What didn’t happen in 2007

January 31, 2008

the man in blue
harjindersingh.amritsar@yahoo.co.uk 

At the end of 2006 it looked like I was going to have a lot of time on my hands, as I was made redundant, and also had less voluntary work. This made me write two articles under the title ‘My Sikh intentions for 2007’, setting out my programme for the new year.  

Amongst other things I was planning to organise a group walk in the high Himalayas and was considering making a start with a proper translation of the Guru Granth Sahib (not on my own). Whether God did not agree with me or whether She/He just had different ideas I do not know. Before the first month of 2007 was over I was offered a contract by the agency promoting multi-faith support for students in colleges, and Slough REC offered me more ‘casual’ work. 

I now look back to a very busy and satisfactory 2007, in spite of the fact that none of my schemes came to fruition. I am not worried about not having organised our walk in the Himalayas, and although I know I can make a contribution to a new, more accurate and more poetic translation of the Guru Granth, I have no illusion that such a project depends on me. 

There is one project that still is important to Satnam Kaur and I. We think that there is a great need for a training programme for people who plan to take amrit or who have just taken it. Obviously amritdhari Sikhs should be familiar with Guru’s teachings and the Rahit Maryada, but we also wanted to teach the beginnings of kirtan, gatka, how to recite gurbaní and how to do gurbaní víchár.  

We also hoped to involve the candidates in social work, making sure that they understand that simran needs to be combined with seva and that seva is not just done in the Gurdwara. Sarbat dá bhallá, for the welfare of all ! 

We hoped to organise amrit sanchár with panj piaré who all work hard to practice Guru’s teachings, and who are not selected on the basis of their age, caste, ethnicity or gender.   

When I took amrit I was given instructions on the colour of my turban, how not to cover my head with a towel after taking bath, how to change my kacchera, about the three kurehat, but nobody talked to me about the loving relationship with God, nobody told me to see God’s presence in all, and although we were told to do simran on mul-mantr and gur-mantr, what meditation was really about was not discussed. My panj piaré also told us not to take food from non-amritdharis, which I have never accepted, as I strongly believe that this is anti-gurmat. 

If there are Sikhs out there who are willing to help us with this programme in 2008, we might still achieve it, in spite of being very busy !


The Khalsa in 2008

January 31, 2008

the man in blue
 harjindersinghkhalsa@yahoo.co.uk

The Khalsa was created to serve all, to fight against injustice, to defend the defenceless. In that light, what contribution can the Khalsa make in 2008 ? I am not going to try to give an exhaustive list, I am just suggesting some ideas that came to my mind. Obvious the list is a result of the areas of activity that I am interested in, but the underlying idea applies to all. 

  • Standing up for the right of the Sikhs to be Sikhs & Khalsas. This is not necessarily our first priority, but it has to be done. We should more often link with other communities having similar problems about beards,  head-cover or other ‘religious symbols’.
  • Supporting other nations/ethnic groups that are denied their rights or get a raw deal in our society. For instance Nagas and Dalits in India or Gypsies and Travellers in the UK 
  • There are tensions between religious and ethnic communities in this country and in others where Sikhs live. We are uniquely positioned to help overcome prejudice and to point to universal values that can be shared with all. 
  • The world is running out of resources because of our greed and over-population. Sikhs should be in the forefront of the campaign for a simpler life, for reusing, and for using less. Sikhs should be in the forefront of the campaign for responsible parenthood where families on average have no more than 2 children. I am not in favour of the forceful way this problem is tackled in China. Note that in India the birth-rates go down in the wealthier states, and remain high in poverty stricken states like Bihar and Orissa. 
  • The above is closely linked to the problem of global warming. There always have been fluctuations in the earth’s temperatures, but at the moment we are changing the world into a hothouse, which will lead to more unpredictable weather patterns and rising sea levels. There will be both droughts and floods and countries like the Netherlands, Bangla Desh and low islands in oceans will disappear.
  • Do not forget the small stuff right next to you. Treat your family members and neighbours with respect and be helpful to them. Greet the people you meet in the street in your local area. When you use your car less and walk more you will be amazed how many people you will get to know. You can campaign with the people in your neighbourhood, for instance for safer pedestrian crossings, better public transport, and against too many cars using your residential road as a shortcut. 

