Most of this is Stephanie Van Hooks work

[eatmorbananas]

February 28

“A life of joy”–Daily Metta “Mine is a life full of joy in the midst of incessant work.”-–Gandhi (Young India, 10-1-1925, p. 338)

(Image: Gandhi was a very brisk walker…)

When Gandhi was asked why he never took a vacation, his reply was that he was actually always on vacation. In other words, his mind was at peace, not because he traveled, but because he was at the service of others. Joy, he felt, was the result of living for the welfare of others, not in living for himself.  And it gave him tremendous energy.

For example, while many of us feel that rising at 5 am is a challenge, Gandhi felt that it was sleeping in! Arising at 3:30 am, he slept for only four hours each night. He would walk miles a day (his recommendation to others was at least 10 miles, and early in the morning at that) and even young adults could not keep up with his brisk pace.  If his energy did not come from sleep or food (given his interesting dietary habits) or weekend meditation retreats (though he did meditate quite seriously during prayer meetings) or week-long vacations (though he did see much of the world), where did it come from? This question can only be answered in our own lives — from our personal attempts to rid our motives of our own pleasure and profit and focus on extending our awareness to everyone else. We can learn his secret experientially. (This is very very true. I often sleep only a few hours a night and people wonder how i have such energy. I simply believe it is because i ran on empty for so long that now nourishment combined with prayer offers me far more energy than i ever had before. It’s how i am able to work 40-50 hour weeks and still wake up at 3 or 4am to ride a bike every morning. Ride my bike in the afternoon and evening as well. Moreover to maintain love-action throughout. Love-action certainly increases my energy throughout the day as well. What’s insightful is that negative actions toward me and others barley affects me these days - aside from my connection to the suffering left in their wake. But suffering is inescapable and meant to be transformed only to lead to more suffering which needs to be transformed, and that’s okay.)

Do something unexpected and kind for another person today. Notice the effect the act has on your energy level. (It always raises energy - often immensely.)

[eatmorbananas]

February 27

“The battle in our hearts”–Daily Metta “I do not believe that the Gita teaches violence for doing good. It is pre-eminently a description of the duel that goes on in our own hearts.”-–Gandhi (Harijan, 8-24-1934, pp. 392-393)

(The battlefield, Krishna and Arjuna in the Gita…)

Many people wonder how someone who was committed to nonviolence like Gandhi could also find such sustenance– “a mother’s milk” he called it–in the Bhagavad Gita. The story, after all, is about a war, and the warrior, Arjuna, is exhorted to go back and fight, and chooses to do so.

In all religious traditions there are scriptures that convey their message in the form of allegory; and in all those traditions there is a danger that they will be taken literally.  Such was the dilemma faced by the author of the Gita (Sri Krishna himself,  on one level?) who used the allegory of battle for the inner struggle — called jihad in Islam — every one of us must undertake to realize our full potential. Will we attempt to conquer ourselves or continue to point the finger at others? Conquering others leads to more violence, while conquering ourselves is the first requirement — and the final benefit — in nonviolence. (Nonviolence starts in our spirit, mind, and actions. As we conquer our illusions, such as the propaganda of violence, we can begin to transform our restless energy into nonviolence.)

Experiment in Non-violence

Read Chapter Three of the Bhagavad Gita, translated by Eknath Easwaran.

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February 26

“One Single Satyagrahi”–Daily Metta “If one single Satyagrahi holds out to the end, victory is certain.”-–Gandhi (Satyagraha in South Africa, p. xiv)

A person dedicated to “soul-force” or Satyagraha is a Satyagrahi. Gandhi reminds us that in Satyagraha, the struggle is less about numbers of resistors and more about the quality of our resistance. To that end, we may find that the act of one entirely dedicated person can be much more effective than large protests and gatherings of people who are not fully convinced of the power of nonviolence. We should take heart when Gandhi tells us that it only takes one person. Each one of us can be that person. We need not wait for or even expect others to stay the course with us. And yet, how courageous we must be to be willing to stand alone when it matters most. (It remind me of the man who set himself on fire in Tunisia to protest corruption. It sparked a massive rebellion that crossed oceans and, in some ways, persists to this day.)

Experiment in Non-violence

Would you be willing to stand alone for something important to you? What effect do you think it would have? (I am, at UPenn. It is painfully transformative in the best way possible. It is slowly spreading in minds and hearts.)

