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Television host Chris Matthews and a distinguished panel of experts
were debating the efficacy of America's global war on terror. The
commentators were Katty Kay of the BBC, Dan Rather, former CBS News
anchor, Andrea Mitchell of NBC News and Lawrence Wright of The New
Yorker. Matthews asked this provocative question: "Imagine you are
having coffee with a group of young men and women in their 20s and 30s
in a Cairo cafe. Is there any way to change that conversation from
'Screw the United States' to 'I want to go to Michigan State and get
an engineering degree'?"
The panel had no answer. Why couldn't this group of seasoned reporters
offer a reply? Perhaps the best explanation is that, as Albert
Einstein observed, "A problem cannot be solved on the level at which
it arises." No genuine response to Chris Matthews' question was
possible in the fast-paced world of TV journalism because our culture
does not prize thoughtful, deliberate and creative solutions powerful
enough to transcend the narrow bounds of fashion, habit and commercial
constraints.
This steely inflexibility is the major stumbling block to bridging the
gulf between cultures. In a world where hearts and minds are won or
lost in the marketplace of ideas, the American culture has failed to
communicate convincingly the benefits of Western-style freedom and
democracy. We are losing credibility because much of the world
perceives a glaring discrepancy between our words and our deeds.
When young Muslims observe the debilitating excesses that flow from
the undisciplined freedoms of the West, they experience fear. They
fear losing their own culture and the happiness they desire. This
fear, and its consequent anger, naturally drive them to experiment
with competing philosophies. Just as we do, these young people want to
experience the Truth that will bring meaning and contentment to their
lives.
That search for Truth, now so visible in the Middle East, is as old as
human history. How the present chapter will be written depends on our
ability to fashion a creative offering to ourselves, as well as to
those 20 to 30 year old men and women in Chris Matthews' fictional
Cairo cafe.
Understanding Words as Pointers
In searching for the Truth that will bring us (and the world) peace,
happiness and freedom from fear, we must remember that words--the
medium of communication--are merely pointers. When we define any
experience by giving it a name, the name is not that which is being
referred to. Words are merely a useful shorthand technique for
communicating complex concepts or personal experiences. Therefore, in
creating a dialogue between religions or cultures, our first task is
to create a common lexicon of conceptual definitions.
Neuro-scientists tell us that it is the helpful habit of the left
brain to represent complicated concepts with simple symbols. Such
symbols save us the time of constantly re-examining in detail what is
to be communicated. However, this inclination of the left brain can be
problematic. Its shorthand symbols can never explain or describe
anything completely, yet, as a culture, we accept these symbols as the
reality.
Zen wisdom addresses this shortcoming with the injunction, "If you
meet the Buddha, kill him." The saying cautions the seeker against the
common trap of deifying the teapot instead of drinking the tea. The
Buddha, no matter how exalted and holy, is still a concept; a
limitation on the Divine. Accept this limitation and you cut yourself
off from experiencing the Truth that lies beyond the word or form. In
this Zen instruction, you are urged to "kill" (or surrender) the
limitations that the mind imposes on that which is beyond the mind's
comprehension.
Similarly, in Judaism, there is an injunction against writing the name
of G-d, and against creating any "graven images." Yoga philosophy
makes no such prohibitions, yet would agree that the reasoning is
essentially sound. When the name of the Lord is written, the word is
something less than the Lord. A word is a narrow human concept. The
Absolute Reality includes such limitations, but also extends beyond
the limitations of both the conscious and unconscious mind.
As we observe the current state of human affairs, let us not limit the
concept of freedom to material, political or economic freedom alone.
True freedom means freedom of thought. Independent, constructive
thinking requires the freedom from prejudices, superficial beliefs,
habits and superstition. The purpose of all spiritual practice is to
help you transcend your limited perspectives. It enables you to use
the mind to go beyond the conditionings of the mind. It allows you to
see things more clearly, as they are--rather than as they have seemed.
Yogic Case for Higher Jihad
So, what will convince young men and women in a cafe in Cairo (New
York, London, Paris, Hamburg, Madrid, Baghdad, Kabul, Riyadh, Amman,
Beirut and Jerusalem) that their best interest is not well served
through violence? The answer for Muslims and non-Muslims alike is the
cultivation and practice of world-wide higher jihad.
In practical terms, higher jihad is the Muslim equivalent of Yoga
Science (sadhana). According to Muslim scholars, the practice of
higher jihad, like sadhana, represents the absolutely essential
struggle of the individual self for perfection.
This is accomplished by resisting the temporary gratification of
unskillful action (evil) and serving the perfection of intuitive inner
wisdom (a.k.a. God, Allah, Christ, Adonai, Atman, Buddha or Great
Spirit). In fact, the goal of higher jihad and of Yoga Science is the
very same--transforming the limitations of the personality (lower
self) to facilitate union with the Divine Reality (Self-realization).
But remember, words are just pointers. It doesn't matter what word or
phrase you use to name the process leading to union with the Divine.
The only question is, "Have you experienced that union and the peace
and freedom that flow from it?"
From a yogic perspective, the Islamic practice of higher jihad
represents a philosophical framework that encourages and facilitates
union of the individual self with the perfection of the Supreme
Reality (Allah).
