In the Sikh faith, haumai is a specifically unique concept of individuation. Many a scholar has found it difficult finding an exact synonym for the term in any Western or, even Eastern language. This term has a bipolar connotation. In the cosmic context, it stands for the principle of individuation. At the level of an individual, it stands for the 'I '-experience.
The term haumai is derived from two Sanskrit source-words: ham and mamma that respectively means 'I' and 'my'. Haumai thus literally means the experience of, 'I '-ness and 'my-ness. It may also be readily appreciated that the 'I' stands distinct from 'this', 'that', 'he', 'she', or 'you'. However, in each one of these other pronouns also, an inherent 'I' of its own is invariably present. An 'I 'juxtaposed with, yet distinct from, other I-s. spells the cosmic notion of individuation.
The cosmic principle of individuation
The Siddha Yogis, during their dialogue with Guru Nanak Dev, the founder of the Sikh faith, asked him:
How does the world come into being?
By what grief does it perish? - SGGS p.9 16: 21
The Guru replied:
The world comes into being through haumai,
Forsaking the Naam. it comes to grief - SGGS p. 916: 2
Recorded by Guru Nanak himself, in his work Siddh-Gosht(i), this piece of dialogue makes it clear that haumai here stands for the cosmic principle of individuation and as such forms the basis of Creation. This is by no means a solitary, or an exceptional, statement in Sri Guru Granth Sahib. This principle has been variously reiterated in many other places as well. Take for example:
Impelled by haumai Creation takes place. - SGGS p. 466: 15
By virtue of haumai occurs all embodiment, all Creation. - SGGS p.560: 14
In a number of such passages, haumai denotes 'the principle of individuation'. which in effect also becomes 'the principle of diversity'. Thus, there is the sense of separation of the part from the undifferentiated whole or alienation from the Divine Absolute. The sense of individuality having been injected, every single individual of the Creation comes to assume a separate entity, experienced as well as designated as '1'.
The principle of individuation as understood above is quite at variance with the concept of Western Realist philosophers for whom individuation is "the principle that uniquely identifies one individual"2. Even though there are some inter se differences among the Realist philosopher's3. yet the principle of individuation that they hold only explains individual differences and not the transformation of the primal unity into individuated diversity. The Realist approach, perhaps, more appropriately should be designated as one of individualization rather than of individuation. While the former concept considers an individual vis a vis other individuals, the latter concept puts the individual in juxtaposition with and contradistinction to its unitary holistic source. Haumai, as a cosmic principle, seems to represent the destiny of the whole mankind, nay, of the entire gamut of created entities and not just single individuals. It may be said, in other words, that it represents the archetypal separation from its original source. This is the fate that afflicts the entire universe.
Haumai as 'I'-experience
What in the context of the universe is the individuating principle, in the context of an individual becomes the 'I '-experience. Bhai Kahn Singh, a well-known Sikh theologian, has translated haumai as 'ego' on the one hand, but has equated it with 'ahamkara' on the other4. Other scholars, following him, adopted one or the other of these terms depending on whether they were translating haumai into English or one of the Indian languages. Yet, neither term is its satisfactory synonym. Perhaps far more unsatisfactory is the term 'sin' as its translation, which some authors have suggested5.
Haumai versus 'ego'
The term 'ego' is not only an inexact translation of haumai, it is also a confounding concept. It does not represent a uniform connotation even in the Western thought. In metaphysics, it stands for a 'conscious thinking subject'6. In psychology, it represents that 'part of the mind that reacts to reality and has a sense of individuality'7. In psychoanalysis, it is that part of the psychic apparatus which is concerned with 'the perception of reality and adaptation to it; it is the executive organ of the reality principle and ruled by the secondary process8. The communist philosophers hold that "In a bourgeois society, irrationalism produced the perception of the individual who faces the negation of his 'ego' in this society"9. Besides all these disparate technical meanings of 'ego', it has, in its popular usage, come to be "a mixture of 'pride', 'selfconfidence' and 'morale'" (5). It is indeed a multivariate term, yet none of its various connotations mean exactly what haumai connotes.
Haumai versus ahamkara
Ahamkara, literally means the 'I-maker'. It is "the principle generating the consciousness of one's ego (sic) or personal identity"; it is "the ground of apperception" (10).
The various schools of Indian philosophy differ as to its exact significance. According to Vedanta, it is one among the four constituents of antahkarna (the inner instrument) [the other three being manas (which considers the pros and cons of issues). buddhi, (the intellectual aspect enlightened by pure consciousness), and citta (the store-house of all past impressions, tendencies, hereditary traits and samskaras even of past births)] (11).
