Chapter 7

Forgiveness

“If men only understood All the emptiness and acting Of the sleeping and the waking Of the souls they judge so blindly, Of the hearts they pierce so unkindly, They, with gentler words and feeling, Would apply the balm of healing-If they only understood.” “Kindness, nobler ever than revenge.”

-Shakespeare.

The remembering of injuries is spiritual darkness; the fostering of resentment is spiritual suicide. To resort to the spirit and practice of forgiveness is the beginning of enlightenment; it is also the beginning of peace and happiness. There is no rest for him who broods over slights and injuries and wrongs; no quiet repose of mind for him who feels that he has been unjustly treated, and who schemes how best to act for the discomfiture of his enemy.

How can happiness dwell in a heart that is so disturbed by ill-will? Do birds resort to a burning bush wherein to build and sing? Neither can happiness inhabit in that breast that is aflame with burning thoughts of resentment. Nor can wisdom come and dwell where such folly resides.

Revenge seems sweet only to the mind that is unacquainted with the spirit of forgiveness; but when the sweetness of forgiveness is tasted then the extreme bitterness of revenge is known. Revenge seems to lead to happiness to those who are involved in the darkness of passion; but when the violence of passion is abandoned, and the mildness of forgiveness is restored to, then it is seen that revenge leads to suffering.

Revenge is a virus which eats into the very vitals of the mind, and poisons the entire spiritual being. Resentment is a mental fever which burns up the wholesome energies of the mind, and “taking offence” is a form of moral sickness which saps the healthy flow of kindliness and good-will, and from which men and women should seek to be delivered. The unforgiving and resentful spirit is a source of great suffering and sorrow, and he who harbours and encourages it, who does not overcome and abandon it, forfeits much blessedness, and does not obtain any measure of true enlightenment. To be hard-hearted is to suffer, is to be deprived of light and comfort; to be tender-hearted is to be serenely glad, is to receive light and be well comforted. It will seem strange to many to be told that the hard-hearted and unfrogiving suffer most; yet it is profoundly true, for not only do they, by the law of attraction, draw to themselves the revengeful passions in other people, but their hardness of heart itself is a continual source of suffering. Every time a man hardens his heart against a fellow-being he inflicts upon himself five kinds of suffering - namely, the suffering of loss of love; the suffering of lost communion and fellowship; the suffering of a troubled and confused mind; the suffering of wounded passion or pride; and the suffering of punishment inflicted by others. Every act of unforgiveness entails upon the doer of that act these five sufferings; whereas every act of forgiveness brings to the doer five kinds of blessedness - the blessedness of love; the blessedness of increased communion and fellowship; the blessedness of a calm and peaceful mind; the blessedness of passion stilled and pride overcome; and the blessedness and kindness and good-will bestowed by others.

Numbers of people are today suffering the fiery torments of an unforgiving spirit, and only when they make an effort to overcome that spirit can they know what a cruel and exacting taskmaster they are serving. Only those who have abandoned the service of such a master for that of the nobler master of forgiveness can realise and know how grievous a service is the one, how sweet the other.

Let a man contemplate the strife of the world: how individuals and communities, neighbours and nations, live in continual retaliations towards each other; let him realise the heartaches, the bitter tears, the grievous partings and misunderstandings - yea, even the blood-shed and woe which spring from that strife - and, thus realising, he will never again yield to ignoble thoughts of resentment, never again take offence at the actions of others, never again live in unforgiveness towards any being.

“Have good-will

To all that lives, letting unkindness die

And greed and wrath; so that your lives be made

Like soft airs passing by.”

When a man abandons retaliation for forgiveness he passes from darkness to light. So dark and ignorant is unforgiveness that no being who is at all wise or enlightened could descend to it; but its darkness is not understood and known until it is left behind, and the better and nobler course of conduct is sought and practised. Man is blinded and deluded only by his own dark and sinful tendencies; and the giving up of all unforgiveness means the giving up of pride and certain forms of passion, the abandonment of the deeply-rooted idea of the importance of one-self and of the necessity for protecting and defending that self; and when that is done the higher life, greater wisdom, and pure enlightenment, which pride and passion completely obscured, are revealed in all their light and beauty.

Then there are petty offences, little spites and passing slights, which, while of a less serious nature than deep-seated hatreds and revenges, dwarf the character and cramp the soul. They are due to the sin of self and self-importance and thrive on vanity. Whosoever is blinded and deluded by vanity will continually see something in the actions and the attitudes of others towards him at which to take offence, and the more there is of vanity the more greatly will the imaginary slight or wrong be exagerrated. Moreover, to live in the frequent indulgence of petty resentments increase the spirit of hatred, and leads gradually downward to greater darkness, suffering, and self-delusion. Don’t take offence or allow your feelings to be hurt, which means - get rid of pride and vanity. Don’t give occasion for offence or hurt the feelings of others, which means - be gently considerate, forgiving, and charitable towards all.

