Forgiveness

Forgiveness is the intentional and voluntary process by which a victim undergoes a change in feelings and attitude regarding an offense, lets go of negative emotions such as vengefulness, forswears recompense from or punishment of the offender, however legally or morally justified it might be, and with an increased ability to wish the offender well. Forgiveness is different from condoning (failing to see the action as wrong and in need of forgiveness), excusing (not holding the offender as responsible for the action), forgetting (removing awareness of the offense from consciousness), pardoning (granted for an acknowledged offense by a representative of society, such as a judge), and reconciliation (restoration of a relationship).(...) Allah forgives what is past: for repetition Allah will exact from him the penalty. For Allah is Exalted, and Lord of Retribution.The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong.'Love the creatures for the sake of God and not for themselves. You will never become angry or impatient if you love them for the sake of God. Humanity is not perfect. There are imperfections in every human being, and you will always become unhappy if you look toward the people themselves. But if you look toward God, you will love them and be kind to them, for the world of God is the world of perfection and complete mercy. Therefore, do not look at the shortcomings of anybody; see with the sight of forgiveness.' — `Abdu'l-Bahá, The Promulgation of Universal Peace, p. 92Forgiveness is virtue; forgiveness is sacrifice; forgiveness is the Vedas; forgiveness is the Shruti.Forgiveness protecteth the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together.Righteousness is the one highest good, forgiveness is the one supreme peace, knowledge is one supreme contentment, and benevolence, one sole happiness.Janak asked: Oh lord, how does one attain wisdom? how does liberation happen?Ashtavakra replied: Oh beloved, if you want liberation, then renounce imagined passions as poison, take forgiveness, innocence, compassion, contentment and truth as nectar; (...)Khāmemi savva-jīve savvë jive khamantu me / May you, O Revered One! Voluntarily permit me. I would like to confess my sinful acts committed while walking. I honour your permission. I desire to absolve myself of the sinful acts by confessing them. I seek forgiveness from all those living beings which I may have tortured while walking, coming and going, treading on living organism, seeds, green grass, dew drops, ant hills, moss, live water, live earth, spider web and others. I seek forgiveness from all these living beings, be they — one sensed, two sensed, three sensed, four sensed or five sensed. Which I may have kicked, covered with dust, rubbed with ground, collided with other, turned upside down, tormented, frightened, shifted from one place to another or killed and deprived them of their lives. (By confessing) may I be absolved of all these sins.By practicing prāyaṣcitta (repentance), a soul gets rid of sins, and commits no transgressions; he who correctly practises prāyaṣcitta gains the road and the reward of the road, he wins the reward of good conduct. By begging forgiveness he obtains happiness of mind; thereby he acquires a kind disposition towards all kinds of living beings; by this kind disposition he obtains purity of character and freedom from fear.If among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be appeased, and converse without restraint. For him who is appeased, there will be success (in control); for him who is not appeased, there will be no success; therefore one should appease one's self. 'Why has this been said, Sir? Peace is the essence of monasticism'. Forgiveness is the intentional and voluntary process by which a victim undergoes a change in feelings and attitude regarding an offense, lets go of negative emotions such as vengefulness, forswears recompense from or punishment of the offender, however legally or morally justified it might be, and with an increased ability to wish the offender well. Forgiveness is different from condoning (failing to see the action as wrong and in need of forgiveness), excusing (not holding the offender as responsible for the action), forgetting (removing awareness of the offense from consciousness), pardoning (granted for an acknowledged offense by a representative of society, such as a judge), and reconciliation (restoration of a relationship). In certain contexts, forgiveness is a legal term for absolving or giving up all claims on account of debt, loan, obligation, or other claims. As a psychological concept and virtue, the benefits of forgiveness have been explored in religious thought, social sciences and medicine. Forgiveness may be considered simply in terms of the person who forgives including forgiving themself, in terms of the person forgiven or in terms of the relationship between the forgiver and the person forgiven. In most contexts, forgiveness is granted without any expectation of restorative justice, and without any response on the part of the offender (for example, one may forgive a person who is incommunicado or dead). In practical terms, it may be necessary for the offender to offer some form of acknowledgment, an apology, or even just ask for forgiveness, in order for the wronged person to believe themselves able to forgive as well. Social and political dimensions of forgiveness involves the strictly private and religious sphere of 'forgiveness'. The notion of 'forgiveness' is generally considered unusual in the political field. However, Hannah Arendt considers that the 'faculty of forgiveness' has its place in public affairs. The philosopher believes that forgiveness can liberate resources both individually and collectively in the face of the irreparable. During an investigation in Rwanda on the discourses and practices of forgiveness after the 1994 genocide, sociologist Benoit Guillou illustrated the extreme polysemy (multiple meanings) of the word 'forgiveness' but also the eminently political character of the notion. By way of conclusion of his work, the author proposes four main figures of forgiveness to better understanding, on the one hand, ambiguous uses and, on the other hand, the conditions under which forgiveness can mediate a resumption of social link. Most world religions include teachings on the nature of forgiveness, and many of these teachings provide an underlying basis for many varying modern day traditions and practices of forgiveness. Some religious doctrines or philosophies place greater emphasis on the need for humans to find some sort of divine forgiveness for their own shortcomings, others place greater emphasis on the need for humans to practice forgiveness of one another, yet others make little or no distinction between human and divine forgiveness. The term forgiveness can be used interchangeably and is interpreted many different ways by people and cultures. This is specifically important in relational communication because forgiveness is a key component in communication and the overall progression as an individual and couple or group. When all parties have a mutual viewing for forgiveness then a relationship can be maintained. 'Understanding antecedents of forgiveness, exploring the physiology of forgiveness, and training people to become more forgiving all imply that we have a shared meaning for the term'. Although there is presently no consensus for a psychological definition of forgiveness in research literature, agreement has emerged that forgiveness is a process, and a number of models describing the process of forgiveness have been published, including one from a radical behavioral perspective. Dr. Robert Enright from the University of Wisconsin–Madison founded the International Forgiveness Institute and is considered the initiator of forgiveness studies. He developed a 20-Step Process Model of Forgiveness. Recent work has focused on what kind of person is more likely to be forgiving. A longitudinal study showed that people who were generally more neurotic, angry, and hostile in life were less likely to forgive another person even after a long time had passed. Specifically, these people were more likely to still avoid their transgressor and want to enact revenge upon them two and a half years after the transgression. Studies show that people who forgive are happier and healthier than those who hold resentments. The first study to look at how forgiveness improves physical health discovered that when people think about forgiving an offender it leads to improved functioning in their cardiovascular and nervous systems. Another study at the University of Wisconsin found the more forgiving people were, the less they suffered from a wide range of illnesses. The less forgiving people reported a greater number of health problems.