World Religions and Animals

ANIMAL TREATMENT RELIGIOUS TENANTS

by Ahowan ICrow
Though all religions and cultures do not have specific tenants which uphold a purely Vegan diet; they do uphold ethical, compassionate treatment of our fellow sentient beings, with full recognition all creatures are part of and created by our One Divine Power. For those religions or cultures which do acknowledge partaking of our fellow creatures, they are specific in the treating them with utmost sacredness and with the least amount of pain and/or suffering. All statements and commentary are direct quotings from where they were referenced. The references for further information and reading is listed on the last page.

 

World Animal Religion

Christianity
Official Statements on Animals
Human “dominion” is a call to serve creation as Christ serves us
Although the Bible states that humans have “dominion” over animals and the earth, this statement is not intended as “a license to dominate and exploit,” according to the ELCA. Instead, dominion is correctly understood as an invitation to imitate Christ’s service to us through our service to creation. When we serve “all members of the community of life”—living “within the covenant God makes with every living thing”— then we have grasped what Genesis means when it says we are “created ‘in the image of God.’”
“Humans, in service to God, have special roles on behalf of the whole of creation. Made in the image of God, we are called to care for the earth as God cares for the earth. God’s command to have dominion and subdue the earth is not a license to dominate and exploit. Human dominion (Gen 1:28; Ps 8), a special responsibility, should reflect God’s way of ruling as a shepherd king who takes the form of a servant (Phil 2:7), wearing a crown of thorns.” —from ELCA: Social Statement: Environment: Caring for Creation: Vision, Hope and Justice, I:B Our Place in Creation.
“According to Gen 2:15, our role within creation is to serve and to keep God’s garden, the earth. ‘To serve,’ often translated ‘to till,’ invites us again to envision ourselves as servants, while ‘to keep’ invites us to take care of the earth as God keeps and cares for us (Num 6:24-26).” —from ELCA: Social Statement: Environment: I:B Our Place in Creation.
“…[T]he ELCA articulates an ethic of universal human obligation to serve the flourishing of the created order.” —from ELCA: Social Statement: Genetics: 4:1 The Imperative.
“We are to live within the covenant God makes with every living thing (Gen 9:12-17; Hos 2:18)….We are to love the earth as God loves us.” —from ELCA: Social Statement: Environment: I:B Our Place in Creation.
“All creation, not just humankind, is viewed as ‘very good’ in God’s eyes”
“When the interests of life forms conflict, Christians must discern….ways that respect all”
Our responsibility to care for all creatures forbids “frivolous or abusive” research on animals
The ELCA’s social statements support care and compassion for all God’s creatures. Although the position does not require a cessation of all use of animals in research projects, and even affirms that some forms of research are beneficial to the “community of life,” it does forbid “frivolous or abusive treatment”
of “experimental subjects.”

Islam
Thus while non-human animals are subjected to the needs of humans, the role of humans is not to be an exploiter but a steward. Indeed the Qu’ran states that animals are created for human benefit (“and he has created cattle for you…” Q: 16:5) but also makes clear that all things belong to Allah who has created the earth for all living beings.
“This she-camel of God is a sign to you; so leave her to graze in God’s earth, and let her come to no harm, or you shall be seized with grievous punishment.” (Q 7:73)
Muhammad
Much of this compassion towards animals is seen throughout the haidths reminding Muslims of Muhammad’s interest in non-human animals. The hadiths contain many stories surrounding the care and treatment of animals and the rewards for compassion. One story concerns a man drinking from a well who upon seeing a thirsty dog dips his shoe back into the well and holds it out for the dog to drink. Upon seeing this Muhammads disciples asked if there is a reward for taking care of beasts. To which Muhammad replied: “There are rewards for benefiting every animal having a moist liver”ii [i.e. to all living creatures].
Muhammad enjoined many of his followers to show kindness towards animals and only use them for necessary purposes. In one hadith he is seen reprimanding several of his followers for sitting idly on their camels in the market saying:
“Do not treat the backs of your animals as pulpits, for God Most high has made them subject to you only to convey you to a place which you could not otherwise have reached without much difficulty.”iii
Muhammad forbade hunting for sport and the branding or hitting of animals in the face. However, he did allow the killing of certain animals such as poisonous snakes, mice and scorpions.

