The Gurus have no concept of ‘science’ as an independent area of enquiry. The aim of a Sikh life is to be a ‘sachiara’ – truthful or real or authentic – in every area of life.

Sikhs consider that both science and religion are enterprises to do with seeking the truth. The word ‘Sikh’ is etymologically linked to with ‘seeker’ of truth.

Sikhs feel that religious experience cannot be explained as language cannot ‘capture’ The One.

Sikhs consider that both science and religion are engaged in the same process; that is, discovering the truth.

There are similarities in some fundamental Sikh beliefs, for instance, that all life has evolved from water. “O Nanak, this world is all water; everything came from water” (Guru Granth Sahib: 1283).

One could argue that life derived from carbon found in rocks and/or exists deep inside rocks: “From rocks and stones He created living beings; He places their nourishment before them” (Guru Granth Sahib: 10).

On the other hand, there are some ideas yet to be confirmed by science. There is a clear idea that there are limitless worlds and that the One can be approached in many different ways. Therefore, there are saints of other worlds – in other worlds, intelligent and indeed religious life on other planets. Speaking of the Court of the One, “The devotees of many worlds dwell there. They celebrate; their minds are imbued with the True Lord” (Guru Granth Sahib: 8).

The core values of Sikhi come from the One. The One is Sach (true, real) and so the aim of life is being sachiara (authentic, truthful, real). The godly, whatever their religious allegiance or lack thereof, show the One’s qualities as a calf shows us something of the nature of a cow. The quality of loving kindness (meeta) is a fundamental one to describe social relations. The basic qualities humans need to serve the One are humility so that we are open to the One and lovingkindness in our relationships with others. Sikhs consider that all people know what is true since the One dwells within us as a reflection in a mirror and fragrance in a flower. The One’s Hukam (Divine Will) is written in our very being and is the basis of our common sense.

Sikhs focus on The One and being godly. A person who does this is called a gurmukh. The opposite is a manmukh (self-centred person). It is wrong to deny The One and focus on our own doubts (haumai). By battling their own nature humans lose mastery of themselves and become a slave of five basic emotions – pride, anger, lust, greed and attachment.

Within the Sikh tradition, there are no ‘rules’ as such, but the Rahit Maryada (Code of Conduct) establishes a framework for spiritual practice which emphasizes moral acts as the basis, purpose and reflection of spiritual progress. Sikhi is about becoming a virtuous person. This is someone who lives in a godly way.

Sikhs use the Gurus and their contemporaries as their role models and as a reference point for action and for guidance on political, social and environmental issues.

Regarding the martyrdom of the Ninth Guru for leading a non-violent political campaign, Sikh scripture says that, Tegh Bahadur broke the mortal vessel of his body by striking it at the head of the Emperor of Delhi and retreated to his ‘Original Abode’, The One. Truly incomparable is this great deed done to assert and protect three basic human rights: the first, to secure for everyone the liberty to worship; the second, to uphold the inviolable dignity of every person’s private and personal point of contact with The One and their right to observe dharma, what they conceive as basic principles of cosmic or individual existence, and the third to uphold every good person’s imprescriptible right to pursue their own vision of happiness and self-fulfilment (Dasam Granth, 54).

The Gurus also promoted ‘vechar’ a sharing dialogue, rather than ‘baad’, debate. This is because what is being shared is the product of personal experience rather than an intellectual exercise where people are trying to apply language to that which is beyond language.

A Sikh should be focused on the One at all times and places. How Sikhs find the One will depend, in part, on how they approach the One. The Gurus themselves enjoy a panentheistic vision in which they find the One within themselves and all things. “One Light fills all creation. That Light is You” (Guru Granth Sahib: 13). The implication of this is an attitude of mystic revolution, seeking The One within yourself and serving the One in others. This ideology is formalized in the saint-soldier ideal of the Khalsa, Guru and disciple in one time.

For Sikhs, with regard to health, the body is the temple of the One so it should not be abused. Thus anything that harms the body should be avoided. Since the body has been designed by the One there is no need to try to improve it, by for instance, cutting hair. Four hymns state that the female period is natural and not the result or cause of any pollution or hurt or wound.

With wealth, the Sikh ideal is ‘outwardly rich, inwardly a fakir’. A Sikh believes that a person should work hard to earn a living and not depend on begging, directly or indirectly through a system of benefits. At the same time people should share their money as an expression of loving kindness towards others and to earn good karma. Three stories from Guru Nanak Dev Ji’s life illustrate this. The first called the ‘true deal’ involved him in choosing to spend money feeding the hungry, rather than investing it in business. The second involves him in challenging a millionaire to return a needle to him in the next world. The confused man asks how this could be possible and then understands that you cannot take the money with you. The third involves him refusing to break bread with a wealthy man. His argument is that his bread is filled with the blood he has squeezed from those who work for him. The person he would prefer to eat with is poor but honest and hardworking. His bread is filled with the milk of loving kindness.

Sikhs should always strive for life though often this commitment can lead to difficult choices.

For Sikhs, voluntary euthanasia would be wrong as life belongs to the One. However, non-voluntary euthanasia might be acceptable if the person could not survive without constant medical intervention. Abortion should not take place unless it is beneficial for the mother, for instance, her life is in danger.

For Sikhs, only sex in marriage is acceptable since marriage is a reflection of commitment that two people feel for one another and sex is an expression of that commitment.

Sikhs believe that a primary purpose of punishment is reparation. For example, Sikhs who breach the Sikh Rahit Maryada (Code of Conduct) should confess their shortcomings and be awarded community service by the congregation.

Several of the Gurus took part in wars. The basic principle is that armed conflict is only acceptable when all peaceful methods have failed. There is no enemy in the combat – what is being opposed is the oppression being resisted. Therefore, when any person is wounded they should be helped. Bhai Kannayya performed this noble service during the wars of the Tenth Guru, Guru Gobind Singh. Moreover, no one should be attacked once they have surrendered. Sikh teachings suggest that use of indiscriminate weapons, such as weapons of mass destruction, is wrong.

For Sikhs, the environment and the forces of nature are regarded as sentient. This means that the wind, water, fire, planets, galaxies, solar systems all praise the One (Guru Granth Sahib Ji: 6).

Animals are regarded as sentient and as worshipping the One. While many Sikhs are vegetarian for this reason, the official view is that it is acceptable to eat meat so long as it does not damage your health and it is not killed as a sacrifice or in a sacrificial way, e.g. halal meat. The reason is that vegetables are also regarded as living things, so why is the discrimination being made? (Guru Granth Sahib Ji: 1189).

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