RELATION BETWEEN EXISTENTIAL HARMONY AND SOCIAL HARMONY

(1)

Horizons of Holistic Education P ISSN : 2349-8S II

Vol-I, November 2014, pp.114-123 e ISSN : 2349-913.1

RELATION BETWEEN EXISTENTIAL HARMONY AND SOCIAL

HARMONY

Surendra Pathak

*

Profesor (lnd Head, Department of CVMS - Value Education Email: [email protected]

Received: 27 September 2014 Accepted: 18 October 2014

ABSTRACT

Many individuals and organizations have been working hanlfor recognizing inherent system qf nature and global harmony. Howevel; it is necessary to improve the methods, explore new recognitions, {lnd find effective and alternative ways, in order to achieve sign~flcant success. Evelyone has the responsibility and obligation to contribute to the solution of the problem q{

cO/~flict. Ultimately, the jitture ofOllr planet is in the hands ofeveryone. Infact, we must continue to desire and explore the possibility to live with the harmony and continuous peace & happiness. Keywords: Existential Harmony, Social Harmony, Peace

:;: Authorfor correspondence

EXISTENTIAL HARMONY: PERENNIAL & ORDERLY PRESENCE IN EVERYWHERE

Existential Hannony means inherent harmony in Nature and Existence (what ever exist), which is a perennial and orderly presence in the whole Exist ence. Existence is Co-existence. Each unit is self organized within itself (Niyam, niyantran, santulan

sahit nishchit aacharan ke sath) and fulfils its har monious relationship with aU whole/larger order. Every unit in the existence is harmoniously ordered

and in a definite system i.e. existentially harmoni ous. There is no inherent and perennial conflict within the matter/unit. Nothing exists in isolation; every

thing is related to everything else. There is an inher ent harmony (order) and balance in existence. Ev erything in nature is complementary and mutually enriching each other.

Philosopher and propounder of Madhyastha Darshan Sah-astitva-vad (existence-rooted human centric studies) A. Nagraj elucidates the existential order (Existence as coexistence) as an alternative to instability-uncel1ainty based matter centric Ma terialism/Science and mystic centric Idealism. He says 'Existence is in the form of coexistence' (Nagraj ;2012,7) [1] as units (anant prakuti) submerged in absolute (zero) energy/space/consciousness (Satta).

[I] ~

m

w-~:Brn if ~~ ~~it~if

t

I Brn ~~fc!:im~

#

if ~ ~

t

,

~ ~ ~::r

m

<vf -qrffi, ~Brn ~

t

I ~ ~l1i ~ ~ ~~"3::r ~'TURT ~

m

(2)

115 PATIIAK: RELATION BElWEENEXISTENTIALHARMONY AND SOCIAL HARMONY

....,.--..,~,.,._ i... with distinction of absolute and relative.

_~ ~nized and understood in the form of ab

. -... nergy (zero-energy) and relative-energy.

.~nergy is relative (among units of Nature) and

Ie-energy is eternal-present as omnipresence

~ ~ 'iveSpirit)" (Nagraj; 2012, 14). Hefurrher

"Consciousness (absolute energy) is Omnipres

e. Consciousness is permeating and transpar

. .md it is a non-activity (devoid of pulse or pres

l. Consciousness does not prove to be a unit

_ e [ its being all pervasive (endlesslboundary

I. Consciousness does not prove to be the root

- of cosmic-order. Coexistence (units sub

merged in absolute energy) alone is the root-cause

. osmic-order (existential harmony)"(Nagraj;

_ 12. 70).

Since long time, Human-beings have remained

.1 , ware about the source of energy required for

:ontinuous activity of atoms and its particles; phi

lo -ophy of coexistence explains that absolute-en

ergy (zero energy) is everywhere known as 'all per

\-asive energy'. It is found everywhere homoge

neously. There is no activity which is devoid of (likt)

and without (mukt) Omnipresence Space/Con

sciousness. Space itself is absolute-energy, Space

itself is Omnipotence" (Nagraj; 2012,16). 'The state

(reality) of non-activity is known as Space, and

knowledge while not doing any activity or while not

being an activity is the basis and source-of-inspira

tion/source of entire activities. Therefore knowl

edge (Gyan) {I} and Space/absolute energy prove

to be one and the same - and it is only from being

situated in it, inspiration for activity always remains

available. There is no unit which is devoid of or

liberated from this zero energy" (Nagraj; 2012, 70) .