The giving up - the total uprooting - of vanity and pride is a great task; but it is a blessed task, and it can be accomplished by constant practice in non-resentment and by meditating upon one’s thoughts and actions so as to understand and purify them; and the spirit of forgiveness is perfected in one in the measure that pride and vanity are overcome and abandoned.

The not-taking-offence and the not-giving-offence go together. When a man ceases to resent the actions of others he is already acting kindly towards them, considering them before himself or his own defence.Such a man will be gently in what he says and does, will arouse love and kindness in others, and not stir them up to ill-will and strife. He will also be free from all fear concerning the actions of others towards him, for he who hurts none fears none. But the unforgiving man, he who is eager to “pay back” some real or imaginary slight or injury, will not be considerate towards others, for he considers himself first, and is continually making enemies; he also loves in the fear of others, thinking that that they are trying to do towards him as he is doing towards them. He who contrives the hurt of others fears others.

That is a beautiful story of Prince Dhirgayu which was told by an ancient Indian teacher to his disciples in order to impress them with the truth of the ublime percept that “hatred ceases not by hatred at any time; hatred ceases by not-hatred.” The story is as follows:- Brahmadatta, a powerful king of Benares, made war upon Dirgheti, the king of Kosala, in order to annex his kingdom, which was much smaller than his own. Dirgheti, seeing that it was impossible for him to resist the greater power of bramhadatta, fled, and left his kingdom in his enemy’s hands. For some time he wandered from place to place in disguise, and at last settled down with his queen in an artisan’s cottage; and the queen gave birth to a son, whom they called Dirghayu.

Now, King Brahmadatta was anxious to dsicover the hiding-place of Dirgheti, in order to put to death the conquered king, for he thought, “Seeing that I have deprived him of his kingdom he may someday treacherously kill me If I do not kill him.”

But many years passed away, and Dirgheti devoted himself to the education of his son,. who by dilligent application, became learned and skillful and wise.

And after a time Dirgheti’s secret became known, and he, fearing that brahmadat-ta would discover him and slay all three, and thinking more of the life of his son than his own, sent away the prince. Soon after the exile king fell into the hands of Brahmadatta, and was, along with his queen, executed.

Now Brahmadatta thought: I have got rid of Dirgheti and his queen, but thier son , Prince Dirghayu, lives, and he will be sure to contrive some means of effecting my assassination; yet he is unknown to any, and I have no means of discovering him.” So the king lived in great fear and continual distress of mind.

Soon after the execution of his parents, Dirghayu, under an assumed name, sought employment in the king’s stables, and was engaged by the master of elephants.

Dirghayu quickly endeared himself to all, and his superior abilities came at last under the notice of the king, who had the young man brought before him, and was so charmed with him that he employed him in his own castle, and he proved to be so able and diligent that the king shortly placed him in a position of great trust under himself.

one day the king went on a long hunting expedtion, and became seperated from his retinue, Dirghayu alone remaining with him. And the king, being fatigued with his exertions, lay down, and slept with his head in Dirghayu’s lap.

Then Dirghayu thought: This king has greatly wronged me. He robbed my father of his kingdom, and slew my parents, and he is now entirely in my power.” And he drew his sword, thinking to slay Brahmadatta. But, remembering how his father had taught him never to seek revenge but to forgive to the uttermost, he sheathed his sword.

At last the king awoke out of a disturbed sleep, and the youth inquired of him why he looked so frightened. “My sleep”, said the king “is always restless, for I frequently dream that I am in the power of young Dirghayu and that he is alone to slay me. While lying here I again dreamed that with greater vividness than ever before and it has filled me with dread and terror.

Then the youth, drawing his sword, said: “I am Prince Dirghayu, and you are in my power: the time of vengeance has arrived.”

Then the king fell upon his knees and begged Dirghayu to spare his life. And Dirghayu said: “It is you, O King! who must spare my life. For many years you have wished to find me in order that you might kill me; and , now that you have found me, let me beg of you to grant me my life.”

And there and then did Brahmadatta and Dirghayu grant each other life, took hands, and solemnly vowed never to harm each other. And so overcome was the king by the noble and forgiving spirit of Dirghayu that he gave him his daughter in marriage, and restored to him his father’s kingdom.

Thus hatred ceases by not-hatred- by forgiveness, which is very beautiful, and is sweeter and more effective than revenge. It is the beginning of love, of that divine love that does not seek its own; and he who practises it, who perfects himself in it, comes at last to realise that blessed state wherein the torments of pride and vanity and hatred and retaliation are forever dispelled, and good-will and peace are unchanging and unlimited. In that state of calm, silent bliss, even forgiveness passes away, and is no longer needed, for he who has reached it sees no evil to resent but only ignorance and delusion on which to have compassion, and forgiveness is only needed so long as there is any tendency to resent, retaliate, and take offence. Equal love towards all is the perfect law, the perfect state in which all lesser states find their completion. Forgiveness is one of the doorways in the faultless temple of Love Divine.