Captain Shunsui Kyōraku (![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png)
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fandomhigh2022-09-15 04:07 am
sake_shinigami) wrote in fandomhigh2022-09-15 04:07 am
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The Art of Peace; Thursday, Third Period [09/15].
"Welcome back, ducklings ♥!"
The class would, once again, find their circle of cushions and some tea waiting, for another edition of listening to Shunsui ramble on about some concepts of peace.
"Today," he told them, with a grin, once they all seemed quite settled, "we're going to discuss a little bit the idea of 'Do No Harm' and what it might mean in the context of the Art of Peace ♥.
"More specifically, I should like to have a look at Mahavira ♥, the ancient reformer of the Jainism religion, which prescribes its followers to take the path of nonviolence toward all living beings ♥. He was born as Prince Vardhaman in a place called Kundgraam ♥. It is said that, even in the womb, he brought wealth and prosperity to his kingdom, like the abundant bloom of beautiful flowers in the springtime ♥. He did not let his status as a prince allow him to fall into the spoils of royalty and privilege, though, adopting practices of meditation and self-contemplation even at a young age ♥. Still, it took him until the age of thirty to renounce his kingdom, release himself of worldly possessions and went into life as an ascetic ♥. That was twelve years spent mostly in meditation and dedicating himself to not harming a single person, animal, or plant ♥. He gave up all possessions, including..." Please, forgive Shunsui the eyebrow waggle, " his clothing ♥. He earned his name of Mahavira and spent the rest of his life preaching the things he'd learned on his spiritual journey ♥. He attained the state of Nirvana at the age of 72 and 4 months."
Which was a blink of an eye to Shunsui, really, but he didn't have any intention of giving up worldy possessions anytime soon.
"Mahavira's philosophy contains eight principles, three metaphysical and five ethical, all intended to elevate the quality of one's life ♥. He believed that every soul," here, Shunsui could only smile slightly, "is held in bondage by karmic energy accumulated by either good or bad deeds. It is karmic delusion that causes us to seek out the supposed illusionary pleasure of material possessions, which are the root of violence, anger, greed, and other vices. To release oneself from the cycle of karma, one must take a path of right faith, right knowledge, and right conduct, and take five vows: nonviolence, truthfulness, non-stealing, chastity, and non-possession. Of these, the greatest is nonviolence. Chastity? Not so much," he threw in a wink, "in my never so humble opinion ♥.
"Mahavira is notable as one of history's first firm voices of nonviolence; Mahatma Gandhi himself suggested that if any one person practiced the doctrine perfectly, it was Mahavira. And, in Jainism, the path of nonviolence, called Ahimsa, kindness and no harm to all. To the point where no creature, no matter how sickly or depraved, will be denied care, and Jain monks are said to cover their mouths to not swallow bugs and sweep the ground before they walk to avoid stepping on them. Violence, in Jainism, is not only violence against another, but it is violence against oneself. Causing violence prevents the soul from being liberated from the cycle of karma. All life has the right to live fearlessly to its full potential, and the protection of life is the most supreme charity a Jain can make ♥.
"Naturally, this dedication requires practicers of this religion to follow very strict rules of habitation, diet, sleep, and behavior. Far too strict for me; we can't all be Mahavira, anyway ♥! Laymen, however, are granted a bit more leverage; they must simply vow never to kill without necessary purpose or determination. Tying up, injuring, mutilating, burdening with heavy load and depriving from food and drinks any animal or human being with a mind polluted by anger and other passions are definitely against the vows of Ahimsa ♥. They are strict vegetarians, are not allowed to participate in business that may cause violence to human beings, no furs, plumes, or silks. If leather is used, it must come from an animal that has died of natural causes. Food can only be eaten by day, as cooking at night may be harmful to insects. They will never leave an container of liquid open in case bugs stray in and will strain all liquids before drinking. Since they avoid occupations that involve injury, there is a high volume of Jain bankers and merchants.
"At the base of Ahimsa, of course, and perhaps the point of all of this, if one is seeking for a better understanding of peace and pacifism...is intention ♥. One must not be careless; if one is careless, then he has committed violence, whether or not the creature is alive or dead by the end. It is believed that an ever vigilant and careful man will not make the mistakes to keep him in the karmic bondage that violence creates."
And here, Shunsui quoted beatifically, stealing only a slight glance to the kanji scribbled on the palm of his hand and slightly smeared by now, to help him remember: "'“It is the intention that ultimately matters. From the real point of view, a man does not become a killer only because he has killed or because the world is crowded with souls, or remain innocent only because he has not killed physically. Even if a person does not actually kill, he becomes a killer if he has the intention to kill; while a doctor has to cause pain but is still non-violent and innocent because his intention is pure, for it is the intention which is the deciding factor, not the external act which is inconclusive.'