Baha’i
The Bahá’í Faith teaches that animals should be treated with kindness, and that this is a matter of great importance. Bahá’u’lláh listed kindness to animals as one of the qualities which must be acquired by anyone searching for God. In other words spiritual development requires that we love and respect all of our fellow creatures human or otherwise.
All of creation is inter-related, and the realisation of the oneness of all life is fundamental to the Bahá’í view. ‘Abdu’l-Bahá the son of Bahá’u’lláh, said:
“Unless ye must, Bruise not the serpent in the dust, How much less wound a man, And if ye can, No ant should ye alarm,
Much less a brother harm.”
The need for mankind to change its attitudes towards animals could hardly be put more strongly than it is in the Bahá’í writings:
“To blessed animals the utmost kindness must be shown, the more the better. Tenderness and lovingkindness are basic principles of God’s heavenly Kingdom. Ye should most carefully bear this matter in mind.”
Measure against this standard the way live animals are transported in inhumane conditions on their way to be killed, or in crates from tropical countries to our pet shops; caught or hunted for pleasure; used in laboratories to test drugs or cosmetics; or bred to be used for status symbol items of clothing.
While animals do not have man’s potential for spiritual development or for conscious destruction, like man they do have senses – sometimes more acute than those of man, as for instance a dog’s sense of hearing or a bird of prey’s sight; they have emotions, such as love, fear, and often highly developed strong social bonds:
“In what concerns the outer senses, such as hearing, sight, taste, smell, touch and even in some interior powers like memory, the animal is more richly endowed than man.”
“It is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature. For in all physical respects, and where the animal spirit is concerned, the selfsame feelings are shared by animal and man … The feelings are one and the same, whether ye inflict pain on man or on beast. There is no difference here whatever. And indeed ye do worse to harm an animal, for man hath a language, he can lodge a complaint, he can cry out and moan; if injured he can have recourse to the authorities and these will protect him from his aggressor. But the hapless beast is mute, able neither to express its hurt nor take its case to the authorities … Therefore it is essential that ye show forth the utmost consideration to the animal, and that ye be even kinder to him than to your fellow man. Train your children from their earliest days to be infinitely tender and loving to animals. If an animal be sick, let them try to heal it, if it be hungry, let them feed it, if thirsty, let them quench its thirst, if weary, let them see that it rests.”
If our children are brought up in this way, there will be an end to cruelty to animals.
Native American
The environmental wisdom and spirituality of North American Indians is legendary.
Animals were respected as equal in rights to humans. Of course they were hunted, but only for food, and the hunter first asked permission of the animal’s spirit. Among the hunter-gatherers the land was owned in common: there was no concept of private property in land, and the idea that it could be bought and sold was repugnant. Many Indians had an appreciation of nature’s beauty as intense as any Romantic poet.
Wisdom derives from way of life, and is as fragile as nature. Many Indians shared their animism, their respect for nature and their attitude to the land with other hunter-gatherers.
Perhaps the most famous of all Indian speeches about the environment is the beautiful speech of Chief Seattle of the Squamish tribe of the Pacific Northwest USA. But alas, Seattle’s “environmental” speech was
written by scriptwriter Ted Perry, in the winter of 1971/72, for a Canadian film on ecology, and attributed to Seattle for aesthetic effect. It is still a brilliant piece of work which distills the essence of many scattered Indian speeches. Those who wish to read Perry’s piece can follow the above link. Also read in full Seattle’s original speech, a moving lament on the passing of the Indian, but with only a fraction of the ecological awareness.
Buddhism
Buddhism has the Five Precepts, which are Do not kill, Do not steal, Do not lie, Do not commit sexual misconduct (usually interpreted to mean acts that break a vow, such as a marriage vow, or acts that are coercive, such as rape or sex with a minor) and Do not use alcohol or other drugs that cause heedlessness (except for legitimate medical reasons).
The traditional understanding of the First Precept, Do not kill, is not restricted to its literal meaning. Peter Harvey, a Buddhist scholar and ethicist at the University of Sunderland in the UK, points out that, “Each precept has a positive counterpart.”1 And American Buddhist scholar at the University of Virginia, and former translator for His Holiness the Dalai Lama, Robert Thurman, tell us that “Not merely not killing, but preserving lives is the first of Buddhism’s commandments.”2
This precept has always been understood by all denominations of Buddhism to apply to all sentient beings. Thich Nhat Hanh, the Vietnamese Zen teacher who is, along with the Dalai Lama, one of the two Buddhist teachers best-known and most-revered in the West, tells us that, “In every country in the world, killing human beings is condemned. The Buddhist precept of non-killing extends even further, to include all living beings.”3 And Nhat Hanh goes on to say, “I am determined not to kill, not to let others kill, and not to support any act of killing in the world . . .”
The key teachings of Buddhism about animals are these: 1) Animals and humans share the same essential nature. We are not a separate class of beings to whom a separate class of ethical rules applies. 2) The highest Buddhist virtue is compassion, which we are to show to all sentient beings at all times. 3) We should do all in our power to avoid causing suffering or death for any sentient being.
As the Buddha said in the Dhammapada, perhaps the most widely known and best loved of all Buddhist scriptures: All beings tremble before danger. All fear death. When you consider this, you will not kill or cause someone else to kill. All beings fear before danger. Life is dear to all. When you consider this, you will not kill or cause someone else to kill.
Tao
The Five Precepts in Taoism (Chinese: 五戒; pinyin: Wǔ Jiè; Cantonese: Ng Gye), constitute the basic code of ethics undertaken mainly by Taoist lay-cultivators. For Taoist monks and nuns, there are more advanced and stricter precepts. These precepts are the same as the Buddhist Five Precepts, however have minor differences to fit in with the Ancient Chinese society.
According to The Ultra Supreme Elder Lord’s Scripture of Precepts, the five basic precepts are:
The first precept: No Murdering;
The second precept: No Stealing;
The third precept: No Sexual Misconduct;
The fourth precept: No False Speech;
The fifth precept: No Taking of Intoxicants.
Their definitions can be found in an excerpt of The Ultra Supreme Elder Lord’s Scripture of Precepts:
“The Elder Lord said: The precept against killing is: All living beings, including all kinds of animals, and those as small as insects, worms, and so forth, are containers of the uncreated energy, thus one should not kill any of them.”
Sikh
Many Sikhs believe that humans and the rest of the world of nature have a great deal in common. God created everything. Therefore, animals are important and valuable. Sikhs do not believe that animals should be worshipped but they should be respected as a part of God’s creation.
The world, like all creation, is a manifestation of God. Every creature in this world, every plant, every form is a manifestation of the Creator. Each is part of God and God is within each element of creation. God is the cause of all and He is the primary connection between all existence.
Sikh Faith Statement 2003
There is a divine spark, a part of God, in every person’s and animal’s soul. Bodies are just ‘clothes’ for the soul. This means that a person’s soul may be reincarnated many times as a human or an animal. Eventually, these souls will be released from the cycle of death and reincarnation and will join God.
Humans are guardians of the world
Human beings are considered the most intelligent form of life on the planet but they are also the ones who are damaging the planet. Many Sikhs believe that this human superiority is being misused. The environment and life in the world are being damaged because humans have dominated nature and have not acted responsibly.
For this reason, Sikhs treat animals with care, respect and compassion. It is the duty of human beings to take care of them and to avoid harming them.

