Exploring Non-Injury as a Way to Achieve Harmony with Our Environment, Peace Between Peoples and Compassion Within Ourselves.
Many are the sources of Hindu thought which inspire men and women to live the ideals of compassion and nonviolence. The rishis who revealed the principles of dharma or divine law in Hindu scripture knew full well the potential for human suffering and the path which could avert it. To them a one spiritual power flowed in and through all things in this universe, animate and inanimate, conferring existence by its presence.
To them life was a coherent process leading all souls without exception to enlightenment, and no violence could be carried to the higher reaches of that ascent.
These rishis were mystics whose revelation disclosed a cosmos in which all beings exist in interlaced dependence. The whole was contained in the part, and the part in the whole. Based on this cognition, they taught a philosophy of non-difference of self and other, asserting that in the final analysis we are not separate from the world and its manifest forms nor from the Divine which shines forth in all things and all peoples. From this understanding of oneness arose the philosophical basis for the practice of noninjury and Hinduism's ancient commitment to it.
We all know that Hindus, who are one-sixth of the human race today, believe in the existence of God everywhere, as an all-pervasive, self-effulgent energy and consciousness. This basic belief creates the attitude of sublime tolerance and acceptance toward others. Even tolerance is insufficient to describe the compassion and reverence the Hindu holds for the intrinsic sacredness within all things. Therefore, the actions of all Hindus are rendered benign or ahimsa. One would not want to hurt something which one revered.
On the other hand, when the fundamentalists of any religion teach an unrelenting duality based on good and evil, man and nature or God and Devil, this creates friends and enemies. This belief is a sacrilege to Hindus because they know that the attitudes which are the by-product are totally dualistic, and for good to triumph over that which is alien or evil, it must kill out that which is considered to be evil.
The Hindu looks at nothing as intrinsically evil. To him the ground is sacred. The sky is sacred. The sun is sacred. His wife is a goddess. Her husband is a god. Their children are devas. Their home is a shrine. Life is a pilgrimage to mukti or liberation from rebirth, which once attained is the end to reincarnation in a physical body. When on a holy pilgrimage, one would not want to hurt anyone along the way, knowing full well the experiences on this path are of one's own creation, though maybe acted out through others.
In Sanskrit himsa is doing harm or causing injury. The "a" placed before the word negates it. Very simply, ahimsa is abstaining from causing hurt or harm. It is gentleness and noninjury, whether physical, mental or emotional. It is good to know that nonviolence speaks only to the most extreme forms of wrongdoing, while ahimsa (which includes not killing) goes much deeper to prohibit the subtle abuse and the simple hurt.
In his commentary on the Yoga Sutras, sage Vyasa defines ahimsa as "the absence of injuriousness (anabhidroha) toward all living beings (sarvabhuta) in all respects (sarvatha) and for all times (sarvada)." He noted that a person who draws near one engaged in the true practice of ahimsa would be freed from all enmity. Similarly, Patanjali (circa 100 ce) regards ahimsa as the yogi's mahavrata, the great vow and foremost spiritual discipline which those seeking Truth must follow strictly and without fail.
This was not meant merely to condemn killing, but extended to harm caused by one's thoughts, words and deeds of all kinds--including injury to the natural environment. Even the intent to injure, even violence committed in a dream, is a violation of the principle of ahimsa.
Beliefs, attitudes and actions interact to produce peace or violence. The Brihadaranyaka Upanishad (IV, 4, ii, 6) says: "Here they say that a person consists of desires. And as is his desire, so is his will. And as is his will, so is his deed; and whatever deed he does, that he will reap." Every belief creates certain attitudes. Those attitudes govern all of our actions. Man's actions can thus be traced to his inmost beliefs about himself and about the world around him. If those beliefs are erroneous, his actions will not be in tune with the universal dharma.
For instance, the belief in the existence of an all-pervasive Divinity throughout the universe creates an attitude of reverence, benevolence and compassion for all animate and inanimate beings. This equals ahimsa, non-hurtfulness.
The belief in the duality of heaven and hell, the white forces and the dark forces, creates the attitude that we must be on our guard, and that we are justified in giving injury, physically and emotionally to others whom we judge to be bad, pagan or unworthy for other reasons. Such thinking leads to rationalizing so-called righteous wars and conflicts. We can sum this up from the Hindu, Buddhist and Jain traditions: ahimsa is higher consciousness, and himsa, hurtfulness, is lower consciousness.
Hindus oppose killing for several reasons. Belief in karma and reincarnation are strong forces at work in the Hindu mind. They full well know that any thought, feeling or action sent out from themself to another will return to them through yet another in equal or amplified velocity.