In Islam, there are two kinds of jihad: the higher jihad and the lower
jihad.
Higher Jihad (Jihad Al-Akbar)
The higher jihad is an individual's interior struggle to control one's
nafs or self-willed habit patterns of fear, anger and greed (samskaras
in Yoga Science) that are in conflict with the inner, intuitive wisdom
of God (Allah). Through the practice of self-discipline, the lower
self (personality) is trained to serve the perfect wisdom of the
higher Self as it is presented through the conscience. In fact, the
word Islam means "trustful surrender to Divine Providence." In Islam,
Yoga Science, Christianity and Judaism the goal is the same: to unite
mind, action and speech with the perfection of the (metaphoric)
Father, or God, Who is perfect in the unseen world called heaven. In
respect to those spiritual seekers who attain this state of union, the
Divine Reality, in the form of Allah, says in the Qu'ran: "O thou
righteous soul which are at peace, return unto thy Lord, pleased with
His good pleasure and enter into the company of My true devotees. And
enter thou My Paradise!" (LXXXIX:27-30).
Around 200 A.D., the Indian sage Patanjali codified the teachings of
Yoga Science. Islam's higher jihad resonates with his first
enunciation that "All Yoga (union) begins with an understanding of and
co-ordination of the functions of the mind." In Islam, the conscience
(known as buddhi in Yoga Science) is the final arbiter of
discriminative wisdom. In Christianity, also, that arbiter is the
conscience, referred to as the Holy Spirit. But again, words are only
pointers to the Truth. Regardless of the words used, the undertaking
is a full-time endeavor. In its essence, higher jihad means that every
thought, word and deed, in every relationship, is to be a reflection
of your highest inner wisdom. Just as William Shakespeare taught,
"Above all else, to thine own Self be true."
From the yogic perspective, the more consistently a spiritual seeker
practices higher jihad, the more the power of old debilitating habits
is transformed into strategic reserves of energy, will power and
creativity. When all human actions--mental, verbal and
physical--reflect intuitive inner wisdom, the concerted forces of the
universe enable the seeker to fulfill the purpose of life, without
pain, misery or bondage. That blissful experience is "Paradise" to
Muslims, "heaven" to Christians, "Nirvana" to Buddhists, the "Land of
Milk and Honey" to Jews, and "Brahman-consciousness" to Hindus--all
different words for the same experience.
In 625 AD, the Muslims were defeated by the Meccans at the Battle of
Uhud. During that military engagement a group of archers disobeyed
orders to guard the rear, and rushed forward to get their share of
booty, thinking that victory was theirs. This allowed the
Meccans to launch a cavalry charge into the opening, and they won the
encounter.
But the Muslims found victory in defeat by realizing the yogic Law of
Karma; the law of cause and effect. They learned what Sir Issac Newton
posited centuries later in his Third Law of Motion: for every action
there is an equal reaction. Through contemplation, they realized they
had lost the Battle of Uhud because of the greed for gold. Even though
their unskillful action (sin) had led them to defeat on the
battlefield, the experience brought them closer to victory in the
higher jihad--the inner struggle to purify oneself of habit patterns (nafs)
that conflict with the conscience. The Qu'ran says in verses 3:139 and
166: "Lose not heart, nor fall into despair: for you are the ultimate
victors if you are true in faith. What you suffered on the day the two
armies met, was in accordance with God's will, in order that He might
test the believers."
Lower Jihad (Jihad Al-Asghar)
The lower jihad represents a Muslim's external struggle in support of
Islam. The external struggle is not meant for the extension of
boundaries, for personal glory, or for the glory of any tribe,
community or nation. Lower jihad is practiced exclusively for the
defense of Islam and the protection of its values against perceived
injustice and oppression in the world. Such a struggle can take many
forms; through the use of pen, through the use of tongue or, if
necessary, through the use of the sword.
The concepts of higher and lower jihad derive from the hadith, popular
traditions relating to the words and deeds of the prophet Muhammad. In
those teachings, Muhammad is quoted as saying to fellow Muslims
returning from a battle, "You have returned from the Jihad Al-Asghar
(lesser struggle). The Jihad Al-Akbar (greater struggle) continues to
remain a duty with you." When asked, "What is the greater struggle?"
He said, "The struggle against one's self (habit patterns), which is
found between the two sides of your body."
Modern Context Defines Jihad
The modern day emphasis on lower jihad, to the exclusion of the higher
jihad, is an unconscious admission that the full-time practice of
higher jihad is a very challenging enterprise for human beings. But
those individuals who support lower jihad--without a complete
dedication to higher jihad--risk viewing their relationships in an
ever-changing world through the clouded vision of their own fear,
anger and self-willed desire. Without the practice of higher jihad
24/7, even the most sincere spiritual seekers remain enslaved to a
limited and limiting dualistic philosophy that defines everything and
everyone in the world as separate entities to be manipulated,
controlled or vanquished to serve the ego's notion of what is
pleasant, good or moral. This perspective eclipses, distorts and
renders impotent the profound spiritual significance of higher jihad.
