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Self-transformation, universal transformation and harmony in human relations
In our present day world, we find that violence has become almost a creed, a cult or a culture of many sections of society. It is now being increasingly used, even against innocent people, for giving expression to one's disapproval of a political decision or one's resentment against an act of State, or for securing public attention or getting one's grievances redressed. One hardly finds, now-a-days, any sincere efforts for maintaining an atmosphere of friendship, brotherly love, fraternal feelings, personal and social goodwill and good neighbourliness or for showing concern for each other's well-being though these were, once upon a time, commonly prevalent personal and social norms. Instead, one finds that the capacity to tolerate and adjust at inter-personal, institutional or community level and the efforts to maintain harmony in human relations have gone very low or have almost vanished so much so that individuals and communities now indulge in bloodshed on trivial matters and on slightest provocation or even without provocation. Thus, social or communal harmony has now become a very rare commodity and goodwill is in very short supply.
We also find conditions of grave economic misery in many parts of the world. About 50 percent of the world population is living a sub-human life in a state of abject poverty. How many people die daily of malnutrition or due to lack of medicare!
Further, a very large part of mankind is afflicted with physical, mental or social sickness or psychosomatic diseases and emotional disturbances. There is mental tension and a high incidence of crime everywhere and people feel much personal and social insecurity. There is lot of political corruption. There are injustices and cruelties in our social order; hatred, threat of war and duplicity in international relations; domestic disorders; family break-ups; greed in trade and commerce and lack of service-motive and values in business and industry; imbalance in ecology and dangerous level of pollution in the environment; worrying growth-rate of human population, and personal viciousness which is manifested in many ways. Man is no longer in harmony with Nature, with fellow beings and even with his own self. In fact, disharmony in the world is due to disharmony in the inner self.
All is not right with the world
No doubt, the world conditions cause themselves to be interpreted differently in different frames of reference but the present situation, considered in the light of its war-potential, violent tendencies, low morals, stark poverty, and fragmentary and ultra-materialistic tendencies can, in no sense, be called ideal, laudable or satisfactory. No one say that all's right with the world.
Seven factors responsible for this sad state.
Analysing this state of the world, someone has rightly said that there are mainly seven factors responsible for our present predicamnet. These are: "politics without principles, wealth without work, pleasure without conscience, knowledge without character, industry without morality, science without humanity and worship without sacrifcie". Someone else has truly said that the ignorance about our real identity, our insensitivity, irresponsibility and narrow loyalty are the main causes of all our troubles, including disharmony.
Eight Deadly Sins as the major causes of sufferings.
Others have identified 'eight deadly sins' as the major causes of all our sufferings. Pride is one of them. It is an overstressing of oneself standing stiff on prestige and refusing to accept that others also have an equal or higher ability or worth. It is dwelling upon oneself to the exclusion of others or showing little or no respect to others. Greed is another major sin. Greed is drawing all to one's self even at the cost of being unjust and unfair to others or even depriving others of their happiness. It is a form of selfishness or another kind of an overstressing of the self. It is a sign of mental poverty and a feeling of dissatisfaction however much one has. Wrath, Anger, Aggressiveness or Violence also is one of these deadly sins.It is generally accompanied with a feeling of hatred or vengeance and is linked to an obsession of one's own righteousness or self-interest. It is based on motive to hurt, harm or disregard others. Sex-lust, another evil, is due to attraction towards a person's physical form or figure or to the colour of one's flesh or towards the pleasure one gets from physical contact with that person. It is a kind of slavery to one's sex-urge or impulsive attraction towards another person's physical charm, blind-folded by one's own delusion. It is a kind of lechery, that is, the use of others for one's own sexual pleasures. Attachment also is a deadly sin. It is based on deep desire to possess another object or person. It makes a person emotionally dependeant on another and is due to ignorance about each other's real identity and real relationship. It is a strong, mental and emotional tie or bond that drags two or more persons together and causes disturbance in their mental equillibrium and ultimately results in grief ot trauma. Sloth, lethargy, indolence or sluggishness is the wish to reap without sowing or to take things to oneself without making efforts. It is a subtle refusal to make effort for what one gets or expects to get. It is a kind of fatalism and is based on ignorance about ignorance about God and the law of Karma. A lethargic person desires without working and deserving. Jealousy or Envy is the wish that others be less happy or they be given less praise. It is based on narrow-mindedness or meanness or on the hatred of another person's ability, efficiency, progress or happiness. Gluttony and wrong food habits are caused by disregard of one's own physical well-being and by lack of well-being and by lack of concern about what others receive as a result of one's own volutuousness or voraciousness. It is a kind of greed or a form of slavery to one's taste-buds or to a sensual pleasure. All these 'eight deadly sins' are based on delusion, illusion, ignorance, unwisdom or lack of concern for the well-being of others. In one way or the other, these ensue from selfishness. These, therefore, become the causes of social and inner disharmony, violence, crime, mental, emotional and physical diseases, rapid population-growth, poverty, injustice and all other ills.