The Sikh Faith Statement, Assisi, 1986 states:
Humans should conduct themselves through life with love, compassion, and justice. Becoming one and being in harmony with God implies that humans endeavour to live in harmony with all of God’s creation.
Sikh Faith Statement Assisi 1986
Jain
Jains believe that the only way to save one’s own soul is to protect every other soul, and so the most central
Jain teaching, and the heart of Jain ethics, is that of ahimsa (non-violence).
In practical terms the biggest part that ahimsa plays in the lives of lay Jains today is in the regulation of their diet.
Mahavira taught that:
there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life
Mahavira
Literally translated, Ahimsa means to be without harm; to be utterly harmless, not only to oneself and others, but to all forms of life, from the largest mammals to the smallest bacteria.
Jains believe that life (which equals soul) is sacred regardless of faith, caste, race, or even species.
Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being.
Jain scripture
In following this discipline Jain monks may be observed treading and sweeping in their temples with the utmost of care so as to avoid accidentally crushing crawling insects, or wearing muslin cloths over their mouths in case they should accidentally swallow a fly.

Judaism
• Jewish law prohibits causing unnecessary suffering to animals • Animals can be used to satisfy legitimate needs, like food and clothing • Pets are permitted, but cannot be physically altered, and may cause complications • Jewish law is compatible with a vegetarian diet, but involves some use of leather
Tza’ar ba’alei chayim (literally means: “the suffering of living creatures”) is the Jewish principle which bans inflicting unnecessary pain on animals. This concept is not clearly enunciated in the written Torah, but was accepted by the Talmud (Bava Metzia 32b) as being a Biblical mandate. It is linked in the Talmud from the Biblical law requiring people to assist in unloading burdens from animals (Exodus 23:5).
Resting on the Sabbath also meant providing rest for the working animals, and people are instructed to feed their animals before they sit down to eat.
At harvest time, the working animals must not be muzzled, so that they can eat of the harvest as they work.
Sports like bullfighting are forbidden by most authorities. Rabbi Ovadia Yosef has characterized bullfighting as “a culture of sinful and cruel people” which is opposed by Torah values.  Most authorities oppose recreational hunting on similar grounds.
All animals must be kept in adequate conditions.
According to the Shulkhan Aruch, “anything that is necessary for medical purposes, or for anything else, is exempt from the prohibition of causing suffering to animals” (Even ha-Ezer 5:14).
Most Jewish authorities allow medical research if it will help people in need, and if the animals do not undergo any unnecessary suffering. Reform Judaism’s Central Conference of American Rabbis, for example, affirms that animal research is permissible if it will save human lives, so long as animals are subjected to little pain and not used in “frivolous” experiments such as cosmetic testing.
Confucians
It must first be acknowledged that Confucius, the reluctant founder-figure who was forever after regarded as the Sage among Sages, left us very little that is useful in this regard. For him, animals seemed not even to be on the map; they did not register on his moral compass. “One cannot herd with birds and beasts. If I am not to be a man among other men, then what am I to be?” (Analects 18:6, trans. Arthur Waley). However, his influential follower Mencius said that kindness or love (ai) should be extended to all things (Mencius 7A:45). This was based on his principle that the “inability to bear the suffering of others” (including animals) is in fact the distinguishing characteristic of the human species. It was also consistent with the greater awareness of and appreciation for the natural world that we see in Mencius.
The Neo-Confucians of the Sung dynasty developed Mencius’ views in terms of the metaphysics of li (principle or order) and ch’i (the psycho-physical substrate of all existing things), claiming that humans constitute “one body” with all things. Nevertheless, this was rarely expressed as specific recommendations for moral action. Wang Yang-ming, in the Ming dynasty, did take it further in saying that the only true knowledge of our non-dualistic relationship with the natural world would be the active love of all things; true knowledge is action. And the Japanese Confucian scholar Kaibara Ekken, in the Tokugawa period, translated this into explicit recommendations against mistreatment of animals and plants, which he construed as “serving Heaven” (from Mencius 7A:1), thus placing humane treatment of animals in a clearly religious context.
