Introduction
hen 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 modem 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 development 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 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
f 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.
hether 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 short-sighted 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 'I', which determines the universal desire for happiness. Indeed, all
beings are born with similar desires and should have an equal right to fulfil
them. If I compare myself with others, who are countless, I feel that others are
move 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 judgment. 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
he 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.
here 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 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.
o 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 socioeconomic 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.
nder 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.
inally, 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.