Religion Practice And Science Of Non Violence

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This book, "Religion, Practice and Science of Non-Violence," by Dr. O. P. Jaggi, explores the multifaceted concept of non-violence across various world religions, its practical application in social movements, and a scientific understanding of aggression.

The author begins by acknowledging that aggression, like hunger and sex, is an instinct present in all living beings. While a certain amount is necessary for survival and progress, excessive aggression becomes destructive. This inherent human tendency has led sages and wise men throughout history to advocate for non-violence.

Part 1: Religion and Non-Violence Jaggi systematically examines the concept of non-violence (ahimsa) in major religions:

• Hinduism: Ahimsa's interpretation has evolved. Early Vedic Aryans practiced animal sacrifices, while Upanishadic seers began to see ahimsa as a path to spiritual liberation. The Epics and scriptures like the Mahabharata and Bhagavad Gita emphasize ahimsa but often subordinate it to one's duty (svadharma), especially for the Kshatriya (warrior) class. Manu-Smriti even considers Vedic-sanctioned violence as non-violence. Hindu philosophy systems like Vaiseshika, Sankhya, and Yoga, however, strongly advocate for unrestricted ahimsa.
• Jainism: Jainism places absolute and unqualified emphasis on ahimsa towards all living beings, from humans to the smallest invisible organisms. Mahavira, the 24th Tirthankara, taught ahimsa as the highest ideal and the means to liberation (nirvana). Jain ethics, vows, and ascetic practices are deeply rooted in this principle, extending to carefulness in walking, speaking, eating, and possessions.
• Buddhism: The Buddha emphasized compassion among human beings as a path to overcome suffering. His teachings focus on the Four Noble Truths and the Eightfold Path, advocating for right speech, right action, and right livelihood, all contributing to a non-violent way of life. While not as extreme as Jainism in its protection of minute life forms, Buddhism strongly condemns intentional harm to any living being. Emperor Ashoka's adoption of Dhamma and its propagation highlights the practical application of Buddhist principles of non-violence and compassion.
• Chinese Teacher-Sages: Confucius, Mo Tse, and Lao Tse promoted peace and social harmony through principles of jen (sympathy), universal love, and yielding. They emphasized ethical conduct, tolerance, and avoiding unnecessary conflict, advocating for a life integrated with the world rather than renouncing it.
• Islamism: The Koran emphasizes mercy, justice, and brotherhood. While defensive war is permissible, it also contains passages that have historically been interpreted to justify conflict against non-believers. The Sufi tradition, however, emphasizes love and sees God in all creatures, transcending religious differences.
• Judaism: Judaism prioritizes social justice and adherence to divine commandments, with a concept of "an eye for an eye." While emphasizing righteousness, it does not strictly adhere to non-violence in the same way as Jainism or Buddhism.
• Christianity: Jesus Christ's teachings radically emphasize love for enemies, turning the other cheek, and forgiveness. However, the history of Christianity shows a complex relationship with violence, from early pacifist stances to the later adoption of "just war" theories and the Church's entanglement with state power and warfare.
• Other Religious Groups and Societies: The book discusses pacifist Christian groups like the Mennonites, Quakers, and the Church of the Brethren, who strictly adhere to Christ's teachings on non-resistance and non-violence. It also touches upon the Non-Resistance Society and the Fellowship of Reconciliation, highlighting their commitment to peace and overcoming societal prejudices.

Part 2: Practice of Non-Violence This section shifts from religious doctrine to the practical application of non-violence in social and political movements:

• Non-Violent Resistance: This approach, advocated by figures like Adin Ballou and Henry David Thoreau, emphasizes resistance to injustice through moral and, in some cases, limited physical means, but strictly avoiding injury to opponents. Thoreau's concept of "Civil Disobedience" highlights the duty of a just individual to disobey unjust laws.
• Satyagraha: Mahatma Gandhi's method of non-violent resistance, "Satyagraha" (truth force), is detailed extensively. It is defined as a fusion of Truth (Satya) and firmness (Agraha), rooted in love and self-suffering. The book explains Gandhi's philosophy of ahimsa, which differs from traditional Indian concepts by being a proactive means for social justice rather than mere abstention from violence. Key campaigns like the Champaran Satyagraha, the Satyagraha Against the Rowlatt Bill, the Vykom Temple Road Satyagraha, the Ahmedabad Labour Satyagraha, the Bardoli Satyagraha, and the Salt Satyagraha are presented as case studies, highlighting the principles, practices, and often the challenges of maintaining strict non-violence. The American Negroes' non-violent resistance against racial discrimination, led by Dr. Martin Luther King Jr., is also discussed as a significant modern example.
• Peace Organizations: The role of international organizations like the League of Nations and the United Nations in promoting peace and preventing war is examined, acknowledging their successes and limitations. The book suggests that an ideal world organization would be a federation rather than a confederation and that a greater emphasis on teaching non-violence and tolerance from an early age is crucial.

Part 3: Scientific Study of Non-Violence This part delves into the scientific and psychological underpinnings of aggression and non-violence:

• Animal Instincts in Human Behaviour: The author explores animal behavior to understand the origins of aggression, noting that while cooperation exists, aggression is common within the same species. Animals often use ritualized combat and threat displays to resolve conflicts without resorting to lethal violence. Submissive displays and territorial behavior also play a role in maintaining peace within species.
• Evolution of Man: The text traces human evolution, linking the development of tool use and increased brain capacity to an increase in social complexity. It highlights how agriculture and urbanization led to the rise of specialized roles, including professional soldiers, and the development of weapons. While aggression is an inherited trait, human evolution has also provided the capacity for reasoning and adaptation.
• Individual Aggression: The causes of individual aggression are analyzed, including frustration, noxious stimuli (attack, annoyers), reinforcement history (learning from consequences), social facilitation (group influence), and temperament (impulsiveness, reactivity). The role of sex hormones, particularly testosterone, in male aggression is also discussed, as is the neurological basis of aggression.
• Group Aggression: The chapter examines factors contributing to group violence, focusing on prejudice. It categorizes prejudice into out-group, national, ideological, racial, and religious prejudice, explaining how these biases are formed through habit, social learning, and psychological needs like scapegoating. The book debunks the myth of racial superiority and highlights the cultural rather than inherent differences that contribute to prejudice. It also outlines the stages that often lead from prejudice to violent outbreaks.
• Control over Prejudice: The author suggests methods for mitigating prejudice, including informational approaches, vicarious experiences (through media and literature), direct contact, group retraining, individual therapy, and legislation. The importance of early childhood education in fostering tolerance and non-violence is emphasized.

Conclusion: The book concludes by reiterating that while aggression is a natural instinct, it can become destructive when unchecked. Non-violence, as taught by various religions and practiced through movements like Satyagraha, along with scientific understanding and education in tolerance, offers a path to manage and reduce violence. The author expresses hope that humanity can overcome its self-created propensity for aggression through conscious effort and the propagation of non-violent principles.

In essence, "Religion, Practice and Science of Non-Violence" provides a comprehensive overview of non-violence, demonstrating its presence in diverse religious traditions, its powerful application in social reform movements, and its biological and psychological underpinnings, while advocating for a conscious effort to cultivate a culture of peace.