[eatmorbananas]

February 25

“Beginning with the Family”–Daily Metta

“Satyagraha is a law of universal application. Beginning with the family, its use can be extended to every other circle.”-–Gandhi (Harijan, 3-31-1946)

Satyagraha in the family? You better believe it! The more we learn the skills of resisting those closest to us when we are called to do so, the stronger those skills are when we apply them to those from whom we have more detachment. To use Satyagraha in our homes means that we are never willing to inflict harm or punishment on those around us. Gandhi, for example, when some children in his ashram were caught “misbehaving,” probably for some minor offense like smoking, decided that instead of punishing the children, he would fast. (“In an ashram”, he said, “punishment is out of the question.”)

On the one hand, if the ashram children were misbehaving, he was not free from blame; and secondly, by fasting, he could take on the suffering in the situation, giving the children a chance to recognize by his act their relationship to the rest of their community. When they had lost sight of their unity with the whole, his willingness to take on the suffering in his own body could remind them and strengthen their conscience, where punishment might lead them to rebel further. (True that. Do not condemn to stifle rather set an example that transforms.)

Experiment in Non-violence

Consider how you might resist when necessary those you love with nonviolence instead of violence. (Continue listening to them without acquiescence.)

[eatmorbananas]

February 24

“Putting Goodness to the Test”–Daily Metta “Goodness becomes dynamic only when it is practiced in the face of evil.”-–Gandhi (Young India 4-13-1921)

For the sake of clarity, let us assume that when Gandhi uses terms like “goodness” and “evil” he is referring not to people, but to conscious actions and thoughts. An action or thought is “evil” when one consciously chooses to harm another. Something is considered “good” when one consciously chooses to benefit and express care for another.

When we are good within an environment and with people who only want to benefit and help us, this is not the true test of the power of such goodness. We put goodness to work when we draw upon our resources of it in the face of circumstances and people who intend to do us harm. For example, it is easy to tell someone that you love and appreciate them when you are certain that they also love and appreciate you. It is much harder to do so when the other party wants to harm you. But that is exactly the moment when goodness can express itself fully–when it demonstrates that it is a quality of the soul, that it is not dependent upon external circumstances to find its expression. This is how harm stops–when we cease to acknowledge its power. (On the social bike rides we facilitate, we encourage our ridership to respond nonviolently to drivers whom act violently toward us. This was one of my initial experiments with nonviolence in the cycling scene here in Philly. Before i began promoting this alternative, the organizers (they do not want to use the word facilitator and i respect their wishes) were regularly esposuing a car vs bike mentality through actions such as yelling, hitting a car, and various hand gestures. As a rider i knew this was organizers putting the ridership at risk and it had to stop.

But i did not approach the situation by making demands of them. I simply espoused nonviolence while riding, especially when violently attacked. My example later gifted me respect within the community and when i was offered to facilitate one of the major monthly rides, Bike Party, i did so by initially writing out what Bike Party was going to espouse; Peace, Love, Unity, Having Fun. This process transformed the cycling group from a very violent bunch of organizers constantly espousing a car vs bike perception to one where our ridership feels safe as a collective that does not attack drivers That said, there’s always violent people and we do not shun them from our rides, but we do address violent actions directed towards cars as a way to promote our core message; Peace, Love, Unity, Having Fun.)

Experiment in Non-violence

Put the power of “goodness” to the test the next time you have the opportunity to do so in a somewhat challenging situation.  In time, you can try it on bigger challenges as well. (When i initially was gifted the position of facilitator of Bike Party the previous organizer, Micheal, attempted to manipulate our nonviolence. Micheal had been gifted the position of facilitator of Bike Party but missed numerous rides, cancelled at the last minute, and basically abandoned the ride. There was over a year where no Bike Party rides existed. Indeed, the only newspaper article written about any of the social rides in Philly was about the inconsistent nature of Bike Party rides. So, when he returned and attempted to manipulate our nonviolence by conquest through coercion and threat, we simply responded nonviolently. We all sat down together and talked for over an hour. We told him about how we felt as riders when Bike Party had been abandoned. We explained how we felt, which was hurt and manipulated, when he attempted to return and take over as the organizer. Subsequently we explained to him that as facilitators we were experimenting with a novel organizational method that was collective. Moreover, that our ride was about Peace, Love, Unity. and Fun - concepts that we worked to bring to the entire social cycling scene in philly over the past year. We offered him an alternative, to become involved in the social cycle scene again in another way - such as promotion. He was adamant about returning as the sole organizer of BP - going so far as to say he would fight us for it via control of a website and facebook page.

