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 A
Human Approach to World Peace by
Tenzin
Gyatso
The 14th Dalai Lama
When
we rise in the morning and listen to the radio or read
the newspaper, we are confronted with the same sad news:
violence, crime, wars, and disasters. I cannot recall a
single day without a report of something terrible
happening somewhere. Even in these modern times it is
clear that one's precious life is not safe. No former
generation has had to experience so much bad news as we
face today; this constant awareness of fear and tension
should make any sensitive and compassionate person
question seriously the progress of our modern world.
It is
ironic that the more serious problems emanate from the
more industrially advanced societies. Science and
technology have worked wonders in many fields, but the
basic human problems remain. There is unprecedented
literacy, yet this universal education does not seem to
have fostered goodness, but only mental restlessness and
discontent instead. There is no doubt about the increase
in our material progress and technology, but somehow
this is not sufficient as we have not yet succeeded in
bringing about peace and happiness or in overcoming
suffering.
We
can only conclude that there must be something seriously
wrong with our progress and development, and if we do
not check it in time there could be disastrous
consequences for the future of humanity. I am not at all
against science and technology - they have contributed
immensely to the overall experience of humankind; to our
material comfort and well-being and to our greater
understanding of the world we live in. But if we give
too much emphasis to science and technology we are in
danger of losing touch with those aspects of human
knowledge and understanding that aspire towards honesty
and altruism.
Science and technology, though capable of creating
immeasurable material comfort, cannot replace the
age-old spiritual and humanitarian values that have
largely shaped world civilization, in all its national
forms, as we know it today. No one can deny the
unprecedented material benefit of science and
technology, but our basic human problems remain; we are
still faced with the same, if not more, suffering, fear,
and tension. Thus it is only logical to try to strike a
balance between material developments on the one hand
and the development of spiritual, human values on the
other. In order to bring about this great adjustment, we
need to revive our humanitarian values.
I am
sure that many people share my concern about the present
worldwide moral crisis and will join in my appeal to all
humanitarians and religious practitioners who also share
this concern to help make our societies more
compassionate, just, and equitable. I do not speak as a
Buddhist or even as a Tibetan. Nor do I speak as an
expert on international politics (though I unavoidably
comment on these matters). Rather, I speak simply as a
human being, as an upholder of the humanitarian values
that are the bedrock not only of Mahayana Buddhism but
of all the great world religions. From this perspective
I share with you my personal outlook - that:
-
Universal humanitarianism is essential to solve
global problems;
-
Compassion is the pillar of world peace;
-
All world religions are already for world peace
in this way, as are all humanitarians of whatever
ideology;
-
Each individual has a universal responsibility
to shape institutions to serve human needs.
Solving Human Problems through Transforming Human
Attitudes
Of
the many problems we face today, some are natural
calamities and must be accepted and faced with
equanimity. Others, however, are of our own making,
created by misunderstanding, and can be corrected. One
such type arises from the conflict of ideologies,
political or religious, when people fight each other for
petty ends, losing sight of the basic humanity that
binds us all together as a single human family. We must
remember that the different religions, ideologies, and
political systems of the world are meant for human
beings to achieve happiness. We must not lose sight of
this fundamental goal and at no time should we place
means above ends; the supremacy of humanity over matter
and ideology must always be maintained.
By
far the greatest single danger facing humankind - in
fact, all living beings on our planet - is the threat of
nuclear destruction. I need not elaborate on this
danger, but I would like to appeal to all the leaders of
the nuclear powers who literally hold the future of the
world in their hands, to the scientists and technicians
who continue to create these awesome weapons of
destruction, and to all the people at large who are in a
position to influence their leaders: I appeal to them to
exercise their sanity and begin to work at dismantling
and destroying all nuclear weapons. We know that in the
event of a nuclear war there will be no victors because
there will be no survivors! Is it not frightening just
to contemplate such inhuman and heartless destruction?
And, is it not logical that we should remove the cause
for our own destruction when we know the cause and have
both the time and the means to do so? Often we cannot
overcome our problems because we either do not know the
cause or, if we understand it, do not have the means to
remove it. This is not the case with the nuclear threat.
Whether they belong to more evolved species like humans
or to simpler ones such as animals, all beings primarily
seek peace, comfort, and security. Life is as dear to
the mute animal as it is to any human being; even the
simplest insect strives for protection from dangers that
threaten its life. Just as each one of us wants to live
and does not wish to die, so it is with all other
creatures in the universe, though their power to effect
this is a different matter.
