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19January 2016

Compassion as Radical Living

The Theosophist


LINDA OLIVEIRA

IN China not so long ago, a free-divercalled Yang Yun tried to return from the

bottom of an arctic pool. However, shefound that her legs had severe crampsand she could not move. She commented,I began to choke and sank even lower

and I thought that was it for me I wasdead, until I felt this incredible forceunder me, driving me to the surface.What had happened? A beluga whalenamed Mila had seen what was hap-

pening and sprang into action, guidingYun safely back to the top of the pool.This heart-warming story seemed to bea fitting introduction to the topic at hand.

What does it mean to be radical? Thisword is often associated with anythingcounterculture, anything which goesagainst the grain of mainstream society.For example, some people may dressunusually, or else they may be labelledalternative for holding attitudes whichare at variance with those which areheld by the majority. They tend to goagainst tradition, or the general norm.

Then there are radical political parties,which advocate intense change. Certainradical attitudes result in the extreme

violence which we witness in terroristacts today. But then, other people whoseem radical may in fact be very virtuous;it is just that they do not conform to whatis generally regarded as normal.

However, there are two further render-

ings of the term radical which are ofparticular relevance to this exploration:(1) that which is radical is an inherent orfundamental part of the nature of some-one or something; (2) the term refersto that which is thorough and intendedto be completely curative. In this sense,the meaning is commonly used in relationto medicine, for example, radical or ex-treme surgery.

Two important questions now arise:(1) what is our radical or fundamentalnature as human beings? and (2) is therea possibility that human consciousness,in its everyday sense, actually requiresradical surgery? These are questionswhich cannot be addressed by an engin-eer, a mathematician, or an IT specialist.They are alluded to by students of Theo-

sophy or Divine Wisdom, and by variouspoets, mystics, and philosophers. In otherwords, they are the preserve of those who

Mrs Linda Oliveira is National President of the Australian Section and former international Vice-President of the TS. Talk delivered at the International Convention, Adyar, December 2015.


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Vol. 137.420 The Theosophist


are genuinely interested in the deeperquestions of life and what it means, ina fundamental sense, to be human. Wewill return to both questions later, after

considering three points:1. Unity which binds us all2. Ordinary or mediocre living, and3. Radical living

Deep and unshakeable Unity

We will commence a premise: that weare all seamlessly interconnected. Wedwell in an interconnected universe.

Nothing exists in isolation, even if it may

seem that way at times. Whether weacknowledge it or not, and whether welike it or not at a particular time, we areinextricably interwoven with every otherlife form in all fields of consciousness.

Deep and unshakeable Unity binds us that noumenal consciousness whichpermeates and nourishes each and everyone of us. It registers more consciously

at certain times perhaps as a sense ofoneness with a rock, or a flower, aninsect, an animal, the ocean or another per-son. There are so many such instances.

Unity means just that ultimately,a singularity. It does not translate intoa mathematical equation such as: theuniverse = me + everything else. The equa-tion in the Vednta tradition is tman =Brahman. In other words, the highest or

subtlest aspect of a human being is alsomysteriously rooted in, and synonymouswith, Brahman or universal Spirit.

We are considering here the existenceof one Entity, of which we are eachaspects, deeply and inextricably con-

nected or related to every other aspect.Madame Blavatsky put it this way in

The Secret Doctrine:

The radical unity of the ultimate essence

of each constituent part of compounds inNature from star to mineral atom . . .and whether applied to the spiritual, intel-lectual or physical worlds this unity isthe one fundamental law in Occult Science.(Hoskins, p. 13)

In fact, this is the basis of EsotericPhilosophy the insistence that beneathour world of experience there is a single

Reality which is both the source andcause of all that ever was, is and is to

be. (ibid., p. 12).We have a sense of this single Reality

deep within us. The need to experienceit plays out in different ways, such as thehuman longing for a sense of connection.For example, there is the sense of con-nection we experience through being part

of a family. At its best, a family providesa sense of well-being, encouragement,and support, as well as a bedrock ofspiritual values which help a decent,intelligent, and fulfilled person to emergeinto adulthood. There is also the sense ofconnection with our culture and nation.Given the plight of so many refugees inrecent times, we are indeed fortunate ifwe do experience such a connection.