We therefore relied upon our final option in this experiment with nonviolence. We simply told him we would not fight him. We came to espouse Peace, Love, Unity and Having Fun. If we were unable to do so on account of his desire to organize the ride we would not fight him - he could have it. But we emphasized that the social ride cycling community had been working tirelessly to resolve previous conflicts so we could move forward. Moreover that other organizers had told us “Fuck him.” We emphasized that the people he attempted to manipulate were the only people defending him throughout the scene. He had what he desired, at least the position itself, on offer, but he did not take it. He chose to remove himself from the scene, although i often message him encouraging him to return - because he should. Our experiment in nonviolence was imperfect, but we learned so much from it. It gave us strength to continue espousing our core concepts and working together as a cycling collective with organizers, facilitators and riders from all the social rides we come into contact with. This initial conflict, emerging after only two months of facilitating the BP, was itself an experiment in truth that led the facilitators into a closer bond with each other, our ridership and, it is our hope, the previous organizer.

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February 23

“The failure of terrorism”–Daily Metta

“We have instances in history where terrorism has failed to impose the terrorist’s will upon his victim.”-–Gandhi (Young India, 6-9-1920, p. 3)

(Pictured: Malala Yousafzai)

Even with the extreme provocation of terrorist violence we are not compelled to absorb and respond back with violence ourselves. The September 11, 2001 terrorist attacks in the United States led the country directly into two new wars abroad, while xenophobia and islamo-phobia grew alarmingly. In that instance, those who provoked the violence won–they got what they wanted– while the American people lost. This is not the only response possible.

Gandhi maintains that there are instances where terrorism has failed to have the effect of provoking further violence. Take the example of Malala Yousafzai. When the Taliban shot her in the head in an effort to silence her voice, she did the opposite. The world gathered around her, and as she recovered physically, inside, she became more determined than ever to overcome extremist violence through the power of nonviolence. In her own words, from her 2013 speech before the United Nations General Assembly, she puts it this way:

They thought that the bullets would silence us, but they failed. And out of that silence came thousands of voices. The terrorists thought they would change my aims and stop my ambitions. But nothing changed in my life except this: weakness, fear and hopelessness died. Strength, power and courage was born. (…) This is the philosophy of nonviolence that I have learned from Gandhi, Bacha Khan and Mother Teresa. And this is the forgiveness that I have learned from my father and from my mother. This is what my soul is telling me: be peaceful and love everyone. (Italics own)

If we are to learn to overcome terrorism and fill history with such courage, we would do well to learn from this teenage girl. (This may seem crazy, and perhaps it is, but i currently view terrorism (both from unconventional and conventional militaries such as the USA’s) as random acts of kindness. I absolutely believe that we are being pushed to the brink of sanity in order to evolve nonviolently. That said, it is my hope that these random acts of kindness will cease to be necessary.) -Please challenge me on this view. Ive thought about it very deeply for many years now.

Experiment in Non-violence

Read Malala Yousafzai’s full UN speech here. (This link does not work)

[eatmorbananas]

February 22

“Trusteeship and Nonviolence”–Daily Metta

“Those who own money now, are asked to behave like trustees holding their riches on behalf of the poor.”-–Gandhi (Modern Review, October 1935, p. 412)

(Image: Gandhi used to raise funds for those without resources to meet their basic needs, while at train stations during his travels.). Gandhi was convinced that it was useless to demand that people give up their wealth, as some socialists in the freedom struggle felt should happen. His answer instead was trusteeship: seeing our wealth and possessions as tools for service, not exploitation. Gandhi was the perfect example of a trustee in action: millions of rupees passed through his hands, and he never considered any of it his, owning only a few possessions at the time of death. Our security lies in the good of the community. And when some people cannot meet even their basic needs while others have more than enough, we still have work to do. The minute we begin thinking that our security comes from personal possessions and the accumulation of wealth for private pleasures, we actually become less so. Depending upon changing external circumstances can never make a person secure. Real wealth, real joy, begins with the realization that nothing on Earth really belongs to us alone. (Yeup, its all a gift for all life to enjoy)