Because of the presence this absolute zero energy

each unit is self-organized within itself (niyam,

niyantran, santulan sahit nishchit aacharan ke sath)

and fulfils its harmonious relationship with all other

THESE ORDERS ARE MUTUAL FULFILLING AND

CYCLIC IN NATURE

{I} "tJ:.1"fTRT'iI, 11RCf ~ ~, ( 2011 ) "~

em

3fj'l1cf "Cfi"R1" if .m::R:; 00 ~"BT 3fj'l1cf if 31A ~Cfil"tUT ~; ~if ~

fif;<:nii mfllJ(l" 3ffi f.l<:ifuf

(3)

116 HORIZONS OF HOLISTIC EDUCATION..., NOVEMBER 2014

units/orders. Vedas say that "Everything is essen mony with mutual fulfillment. One only needs to

tially consciousness (Chenasampanna), plllity and understand existence and align oneself with it. B~

joy (Anand)" (Shankara). And, "the Universal Laws understanding these internal activi ties/ phenomenon

are laws of truth, (Edgar; 1993) truth is knowledge and processes of manifestation in nature, human

(Gyan). being can survive & flourish easily. All the three or

HARMONIOUS CO-RELATIONSHIP ders i.e. (matelial-minerals, plants, animal orders)

AMONG NATURAL FOUR ORDERS are fulfilling their relationship with human being. Sub

Human centric philosophy 'Madhayastha sequently Human being must organize their life style

Darshan Sahastitvavad' [2] elucidates Coexistence, to fulfill other three orders so that civilization can

i.e. existential! natural order among material-min move towards this path. Harmony in the individual

eral order (padarthavastha), plants order and harmony in human-human relationships (from

(pranavastha) & animal order (jivavastha). The re family to world family) is only possible by under

lationships among the material-mineral order, cells/ standing the relationship between humans and the

plants order and animal orders are mutually fulfilling rest of Nature/Cosmos.

and mutually el1liching and this process is cyclic The Emth planet is an important part of the whole

(avartansheel){ II} in nature as shown diagram-I. cosmos. It is essentially governed by the Laws of Right understanding between Human being Nature and its functions in a harmonious manner. It

(gyanavastha) and Nature will be necessary to fulfill serves as the most important natural resource for

the relationship with all these orders. Ultimate de the survi val of a number of material bodies. On the

sire of human being is also to live in the harmony Earth planet, there are billions of objects, compris

with rest of the nature/cosmos /existence. It means ing human being, flora and fauna, the atmosphere.

that no one has to create the harmony; it is already hydrosphere and geo-sphere, which are interdepen

available, it exists in the form of co-existential har dent, interconnected and interrelated in a harmoni

[2] 11~ ~, w-~-crr-e:

:

3i1~1(\cn<:'l ~ ~ ~ ~ ~ ~fcffi;:r W1" ~\Ql -qtq-n *" 3i]BR - W1" ~

3if.:ji:j'CI;:f1I.:1I11~~*" 3i]BR -W1"~,~, 3iur<:Rfuft/~~w.fW'l'qm*"~i(-~£3lI13iWm1T, 3'1 f·H'CI1.:I 11 I

~ ~1 f\1CflClI~ *" 3i]BR ~ ~

m-n

if ~. qiT ~"I1RT I~fcrcf;(;q if w-~ ~ ~ ~l1RCf ~fcffi;:r

W1"*"3fjBR~Wn:, ~am~~, ~f.r1:rq~m-mT Slf\1qlf~I1%I~~ ~ {lflll.:lf8Cfl

~ ~ ~mn:Rcf;-~ ~ ~ 0!1T'1Cfl"-~if 31fcJ~c@:rR ~ I

{1I }C!:. ~, "B11T~..-rlF1CflClI< ( ), '1WR~ ~

m

3iICld'wnC1111

%,

l1RCf ~ ~ ~ ~ ~qiT ~

if

00

~ ~qiT ~ ~

wR

3m 3iIClct<wnC1 m~ ~ I~ ~CfiT m~JUT, ?J{Ul ~ ~ ~~, ~it~

<RTir

~I ~ 'fClT~~ii, ~¥9 '1ft Wf~ ~en:

f>RRt

~~

mm

'g',~ ~ ~en:"B11T"ff.'\ en: ~ ~Gf>l

~ ~ ~ ~fcfi-m ~ ~11BIT if Wfo&

mill

~ ~qiT f1:rffift ~ I~ ~3RGiI qiT -qfct

t

cw; 'ifr ~ ~ ~t:mft

(4)