According to the Saankhya school, ahamkara manifests by the union of Purusa (the principle of consciousness in the universe) and Prakriti (that which produces other things) out of Mahat (the Great Principle of Cosmic Consciousness). It emerges in the form of individual consciousness. Thus, it is the fourth element in the elemental series of Sankhya. preceded by Purusa, Prakriti and Mahat This is the basis of all individuality, multiplicity, distinction and boundedness (12).
In the parlance of Nyaya school, ahamkara is what the Vedantins call atma real Self as opposed to the phenomenal self (12).
Thus the concept of ahamkara in the various traditional schools of Indian philosophy is also not unitary. Neither does any one of these exactly represent what haumai connotes.
Haumai versus 'sin'
McLeod holds that 'sin' has been considered another possible translation of haumai (5). This is because haumai gives rise to the five traditional evil impulses: kama (lust). krodha (anger), lobha (avarice), moha (attachment) and ahamkara (pride). However, the frequent use of the plural form of 'sin' on the one hand and its corporeal connotations (which are absolutely at variance with those of haumai) render it quite an objectionable synonym for haumai.
Haumai versus pride
Macauliffe translated haumai as 'pride '(13). However, in the Sikh parlance 'pride' is connoted by such terms as ahamkara and garb. Though based on haumai, and even an elaboration thereof, 'pride' is not synonymous with haumai .
Hence haumai is haumai, an untranslatable, and uniquely prototypal concept. The various synonyms that have been employed, fail to convey its exact connotation. Hence. we should attempt to understand it by its own contextual exposition.
Structure of the individual haumai
Haumai, in the individual, is a delusional structure:
In the delusion of I-ness and my-ness, wanders the whole world. - SGGS p.841.16
It is an imaginary centre, for the coordination of our mental and behavioural engagements:
This is the characteristic of haumai that people perform their actions in it. - SGGS p. 466.16
We tend to adhere to it and in that we feel the semblance of some kind of security. We, therefore, tend to live in its shadow rather than to live authentically. "I am" is the declaration the haumai makes of one's exclusivist existence. It becomes one's personal identification. Behind its mask, one's desires, intentions, thoughts, impulses, responses all feel secure.
Is it not surprising that that which appears to be the source of our 'security', itself is an illusion, an error, a fraud! Does it not provide us with the erroneous belief of our continuity? Like the present moment. haumai itself is no constant entity. Every moment our present is turning into past. Every moment our future turns into our present. The most ephemeral 'present' is being renewed every moment. Does not the same apply to our haumai also? Although it has no permanent existence, just like our 'present', its renewal gives us the mirage of continuity. The illusion of continuity, so it has been surmised, may well be due to our memory. It is as if our memory may be reminding us 'I am the same who was an hour, or a day, or a year, or a decade ago' or 'I am the same who was happy in the morning, but melancholic now'. However, memory can remind us only of experiences the like of which have happened before. Therefore memory alone cannot be the source of haumai, much less its basic source.
A more likely possibility would be that behind haumai stands an uninterrupted consciousness. That seems to be the basis for the belief that haumai is a projection outwards of atman (the Real, Permanent Self). That may well be its contrivance for making contact with the world of maya. The surprising paradox is that by this contrivance, a device of nescience, our psychic existence becomes aware of itself - not just of things or events, nor even of behaviour and actions, but also of the very experiencer of these.
It appears, haumai can cognize our surface experiences only, and remains unacquainted with the deeper expanses of our existence. May be that haumai is the surface condensation of our personal consciousness by means of which we not only differentiate our personal existence from the rest of the world, but also establish a communication of our own with it. In fact, we assume the same solidity in our experiencing self, as we perceive in others. This assumption may well be responsible for this surface concretizing of our mind that constitutes haumai:
Haumai is the concretized mind. - SGGS p. 509.19
Some general characteristics of haumai
First of all, haumai is universally present - unexceptionally ubiquitous. It is the destiny not just of an isolated individual, but that of all the creatures.
Haumai pervades all bodies. - SGGS p.560.14
However, humankind has been particularly afflicted with it.
To man was dispensed the malady of haumai. - SGGS p. 1140.16
In some individuals, it assumes a dense form and appears as conceit, vanity, ostentation, pretence, or arrogance, each one of which is a socially despised form. In other individuals, it might well elaborate into socially approved forms such as pride, glory, self-esteem or dignity. Pride of riches or learning, glory of achievements or attainments, and dignity of status, rank or noble-birth are all haumai's preferments. From the spiritual point of view, even they are nothing but error:
Absorbed in enjoyment of venomous pleasures,
The blind man realizes not his errors.
Reaping the fruits of haumai his whole life passes.