Nine well-known vices or vicious tendencies and their two roots.
The Indian spiritual wisdom considers all disharmony and human suffering due to nine vices or vicious tendencies, also called 'Vikaras'. It names them as Kama, Krodha, Lobha, Moha, Ahamkara, Alasya, Irsha, Bhay, and Ayukt Ahara, that is, sex-lust, anger, greed, attachment, pride, sloth, jealousy, fear and wrong or unyogic food-habits. Some others have said that the 'eight deadly sins' or 'the seven factors' or the nine vices or vicious tendencies are like the branches of Evil and that, at the root of these all, are only two evils-- Attachment and Hatred or Infatuation and a deep feeling or Resentment, Raga and Dvesha. Sex-lust, Attachment, Greed and Gluttony are various kinds of attachment to a person, a thing or a pleasure. Anger and Jealousy are based on hatred. In fact, they all ensue from self-love. Pride arises only when a person possesses things or qualities to which he has attachment.
Lack or absence of values
In modern language, we say that all our problems and sufferings are due to lack or absence of moral, human, social and spiritual values. Some of these values are self-control, humility, tolerance, contentment, compassion, spirit of service and sacrifice, non-violence, love, truthfulness, honesty, co-operation, etc.
Purification of Love.
Briefly, it can be said that all our troubles are because our basic emotion, called 'love', has become vitiated. If our emotion of love gets purified and universalised, this world will become a happy place to live in and there will be harmony in human relations. It is the basic emotion, called 'love', that has taken the vitiated forms of sex-lust, attachment, greed, self-love, etc. and it is the obstructions in its fulfilment that cause anger, hatred, jealousy, etc.
Self-change and universal-transformation.
We may identify our troubles to any causes or factors in anyone of the above or other ways but one thing that is sure is that the fault is neither with the world nor with God but with our ignorance and wrong-doings. The fault also lies in social, political and other institutions, organisations and systems, created or run by us, human beings, who are afflicted with the above evils. So, it is human beings who have to be re-conditioned, for then only will the institutions, organisations, systems or the society also get re-structured, re-constructed or renewed. The real remedy, therefore, lies in transformation of the human individual.
Further, since life compels us to act, we must apply our mind to know how bwst to act. For this, we need a simple philosophy that can be lived. We need a correct 'belief-system' that gives us a sound basis for correct principles and practices which lead to development and happiness of the whole society. Thus a basic change is required in man's knowledge, ways of thinking, habits and culture. For this, we must retain a readiness to change our views in the light of new rational and experience-oriented knowledge, new ideals, new visions and new conditions, for we have seen that our present beliefs and ways have led us to the present sad and sorrowful state. We have to be mentally prepared to give up what mars, destroys or vitiates our personality and to receive whatever leads to enrich our personality and to our full and happy growth and development. We have also to keep in mind that, often, the actual cause of wrong-doings is not of a conscious nature but there are forces lying in the sub-conscious or the unconscious that trigger those actions. We name these as our 'samskaras'. We have, therefore, to learn certain practices that can change our samskaras.
Proper values and principles are more essential than structures.
The very fact that our structures, our systems, our organisations and institutions are not working should be enough to convince us that our present 'Belief-System' has given us wrong attitudes, faulty outlook, unsatisfactory life-style and improper behaviour. It has not been able to bring love and harmony into our relationships. So, for building a new world order, based on love we, therefore, require new knowledge, new set of principles, new values, a new life-style, new meaning and new understanding of life. No system or organisation can work if the human agents who devise or run them are themselves devoid of such values as bring about social harmony and make everyone feel happy. What is, therefore, required is 'human resource development' by inculcation of values in our personal lives, in our professions, in our educational system and in our politics.
We have to remember that, without effecting self-transformation on these lines, there can be no change in world-conditions. Man is the unit of family and society; unless his actions and behaviour change, all efforts to transform the world will bear no fruit.