117

,

P<\THAK: RELATIONBElWEEN EXISTENfIALHARMONY ANDSOCIALHARMONY

lential order. This Order has its own intrin

\ . \\hich regulate its functioning, articulating

_al . chemical, biological, and ecological as

'\\'ell as human activities. In order to live in .

ny with Nature, human being must recognize

. reo pect its intrinsic laws and its vital cycles. In

~h u System, all the objects, being and non-being ll ive within their limits as determined by the

fNature.

An 'body who digresses with the Laws ofNa

1- bound to impinge upon the rights of others

' onsequently disturb the system harmony.

fore, it is iJTational and inunoral to recognize

m kind of extraordinary privileges for human be

I ~ at the cost of several other bodies/units of the

Earth planet. Human

beings

have to understand their

mial obligations and functions in coherence with

: e larger interest of existence. The human exist

~n~e has to function and sustain itself within this

). tern. Accordingly, we need to create political,

'onomic, and educational institutions in consonance

\ ith the spirit of the laws of existential harmony.

We can conclude here that (Universal) Existen

tial Hatmony (1l1) is the supreme potential ofall natu

ral balance & control. The purpose of acti vities of

nature is to attain harmony. Ifone throws a stone

into a pond it would disturb the hannony ofthe pond

by creating ripples but after some time ripples flow

out and back until harmony is restored, it is the same

in natural patterns. This means disharmoniouslcon

flicting action/activities in nanlre are temporary and

transient and this existential harmony is perpetual

and perennial as shown in the diagram II.

NATURAL PATTERS INDICATE INHER

ENT EXISTENTIAL HARMONY AND DEFI

NITENESS

In modem scientific studies ofthe Patterns in na

ture, visible regularities offorms are found in the

natural world this supports the logic of perpetual

and perennial Existential Harmony. These patterns

recur in ditIerent contexts and can sometimes are

modeled mathematically. Natural patterns include

symmetries, trees, spirals, meanders, waves, foams,

arrays, cracks and stripes.(Stevens; 1974) Early

Greek philosophers Plato, Pythagoras and

Empedocles studied pattern; attempting to explain

order in nature. The modem understanding of vis

i ble patterns developed gradually over ti me. "The

long-sought "grand theory of everything" must be

gin where there is no beginning and end where there

is no ending: patterns which repeat themselves in

nature and which give rise to infinite symmeuy. Similat·

patterns are repeated from the micro-atomic/quan

tum to the macro-atomic/galaxy, from snail shells to

spiral galaxies. There is no reason to suspect these

patterns end with individual galaxies. Thus, do not

stop with individual Galaxies, but characterize, col

lectively, all Galaxies, and the Cosmos. Patterns re

peat and this is the key for understanding the ulti

mate nature of the universe." (Rhawn; 2011) we can

reach in the conclusion that this order and harmony

transit/percolates/ penetrates and innately presences

from microcosm to macrocosm, as show in diagram

n.

(5)

-- -- - - -

-118 HORIZONS OF HOLISTIC EDUCATION . .., NOVEMBER 2014

&JstenUaJ

HMmonr-

Mlcrocoam to lltacrocosm

Donald L. Hamilton, in his work 'The Nature of

Universal Space' explains that "The 'Laws ofNa

ture' contain all the physical laws in the universe.

They are inseparable and invariant - all intertwined

and working in pelfect harmony. Each law has its

specific duties. They create and guide the matter

and energy of the universe." (Donald; 1999). He

further says the "Laws of Nature" are the Founda

tion of the Universe Without these "Laws" the Uni

(6)

119 P.\TIIAK: RELATION BETWEENEml'ENTIALHARMONYANDSOCIALHARMONY

"or-~<,'"' ill nature, 2(02) is an enthusia<;tic and clear

o.md manages to explain "symbiosis that ex

~;... ru·'''Pn the ba<.;ic scientific principles involved

aJ phenomena and their mathematical de

n". He presents the various phenomena at

~t

o

... t levels of description, from the fundamental

'ef (If estimation or the effects of scale, to more

- li nted concepts, such as the connection be

n the Fibonacci sequence and the branching

of trees. It means that nature has its own

matics and hannonious rhythms.