A Sikh, a Khalsa is no couch potato. A Sikh, a Khalsa does not live for maya alone. A Sikh, a Khalsa does not just give her/his daswant but also her/his time to the community. A Sikh/a Khalsa serves all, not just fellow Sikhs or fellow Panjabis. Being a Khalsa was never meant to be easy, being a Khalsa is the ultimate challenge.


What Guru says about before life began

January 29, 2008

mwrU mhlw 1 ]maaroo mehalaa 1 ||Maaroo, First Mehla:  

Arbd nrbd DuMDUkwrw ]arabadh narabadh dhhu(n)dhhookaaraa ||For endless eons, there was only utter darkness. 

Drix n ggnw hukmu Apwrw ]dhharan n gaganaa hukam apaaraa ||There was no earth or sky; there was only the infinite Command of His Hukam. 

nw idnu rYin n cMdu n sUrju suMn smwiD lgwiedw ]1]naa dhin rain n cha(n)dh n sooraj su(n)n samaadhh lagaaeidhaa ||1||There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1|| 

KwxI n bwxI paux n pwxI ]khaanee n baanee poun n paanee ||There were no sources of creation or powers of speech, no air or water. 

Epiq Kpiq n Awvx jwxI ]oupath khapath n aavan jaanee ||There was no creation or destruction, no coming or going. 

KMf pqwl spq nhI swgr ndI n nIru vhwiedw ]2]kha(n)dd pathaal sapath nehee saagar nadhee n neer vehaaeidhaa ||2||There were no continents, nether regions, seven seas, rivers or flowing water. ||2|| 

nw qid surgu mCu pieAwlw ]naa thadh surag mashh paeiaalaa ||There were no heavenly realms, earth or nether regions of the underworld. 

dojku iBsqu nhI KY kwlw ]dhojak bhisath nehee khai kaalaa ||There was no heaven or hell, no death or time. 

nrku surgu nhI jMmxu mrxw nw ko Awie n jwiedw ]3]narak surag nehee ja(n)man maranaa naa ko aae n jaaeidhaa ||3||There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3|| 

bRhmw ibsnu mhysu n koeI ]brehamaa bisan mehaes n koee ||There was no Brahma, Vishnu or Shiva. 

Avru n dIsY eyko soeI ]avar n dheesai eaeko soee ||No one was seen, except the One Lord. 

nwir purKu nhI jwiq n jnmw nw ko duKu suKu pwiedw ]4]naar purakh nehee jaath n janamaa naa ko dhukh sukh paaeidhaa ||4||There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4|| 

nw qid jqI sqI bnvwsI ]naa thadh jathee sathee banavaasee ||There were no people of celibacy or charity; no one lived in the forests. 

nw qid isD swiDk suKvwsI ]naa thadh sidhh saadhhik sukhavaasee ||There were no Siddhas or seekers, no one living in peace. 

jogI jMgm ByKu n koeI nw ko nwQu khwiedw ]5]jogee ja(n)gam bhaekh n koee naa ko naathh kehaaeidhaa ||5||There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5|| 

jp qp sMjm nw bRq pUjw ]jap thap sa(n)jam naa brath poojaa ||There was no chanting or meditation, no self-discipline, fasting or worship. 

nw ko AwiK vKwxY dUjw ]naa ko aakh vakhaanai dhoojaa ||No one spoke or talked in duality. 

Awpy Awip aupwie ivgsY Awpy kImiq pwiedw ]6]aapae aap oupaae vigasai aapae keemath paaeidhaa ||6||He created Himself, and rejoiced; He evaluates Himself. ||6|| 

nw suic sMjmu qulsI mwlw ]naa such sa(n)jam thulasee maalaa ||There was no purification, no self-restraint, no malas of basil seeds. 

gopI kwnu n gaU guoAwlw ]gopee kaan n goo guoaalaa ||There were no Gopis, no Krishna, no cows or cowherds. 

qMqu mMqu pwKMfu n koeI nw ko vMsu vjwiedw ]7]tha(n)th ma(n)th paakha(n)dd n koee naa ko va(n)s vajaaeidhaa ||7||There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7|| 

krm Drm nhI mwieAw mwKI ]karam dhharam nehee maaeiaa maakhee ||There was no karma, no Dharma, no buzzing fly of Maya. 

