A BELOVED COMMUNITY
After establishing the pillars and foundational approach, King turns our attention to cornerstone principles of Nonviolence:
A second basic fact that characterizes nonviolence is that it does not seek to defeat or humiliate the opponent, but to win his friendship and understanding.{48}
This principle is rooted in the pillar of ahimsa, non-harm. Gandhi elaborates:
Then again, because underlying ahimsa is the unity of all life, the error of one cannot but affect all, and hence man cannot be wholly free from himsa. So long as he continues to be a social being, he cannot but participate in the himsa that the very existence of society involves.{49} (bold emphasis mine)
King speaks to this same point of unity in his Letter from Birmingham City Jail:
Moreover, I am cognizant of the interrelatedness of all communities and states. ... Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly.”{50} (emphasis mine)
In the context of this interconnectedness, friendship -- even among opponents -- is more in line with realizing and expanding the benefits of love.
To be clear, Gandhi is explicit that “In the dictionary of the non-violent there is no such word as an external enemy.”{51} Definitions of the word enemy include phrases such as: “a person who hates another,” “who attacks or tries to harm and injure another,” “has hostility toward another” -- all which fall outside the fold of Nonviolence. But rejection of the enemy paradigm does not mean we must agree with or go along with the stance of others, including positions that are unjust. We can be opponents, oppose others, where there are differences -- even if such leads to conflicts. Nonviolence approaches conflicts within morality, civility, and a genuine search for Truth. These become means by which peaceful cooperation and collective growth and maturity can be established or re-established.
To this end, Gandhi urges: “The Satyagrahi whilst he is ever ready for fight must be equally eager for peace. He must welcome any honourable opportunity for peace.”{52} King arrived at the same premise through Christianity, of which one of the main pillars is unceasing forgiveness:
21Then Peter came to Jesus and asked, “
Lord, how many times shall I forgive someone
who sins against me? Up to seven times?”
22Jesus answered, “I tell you, not seven
times, but seventy-seven times [or can be
translated as seventy times seven times].{53}
Jesus implores that we “forgive a brother or sister from your heart.”{54} And King regarded every human being -- despite how unjust and evil one’s actions may be -- as fellow sisters and brothers of God. Even if we have not yet reached this level of spiritual maturity as King did, we can surely look to take a more forgiving attitude toward others instead of one that is punitive and combative.
This call for genuine forgiveness goes beyond a superficial reconciliation in which continuing resentment is hidden. It calls for a complete release of negativity which allows all parties involved to truly be loving sisters and brothers. The one who adheres to Nonviolence lives this complete release even if the other parties involved do not; ever ready to embrace loving relations with others. When necessary, there is nothing wrong with embracing a process of healing and reconciliation to work toward this, which may include making amends and changing social dynamics to prevent a return to harm. To this end, Gandhi saw the importance of fostering understanding among differing parties: “it is my rule, as a Satyagrahi, to understand the viewpoint of the party I propose to deal with, and to try to agree with him as far as may be possible.”{55} The “as far as possible” statement is a clear indication that mutual understanding does not mean compromising core values. In fact, with understanding certain disagreements may remain. But in examining what informs a person’s position -- from that person’s point of view, not my own view or conceptions of one’s view -- parties may find common ground to negotiate points of peaceful cooperation even if disagreements continue.
It can certainly be a great challenge to work toward reconciliation, which Gandhi acknowledges:
“I know that this requires a detached state of mind, and it is a state very difficult to reach. Nevertheless for a Satyagrahi it is absolutely essential. Three-fourths of the miseries and misunderstandings in the world will disappear, if we step into the shoes of our adversaries and understand their standpoint. We will then agree with our adversaries quickly or think of them charitably.”{56}
However difficult it is to work through and overcome misunderstandings, this does not diminish the call of Nonviolence to embrace “any honourable opportunity for peace”{57} and extend forgiveness to even our most brutal opponents. These principles are vital to realizing the goal of Nonviolence, which King addresses:
The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness.{58}