] tradition of wisdom speaks of the existence

u h universal laws. At first sight, each wisdom

iuon seems to describe the details of these un

. ing ordering patterns in a different way. This is

urprising when we real ize that evelY attempt to

ribe something so vast and all-encompassing

ill always be different to some degree and in a

nse incomplete. Moreover, the different universal

_\\ . do not operate in isolation from each other,

ut . imultaneously and intertwined, like parts of a

",i.=antic dynamic network. Consequently, it is ef

'ectively not possible to totally separate one from

:... e other and every attempt to describe this dynamics

a whole, in the form of the operation of a number

of universal principles, will be done from each indi

idual perspective or orientation. We may compare

Ihe differences in the descriptions of these patterns

with the attempts of the blind people to describe

the elephant in the Sufi

story

(Marja; 2(07).

It is definitely not possible for colours, patterns

and the symmetry in the patterns ofliving beings to

..

have been created through such a mechanism. This

is a very obvious fact. Although he is the founder of

the theory, Darwin himself had to confess that the

imaginary mechanism of natural selection could not

be the cause of such an order. Also, 1. Hawkes

questions the meaninglessness of natural selection

in his article "Nine Tantalizing Mysteries of Nature",

published in New York Times magazine by stating

that he has difficulty in believing that the dazzling

beauty in birds, fish, flowers, etc. came about by

natural selection. Beyond that, he asks the question

whether human consciousness can be the product

of such a mechanism. In his article, finally, he con

cludes that the human mind that produced the bless

ings of civilization, and the creative imagination that

immOltalized those such as Socrates, Leonardo da

Vinci, Shakespeare, Newton and Einstein cannot

be the gift of the law of thejungle called the "struggle

for survival" to us (Hawkes; 1957). Cemal Yildirim

(1989) states this fact although he is an evolutionist

himself: "It is far from being convincing to attribute

this order in living things, which seems to have a

particular purpose, to chance or coincidence".

EVERYTHING IS INTERCONNECTED

&

HARMONIOUS

Marja de Vries while explaining Underlying

organizing principles in book 'The Whole Elephant'

(2007) explained that "Everything is revealed as a

vast interconnected whole, permeated by the same

patterns. This marvelous order in the universe is

(7)

••

120 HORIZONS OF HOLISTIC EDUCATION..., NOVENffiER 2014

..

'order' and 'decoration' as well as 'universe'. The common golden thread of Universal Truth woven through all the wisdom traditions is therefore also about an understanding of these underlying, ordering

principles ofthe universe, by which the universe organizes itself and keeps itself in balance. These ordering principles are patterns that operate at all levels of reality that is to say not only at the physical level of the visible world around us. but also at all the levels of non-physical reality. Because these are

the same ordering principles operating at all levels, these Omni applicable patterns are known as universal principles or universal laws." This shows that these universal laws are the main calise of the

harmonious patterns and symmetries in all natural phenomena and processes.

In his autographical note Einstein shows the faith in some (inherent) law exists to predict the events in the atom, the craving for universal h::mllony (meaning orderliness established by laws) of the macrocosm must be predicated upon a similar harmony within the microcosm of the atom. FUither, the harmony of the two cosmos must be joined in a grand harmonious scheme for the entire uni verse. He was convinced that it is "logically possible to establish such rigorous laws that they demand uniquely detelmined constants, whose numeIical values could not be changed without destroying the theory,"

(Einstein, Autographical Notes, 63).

SOCIAL HARMONY

Social harmony is about maintaining a level of equilibrium in economic terms in civil society. The

natural tensions that exist within any plural human collective are ameliorated through cross cultural un derstanding, respecting, and maintaining a level of balance in the power relations, resources, function ing and capacities between potentially conflicting groups, whether these be based on broadly eco nomic, political, social, racial and religious or cul tural distinctions.