jwiq jnmu nhI dIsY AwKI ]jaath janam nehee dheesai aakhee ||Social class and birth were not seen with any eyes. 

mmqw jwlu kwlu nhI mwQY nw ko iksY iDAwiedw ]8]mamathaa jaal kaal nehee maathhai naa ko kisai dhhiaaeidhaa ||8||There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8|| 

inMdu ibMdu nhI jIau n ijMdo ]ni(n)dh bi(n)dh nehee jeeo n ji(n)dho ||There was no slander, no seed, no soul and no life. 

nw qid gorKu nw mwiCMdo ]naa thadh gorakh naa maashhi(n)dho ||There was no Gorakh and no Maachhindra. 

nw qid igAwnu iDAwnu kul Epiq nw ko gxq gxwiedw ]9]naa thadh giaan dhhiaan kul oupath naa ko ganath ganaaeidhaa ||9|| 

vrn ByK nhI bRhmx KqRI ]varan bhaekh nehee brehaman khathree ||There were no castes or social classes, no religious robes, no Brahmin or Kh’shaatriya. 

dyau n dyhurw gaU gwieqRI ]dhaeo n dhaehuraa goo gaaeithree ||There were no demi-gods or temples, no cows or Gaayatri prayer. 

hom jg nhI qIriQ nwvxu nw ko pUjw lwiedw ]10]hom jag nehee theerathh naavan naa ko poojaa laaeidhaa ||10||There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10|| 

nw ko mulw nw ko kwjI ]naa ko mulaa naa ko kaajee ||There was no Mullah, there was no Qazi. 

nw ko syKu mswieku hwjI ]naa ko saekh masaaeik haajee ||There was no Shaykh, or pilgrims to Mecca. 

reIAiq rwau n haumY dunIAw nw ko khxu khwiedw ]11]reeath raao n houmai dhuneeaa naa ko kehan kehaaeidhaa ||11||There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11|| 

Bwau n BgqI nw isv skqI ]bhaao n bhagathee naa siv sakathee ||There was no love or devotion, no Shiva or Shakti – no energy or matter. 

swjnu mIqu ibMdu nhI rkqI ]saajan meeth bi(n)dh nehee rakathee ||There were no friends or companions, no semen or blood. 

Awpy swhu Awpy vxjwrw swcy eyho Bwiedw ]12]aapae saahu aapae vanajaaraa saachae eaeho bhaaeidhaa ||12||He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12|| 

byd kqyb n isMimRiq swsq ]baedh kathaeb n si(n)mrith saasath ||There were no Vedas, Korans or Bibles, no Simritees or Shaastras. 

pwT purwx audY nhI Awsq ]paat(h) puraan oudhai nehee aasath ||There was no recitation of the Puraanas, no sunrise or sunset. 

khqw bkqw Awip Agocru Awpy AlKu lKwiedw ]13]kehathaa bakathaa aap agochar aapae alakh lakhaaeidhaa ||13||The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13|| 

jw iqsu Bwxw qw jgqu aupwieAw ]jaa this bhaanaa thaa jagath oupaaeiaa ||When He so willed, He created the world. 

bwJu klw Awfwxu rhwieAw ]baajh kalaa aaddaan rehaaeiaa ||Without any supporting power, He sustained the universe. 

bRhmw ibsnu mhysu aupwey mwieAw mohu vDwiedw ]14]brehamaa bisan mehaes oupaaeae maaeiaa mohu vadhhaaeidhaa ||14||He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14|| 

ivrly kau guir sbdu suxwieAw ]viralae ko gur sabadh sunaaeiaa ||How rare is that person who listens to the Word of the Guru’s Shabad. 

kir kir dyKY hukmu sbwieAw ]kar kar dhaekhai hukam sabaaeiaa ||He created the creation, and watches over it; the Hukam of His Command is over all. 

