Introduction
The vision of peace and nonviolence that exhibited a special
identity to the Community of Ark was the real-life reflection of the
aspirations of Mahatma Gandhi regarding Community living. Living with minimum
requirements, participating in the collective community works, joining
community worship, leading daily life with utter happiness, sacrificing
superficial wants, fulfilment of basic needs, helping others in the realization
of human values are the values shared by the aspirants of the Community of Ark.
When we talk about the philosophy of peace, it points out toward
the doctrines of certain fundamental human aspirations in which the human mind
attains a constructive status. Peace never stands simply for diffusing anger,
tension or any other unrest. It is not the exhibit of any termination of
tension or war. It cannot be considered as a dogma opposite to violence,
unrest, struggle or fighting. In its absolute sense, peace is a part of the
yoga-based life duly proposed by Vedic saints as a state of mind. It even
ascribes the entire human effort to re-establish that state of peace in the
immediate surroundings, and finally in the entire world. It can be stated that
Veda describes the attainment of utter calmness and the establishment of
harmony in the world as an exhibit of peace.1 Peace
is the only state of dwellings in which one can cultivate the possibilities of
practicing all sorts of cooperation, brotherhood leading the entire creation
finally toward harmony.2
Ahimsa is often referred as nonviolence in English. But the term,
nonviolence is not reflecting the absolute nature of the term ahimsa as the
absolute form duly projected through theories of yoga in Vedic Philosophy. The
special emphasis of elaborating on the term ahimsa is implied in the works of Patanjali,
Buddha, Mahaveera and in a more practical way through the life of Mahatma
Gandhi, Still, then, we accept the term and replace ahimsa with the negative
aspect of violence that often stretch out the meaning of the term nonviolence
for accommodating some of the absolute aspects of the philosophy of ahimsa. The
term ahimsa took its first appearance in the Vedantic3 Philosophical
theories and doctrines. Patanjali considered ahimsa as one of the prominent
parts of the eight-part yoga philosophy (Astanga Yoga Darshan)4. Ahimsa
was accommodated under the yama5 part
of the Yoga theory. Without truth and nonviolence, one cannot make oneself fit
for moving across the yoga practices duly reflected by Patanjali.
Ahimsa alone can make a situation suitable for all the organisms
staying within certain confinement and facilitating in casting off all sorts of
minute differences such as caste, colour, creed, customs etc. Patanjali
described the philosophy of ahimsa by coining a simple theory of the concept
that reflects the entire beauty of the inherent dogma. According to his theory,
“Where nonviolence is established in its absolute sense, organisms living
within that surrounding will cast off their individual differences and start
leading a life like that of a single family.”6 People
living under such confinement of philosophical convergence even forget their
all sorts of individual differences of caste, creed and colour.
Philosophy of nonviolence even secured its prominent position in
Buddhism, Jainism and other schools of religion duly developed and practiced in
the Indian context. Mahaveera delivered his doctrines of practicing nonviolence
at its absolute level to be followed by Jain Saints. Buddha perpetuated his
teachings by placing peace and nonviolence in the central position and
instructed fellow followers not to move towards the impulse of violence for
putting oneself and the community in trouble. Not to think about creating harm
to any individual or to any system even in the dream was the absolute doctrine
delivered by saints like Buddha and Mahaveera. Most remarkable feature of such
ahimsa is the convergence of culture, tradition and rituals towards attaining
communal harmony through sacrificing individually apprehended wants for the
facilitation of community welfare. Balancing need and want is another practical
aspect of ahimsa or nonviolence that leads an individual toward attaining
satisfaction.
Attainment of such satisfaction, in turn, will make the individual
stable by mind, intellect, deed and creed. A follower of peace and nonviolence
with such attainment of satisfaction and stability can ascend toward a state of
a self-regulated individual having adequate faith upon the self. Here becomes
the union of both external as well as internal power of the individual.
