi therefore encourages individuals to navigate the dualities of existence through a life marked by devotion, selflessness, and meditation on the divine. The metaphor of the lotus plant encapsulates this idea, rooted in muddy waters yet floating above the surface. By recognizing unity within duality, Sikhs strive for spiritual enlightenment and union with the divine.
In a world defined by dualities, Sikhi offers a profound philosophy that harmonizes the spiritual and material dimensions of existence. Through a commitment to equality, the rejection of divisive notions, and a holistic approach to life, Sikhi guides individuals toward a transcendent understanding of unity within duality. In this way, Sikhi stands as a beacon of wisdom, inviting individuals to navigate life’s complexities while maintaining a deep connection with the divine.
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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