"Furthermore, a small violence may bring serious consequences to one person, while to another person grievous violence may bring about lesser consequences. For instance, a person hunting and killing only one small animal for sport suffers severe consequences while a person who is building a temple or hospital suffers milder the karmic consequences even though such a building results in the killing of many animals during construction and in displacement.
"Even when violence is jointly committed by two persons, the same act may result in severe consequence for one person and mild consequence for another person. This may happen in cases where one person is the leader and planner of violence who binds severe karmas, while another who is simply a follower binds much lesser karmas.
"One who actually does not commit violence may be responsible for hiṃsā while one who actually commits violence is not responsible for hiṃsā. For instance, a burglar who fails in his robbery is still a felon but a diligent surgeon who is trying to save a patient is not responsible for violence even if a patient dies during the surgery.
"Persons who have not committed violence may become responsible for violence committed by others, as well. This may happen when a violence which is carried out by someone is approved and instigated by someone else, those who may, for example, hire assassins to dispose of their enemies, thinking that it may keep their hands clean since they did not physically do the act of violence. But they did instigate it; their intention was still to harm and kill.
"Which is rather a lot," Shunsui passed around an apologetic, somewhat exhausted look around at the students, neh ♥? Who knew peace could be so involved? But it all comes down to one thing, as far as this philosophy is concerned: Intention ♥. Even if one does not succeed in killing, if his intention was to kill, he is still a killer. If one pursues something in good faith, and there is still a death as a result, that person is absolved from being a killer as there was no true intent.
"One may claim, then, that a pacifism of the Jaina vein is a pacifist through the utmost awareness of his or her surroundings and actions ♥. They are constantly vigilant on what actions might cause violence in even the slightest ways, and strive to avoid them. But enough talk from me ♥. It is now your turn, ducklings ♥, what do you think? Is the Jaina concept of Ahimsa a realistic or reachable goal? In which ways would you say it succeeds or fails? Is this a realistic path to obtaining peace?
"No wrong answer, of course, no strict order of discourse, just a discussion to consider all the variety of opinions that are sure to exist with such an eclectic group ♥. Who wants to start ♥?"
The class would, once again, find their circle of cushions and some tea waiting, for another edition of listening to Shunsui ramble on about some concepts of peace.
"Today," he told them, with a grin, once they all seemed quite settled, "we're going to discuss a little bit the idea of 'Do No Harm' and what it might mean in the context of the Art of Peace ♥.
"More specifically, I should like to have a look at Mahavira ♥, the ancient reformer of the Jainism religion, which prescribes its followers to take the path of nonviolence toward all living beings ♥. He was born as Prince Vardhaman in a place called Kundgraam ♥. It is said that, even in the womb, he brought wealth and prosperity to his kingdom, like the abundant bloom of beautiful flowers in the springtime ♥. He did not let his status as a prince allow him to fall into the spoils of royalty and privilege, though, adopting practices of meditation and self-contemplation even at a young age ♥. Still, it took him until the age of thirty to renounce his kingdom, release himself of worldly possessions and went into life as an ascetic ♥. That was twelve years spent mostly in meditation and dedicating himself to not harming a single person, animal, or plant ♥. He gave up all possessions, including..." Please, forgive Shunsui the eyebrow waggle, " his clothing ♥. He earned his name of Mahavira and spent the rest of his life preaching the things he'd learned on his spiritual journey ♥. He attained the state of Nirvana at the age of 72 and 4 months."
Which was a blink of an eye to Shunsui, really, but he didn't have any intention of giving up worldy possessions anytime soon.
"Mahavira's philosophy contains eight principles, three metaphysical and five ethical, all intended to elevate the quality of one's life ♥. He believed that every soul," here, Shunsui could only smile slightly, "is held in bondage by karmic energy accumulated by either good or bad deeds. It is karmic delusion that causes us to seek out the supposed illusionary pleasure of material possessions, which are the root of violence, anger, greed, and other vices. To release oneself from the cycle of karma, one must take a path of right faith, right knowledge, and right conduct, and take five vows: nonviolence, truthfulness, non-stealing, chastity, and non-possession. Of these, the greatest is nonviolence. Chastity? Not so much," he threw in a wink, "in my never so humble opinion ♥.