Collective Worship
Worshipping God for individual satisfaction will be a matter of
absurdity because of the involvement of a living being with the immediate
surrounding with other fellow aspirants. Remaining away from the habitat and
moving apart from the community is rarely possible for any socially awakened
being in the actual sense. It is a collective worship duly ascribed for the
collective progress that brings more fruitful results for all the individuals
engaged in the process of worshipping God. Gandhi emphasized on the importance
of regular community prayer for imbibing the benefits of collective, worship
amongst ashram inmates. It can even remove individual differences, diffuse
caste feelings, neglect religious imbalances and promotes harmony through
acknowledging the regional variations of worshipping the common Almighty.
Collective worship avails adequate facilities to all individuals
for exploring possible accommodation of people of all kinds of social as well
as economic backgrounds. The Community of Ark duly established by Lanza Del
Vasto7 (1901-1981) in France worked out different aspects of
collective worship gradually aiming toward establishing peace and harmony
within the community.8 5 Bach person at the Ark works according to their capabilities
and receives as per their needs.9 In
that way none of the community members kept away from the stream of social as
well as economic activities duly planned by the community. It will even enhance
the self-esteem of the contributor and performer which often paves a path of
continuous ascent towards individual refinement in acts and conducts. Such a
mechanism of collective progress is the real beauty of life based on peace and
nonviolence. The Ark can also be described as a community movement aimed toward
accomplishing the common good.10
Wants and Needs
What we demand is obviously a state allowing ourselves to expose
greed up to the extreme and make our wants a voluminous one. But, our needs are
the specifications of our life process that we surpass on a daily basis. We can
limit our wants by regulating our greed and by establishing a subtle control
upon our demands. Here our willpower can help us a lot. Ultimately will power
is the master regulator of our deeds and greed.11
We can even minimize our needs by making our life process a simple
one. Regarding this aspect, Dr. J. C. Kumarappa12 pointed
out about the prevailing confusion that often strikes the minds of people
regarding the standard of living and standard of life. Standardisation of any
life process depends upon the type of habitat and not on the type of
self-ascribed choice. We take food as per the basic requirements of our body
and not to fulfil the ever-increasing greed of bodily pleasure. Kumarappa looks
upon the lifestyle of Mahatma Gandhi as an example of simple living and that of
any city dweller as an example of a complicated lifestyle. Achieving the goal
of simplicity in life should be an ideal pursued by any individual looking for
an alternative lifestyle.
The community of Ark emphasized on the necessity of manual labour,
fulfilment of basic needs, simple living, embracing voluntary simplicity in
daily life, adequate participation of people by consensus decision making and
collective worship through community prayers. It is not only an aspect of the
collective life, but also a part of their aspirations in bringing out certain
common resolutions which pave the way for the welfare of the community.
A True Cultivator
The ultimate goal of a human being can be aptly defined as the
right kind of knowledge that is housed in the conscious mind. It may lead the
person towards defining his/her role in society and also it may lead towards
withdrawing from society after a definite interval of time. What to do and how
is obviously an individual affair. The gift of community living is the feeling
of the omnipresence of the divine almighty with all its guidance and
surveillance. The goal of life should not be a fixed one. Shantidas moved on
from far-off places in search of the ideal social and economic order that
brings the entire stream of the social and economic practices of a community
towards the attainment of a permanence impregnated with peace, nonviolence and
harmony. After the meeting with Gandhi, moving up to the heights of Himalayas,
he assimilated the message of the divine Almighty and started a feeling of the
spark of progress and ascent within himself. It ensured the birth of the
Community of Ark in particular and an ideal way of leading a community for
collective progress in general. It also convinced him ‘that sustainability lies
only in the progress of the people through collective efforts. Not only that,
Shantidas conducted a number of nonviolent struggles for conveying the message
of peace and nonviolence he received from Gandhi on different issues.14
Lanza Del Vasto, the founder of the Community of Ark in France, is
a true cultivator of materializing the dream of establishing peaceful community
living principles in a real context. It has accommodated Gandhian principles of
community living through accommodating implementation of work-based daily
living, linking people with manual work, offering the equal opportunity of
progress to all, creating a scope of development for all community members,
removing hatred and inequality from the community, fulfilling basic needs of
community members and involving people in community worship on a daily basis.