Experiment in Non-violence

Notice how often we find ourselves thinking or saying ‘mine.’ Try correcting some of them, looking on some former possessions as a trust. Eventually this can extend beyond just material things to include our time, talents, etc. (I am watching my nephew at three years old and he is coming to adopt possession as a mind state. He is agitated when people take ‘his stuff’ or do not do what he wants done. Its quite normal for a child growing up amidst the context he is, although it is far from natural. I wonder if he wants us all to do things he wants and becomes agitated when we do not because he sees us as characters (objects) like those he watches on T.V. He watches a few hours of T.V. every day. Regardless, i love the little fellow. No matter what he becomes.)

[eatmorbananas]

February 21

“Confessing our Errors”–Daily Metta “Confession of an error is like a broom that sweeps away dirt and leaves the surface cleaner than before.”-–Gandhi (Harijan, 2-16-1946) When Gandhi was a boy he stole money to buy cigarettes. When he eventually realized that he was on the wrong path, young Mohandas decided that he would write a letter to his father to confess the entire ordeal. Thinking that he might be punished, he instead witnessed his father being so moved that tears of love were streaming down his cheeks. Gandhi carried this experience with him throughout his life, and one should not doubt that it influenced the way that he understood the dynamics of nonviolence, or what he called “truth-force.”

Making mistakes, erring, is how we learn and grow. Mistakes are not the problem. The issue is how we regard them. Our society does not do this well, and we could stand to learn from Gandhi: we generally consider those who commit them as bad people, and that we have to punish them. Who would want to confess something that condemns us to alienation and isolation; and yet, who is free from mistakes among us? (I did this as a reflection of Matt at the meta center. If gifted the opportunity i will do so in concert with him.)

If we want to help pave the path toward nonviolence in our society, we have to change the way we view mistakes, and make it safe for people to confess them — and commit to not continuing to do them. It takes tremendous courage to do so. It is in hiding our errors that we continue to commit them and allow others to do so. If society saw mistakes as bad choices, instead of condemning people, we would help and support the person who made the mistake and re-direct them toward better choices.

Experiment in Non-violence

Are you willing to admit when you err? What hinders you from doing so? What steps might you take to be more willing to be honest with your mistakes? (I think one of the highest forms of humility is confessing when you have made a mistake AND working toward the goal of making a mistake of the same kind to be impossible to commit. I feel im too honest about my mistakes, at times very very critical of myself. But from what i learned about Ghandi over the past three months, so was he.

[eatmorbananas]

February 20

“Ideal of Interdependence”–Daily Metta “Interdependence is and ought to be as much the ideal of humanity as self-sufficiency.”- –Gandhi (Young India, 3-21-1929)

Though Gandhi’s campaign in India is referred to as an “independence” movement it was more precisely a struggle for liberation. For Gandhi, liberation–both personal and social–is a matter of realizing right relationships to (if I can paraphrase the Earth Charter) one another, the creatures of the planet, our resources and the Earth. Here, he clarifies that right relationships consist of two ingredients: interdependence and self-sufficiency. For, when we aim for independence alone we are apt to find ourselves caught up in spirals of alienation, isolation and exploitation. This explains why Gandhi was not anti-British. Liberation from them would mean establishing interdependence with, not isolation from them. And yet, paradoxically, when we include ideal of self-sufficiency in our understanding of interdependence, we cannot be coerced into even the best of relationships; we must enter into them in freedom. Striking this balance is not without its challenges–interdependence is harder, and takes more work because, (well, sigh) we have to find a way to get along and be generous with others, even when we would rather not. (From what i have noticed, the concept of self-sufficiency amidst interdependence is difficult to achieve. It is VERY easy to fall into a position that relies upon unequal dependence rather than interdependence. It is far more easy to be lulled into accepting this type of social relation system as natural when it is in fa an aberration from nonviolence.)

Experiment in Non-violence

Identify one area in your life where you would like to become more self-sufficient. How would you balance that with interdependence? (I want to earn enough to live without hurting anyone. That is incredibly difficult to do in Philadelphia. But im working on it. To do so i will need to rely upon the generosity of others working toward the same goal - right relatonships.  There is a place i can work in the interim, possibly, where these types of goals are espoused.’)