Okada Takehiko, the eminent contemporary Japanese Confucian scholar, who readily sees the applicability of the “one body” doctrine to human relationships with animals and the natural world, but is somewhat surprised by the question. This illustrates a feature of the Confucian tradition that we can identify throughout its history: that even though the environmental-friendly principles are clearly present in the texts, they have always been far overshadowed by the traditional focus on the human sphere, even to this day.
Yet, despite this evident and undeniable anthropocentrism, the task of identifying and selecting for special emphasis those ideas and values in the Confucian tradition that can make a positive contribution to environmental ethics and animal rights is not at all difficult. This is because Confucianism is entirely unencumbered by a dualistic metaphysics. On the one hand, ch’i, the substrate of all that exists, comprehends the Western categories of matter, energy, mind and spirit. On the other hand, the natural order (t’ien-li) is also a moral order (tao-li): li in general, or principle/order, is precisely the sum of these two meanings. Thus in Confucian thought there are fewer philosophical problems connected with the first principle of the Earth Charter draft, which acknowledges the inherent value of non-human animals.
Hindu
Hinduism’s leading sampradayas (traditions) regard the ethical treatment of animals as fundamental to the core Hindu belief that the Divine exists in all living beings, both human and non-human, and Vasudhaiva Kutumbakam, the whole world is one family. Animals and plants are not regarded as mere objects for wanton human use and consumption in the Hindu tradition. Rather, they are equally embodied with the existence of the Divine and are fully deserving of respect and human compassion. Therefore, the concept of ahimsa, or nonviolence, which was popularized by Mahatma Gandhi’s passive resistance movement in India, is central to Hindu thought and applies not only to how humans interact with each other, but also to how they interact with all living beings.
In the Hindu epic Mahabharat, Lord Krishna, who chastises his cousin for carelessly chopping down a tree to release pent up anger, states, “Humans should take from this planet only that which is necessary for our survival.” He continues to explain that when societies begin to violate this principle, all of humanity will be forced to face the repercussions because all life, despite differences in intelligence and ability, is interconnected and serves its unique purpose in the world.
Fundamental to Krishna’s explanation is Hinduism’s law of karma, the basic principle of cause and effect that states that an individual’s every action and thought produces an appropriate outcome for her which may be experienced immediately or extended beyond the individual’s current lifespan and into future births.
“He who does not seek to kill, cause pain or tie up living creatures and desires the good of all attains everlasting joy.” (Manu Smriti 5.46 – Vishnu Dharma Sutra 51.69)
Zoroastrian
Classical Zoroastrianism (i.e., from the Sasanian period, 224-751 CE), therefore, divides nonhuman animals into “good” and “evil” species. Good species must be protected at all costs by humans, who are subject to extremely harsh penalties if they abuse them. On the other hand, it is the sacred duty of believers to kill “evil” species (collectively called khrafstar) at every opportunity, since by doing so they are reducing the foot soldiers available to Ahriman in his campaign for advancing evil in the world.5 This dualistic attitude toward the ensemble of animal species renders problematic recent arguments that Zoroastrianism is the “original environmentalist religion” (Foltz & Saadi-nejad, 2007).
The Gathas are only a small part of the Avesta (most of which has been lost in its original form), the remainder being in a slightly different dialect and often devoted to a range of deities other than Ahura Mazda (Ohrmazd), who is the focus of Zoroaster’s hymns. Moreover, the section known as the Vidēvdād (“Laws Keeping away the Demons,” often transcribed as Vendidād ), which contains much material pertaining to the treatment of nonhuman animals
Traditionally it was held that every Zoroastrian household should give food to a dog at least once a day, before feeding humans. The same was true for rituals that included food. This portion, called chom-e shwa (“meal for the dog”) in Zoroastrian Persian and kutrā-no būk (“share for the dog”) in Gujarati, is seen as be
ing destined for departed souls. In other words, the dog is an intermediary between this world and the next (Boyce, 1977, pp. 144-5).
The Laws Keeping away the Demons text mentioned above spells out the kind of severe punishment that was to be inflicted upon those who mistreated beneficent animals.

