The Text of Integral Humanism

Chapter 2, Part 2

Mutual Conflict - Sign of Cultural Regression

Unity in diversity and the expression of unity in various forms has remained the central thought of Bharatiya culture. If this truth is wholeheartedly accepted then there will not exist any cause for conflict among various powers. Conflict is not a sign of culture of nature: rather it is a symptom of their degradation. The law of the jungle, "Survival of the Fittest" which the West discovered in recent years was known to our philosophers.

We have recognized desire, anger etc. among the six lower tendencies of human nature, but we did not use them as the foundation or the basis of civilized life or culture. There are thieves and robbers in the society. It is essential to save ourselves and the society from these elements. We cannot consider them as our ideals or standards for human behavior. Survival of the fittest is the law of the jungle. The civilizations have developed not on the basis of this law but by consideration of how the operation of this law will be the least in human life. If we wish to progress, we have to keep this history of civilization before our minds.

Mutual Co-operation

Co-operation also obtains in abundance just as conflict and competition in this world. Vegetation and animal life keep each other alive. We get our oxygen supply with the help of vegetation whereas we provide carbondioxide so essential for the growth of vegetable life. This mutual co-operation sustains life on this earth.

The recognition of this element of mutual sustenance among different forms of life and taking that as the basis of an effort to make human life mutually sustaining is the prime characteristic of civilization. To mold the nature to achieve the social goals is culture but when this nature leads to social conflict it is perversion. Culture does not disregard or deny nature. Rather it enhances those elements in nature which are helpful in sustaining life in this universe and making it fuller richer, and curbs others which obstruct or destroy life. Let us take a simple illustration. The relationship such as brother, sister, mother and son, father and son are natural. These are same both in man as well as among animals. Just as two brothers are sons of one mother so also two calves have a single mother cow. Where lies the difference?? In animals by lack of memory the relation is short-lived. They cannot build up an edifice of civilization on these relations. But men use this natural relation as a basis to construct a more harmonious order in life, to establish other relationships flowing from these basic relationships so as to knit the whole society in single unit of co-operation. Thus various values and traditions are built. Standards of good and bad are constructed accordingly. In society we find instances of both affection as well as enmity between brothers. But we consider affection good and aim at enchanting affectionate brotherly relations. The opposite tendency is disapproved. If conflict and enmity is made the basis of human relationships and if on this basis history is analyzed, then it would be futile to dream of world peace to result out of such a course of action.

A mother brings up her children. Mother's love is held up as the highest love. On such a basis alone we can devise the rules regulating the life of mankind. Sometimes there are examples of selfishness and cruelty of a mother toward her child. Among some species of animals mother devise her progeny to satisfy the hunger. On the other hand among monkeys mother carries her child long after its death. Both types of behavior are found among living things. Which of these two principles of nature can be made the basis of civilized life? We cannot but conclude that alone which helps to sustain life can be chosen, the contrary cannot lead to civilized life. Human nature has both tendencies, anger, and greed on the one hand and love, sacrifice on the other. All these are present in our nature. Anger etc. are natural to man and beasts. For the reason if we make anger a standard in our life and arrange our efforts accordingly then the result will be a lack of harmony in our. life. Therefore the exhortation, "do not yield to anger". Even. when the anger arises in one's mind one can exercise control over it and one should do so. Thus control becomes a standard of our life and not anger.

Such laws are known as the principles of ethics. These principles are not framed by anyone. They are discovered. A suitable analogy is that of the law of gravitation, that if we throw a stone it falls on the ground. This law of gravitation is not framed by Newton. He discovered it. When he saw an apple falling to the ground from the branch, he realized there must exist such a law. Thus he discovered this law, he did not frame it. Similarly there are certain principles of human relations such as, if one feels anger it is on the whole beneficial to mankind that one must control anger. These principles of ethics are then discovered.

"Do not tell lies to one another, say what you know to be true". This is a principle. Its usefulness becomes apparent at every step in life. We appreciates truthful person. If we speak lie, we ourselves feels unhappy; life cannot go on; there will be great confusion.

These Principles Constitute Our Dharma

A child does not speak lie by nature. Often Parents, teach their child to speak untruths. When the child desires something, if parents do not wish that child should have it, they conceal the object and tell the child that the desired object has disappeared. The child may be fooled a couple of times but soon knows the real situation and learns to speak untruth. This fact that by nature a person is truthful is a law that is discovered. Many other principles of ethics are similarly discovered. They are not arbitrarily framed by someone. In Bharat these principles are termed "Dharma", laws of life. All those principles which bring about harmony, peace and progress in the life of mankind are included In this "Dharma". On the sound basis of "Dharma". then, we must proceed with the analysis of life as an integral whole. When Nature is channeled according to the principles of Dharma. we have culture and civilization. It is indeed this culture which will enable us to sustain and sublimate the life of mankind. "Dharma" is translated here as law. The English word 'religion' is not the correct word for 'Dharma'. As pointed out earlier an integrated life is the foundation and the principle underlying this culture as well as its aims and ideals. We have thought of life as Integrated not only in the case of collective or social life but also in the individual life. Normally an individual is thought of in the physical bodily forms. Physical comfort and luxury is considered happiness. But we know that mental worry destroys bodily happiness. Everyone desires physical comfort. But if a person is imprisoned and there he is given finest of food etc., will he be happy? A person does not experience joy on getting nice food if it is also accompanied by a few abuses. There is a well-known incident in Mahabharata. When Lord Krishna went to Hastinapur as an emissary of Pandavas, Duryodhan invited him to enjoy his hospitality. Lord Krishna declined his Invitation and went instead to Vidura's home. Overjoyed by the visit of this much revered guest, Vidura's wife served the banana skins while throwing away the pulp. But Lord Krishna enjoyed even the meal of banana skin. That is why it is said, "Even a modest meal served with dignity and affection tastes better than the best delicacies served with disrespect". It is necessary therefore to take not of the mental happiness. Go on to Chapter 2, Part 3

Chapter 1 Chapter 2 Chapter 3 Chapter 4

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