[eatmorbananas]

February 19

“Make an offering of nonviolence”–Daily Metta “Yajña is not yajña if one feels it to be burdensome or annoying.”-–Gandhi (From Yervada Mandir, pp. 57-60)

(The Salt March (pictured here) was a form of yajña.)

Yajña is the Sanskrit term for sacrifice or offering.  Of course, this is not limited to Hinduism. Muslims offer yajña yearly during the month-long fast of Karem, or Ramadan. Catholics offer yajña during the season of Lent. In short, every faith includes yajña. However, a yajña is not limited to formal worship. We can make every moment a form of an offering when we keep our eyes focused on a goal like nonviolence–the food we eat, the work we do, the words we use, the way we greet our neighbors, even our thoughts–all of these can be done in a spirit of Love and sacrifice.

A careful study of Gandhi’s life demonstrates this principle: never acting for his own welfare alone, he steadily undertook almost every inconvenience, such as seemingly small ones like cutting his own hair, to long fasts or jail-time.  He gives us valuable insight into our own experiments in daily acts of nonviolence, or in making our lives an offering: we must do it cheerfully, because the real renunciation, or yajña, is of our mental attachment to our likes and dislikes. The minute we complain that we are not up to it, or feel it to be a burden, yajña loses its power. (We are offering the university an opportunity to address the covert surveillance through a public dialogue in order to raise all of our humanity.) 

Experiment in Non-violence

The next time that you feel that you have to give something up, make it an offering, do it cheerfully. :o) I gave up wheat and its never saddened me even though i cannot eat 99% of the things i used to attempt to digest

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February 18

“The Virtues of Nonviolence”–Daily Metta “There is not a single virtue that aims at, or is content with, the welfare of the individual alone. Conversely, there is not a single offense which does not, directly or indirectly, affect many others besides the actual offender.”-–Gandhi (Ethical Religion, p. 55)

One of the most important virtues for Gandhi was self-control, swaraj (swa-self; raj-rule). When we cultivate a healthy form of self-control, we grow our capacity for love and the service of those around us. We not only learn to restrain ourselves when tempted to say or do something harmful, we become more aware of other people when our fears and desires are not dictating and driving our actions, as the Gita says, “like some force beyond our control.”  In other words, when we lack self-control, we also lack a form of self-awareness–and those around us will not be unaffected.

To take a dramatic example, consider the behavior of law enforcement agents and even neighborhood watchmen killing unarmed citizens. Were they driven by fear to pull the trigger? By hatred? By a lust for power? If they had developed a greater capacity for self-control they would know how to become aware of, and transmute these emotions into inward courage.  Similarly, when activists take to the streets to protest such actions and they commit themselves to nonviolent discipline, they are demonstrating not only their opposition to such outbursts, but are offering an example of what a power self-control can have when we feel provoked.  The effect will not be on just themselves.  Since nonviolence is “soul force” its effects are not confined to one person’s consciousness.

Experiment in Non-violence

Reflect at times throughout the day how each action you take—whether it be a trip to the meditation chair or an angry word at dinner—affects more than you alone. Consider how you might use this awareness as a tool to guide your choices toward the cultivation of nonviolent “virtues.” (I see an attack on anyone else as an attack on myself. If i aim to hurt another i in essence hurt myself. This thought entered my mind when i was 5 years old while being attacked. I have tried my best to follow this virtue ever since, always imperfectly with an eye towards perpetual improvement.)

[eatmorbananas]

February 17

“Nonviolence as Ayurveda”–Daily Metta

“The whole world is like the human body with its various members. Pain in one member is felt in the whole body.”-—Gandhi (Harijan, 5-26-1946, p. 154)

Excellent link in the image. Preventing disease and curing our bodies naturally is the goal of the 5,000 year old practice of Ayurveda (pron: eye-yur-veda). It literally means the science (veda) of life (ayur) and its approach is to nourish the whole person–mind, body and spirit. One of the most interesting aspects of ayurvedic medicine is the way that it looks for cures in the environment around us. Perhaps try this flower growing around your house or this nut from the tree in your backyard to work on what ails you. Ayurveda confirms that all of life is teeming with wisdom if we were trained to recognize and harness it. (I began working at a temple that promotes  ayurvedic medicine following my vow. Although i had discovered the root of my condition,  ayurvedic medicine gifted me an ever expanding knowledge of how to perpetually improve my health - even as it seemingly deteriorates as we all age.)

