Being a Good Human Being

Baba Ji often reminds us of the importance of being a good human being, which, he explains, is what it means to be human. We need to understand the importance of this and why we should take the necessary steps to ensure that we are being human, and what relevance and significance this has for spirituality.

To realize this, we need to understand what it means to be human. We are aware of the distinction between humans and animals at a physiological level. However, the fundamental difference between the species is that human beings are gifted with the capacity to think, to discern, discriminate and choose how to act or behave – knowing that their actions have consequences. Since animals generally act on instinct, they react without thinking and, unlike humans, cannot consider the consequences of their actions.

Another subtle but important distinction is that human thinking and actions are influenced by sanskaras or impressions from our previous lives, among which are the inevitable impressions that are carried from previous animal births. These sanskaras may subconsciously influence our present behaviour. It is therefore essential to be aware of the importance of this sense of discrimination and respond accordingly, so that we do not revert to animal reactions.

Ensuring that our behaviour is always acceptable lies in our perception of what the ideal human being is. If, for example, we say someone is a spiritual person, we may ask what patterns of behaviour we expect from that person, and this will show us what our own conduct should be.

Most likely, we would expect a spiritual person to have all the noble qualities of love, empathy, compassion, humility, selflessness, integrity and forgiveness, to name but a few essential attributes. If we want to be spiritual, we would need to possess these qualities also. An example of such a noble person would be any mystic or spiritual master, and Baba Ji would be our living example. It is therefore important to try and emulate Baba Ji’s behaviour in every way we can.

In effect, the idea is that unless we become a noble human being, we do not qualify to be spiritual or divine. But this notion is not new. The book titled Be Human – Then Divine traces the teachings of great philosophers, like Pythagoras, Socrates, Plato, Aristotle and Hierocles, spanning a period of over a thousand years from about 580 BCE. It is interesting that their teachings, too, focused on being human as a prerequisite to being divine:

And so one must become first human, and then god. The civic virtues make the human being good, while the experiential types of knowledge leading up to divine Virtue make the human a divinity.
_Hierocles

Now, some twenty-six centuries later, nothing has changed. It is still a prerequisite to be truly human if we want to become divine.

On the path of Sant Mat, the first three principles are all about being human and are a necessary prerequisite for the fourth principle, which embraces divinity. Consider the first principle of vegetarianism, and how it relates to being human. Vegetarians eat only plant-based foods that incur the least amount of pain and suffering for other species.

This lifestyle ensures that we respect all forms of life. Viewed from another perspective, we may ask: Can divinity be built on mercilessly killing to momentarily satisfy the palate? Compassion gradually makes us fit to love what the Lord has created and eventually see the Lord within all his creation.

The second step is encompassed within the second principle of Sant Mat, which is remaining in control of our thoughts and actions. If we compromise our ability to think clearly by taking intoxicants like alcohol, narcotic and hallucinatory drugs, we are at risk of committing acts that will retard our progress toward being a virtuous human being. Once we commit these acts, we will bear their consequences, adding to our karma. We need to understand the consequences of our actions and this discrimination sets us apart from other species. Many religions will not allow animal flesh and alcohol to be taken into their man-made temples. So, how much more important is it to not allow these substances to enter the living temple of God, the human body?

Now we come to the most easily compromised part of being human, which is the third principle of Sant Mat – to live a strict moral life in thought, word and deed. The difficulty of complying with this principle does not lie in knowing what is moral or not, but in applying morality to our own life.

Morality may often appear to be subtle because the society in which we live violates laws with seemingly no consequences, such as paying bribes to avoid fines or evade the legal process. Paying a bribe is an easy, quick and convenient method of avoiding the legal outcome, which is a further criminal offence with its own consequences. Only a person with a strong ethical conviction will not compromise his values and principles and will do the right thing.

Another example of morality, where many may not appreciate the consequences of their actions, is sex outside marriage. The masters place considerable significance on this aspect of morality as a prerequisite to being both human and then divine. Intuitively, we know what is right and wrong, but strong desires and personal weakness may put us at risk of compromising this principle. Other aspects of morality like honesty, not stealing and lying, loyalty, fairness, non violence, etc. are all relatively easy to understand and abide by.

There are many finer aspects to human behaviour that we should keep in mind. They are equally important, although more subtle, and include being compassionate and forgiving, serving others selflessly and being humble and contented. These characteristics are important to imbibe, as they directly affect our humanity and ultimately our divinity.

If we desire spiritual progress, we must work hard to be better humans, which will clean the vessel that we want filled with divinity. We may recall Tulsi Sahib’s shabad “Cleanse the Chamber of Thy Heart,” which emphasizes the importance of having a pure heart in which the Lord can reside. If we want to be filled with the Lord’s grace, we have the responsibility to purify ourselves. The Masters assure us that when our vessel is clean, the Lord will not hesitate to fill it.

We need to increase our receptivity by turning our cup right side up. This simply means attending to our meditation, which is the secret to becoming divine. It is to become receptive to the abundance of infinite grace the Master has bestowed on us.

Meditation is the means by which we can focus our attention on our Beloved and express our love for him. If we love someone, we want to be with them and give them our full attention. Meditation is just that – being with our Master and giving him all our attention. It is the precious time we personally spend with him. When we view meditation from this aspect, it takes on a new dimension and perspective, bringing enjoyment and fulfilment.

It is up to us to live our lives filled with love, compassion, humility and selfless service so that we reflect these qualities in our actions towards others, and thereby emulate our beloved Master.

The Masters bless us with their rare and exquisite gifts, but a gift is only useful once it has been unwrapped. If the Master’s gifts are left forgotten in a closet, we have only ourselves to blame if we never enjoy their benefits and remain spiritual paupers. On the other hand, if we cherish and use these gifts as they are intended, we will be abundantly rewarded with their benefits of love, peace, happiness and joy.

If we aspire to spirituality, it is imperative to live our lives according to the four principles of Sant Mat, so that we may become truly human in order to become divine.