Boasts he: I am a hero, Chief among men, none is my equal.
Reckons himself as handsome, virtuous, of high birth.
Thus turns he proud.
Till death he remains entangled in such virulent thoughts
- SGGS p. 242.1
Such error can afflict even devotional acts and pious pursuits:
Even pious acts performed in haumai
Ultimately become only bondage.
- SGGS p. 242.5
In the second place, haumai is the declaration of exclusivity by the individual. It spells separation of the individual from the undifferentiated, changeless, Divine whole. This creates a cleavage of the natural from the supernatural. It is the archetypal 'fall'. The 'fall' does not extend only from above to below, but, as separation, extends even laterally. That is how haumai has been symbolized as a curtain that separates individuality from Divinity:
A curtain, thin as butterfly-wings, keeps us apart
Hence, because unseen, He appears to be far. - SGGS p. 624.11
An even bolder symbol is that of a tough wall separating the two:
The 'wife'* and her Divine Spouse the same bed occupy, between them, however, the tough wall of haumai stands.
- SGGS p. 1263.4
This separation produces the sense of duality (dui, or duja bhao):
In haumai lies the delusion of maya, the attachment to Duality.
- SGGSp. 853.14
It is this 'duality' that does not let us experience our oneness with God:
One in Duality's grip finds not union
But in transmigration is tossed around - SGGS p. 27.2Those involved in Duality, in suffering are enmeshed,
Unattuned to the holy Word, their life goes waste. - SGGS p. 362.7
It is understandable, then, that whenever this sense of duality ceases, the One Truth returns:
Duality suppressed, the Self in Truth is absorbed - SGGS p. 120.8
A metaphoric illustration may drive the point home more forcefully. Take a blank piece of paper. Think that it has no boundaries, and it represents the undifferentiated spiritual matrix. Now draw a circle on it. Think now that the circle represents a circumscribed, separated, 'self. Now make a dot anywhere on the paper. If I ask you, 'where have you put the dot?' - your reply is likely to be either 'inside the circle' or 'outside the circle' depending upon where it is. It is not likely that you will say, 'I have put it on the paper'. This circle represents haumai and becomes the reference point of all that happens 'inside' or 'outside' it. The pity is, there is no real circle; it is at best imaginary, or more likely, illusory.
In the third place, haumai, for its existence requires a material corpus. Existence of unembodied haumai does not appear possible. Though produced under Divine Ordinance, haumai is crystallized only through juxtaposition of spirit and matter, consciousness and nescience. It is a functional entity, the agency for all actions:
In haumai, involved in action, one only accumulates burden.
- SGGS p.252.2
All our actions, from birth to death, occur in the context of haumai alone:
In hau* one comes into the world, in hau departs.
In hau is one born, in hau expires.
In hau he gives, in hau receives.
In hau he profits, loses in hau.
In hau he's truthful, in hau he's false
In hau he ponders over virtue and vice.
In hau he enters hell or heaven.
In hau he's joyous, in hau is grieved.
In hau he's smeared, in hau is cleansed
In hau he loses the status of his species.
In hau he follies, in hau acts wise.
Of Liberation oblivious he remains.
In hau, Maya-ridden, he's haunted by shadows.
By haumai impelled are beings born.
SGGS p. 466.10
Haumai caters to the exigencies of mundane life, foremost among which is struggle for existence with the attendant impulses of self-preservation and self-protection. These impulses require one to be alert and forewarned. Perception of danger and alarm is, therefore, a major function of haumai:
Haumai is ever in trepidation
Threatened and alarmed does life pass.
SGGS p. 592.14
Hallmark of unregenerate life
Haumai, thus, is the hallmark of the spiritually unregenerate person (manmukh):
The wretched manmukh understands not Divine Ordinance,
Impelled by haumai, he toils ever. - SGGS p. 1423.5
Again:
Manmukh is the field of suffering -
Suffering he sows, suffering he reaps.
In suffering born, in suffering he dies.
His life passes pursuing haumai.
SGGS p. 946.6
Man's possessions, ambitions as well as dreams come to be part of his haumai. Thus it becomes the greatest hurdle to his spiritual development.
There are three different kinds of pursuits that are associated with haumai. Besides self-preservation, that we have mentioned already, these include self-expansion as well as self-procreation.
Self-preservation has been considered the 'first principle of all nature' (14). Threat to our survival leads not only to fear and alarm, but also to anger (krodha), aggression and violence (himsaa).
Sef-expansion takes three major forms. First of all, expansion and intensification of 'I' leads to arrogance, conceit, vanity, etc. (all forms of ahamkara). Secondly, expansion of 'my' leads to attachment (moha) to things, possessions and people. Thirdly, expansion of 'me' and 'mine' leads to avarice and greed (lobha).
