SUFFERING WITHOUT RETALIATION
King then moves on to an uncompromising demand for those who embrace Nonviolence:
A fourth point that characterizes nonviolent resistance is a willingness to accept suffering without retaliation, to accept blows from the opponent without striking back. “Rivers of blood may have to flow before we gain our freedom, but it must be our blood,” Gandhi said to his countrymen. The nonviolent resister is willing to accept violence if necessary, but never to inflict it.{71}
Let me emphasize that King, as well as Gandhi, spoke to the willingness to embrace violence if necessary. This is not a call to seek out or provoke acts of violence against one’s self. In fact, the strategic approach of Nonviolence and Satyagraha is explicit and diligent in sincerely employing negotiation, reconciliation, and other peaceful means before embracing tactics that expose people to violence -- or, as King and Gandhi have said, embracing tactics that create tension to reveal the dynamics of violence already present. It is also important to note that retaliation is not limited to merely physical acts. As addressed earlier, violence includes acts, words, and thoughts. For this reason, King and Gandhi were very measured in how they responded to the violence they endured, very selective about their choice of words as well as taking care to not do anything that encouraged harmful thoughts toward those they were resisting.
This complete abstention from violence is based in spiritual principles that are more practical than some realize. It is a clear choice to choose a greater and more effective strength over a weaker, less efficient force. Firstly, we cannot be violent and non- violent at the same time. And if we shift between these two approaches, we actually undercut the results of the other approach: violence undercuts the results of non-violence and vice versa. So, from a practical perspective, it makes sense to choose one approach and commit unwaveringly to that. Again, from a practical perspective, Gandhi and King choose what they deem to be the more powerful approach. Note the following quotes from Gandhi:
“Only those who realize that there is something in man which is superior to the brute nature in him and that the latter always yields to it, can effectively be Satyagrahis.”{72}
“We have hitherto feared them and their guns in our simplicity. The moment we realize our combined strength, we shall consider it unmanly to fear them and, therefore, ever to think of striking them. Hence am I anxious and impatient to persuade my countrymen to feel non-violent, not out of our weakness but out of our strength.”{73}
The strength of violence is based in the mind and body: mental and physical aggression and force. But, as many spiritual traditions affirm, within the human there is a greater power than these. Although the choice of words may vary across traditions, they point to this same strength which Gandhi refers to as the soul:
“It is a fundamental principle of Satyagraha that the tyrant whom the Satyagrahi seeks to resist has power over his body and material possessions but he can have no power over the soul. The soul can remain unconquered and unconquerable even when the body is imprisoned. The whole science of Satyagraha was born from a knowledge of this fundamental truth.”{74}
King encountered this fundamental truth in the life of Jesus, as well as other Abrahamic prophets and Christian apostles and saints. Throughout the ages, they encountered physical and mental persecution -- sometimes imprisonment and death. Yet this did not impede the soul-based work that continues to shine forth in the scriptures, testimonies, life stories and deeds that not only teach but also empower people to stay the course of righteousness: a course that unfailingly leads to (eventual) victory.
Sometimes, for reasons the mind cannot comprehend, suffering is necessary to transform evil situations and serve goodness. For King, the life of Jesus is an explicit testimony of this. Note how these sentiments are reflected in the words of Jesus:
Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 35For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. 36What good is it for you to gain the whole world, yet forfeit your soul? 37Or what can you give in exchange for your soul?{75}
Can anyone take up a cross, upon which humans were crucified in Jesus’ time, and expect not to suffer? To sacrifice one’s life for Jesus and the gospel, both which direct people to Truth and justice, involves the willingness to suffer -- even to the point of losing one’s earthly life (the body and mind). But such does not involve forfeiture of the soul, which is greater. This path has been treaded by many righteous people, even prophets:
11Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.{76}
Given that people use the term ‘suffering’ in a variety of ways, Gandhi clarifies what he means by it:
Non-violence in its dynamic condition means conscious suffering. It does not mean meek submission to the will of the evil-doer, but it means the pitting of one’s whole soul against the will of the tyrant. Working under this law of our being, it is possible for a single individual to defy the whole might of an unjust empire, to save his honour, his religion, his soul and lay the foundation for that empire’s fall or its regeneration.{77}
In Satyagraha, suffering never entails a compromise of one’s virtues and ethics, rather a courageous upholding of these that willingly endures whatever consequences come as a result. This stand is based primarily in the soul, even if one may bear the consequences of such with the body and mind. But neither is upholding blind: if we find we are in error we must seek correction and make appropriate amends.
Gandhi cautions that we should not be overly idealistic about suffering: “Those who rely upon self-suffering for redress of a grievance cannot afford to rate it higher than it actually is.”{78} Suffering is painful. It may result in great loss. It involves lasting, sometimes life altering or life ending consequences. Sometimes it is excessive and may seem that it is not effective at all, especially in the face of continuing, long-standing injustice. To this, Gandhi states:
“The Satyagrahi on the other hand does not seek to carry out his reform by a system of punishments but by penance, self-purification and suffering. Any resentment of the persecution, therefore, would be an interruption of the course of discipline he has imposed upon himself. It may be a prolonged course, it may even seem to be never-ending. A little bullying or even moral suasion or coercion may appear more expeditious. ... Indeed I have often shown in these pages that Satyagraha is, as a matter of fact and in the long run, the most expeditious course.”{79}
Satyagraha is not a path of quick fixes but lasting transformation. If we are in a rush to affect changes, violence and coercion may seem more appealing: the results may come quicker but usually do not last. How many wars have been fought to address problems that continue even after military “victory?” Or problems of crime that continue after aggressive, sometimes excessive, policing tactics that achieved a temporary reduction in crime? Even in the political realm, where mental force is exuded through words, policies, and allocation of resources: have these non-physical “wars” alleviated long standing social ills such as poverty, social inequalities, various forms of bias and discrimination? Gandhi advocates that we address these challenges through the greater strength of the soul rather than the lesser forces of the mind and body. And where we have sought to address these through Nonviolence and yet these problems continue, we must ask: have we really deepened our own self-purification, morality, and piety to be as efficient and potent as possible in utilizing the strength of the soul?
The Satyagraha approach to suffering often requires lasting patience to realize the fruits of its transformative powers. Those embracing this path should be clear they are willing to endure this. Yet, Gandhi also points out factors to make the bearing of suffering more potent and effective. To this end, he constantly spoke of the importance of piety (moral character), purification, and courage:
The law of sacrifice is uniform throughout the world. To be effective it demands the sacrifice of the bravest and the most spotless.{80}
the Satyagrahi seeks to convert his opponent by sheer force of character and suffering. The purer he is and the more he suffers, the quicker the progress.