"Mahavira is notable as one of history's first firm voices of nonviolence; Mahatma Gandhi himself suggested that if any one person practiced the doctrine perfectly, it was Mahavira. And, in Jainism, the path of nonviolence, called Ahimsa, kindness and no harm to all. To the point where no creature, no matter how sickly or depraved, will be denied care, and Jain monks are said to cover their mouths to not swallow bugs and sweep the ground before they walk to avoid stepping on them. Violence, in Jainism, is not only violence against another, but it is violence against oneself. Causing violence prevents the soul from being liberated from the cycle of karma. All life has the right to live fearlessly to its full potential, and the protection of life is the most supreme charity a Jain can make ♥.
"Naturally, this dedication requires practicers of this religion to follow very strict rules of habitation, diet, sleep, and behavior. Far too strict for me; we can't all be Mahavira, anyway ♥! Laymen, however, are granted a bit more leverage; they must simply vow never to kill without necessary purpose or determination. Tying up, injuring, mutilating, burdening with heavy load and depriving from food and drinks any animal or human being with a mind polluted by anger and other passions are definitely against the vows of Ahimsa ♥. They are strict vegetarians, are not allowed to participate in business that may cause violence to human beings, no furs, plumes, or silks. If leather is used, it must come from an animal that has died of natural causes. Food can only be eaten by day, as cooking at night may be harmful to insects. They will never leave an container of liquid open in case bugs stray in and will strain all liquids before drinking. Since they avoid occupations that involve injury, there is a high volume of Jain bankers and merchants.
"At the base of Ahimsa, of course, and perhaps the point of all of this, if one is seeking for a better understanding of peace and pacifism...is intention ♥. One must not be careless; if one is careless, then he has committed violence, whether or not the creature is alive or dead by the end. It is believed that an ever vigilant and careful man will not make the mistakes to keep him in the karmic bondage that violence creates."
And here, Shunsui quoted beatifically, stealing only a slight glance to the kanji scribbled on the palm of his hand and slightly smeared by now, to help him remember: "'“It is the intention that ultimately matters. From the real point of view, a man does not become a killer only because he has killed or because the world is crowded with souls, or remain innocent only because he has not killed physically. Even if a person does not actually kill, he becomes a killer if he has the intention to kill; while a doctor has to cause pain but is still non-violent and innocent because his intention is pure, for it is the intention which is the deciding factor, not the external act which is inconclusive.'
"Furthermore, a small violence may bring serious consequences to one person, while to another person grievous violence may bring about lesser consequences. For instance, a person hunting and killing only one small animal for sport suffers severe consequences while a person who is building a temple or hospital suffers milder the karmic consequences even though such a building results in the killing of many animals during construction and in displacement.
"Even when violence is jointly committed by two persons, the same act may result in severe consequence for one person and mild consequence for another person. This may happen in cases where one person is the leader and planner of violence who binds severe karmas, while another who is simply a follower binds much lesser karmas.
"One who actually does not commit violence may be responsible for hiṃsā while one who actually commits violence is not responsible for hiṃsā. For instance, a burglar who fails in his robbery is still a felon but a diligent surgeon who is trying to save a patient is not responsible for violence even if a patient dies during the surgery.
"Persons who have not committed violence may become responsible for violence committed by others, as well. This may happen when a violence which is carried out by someone is approved and instigated by someone else, those who may, for example, hire assassins to dispose of their enemies, thinking that it may keep their hands clean since they did not physically do the act of violence. But they did instigate it; their intention was still to harm and kill.
"Which is rather a lot," Shunsui passed around an apologetic, somewhat exhausted look around at the students, neh ♥? Who knew peace could be so involved? But it all comes down to one thing, as far as this philosophy is concerned: Intention ♥. Even if one does not succeed in killing, if his intention was to kill, he is still a killer. If one pursues something in good faith, and there is still a death as a result, that person is absolved from being a killer as there was no true intent.
"One may claim, then, that a pacifism of the Jaina vein is a pacifist through the utmost awareness of his or her surroundings and actions ♥. They are constantly vigilant on what actions might cause violence in even the slightest ways, and strive to avoid them. But enough talk from me ♥. It is now your turn, ducklings ♥, what do you think? Is the Jaina concept of Ahimsa a realistic or reachable goal? In which ways would you say it succeeds or fails? Is this a realistic path to obtaining peace?
"No wrong answer, of course, no strict order of discourse, just a discussion to consider all the variety of opinions that are sure to exist with such an eclectic group ♥. Who wants to start ♥?"
Talk to the Teacher - AoP, 09/15.