New Thought (Unitarian Universalist)
We are related to every living creature. Humans and animals are family
Unitarian Universalism’s seventh Principle affirms that all life is interconnected. This religious insight is confirmed by science, says the UUA, which reveals that we are composed of the same organic elements as all life forms and thus are “related to every living creature, both plant and animal.” It is time that we stop seeing ourselves as separate from and dominant over nature, according to the UUA, and start recognizing that we must “preserve and sustain” our family members.
Many religious traditions insist that any affirmation of human-animal kinship would give humanity moral permission to wallow in our basest, most violent instincts. Unitarian Universalism, however, views this fear as unfounded. Embracing our kinship with animals, says the UUA, can help us see that our most noble traits are “deeply rooted…in our nature.” For instance, although some species of great apes (our closest animal cousins) exhibit violent tendencies, others display “kindness and sympathy and altruism.” Both traits run deep within us and it is “our job…to choose wisely which impulses to draw on.” In addition, wild animals can help us recognize what it means to live in harmony with the rhythms of nature. This recognition, in turn, can help us become better stewards of our planetary home. Embracing human-animal kinship, in other words, can help us be more authentically, and compassionately, human.
“At the heart of the impulse we call religious is the desire to lessen suffering and to extend justice and compassion. Increasingly, religious faiths and denominations are considering what this means in relation to nonhuman animals… Unitarian Universalists…are striving to articulate and practice interspecies ethics…[in order to] better honor the interdependent web of life of which we are all a part.”