Ordinary or mediocre living

However, a sense of Unity seemsto be virtually invisible in the lives ofmany. This results from the kinds ofconnections we choose to make. The


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The Theosophist

microbiologist Charles Birch wrote aboutrelationships. To him, relating simplyinvolved making connections, of whichhe described two essential types:

1. When railway carriages are connected,the only difference the connection makesis that one carriage pulls the other along.This is a mechanical kind of relationship,

perhaps a relationship of convenience,with one carriage having the power todetermine exactly where the other moves.The carriage being pulled along is there-fore powerless.

2. He described the second main type ofconnection using one word, and one wordonly: compassion. This is an internalrelationship, contrasting strongly with theexternal way in which two train carriagesrelate to each other. Compassion there-fore constitutes a very different order ofrelationship. (Birch, p. 11)

Birch continued: When we fail tomake connections that are critical for ourlives and the life of the world we becomeadrift like small rafts on the ocean. Wecan think of this state of being adrift asordinary living, living which possessesan inherent mediocrity. Why is this?Because if we are being pulled along likea railway carriage, following withoutquestion the mainstream currents of

global society, then we are indeed adrift,rudderless, not thinking for ourselves.We would be highly egocentric, not givento contemplating whywe think, feel, andact in certain ways. Most of the time thisresults in superficial action, as if we are

separate from the rest of life. In short,we are in a state of alienation from ourspiritual roots. A deeper sense of con-nection simply does not exist.

Charles Birch made a commentrelevant to this discussion when hementioned that the worst thing we cando to fellow humans is to treat them asmeans only, and not as ends inthemselves. (Birch, p. 75) Sadly, many

people use others for ulterior motives inorder to gain wealth, all kinds of prestige,

political ascendancy, career success, andso forth. People who are highly success-

ful materially may therefore be livingvery ordinary lives in reality, despiteoutward indicators of success. This fallsfar short of success in the deeper sense;it is sad mediocrity.

Human suffering looms daily in thenews, social media and print media.Violence towards women is widespread.Refugees have been pouring into Europe

recently. Mass killings occur every day.Something is terribly wrong. In thesecases, the connections forged in relation-ships are mechanical and callous; worldsaway from that interior connection whichis compassion.

Radical living

It is therefore very necessary to giveserious consideration to a totally different

kind of life. Far better than treatinghumans as means to our own ends, is thegreat virtue of valuing others for them-selves. The understanding that all lifeforms have intrinsic worth helps togenerate tolerance, acceptance, respect,


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and eventually a sense of reverence.For we each have intrinsic value. Thishas nothing whatsoever to do with whatwe earn, our general appearance, our

career success, our religion, where wewere born, or our status in society.The depth of this realization is UniversalBrotherhood.

Compassionate living as interior rela-

tionship

Charles Birch goes further: If we aresuccessful in making appropriate con-

nections we find fulfilment in life. (Birch,

p. 11). In the introduction to RegainingCompassion for Humanity and Nature,he wrote: A proposition of this book isthat the most ultimate encounter is toexperience . . . at-one-ment. It is theopposite of being adrift and separatefrom the rest of existence. The ultimateencounter, the experience of at-one-ment, is radical. Why? Because it is an

encounter with our fundamental nature.Recall, too, the description of com-passion as an internal relationship, incontrast to the external, mechanical typeof relationship between two train car-riages. Compassionate living demandsdeep sensitivity to others and a sense ofreverence for life. This is no smallchallenge. Probably most of us can thinkof at least one acquaintance about whom

it is difficult, if not impossible, to sensethe Sacred.

Compassion in the Buddhist tradition

Turning to the Buddhist tradition, itsreality has been described as profoundly

ecological. All things, including humans,exist by their participation in other things.Contemplating this web of interdepen-dence should fill us with gratitude for

the opportunity of this life.The theme of compassion has beenstrongly emphasised in the Buddhist andJain traditions. It features both in theTheravda and Mahyna Schools ofBuddhism. In the first case, it is one ofthe four sublime states or brahmavihra-s(divine abodes). They consist of:compassion (karun), loving kindness(mett), sympathetic joy (mudita), and

equanimity (upekkha). When one developsthese four states, the Buddha counselsradiating them in all directions. Here isthe description of radiating karun, orcompassion, in four directions, whichappears in the Klma Sutta:

The disciple of the Noble Ones, Kalamas,. . . lives, having pervaded, with the thoughtof compassion, one quarter; likewise the

second; likewise the third; likewise thefourth, so above, below, and across; hedwells, having pervaded because of theexistence in it of all living beings, every-where, the entire world, with the great,exalted, boundless thought of compassionthat is free of hate or malice. (KalamaSutta, p. 7)

