A
H I M S A
Compiled
by Dr. N. Varandani,
Trustee, Yococen.
Published by International
Yoga Coordination Centre (YOCOCEN)
February, 1982.
TODAY, the whole world is in a big turmoil. There
is a feeling of insecurity everywhere, whether it is individual, an institution,
a sect or society, or the nation. None feels secured, therefore none sees
eye to eye with others.
There is an ever growing race to become superior,
to hold power and authority etc., resulting in jealousy, hatred and subconcious
state of un-rest, before it comes up to the conscious level of Aggression.
This accounts for invention and collection of
more and more sophisticated defence weapons, and subtle awareness at other’s
activities, forgetting to become aware of one’s inner self – the real ‘I’.
The individuals and nations become unmodest, insincere
and unhelpful to each other, loosing the cementing factor love and respect
for others, resulting in aggressive attitude for self centred purpose.
How important, then it is, to take stock of things
earlier, and exercise our conscious mind, before everyone of us is crushed
– not only the victim but also the doer.
Under such ordent circumstances we are trying
to hold seminars on ‘AHIMSA’ (Non-Violence) at various places all over the
world, and spread the message of goodwill and self-awareness to as many individuals
and as many nations as possible.
Unless a serious thought is given to this subject,
to check this ever-increasing process of violence, by actively participating
and actually practising the principles of ‘Ahimsa’, there is no getting out
of the ordent disastrous situation of the world.
This message of Ahimsa should not be considered
as ‘just’ an exercise or an exhibition of some profile – but it should be
spread all over the world through possible media and made to practice by as
many individuals as possible, individually and collectively by the societies
and nations.
Unless it achieves a world wide order for practice,
none in the world can escape the effects of insecurity and injustice, at whatever
level one may be. Thus, it is in our own individual interest, in the interest
of our own society, and in the very interest of every nation, that we keep
this ideal of ‘Respect and Love for Others’ as a foreword, and practice Ahimsa
at every level and in all circumstances. Thus, shall we be able to solve all
our problems by mutual understanding and benefit for all.
It is but certain that the ‘gain’ shall be shared
by all and every one participating in this effort shall live in peace to pave
one’s way to his progress (materially as well as at the inner-level) as well
the collective growth based on common interest – ‘the Interest of Mankind
at large’.
Ahimsa, is of foremost important Ethics in all
schools of Indian philosophy including Yoga, as well as in other religions.
To observe in its absolute form seems difficult in the present set up of the
world affairs, but keeping in mind such an ideal, one has to keep on practising
it at all levels in one’s everyday life – In other words, each individual
has to take a consensious attitude of not attacking, not hurting any other
person, nor even one’s own self at physical, verbal or mental level.
Universal Love is the key note of Ahimsa.
‘Think and Do unto others, as thou want them to
think and do unto you’. Keeping this ideal as the basic principle, one should
start right-away, and keep on building up as per individual capacity depending
on growth of one’s own conscience.
The Brazilian Federation of Yoga was formed on
May 1st, 1981, with headquarters in Rio de Janeiro. It congregates
the almost totality of Yoga Associations and Academies in Brazil. It is wedded
with the idea of Human Evolution and a Happier Future Man, and world peace
at all levels.
It held its first seminar on Ahimsa – Non-Violence,
in Itatiaia, state of Rio de Janeiro, Brazil, on August 29th and
30th,1981, under the chairmanship of Prof. Maria Helena de Bastos
Freire e coordinator Dr. Jayme Treiger.
About 300 members of various affiliated institutions
participated.
The main objectives were:
a.
To reach to a conception
of Aggression.
b.
To identify the roots of
violence and fear.
c.
To reach the means to eradicate
this serious social problem of violence.
d.
To recommend strategies to
overcome fear by some practical practices in our daily
Life towards non-violence
e.
To evaluate and illustrate
the benefits brought to health by the practice of
Non-Violence (Ahimsa).
f.
To frame a questionnaire
of self-analysis for the individual’s practice of Ahimsa.
In the
opening session the introductory speeches were made by the learned members:
Prof. José Hermógenes de Andrade
Prof.
Vayuananda
Maestro
Arly Cravo
After this, various workshops were organised,
conducted by respective coordinators, who went into detailed serious deliberations,
before reaching the final synthesis of the work done.
Next morning the resume of each workshop was read
to the general assembly of the participants in the seminar for final approval.