The philosophy of higher jihad recognizes that the essential spiritual
struggle to be waged is within. This is the battle between the
darkness of seeing ourselves as separate, fearful individuals and the
clear light of a fearless and unerring conviction that we are
essentially all One (Allah in Islam). When we forget or ignore this
wisdom, our self-will compels us to fight the "other," who we believe
is thwarting our happiness. Only when the higher jihad is fought with
full engagement--and won--will new battles cease to erupt both within
and without. Only through the higher jihad of purifying the mind of
fear, anger and greed in every personal relationship can a lower jihad
be certain of its Divine inspiration.
Without the inner intuitive Truth experienced through higher jihad, no
lower jihad against a perceived enemy can be fully empowered to
accomplish its intended purpose.
The Real Enemy
Muslims and non-Muslims alike can experience lasting peace, happiness
and freedom from fear by waging a higher jihad on the real enemies of
humankind.
Who are these common enemies? Our real enemies are powerful,
well-camouflaged, nefarious forces. They hide in the cover of dark
alleyways--deep in the unconscious mind. They strike when it is least
suspected--terrorizing humanity into taking actions based on fear,
anger and selfish desire. Their relentless leader is known as ahamkara
(ego). It is ahamkara and its forces of darkness that separate the
individual from the whole, the spiritual seeker from Allah, and Muslim
from non-Muslim. It is the cunning ego that lures humanity into
unwittingly serving the misguided suggestions of the family, gender,
tribe, religion, race, nation or culture. Self-will, the denial of the
indivisible unity and inherent wisdom that underlies all life (Allah),
is the very root of all problems. Actions prompted by self-will can
never bring about peace, harmony nor the "heaven" of union.
It is only by willingly sacrificing the limitations and attachments of
the ego through the persistent dedication to higher jihad that all
humanity can experience peace.
Ahimsa:
The Guiding Principle of Yoga Science
From the yogic perspective, every action taken in furtherance of
higher jihad must be guided by Yoga Science's first and highest
precept: ahimsa (non-injury, non-harming, non-violence). Ahimsa is the
first of the yamas and niyamas--constructive observances and
disciplines codified in Patanjali's Yoga Sutras. Ahimsa is the guiding
yogic principle underlying every successful relationship--within and
without, subtle and gross, with others and with yourself.
In practical terms, ahimsa is the same wisdom as the Golden Rule: "Do
unto others as you wish to have done unto you," or as Jesus the Christ
teaches, "Love thy neighbor as thy self." The logic behind ahimsa is
in total harmony with Islam: on the highest level of consciousness,
there is only one Supreme Reality. From the Islamic perspective, there
is none other than Allah: here, there and everywhere. Another
individual with whom you have a relationship might have a separate
body, mind, personality and habit pattern, but these are all subject
to change. The soul, or consciousness, within each individual is part
of an eternal ocean of consciousness, God or Allah--or whatever name
you choose. Therefore, every person you have a relationship with is
your Self (Allah). Therefore, if you think, speak or act in a harmful
or injurious manner, that injury will ultimately come back upon you.
The Old Testament teaches that, "As you sow, so shall you reap," or,
in modern parlance, "What goes around, comes around."As Mahatma Gandhi
always insisted, "Ahimsa is an attribute of the soul (Allah)--to be
practiced by everybody in all affairs of life. If it cannot be
practiced in all circumstances, it has no practical value."
The sages of Yoga Science teach that every thought, word and action
must be in harmony with ahimsa. In the practice of higher jihad,
therefore, when you serve ahimsa in mind, action and speech, you
automatically are in harmony with the universal law of dharma--that
which maintains individual and social order by guiding humanity toward
its highest destiny. Practice ahimsa and you will experience a loving,
healthy, creative and productive life. If you do not practice ahimsa,
the consequence will be some form of physical, mental, emotional or
spiritual dis-ease or pain.
Your senses, ego and unconscious mind took control of the city of life
many years ago. Yoga Science and higher jihad help rectify that
situation by placing them in service to a non-local intelligence
greater than the mind and a Truth that never changes (Allah). Even in
the midst of a sea of change and turbulence, the wisdom of the eternal
soul serves as a beacon leading you toward your highest and greatest
good.
Because the present world view is limited by a dualistic consciousness
that does not wholeheartedly embrace this philosophy, it may take a
little effort before you're able to practice ahimsa in every thought,
word and deed. Because of habit, you may need to give yourself a great
deal of patience and kindness. In fact, the successful practice of
ahimsa always includes yourself. Charity must begin at home; it must
include every relationship that involves you.
Yoga Science explains that in practicing higher jihad there's nothing
wrong with being selfish--if the real Self being served is the Lord of
Life (Allah). If you disregard the Divine wisdom of the conscience (buddhi
or Holy Spirit) and you're not kind to your Self in mind, action and
speech, you cannot truly benefit others--because there is no "other,"
only Allah. When you serve the conscience and make the effort to be
gentle and kind to your Self, everything and everyone
benefits--including you. Even the most simple and inwardly loving
actions you take toward your Self (including your thoughts) have
effects more far-reaching than you can imagine. When you drop a stone
into a pond, the ripples stretch to the farthest shores.
Origin of Higher Jihad
The regular, systematic practice of Yoga Science helps you remember
the Supreme Reality within as you act in the world. Sustained
mindfulness of your higher Self--moment by moment--frees you to serve
skillfully the promptings of the conscience in mind, action and
speech. The cumulative result of such continuous practice is
fulfilling and nurturing relationships. This is the essential Truth of
Yoga Science.