Self-procreation acts through the agency of sex. However, it can turn into lust and passion (knamna).
Thus, all the cardinal evil impulses, lust (kama), wrath (krodha), avarice (lobha), attachment (moha) and arrogance (ahamkara) issue forth from haumai. Bhai Gurdas says:
All evil actions are impelled by haumai. (15)
Because of it, the Gurus have attached to it several pejorative epithets such as 'malady' (roga) -even profound malady (deeragha roga) - 'poison' (bikh), 'fetters' (bandhana). 'pain' (pir), a 'thorn'(kanda) 'gallows' (gal-phanda), etc..
Two contrasting viewpoints
Uncertainty is a human predicament. The world is ever changing. Our personal selves are mutable. Life is passing. Circumstances change. Relationships come up and vanish. Finally, there is the unpredictable death. This ever present uncertainty makes us apprehensive, and the apprehension produces tension. In order to protect ourselves from it, we structure an identity of ours and find ourselves sticking to it. This self-created identity gives us a feeling of a solid and permanent foundation for ourselves in spite of the ground continually slipping from underneath our feet. This also gives us the delusional assurance that we are something. The assuring agency is also delusional, and that is our haumai.
From the worldly point of view, the distinction between self and others appears not only real but also pragmatic. Our haumai is of use to us in our worldly affairs. It is the focus of our security. So we tend to reinforce it. Western psychologists, therefore, lay emphasis on strengthening of 'ego'. Such a psychology works towards consolidation of personality; not towards fathoming its profundity.
Eastern thinkers, on the other hand, preferred to make a search of its depths. Their search has led them to conclude that haumai has no substantial or real existence. Yet, this insubstantial entity, haumai, they find, is the cause of all suffering. That is why, they consider that everlasting joy is attainable only through abandoning the sense of haumai. Our mundane haumai-conditioned experience is alien to Reality and devoid of veritable meaning. At best it is mythical. Contrasted with it, there is that immediate, direct, complete and profound experience of Reality of which our mundane upbringing and training has deprived us. Retrieval of that congenital (sahaja*) experience is one of the ideals of Sikh life.
The Sikh thought prescribes dissolution of haumai rather than strengthening thereof as the ideal of life. Haumai is considered a grave malady and the source of most other spiritual evils. Hence, a Sikh is enjoined upon by the Guru to look for the remedy of this malady:
Look for the remedy by which the source of maladies should vanish.
SGGS p. 1279.15
References
1. SGGS is abbereviation for Sri Guru Granth Sahib, the principal scripture of the Sikhs. All further references to this source will be abbreviated likewise and followed by page and line numbers of the standard reclension.
2. Flow, Anthony (Ed. Consultant): A Dictionary of Philosophy. London: Pan Books and Macmillan Press, 1983. P. 17.
3. Of the Realist philosophers, St Thomas ascibes the diversity of individuals to their material bodily constitution (materia signata or materia individualis). Dun Scotus holds that the particular thing is what it is not because of matter, but because of its nature, its 'formal' distinction (distinctio formalis ex natura rei). Snarez another Realist philosopher, holds that physical substances are individuated neither by their matter nor form, but by their 'mode' (unio) which itself has no reality apart from the composite. (Gasket, G A: Dictionary of Scriptures and Myths. New York: The Julian Press, 1960)
4. Kahn Singh, Bhai: Gurmat Martand Vo. 1. Amristar: Shromani Gurdwara Prabandhak Committee (1962) p. 226.
5. McLeod, W.H.: Guru Nanak and the Sikh Religion. Delhi: Oxford University Press, 1968 p. 182.
6. Sykes, J. B.: The Concise Oxford Dictionary. Bombay: Oxford University press, 1986.
7. Ibid.
8. Hinsie, L. E. and Campbell, R. J.: Psychiatric Dictionary. 4th Ed. New York: Oxford University Press, 1970.
9. Frolov, I.: Dictionary of Philosophy. Moscow: Progress Publishers, 1980.
10. Runes, Dagobert D.: The Dictionary of Philosophy, Bombay: Jaico Publishing House 1956.
11. Sadananda: Vedanta Sara: 66.
12. Sinha, Jadunath: Indian Psychology Vol. I Cognition. Calcutta: Sinha Publishing House, 1958 p. 165.
13. Macauliffe, M. A.: The Sikh Religion. Vol. 1 Oxford: at the Clarendon Press. p. 227.
14. Hamilton, Alexander: A Full Vindication. Dec. 15, 1774.
15. Gurdas, Bhai: Var 12.8