Gandhi was fascinated by health, from caring for his ill father to running an ambulance corps in the Boer War in South Africa, and then finally, to the day to day well-being of those who came to him. He often expressed the wish to become a nurse, and in letters to his devotee, Madeleine Slade, for example, he will ask questions about her regularity and diet. His experiments in health do not fall too far from the tree of nonviolent social action either. For when we see into the power of nonviolence, is it not also a preventative and curative medicine for societal malaise? Isn’t nonviolence more effective when we engage it for our whole, integral being, and not just in word or deed alone? Did Gandhi not stand convinced that nonviolence was the science of the the law of life? We can say with confidence that he was always a physician at heart–and that the relationship between nonviolence and the body, between social and physical health, is not just metaphorical: the same principle of the science of life is at work on both levels.

Experiment in Non-violence

Consider how the more we come to understand our own bodies and minds speaking to us, and the more we honor their health, the more easily we can understand and nurture others nonviolently. (My eating habits offer an example to anyone around me. Whether they perceive it at negative or positive is out of my control - although when confronted with negative actions regarding my eating habits i transform it into positive energy which usually brings the detractor around. The example of my former housemate, Ian, displays this.

[eatmorbananas]

February 16

“True Democracy and Nonviolence”–Daily Metta “I believe that true democracy can only be an outcome of nonviolence.”-–Gandhi (Gandhi’s Correspondence with the Government 1942-1944, p. 143)

While violence is often considered the prerogative of democracies, and even a way of spreading the principle, if you think about it, violence and democracy are actually incompatible. In violence, you must force your will upon another person or group, which actually uproots any attempt at cultivating a democratic spirit–dignity for the human being. Contrary to the rhetoric of politicians who are invested in the use of violence, we can never export democracy to other countries by the force of bombs and militaries. It only replaces one form of dictatorship or terrorism with another.

The challenge that we are faced with today is how to reduce violence without sacrificing democracy in the process. Fortunately, the worldwide growth of unarmed civilian peacekeeping is showing us such a way. Instead of sending in armed people who are taught to hate and fear the inhabitants of countries they are supposed to be “liberating” by bringing “democracy,” we can send in unarmed peacekeepers who function as a neutral third party to help de-escalate violence, protect civilians, and support nonviolent movements. This work is the way of the future: creating security by nourishing people-powered democracy instead of spreading and escalating tensions and violence. (I am very interested in this work)

Experiment in Non-violence

Listen carefully to justifications for war as means to secure “democracy.”  Offer another solution, drawing upon the power of nonviolence. (New Narrative Education. Novel Forms of Exchange/Gifting. Dialogue between people and our representatives [like Gandhi] rather than so-called leaders.)

[eatmorbananas]

February 15

“Means and Ends”–Daily Metta “Means and ends are convertible terms in my philosophy of life.”-–Gandhi (Young India, 12-26-1924, p. 424)

Where conventional thought suggests that the “ends justify the means,” Gandhi emphasized the importance of the means–how we do it– over the ends–what we want to happen. He is only being practical, as our means are the only thing that we actually can control. Of course we must envision and hope for a certain end, but ultimately, this is never fully in our hands (and that type of goal oriented victory is not what the ultimate truth of nonviolence is. The ultimate truth of nonviolence is soul-force which is strengthens through so-called failures - which are actually victories when the energy is directed within discipline and purpose.). As we explored in the Gita Theory of Action, the fulfillment of our selfless goal is only possible in so far as we let go of our attachment to the results of our actions, performing our duty as best we can in the moment.

To put it another way, our means are like seeds. If we want corn, we don’t plant tomatoes, we plant corn. If we want to harvest peace, we plant seeds of peace. Simple.  And how powerful, when we can remember to apply it where it really counts.

Experiment in Non-violence

Listen to a politician from any party discuss how they are going to achieve peace and security through violent means. From the Gandhian angle, how might focusing on the means instead of the ends achieve their goals more safely and effectively? (If we looked at war as a detriment to our true core being, nonviolence, we could begin to perceive the means which give rise to war such as weaponry meant to inflict harm and issues of currency among much else. Doing so would allow us to get to the root of our conflicts which we can adjust by planting new seeds to sporut spirits of nonviolence on a mssive scale. Ive always dreamt of the USA giving up all its nuclear weapons first as a sign of good faith, following in the footsteps of South Africa.)

