I am often asked if there is such a thing as mythology in Sikhism. The simple answer is, yes. But this answer often confuses people. For most, mythology continues to be a 19th century colonial Orientalist definition—fantasy tales of pagan polytheistic primitive people, as opposed to ‘truth’ of refined people who follow monotheism and reject idolatry. These are pre-science definitions. For those with updated 21st century knowledge, informed by science and postmodern philosophy, every culture imagines itself differently and expresses itself through stories, symbols and rituals. Sikhism is no different. It is a community with a history, and the clue is a set of beliefs and practices that makes perfect and profound sense to the in-group but not to the out-group.

The practice of venerating the holy book known as Granth Sahib by carrying it in a palanquin, wrapping it in cloth, placing it under a pavilion, raising umbrellas and waving chamars (fly-whisks) around it are all rituals, choreographed performances to generate awe in the onlooker. The practice of feeding people (langar), cooking and cleaning in the gurudvara and doing charity work (seva), and chanting God’s name (simran), are rituals, again choreographed performances to generate humility and faith in the participant. The demand to cover the head in the gurudvara are also rituals, designed to remind us we are in a spiritual space. All these are part of mythology, aimed to create a “subjective space” imbued with spiritual energy. These practices may not make sense to a non-Sikh. The rituals are not meant to be rational, but they can be rationalised as is the nature of rituals in communities around the world.