The question arises as to how
violence was born in man. His forbears-the primates-had already learnt the art
of living together. Some other mammals had learnt it earlier. Then when and
how did man become violent ? This is an unanswered question.
Man too is a social animal. He
lives in society together with other fellow beings. But social life by its
very definition implies a life of inter-relatedness. These relations have
multiple bases. To satisfy his sex instinct man built the institution of the
family and new relations came into being. He made friends to indulge his
feeling of affection. His ego gave him a feeling of exclusiveness. More new
relationships were born. But all of them were based on the utility principle.
By themselves they have produced what might be called practical non-violence.
Members of the family and friends do not normally fight with or torment one
another. But is it true non-violence ? It certainly is not, for even the
slightest case involving selfish interests explodes the relationship. This is
true of husband-wife, brother-brother and all such relationships. Examples are
not lacking where one has even murdered the other. Thus we must distinguish
between what we have called practical non-violence and true spiritual
non-violence, since the former is based on selfishness. It works through our behavior
only so long as our selfish interests are not threatened. Thus it is
clear that merely because man is a social animal, he cannot be regarded as a
supporter of a non-violent society.
The question- 'How was violence
born in man?' if seen in the above light turns out to be basically faulty. It
(the question) is the result of a wrong understanding. When our as well as
society's entire life style is based on practical non-violence, on the
slightest pretext violence can flare up anywhere in the family, between
communities, castes and sects. Those researching into non-violence have, I am
afraid, not fully grasped this truth. That is why they keep asking the
questing: 'How was violence born in man?' For a proper understanding of the
whole matter, they have to first understand the concept of spiritual
non-violence. Merely living together on the basis of practical non-violence is
no guarantee of true and lasting non-violence.
There are many factors
responsible for violence. We will go into them a little later. The point to be
noted here is that the violence prevalent in society cannot be put an end to
without developing spiritual non-violence and basing our life style on it. Let
us then discuss what is meant by spiritual non-violence. It is based on the
unity and equality of all souls - souls of all sentient. Once we know that
every living being is subject to pain and pleasure in the same manner as we
and that therefore we must never inflict any pain on them, never oppress and
exploit them, never rob them of their rights, we are on our way to realizing
the meaning of spiritual non-violence. And it is only this non-violence that
can prevent the arson, loot, rioting and killings going on in society.
Everyone is familiar with Tamer
lane, the cruel despot. He thought he could change the people using
savage force and punishment, little realizing that it is only change of heart
that can do so. Once three men were brought to him, of whom the first two were
put to death. The third turned out to be the poet Ahmed. He asked the poet to
evaluate the price of the two men who had been killed. Ahmed said they were
each worth 500 sovereigns. 'How about me?' asked Tamer lane. The poet said that
he was worth only 2 sovereigns. This infuriated the tyrant. He said that this
costume alone was worth the money quoted. Ahmed replied that was exactly what
he had evaluated, for as far as Tamer lane was concerned he was worth nothing,
he being a man without any sympathy, kindness and feeling for justice.
The story has a lesson to
teach. For evaluating somebody's or something's true worth the behavioral angle is utterly misleading, because it can evaluate only external things and
attributes. Inner worth is best assessed spiritually. As far as non-violence
is concerned, we talk profusely but think very little about it. Talk we have
to, because it is recognized by everyone that non-violence is essential for a
happy and peaceful life. Unfortunately the above consciousness is confined to
practical non-violence, which, as we have seen, works on the utility
principle. Spiritual non-violence has been all but ignored and so we have not
experienced the unity and equality of souls.
Preksha Meditation
enjoins its practitioners to perceive the soul by the soul, which also means
that the tendency to look at the utilitarian style of living must be eschewed
and the ability to look at the spiritual style must be cultivated. Sadly
enough, we are in the habit of seeing, recognizing and knowing only the
practical aspect and we have completely neglected the spiritual aspect. This
is so because we have never understood the true meaning of non-violence. We
must see both the aspects - the practical as well as the spiritual. The former
is responsible for our laying the blame for everything on someone's door. This
to my mind has veritably destroyed all possibilities of our understanding true
non-violence. When we have closed all openings for spiritual non-violence and
have opened all the doors and windows for relationships based on the utility
principle, what right do we have to wish the violence to end ? The question
'How was violence born ?' should not therefore baffle us, for the seeds of
violence has made it almost impossible for the people to know and understand
true non-violence. Under normal circumstances when we discover amity and
fellow-feeling among the members of the same family or community, or among neighbors, we are led to believe that there is plenty of non-violence in
society, little knowing that what binds them all together is not so much
non-violence as the utility principle. Once this principle comes under strain
violence erupts. We have therefore to consider this matter with utmost
seriousness.
I believe that practicing meditation is a step towards spiritual excellence. To meditate is to see
oneself, which in turn means seeing and searching the real base of
non-violence. It appears we have misunderstood the meaning of meditation. Had
it not been so, we would have given it much greater importance than to mere
formal studies. Today people value education because without it, it is not
possible to grow rich or get a good partner in marriage. Since they have
little or no thought of spiritual goodness, they do not think it necessary to
strive for it. If only we had given equal importance to both!
The search for spiritual
non-violence is not possible through scientific instruments or history or even
genetics. One has to investigate one's soul in order to know one's identity,
one's true self. If will reveal to the investigator all those dispositions
within him that encourage violence, he will then try to find out whether those
dispositions can be neutralized. Such an analysis of the inner self is a
prerequisite for the search of true non-violence, because the question of
violence and non-violence, even while being related to external factors, is in
essence an internal matter. And the root of the matter lies in man's
dispositions. Ironically sociologists, economists and psychologists think that
it is the general atmosphere or external circumstances that are responsible
for the rise of violence. It is held that our behavior and conduct are
governed by circumstances. Metaphorically such an understanding represents a
situation in which the root is made to take the place of branches and vice
versa. We are thus made to live under an illusion. And the only way to destroy
it is the practice of meditation. The deeper one probes Inside, the newer the
truths one discovers- truths that defy scientific explanation. We do not
regard events that have happened as false simply because science has no
explanation for them. Things are happening within us that science cannot
explain, but they are all too true. By looking into our inside we can get to
know the truth and succeed in striking a balance between the practical and
spiritual aspects of life. We shall be able to answer the question how
violence was born in man only after we have succeeded in integrating and
balancing practical and spiritual non-violence.
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