KMf bRhmMf pwqwl ArMBy gupqhu prgtI Awiedw ]15]kha(n)dd brehama(n)dd paathaal ara(n)bhae gupathahu paragattee aaeidhaa ||15||He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| 

qw kw AMqu n jwxY koeI ]thaa kaa a(n)th n jaanai koee ||No one knows His limits. 

pUry gur qy soJI hoeI ]poorae gur thae sojhee hoee ||This understanding comes from the Perfect Guru. 

nwnk swic rqy ibsmwdI ibsm Bey gux gwiedw ]16]3]15]naanak saach rathae bisamaadhee bisam bheae gun gaaeidhaa ||16||3||15||O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15||


Khalsa Women

January 19, 2008

14.jpg


Falling in love with Sikhi

January 19, 2008

Go for it

January 18, 2008

The Khalsa (II)

January 16, 2008

THE KHALSA (II)

My attempt to start a discussion on the history of the Khalsa has mainly failed. Kashmir Singh (BSF) made a useful contribution in pointing out that the Khalsa principle was already taught by Guru Nanak. He also said that Bhai Nand Lal did take amrit, but the problem is that there is no reliable historical record for either his version or for the opposite.

So let us concentrate on what we do know and try and live by that. Guru Nanak wrote : If you want to play the game of love you have to carry your head on the palm of your hand. The game of love is our love for God and God’s love for us. In order to play this game you have to be willing to give your head, or in other words : to give all.

When Guru Gobind Singh asked for people to come forward and give their heads, he meant exactly the same thing : the game of love requires total commitment, to the point where the Sikhs, the Khalsa would be willing to risk their lives. The essence is not martyrdom, it is fighting the good fight.

Guru Nanak, Guru Gobind Singh, the 8 other human Gurus, The Guru Granth  and the Guru of Gurus (God), all want us to remember God with all we do and want us to be servants of all creation.

In times of dictatorship, foreign occupation, religious persecution this can lead to ‘using the sword’, in (not so perfect) democracies like we have in the UK we fight against injustice and stand up for the rights of all by peaceful means.

Being a soldier in a national army has nothing to do with being a Khalsa. In recent times soldiers in the British Army have taken part in actions in Ireland, the Falkland Islands, Iraq and Afghanistan, all areas of conflict where British might was/is not necessarily right.

Soldiers in the British Indian Army have fought against the Afghans in the North West Frontier Province and in other colonial conflicts on the side of the oppressor. Maharaja Ranjit Singh’s army occupied the east of Afghanistan and Jammu and Kashmir and if the British had not beaten him to it, he would have occupied Sind. I cannot accept that occupying the territory of other nations is according Khalsa principles.

Do remember that the Khalsa Knight, the Sant Sipahi (saint-soldier) is not fighting from anger or greed. Do remember the symbolisms of the sweet water stirred by the sword. Do remember that standing up against injustice and defending the oppressed is all part of Guru’s game of love.           

Whatever the differences between 1699 and 2008, the Khalsa will find more than enough injustice in today’s world to fight against.


The way we shop

January 13, 2008

Here is an interesting artical that I think may relate to a Sikh shopper.

Stuck on you

Organic or fairtrade? Sustainable or certified? With so many labels on food, clothes and white goods, it’s a miracle that we make it to the checkout before closing time. So just how useful are ethical labels to the average shopper – and which ones live up to their eco credentials? Lucy Siegle investigates

Sunday January 13, 2008
The Observer

I’ve always liked the idea of the ‘mystery shopper’, covertly checking that everything is where it should be on the shelves of retail spaces and that staff are working to optimum levels of helpfulness. I doubt, however, I’m subtle enough to be one myself. With that in mind I commandeer Lorna, a near neighbour, to be an eco mystery shopper, tagging on to her weekly shop so that I can get a better idea of how a shopper navigates the growing jungle of eco-labels that dominates today’s consumer experience.
Lorna, who, by her own admission, ‘could do a lot more to shop in a green way,’ gamefully agrees, although she warns, ‘I have two teenagers and a full-time job, so my shopping trips are really a bit of a trolley dash. I suppose I look for the organic labels on meat and vegetables, if I see them, and I do fairtrade on coffee. But I don’t know much about the rest.’ But then, the fairtrade mark, doled out by the Fairtrade foundation is the envy of every other green label for the simple reason that consumers recognise it. A 2005 Mori survey found that 50 per cent of the UK adult population can now identify the mark.

The concept of eco-labelling is reasonably simple: the logos and badges on consumer goods are (usually) voluntary marks awarded to producers who can show that their product is less harmful to the environment than similar products. What isn’t straightforward are all the subsets, ostensibly covered by EU guidelines, imaginatively entitled Type I, II and III.