We have prepared our manuscript ‘Invitation to
the Practice of Non-Violence’ on the basis of the papers read at the above
seminar. We are grateful to the Federação de Yoga do Brasil to have so kindly
permitted us to make use of their material.
As already expressed in the introduction, the
world today is sitting on the top of Volcano (of Violence), no one knows when
it is going to crack, and culminate in WORLD DISASTER.
The present era has acquired many wonderful and most sophisticated gadgates for the physical and sensual comforts of the man, but they have snatched the mental peace and tranquillity of his mind – as these, so called comforts have increased his cravings, and sense of insecurity – leading him to aggression and non-violence in the fake attempt for self-protection.
Following is the thought for self-consideration:
1.
Everything that exists or
happens, starts first as a ‘thought’ at the sub-conscious level – and then
slowly ripens up to become a ‘thought’ at the conscious level.
2.
At this conscious level,
it revokes a response to feelings of similar nature.
3.
Not always does the aggression
occur in a conspicuous way. Some concealed desire,
to hold power, or gains, or authority,
etc. In any field of life – or a subtle
element of jealousy toward neighbour, co-professionasl etc. keeps buried below
the conscious level and on some unsignificant provocation gets burst suddenly,
leaving little time for the conscious mind to read it to control.
4.
Lack of sincerity towards
one’s individual capacity for acquiring the self-created
desires and ambitions lead to unmodesty, insincerity and deceitfullness
towards
others, in an attempt to attain one’s own gains. Such persons
become devoid of
justice and love for any other individual, or society at large.
5.
As long as we are not ready
to perceive the ‘good’ or ‘joy’ of other individual or
realize the collective consciousness,’Ahimsa’or ‘Love for all’
cannot emanate
in our mind.
6.
This sense of ‘Collective
Consciousness’ or ‘Love for all” can only arise if we
cultivate a sense of spirituality within ourselves.
7.
‘Self-defence’ is the natural
instinct in man and in one’s own preservation, he
becomes ‘aggressive’- which we call natural aggressivity –
may be towards other
individual, society or environment.
8.
But this ‘Natural Aggressivity’
of man can be modified and curbed if he is made to
develop the consciousness about mutual
understanding or tolerance of other person’s ignorance – to lead the individual
to codify norms of conduct, which guarantee not only collective survival but
induce a universal Peace and Love – also help the man to acquire cosmic consciousness.
9.
For utilization of the individual’s
assertive energies they should be canalised for
Construtive work of the society, to
help the poor or trodden and needy, to please the sick or educate the ignorant
etc.
10.
Organize such seminars as
to get engaged in construtive activities to raise the
cultural and moral standard of the society.
11.
When this latent power in
man is not properly utilized, it gets accumulated to
manifest itself in
a violent way, either against the individual or society,
leading to self-destruction.
12.
Selfish attitudes are created
by fragmented view of the human-being in relation to
the world he lives in, which causes insecurity, fear, dissatisfaction
and frustration,
leading to violence, due to lack of proper discrimination and
patience and self
control.
13.
The present dominant values
occur because consciousness is focalized on the
material level, with inversion of true concepts, creating a
resistance to changes and
lack of discrimination leading to the use of violence as a
means to solve problems.
Nowadays, this negative activity is particularly stimulated
by technology – a real
giant – serving selfish interests.
14.
This condition will only
cease when there will be a transmutation in the quality of
emotions and thoughts, which manifest
themselves in a very loud way, and therefore, seeming predominance.
15.
To achieve this, it is necessary
to adopt a more enclosed view of the human being –
universal and christical (christic)
– which will lead to the union of all beings, through the purification of
thought, the practice of cooperation and re-orientation of
man’s
conscience towards his spiritual essence.
16.
Given the power and degree
of destruction reached already, it is urgently necessary
to intensify this interior realization,
in order to guarantee the survival of humanity
and life condition on earth itself.
17.
Public opinion is a weapon
through which those who do not accept the use of
technology
for egocentric purposes – the isolated individual, the small ones – can
just
like David, face successfully the modern Golias.
18.
AHIMSA – non-violence- is
another weapon, that is, of an interior attitude
expressed publicly by example, by which public opinion can put
into action.
19.
The consensus indicates that
what insures the power of a promotional campaign
like AHIMSA, is the effort from within
made by each one
20.
