note: new material in bold, dated November 23, 2006

The phrase “do no harm” is a motto or slogan, a way to convey an approach (“thoughtful consideration”) in a simple to remember phrase.

What attracts me to “do no harm” (in addition to my preference for the simple) is that it requires mindfulness and intention, that it has an obvious, unavoidable, and practical aspect that guides one’s actions which makes the world more pleasant, and that when it is rigorously examined offers profound insight into the nature of the world and self.  I believe contemplation on “do no harm” leads one to an understanding of the inter-relatedness of all things, which leads one to an understanding of the impermanence of things and self, and which will inevitably lead one to the non-dual nature of reality.

What will one do when one is free from seeking?  Enjoy life while . . . doing no harm.

“Do no harm” is not a new idea.  It is certainly expressed in many philosophic, religious, and spiritual traditions; so, “do no harm” is not the exclusive property of any tradition, nor is it apart from traditions.  I like that too.

I am attracted to “do no harm” because it may be understood by children as well as adults, by the simple-minded as well as the intelligent, by non-believers as well as believers, and by the ignorant as well as the enlightened.

I am attracted to “do no harm” because it may be understood in an ordinary way and still it expresses a significant, yet simple moral imperative; but it also has infinite depths to understand and manifest.

Some contend that “do no harm” needs further explanation and specification, but what is needed is for people to do no harm.  If you contend that without further explanation and specification people will not know how to do no harm, I will respond that we know what suffering is, so we simply need to refrain from acts which cause suffering.

“Do no harm” does not provide ready-made answers, but requires mindfulness and consideration.  Mindfulness is awareness and attention.  Consideration is understanding and empathy, wisdom and compassion.  In some measure, our answers demonstrate the intensity of our mindfulness and the depth and breadth of our consideration.

There is no specific behavior that I can name, because any action, in and of itself, may or may not be consistent depending on one’s present understanding and the circumstances of the moment; i.e., it is the relationship of understanding and action.

And because we do not know the understanding another has or the circumstances they face, we do not advocate specific “do’s and don’ts”.  We are advocating the each of us acts in accordance with our understanding to cause the least suffering to all.

It was asked, what does “harm” mean and from what “levels / viewpoints”?  Harm may be understood as unnecessary suffering and operates at all levels where suffering seems to exist.

“Do no harm” works at all levels, because where there are levels, there is suffering, and where there is suffering “do no harm” works.

“Do no harm” does not work where there are no “levels”, but no thing works there!

Here is “how” I think the message “do no harm” works:  Our effort is to promote the message “do no harm” so that people will see it, read it, and think about it.  Meanwhile, we continue to act as we do in the world, mostly without a thought of “do no harm.”  But situations will occur when the thought “do no harm” will arise and because of exposure to the message that thought will arise more often and people will take a moment of “thoughtful consideration” before acting and that “thoughtful consideration” will influence their action.  That is the benefit.

Here is an overview how contemplation on “do no harm” works for me and may work for others who are so inclined:  I begin by examining harm and asking what is harm.  I understand harm as the suffering I cause.  This leads me to ask what is suffering.  Broadly, suffering is any sense or notion of discomfort or discontent.  It also leads me to ask what are the causes and conditions necessary for suffering to arise.  So I examine the nature of causes and conditions in order to understand how suffering arises and how I cause or create conditions for suffering to arise.  As I examine the causes and conditions of suffering and harm, I see that harm arises due to attachments which arise due to ignorance.  As I reflect on causes and conditions, I see that all things are inter-related, dependent on one another.  I see that all things are impermanent, arising with conditions and passing away.  As I realize this, my attachment to things (and concepts, even slogans) is released or at least relaxed.  I also realize that I am dependent on conditions and that I am impermanent.  This also relaxes the hold of things.  And I see that others have the same nature.  In fact, we share this very nature with the universe.  Now I understand that the harm I cause is my suffering, so I am motivated to lessen the suffering in the world by minimizing the harm I cause.

It was asked, what is “suffering”?  If you have experienced suffering, than you know what it means and I mean just that.  If you haven’t experienced suffering, then I cannot define or describe it for you.