The Shema
The ancient Hebrew tradition gave birth to both Christianity and
Islam. The basic tenets are the same in all three. The essence of the
mystical Jewish tradition, which is also the essence of the Christian
and Islamic traditions, is expressed in a few verses from Deuteronomy
called the Shema (pronounced shem-ah'). It is interesting to examine
the Truth it states and to discover that the spiritual cores of these
three spiritual traditions are virtually identical to each other, to
Yoga Science and to the philosophy of higher jihad.
The scriptures of Deuteronomy say:
Thou shalt love the Lord thy God
with all thine heart, and with all thy soul,
and with all thy might.
Through this verse, the Divine Reality issues an uncompromising
commandment to the human race. "Love the Lord with all your heart, all
your soul and all your might." Christianity and Islam, both children
of the ancient Hebrew tradition, share the same teaching through the
words of the New Testament and the Qu'ran. In practical terms, what do
these words really mean? What is love, and how are we to exhibit that
love toward the Lord?
Love songs must account for at least ninety percent of all recorded
music, yet their lyrics give very little indication of what love is
and less about how we might offer that love to God. But the sages do
give us some guidance. Love, they teach, is attention. When you truly
love someone, you can't stop giving him or her your attention. You are
constantly thinking about the person--desiring to give your attention
and to receive attention in return. Similarly, when you are able to
maintain a continuous flow of one-pointed attention--even toward a
boring, tedious or initially unattractive task--you slowly develop a
fondness or love for it.
How, then, are we to give our attention, and therefore our love, to
the Lord? The answer lies in our relationship with the buddhi or
conscience. The buddhi is the mirrored reflection of the will of the
Divine Reality. By continuously giving our attention to the buddhi and
serving its wisdom in thought, word and deed, we are truly
demonstrating our "love" for the Lord. This Divine request for our
human attention is the basis for the angel Gabriel instructing the
Prophet Muhammad to pray five times a day. Muslims hasten to their
Beloved time and time again--contemplating the Divine. From a mystical
point of view, God, or Allah, is the ultimate Lover and human beings
communicate to the Beloved through our one-pointed attention in
prayer.
Then, Deuteronomy continues:
And these words, which I command thee this day, shall be upon thine
heart: and thou shalt teach them diligently unto thy children, and
shalt talk of them when thou sittest in thine house, when thou walkest
by the way, when thou liest down, and when thou risest up. And thou
shalt bind them for a sign upon thine hand, and they shall be for
frontlets between thine eyes. And thou shalt write them upon the
doorposts of thy house, and upon thy gates.
Through these verses of Deuteronomy, the Divine Reality is imploring
each of us, "Give Me your attention!" In the midst of all your
pleasure and in the midst of all your pain; while fulfilling all your
duties and responsibilities; in the morning, afternoon and evening,
"Remember Me always." In the Muslim tradition this teaching is
actualized five times throughout the day: after dawn but before
sunrise, after the sun has crossed the zenith but before
mid-afternoon, before the setting of the sun, after the sun has set,
and finally in the early hours of the night (after twilight has
ended).
Rituals from every tradition employ similar mechanisms for remembering
the Divine Reality throughout the day--in every circumstance and
relationship. For such remembrance, Muslims use prayer beads and
Catholics pray with the rosary. Hindus use the mala beads or wear a
bindi--a small dot between the two eyebrows. Jews place a mezuzah on
the doorposts of their homes, and some wear an undergarment called
tzi-tzit. Yoga scientists listen to their mantra--a word or series of
words containing the name of the Supreme Reality. In Islam, the names
Allah and Allahu Akbar are mantras. In Christianity, the name Jesus is
a mantra.
In every moment, human beings face a choice of how we will direct our
attention. In Yoga Science, the two basic alternatives are described
as the shreya: serving the will of the Divine Reality as reflected by
the conscience, or preya: serving the ego or sense gratifications that
conflict with Divine Providence. If we can remember the Absolute
Reality while making conscious choices throughout the day--every
day--the sages promise that, in the process, we'll become detached
enough from the charms and temptations of the preya to serve the
shreya intuitively and lovingly in thought, word and deed.
When Muslims or non-Muslims earnestly practice their own version of
higher jihad, the stored power of the mantra will come forward in the
midst of their decision-making process in the form of love,
fearlessness and strength. When an individual faces a challenging,
emotionally charged issue, the power of the mantra will remind that
person to ask the question, "Who am I? Who am I who is aware of this
thought that evokes anger? Who has this thought that evokes fear? Who
has this thought that evokes a selfish desire? Who am I?"
The mantra is a compact prayer. Giving your attention to the mantra
throughout the day demonstrates your love for the Divine Reality and
creates a healthy habit in your unconscious mind. Then as you
discharge your duties and responsibilities from the calm and bliss of
your Essential Nature (God, Allah, Christ, Atman, Buddha), you find
the strength and creativity to make choices based on Divine wisdom
rather than fear, anger or greed.