This work should be started within ourselves, then extended to the family
and then
to
the whole community.
21.
The human being should cultivate
non-violence, identifying his neighbour as a
manifestation of UNITY – which leads
to the acceptance of each one as he is able to be.
22.
The conscious subordination
of the mind itself to the Divine Power awakens the
intuitive capacity, leading to the
dynamic of meditation.
23.
The devotional meditative
dynamic should be characterized:
a)
by the study of the teachings
of great Masters.
b)
By incorporating these teachings
to our own life, rendering it to
the image of the Master.
c)
by applying the achievements
to the community, aiming the General
Well Being.
A spiritualized conscience is the one formed by the experienceof
the Great Truth
-
that is, by living it.
24 . To develop AHIMSA, it is necessary
to formulate or to propose a methodology
of self-transformation.
1.
Fear is one of the basic
components of the manifestation of violence;
It is a device to escape.
2.
Fear acts as a blocking factor,
hindering people from thinking, feeling or acting rationally.
3.
The main reasons for fear
are: attachment, egoism, uncontrolled desire, aversion or hate, uncertainty
about any outcome, fear of death and fear of old age and desease.
4.
Fear results also from lack
of love for others and of non acceptance,thus aprehension of help from others.
5.
Ignorance (AVIDYA) is the
cause of all others.
6.
The seed of fear can be destroyed
through discrimination (VIVEKA): - identifying the seed by going back to the
original sources. Thus, ignorance becomes knowledge. When this happens, fear
will desappear.
7.
Universal love is another
tool which gives you self confidence and strength expelling fear.
8.
a)Frequently, prejudice allied
to false morality is the cause of conflicts, of an uncontrolled mind and of
violence. It can generate the most subtle to the most violent forms of aggressivity.
b)Enormous disparity between individuals
and nations and injustice, is another cause of fear.
9.
Prejudice reveals our refusal
to accept the limitations of others and only
conceals our own limitations and intolerance.
10.
Prejudice reveals from the
fear to assume the new proposal of internal change,
Fear of self-transformation.
11.
Self pity is the expression
of excessive self-esteem; it hides the egoism, and is
one of the factors of violence.
12.
Non-violence does not mean
passivity. Passivity leaves the individual
amorphic, which ends
up by making connivent with the practice of violence.
Using the precepts and principles of
Yoga (Yamas and Nyamas) with discernment
They give us the norms of when and
when not to act towards daily aggression.
1.
Conquer Avidya by imbibing
true wisdom, by study of spiritual books and indulging in selfless acts.
2.
Inculcate universal love
which will result in self confidence and dispell hatred and prejudices and
jeaslousy for others, thus check the instinct of aggression.
3.
Whenever fear arises in the
mind, think of yourself as a part of the entire cosmos full of universal love,
therefore, from whom to fear?
4.
Also take any meditative
posture and practice simple deep breathing, better practice pranayama also
chanting any mantra (say OM) will be a very helpful measure.
5.
Regular practice of meditation
for self awareness is a sure method to expell fear.
6.
With right understandinmg,
daily practice of Vairagya (detachment) to one’s belongings, including the
most loved one, will expell fear.
Patanjali, the codifier of Yoga, in
his aphorisms gives us the most precious advice.
When one is overcome by bad thought
or negative thought, hr should immediately be aware of it (sense it) and apply
opposite thought also known as ‘ Differential reinforcement’. Take help of
discrimination, self-control and kindly comprehension towards the weakness
of others in the light of totalism.
Accept yourself as part of the whole
cosmos, therefore, a sense of co-existence.
a)
feeling of loneliness can
be fought by engaging one’s self in some social work or any creative programmes.
i)
helpful visits to the sick,
in asylum, jail inmates, etc.
ii)
Mobilization of poorer communities,
and helping them to acquire some aminities of life and get them some needful
articles.
iii)
Organize study circles, useful
workshops and seminars for human reforms beginning with student.
iv)
Offer help in community group
reunions by non-violence means.
v)
Help to the stranger and
any such activities.
b)
Feeling of hatred and rejection
by acceptance and auto-analysis
c)
Falseness to be replaced
by truth. Speak of what you find good in others.
d)
Un-restrain by self-control.
e)
Mean-ness by generosity and
community feeling.
f)
Theft-by honesty and good
to others.
g)
Oppose fear, rage, insecurity,
shyness with positive idea of self-confidence, love, faith and un-attachment.