It was asked, what is “unnecessary suffering”?  Unnecessary suffering is suffering that is avoidable and does not lead to liberation.  Necessary suffering is suffering that is unavoidable and deemed necessary.  As a simple example, a doctor will amputate a gangrenous limb to save a patient.

As a practice “do no harm” requires “thoughtful consideration”; i.e., attention, understanding and empathy (or mindfulness, wisdom and compassion).

It is impossible to do no harm, not perfectly.  But that is not what is required.  To require perfection and then surrender because it is not possible is simply to find an easy escape and excuse oneself.  What is required is that we practice “thoughtful consideration” and do the best that we are presently able to do.

And there is no “perfect” response to satisfy “do no harm.”  This is always the case and our actions and even our inaction will inevitably cause some harm.  We cannot know the consequences of our actions (or inaction) in their fullest.  “Do no harm” challenges us to exercise “thoughtful consideration”, which requires us to apply mindfulness, wisdom and compassion to the process of determining the best possible outcome for all concerned.

Some argue that “It’s not true in all circumstances.”  I would respond that it’s not true (perfect) in any circumstance; all circumstances involve choices that at some level are between a lesser harm(s) and a greater harm.

Some suggest that “Do no harm” is the one-sided application of “mercy” (as opposed to “justice”), but that is not my understanding.  For me, “do no harm” is the exercise of mindfulness, wisdom and compassion in our lives.

 “Do no harm” is not, as some have suggested, a call “for good men to do nothing,” certainly not for inaction in the presence of a great harm, nor an expectation to forgo self-defense and the defense of innocents.  Its meaning is “thoughtful consideration”, so that each of us must bear the burden of determining the proper response to a given situation.

Others believe “do no harm” merely leaves the world no worse than it is, while I believe that faithfully following the precept would eliminate harms by preventing their occurrence and hence improve the world.

Some say that “we are not evolved enough” to do no harm.  But we are evolved enough to practice “do no harm,” even if we cannot perfectly implement “do no harm.”

Some think that “do no harm” is too “philosophical” and not of value to those suffering.  But it is through the exercise of mindfulness, wisdom and compassion that one may best act to lessen the suffering experienced and I believe that is practical.

Finally, it has been said by some that “‘do no harm’ is a pathetically low standard to aspire to.”  I think it is an incredibly challenging standard to realize.  It requires constant vigilance, profound understanding, and great empathy.  Few of us come close to the mark!

STOP!  It’s easy to dismiss this as not worthy of your attention because it seems so simple.  You are wrong on two accounts:  1) It only seems simple to understand at first look, but examine it more carefully and you will see that it challenges you to fully understand it; and, 2) It only seems easy to do at first look, but in truth, you want to quickly dismiss it because you sense the challenge in living it.

The question is:  Have you in the past experienced suffering, such as a tooth ache or the prick of a thorn (physical), sadness at a loss or anger at a slight (emotional), or confusion or uncertainty (mental)?  Or do you now experience suffering?  Or do you think you may experience suffering in the future, perhaps during the dying process?  If you answered “No” to all those questions, then you do not know suffering and “do no harm” is meaningless to you.  If, however, you answered “Yes” to even one of the questions, then you know what suffering is.

If you know what suffering is, then you can imagine another’s suffering.  And if you can imagine another’s suffering, then you can act accordingly.

Why?  Because if one understands that we are all inter-related, then we understand that all suffering is equally mine.

I believe “Do no harm” is as powerful as any teaching, but is accessible to all and even if it is not perfectly understood, perfectly expressed and perfectly manifested, nevertheless it creates conditions for a more hospitable world.

“Do no harm” is a way among other noble ways, ways which promote life and awareness.  If one is realized, it is the natural way; if one is not realized, it is a way to realization.  Either way, the world is more hospitable.

“Do no harm.”  Take it personally!

For most of us, for most of the hours of the day, the thought “Do no harm” does not arise.  That does not mean that we are doing no harm, but that we have yet to develop the sensitivity based on understanding and empathy to know.  But when the thought “Do no harm” arises, we must respond; we must respond at home, at work, and in the community; we must respond when we are alone and when we are with others.

Our goal is to be one of the conditions that cause this intention to arise in our awareness.  Our hope is that others will join us in this effort.

The success or failure of this movement is not measured by tragedies or tragedies averted, but by a change of heart/mind – and it has already succeeded by touching me!