COMPONENTS OF SOCIAL HARMONY

The six essential components of the concept of social harmony are "democracy and rule of law," "fairness and justice," "honesty and friendly affection," "vitality," "stability and orderliness," and

"harmonious co-existence of man and nature." According to Hu (Ziomkowski; 2(05), "democracy and rule of law" means a substantial realization of a socialist democracy and governing of the country according to law; "fairness and justice" implies reconciliation of the interests and relations of all concerned parties, under which people's internal and other social conflicts are properly settled, and social equity and justice are implemented; "honesty and friendly affection" means mutual help in society, honesty and trust, equality, and friendly and harmonious relations; "vitality" is that ideas,

(8)

..

PATH~: REL\1l0NBETWEENEXISfENTIALHARMONYAt"IDSOCIALHARMONY 121

__ ...u1 onclude that various Research studies

_,\ trends indicate that there is orderliness in

\ er e/cosmos, i.e. Existential Harmony.

n~ is continuity of balance in the four

,lon-stages of Nature - i.e. Material-matter

,Prank -order, Animal-order, and Knowledge/

'.HT1'''ln·f\rder. Every unit in Nature is orderly within

".md is effortful for maintaining the harmony in

'c orderliness. All existing non-living and living

are self-controlled and balanced by natural

. \\hich indicate certain inherent order. A

-

;m

nt of researchers and scholars are striving to

r , > ognize this inherent synergy in universal

nomenon that is order in atoms, cells, organ

_ [e m, chemical & physical activities, and human ~ [i\'ities and so on. Having understood the

-nportance of this inherent orderliness in existence,

~Jpracticing this, struggle of human being with

_ \'ironment, eco-system and internal conflicts could

<,ubsided and an ever lasting peace and haIIDony

_ uld prevail on this planet.

The Earth as a unit of existence is a harmonious

) stem which is also the source of all manmade

rders. It is an inseparable, interdependent and

mren'elated harmonious system comprising human eings, nature, the atmosphere, hydrosphere, and

=oeo-sphere. This system has definite intrinsic laws

that regulate its functioning, articulating the physical,

hemical, biological and ecological elements in a

manner that makes harmony possible. To live in

bmmony with nature, we must recognize and respect

the intrinsic laws of nature and its vital cycles and its

cyclicity (avartansheel i.e .. mutual fulfilling &

mutual prosperity in nature). In an interdependent

and interrelated co-existential system like the planet

Earth, In order to recognize and to live in sense of

coexistence, balance and harmony, it is necessary

to clearly recognize the responsibility and

accountability of humans toward nature. Survival of

humanity can only sustain & exist within this system

therefore humans need to create institutional systems

of social, political, economic, education and

constitutional on the basis of this innate existential

harmony/natural order. This will help humanity to

escape from wars, killings, and pains, and enjoy a

happy life. Historically, in spite of differences,

humans have always been reluctant to live in disorder

and glorify the chaos/conflict, wars, and no nation

has ever claimed to be the enemy of peace, harmony

and coexistence. Thus, we can say that all nations

states are naturally peace-loving. Mankind's quest

for peace and harmony has never stopped by the

any generations. To destruct world peace and natural

harmony is a crime against human desire of peaceful

co-existence. Explorations and researches for

achieving peace and harmony have been prevailing

throughout the civilization and academics.

The Big question then arises whether human

beings are instinctively violent by nature or ah\ a

keen for peace? Ifwe see some doctrine 'uch

lithe idea that humans are peaceable by narure anu

corrupted by modern institutions- rop

frequently in the writing of public inteUe r

(9)

122 HORIZONS OF HOLISTIC EDUCATION..•, NOVEMBER 2014

but an invention", Stephen Jay Gould (2003) is a

paleontologist and evolutionary biologist on the

faculties of Harvard and New York University argues

"Homo sapiens is not an evil or destmctive species", _

and UNESCO (Paris, July 1950, The Race

Question) Quotes that "biological studies lend

support to the ethic of universal brotherhood; for

man is born with drives toward co-operation, and

unless these drives are satisfied, men and nations

alike fall ill. Man is born a social being who can

reach his fullest development only through interaction

with his fellows. The denial at any point of this social

bond between men and man brings with it is

integration. In this sense, every man is his brother's

keeper. For every man is a piece of the continent, a

part of the main, because he is involved in mankind"

which support that humanity is always peace loving.