Un-attachment can be acquired by developing
a sense of totality.
Also feeling that all what we possess
is loaned to us, nothing is ours, not even our own body. Every thing that
we observe in the world is changing and transitory.
A) Exhausting Natural Aggressivity
The seminar made the following propositions and suggestions:
1.
to promote the practice of
all sports, altering its competitive aspect wherever it exists, folkloric
and dance presentations, finally all types of corporal motion, so as to release
the accumulated energy in a positive way.
2.
Therefore, ciculate informations
on Yoga, and its practice, to individuals who hold educative functions.
3.
Encourage those who know
Yoga, in communitary social programs, such as the institutions available in
our society, churches, colleges, recreative clubs, district or professional
associations, etc., aiming the improvement of the quality of life, ennobling
the community’s values.
4.
However, before acting, the
wishes of the community itself ought to be known, so that while working, it
can appraise and reassume its own ethic values, leading towards the evolution
of masnkind and not to its destruction so that the choices result from enlightment
and knowledge and not as imposition of practices.
5.
Forms of communitary action:
a)
Mobilization of poorer communities,
having in mind: the gathering of food, such as left-overs from supermarkets,
markets, restaurants, etc.
b)
Reunion of lonely people
with the purpose of interesting them in social work towards communities that
have a different type of social need.
c)
Stimulate the groups to widen
social contacts.
d)
Helpful visits to the sick,
and to asylum and jail inmates.
e)
Incentivate activities such
as mutual help.
f)
Stimulate communitary group
reunions to discuss human or ecumenical
relationship problems, having in view
Non-Violence and the reciprocal acceptance, emphasizing unegotical attitudes
independent of their results, only with an attitude of unattachment and happiness
towards the building of a better world.
1.
Developing caution: by not
exhibiting wealth, or being conscious of ones own self not walking alone in lonely places, living
a healthy life, avoiding over eating and excessive tiredness, use of drug,
etc.
2.
By seeking self-realization
in order to improve personal communication, seeking to enhance the love for
our fellow creature, and anticipation of negative emotions.
2a. By creating ideal habits.
3.
Analyzing the causes of one’s
own fear through the practice of discrimination of its essence, thus diluting
it in the mind.
4.
Practising adequate exercises
of mentalization and visualization.
5.
Favouring positive thoughts
in oppisition to identified negative ones. Thus,
a)
the feeling of loneliness
can be fought with images and attitudes, such as:
a
smile to a stranger
changing
a few words with a stranger
trying
to overcome self sufficiency
developing
empathy
facing
the fear of social communication and shyness
All these attitudes aim to enhance companionship,
which is the opposite of
loneliness.
b)
the feeling of resentment
should be fought by practicing acceptance, and auto analysis.
Try
to understand the aggresivity of others
Practice
self-analysis, as any change has to come from within ourselves.
Use mental images, such as:
1.
Imagine a dark shadow coming
towards you which is then transformed into a skyblue one, which goes
from you towards others
2.
Imagine the person who has
hurt you being greeted by you with a smile. During this mentalization, join
your hands.
3.
Practice controlled breathing,
to decrease the heart beats and to retore the equilibrium of breath broken
by uncontrolled emotions. Example:
INHALATING EXHALATING
OM Peace
OM Force
OM Love
OM Harmony
OM Peace
Another example: During inhalation; with awareness
of the unity of Life;
greet the Divine in others.
6.
Affirm your own Divine Nature,
by answering the question – ‘Who am I’ (an
eternal being).
He who does not feel offended, cannot
be hurt. To avoid or fight against something you must know deeply the nature
of that which you are confronting with. The first step should be your own
involvement with the concept of non-violence (AHIMSA), considering three points:
personal, against a third party and against nature; then arrive to Non-Violence
(AHIMSA).
Constant self analysis will be necessary
(as: complete Budhistic awareness, the Hindu Vicharya, Christ’s ‘pray and
watch’, the suffis’mantras) based on the following questionnaire:
a)
Personal Aggression
1.
to what extent and under
what conditions does my selfishness, frustration and aggressivity manifest
itself in my work, family and social environment, as well as in the context
of the human family?
2.
In what way do I feel attached
to my daily life as regards the five senses: smelling, hearing, tasting, touching
and seeing?
3.
In which way do I do violate
myself, by leading unnatural life either by sleeping too much or too little?