Predictably, these vary in robustness. Type I labels are based on criteria selected by an independent third party. Type II are based on self-declarations by a manufacturer who might proclaim a product, say, ‘climate friendly’ or ‘recycled’. And finally type III, considered by the majority of environmental analysts to be the most credible, use quantitative life-cycle assessments of a product or service (which means right the way through its production and use cycle) and are verified by a third party.

Unsurprisingly it is the rise of the ‘private’ type II label that irks environmentalists most. ‘A lot of labels, especially the EU Eco Label, are a bit like on/off switches,’ explains Dr Brenda Boardman from the University of Oxford’s Environmental Change Institute. ‘You can only turn on your eco credentials if you pay the right amount of money.’ This may explain why the EU Eco Label, represented by a daisy symbol, seems to have wilted in popularity in recent times. ‘I much prefer mandatory labelling, such as the Energy Labels now legally required on white goods,’ Boardman continues. ‘It is so easy as a consumer to save energy by following the label on a washing machine. And they can be certain that it’s always good to move up a band. It’s just as good to move G to F as it is B to A.’

Label design is important. ‘It is best to look like it’s not loved by a designer,’ New York- based design expert Rob Giampietro told Business Week recently. ‘Think of the unglamorous cigarette-box warning. A label can be beautiful in its blunt communicativeness. If an eco-label or logo looks institutional, it can help a shopper realise it’s not purely marketing. The more ugly and compliant it is, the more shoppers will see it as external.’

All of which is fine as long as the ’shopper’ hasn’t been put off by a surfeit of competing labels. ‘I do believe labels are a major tool for consumers,’ says Burcu Turner, a research leader from the Wuppertal Institute for Climate, Environment and Energy. ‘But which eco-label is the most credible? That’s a pretty difficult question when you’re faced by a jungle of different logos.’ Turner has researched 107 eco-labelled food quality schemes, and says, ‘I’m afraid I concluded that in this jungle of schemes, for the average EU citizen, it would be very difficult to make the right choice for the safest, healthiest and most environmentally friendly food.’

Back in aisle three, Lorna and I are doing very good impressions of said average EU citizen. We have amassed a pile of food and non-food products, including loose fruit and vegetables covered by one of the UK’s 10 main organic standards alongside the more obscure (and exotic) eco-labels applying to cat litter (the EU eco standard), a bottle of wine where the badge relates to the cork (Forestry Stewardship Certified cork oak bark from Portugal) and coffee filters wearing a Nordic Swan and four different types of ’sustainable’ or ‘certified’ notebooks.

A few are downright misleading: we chance upon a hair product that claims with a small cloud logo to be ‘CFC neutral’. Given that chlorofluorocarbons (CFCs) have been banned under the Montreal Protocol since 1993, this particular label is about as much use as a chocolate teapot. We are surrounded by products with ticks, smiley faces, rabbits, green trees, European stars, grinning dolphins, shade-grown agricultural commodities and numbers in triangles to denote recycling/upcycling/downcylcing potential. ‘It will soon be impossible to buy anything without a green label,’ says Lorna.

Her comments are more prescient than she knows. As the big retailers try and match up to the sustainable gauntlet thrown down by M&S’s sustainable blueprint, Plan A (subtitle: because there is no Plan B), the initiatives (and labels) are coming thick and fast. From May, we will be able to buy Sainsbury’s fishfingers containing sustainable palm oil (one in 10 products in the average supermarket basket contains palm oil of uncertain provenance, charged with killing off the Sumatran habitat of the orang-utan), followed by sustainable palm-oil soap in July. The best way of communicating this innovation? No doubt through a sustainable palm-oil label (perhaps an orag-utan swinging happily from a tree?)

But nothing could compete with the prospect of carbon labels, which added to traffic lights, sugar and salt and nutritional labels promise that a future readymeal will wear more badges than the keenest boy scout. Last year, Terry Leahy, the recently knighted Tesco supremo, announced that the giant supermarket chain would carbon label all of its products, some 70,000 different lines. That this is more easily said than done is an epic understatement when you consider that it took the Carbon Trust a good three years to complete carbon footprints on just three products: an Innocent smoothie, a Botanics shampoo for Boots, and Walkers crisps. Luckily, Leahy thought better of his initial vision (fortunately he had not specified a deadline) and the Carbon Trust is now working on just 30 products: the amount of embodied carbon in potatoes, tomatoes, light bulbs, detergents and orange juice are all being assessed as we speak.