Reference Material
https://en.wikipedia.org/wiki/Tza’ar_ba’alei_chayim
http://m.humanesociety.org/about/departments/faith/facts/statements/.
http://wwwljewfaq.org/m/animals.htm
http://www.bbc.co.uk/religion/religions/jainism/living/ahimsa_1.shtml
http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Writings/Animals.htm
https://bahai-library.com/warwick_kindness_animals
https://en.mwikipedia.org/wiki/Five_Precept_(Taoism)
https://www.bbc.co.uk/education/guides/zppykqt/revision/5
http://www.pantheism.net/paul/history/native-americans.htm

Being Like Whale

“Affirmations are a way for the Human Animal to claim their Goodness, and feel It within their beingness.”  ICrow

“We cannot say that one thought is creative while another is not. We must say that all thought is creative, according to the nature, impulse, emotion or conviction behind the thought.” Ernest Holmes

 

When we speak with our voice, we are using vibrations. It is much like taking a pebble and dropping it into a pool of water. The Water creates a ripple goes out, then eventually ripples back toward us. The more we throw a pebble into the water, the more ripples that go out, and the more these ripples come back to us.

If we are standing in communion the Water, we can feel the ripples go out and come back to us. If, however, at the same time we throw a pebble into the Water, we move our body, the ripple becomes more of a Wave. If we throw our whole body into the Water, the more of a wave It creates, and the stronger the wave coming back to us.

The Water is the Creative Field, the Stone if our affirmation and movement of the Water is the emotional vibrations we feel when we think and speak our affirmation. As one can tell, the vibrations add to the waving action that will come back to us. This is how we need to speak our Truth of what it is we want to experience.

If, when we speak an affirmation of goodness and we are not feeling the goodness, then what is the vibration being sent out? It is much like tossing a stone into the water but not moving the body, or jumping in with it. The vibration is not very strong, it will ripple, but very weakly and it takes long time to come back us.

However, if we speak an affirmation of being joyous, and we feel that joy, then the vibration sent out is that of a stone and a moving body. The result becomes much stronger, and the ripple becomes a joyous wave that comes back much stronger.

Just imagine a Whale when it breeches the Ocean surface creates a huge wave that goes out. It uses Its entire body with full vitality. The stronger the breech, the stronger the wave. Be like a Whale and breech through your Consciousness to create the Wave of Life you want to come back to you.

This is how we speak our affirmations. We can choose to commune with Water, leap our entire body as the affirmation, and send tidal waves out of what we want to come back to us. Be the Whale, breeching through your Ocean with your entire body, and let the Ocean of Life bring you a Tsunami. Remember, the Ocean of Life can only bring you what you put in.

Affirmation:

I speak my Goodness with my entire body vibrating at the Wave I wish to return to me.

MyShell #ICrow

One with All

“In the beginning, God” Bible

“There is One Infinite Mind which of necessity includes all that is, whether it is the intelligence of man, the life in the animal, or the invisible Presence which is God. In it we learn to have a spiritual sense of things.”  Dr. Ernest Holmes

There is only One Power, One Presence, One God. Every major religion agrees on this. God is not a person, a place, or a mountain top experience. God is the energy, the Intelligence that animates through and as all of Life. God is the perfect guidance of both the Owl and the Mouse and the experience of the catch. God is every planet, God is the Sun, and God is the experience of all of them rotating around. God is the Intelligence that is orchestrating it all.

Now, with all that being said, we can all agree on this and the beauty of feeling the Oneness. Now, what happens within you when I share that God is also the Spider, the Cockroach, the Flea or a blood-sucking Tick. God is also the hurricane, the tornado, the burglar and the drug addict.

There is only One Life, and that Life is Love, Life, and Spirit within each and every Animal, which includes the Human and non-Human Animals. God does not distinguish Itself from any living Animal whether we consider It Good, or Bad, whether we like it of dislike it or Love it or hate it.

What I ask you now is, what is it about the Animal that is making you feel uncomfortable. What I find is that is a part of yourself that you have not embraced and seen the True Beauty in. Do not get me wrong, I did not say you had to like it; however, I did say that you have not seen the beauty in it, or come to a full compassionate understanding of the demonstration of God that it is.