Broadly speaking there are two types of happiness and
suffering, mental and physical, and of the two, I
believe that mental suffering and happiness are the more
acute. Hence, I stress the training of the mind to
endure suffering and attain a more lasting state of
happiness. However, I also have a more general and
concrete idea of happiness: a combination of inner
peace, economic development, and, above all, world
peace. To achieve such goals I feel it is necessary to
develop a sense of universal responsibility, a deep
concern for all irrespective of creed, colour, sex, or
nationality.
The
premise behind this idea of universal responsibility is
the simple fact that, in general terms, all others'
desires are the same as mine. Every being wants
happiness and does not want suffering. If we, as
intelligent human beings, do not accept this fact, there
will be more and more suffering on this planet. If we
adopt a self-centred approach to life and constantly try
to use others for our own self-interest, we may gain
temporary benefits, but in the long run we will not
succeed in achieving even personal happiness, and world
peace will be completely out of the question.
In
their quest for happiness, humans have used different
methods, which all too often have been cruel and
repellent. Behaving in ways utterly unbecoming to their
status as humans, they inflict suffering upon fellow
humans and other living beings for their own selfish
gains. In the end, such shortsighted actions bring
suffering to oneself as well as to others. To be born a
human being is a rare event in itself, and it is wise to
use this opportunity as effectively and skillfully as
possible. We must have the proper perspective that of
the universal life process, so that the happiness or
glory of one person or group is not sought at the
expense of others.
All
this calls for a new approach to global problems. The
world is becoming smaller and smaller - and more and
more interdependent - as a result of rapid technological
advances and international trade as well as increasing
trans-national relations. We now depend very much on
each other. In ancient times problems were mostly
family-size, and they were naturally tackled at the
family level, but the situation has changed. Today we
are so interdependent, so closely interconnected with
each other, that without a sense of universal
responsibility, a feeling of universal brotherhood and
sisterhood, and an understanding and belief that we
really are part of one big human family, we cannot hope
to overcome the dangers to our very existence - let
alone bring about peace and happiness.
One
nation's problems can no longer be satisfactorily solved
by itself alone; too much depends on the interest,
attitude, and cooperation of other nations. A universal
humanitarian approach to world problems seems the only
sound basis for world peace. What does this mean? We
begin from the recognition mentioned previously that all
beings cherish happiness and do not want suffering. It
then becomes both morally wrong and pragmatically unwise
to pursue only one's own happiness oblivious to the
feelings and aspirations of all others who surround us
as members of the same human family. The wiser course is
to think of others also when pursuing our own happiness.
This will lead to what I call 'wise self-interest',
which hopefully will transform itself into 'compromised
self-interest', or better still, 'mutual interest'.
Although the increasing interdependence among nations
might be expected to generate more sympathetic
cooperation, it is difficult to achieve a spirit of
genuine cooperation as long as people remain indifferent
to the feelings and happiness of others. When people are
motivated mostly by greed and jealousy, it is not
possible for them to live in harmony. A spiritual
approach may not solve all the political problems that
have been caused by the existing self-centered approach,
but in the long run it will overcome the very basis of
the problems that we face today.
On
the other hand, if humankind continues to approach its
problems considering only temporary expediency, future
generations will have to face tremendous difficulties.
The global population is increasing, and our resources
are being rapidly depleted. Look at the trees, for
example. No one knows exactly what adverse effects
massive deforestation will have on the climate, the
soil, and global ecology as a whole. We are facing
problems because people are concentrating only on their
short-term, selfish interests, not thinking of the
entire human family. They are not thinking of the earth
and the long-term effects on universal life as a whole.
If we of the present generation do not think about these
now, future generations may not be able to cope with
them.
Compassion as the Pillar of World Peace
According to Buddhist psychology, most of our troubles
are due to our passionate desire for and attachment to
things that we misapprehend as enduring entities. The
pursuit of the objects of our desire and attachment
involves the use of aggression and competitiveness as
supposedly efficacious instruments. These mental
processes easily translate into actions, breeding
belligerence as an obvious effect. Such processes have
been going on in the human mind since time immemorial,
but their execution has become more effective under
modern conditions. What can we do to control and
regulate these 'poisons' - delusion, greed, and
aggression? For it is these poisons that are behind
almost every trouble in the world.
As
one brought up in the Mahayana Buddhist tradition, I
feel that love and compassion are the moral fabric of
world peace. Let me first define what I mean by
compassion. When you have pity or compassion for a very
poor person, you are showing sympathy because he or she
is poor; your compassion is based on altruistic
considerations. On the other hand, love towards your
wife, your husband, your children, or a close friend is
usually based on attachment. When your attachment
changes, your kindness also changes; it may disappear.