These are some of the important activities of the aspirants of the Community of
Ark. It helped the aspirants to lead a peaceful life and undertake initiatives
that enable one to experience the omnipresence of the divine. Lanza del Vasto
rightly imbibed the philosophy of peace and nonviolence and prepared the
practical aspects of community living and later on practiced the same by
himself and other fellow associates of the Community of Ark.15
Lanza even considered agriculture as the base of his economy of
peace having subtle liberty upon the access to resources and basic amenities.
This was exhibited in the community living based on the twin principles of
truth and nonviolence. Satyagraha16 was
a way of life for Lanza del Vasto like Gandhi. To a greater extent, he tried to
put into practice the entire framework of an economy of peace based on a
Satyagraha way of life. Community living is aimed at accommodating the welfare
of all the members in which none should feel oneself deprived or disadvantaged.
One can fit oneself in the entire stream of social as well as economic
activities as per the capabilities and skills duly possessed by the individual,
The highest order of community living is a state in which none are left behind
to develop feelings of aloofness in any aspect of work and work is seen as a
medium of strongest interpersonal bonding17 at
the community level.
A Stride towards Internal
Peace
Peace and prosperity that are exhibited in real-life practices are
of certain vitality and can sustain for a limited time in the life process. But
the peaceful state of mind duly followed by the attainment of true knowledge
can sustain for a longer time. It is capable enough in cultivating some noble
standards of community living which in turn results in making the everlasting
impact of peace and prosperity in the fellow community. It can even guide the
entire group towards adopting community worship for aspiring collective
progress.
The affinity of people towards the attainment of collective
progress exhibits a higher state of consciousness that can easily accommodate
the aspirations of all the individuals leading the community life. During the
practice of community worship, a state of mind comes that helps us in
withdrawing our senses from external stimulations and helps us in passing
across the feelings of internal spiritual power. At this juncture, we feel the
presence of the divine within ourselves. That almighty guides us, ultimately,
to trace out the goal of our life from the ever-sustaining turmoil that
prevails in the natural world.
The people who join the Community of Ark consider their goal of
life as establishing peace and nonviolence or leading a life on the basis of
Gandhian principles18 which would ultimately change the entire world for leading a
peaceful community living impregnated with prosperity, courage, willpower and
skill acquisition. An ideal social as well as economic order of living aimed
finally towards bringing all people at the base of a core competence that
enables them to accept community-level productive works and they become capable
enough in sharing community-level activities with eternal happiness of mind.
These kinds of practices bring them close to feel the aspirations of fellow
workers and they can refine their skills and competence through certain
participatory interactive phases of experience-based learning.
Wholeness
lf we aspire for any solution to a problem, our minds often start
moving here and there restlessly in search of immediate solutions to any
prevailing problem. Gandhi maintained his confidence to such an extent that he
has given more importance to constructive works than to the freedom struggle.
Dr. J. C. Kumarappa19, a Gandhian economist, jotted down all the aspirations of Mahatma
for reviving rural industries and planning for involving rural youths in the
process of productivity. Kumarappa was optimistic in the achievement of success
through the planned revival of the rural industries. Similarly, Lanza brought
the concept of involving the maximum number of people in the production system
and implemented the same in the Community of Ark. It sets aside a great example
of sustainable economic activities having enough scope of Nature Nurture and
community-based productivity mechanism. He was not waiting for any response
from the regional government or from any other community because of his
adequate faith upon the principles duly planned in accordance with the ideals
of Mahatma.
