Peter Terpstra
2009-01-20 10:25:48 UTC
A Human Approach to World Peace
* Solving Human problem through transforming Human attitude
* Compassion as a pillar of world peace
* World religion for world peace
* Individual power to shape Institutes
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:
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, 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.
The Dalai Lama
Source:
http://dalailama.com/page.62.htm#Compassion_pillar_world_peace
* Solving Human problem through transforming Human attitude
* Compassion as a pillar of world peace
* World religion for world peace
* Individual power to shape Institutes
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:
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, 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.
The Dalai Lama
Source:
http://dalailama.com/page.62.htm#Compassion_pillar_world_peace