Currently only Walkers crisps wear a carbon eco label – an arrow on the corner of the packet reveals there are 75g of carbon in a packet of cheese and onion-flavoured crisps. But what does this mean? ‘I have no idea about that,’ says Lorna in Tescos, and neither does the lady at the checkout – ‘I’m not sure if it’s good or bad, love,’ she admits.

Economic psychologist John Thogersen thinks some labels should be simplified: ‘Eco-labelling can be a very useful way of communicating eco virtues of products to consumers,’ he says, ‘but the balance of information is critical. If goods are bought repetitively (some 70 per cent of our supermarket purchases are repeat purchases) then they are bought with small risks to the consumer, so they’re not going to waste hours processing and deciphering a lot of complex labels. For big purchasing decisions (with higher personal cost) such as washing machines it can be reasonably assumed that consumers are willing to translate more complex information.’

He also points out that ‘good’ labels can be very effective indeed. In a United Nations report from 1995 (analysis of the actual effects of eco labels remains rare and difficult) the Blue Angel (a longstanding German label) was reckoned to have reduced emissions of sulphur dioxide, carbon monoxide and nitrogen oxides from oil and gas heating appliances by more than 30 per cent and credited with reducing the amount of solvents emitted from paints and varnishes into the environment by some 40,000 tonnes. Meanwhile, in Sweden the Good Environmental Choice and Nordic Swan labels are believed to be responsible for big reductions in chlorinated compounds, acids and other pollutants from the Swedish forest industry, not to mention toxic household chemical emissions – particularly laundry detergents.

‘Labelling can’t do everything by itself, however,’ warns Burcu Turner, who leads eco-labelling projects at the Wuppertal Institute, ‘because it fails to address our consumption patterns. So we might buy energy-efficient mobile phones with an eco-label (Munich-based company Kandy Mobile AG was the first to introduce such a phenomenon in September last year), but if we own more than one, the efficiency cancels out.’ The moral of the story is that in order to be effective, eco-labels need to grapple with that thorny old eco issue: consumer behaviour.

Turner also thinks some products have no business wearing labels at all: ‘Eco-labelled cars (where all environmental aspects and phases along the entire manufacturing chain would be considered), or even fair trade car parts might be a great idea, in that they could provide lots of benefits. But think about how the greenhouse gas emissions of cars are rising because of increasing sales, and it’s obvious that an eco label would face rebound effects.’ This has long been a contention on planet eco. When the German label, the Blue Angel, was once proposed for an electric lawnmower, eco warriors strongly objected; the only truly eco grass-cutting implement, they argued, was the scythe. Despite this, the lawnmower eventually won its badge.

The perfect label may not yet exist. ‘Eco labelling was the first wave,’ says Gilles Grolleau, Associate Professor at Montpellier’s international agricultural college. ‘But now I think we’re about to see new dimensions where more broadly ethical ideas like cruelty-free and fair trade will take on more importance, as well as the “green” environmental aspects.’ This assertion is backed up by the fact that the United Nation’s Environment Programme is now researching the development of eco labels in developing nations, which have traditionally been excluded from these projects. ‘At some point,’ says Grolleau, ‘you’d hope that these values would apply to all products and services. They (Fairtrade, non-toxic or low-energy) would be the norm, not the exception; a license to do business.’ In which case the eco label, green tick and smiley dolphin would presumably become obsolete.