The implication here is that certain states

of mind are greatly beneficial to theworld. The potency of compassionatethoughts can be harnessed and directedoutwards. Their trajectory is swift. Wemay never know their precise effects, butevery action whether in the thought,


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The Theosophist

emotional, or physical sphere has adefinite outcome. Compassionate actionis not simply confined to altruism in the

physical sphere, it also has a distinct

manifestation in the mental world.In Mahyna Buddhism, karun isalso one of the two qualities to be culti-vated on the Bodhisattva Path, along withenlightened Wisdom (praja). Shantidevawas a Buddhist master from the Uni-versity of Nalanda in India. He composed

A Guide to the Bodhisattvas Way of Lifein the eighth century CE. The ideal of theBodhisattva in the Mahayana Buddhist

tradition is well known. Let us considera few verses from this work. First, on theawakening mind:

In brief, the Awakening MindShould be understood to be of two types;The mind that aspires to awakenAnd the mind that ventures to do so.

A definite distinction is made here be-tween aspiration to awaken the Mind and

boldly venturing to awaken it. (I:15)

A little later on, the text mentions thateven the thought of relieving living crea-tures of merely a headache is a beneficialintention, endowed with infinite goodness:

This intention to benefit all beings,Which does not arise in others even for their own sake,

Is an extraordinary jewel of the mind,And its birth is an unprecedented wonder. (I:25)

Here, the motive to benefit others is aprecious treasure; it matters a great deal.A little further on we read:

. . . with gladness I rejoiceIn the ocean of virtue from developing an Awakening MindThat wishes all beings to be happy,

As well as in the deeds that bring them benefit. (III:4)

The Awakening Mind is described asthe supreme ambrosia that overcomesthe sovereignty of death, and the inex-haustible treasure that eliminates all

poverty in the world. To what does thesovereignty of death refer? Perhaps tothe state of the ordinary or mediocremind, which has yet to awaken. And the

poverty in the world may denote povertyof mind. In contrast, the AwakeningMind results in a different quality ofconsciousness, and a spirit of boundlessgenerosity. How, then, does one actually

practise compassion in the world? Com-passion exists in its pure state when aparticular response to suffering is swiftand natural, with no thought of per-

sonal gain.Shantideva

We now turn to Shantideva, who gavesome perennial advice about practisingcompassion. The advice is quite simple

but not necessarily easy. Considerthese thoughts:

Guarding AlertnessIf I happen to be present

While a senseless conversation is taking placeOr if I happen to see some kind of spectacular show,I should abandon attachment towards it. (V:45)


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Someone living an ordinary life mightreadily engage in a conversation whichincludes malicious gossip. But here theadvice is to detach from such things.

The Awakening Mind sees the wisdomin this. What about angry speech? Shanti-deva says:

Whenever there is attachment in my mindAnd whenever there is the desire to be angry,I should not do anything nor say anything,But remain like a piece of wood. (V:48)

Simply put: there are times when the less

said, the better. Then there is consi-deration for others:

I should desist from inconsiderately and noisilyMoving around chairs and so forth,As well as from violently opening doors:I should always delight in humility. (V:72)

Thissutraspeaks for itself.

Compassion in Jainism

To consider the Jain tradition now, itschief feature is ahimsa, which derivesfrom respect for everything that has life.It is said that some practitioners of theJain tradition sweep the ground as theygo along, or walk along veiled due to fearof inhaling a living organism. Some mayconsider this extreme, but it is informed

by a compassionate view of other lifeforms and a wish to preserve them.In this tradition there are nine ways ofobtainingpunya, or merit. These includegiving food to the deserving, water to thethirsty, clothes to the poor, shelter to

monks, and so forth. On the other hand,inflicting suffering is considered as thegreat sin.

Virtue in Jainism consists of the five-

fold conduct of one who has knowledgeand faith: (1) innocence, or ahimsa, whichrefers not simply to negative abstention,

but positive kindness to all creation;(2) charity and truth speaking; (3) hon-ourable conduct such as not stealing;(4) chastity in thought, word and deed;and (5) renunciation of worldly interests.Through each of these five points ofconduct runs the golden thread of com-

passion. To feel and think kindly towardsothers in a sustained way, based on a lifegrounded in ahimsa, is extremely rare.