Let us not befool ourselves.
Too many people have been befooling themselves with the illusions that a change in government will ameliorate their living conditions, that the social service institutions will eliminate poverty, disease and crimes, that certain new economic reforms or measures would change the face of the earth and that we need not bother ourselves about our future. Let us be free from all these notions. Our present condition should be enough to convince us of the fallacy of these stereotypes. No doubt, science, social service institutions, economic reforms and all the rest are making their own valuable contributions but as long as the attitudes, the outlook, the behaviour and the interpersonal relationships of man do not change and are devoid of love and such other values that create social and inner harmony, the world will not become a better place to live in. Sel-transformation in terms of higher values is essential to bring about world transformation and the times, in which we are living, do call for such a change. In fact a large number of people all over the world wish the world-order to change and new values to be incorporated in our life-style.
Why our behaviour is what it is?
It has been rightly said that the atmosphere in our homes has a very close relation to our conduct. Lack of adequate space and of minimum decencies of physical existence and also of parental love, care and control are often responsible for a person's misconduct in adult life. It is these which are responsible for juvenile delinquency and for crime in later life. Lack of proper atmosphere causes unsocial attitudes or suppression of wishes which later breaks out in misdemeanours.
Further, one identifies oneself with one or many groups. Groups, associations or institutions have a powerful influence in habit formation. The customs, the folkways or rules of conduct of the community and also the role of the individual in that group enormously mould the personality and influence the life-style and behaviour of a person. Just as an individual acquires the language of his social group, so does he generally acquire the moral standards or the values of the group, consciously or sub-consciously. The process of habit-formation, started by the parents in the form of praise, denunciation or blame is continued further by the community.
In this process, neighbourhood conditions, religious institutions and the law of the government also play an important part. The language, the local customs, public opinion, edicts of the government, advice and warnings of friends and relatives, the discourses of the preacher, conversations with the elderly and other people, the personality of the teachers, the newsmedia, the literature and the leaders, the economic conditions and the Arts and the visual imagery, the form of amusement, all these influence a person's character, value-system, way of thinking and behaviour. But most powerful of all these are (1). our Belief-System, (2). our relations, (3). our Samskaras, (4). our goals, and (5). circumstances.
How our behaviour is influenced by our Belief-System?
For, it our beliefs that determine our outlook, our attitudes and our behaviour. For example, if people believe that man is a fighting animal or is aggressive by nature and that wars are, therefore, inevitable, then their behaviour would be influenced by these beliefs and then nothing can help to make the world better. Similarly, if people feel that man is, originally and basically selfish, then this too would determine his behaviour and then all our attempts to infuse in him the spirit of service would be futile because our efforts to promote would be weakened by our beliefs and would be only half-hearted. It has rightly been said that "Man is what his faith is". His faith has the power to move mountains. So, if his faith is that aggression and fighting are natural to him and that he has animal instincts in him, then the tendency to get burnt easily is always there and a small spark can ignite it. If, on the other hand, man has the faith that his original nature is pure and divine, then he can be divine. So, it is essential to give him right type of faith and belief-system.
Influence of relationship on behaviour:
Further, it is our awareness of our relations that determine our behaviour. The behaviour of a mother towards her children, a wife towards her husband, a child towards its parents or a teacher towards his or her students is influenced by each one's awareness of that particular relationship with the other.
Similarly, one's samskaras also affect one's behaviour.Even when a person has a wish to become good, his vicious samskaras may exert great force on him to do the opposite though, of course, he can control this urge or the samskaras.
An example of a wrong belief and its consequences.
To-day, a very large number of people think that Matter is the only real thing. They believe that if the existence of an entity cannot be ascertained and affirmed as it can be done in the case of a material object or force, then that entity is only a hypothetical or imaginary one; its existence is not real. So, they do not believe in the existence of soul which is a non-physical, non-material and a spiritual entity. They either do not know or they overlook the fact that there is available many kinds of evidence that bears testimony to the truth that Soul is a metaphysical entity that really exists and that the nature of the conscient soul is different from the inconscient matter.
Such people fail to realise that if we treat persons as if they were objects of Matter, they resent and protest. Similarly, we cannot treat material objects as conscient persons because they have no emotions, experience or relationship with us. Obviously, these are two different realms of existence. Consciousness is the basic or the primary reality, for if there were no consciousness, then even the existence of Matter could not be known.
