The first of four levels of ethical development is the do-no-harm, or “thou shalt not” stage.
We come to the first fleshing out of our relationships with others. As in medicine, the first rule is to do no harm.
The global state of harmlessness consists of acknowledging the humanity of others, an absence of malevolent feelings and refraining from harmful acts. Its characterizing value is fairness, its conviction is that there is common ground among us, and its attitude is tolerance. Harmlessness is a perfect follow-up to mindfulness, coming before we proceed to the more assertive stages of interpersonal relationships.
“. . . ahimsa (is) a term that is often translated as ‘non-harm’ or ‘non-violence,’ but which carried a range of meanings for Gandhi and many of his colleagues.“ “Ahimsa is derived from the Sanskrit verb root san, which means to kill. The form hims means ‘desirous to kill’; the prefix a- is a negation. So a-himsa means literally ‘lacking any desire to kill’. Literally translated, ahimsa means to be without harm; to be utterly harmless, not only to oneself and others, but to all living beings.”
“In India, the freedom struggle, spearheaded by Mahatma Gandhi, opposed colonialism and its human rights violation through the unique concept of Ahimsa or non-violence. This was implemented through Satyagraha –holding on to the truth by non-violent resistance to evil, by refusing to submit to the wrong.” Gandhi wrote: “Ahimsa (non-violence) and Truth (Satya) are so intertwined that it is practically impossible to disentangle and separate them. They are like the two sides of a coin; Ahimsa is the means, Truth is the end.” “Gandhi’s liberated society defends and stands for the rights and the dignity of every human person. While rejecting the principle of the greatest good of the greatest number, it upholds the maximum welfare of every individual based on sharing goods and services regardless of one’s own contribution.” This is an implication of a values system based on the core value of honoring the intrinsic worth of all living beings.
The rationale of ahimsa implies that it is to be applied to all living beings. “The reason that most westerners do not understand ahimsa is that their monotheistic traditions have traditionally taught them that they have a privileged position in life and that animals and plants were put here for their needs and desires. They understand non-violence, but it has been confined to not committing violent acts against other human beings.” “. . . the high proportions of UK yoga teachers following vegetarian and plant-based diets, relative to the wider population, are likely based on applying the principle of ahimsa, or non-harming, to farmed animals and abstaining from consuming their products.”
Mere harmlessness represents the most rudimentary level of ethical development. The focus is on the mere avoidance of harm. As we progress through the model and the calendar year, we will track the development of positive and assertive virtues like responsibility, generosity and courage, which lead progressively to spirituality. Harmlessness, at level one, is the spirit’s baby step. We could call this the commandment stage of ethics, as in “thou shalt not kill”.
Real
True Narratives
Book narratives:
- Christopher Kay Chapple, Nonviolence to Animals, Earth, and Self in Asian Traditions (State University of New York, 1993).
In counterpoint to ahimsa:
- Anita Anand, The Patient Assassin: A True Tale of Massacre, Revenge, and India's Quest for Independence (Scribner, 2019): “Anand’s account of the movement for Indian independence draws a contrast between the extremist path chosen by Singh and the nonviolent struggle led by Gandhi, posing a question that hangs over the pages of the book without being asked explicitly: When is violence morally legitimate in a people’s fight against a tyrannical regime?”
Technical and Analytical Readings
- Nathaniel Altman, Ahimsa: Dynamic Compassion: A Nonviolence Anthology (Gaupo Publishing, 2020).
- Nathaniel Altman, The Nonviolent Revolution: A Comprehensive Guide to Ahimsa - The Philosophy and Practice of Dynamic Harmlessness (Gaupo Publishing, 2017).
Photographs
Documentary and Educational Films
Imaginary
Fictional Narratives
Novels:
- Han Kang, Human Acts: A Novel (Hogarth, 2017): “Though it might not have been Han’s intention, her novel reads not only as a lyrical post-mortem on violence but also a call to counter that violence. So, how do we keep humanity “as one thing and not another”? If humanity is under assault, and violence, oppression and authoritarianism rise to the surface, then is it not our human responsibility to act and resist, however forcefully, with everything in our power?”
- Supriya Kelkar, Ahimsa: A Novel (Lee & Low Books, 2017): “Based on India’s history before independence, Ahimsa is a fully immersive novel . . . While turning the pages, you’ll envision yourself walking down the dusty roads with main character Anjali, petting her family’s milk cow Nandini, and experiencing her life in the year 1942.”
Poetry
- Dorothy Parker, “A Very Short Song”
Music: Composers, artists, and major works
Compositions:
- Johann Sebastian Bach, Cantata No. 208, Was mir behaft, ist nur die muntre Jagd! (“Hunting Cantata”), BWV 208 (1713) (approx. 33-37’), includes the song commonly known as “sheep may safely graze”. “The message of the verse is simplicity itself—-sheep may graze safely under the shepherd’s eye just as a land may enjoy peace and contentment under a good ruler.” The lyrics throughout the cantata celebrate Prince Christian, to whom Bach was paying obeisance, but the music is peaceful and soothing. Excellent performances include those conducted by Harnoncourt, Foster and Timm.
- Luigi Boccherini, String Sextets, Op. 23, G. 454-459 (1776) (roughly 90’), are gentle works. “The combination of two violins, two violas, and two cellos is . . . lush . . .” Links are to performances of Nos. 1, 2 & 5 by Ensemble 415; and Nos. 4, 1, 6 & 3 by Selier, et. al.
- Georges Bizet, Les Pêcheurs de Perles (The Pearl Fishers) (1863) (libretto): two friends forswear each other’s company but then are challenged to avert trouble when circumstances bring them back together. “A long time ago, in Kandy, Ceylon (Sri Lanka), the two had fallen in love with the same woman, a priestess of Brahma. However, recognizing that this competition for her love would destroy their friendship, they both foreswore her to keep their relationship.” Top audio-recorded performances are by Cluytens, Angelici, Legay & Dens, and Prêtre, Sarabio, Vanza & Cotrubas in 1977. Performances with video are conducted by Schmeisser and Brno.
- The Renaissance composer Anthony Holborne’s music is remarkably calm and gentle, owing in part to his simple themes and avoidance of percussion instruments: Jordi Savall & Hespèrion XXI presented some of it on an album entitled “The teares of the muses 1599” (1999) (66’).
- Mauro Giuliani composed works for guitar in duet or small ensemble, including Grand Duo Concertante in A Major, Op. 85 (1817) (approx. 20-21’); Sérénade in G major for flute and guitar, Op. 127 (1827) (approx. 13’); Grande Sérénade in D Major for flute and guitar, Op. 82 (1817) (approx. 18’); Gran Duetto Concertante in A Major, Op. 52 (1814) (approx. 14’). Both the flute and the guitar give these works an inobtrusive feel.
Albums:
- Toumani Diabaté & London Symphony Orchestra, “Kôrôlén” (2021) (44’): “Diabaté is the world renowned Mali artist who has become the master of the Kora a long-necked harp lute of the Malinke people of western Africa. This combo of delicate string worth in front of a full orchestra could be a mismatch, but the LSO never crushes the delicate lead work in front.”
Music: songs and other short pieces
- Johann Sebastian Bach (composer), “Sheep May Safely Graze” (Aria Soprano II lyrics) from Cantata No. 208, "Was mir behagt, ist nur die muntre jagd!"
- Nawang Khechog, “Leading the Path of Non-Violence”
Visual Arts
- John Sokol, Ahimsa