This is not true love. Real love is not based on
attachment, but on altruism. In this case your
compassion will remain as a humane response to suffering
as long as beings continue to suffer.
This
type of compassion is what we must strive to cultivate
in ourselves, and we must develop it from a limited
amount to the limitless. Undiscriminating, spontaneous,
and unlimited compassion for all sentient beings is
obviously not the usual love that one has for friends or
family, which is alloyed with ignorance, desire, and
attachment. The kind of love we should advocate is this
wider love that you can have even for someone who has
done harm to you: your enemy.
The
rationale for compassion is that every one of us wants
to avoid suffering and gain happiness. This, in turn, is
based on the valid feeling of '1', which determines the
universal desire for happiness. Indeed, all beings are
born with similar desires and should have an equal right
to fulfill them. If I compare myself with others, who
are countless, I feel that others are more important
because I am just one person whereas others are many.
Further, the Tibetan Buddhist tradition teaches us to
view all sentient beings as our dear mothers and to show
our gratitude by loving them all. For, according to
Buddhist theory, we are born and reborn countless
numbers of times, and it is conceivable that each being
has been our parent at one time or another. In this way
all beings in the universe share a family relationship.
Whether one believes in religion or not, there is no one
who does not appreciate love and compassion. Right from
the moment of our birth, we are under the care and
kindness of our parents; later in life, when facing the
sufferings of disease and old age, we are again
dependent on the kindness of others. If at the beginning
and end of our lives we depend upon others' kindness,
why then in the middle should we not act kindly towards
others?
The
development of a kind heart (a feeling of closeness for
all human beings) does not involve the religiosity we
normally associate with conventional religious practice.
It is not only for people who believe in religion, but
is for everyone regardless of race, religion, or
political affiliation. It is for anyone who considers
himself or herself, above all, a member of the human
family and who sees things from this larger and longer
perspective. This is a powerful feeling that we should
develop and apply; instead, we often neglect it,
particularly in our prime years when we experience a
false sense of security.
When
we take into account a longer perspective, the fact that
all wish to gain happiness and avoid suffering, and keep
in mind our relative unimportance in relation to
countless others, we can conclude that it is worthwhile
to share our possessions with others. When you train in
this sort of outlook, a true sense of compassion - a
true sense of love and respect for others – becomes
possible. Individual happiness ceases to be a conscious
self-seeking effort; it becomes an automatic and far
superior by-product of the whole process of loving and
serving others.
Another result of spiritual development, most useful in
day-to-day life, is that it gives a calmness and
presence of mind. Our lives are in constant flux,
bringing many difficulties. When faced with a calm and
clear mind, problems can be successfully resolved. When,
instead, we lose control over our minds through hatred,
selfishness, jealousy, and anger, we lose our sense of
judgement. Our minds are blinded and at those wild
moments anything can happen, including war. Thus, the
practice of compassion and wisdom is useful to all,
especially to those responsible for running national
affairs, in whose hands lie the power and opportunity to
create the structure of world peace.
World Religions for World Peace
The
principles discussed so far are in accordance with the
ethical teachings of all world religions. I maintain
that every major religion of the world - Buddhism,
Christianity, Confucianism, Hinduism, Islam, Jainism,
Judaism, Sikhism, Taoism, Zoroastrianism - has similar
ideals of love, the same goal of benefiting humanity
through spiritual practice, and the same effect of
making their followers into better human beings. All
religions teach moral precepts for perfecting the
functions of mind, body, and speech. All teach us not to
lie or steal or take others' lives, and so on. The
common goal of all moral precepts laid down by the great
teachers of humanity is unselfishness. The great
teachers wanted to lead their followers away from the
paths of negative deeds caused by ignorance and to
introduce them to paths of goodness.
All
religions agree upon the necessity to control the
undisciplined mind that harbours selfishness and other
roots of trouble, and each teaches a path leading to a
spiritual state that is peaceful, disciplined, ethical,
and wise. It is in this sense that I believe all
religions have essentially the same message. Differences
of dogma may be ascribed to differences of time and
circumstance as well as cultural influences; indeed,
there is no end to scholastic argument when we consider
the purely metaphysical side of religion. However, it is
much more beneficial to try to implement in daily life
the shared precepts for goodness taught by all religions
rather than to argue about minor differences in
approach.