[eatmorbananas]

February 14

“Force of Love”–Daily Metta

“The force of love is the same as the force of the soul or truth. We have evidence of it working at every step. The universe would disappear without the existence of that force.”-–Gandhi (Hind Swaraj, pp. 77-79)

What passes for love in popular music videos, television, and film often has very little to do with what Gandhi means by the force of love. Instead, what we often see is an intersection of coercion, aggression, mere physical desire, passivity (“falling in love” as though it took no work, or putting up with abuse in the name of “loving” someone), selfishness and manipulation for personal gain pretending to be love. Love is the antithesis of these states. More like a skill and an art, love is active, sincere, and simple. When consciously harnessed and applied to our relationships big and small, it becomes identical with the practice of nonviolence. Capable as we all are– by virtue of being human — of this kind of love, we nonetheless have to develop this skill daily to know its full potential.

Experiment in Non-violence

Boycott the next film or product that misrepresents love as a passive or selfish state. Take that energy and apply it to the practice of working for the welfare of another. (I do, often. For instance i have had one cappuccino in my life and i only drank a few sips. No caffeine for me, tea included. Moreover no sugar. No flesh that doesnt have roots - i.e. i eat veggies, plants and grains. Moreover i try to eat simple, Lentils, Rice, Peanut Butter, Veggies, --- i do enjoy quinoa when it’s avilable although i know it is detrimental to the communites in the Andes.  It’s an issue i am continuing to look into as to decide what my next action should be.)

[eatmorbananas]

February 13

“Gandhi’s Mantram”–Daily Metta

“When a child, my nurse taught me to repeat Ramanama whenever I felt afraid or miserable, and it has been second nature with me with growing knowledge and advancing years.”-–Gandhi (Harijan, 8-17-1934, p. 213)

Ramanama is the repetition of the Rama’s name (Rama-nama). Rama is the name of a Hindu diety whose story is told in the epic of the Ramayana, it also literally means “joy.” The repetition of a holy name or sacred word is known as a mantram or a prayer word, and its practice is found in all faiths. But you don’t need a religion to benefit, either. The work of a mantram is to steady the mind on what is real, good and lasting. When the mind is speeding from one thought or idea to the next, this perception of the real, good and lasting is much more difficult to keep in focus.

How immensely practical for nonviolence the mantram is! Imagine if, instead of reacting to fear with more fear or to anger with greater anger, we had this tool to help us steady the mind and see through a difficult situation directly into its heart–we would become more compassionate and skilled in the great art of living nonviolence. (In 2011 i began using this technique. It allows me to cycle further and faster as it focuses my attention. Moreover mantrams allow me to always have truth which is God on my mind. Thus when the opportunity for nonviolence arises i am prepared as i can be - which is to say prepared enough to perpetually improve.)

Experiment in Non-violence

Practice repeating Gandhi’s mantram, Rama, throughout your day (though not while driving or while chopping vegetables; you need your full attention for these tasks!) — while brushing your teeth, waiting in traffic, walking to school or to work. Whenever your mind wanders from the mantram, gently bring it back :o).

[eatmorbananas]

February 12

“Not by reason alone”–Daily Metta

“The conviction has been growing upon me that things of fundamental importance to the people are not secured by reason alone, but have to be purchased with their suffering.”-–Gandhi (Young India, 3-19-1931)

Gandhi does not hide the very unpopular fact that when one decides to undertake nonviolent discipline, one is preparing to take on suffering, without offering it in return. This is very different from passively enduring violence. The lunch-counter sit-ins for integration in the American South is a good example of this principle. More than simply reasoning with people that lunch counters should be integrated, they made a commitment to nonviolence, got trained by strategic movement thinkers, prepared themselves for the inevitable violent push-back, and sat down at those counters.

Experiment in Non-violence

Rid ourselves of the idea that because we are nonviolent we should be immune from suffering; at the same time, try to understand how “unearned suffering is redemptive” (MLK): how it goes deeper than reason in persuading change in others. (Without suffering there is no purpose for nonviolence. As suffering is inescapable nonviolence is perpetual. Nonviolence is a way of taking suffering and gleaning what we can from it - throwing out the negative and enhancing the positive enroute to transformation.)