Early Christians experienced this stillness of the Eternal Witness as
Christ-consciousness. But no matter what name you give it, that
tranquility can become the center of your universe. Give your willing
attention to your mantra throughout the day and all your thoughts,
desires and emotions will flow into that sea of peacefulness. All your
words and actions will flow outward from that Divine contentment,
leading you for your highest and greatest good. This ancient practice
is what the Jewish, Christian and Islamic sages referred to as loving
the Lord with all their heart, all their soul and all their might.
Why Give Attention to the Divine?
Why does the Divine Reality ask for your constant attention in every
circumstance? The answer comes in the promises made in the very next
verses of Deuteronomy:
And it shall come to pass, if ye shall hearken diligently unto my
commandments which I command you this day, to love the Lord your God,
and to serve him with all your heart and with all your soul, that I
will give the rain of your land in its season, the former rain and the
latter rain, that thou mayest gather in thy corn, and thy wine, and
thine oil. And I will give grass in thy field for thy cattle, and thou
shalt eat and be satisfied.
You are actually a citizen of two worlds. You are a citizen of this
material world of changing forms, and you are a citizen of the subtle
world of spirit, from which all Reality flows (Allah). The real you is
essentially pure consciousness, or spirit, having a human experience.
To pass beyond all sorrow, you need only to cherish and serve the
innate wisdom of That which is eternal, as opposed to the limited
perspective of that which is transitory (ego, senses or culture).
Live in the world, Yoga Science teaches, but be not of the world. Do
not let yourself be defined or limited by that which decays and
vanishes. In other words, do what is to be done, when it is to be
done, moment by moment--based on the wise and good counsel of the
conscience (buddhi) and the grace of the Divine Reality will bring you
everything you need.
The habit of questioning if and when your needs will be met is the
cause of much anxiety, alienation and depression. Today, we need
comfortable housing, nourishing food, serviceable clothing, a means of
livelihood, reliable transportation, rejuvenating recreation and
loving, nurturing relationships. The beautiful promise of Deuteronomy
is the same as that of Yoga Science: all these things will come to us
through grace if we let the wisdom of the Divine Reality guide our
mind, action and speech in every circumstance.
All human beings--Muslim and non-Muslim alike--desire to be happy,
healthy, creative, loving and nurtured to the fullest extent possible.
No human being wants to live without the freedom to decide his or her
own destiny, nor to live under the constant threat of humiliation,
enslavement or annihilation. But freedom has a price. The scriptures
remind us that "It is in giving that we receive." Only by sacrificing
the old, debilitating habit patterns of fear, anger and greed can you
fulfill the true purpose of your life without pain, misery or bondage.
The consistent practice of higher jihad, guided by the loving
principles of Yoga Science, is the greatest adventure you will ever
have. Only a complete commitment to higher jihad will bring about true
liberation. But this journey is not for the faint of heart. It is only
for the courageous and daring; those seekers of eternal Truth who are
willing to trust and serve Divine wisdom in every relationship and
every circumstance--no matter what.
So, what could you say to those young men and women in Chris Matthews'
Cairo cafe that might dissuade them from their hostile attitude toward
the West? You offer them a philosophy of life that reflects their own
Islamic heritage and fosters the universal Truth that the real
solution to rampant violence and suspicion begins with this challenge:
Change Yourself. If you can truly become the change you seek in the
world, you will resolve seemingly unresolvable issues. You don't have
to wait until the other person, the other nation, or the other culture
decides to change. Through the practice of higher jihad, all the
possibilities of happiness are to be realized within yourself--if you
are willing to trust the perfect wisdom of Allah.
The yogic practice of higher jihad can transform the destructive
forces of the mind and establish peace within and without. But the
practice of higher jihad is not just for Muslims. Now is the time for
all religions and social movements of the world to re-examine and
re-energize their yogic roots. For non-Muslims, this interior struggle
of self-discipline, sacrifice, purification and union with inner,
intuitive wisdom will bear names other than higher jihad. Although the
words may differ, the science upon which the practice is based will be
Yoga. In order to know the absolute Truth, and thereby to be free of
pain, misery and bondage, every earnest spiritual seeker will
ultimately practice Yoga Science--for Yoga is the science of union.
But remember, words are only pointers.
Top
Mahatma Gandhi: On Non-Violence
By Eknath Easwaran and Timothy Flinders.
In the traditional lore of India there
is a story about an old sannyasi, a Hindu monk, who was sitting on
the bank of a river silently repeating his mantra.
Nearby a scorpion fell from a tree into the river, and the sannyasi,
seeing it struggling in the water, bent over and pulled it out. He
placed the scorpion back in the tree, but as he did so, the creature
bit him on the hand. He paid no heed to the bite, but went on
repeating his mantra.
A little while later, the scorpion again fell into the water. As
before, the monk pulled him out and set him back in the tree and
again was bitten. This little drama was repeated several times, and
each time the sannyasi rescued the scorpion, he was bitten.
It happened that a villager, ignorant of the ways of holy men, had
come to the river for water and had seen the whole affair. Unable to
contain himself any longer, the villager told the sannyasi with some
vexation:
"Swamiji, I have seen you save that foolish scorpion several times
now and each time he has bitten you. Why don't you just let the
rascal go?"
"Brother," replied the sannyasi, "the fellow cannot help himself. It
is his nature to bite."