By nourishing myself wrongly, either excessively or insufficiently or by having
non-hygienical habits?
4.
Why do I violate my own sensibility
by watching, hearing or participating in amusements, programmes or reading
which proclaim and exalt violence?
5.
Should I deny myself the
right to happiness by nurturing pessimism, resentments, unnecessary desires
and ambitions, keeping myself on the fringe of the human family? Why?
6.
Will I be able to recognize
objectively my own disguise and acting situations in which I try to pose for
what I’m not: as for instance tolerant, non discriminative, unprejudiced,
compassive?
7.
In the name of which values
– Material, Social, Idealistic, Spiritual, Eternal or changeable do I violate
myself?
8.
Can I connect my aggression
to fear? To what extent do I let myself be influenced by fear?
9.
Does my own omission lead
me to violence?
10.
How far ‘wrong opinion about
me’ lead me to mental violence? (And why do I not remind myself ‘then’, that,
‘that’ is not my real picture – therefore why get aggitated for other person’s
false judgement.).
11.
If I fail to uplift other
person to my conviction (may be very right), how far do I get aggitated or
aggressive? Don’t I fail to allow others a full liberty to choose their way?
It is enough that I suggested –Does it not amount to protracted ‘Ego’? When
I get aggitated at his failure to behave as wanted?
b)
Aggression Against a Third Party
1. Am I conscious that words spoken without discrimination can unloosen a chain of unforseen reaction?
2.
Do I use words which hurt
or distort the real meaning? Have I neglected the use of words which could
have soothed, subdued or corrected situations?
3.
Am I aggresive in my own
interest? Or only in self-defence?
4.
Do I sincerely analyse my
rights, without, however, forgetting my duties and obligations? Where are
my limits?
5.
In terms of self defence,
how do I analyse aggression: Would an aggression in defence of common well-being
be fair? Would a minor aggression be fair in order to avoid a major one? (Obs:
the group asked for the revision of this question, to make more explicit).
c)
Aggression to Nature
1. Am I interested and do I participate in movements to preserve the world’s natural resources? How?
2.
Do I truly try to economize
energy or fuel, such as: gas, gasoline, coal, firewood, water, electric light,
and even expenditure of well earned money?
3.
Have I been avoiding the
use of toxic substances using anti-pollution recourses and choosing whenever
possible bio-degradable products?
4.
With regard to the environment,
to what extent have I practised acts of simplicity, purity, equilibrium and
common sense?
5.
Has it ever occured to me
that the preservation of what one possess is a conscious indicator of common
well being? (Obs: the group suggested the revision of this question).
6.
Do I acquire the superfluous
forgetting the essential?
7.
What is my reaction towads
proliferation of atomic plants all over the world?
VI – Advices Towards Non-Aggression –AHIMSA
1. Always, in any situation, put yourself in the other’s place. Never deny your cooperation and friendship.
Remembering that the example you set
by your attitudes towards your children, family and society is enormous: not
forgetting the ‘law of return’ (It’s effect is as sure as the projection of
my image in the mirror I’m looking at).
Knowing more about yourself through
this questionnaire (Swadyaya), work out a daily programme. At the end of the
day make a balance and relate vistories obtained favouring as well as failings
towards non-violence. Try to have at the end of the month a balance in favour
of AHIMSA and this way you’ll be sure that you have collaborated effectively
in this programme. Try to establish a permanent state of awareness observing
everything that happens within and outside you, never letting go on an opportunity
to practise Ahimsa.
AHIMSA should be practised in all levels
and forms. Remember that your effort is indispensable in the general result,
so that humanity makes a step forward towards the realization of this yearning
which is inherent to human nature: Universal Love.
2.
Some considerations on Violence
– HIMSA. Though violence (HIMSA) is part of a set of human characteristics,
we can control it by our moral conscience.
Humanity’s hope is set on major ideal
of a superior and nobler life, where each human being is looked upon as an
end not a means; where each one puts himself spiritually in the place of the
other experiencing each deed which is harmful, hurts or kills the other as
done on himself.
We should not forget the motto which
should guide our lives and mainly that of our children.
Sow the seed of good deed and you will
reap a good habit.
Sow a habit to reap the character.
Sow a character and you will reap a
destiny.
*****************************************************************Never
cherish grievances. Forgive all who have hurt you in the hope of your own
self being forgiven by those whom you may hurt.