Also some historians opine that war is written by

the winners and warriors to further their agendas.

There is so much misconception surrounding the

academic community and many people have

assumed and accepted without any fact or proof

that peace & harmony is impossible to

achieve. However , it is not written in any ancient

scriptures, most of the modern writings or in any

present legal/constitutional documents that humans

must never attempt to achieve peace & harmony

on earth. It is a self-imposed mental barrier based

on poor and biased research, unproven assumptions

or beliefs. How can we retard our ability to think

and reason, which hinders our natural ability to solve

any problem.Solutions are possible or waiting to

be discovered by those who are not restricted by

self-imposed mental barriers and are free to believe.

REFERENCE

Basis for Ayurvedic Philosophy, http://www.

ayushmedica.comlbasis. php

Birgit, Heya (1990). Ayurveda, the Indian Art of

natural Medicine & Life extension

Healing arts press, p. 34

Cemal, Yildirim, Evraim, Kurami & Bagenzlik

(1989). The Theory of Evolution and

Biogotry, Bilgi Yayinevi, p. 108.

Cowell, E. B. & Gough, A. E. (2001). The Sarva

Darsana-Samgraha or Review of the

Different Systems of Hindu Philosophy:

Trubner's Oriental Series, Taylor &

Francis, p. 222.

Donald L. Hamilton, The Nature of Universal

Space, A New Cosmology for the 21st

Century! 1999

Edgar Cayce (1877-1945), Quotation in Bruce

McArthur, Your Life: Understanding the

Universal Laws, 1993, p.l19.

Einstein, "Autographical Notes" For Extended

discussion on harmony in Einstein's

Connection of the universe, p. 63.

Ervin, Laszlo (2004). Cosmic Vision, The Dawn

of the Integral Theory of Everything.

Gary E. Schwartz (2006). Intelligent Evolution,

in Shift., 11 (June-Aug), 10-14.

Hawkes, 1. (1957). Nine Tentalizing Mysteries of

Nature, New York Times Magazine, 33.

(10)

PATIlAK: RELAHONBET\VEENEXISTEl'ITIALHARt"IOl'll'ANDSOClALHARMOl'lry 123

JIltsic, Soulld and Word, Volume II, Part

I: The Mysticism of Sound, Chapter III

Harmony http://wahiduddin.net/mv2/I1/

IL3.htm.

:-: : :jreQe (2004). Panikkar (2001:350-351)

remarks: "Ztais the ultimate foundation of

everything; it is "the supreme", although

this is not to be understood in a static

sense. It is the expression of the

primordial dynamism that is inherent in

everything. p. 215

::-...:.I1eshvari, 3171 .

\~-1r.ia. de Vries (2007). The Whole Elephant

published in Dutch as 'De Hele Olifant

in Bee/d' by Ankh-Hermes by, Deventer,

The Netherlands , translation by Veronica

Verkaik.

'\agr<u A., Samadhnatmak Bhotikvad, p.7

'\Jgraj A., Manav vyavhar Darshan (mathaysth

darshan-part 1), Pub. By lASE Deemed

university, Rajasthan (2012) p. 14.

E)id., p.70

Ibid., p. 16

Ibid., p. 70

Rhawn, Joseph (20 11). Infinity, Patterned

Symmetry, Pythagoras, and the Black

Hole at the Edge of the Universe,

Journal of Cosmology, 13, In

pressGoumalofcosmology.com)

Satya Prakash Choudhary, The hidden orders

of life: An introduction to the ancient

Indian world-view, http://www.

karmicrhythms.comlk2.htm

Sekhar, A. C. (2003) . Microcosm ol1d

Macrocosm, http://w\\'w.cincinnatitemple

.comlarticles.htm!.

Shankara- Viveka-Chuda-mani (Hindu mystic-9th

century),

Sharma, P. V. (2008). Charak Samhita, Volume

4, Pub:Chaukhambha Orientalia.

Stevens, Peter. Patterns in Nature, 1974. p. 3

Yajurveda, 224.

Ziomkowski, Robert (2005). Microcosm and

Macrocosm, New Dictionary of the

History of Ideas http://www.

encyclopedia.com/docl 1 G2 -3424300477

.htrnl