There
are many different religions to bring comfort and
happiness to humanity in much the same way as there are
particular treatments for different diseases. For, all
religions endeavour in their own way to help living
beings avoid misery and gain happiness. And, although we
can find causes for preferring certain interpretations
of religious truths, there is much greater cause for
unity, stemming from the human heart. Each religion
works in its own way to lessen human suffering and
contribute to world civilization. Conversion is not the
point. For instance, I do not think of converting others
to Buddhism or merely furthering the Buddhist cause.
Rather, I try to think of how I as a Buddhist
humanitarian can contribute to human happiness.
While
pointing out the fundamental similarities between world
religions, I do not advocate one particular religion at
the expense of all others, nor do I seek a new 'world
religion'. All the different religions of the world are
needed to enrich human experience and world
civilization. Our human minds, being of different
calibre and disposition, need different approaches to
peace and happiness. It is just like food. Certain
people find Christianity more appealing, others prefer
Buddhism because there is no creator in it and
everything depends upon your own actions. We can make
similar arguments for other religions as well. Thus, the
point is clear: humanity needs all the world's religions
to suit the ways of life, diverse spiritual needs, and
inherited national traditions of individual human
beings.
It is
from this perspective that I welcome efforts being made
in various parts of the world for better understanding
among religions. The need for this is particularly
urgent now. If all religions make the betterment of
humanity their main concern, then they can easily work
together in harmony for world peace. Interfaith
understanding will bring about the unity necessary for
all religions to work together. However, although this
is indeed an important step, we must remember that there
are no quick or easy solutions. We cannot hide the
doctrinal differences that exist among various faiths,
nor can we hope to replace the existing religions by a
new universal belief. Each religion has its own
distinctive contributions to make, and each in its own
way is suitable to a particular group of people as they
understand life. The world needs them all.
There
are two primary tasks facing religious practitioners who
are concerned with world peace. First, we must promote
better interfaith understanding so as to create a
workable degree of unity among all religions. This may
be achieved in part by respecting each other's beliefs
and by emphasizing our common concern for human
well-being. Second, we must bring about a viable
consensus on basic spiritual values that touch every
human heart and enhance general human happiness. This
means we must emphasize the common denominator of all
world religions – humanitarian ideals. These two steps
will enable us to act both individually and together to
create the necessary spiritual conditions for world
peace.
We
practitioners of different faiths can work together for
world peace when we view different religions as
essentially instruments to develop a good heart - love
and respect for others, a true sense of community. The
most important thing is to look at the purpose of
religion and not at the details of theology or
metaphysics, which can lead to mere intellectualism. I
believe that all the major religions of the world can
contribute to world peace and work together for the
benefit of humanity if we put aside subtle metaphysical
differences, which are really the internal business of
each religion.
Despite the progressive secularization brought about by
worldwide modernization and despite systematic attempts
in some parts of the world to destroy spiritual values,
the vast majority of humanity continues to believe in
one religion or another. The undying faith in religion,
evident even under irreligious political systems,
clearly demonstrates the potency of religion as such.
This spiritual energy and power can be purposefully used
to bring about the spiritual conditions necessary for
world peace. Religious leaders and humanitarians all
over the world have a special role to play in this
respect.
Whether we will be able to achieve world peace or not,
we have no choice but to work towards that goal. If our
minds are dominated by anger, we will lose the best part
of human intelligence - wisdom, the ability to decide
between right and wrong. Anger is one of the most
serious problems facing the world today.
Individual Power to Shape Institution
Anger
plays no small role in current conflicts such as those
in the Middle East, Southeast Asia, the North-South
problem, and so forth. These conflicts arise from a
failure to understand one another's humanness. The
answer is not the development and use of greater
military force, nor an arms race. Nor is it purely
political or purely technological. Basically it is
spiritual, in the sense that what is required is a
sensitive understanding of our common human situation.
Hatred and fighting cannot bring happiness to anyone,
even to the winners of battles. Violence always produces
misery and thus is essentially counter-productive. It
is, therefore, time for world leaders to learn to
transcend the differences of race, culture, and ideology
and to regard one another through eyes that see the
common human situation. To do so would benefit
individuals, communities, nations, and the world at
large.