LABELS MAKING THEIR MARK

THE SOIL ASSOCIATION The Rolls-Royce of eco-labels, founded in 1946. Its standards of organic production go well above the Defra minimum (used as a maximum by other organic standards) ensuring the integrity of organic production. Standards do not permit the routine use of agrichemicals or pesticides and specify rotational grazing systems. It also has higher animal welfare specifications than standard organic systems. By 2009 all air-freighted produce must conform to these standards to retain the Soil Association logo. soilassociation.org

VEGAN SOCIETY permits no animal ingredients and, where applicable, the ingredients must not involve any animal product, by-product or derivative. No animal testing is permitted in manufacture; ‘the Society understands the word “animal” to refer to the entire Animal Kingdom, that is all vertebrates and all multicellular invertebrates’. Neither will the Society certify products containing genetically modified organisms where their development has involved animal genes or animal-derived substances. vegansociety.com

THE FAIRTRADE MARK An independent consumer label giving an independent guarantee that disadvantaged producers in the developing world are getting a better deal. Products bearing the mark meet international Fairtrade standards, set by the international certification body Fairtrade Labelling Organisations International (FLO). Supplying producers are inspected and certified by the FLO and receive a minimum price covering the cost of sustainable production and an extra premium for social or economic development. fairtrade.org.uk

THE LEAF MARQUE guarantees that the producer operates their business and production in accordance with Leaf Integrated Farm Management principles: farmers manage all key farm inputs including water and fuels in a responsible manner to ensure that they have least impact on the environment, including the proper recycling of by-products. Pesticides are permitted (unlike the organic system) but farmers must follow a responsible use code. In addition, Leaf farmers have a positive approach to improve wildlife and the landscape. leafuk.org

MSC TICK ensures that the fish you are buying comes from a well-managed and sustainable fishery, as defined by the Marine Stewardship Council, a global, non-profit organisation set up by Unilever, the world’s largest buyer of seafood, and WWF, in 1997. In 1999 the MSC become fully independent from both organisations. Now 24 of the world’s fisheries are certified, and 42 are being assessed. Independent certifiers assess fisheries against three principles: sustainability of stock, ecosystem impact and effective management. msc.org

OEKO-TEX 100 Fabric with the Oeko-Tex 100 label has been tested for pH-value, formaldehyde content, pesticides, heavy metals, chlorinated organic carriers and preservatives. The label also ensures that clothes are free of flame-retardant and biocide finishes, prohibited in the apparel industry. You’ll find it on British products ranging from Disney Loved by Nature – a natural colour cotton range for children, wool floor coverings from the Alternative Flooring Company, and ethical fashion labels such as Noir and Ciel. oeko-tex.com

THE HUMANE COSMETICS STANDARD aka the Leaping Bunny Cruelty Free/Against Animal Testing Accreditation is awarded by the British Union for the Abolition of Vivisection (BUAV). It ensures that companies no longer conduct or commission animal testing for its cosmetics and toiletries products or household products. When a company signs up they open up their supply chain to an independent audit and guarantee not only that they don’t test but that the products are not tested along the supply chain. gocrueltyfree.org

MBDC CRADLE TO CRADLE PRODUCT CERTIFICATION This label tells you that products have been made in accordance with chemist Michael Braungart and sustainability design guru William McDonough’s ‘cradle to cradle’ philosophy. Instead of designing cradle-to-grave products, dumped in landfills at the end of their life, MBDC products are designed around cradle-to-cradle cycles, whose materials are perpetually re-used. Time magazine called the concept ‘a unified philosophy that is changing the design of the world’. mbdc.com

THE RUGMARK ensures that your rug wasn’t made courtesy of child labour and that the adults who made it were paid a ‘fair wage’. Carpet manufacturers sign a legally binding contract to produce carpets without illegal child labour; register all looms with the RugMark Foundation; and allow access for unannounced inspections. Looms are monitored regularly. Inspectors are trained and supervised. The label also verifies that a portion of the carpet price is contributed to the rehabilitation and education of former child weavers. rugmark.org.uk

THE EUROPEAN UNION EU ENERGY LABEL If you buy an A-grade freezer, washing machine, dishwasher, washer dryer, dishwasher or even light bulb, you can rest assured that you’ve picked the most energy efficient model available; the exception is for domestic fridges that now have a A++ rating. Conversely, if you buy a white good with a G rating, you’ve bought the least efficient. As an EU ‘compulsory ratings notice’, energy-rating labels must be shown on all white goods – even on the internet. If it’s missing, ask the retailer why.