"Agreed," answered the villager. "But knowing this, why don't you
avoid him?"
"Ah, brother," replied the monk, "you see, I cannot help myself
either. I am a human being; it is my nature to save."
For Mahatma Gandhi the yogic precept of Ahimsa, (non-violence) was
the noblest expression of Truth. But for practitioners of yoga
science ahimsa is more properly spoken of as the way to Truth.
"Ahimsa and Truth are so intertwined
that it is practically impossible to disentangle and separate them.
They are like the two sides of a coin. Who can say which is the
obverse and which the reverse? Nevertheless, ahimsa is the means;
Truth is the end."
Ahimsa is the bedrock of satyagraha, the
insistence on Truth. It is the "irreducible minimum" to which
satyagraha adheres and the final measure of its value.
Ahimsa is usually translated as "non-violence," but as we have seen,
its meaning goes much beyond that. Ahimsa is derived from the
Sanskrit verb root han, which means to kill. The form hims means
"desirous to kill," the prefix a- is a negation. So ahimsa means
literally "lacking any desire to kill," which is perhaps the central
theme upon which Yoga Science is built. In the Manu Smriti, the
great lawbook of the Hindu tradition, it is written, "Ahimsa paramo
dharma": ahimsa is the highest law. It is, as Gandhi puts it, the
very essence of human nature.
"Non-violence is the law of our
species as violence is the law of the brute. The spirit lies dormant
in the brute and he knows no law but that of physical might. The
dignity of man requires obedience to a higher law--to the strength
of the spirit."
The word non-violence connotes a negative, almost passive condition,
whereas the Sanskrit term ahimsa suggests a dynamic state of mind in
which power is released. "Strength," Gandhi said, "does not come
from physical capacity. It comes from an indomitable will.'' Therein
he found his own strength, and there he exhorted others to look for
theirs. Latent in the depths of human consciousness, this inner
strength can be cultivated by the observance of complete ahimsa.
Whereas violence checks this energy within, and is ultimately
disruptive in its consequences, ahimsa, properly understood, is
invincible. "With satya (Truth) combined with ahimsa
(non-violence)," Gandhi writes, "you can bring the world to your
feet."
When Gandhi speaks of ahimsa as a law, we should take him at his
word. Indeed, it was a law for him like gravity, and could be
demonstrated in the midst of human affairs. Gandhi even
characterized his practice of ahimsa as a science, and said once, "I
have been practicing with scientific precision non-violence and its
possibilities for an unbroken period of over fifty years." He was an
extremely precise man, meticulous and exacting, fond of quoting an
old Marathi hymn that pleads, ''Give me love, give me peace, O Lord,
but don't deny me common sense.'' He valued experience as the test
of Truth, and the non-violence that he pursued and called "true
non-violence" had to conform to experience in all levels of human
affairs. "I have applied it," he declares, "in every walk of life:
domestic, institutional, economic, political. And I know of no
single case in which it has failed." Anything short of this total
application did not interest Gandhi, because ahimsa sprang from and
worked in the same continuum as his religion, politics, and personal
life. Only practice could determine its value, "when it acts in the
midst of, and in spite of, opposition." Then he advised critics to
observe the results of his experiments rather than dissect his
theories.
"Non-violence is not a cloistered
virtue to be practiced by the individual for his peace and final
salvation, but it is a rule of conduct for society. To practice
nonviolence in mundane matters is to know its true value. It is to
bring heaven upon earth . . . I hold it therefore to be wrong to
limit the use of non-violence to cave dwellers (hermits) and for
acquiring merit for a favored position in the other world. All
virtue ceases to have use if it serves no purpose in every walk of
life."
Gandhi's adherence to non-violence grew from his experience that it
was the only way to resolve the problem of conflict permanently.
Violence, he felt, only made the pretense of a solution, and sowed
seeds of bitterness and enmity that would ultimately disrupt the
situation.
One needs to practice ahimsa to understand it. To profess
non-violence with sincerity or even to write a book about it was,
for Gandhi, not adequate. "If one does not practice non-violence in
one's personal relationships with others one is vastly mistaken.
Non-violence, like charity, must begin at home." The practice of
non-violence is by no means a simple matter, and Gandhi never
intimated that it was. As a discipline, a "code of conduct," true
nonviolence demands endless vigilance over one's entire way of life,
because it includes words and thought as well as actions.
"Ahimsa is not the crude thing it has
been made to appear. Not to hurt any living thing is no doubt a part
of ahimsa. But it is its least expression. The principle of ahimsa
is hurt by every evil thought, by, undue haste, by lying, by hatred,
by wishing ill to anybody. It is also violated by our holding on to
what the world needs."
It can readily be seen that the practice of ahimsa is a serious
matter. Lived properly, it would alter the fabric of life. True
ahimsa might require a lifetime to learn, but Gandhi is not talking
about a momentary diversion or pastime. He is talking about changing
the face of the world, and he is quite serious.
"Non-violence does not mean meek
submission to the will of the evil-doer, but it means pitting of
one's whole soul against the will of the tyrant. Working under this
law of our being, it is possible for a single individual to defy the
whole might of an unjust empire to save his honor, his religion, his
soul, and lay the foundation for that empire's fall or its
regeneration."