The
greater part of present world tension seems to stem from
the 'Eastern bloc' versus 'Western bloc' conflict that
has been going on since World War II. These two blocs
tend to describe and view each other in a totally
unfavourable light. This continuing, unreasonable
struggle is due to a lack of mutual affection and
respect for each other as fellow human beings. Those of
the Eastern bloc should reduce their hatred towards the
Western bloc because the Western bloc is also made up of
human beings - men, women, and children. Similarly those
of the Western bloc should reduce their hatred towards
the Eastern bloc because the Eastern bloc is also human
beings. In such a reduction of mutual hatred, the
leaders of both blocs have a powerful role to play. But
first and foremost, leaders must realize their own and
others' humanness. Without this basic realization, very
little effective reduction of organized hatred can be
achieved.
If,
for example, the leader of the United States of America
and the leader of the Union of Soviet Socialist
Republics suddenly met each other in the middle of a
desolate island, I am sure they would respond to each
other spontaneously as fellow human beings. But a wall
of mutual suspicion and misunderstanding separates them
the moment they are identified as the 'President of the
USA' and the 'Secretary-General of the USSR'). More
human contact in the form of informal extended meetings,
without any agenda, would improve their mutual
understanding; they would learn to relate to each other
as human beings and could then try to tackle
international problems based on this understanding. No
two parties, especially those with a history of
antagonism, can negotiate fruitfully in an atmosphere of
mutual suspicion and hatred.
I
suggest that world leaders meet about once a year in a
beautiful place without any business, just to get to
know each other as human beings. Then, later, they could
meet to discuss mutual and global problems. I am sure
many others share my wish that world leaders meet at the
conference table in such an atmosphere of mutual respect
and understanding of each other's humanness.
To
improve person-to-person contact in the world at large,
I would like to see greater encouragement of
international tourism. Also, mass media, particularly in
democratic societies, can make a considerable
contribution to world peace by giving greater coverage
to human interest items that reflect the ultimate
oneness of humanity. With the rise of a few big powers
in the international arena, the humanitarian role of
international organizations is being bypassed and
neglected. I hope that this will be corrected and that
all international organizations, especially the United
Nations, will be more active and effective in ensuring
maximum benefit to humanity and promoting international
understanding. It will indeed be tragic if the few
powerful members continue to misuse world bodies like
the UN for their one-sided interests. The UN must become
the instrument of world peace. This world body must be
respected by all, for the UN is the only source of hope
for small oppressed nations and hence for the planet as
a whole.
As
all nations are economically dependent upon one another
more than ever before, human understanding must go
beyond national boundaries and embrace the international
community at large. Indeed, unless we can create an
atmosphere of genuine cooperation, gained not by
threatened or actual use of force but by heartfelt
understanding, world problems will only increase. If
people in poorer countries are denied the happiness they
desire and deserve, they will naturally be dissatisfied
and pose problems for the rich. If unwanted social,
political, and cultural forms continue to be imposed
upon unwilling people, the attainment of world peace is
doubtful. However, if we satisfy people at a
heart-to-heart level, peace will surely come.
Within each nation, the individual ought to be given the
right to happiness, and among nations, there must be
equal concern for the welfare of even the smallest
nations. I am not suggesting that one system is better
than another and all should adopt it. On the contrary, a
variety of political systems and ideologies is desirable
and accords with the variety of dispositions within the
human community. This variety enhances the ceaseless
human quest for happiness. Thus each community should be
free to evolve its own political and socio-economic
system, based on the principle of self-determination.
The
achievement of justice, harmony, and peace depends on
many factors. We should think about them in terms of
human benefit in the long run rather than the short
term. I realize the enormity of the task before us, but
I see no other alternative than the one I am proposing -
which is based on our common humanity. Nations have no
choice but to be concerned about the welfare of others,
not so much because of their belief in humanity, but
because it is in the mutual and long-term interest of
all concerned. An appreciation of this new reality is
indicated by the emergence of regional or continental
economic organizations such as the European Economic
Community, the Association of South East Asian Nations,
and so forth. I hope more such trans-national
organizations will be formed, particularly in regions
where economic development and regional stability seem
in short supply.
Under
present conditions, there is definitely a growing need
for human understanding and a sense of universal
responsibility. In order to achieve such ideas, we must
generate a good and kind heart, for without this, we can
achieve neither universal happiness nor lasting world
peace. We cannot create peace on paper. While advocating
universal responsibility and universal brotherhood and
sisterhood, the facts are that humanity is organized in
separate entities in the form of national societies.
Thus, in a realistic sense, I feel it is these societies
that must act as the building-blocks for world peace.
Attempts have been made in the past to create societies
more just and equal. Institutions have been established
with noble charters to combat anti-social forces.
Unfortunately, such ideas have been cheated by
selfishness. More than ever before, we witness today how
ethics and noble principles are obscured by the shadow
of self-interest, particularly in the political sphere.