So, going back to the Cockroach, when I asked on lady, “What is it about the Cockroach that makes you uncomfortable. I hear, “They are dirty, and you can never seem to get rid of them” I ask her if she ever gets dirty? does she ever allow herself to get dirty? I ask her if she has embraced how resilient she truly is. Basically, I share the true Divine characteristics of the Cockroach, and asked her to take them inside of herself and become One with them.

If it is all God, and God does not exclude any part of Itself, then that is what Oneness is all about.

 

Please affirm with yourself: I am One with all of LIfe, I embrace all parts of myself, loving the beauty of what it demonstrates.

MyShell Howler RScP, OAC

28 Nov 2014/Animal Healing

As I came to terms with my need to defend my Truth, my need to feel as if I must protect my Truth, and take a “Hard Stance”, I found it was coming from a place of Angry at how the Animals were being treated. Then, I found I swung to the opposite side of the pendulum. I found It being mirrored to me by this shy, scared, yet “hungry to please” sweet Soul.
There is a Dog, Chameli, who is like a perfect Angel on this street in Lucknow. She is tough, sweet, loving, and yet stands in her Power. She is like the Queen Bee. This is the Truth of the Divine, and she mirrors it so well. This Dog resides on the Homestay street. A month ago, I had brought my “Daemon” out of the Ashram where I was living at. He is very much like Chameli; however, he loves being a more of a house-like Dog. I felt ready to begin integrating him back on the street. The mirror that was received in doing this, was that he does not want to live on the streets, he wants to live with me, he trusts me and is very connected to my me. In trying to defend him, it was causing a lot of anxiety and anger, it was “disturbing the Peace”. This was mirrored by Chameli attracting a very snarly Dog and her becoming passive to his aggressive tendencies. She decided to keep her distance from the Homestay, and even pretend she did not know any of us. As hard as I tried, as sweet as Cawa is, the anger continued to grow, and the harder I defended his right to stay, my need to bring him out. The tension and anger grew. As I came to terms, that this is not the right path, that attempting to defeat in Anger is only creating more anger, and the the Truth of the Animals will come out as I surrender to the Natural Process of Love, I surrendered Cawa back to the Ashram. I realized this is not the place and the way to bring my ‘Power” out.
The angry Dog that was shadowing Chameli went into hiding, and a new Dog appeared. This Dog is shy, scared, and sees Chameli as a mentor. I noticed how my Angry side went into hiding. In doing this, I became timid, I allowed myself to become shy in my Truth. As I began feeding Chameli, and making up to her, a shy Dog began coming around, seeing Chameli as the “mentor”, and as I fed her, the shy one decides to come up to me, and begins wanting to play. The confidence began growing, as I have become stronger in speaking my Truth in a much more Loving way.
This in turn, has also brought the aggressive Dog back, however, Chameli has put him in his place! He is no longer dominate, and the three of them are now living in harmony.
Cawa……now balanced in me, is navigating his way to where his street, his path will be to come out in the world to share his message.
Seeing my mirror through these Animals that play out our energies, was a hard truth for me to swallow……for it is easy to say, “I am not angry”……..”I have a right to defend what I believe to be true”. However, the Animals cannot lie, the energy must play out. In reality, the Truth needs no defense, and in trying to do so, with the energy of anger……it only creates more suffering, war, and resistance. When we realize and come to terms with our anger, it naturally subsides so the real message can come through, in the Spirit of Love and Peace.
MyShell Howler, RScP, OAC
http://www.ahowan.org