THE ENERGY SAVING TRUST LOGO tells you that a product has been selected by an independent panel because it meets strict criteria on energy efficiency. Usually awarded to consumer white goods that are more efficient than the EU mandatory A rating (such as a washing machine with an AAA grade). Also endorses products in categories where there is no statutory EU energy label. You can find it on super-efficient products such as boilers, TVs with integrated digital decoders (IDTVs) and most recently the Eco kettle. est.org.uk

THE FSC TRADEMARK ensures that the timber product or product derived from timber (eg some Tetrapak food cartons and even the first Bible to be published on FSC paper) is from a sustainably managed forest as defined by the Forest Stewardship Council’s 10 governing principles; number three covers the protection of the rights of indigenous communities and six states that the FSC prohibits the conversion of forests and other natural habitats. The FSC’s are the only internationally valid standards for responsible forest management. fsc.org


Alchemical path -Importance of fire -Guru Says

January 9, 2008
jqu pwhwrw DIrju suinAwru ]
jath paahaaraa dhheeraj suniaar ||
Let self-control be the furnace, and patience the goldsmith.
Ahrix miq vydu hQIAwru ]
aharan math vaedh hathheeaar ||
Let understanding be the anvil, and spiritual wisdom the tools.
Bau Klw Agin qp qwau ]
bho khalaa agan thap thaao ||
With the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat.
BWfw Bwau AMimRqu iqqu Fwil ]
bhaa(n)ddaa bhaao a(n)mrith thith dtaal ||
In the crucible of love, melt the Nectar of the Name,
GVIAY sbdu scI tkswl ]
gharreeai sabadh sachee ttakasaal ||
let the Shabad, the Word of God beat your mind until it is One with God.
ijn kau ndir krmu iqn kwr ]
jin ko nadhar karam thin kaar ||
only those He has His Glance of Grace do this great work.
nwnk ndrI ndir inhwl ]38]
naanak nadharee nadhar nihaal ||38||
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

What guru says on caste

January 9, 2008
This Shabad is by Guru Nanak Dev Ji in Raag Aasaa on Pannaa 349

Awsw mhlw 1 ]
aasaa mehalaa 1 ||
Aasaa, First Mehla:
jy dir mWgqu kUk kry mhlI Ksmu suxy ]
jae dhar maa(n)gath kook karae mehalee khasam sunae ||
If a beggar cries out at the door, the Master hears it in His Mansion.
BwvY DIrk BwvY Dky eyk vfweI dyie ]1]
bhaavai dhheerak bhaavai dhhakae eaek vaddaaee dhaee ||1||
Whether He receives him or pushes him away, it is the Gift of the Lord’s Greatness. ||1||
jwxhu joiq n pUChu jwqI AwgY jwiq n hy ]1] rhwau ]
jaanahu joth n pooshhahu jaathee aagai jaath n hae ||1|| rehaao ||
Recognize the Lord’s Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. ||1||Pause||
Awip krwey Awip kryie ]
aap karaaeae aap karaee ||
He Himself acts, and He Himself inspires us to act.
Awip aulwm@y iciq Dryie ]
aap oulaamhae chith dhharaee ||
He Himself considers our complaints.
jw qUM krxhwru krqwru ]
jaa thoo(n) karanehaar karathaar ||
Since You, O Creator Lord, are the Doer,
ikAw muhqwjI ikAw sMswru ]2]
kiaa muhathaajee kiaa sa(n)saar ||2||
why should I submit to the world? ||2||
Awip aupwey Awpy dyie ]
aap oupaaeae aapae dhaee ||
You Yourself created and You Yourself give.
Awpy durmiq mnih kryie ]
aapae dhuramath manehi karaee ||
You Yourself eliminate evil-mindedness;
gur prswid vsY min Awie ]
gur parasaadh vasai man aae ||
by Guru’s Grace, You come to abide in our minds,
duKu An@yrw ivchu jwie ]3]
dhukh anhaeraa vichahu jaae ||3||
and then, pain and darkness are dispelled from within. ||3||
swcu ipAwrw Awip kryie ]
saach piaaraa aap karaee ||
He Himself infuses love for the Truth.
AvrI kau swcu n dyie ]
avaree ko saach n dhaee ||
Unto others, the Truth is not bestowed.
jy iksY dyie vKwxY nwnku AwgY pUC n lyie ]4]3]
jae kisai dhaee vakhaanai naanak aagai pooshh n laee ||4||3||
If He bestows it upon someone, says Nanak, then, in the world hereafter, that person is not called to account. ||4||3||