The ABC's: B is for (Radical) Benevolence
Just Try Not To Be A Jerk
In many spiritual traditions, there is a practice in which a selected scriptural passage becomes the theme for the week. At Radical Spirituality, we do the same thing, but in a radical way.
Each Sunday, I offer The ABC’s of Radical Spirituality, a single, simple word distilled from the common principles of all the world’s faith and wisdom teachings that serves as the exploration for the week. They are the roots of Radical Spirituality. And because I am that person, the words are in alphabetical order. We start with A and go to Z.
It’s a simple practice to get to the roots of what matters on our spiritual path. The best part is that you will get out of it what you put into it. If you just keep the word on a sticky-note on your computer, it will still work it’s magic. But to dig deeper, delve in, dive in, and see what you find.
B is for (Radical) Benevolence
Benevolence is the characteristic element of humanity – Confucius
According to the Miriam-Webster dictionary, Benevolence is marked by the desire for the well-being of self and others and the willingness to extend that desire actively. The Latin roots Bene or “good,” and velle, “to wish,” mean wishing others well, wanting the happiness of others, or good will. When good will becomes action, it shows up as kindness, charity, mercy, affirmation, patience, forgiveness, humaneness, warmth, friendliness, compassion, ordinary decency, fair play, generosity, and love for self and all beings.
All traditions stress Benevolence and it could be summed up simply as “Be Kind.” But Benevolence doesn’t come from the outside; it starts from the inside. Benevolence is our innate, normal state of being when we are not under perceived stress or threat. When we feel safe, good about ourselves, and about our situation, we humans are naturally kind. But even when we don’t feel those things, we strive to offer our goodwill to ourselves, others, and the world around us: we try not to be jerks.
This week, we focus our attention on Benevolence. How can we be a little kinder in every moment?
Deeper Roots
Every tradition talks about the qualities of Benevolence – good will, kindness, compassion, mercy, charity – as being the highest of virtues. These are the qualities and behaviors that make living among other beings and the world at large tolerable for everyone; without them, the world is a mean, dark, dangerous, ugly place. In fact, it is only through acts of Benevolence that human beings have survived.
In one way or another, in every tradition, we are asked to cultivate our capacity for Benevolence. These are also qualities attributed to the Divine itself, whether as all-merciful, beneficent, compassionate, loving, generous, or kind. When we say, “God is good,” we mean God is benevolent (even if it doesn’t always appear that way). Moreover, all traditions teach us that every being is Divine by nature, and thus, not only are we capable of acting as benevolently as the Divine does, but when we see the Divine in others, as well as ourselves, we will want to treat them with good will, too.
When we say, “God is good,” we mean God is benevolent (even if it doesn’t always appear that way).
Christianity, Judaism, and Islam all hold the qualities of love, mercy, charity, forgiveness, compassion, kindness, and the Golden Rule to be fundamental and non-negotiable. The Torah, the Talmud, the Bible, the Qur’an, the Hadith, and other texts give us countless instructions, details, and examples as to how that is to be accomplished. In myriad ways, we are instructed and required to behave with Benevolence – goodwill and kindness – towards others.
In the Hindu and Jain traditions, Benevolence is best described as Ahimsa, or non-harm, and is one of the highest virtues. While it most often appears in precepts as “Do not kill,” the principle of ahimsa extends far beyond avoiding causing physical harm. Through our words, thoughts, and actions, we can kill hopes, dreams, ideals, beliefs, and people’s spirits, not just their physical beings. It’s also not limited to people. Plants, animals, our planet…anything whatsoever can be harmed. Ahimsa, or Benevolence, then, is non-injury in mind, speech, and action in any way towards any being.
Compassion, as Benevolence, is central to Buddhism. After all, the Buddha’s teachings were designed to free beings from suffering, the kindest thing we can do for another. Another specifically Buddhist concept of Benevolence is Metta, a Pali word most often translated as loving-kindness, but also as universal goodwill or loving-friendliness. Many Buddhists and non-Buddhists practice Metta Meditation. It’s a simple practice in which we offer loving kindness or immeasurable friendliness first to ourselves, then to others, then to all beings everywhere.
For Daoists, compassion is considered one of the Three Virtues, but the highest form of Benevolence (Ren) is to allow all beings to be as they naturally are, without trying to make them be a certain way. As expressed in the Daode Jing, the Dao has an inherent goodness and is benevolent without sympathy, sentimentality, or external morality by non-preferentially “nourishing life.” Thus humans, in following the Dao, should practice benevolently nourishing life by supporting and allowing the natural processes of people and things to be as they are without interference.
Indigenous traditions hold all of life with reverence and see all beings – human, plant, animal, and spirit – as members of one big, interconnected family. In practice, that means all beings are treated as kin, with kindness, compassion, and goodwill. It is often said in these traditions, “What is done to one is done to all.” For example, the African word Ubuntu means “I am what I am because you are who you are.” The practice of ubuntu means that interconnectedness requires extending Benevolence to all others.
Contemporary psychology also emphasizes qualities of Benevolence for mental health; if we are not able to treat ourselves with loving kindness, we will be unable to treat others that way, and vice versa. Moreover, without kindness, we are likely to feel unsafe and thus will act from stress and threat. Psychologists and neurologists have noted that compassion and forgiveness help us move through trauma, and performing acts of kindness for others does wonders for our own well-being, both physiologically and emotionally. We simply feel better about ourselves and the world around us when we treat others with kindness.
Radical Benevolence, then, is the conscious act of viewing and treating ourselves, others, and the world around us with goodwill, even if we don’t feel like it.
Be kind whenever possible. It’s always possible. – His Holiness The 14th Dalai Lama
Reflection Questions
What does Benevolence mean to me?
Why is Benevolence important to me?
What prevents me from being benevolent?
What do I do to cultivate my ability to be kind?
Practice
Notice the Benevolence in the world around you. Notice that the world is perfectly tuned to support life – air, sunshine, food – and your life. Notice the “Random Acts of Kindness” you receive everyday. Consider that even if it doesn’t always look that way, the world offers kindness everywhere.
Radical Thought
Baruch Spinoza, a Jewish philosopher, once said, “Peace is not an absence of war, it is a virtue, a state of mind, a disposition for benevolence, confidence, justice.” If we meet anger, righteousness, ill will, and injustice with more anger, righteousness, ill will, and injustice, are we not adding to the lack of kindness in the world? Is that a “disposition for benevolence” or justice? Will it help us achieve a kinder, more peaceful world? Is wishing good will only to those who agree with us the same as wishing good will to all?