There is a school of thought that warns us to refrain
from politics altogether, as politics has become
synonymous with amorality. Politics devoid of ethics
does not further human welfare, and life without
morality reduces humans to the level of beasts. However,
politics is not axiomatically 'dirty'. Rather, the
instruments of our political culture have distorted the
high ideals and noble concepts meant to further human
welfare. Naturally, spiritual people express their
concern about religious leaders 'messing' with politics,
since they fear the contamination of religion by dirty
politics.
I
question the popular assumption that religion and ethics
have no place in politics and that religious persons
should seclude themselves as hermits. Such a view of
religion is too one-sided; it lacks a proper perspective
on the individual's relation to society and the role of
religion in our lives. Ethics is as crucial to a
politician as it is to a religious practitioner.
Dangerous consequences will follow when politicians and
rulers forget moral principles. Whether we believe in
God or karma, ethics is the foundation of every
religion.
Such
human qualities as morality, compassion, decency,
wisdom, and so forth have been the foundations of all
civilizations. These qualities must be cultivated and
sustained through systematic moral education in a
conducive social environment so that a more humane world
may emerge. The qualities required to create such a
world must be inculcated right from the beginning, from
childhood. We cannot wait for the next generation to
make this change; the present generation must attempt a
renewal of basic human values. If there is any hope, it
is in the future generations, but not unless we
institute major change on a worldwide scale in our
present educational system. We need a revolution in our
commitment to and practice of universal humanitarian
values.
It is
not enough to make noisy calls to halt moral
degeneration; we must do something about it. Since
present-day governments do not shoulder such 'religious'
responsibilities, humanitarian and religious leaders
must strengthen the existing civic, social, cultural,
educational, and religious organizations to revive human
and spiritual values. Where necessary, we must create
new organizations to achieve these goals. Only in so
doing can we hope to create a more stable basis for
world peace.
Living in society, we should share the sufferings of our
fellow citizens and practise compassion and tolerance
not only towards our loved ones but also towards our
enemies. This is the test of our moral strength. We must
set an example by our own practice, for we cannot hope
to convince others of the value of religion by mere
words. We must live up to the same high standards of
integrity and sacrifice that we ask of others. The
ultimate purpose of all religions is to serve and
benefit humanity. This is why it is so important that
religion always be used to effect the happiness and
peace of all beings and not merely to convert others.
Still, in religion there are no national boundaries. A
religion can and should be used by any people or person
who finds it beneficial. What is important for each
seeker is to choose a religion that is most suitable to
himself or herself. But, the embracing of a particular
religion does not mean the rejection of another religion
or one's own community. In fact, it is important that
those who embrace a religion should not cut themselves
off from their own society; they should continue to live
within their own community and in harmony with its
members. By escaping from your own community, you cannot
benefit others, whereas benefiting others is actually
the basic aim of religion.
In
this regard there are two things important to keep in
mind: self-examination and self-correction. We should
constantly check our attitude toward others, examining
ourselves carefully, and we should correct ourselves
immediately when we find we are in the wrong.
Finally, a few words about material progress. I have
heard a great deal of complaint against material
progress from Westerners, and yet, paradoxically, it has
been the very pride of the Western world. I see nothing
wrong with material progress per se, provided people are
always given precedence. It is my firm belief that in
order to solve human problems in all their dimensions,
we must combine and harmonize economic development with
spiritual growth.
However, we must know its limitations. Although
materialistic knowledge in the form of science and
technology has contributed enormously to human welfare,
it is not capable of creating lasting happiness. In
America, for example, where technological development is
perhaps more advanced than in any other country, there
is still a great deal of mental suffering. This is
because materialistic knowledge can only provide a type
of happiness that is dependent upon physical conditions.
It cannot provide happiness that springs from inner
development independent of external factors.
For
renewal of human values and attainment of lasting
happiness, we need to look to the common humanitarian
heritage of all nations the world over. May this essay
serve as an urgent reminder lest we forget the human
values that unite us all as a single family on this
planet.
I
have written the above lines
To tell my constant feeling.
Whenever I meet even a 'foreigner',
I have always the same feeling:
'I am meeting another member of the human family.,
This attitude has deepened
My
affection and respect for all beings.
May
this natural wish be
My small contribution to world peace.
I pray for a more friendly,
More caring, and more understanding
Human family on this planet.
To all who dislike suffering,
Who cherish lasting happiness -
This is my heartfelt appeal.
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