This then shows that the very first or the basic belief of millions of people of the world namely that there are no souls but only Matter is wrong. This wrong belief has led them to identify themselves with their respective body and to consider only their physical relatives as their own relatives. This, in turn, has resulted in narrow loyalties only towards their nearest relatives or only to their racial, ethnic or national groups. It is this that has resulted in giving them narrow world-view, narrow considerations and group-rivalries and this had struck hard at the root of harmony among human beings.
If, instead of this, man considered his identity as non-physical and realised that he is a soul, a conscient being-of-light which has feelings, emotions, memories, beliefs, etc., and that others also are conscient beings and that, as souls, they are all brothers among themselves, with God as their Mother-Father, then the condition in the world would be altogether different. For, then this realisation would give us all a firm and sound basis for relating ourselves to each other. As brothers, we would think that we have a responsibility to look after each other, to feel concerned for the well being of each one and to give each other love and care and to co-operate with each other and to share. Then all that over-stressing of the self, or greed, or injustice, or cruelty and violence would vanish. This relationship, built on belief that our identity is as of a soul would give us a link with God and the influence of God and His attributes on us, through this link, would purify our love so that our love would now become universal and divine. This, in turn, would eliminate our tendencies to commit 'the eight deadly sins' or nine vices because the root cause of all of them is vitiation, perversion or pollution of love. So, let it be clearly understood by all that it is our body-consciousness and our ignorance of our real identity and the wrong belief about the self that has generated these sins. Even Raga and Dvesha--the two roots of these eight deadly sins or the nine major evils have sprung up from ignorance, body-consciousness or the wrong belief about the self-identity working as the seed.
Our Goals and our Circumstances.
The circumstances, the events and behaviour of others in their interaction with us also exert their influence on our behaviour. But if we keep a higher ideal to inspire us, and we build up proper attitudes, then we can always maintain a high standard of behaviour. It has, therefore, been rightly said that 'we may not be able to change the events but we can change our attitudes' and that 'it is our high ideal (Laksh) which infuses in us high qualities (Lakshan)'.
Need for new spiritual knowledge.
This explains the reason why the wise men, throughout the ages, advised us to ask ourselves the fundamental questions: 'What am I?', 'Whence did I come?', 'Whither I am going?', 'What is the meaning of life?', 'What is our relationship to space and time?', 'What is our relation to our Karma with out happiness or sorrow?', etc. We now need new spiritual knowledge on these and other questions that is easy and is powerful to bring about change in people on mass scale.
Life-style based on new knowledge.
In fact, it is worth experiencing how a life-style, based on the belief that 'I am an eternal and immortal soul, and am pure and peaceful in my original nature, and am a child of God, who is the Holiest and the Perfect Being and is most loving, kind and compassionate, and that Purity is the mother of Peace and that this world is a Drama builds new attitudes, gives new experience of bliss and constant and deep peace and changes behaviour tremendously. It is this time which generates the highest of values in our life. Not only does it fill our emotional void but it also serves as emotional catharisis or as a spirituotherapy for the ills affecting our soul. It widens our vision, enabling us to consider the whole planet earth as our home and the whole mankind as our extended family.
Process of transformation.
Thus, changing our inner world of ideas, it changes the outer world of events. Our complexes, which were exerting unwholesome influences on us, now get dissolved and our inner and outer conflicts get resolved. The complexes which had become morbid or pathological and were dominating our personality and were finding outlets in the form of suppressed desires, dreams, nervous disorders, or disorders of conduct, and our conflcits and emotional disturbances that were finding substituted expression in numerous forms of deviant behaviour or misconduct and were using the psychological mechanisms of Escape, Defence, Substitution, Rationalisation and Regression now find Sublimation. On the basis of New Knowledge, we now have new reconditioning that changes our way of thinking, our thought content and our outlook and life-style. We die a psychological death from our past and now have a new life, a new awakening, a new kind of contentment, new light and solace and peace. We now have new ideals and better motives, noble ideas and positive thoughts. We now belong to a new culture. This discovery of our real identity and living a life of soul-consciousness is like finding a key to a box that has so many keys, each for a separate treasure. This is a self-generated, self-sustained and easy process of change that makes our life worth living.
About the Author
C. S. Chakravarthy
H. No. 12-13-301, St. No. 9,
Lane. No. 1, Flat. No. 203,
Satya Classic, Tarnaka,
Secunderabad-500 017
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