In Khasi theology, Ka Mei Hukum, or Mother Decree, and U Thaw-kur, or Creator, are perceived as the binary divine entity responsible for the origin of creation in the universe. According to this belief, the earth is the original compound crucial for creation and reproduction, existing everywhere in the universe, not just limited to soil on earth. Modern interpretation expands this concept to include all celestial bodies, such as the sun, moon, stars, meteors, and comets. This divine concept is embodied in the duality of Mother Decree and the Creator, facilitating a relationship with all animate and inanimate creations through sacred intercourse, resulting in reproduction.
In Khasi culture, every plant, creature, and being is seen as consisting of a pair of vital components necessary for reproduction, with each creation having distinct male and female elements. For instance, plants may exhibit different growth patterns, where the trunk represents the male aspect and the grass form represents the female. Similarly, different structures facilitate the reproduction process, such as the pollination of male anther and female stigma in plants.
This concept extends to insects, aquatic life, birds, mammals, and even spiritual beings, all possessing identifiable male and female reproductive organs or classifications. However, the supreme divine entity transcends gender and form, being neither male nor female but encompassing the accumulation of innumerable entities. Therefore, the English interpretation of God as a male deity does not align with the Khasi divine concept, where all deities are considered as one cumulative entity, addressed as ‘U Blei, Ka Blei, Ki Blei’ in Khasi prayers, signifying the wholeness and integrity of the divine.
The conscientiousness of the supreme creator prevails over human beings as the chosen creation of the divine descends to nurture, care, and regulate all creations on earth. It is beyond the human mind’s capacity to comprehend other creatures’ awareness of the supreme creator, just as it is limited in proving such a phenomenon. In Khasi faith, clarity is provided on the individual’s ability to experience a divine connection, a truth that cannot be imposed by the community or any authority regarding the existence of the supreme creator. The mystery of the universe is evident to the divine creation, and every human being is entitled to seek the truth without assumption or blind faith. Contemporary society must be truthful about the reality of the divine, which may remain unknown to the majority. Relying solely on ancestral beliefs, often rooted in ignorance, is unfair.
The foundation of the Khasi faith lies in the quest for truth since the detachment of the golden vine of the Sacred Heavenly Umbilical or Sohpetbneng, disrupting communication between temporal and spiritual realms. This quest for truth, known as ‘Ap Jingong’ or the wait for the command, involves prayer, chant, divination, incantation, ritual, and ceremony, where signs are revealed through spiritual intervention. Hence, every human is obliged to pay homage to the divine in all life circumstances, with the most valuable virtue being obligatory to fellow humans in society. Sharing and serving with compassion to fellow humans represent the ultimate obligation to the divine, recognising that every life on earth is a component of the wholesome divine entity. Treating plants, creatures, and fellow humans with compassion is the most honorable service on earth.
The compassionate sharing and service to others are aptly illustrated in a folktale recounting the origin of betel-nut and betel leaf. On a typical market day, a couple ventured out to procure essential commodities for their periodic needs. Despite their meager possessions, they were known for their sociability, quickly befriending a generous merchant in the marketplace. Shing, the husband, toiled in the fields during the day, while Lak, his wife, diligently tended to household chores. Their bond was strong, built on love and companionship. At the market, they were always welcomed warmly by the generous merchant Nik, who often treated them to meals and beverages, relishing their simple conversations about life.
Despite their humble circumstances, the couple extended an invitation to Nik to visit their village, eager to share their appreciation for his kindness. Though Nik made no promises, he assured them of his intention to visit someday. Over subsequent visits to his shop, they continued to express their gratitude, eagerly anticipating his visit to their village. Their mutual respect deepened with each encounter.
One fine morning, Nik surprised them by arriving unannounced at their home. Overjoyed, they welcomed him warmly and engaged in their usual conversations. However, when Lak went to prepare a meal for their esteemed guest, she discovered they had no rice left. Distressed by their predicament, they realized their entire hamlet was impoverished, unaccustomed to hosting wealthy guests or sharing resources. Despite Shing’s suggestion to borrow grains from neighbours, Lak returned empty-handed, unable to overcome their community’s collective poverty and the shame of their situation.
In utter embarrassment, Shing excused his guest to address the issue with his wife in the kitchen. Both were overwhelmed with shame, unable to reconcile the reality of their poverty with the countless generous gestures they had received from Nik. The weight of their guilt hung heavy between them, seemingly irreparable. After a prolonged silence, Nik grew concerned and decided to check on them. To his horror, he found them lying on the kitchen floor, lifeless, surrounded by spilled blood and boiling water from an empty pot. In that tragic moment, Nik understood the depth of their sacrifice and mourned their loss, vowing to join them in eternal peace.
As night fell, the hamlet remained quiet, except for a stranger seeking refuge. A thief, pursued by a mob, sought shelter in the darkened hut, unaware of the tragedy that had occurred. Awakening at dawn, he feared venturing out, fearing not only capture for his theft but also being falsely accused of murder. When the locals discovered the scene, they lamented their inability to aid the poor couple. The tale of their friendship with Nik resonated throughout the hamlet, inspiring a newfound sense of mutual respect symbolised by the sharing of betel-nuts and lime-smeared betel leaves.
Regardless of wealth, families exchanged “Kwai” as a gesture of respect, embodying the egalitarian spirit of their community. Though “Kwai” technically refers to betel-nut alone, it now represents the combined ingredients of betel-nut, betel-leaf, and lime, serving as a testament to the enduring legacy of sacrifice and friendship.