Winning the Heart of the
Opponent
Response to any violence or oppressive acts should not be
expressed through violence or oppression. It cannot cultivate our aspiration of
sustaining a peaceful community living or to resolve community-level conflicts.
It can give birth to another violence of some greater degree and of greater
extent. Killing cannot resolve the spread of violence.20 Holding
the real situation and worshipping truth can ascertain the aspiration of people
letting them to accept the progress of other fellow partners of the community.
Anger and hatred duly cultivated in the human mind for a long time can bring a
halt to the system by plotting some substantial blow upon progress and
prosperity. Players can play a game with better enthusiasm only in the presence
of a strong opponent. Here in the phases of community living such situations
often come that seek the implementation of some collective decision regarding
supporting or opposing certain acts and conducts.
A broader spectrum of the implements of a community living on the
bases of principles of peace and nonviolence is awaiting sanctions of various
economic houses and power-seeker organizations. It came up with certain
collective verdicts of imposing sanctions upon smaller segments of the world
where gambling between commitments and implements is in Progress since the
birth of the United Nations. The Sustainable Development Goals of United
Nations21 coined various aspects of implementation in its resolutions.
Resolutions are to be adopted by the member nations for bringing forth the
opportunity of development for all. First and the foremost threat this Goal
should face will be in the form of power gambling initiated by Nations22 and
communities seeking Nuclear Power. It is also an example of the diverting
science and technology toward Mechanizing warfare. If any joint concern appears
for tackling the threat of terrorism and violence, then there should be
unanimity amongst implementing agencies for ascribing the Guarantee of peace
and justice to common people living in the world.
Cross Border Terrorism23 is
another aspect of set back towards achieving Sustainable Development Goals
because of the lack of any direct control upon people working as masterminds in
the kind of oppression. Because of the strategic location, India is facing such
problems since independence. The knowledge base of people involved in such
conduct is not ready to move across the process of dialogue and peaceful
resolutions. Diffusion of such terrorism is possible only when any peaceful
resolution fits in the minds of terror-seeking people and they give up their
hatred.
A Spin between dos and
don’ts
Highly Nuclear powered nations like USA and Russia came under the
process of the STARTtreaty for agreeing upon the further reduction in their
power potentials duly aimed towards destruction. Such kind of initiatives will
be welcomed to initiate an effort of establishing peace and harmony in a
broader spectrum. There are other instruments of tackling the terrorism and
brute forces of the world through imposing a series of sanctions duly resolved
with the concern of member nations. If the START24 (reduction
and limitations of Strategic Nuclear Arms)25 stops
in the middle without highlighting adequate success in bringing disarmament in
reality, then all brute forces again entangle with the shelter of some of the
nations or of any specified community. A proper touch of development, access to
resources and opportunity to work can diffuse the prevalence of the tension of
terrorism and violence throughout the world. Human apprehensions always imply
priority upon self-ascribed wants and never upon collective needs. It is
another aspect responsible for the prevalence of interpersonal conflicts and
unrest.
What do communities do during the prevalence of any tension or
unrest? Whom do the communities approach during the phases of turmoil? What are
the actions that we often depend upon states to consider for? Up to what extent
does the judiciary and law protect us from external threats and oppression and
safeguard our aspirations? The answer is only one. If we compete in exercising
our effort to impart ourselves in the decision-making and law-making process,
then Statehood and Nationhood will suffice in protecting our aspirations and
safeguarding our development initiatives. We know that one can kill an
individual, but killing any community is not the subject of violence,
oppression, terrorism or brute force. The community of Ark has set aside such
an example of an empowered people exercising their duties and rights with great
vigil, willpower and enthusiasm. It is possible through the path of empowerment
preached as well as practiced by Mahatma and also implemented in France with
great courage by Lanza del Vasto through the Community of Ark. The name
Shantidas given by Mahatma for Lanza del Vasto is perfectly fitting to reflect
his aspirations and willpower.