Ahimsa is not meek. This is a common misconception. Ahimsa faces the
opponent with kindness and sympathy but with the sure determination
that whatever the opposition, it will hold its ground. Unlike
violence, ahimsa is subtle and pervasive, so that we are not likely
to be aware of its work. Its subtlety does not diminish its
efficacy; on the contrary, it makes it more difficult to oppose.
"Non-violence is like radium in its
action. An infinitesimal quantity of it embedded in a malignant
growth acts continuously, silently, and ceaselessly till it has
transformed the whole mass of the diseased tissue into a healthy
one. Similarly, even a little of true non-violence acts in a silent,
subtle, unseen way and leavens the whole society."
Ahimsa is our dharma, the central law of our being, written into our
every cell. The "law of the jungle," Gandhi used to say, is all
right for animals; violence is their dharma. But for men and women
to be violent is to reverse the course of evolution and go against
their deepest nature, which is to love, to endure, to forgive.
From Gandhi The Man by Eknath Easwaran, founder of the Blue
Mountain Center of Meditation, © 1982; reprinted by permission of
Nilgiri Press, P. O. Box 256,Tomales, CA 94971, www.easwaran.org.
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Individual Counseling
Yoga Self-Therapy
Leonard Perlmutter
AMI Founder and Director
Member: International Association of Yoga Therapists
Yoga Self-Therapy is
based on the perennial psychology of yoga science. Each
individual counseling session will teach you how to free
yourself from habits and expectations that cause stress and
give rise to illness. By observing and training your internal
processes, you can become creative in all relationships while
establishing a state of personal contentment. By learning to
rely on your own Divine inner wisdom you become free to make
choices in life that continually improve your physical, mental
and emotional wellbeing.
AMI Home Center, 60 Garner Road, Averill Park
By appointment only.
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The Heart and Science of Yoga:
A Blueprint for Peace, Happiness and Freedom from Fear
Review by Gregg St. Clair, Healing Springs Journal
We live in
glorious times don't we? We have information available to us
today that we never transferred to only an inner circle of top
students. This usually involved years of dedication proving
your desire to learn, followed by years of practice in the
more external realms of knowledge, and only then would a
master be willing to share the deepest levels of their art,
most highly guarded secrets. But today every esoteric subject
matter is available through books or just a quick click away
on the world wide web.
Everything has pluses and minuses and this is no exception.
Yes, it is all right there for us, but so is fast food. So how
do we discriminate what is valuable or not for our total well
being? Trial and error is, of course, an option, and something
most people have to go through on their path--be it with diet,
exercise or meditation. But when you find the right thing you
know it. This is how I felt when I read The Heart and
Science of Yoga: A Blueprint for Peace, Happiness and Freedom
from Fear by Leonard Perlmutter. I keep wanting to call it
the "Art" instead of the "Heart," probably from being
conditioned by other book titles, but "Heart" definitely works
better. Why? Because you can tell that that is where the book
comes from and that is where it is aimed.
The Heart and Science of Yoga is a manual showing how
ancient wisdom can help us with life today in an increasingly
chaotic world. No longer does one need to travel to India to
learn the deepest secrets of yoga for it is all contained in
this one book. Some might claim that there is too much
information (and at 538 pages they may be right), but not me.
It is written in a style so easy to read and so relevant to
spiritual development today that its information will be
beneficial, almost crucial, for everyone, not just yoga
practitioners.
Leonard Perlmutter has something rare among yoga practitioners
and meditation instructors today, not only a blessing from his
famous teacher Swami Rama, but a direct request to pass on the
knowledge he transferred to him and to become a full time
teacher. Leonard and his wife Jenness have founded and operate
the American Meditation Institute in Averill Park, New York--a
short drive from the capital city of Albany. A tranquil oasis,
the Perlmutters are dedicating their lives to creating
positive change in the world based on the teachings of yoga
with meditation as the key.
The book covers in detail the eight limbs of yoga is of course
more than different contortionist postures and includes a
blueprint for spiritual growth including, proper disciplines,
proper conduct, proper exercise, proper breathing, proper
control of the senses, proper concentration, proper meditation
and finally self realization. I particularly like how they use
quotations and references from all of the worlds religions,
including literature and even current sources (did you know
Elvis was a guru?), making the book very accessible if not
down right enjoyable to read.
With the invention of the airplane, the telephone and now the
world wide web, it has become obvious that it is one world and
we must act together if there is going to be hope for the
future. Unfortunately people become so caught up in their own
realities that they fail to see the bigger picture. But we are
spiritual beings, and as we busy ourselves with the illusions
of the world it separates us from our spirit, creating a
source of suffering that is only going to continue. I take
comfort in the fact that yoga has an 8000 year old history and
though I am a scientist, I don't need another double blind
study to know that it works. The key is, we have to practice
something to take control of our mind & lives, or they will
take control of us. If you are looking for a tried and true
system that has helped millions of people, then The Heart
and Science of Yoga is the perfect companion. I recommend
it for everybody. |
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The Heart
and Science of Yoga™
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QUESTION: Your teaching
indicates that there is only one Supreme Reality and that every
spiritual or religious tradition has its basis in Yoga Science. Can
you elaborate?