28 Nov 2014/Animal Healing

As I came to terms with my need to defend my Truth, my need to feel as if I must protect my Truth, and take a “Hard Stance”, I found it was coming from a place of Angry at how the Animals were being treated. Then, I found I swung to the opposite side of the pendulum. I found It being mirrored to me by this shy, scared, yet “hungry to please” sweet Soul.
There is a Dog, Chameli, who is like a perfect Angel on this street in Lucknow. She is tough, sweet, loving, and yet stands in her Power. She is like the Queen Bee. This is the Truth of the Divine, and she mirrors it so well. This Dog resides on the Homestay street. A month ago, I had brought my “Daemon” out of the Ashram where I was living at. He is very much like Chameli; however, he loves being a more of a house-like Dog. I felt ready to begin integrating him back on the street. The mirror that was received in doing this, was that he does not want to live on the streets, he wants to live with me, he trusts me and is very connected to my me. In trying to defend him, it was causing a lot of anxiety and anger, it was “disturbing the Peace”. This was mirrored by Chameli attracting a very snarly Dog and her becoming passive to his aggressive tendencies. She decided to keep her distance from the Homestay, and even pretend she did not know any of us. As hard as I tried, as sweet as Cawa is, the anger continued to grow, and the harder I defended his right to stay, my need to bring him out. The tension and anger grew. As I came to terms, that this is not the right path, that attempting to defeat in Anger is only creating more anger, and the the Truth of the Animals will come out as I surrender to the Natural Process of Love, I surrendered Cawa back to the Ashram. I realized this is not the place and the way to bring my ‘Power” out.
The angry Dog that was shadowing Chameli went into hiding, and a new Dog appeared. This Dog is shy, scared, and sees Chameli as a mentor. I noticed how my Angry side went into hiding. In doing this, I became timid, I allowed myself to become shy in my Truth. As I began feeding Chameli, and making up to her, a shy Dog began coming around, seeing Chameli as the “mentor”, and as I fed her, the shy one decides to come up to me, and begins wanting to play. The confidence began growing, as I have become stronger in speaking my Truth in a much more Loving way.
This in turn, has also brought the aggressive Dog back, however, Chameli has put him in his place! He is no longer dominate, and the three of them are now living in harmony.
Cawa……now balanced in me, is navigating his way to where his street, his path will be to come out in the world to share his message.
Seeing my mirror through these Animals that play out our energies, was a hard truth for me to swallow……for it is easy to say, “I am not angry”……..”I have a right to defend what I believe to be true”. However, the Animals cannot lie, the energy must play out. In reality, the Truth needs no defense, and in trying to do so, with the energy of anger……it only creates more suffering, war, and resistance. When we realize and come to terms with our anger, it naturally subsides so the real message can come through, in the Spirit of Love and Peace.
MyShell Howler, RScP, OAC
http://www.ahowan.org

27 Oct 2014/Animal Healing

Today, I go to a home, an endearing home, where a little Human Animal is infatuated with looking into my eyes as I hum for her. She is getting her bandage changed for her 2 and 3rd degree burn. She is a very blessed little girl that carries the energy of a Swan. I actually gifted her a little golden one……I felt the need to pick it up from my altar before I even met her.
The family was lighting fireworks, the night of the Firework Diwali. Now, I have never met her before; however, the man I have been working in Reiki Healing, Spiritual MInd Treatment, Kundalini Meditations and getting ready to attune him to Karuna Reiki has. He was actually at the home when it happened.
This is the consciousness my husband and I felt when we were on the roof of our Homestay. We had just gotten up to the roof and stepped out. The daughter of the Homestay MadamJi yells, “look out!”, just as her friends begin to light a firework.
We hop back and move to the other end of the roof.
As we do, a flashing thought comes through my mind about a little girl, a dress, a fire, and our good friend. Immediately, I dismiss the thought to my Divine and ask for all Animals to be safe.
Later, my husband shares, he had a vision of a girl’s dress going up in flames.
The next day, at breakfast, this friend comes to table and says, “I got to go, my friend’s little girl’s dress went up in flames , I have to go change her dressing.” The absolute beauty that night is, he was the Calm in the storm, all the training he had been doing, paid off in a flash…….literally.
As the family is in panic, and the little girl goes into shock, his Reiki, and healing treatments went into full gear.
He asks me to come to help with the treatments; however, he has already done an incredible job. Just after 40 hours, there is no evidence of third degree burns. Then, today, there is no evidence of second degree burn.
The even greater beauty, is the girl is playing, resting comfortably, soaking up the energy, understanding without words, and the family is now open to embracing Spiritual Energy work beyond Western Medicine.
This little Human Animal was guided, and protected (It really could/should have been a lot worse) and is being the Swan Soul to heal the entire family.
Sometimes, what appears to be a bad situation, is actually a Golden Opportunity designed in the Mind Of God to bring about a Healing which ripples out to demonstrate the Power of God in so many ways, for many years to come. Just imagine, the Magic this family has witnessed, through her, and what she will do with this in the years to come!!
MyShell Howler, RScP, OAC
http://www.ahowan.org