What we have done to others will be done to us, if not in this life then in another. The Hindu is thoroughly convinced that violence which he commits will return to him by a cosmic process that is unerring.
Two thousand years ago South India's weaver saint Tiruvalluvar said it so simply, "All suffering recoils on the wrongdoer himself. Therefore, those who desire not to suffer refrain from causing others pain." A similar view can be found in the Jain scripture Acaranga Sutra:
To do harm to others is to do harm to oneself. You are he whom you intend to kill. You are he whom you intend to dominate. We corrupt ourselves as soon as we intend to corrupt others. We kill ourselves as soon as we intend to kill others.
Because of the knowledge of reincarnation, the Hindu knows that he may one day be in the same position of anyone he might be inclined to harm or persecute. The Hindu who is consciously aware within his soul knows that he is the time traveller and may incarnate, take a body of flesh in the society he most opposed, in order to equalize his hates and fears into a greater understanding which would result in the release of ignorance. The knowledgeable Hindu is well aware of all these possibilities.
Ahimsa is certainly not cowardice; it is wisdom. And wisdom is the cumulative knowledge of the existing divine laws of reincarnation, karma, dharma, the all-pervasiveness and sacredness of things, blended together within the psyche or soul of the Hindu.
Peace is a reflection of spiritual consciousness, and violence is a reflection of unevolved or base consciousness. The Hindu knows that at this time on this planet those of the lower nature, unevolved people, are society's antagonists. Being unevolved, they are of the lower nature, self-assertive, confused and protective of their immediate environment. All others are their enemies. They are jealous, angry, fearful. Many take sport in killing for the sake of killing, thieving for the sake of theft, even if they do not need or use the spoils. This is the lower nature, and is equally distributed among the peoples of the world in every nation, society and neighborhood.
Those of the higher nature--ten, fifteen or twenty percent of the population--live in protective environments. Their occupation is research, memory, education, which is reason; moving the world's goods here and there, which is will. Those of yet a higher nature delve into the mysteries of the universe, and others work for universal peace and love on earth, as groups and individuals. The Hindu knows that those of the lower nature will slowly, over an experiential period of time, come into the higher nature, and that those of the higher nature, who have worked so hard to get there, will avoid the lower nature and not allow themselves to be caught up in it. Hindus believe in the progress of humanity, from an old age into a new age, from darkness into a consciousness of divine light.
There is a spiritual urge in every soul for peace.
Even if a person is violent now, he or she inwardly yearns for peace. Man is essentially an instinctive, intellectual and superconscious, or soul, person. The instinctive nature is based on good and bad, mine and yours, up and down pairs of opposites. The soul nature is based on oneness, humility, peace, compassion, love, helpfulness. The intellectual nature is based on trying to figure both of these two out. It juggles knowledge from the lower nature to the higher nature and from higher nature to the lower nature. It works out formulas, finds solutions and processes knowledge.
The key is yoga, yoking the soul with the energies of the physical body (the instinctive nature) and yoking the energies of the soul with the energies of the mind (intellectual nature) and then, simply, one becomes consciously conscious in the soul.
This is an experience to be experienced, and for the Hindu it is personal experience of God which is essential for liberation. The Hindu strives to be consciously conscious of his soul. When those soulful qualities are unfolded, he is filled with a divine love and would not hurt a flea if he could help it.
People everywhere today are wondering, what's the best way to teach peace to the world? The best way is to teach families to be peaceful within their own home, to settle all arguments and contention before they sleep at night, even if they stay up for three days, so the children can see that peace can be attained and then maintained through the use of intelligence.
Humans do not have horns or claws, nor do they have sharp teeth. Their weapon is their intelligence. Children must be taught through the example of parents and by learning the undeniable facts of life, the basic tenets--that an all-pervasive force holds this universe together, that we create with this force every minute, every hour, every day, and because time is a cycle, what we create comes back to us. It is up to the parents to create the peacemakers of the future.
It is always up to the parents. And remember, we teach children in only one way--by our own example.
Parents must teach children to appreciate those who are different, those who believe differently. Teach them the openness that they need to live in a pluralistic world where others have their unique ways, their life and culture.
Teach them the value of human diversity and the narrow-mindedness of a provincial outlook. Give them the tools to live in a world of differences without feeling threatened, without forcing their ways or their will on others. Teach them that it never helps to hurt another of our brothers or sisters.
An individual can find total peace within himself, not through meditation alone--for peaceful actions must follow introspection--not through drugs, not through psychology or psychiatry, but through control. Peace is the natural state of the mind. It is there, inside, to be discovered in meditation and then radiated out to others.
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