HUMAN
APPROACH TO THE WORLD PEACE
DAVID
FRAWLEY ON THE MEANING OF PEACE FOR HUMANITY
“Today in spite of the global
communication made possible by our new information technology, we are finding
increasing divisions and conflicts in the world and in individuals, in the
human mind itself. Such increasing conflicts are not only between nations but
within nations, including deep disagreements in democratic countries about
prime values, principles of education, and the future condition of society.
Challenges to physical and mental health are increasing in the post-pandemic era. Our natural world has many ecological disruptions and nature is suffering from climate change and human encroachment and interference. Many ecosystems are damaged or compromised, affecting the prana of the planet, which we cannot be healthy apart from.
The goal of Yoga is Samadhi, the state of unitary Consciousness. This is another word for Shanti. Yet Shanti requires that we remove impurities and obstacles within us, particularly in our emotional nature and its numerous desires, fears, anger, jealousy, and hatred.
This inner purification is not at all
easy but is a necessity, not only for peace at a social level but for
individual and collective harmony and wellbeing.
Platitudes of promoting peace will not
take us very far. For lasting peace, we must emphasize inner values beyond our
fixation on the material world, our obsession with physical reality and the
physical body, the pursuit of pleasure and power, and the arrogance of our own
minds that think they alone are right. We need greater respect for nature and
the universe over our personal or social triumphs. We need to honor that
universal Self in all beings and in the entire universe animate and inanimate.
This is also the way of our own highest Self-realization”
·
his holiness dalai lama on world peace
“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.
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:
1. Universal humanitarianism is essential to solve global problems;
2. Compassion is the pillar of world peace;
3. All world religions are already for world peace in this way, as are all humanitarians of whatever ideology
4. 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, color, 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-centered 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, and 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 endeavor 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 caliber 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 Institutions
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 unfavorable 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 practice 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 factor. 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.”
