As perpetrators, we are thus profoundly challenged by the truth-field established by attentive and articulate bystanders.

Eventually, we may respond to the challenge, examine our attitudes and, recognizing our behavior as morally indefensible, cease it and join the ranks of the bystanders.

As bystanders, we are also deeply challenged to respond creatively to the situation with love, understanding, and skillful means, and to strive to live in ever more complete alignment with the values of compassion, honesty, and integrity.

The bystander offers an example of nonviolence and speaks on behalf of the victims who have no voice (and, on a subtler level, on behalf of the perpetrators who are also victimized by their own actions).

Perpetrators may condemn bystanders for judging them and making them feel bad or guilty, but the bystanders are merely acting as the perpetrators’ conscience, asking them to please become more aware and stop their violence, for everyone’s sake.

Besides the enormous amount of anecdotal evidence that animals behave altruistically, both toward members of their own species and also to animals outside their species, there is clinical evidence as well, such as the typically cruel experiments in which monkeys were given food if they administered painful shocks to other monkeys.

Researchers found that the monkeys would rather go hungry than shock other monkeys, especially if they had received shocks earlier themselves. The researchers were surprised (and perhaps somewhat ashamed?) by the monkeys’ altruism. Though it is our true nature, one wonders if we humans would be so noble.

Cultivating awareness is essential to realizing happiness, peace, and freedom.

The guilt and shame perpetrators feel for their violent actions stem from their natural sense of kindness and caring, which they have blocked and are violating.

Their attitude toward bystanders may even be indignation: “If you want to be a vegetarian, that’s fine, but don’t tell us what to do.” While at first blush this seems reasonable, we quickly see that it is only because of the disconnections and bias inherent in our culture.

Perpetrators wouldn’t dare say, “If you don’t want to beat and stab your pet dog, that’s fine, but don’t tell me not to beat and stab mine.”

We all recognize that we aren’t entitled to treat others, especially those who are defenseless, however we like, and that if we are responsible for doing harm, people have every right to ask us to stop.

Though we are born into a culture that emphasizes our differences from other animals, our actual experience tells us differently.

Those of us with companion animals, for example, know without doubt that they have distinct personalities and preferences, emotions and drives, and that they feel and avoid psychological and physical pain.

To meditate for world peace, to pray for a better world, and to work for social justice and environmental protection while continuing to purchase the flesh, milk, and eggs of horribly abused animals exposes a disconnect that is so fundamental that it renders our efforts absurd, hypocritical, and doomed to certain failure.

Are we ready for a spiritual revolution? If we refuse, the strife, stress, and destruction will almost certainly intensify due to our ascending numbers and exploitive technology.

When is a caterpillar ready to transform? The most obvious sign is the passing of its voracious appetite because an inner urge turns its attention to new directions.

In violent crimes committed publicly, there are three roles acted out: that of the perpetrator, that of the victim, and that of the bystander.

It is well known that perpetrators hope bystanders will be silent and look the other way so they can successfully continue their hurtful actions, and that victims hope the bystanders will speak up, act, get involved, and do something to stop or discourage perpetrators from their harmful actions.

With regard to eating animal foods, there are many perpetrators and victims and just a few bystanders. The perpetrators always encourage each other and regard the bystanders with suspicion and hostility, and the victims’ voices cannot be heard.

When, as vegans, we become sensitized to the violence of the food system, we can also see that omnivores are victims of this food system as well.