H. P. Blavatsky

HPBs final literary gift to the worldbefore her passing was The Voice of theSilence. This is a poignant reminder in

poetic form of the Bodhisattva ideal,which includes the twin qualities ofWisdom and Compassion. Each is neededin order for the other to flower fully.Recall that Shantideva spoke of aspirationto awaken the mind, compared withactually venturing to awaken it. There isa similar contrast in The Voice of theSilence,where it states:

Let thy soul lend its ear to every cry of painlike as the lotus bears its heart to drink the

morning sun.

Let not the fierce sun dry one tear of painbefore thyself hast wiped it from thesufferers eye. (I:59-60)

There is hearing, and then there is doing.


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If we hear the pain of the world truly,then the natural outcome of this is com-

passionate action.

J. KrishnamurtiThe philosopher J. Krishnamurti men-tioned that until each of us has a deepsense of compassion, we shall becomemore and more brutal, inhuman toeach other. We shall have mechanical,computer-like minds . . . and we shallmiss the extraordinary depth and beauty,the whole significance of life. This hassimilarities to the distinction made by

Charles Birch, mentioned earlier, whichcontrasts connections that are externaland mechanical (such as the connectionof a train carriage with one in front ofit), with connections which are internal,or compassionate.

Conclusion

We began with two questions: (1) Whatis our radical that is, fundamental

nature as human beings? Some describeit as tman; some may think of it as Com-

passion fused with Wisdom. Yet wordsfall short of describing that which is essen-tially a profound and deep experience.

(2) Is there a sense in which humanconsciousness, in its everyday sense,actually requires radical surgery? Theworld of humanity is all too often colouredwith mediocrity. Yes, radical surgery is

required. But there is a catch: wehave toperform the operation.What has been mentioned here is notnew; it is simply a slightly repackagedview of the human condition through afew different lenses.

Krishnamurti described compassionas being of the active present; it is the verband not the word, the name, or the noun.This is an important distinction. A noun

is simply a name. Compassion may betreated as a noun but, in order to be com-plete, it has to be an action in this moment.It is a state of consciousness which,according to Krishnaji, only comes into

being when thought has come to an endat its very root. If this is true, then thoughtdoes not produce compassion, ratherthe compassionate state awakens from astate of heightened awareness.

It is clear that we need to do com-passion, rather than just talk about it; inother words, to act according to ourdeeper nature. This general sentiment has

been presented in slightly different waysthroughout the history of the AncientWisdom tradition, and its various repre-sentations. The need to live compassion,to do compassion, and not just talk about

it, is urgent. Using the word as a verb weneed to learn to compassionate.When mediocrity is seen for what it

is, there is a new possibility for refinementand excellence in the art of being human.This is an art which needs to be constantly

practised. It has the potential to raise thequality of life all around us and transformour relationships from being instru-mental, to relationships which are informed

by truly compassionate responses in allwalks of life the family, the work-

place, the community, the nation, theenvironment, and so forth. Is this not asupremely excellent thing to pursue,rather than being cast adrift like a raft


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on the ocean? Yes. In fact, is this nothumanitys inherent collective respon-sibility, our collective dharma?

As Charles Birch mentioned, to respond

to the Spirit of the universe, which is God,is to give up the security of habitual,customary, and socially approved actions,

References:

Australian Concise Oxford Dictionary, Oxford University Press, Melbourne, 2004.Batchelor, Stephen,A Guide to the Bodhisattvas Way of Life, Library of Tibetan Works andArchives, Dharamsala, 1992.

Birch, Charles,Regaining Compassion for Humanity and Nature, New South Wales UniversityPress, 1993.Blavatsky, H. P. (trans. and annot.), The Voice of the Silence, Adyar Centenary Edition, TheTheosophical Publishing House, Madras, 1968.Hoskins, Ianthe (arr.),Foundations of Esoteric Philosophy, The Theosophical Publishing House,London, 1990.Murphet, Howard, When Daylight Comes, The Theosophical Publishing House, Wheaton, 1975.Radhakrishnan, S.,Indian Philosophy, vol. 1, Oxford University Press, New Delhi, 1994., - Kalama Sutta online,translated by Ven. Soma Thera., accessed 7 December 2015.

, beluga whale story, accessed 9 December 2015..

and to live in terms of a radically newand open future.(p. 234). Humans needto be radicalized in the very highestsense of the term, not in the sense which

has gained currency today. Such radical-ism implies living and breathing Unity.Are we up to the challenge?

Human society cannot change unless individualschange, and the change must be in the direction of

universality of outlook.Radha Burnier

Human Regeneration

la compasión como modo de vida

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