By Gurnam Singh | Opinion |

Mystical experiences, ranging from visions and out-of-body sensations to profound feelings of spiritual connection, are well-documented across cultures and religious traditions. Such experiences are often considered evidence of a higher power, whether referred to as God, Allah, Rama, Waheguru, or another divine entity.

However, with the benefits of modern neuroscience, another explanation is that these states are products of the human brain and chemical processes. The question, then, is whether mystical experiences are truly encounters with the divine, simply manifestations of brain activity, or both.

Historically, the language used to describe mystical experiences has reinforced their religious connotations. Mystics, gurus, prophets, saints, acharyas, brahmgyanis, bhagats, priests, and others from various traditions have spoken of transcendence, unity, and ineffable understanding. Traversing ancient and modern belief systems and cultures, such experiences reflect common elements, such as the dissolution of the ego, a sense of oneness with the universe, visions of heaven and angels, and ultimately, encounters with God. Feelings of ecstasy, overwhelming peace, and love are also frequently reported. But are these sensations evidence of divine intervention, or do they originate from within the brain itself?

Another interesting aspect of this discussion is the use and role of psychoactive substances. Certain religious and shamanic traditions, such as those involving the use of peyote in Native American rituals or ayahuasca in Amazonian spiritual practices, suggest that hallucinogens can facilitate deep encounters with the divine. These substances are believed to expand consciousness, dissolve the ego, and bring individuals closer to a transcendental reality.

Though most mainstream religious traditions, including Sikhi, oppose drug use, viewing it as a false or even dangerous means of accessing spirituality, such practices are widespread among various sects. Within the wider Sikh fold, one such group is the Nihangs, a distinctive warrior order who claim to live by the traditional practices promoted by the 10th Guru of the Sikhs, Guru Gobind Singh. Though not all Nihangs condone such practices, there is widespread use of bhang (cannabis, or marijuana) among many. Referred to as sukha, many Nihangs justify this practice by drawing from a blend of historical texts and oral traditions.

While the Guru Granth Sahib does not endorse the use of cannabis, Nihangs often refer to historical accounts, Rehatnamas (codes of conduct), and Persian and colonial-era sources to support their practice. For example, Persian and Mughal records, such as the Dabistan-i-Mazahib (17th century) and other contemporary chronicles, describe Sikh warriors, including Nihangs, consuming bhang before battle to enhance endurance and fearlessness. Early Rehatnamas, like Kesar Singh Chhibber’s Bansavalinama (1769), also mention the use of sukha as a medicinal or wartime aid.

Further justifications come from British colonial accounts, such as those by John Malcolm (Sketch of the Sikhs, 1812) and J.D. Cunningham (A History of the Sikhs, 1849), which describe Nihangs using sukha in a controlled, ritualistic manner—viewing it as a sacred preparation rather than a recreational drug. Furthermore, oral traditions within the Nihang community often link cannabis use to the ascetic practices of the Hindu Naga Sadhus, who were known for using charas (a form of cannabis) for spiritual and martial purposes.

In recent times, particularly among diaspora Sikh youth, though small in number, there is a growing fascination with reclaiming tradition and confronting what they see as the colonization and “Christianization” of puratan (Sikh practices during the time of the Gurus). As part of this movement, some have adopted not only the outward appearance of the Nihangs but also aspects of their lifestyle, including the consumption of bhang.

While there is no evidence of significant medical or criminal consequences associated with these groups, patterns repeating in Punjab show clear tensions between mainstream Sikh gurdwaras, which adhere to the Panthic Sikh Rehit Maryada (Code of Conduct), and the Rehit followed by the Nihangs.

These tensions revolve around three main issues: The recitation of scriptures other than the Guru Granth Sahib, such as the Dasam Granth and Sarab Loh Granth; The performance of arti/arta rituals; The making and distribution of bhang in the form of sukh nidaan or shaheedi deg (a drink made of almonds, cardamom seeds, poppy seeds, black pepper, rose petals, melon seeds, and cannabis ground into a paste)

While there is no consensus among Nihang factions about the use of bhang, broadly speaking, given that the days of medieval warfare are long gone, the primary justification for its use appears to be the induction of spiritual experiences. However, most other Sikhs take the view that by relying on chemical inducement, one is simply undermining genuine religious devotion and understanding. This critique is supported by neuroscientific research, which suggests that drug-induced mystical experiences may simply be biochemical reactions in the brain rather than encounters with a higher power.

SCIENTIFIC STUDIES

Scientific studies on meditation, prayer, and the use of psychedelic substances confirm that these can have a real and sometimes powerful effect on mental states, up to and including hallucinations. The question, however, is: Do these reflect the presence of divine spirits and consciousness, or simply the (hyper)activation of specific brain regions, particularly those that regulate self-awareness and perception? While scientific explanations should not diminish the significance of such experiences, they clearly point towards natural aspects of human consciousness rather than supernatural phenomena. Yet, for many, the language of religion and spirituality remains the most accessible way to interpret these experiences.

Whether understood as divine encounters or as intricate workings of the human brain, mystical experiences offer a unique lens through which individuals can connect with a deeper sense of self, the cosmos, or a higher power. These experiences often transcend everyday perception, allowing individuals to tap into a realm of mystery and insight that bridges the gap between science, spirituality, and human consciousness. The significance of these experiences lies not only in their capacity to challenge our understanding of reality but also in their ability to create a shared sense of wonder, transcendence, and purpose across diverse cultures and belief systems.

However, when considering practices involving chemically induced ‘mystical’ experiences, while there may be some therapeutic or psychological benefits, there are also inherent risks, including potential adverse effects on social relationships and long-term addiction. It is for this reason that those seeking to explore spirituality by joining groups such as the Nihangs and experiencing drug-induced mystical states should do so with extreme caution.

Especially when it comes to young people, both parents and mainstream religious and secular authorities must be steadfast in their duty to educate and protect the most vulnerable in society.

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.

RELATED STORY:

Sikh artist works CGI magic for Nihang warrior (Asia Samachar, 2 Jan 2022)



ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here