Notes and References
- May
there be peace in the heavens, peace in the atmosphere, peace on the
earth, Let there be coolness in the water, healing in the herbs and peace
radiating from the trees. Let there be harmony in the planets and in the
stars, and perfection in eternal knowledge. May everything in the universe
be at peace. Let peace pervade everywhere, at all times. May | experience
that peace within my own heart. - Yajur Veda (36.17)
Let us not concord with our own people, and concord with people who are strangers to us. Celestial Twins, create between us and the strangers a unity of hearts. May we unite in our minds, unite in our purposes, and not fight against the heavenly spirit within us. Let not the battle-cry rise amidst many slain, nor the arrows of the war-god fall with the break of day. —Yajur Veda (7.52) - “O
Lord! Thou art our Father and Mother, Thou art the only refuge of all, as
Thou art the bestower of everything for our survival. We bow our heads to
seek Thy blessings. -Rig Veda 8.98.11
Blessed are the eyes that cast the affectionate glances at others. The Vedas teach us that all are our friends, none is our enemy. Love begets love and hatred breeds poison and contempt. Atharva Veda 19.15.6
The Ten characteristics of a person who upholds Dharma are: Patience, Forgiveness, Subjugation of Senses, Maintenance of Purity, Sensual Discipline, Acquisition of Knowledge and Wisdom, Abstinence from stealing, truthfulness and emotional and sensual discipline. If all human beings follow these commandments of Vedic Dharma there will surely be complete peace and harmony in the world. All that sustains the life of all the creatures on Earth is Dharma. Essence of Dharma is Humanity Manurbhava— Rig Veda 10.53.6) and Nobility Aryatva — Rig Veda 9.63.5 - The
term Vedanta stands for the end of Veda, the holy scriptures of Vedic
Period of Indian History that describes the Philosophy, beliefs, rituals
and cultural practices of Vedic People. An elaborated source that reflects
the Philosophy in particular.
- Refer
the book titled Patanjal Yoga Pradeep written by Pathanjali.
- Yama
represents a series of ethical rules to be followed by a person aspiring
for a yoga based life. Nonviolence, Truth, Non-Stealing, Chastity,
worshipping the almighty and the virtue of non-possessiveness,
non-grasping or non-greediness are the aspects of the Yama duly reflected
in the Ashtanga Yoga Philosophy.
Refer G. K Devanand, Teaching of Yoga, APH Publishing, p. 45. Yama is a “moral restraint" or rule for living virtuously. Ten yamas are codified in numerous scriptures, including the Hatha Yoga Pradeepika compiled by Yogi Swatmarama, while Patanjali lists five yamas an five niyamas (disciplines) in the Yoga Sutra. - The
Sanskrit Theory of Ahimsa says, “Ahimsa Pratishthayam Tatsannidhow
Vairatyagah.” The theory obtained from the Patanjayogapradeep compiled by
Patanjali.
- Lanza
del Vasto (1901- 1981) was an Italian aristocrat deeply concerned about
this violence. Gandhi gave Lanza a new name Shantidas, “Servant of Peace.”
He was a philosopher, poet, artist, catholic and nonviolent activist. He
worked for ecological activism, nonviolence, spiritual advancement and
collective progress in Europe. During his stay at Sevagram Ashram with
Mahatma Gandhi he had observed the essence of peace and nonviolence in
daily life. Bearing such noble thought impregnated with the beauty of Home
Rule, he formed the Community of Ark in France. Return to the Source was
his best compilation that reflected the Vision he imbibed in his
intellect. His original name was Giuseppe Giovanni Luigi Maria Enrico
Lanza di Trabia-Branciforte.
For details see Make Straight the Way of the Lord: An Anthology of the pores Writings of Lanza del Vasto, Knopf, New York, 1974. - See
Lanza del Vasto, Return to the Source, (Schocken:New York, 1972.) It
includes an account of Shantidas’s stay with Gandhi.