LEONARD: You are a citizen of two
worlds. You are a citizen of this material world of changing forms,
and you are also a citizen of the subtle world of spirit--from which
all Reality flows. The real you, as acknowledged by every spiritual or
religious tradition, is essentially pure consciousness; the soul
having a human experience. When your thoughts, words and deeds become
a purified reflection of eternal wisdom, or Truth, within you, Truth
itself will become your guide, your Inner Guru, leading you toward the
realization of peace, happiness and freedom from fear. Therefore,
consider: you have a relationship with both a body and a mind, but you
are not the body nor mind. Similarly, the real you is neither male nor
female, black nor white, gay nor straight. The real you is not a
Christian, Jew, Muslim, Buddhist, Hindu nor Native American. This
realization does not deny the differences of appearance, but
recognizes that the differences are transitory. The real you is
eternal--beyond time, space and causation. Therefore, live in the
world and skillfully follow your chosen religious path without
accepting the influence of any suggestion that conflicts with your own
Inner Guru. When you are able to cherish and serve the eternal Truth
within you, in every relationship, you will not only fulfill the goal
of your personal religion, but as a prophet of love, you will have
become the Light of the world.
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Quotes on: WAR and PEACE
Our task is not to fix the blame for the past, but to fix the course
for the future.
John F. Kennedy
There can never be peace between nations until there is first known
that true peace
which . . . is within the souls of men.
Black Elk
Those who are free of resentful thoughts surely find peace.
Compassionate Buddha
Nothing can bring you peace but yourself.
Ralph Waldo Emerson
War is an instrument entirely inefficient toward redressing wrong;
and multiplies, instead of indemnifying losses.
Thomas Jefferson
Peace is not merely a distant goal that we seek,
but a means by which we arrive at that goal.
Martin Luther King
When non-violence in speech, thought and action is established,
one's aggressive nature is relinquished
and others abandon hostility in one's presence.
Patanjali
Everybody today seems to be in such a rush.
Children have very little time for their parents
and parents have very little time for each other.
In the home begins the disruption of the peace of the world.
Mother Teresa
The poor long for riches, the rich long for heaven,
but the wise long for a state of tranquility.
Swami Rama of the Himalayas
All human evil comes from this: a man's being unable to sit still in
a room.
Blaise Pascal
Everyone thinks of changing the world, but no one thinks of changing
himself.
Leo Tolstoy
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All events are held at the AMI Home Center in Averill Park unless
otherwise indicated.
Every Sunday Meditation & Satsang is FREE
Every Sunday 9:30-11:00 AM. Love donations accepted.
NOVEMBER 2006
OCT 30 - DEC 4:
EASY-GENTLE YOGA
Kathleen Fisk, Monday Nights, 6:30 - 8:00 PM, (6 weeks)
OCT 30 - DEC 4:
BHAGAVAD
GITA STUDY
"The Absolute & Eternal," Mon. Nights, 6:30 - 8:30 PM
with Leonard and Jenness Perlmutter (6 weeks)
NOV 11:
SWAMI RAMA
CELEBRATION FREE
Honoring Swami Rama's 10 Year Mahasamadhi
Saturday Night, 7:00 - 10:00 PM
NOV 15:
INTRODUCTORY
LECTURE
The Heart and Science of Yoga (American Meditation)
Wednesday Night, 6:30 - 7:30 PM with Carl Patka
NOV 28 - JAN 9:
AMERICAN MEDITATION
Tuesday Nights, 6:30 - 8:30 PM, (6 weeks)
with AMI founder Leonard Perlmutter
DECEMBER 2006
DEC 2 and 9: TANTRIC HEALING
Saturday Mornings, 10:00 AM - 12:00 PM, (2 weeks)
with AMI founder Leonard Perlmutter
DEC 11 - JAN 22: EASY-GENTLE YOGA
Kathleen Fisk, Monday Nights, 6:30 - 8:00 PM, (6 weeks)
DEC 13:
INTRODUCTORY
LECTURE
The Heart and Science of Yoga (American Meditation)
Wednesday Night, 6:30 - 7:30 PM with Carl Patka
DEC 31:
NEW
YEAR'S EVE FREE
Pitch-in Dinner, Movie, Satsang, Meditation, Bonfire
Sunday Night, 7 PM, with Leonard and Jenness
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Tell
a Friend about AMI
If you know someone who might benefit from our American Meditation class, let them know
about the AMI program or call us with their name and address and we'll send them a
brochure with our current class schedule.
Karma Yoga --- the practice of selfless and skillful action
If, as part of your practice, you have a few extra hours during the week
and are interested in helping grow the American Meditation Institute, we need your
dedicated, volunteer energy. As a student of yoga science, you are already familiar with
the kinds of practical services the Institute provides. Each month we write, edit and
publish this newsletter, teach an average of thirty new meditation students and present
stress-reduction seminars to various businesses and organizations. We also invite visiting
speakers of interest to our area, organize seminars on yoga science and do continuing
personal counseling.
Our immediate needs include press relations, seminar management,
clerical assistance and general delivery work. Remember, whatever time or talents you
possess will be put to meaningful, productive use.
If you have the time, please call the Institute at (518) 674-8714.
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©Copyright 2006 American Meditation Institute for Yoga Science & Philosophy. All
Rights Reserved |