- See
Peace Magazine, June July 1990, p. 16
- Community
living of the Ark reflects the moral and ethical principles similar to
that projected by Mahatma Gandhi in Hind Swaraj.
- Dr.
J. C. Kumarappa, was a leading Gandhian Economist.
Refer his classic work Economy of Permanence; Sarva Seva Sangh Prakashan, Rajghat, Varanasi, 1984, p 208 - Dr.
J. C. Kumarappa, a well-known Gandhian Economist, (Joseph Chelladurai
Kumarappa) was born on 4 January 1892 in Tanjore, present-day Tamil Nadu,
into a Christian family.
Refer Solomon Victus, Jesus and mother economy (New Delhi: ISPCK, 2007)
See also V. M. Govindhu and D. Malghan, ‘Building a creative freedom: J. C. Kumarappa and his economic philosophy’ September 2005. - Community
of Ark is the place where people put forth their aspirations in decision
making and executing the same in all instances of daily life. Refer Make
Straight the Way of the Lord: An Anthology of the Philosophical Writings
of Lanza del Vasto, Knopf, New York, 1974. See also Warriors of Peace:
Writings on the Technique of Nonviolence, by Lanza de Vasto, (Knopf :New
York, 1974).
- Some
of the nonviolent struggles led by Shantidas were as follows: 1.Protest
against torture during Algerian War (1957). 2. Fasted for 40 days in Rome
during the Second Vatican Council asking people to say no to war (1963).
3. Supported farmers of Larzac Plateau against the extension of a military
base (1972) 4.Demonstrated against constructing a Fast Breeder Reactor at
Creys- Malville (France - 1976).
- See
Lanza del Vasto, Return to the Source, New York: Schocken, 1972. Includes
an account of Shantidas’s stay with Gandhi.
- Satyagraha
(the force that is generated through the adherence of truth).
Refer What is Satyagraha? - Each
person at the Ark works according to ability and receives according to
need. No money is used within the community, and no Companion individually
owns money—though money is available for such needs as medical treatment
and transportation. The Companions also do not own individual property,
except for personal items such as clothes and books. There is no economic
basis at the Ark for placing one person above another. Refer Mark Shepard,
The Community of the Ark: A Visit with Lanza del Vasto, His Fellow Disciples
of Mahatma Gandhi, and Their Utopian Community in France (20th Anniversary
Edition). (Friday Harbor, Washington: Simple Productions, 2011). A
personal account of author’s visit to the community.
- Lanza
del Vasto, Warriors of Peace: Writings on the Technique of Nonviolence,
(New York: Knopf, 1974).
- Associates
of Mahatma Gandhi: an article on life and works of Dr. J.C. Kumarappa.
- Refer Interpersonal
Conflict by
Thomas Weber
- On
September 25th 2015, countries adopted a set of goals to end poverty,
protect the planet, and ensure prosperity for all as part of a new sustainable
development agenda. Each goal has specific targets
to be achieved over the next 15 years.
- The
United States, Russia, the UK, France, China, North Korea, India,
Pakistan, and Israel all control some nuclear weaponry. Russia and the US
share 93 per cent of all nuclear warheads, but they have been asked to
reduce the number of weapons they have under the new START treaty (Treaty
on Measures for the Further Reduction and Limitation of Strategic
Offensive Arms).
See: The nine countries that have nuclear weapons - Cross Border
Terrorism
- 24.
The Ploughshares Fund, a global security foundation, estimates there are
more than 15,000 nuclear weapons around the world; the U.S. and Russia
possess 93 percent of them. The former Cold War foes keep nearly 2,000
nuclear weapons at the ready for immediate launch against each other,
according to the Nuclear Threat Initiative.
- Nine
countries together possess around 15,000 nuclear weapons. The United States
and Russia maintain roughly 1,800 of their nuclear weapons on high-alert
status — ready to be launched within minutes of a warning.
See: Which countries have nuclear weapons?
