{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/tib/humpeace.htm","path":"bud/tib/humpeace.htm","source_url":"https://sacred-texts.com/bud/tib/humpeace.htm","text":"A HUMAN APPROACH TO WORLD PEACE\n \n by\n His Holiness Tenzin Gyatso, \n The Fourtheenth Dalai Lama\n \n \n \n First published in 1984: 12,000 copies\n Second printing July 1985: 10,000 copies\n Third printing August 1987: 10,000 copies\n Fourth printing March 1988: 10:000 copies\n Fifth printing April 1989: 7,500 copies\n \n ISBN 0 86171 027 4\n \n Wisdom Publications\n 361 Newbury Street, Boston, MA 02115\n \n Copyright 1984 Tenzin Gyatso, the Fourteenth Dalai Lama\n \n \n DharmaNet Edition 1994\n \n \n This electronic edition is offered for free distribution\n via DharmaNet by arrangement with the publisher.\n \n Transcribed for DharmaNet by Mark Blackstad\n \n DharmaNet International\n P.O. Box 4951, Berkeley CA 94704-4951\n \n \n \n \n \n \n \n \n Introduction\n ~~~~~~~~~~~~\n When we rise in the morning and listen to the radio or read the \n newspaper, we are confronted with the same sad news: violence, \n crime, wars, and disasters. I cannot recall a single day without \n a report of something terrible happening somewhere. Even in \n these modern times it is clear that one's precious life is not \n safe. No former generation has had to experience so much bad \n news as we face today; this constant awareness of fear and \n tension should make any sensitive and compassionate person \n question seriously the progress of our modern world.\n \n It is ironic that the more serious problems emanate from the \n more industrially advanced societies. Science and technology \n have worked wonders in many fields, but the basic human \n problems remain. There is unprecedented literacy, yet this \n universal education does not seem to have fostered goodness, \n but only mental restlessness and discontent instead. There is \n no doubt about the increase in our material progress and \n technology, but somehow this is not sufficient as we have not \n yet succeeded in bringing about peace and happiness or in \n overcoming suffering.\n \n We can only conclude that there must be something seriously \n wrong with our progress and development, and if we do not check \n it in time there could be disastrous consequences for the \n future of humanity. I am not at all against science and \n technology -- they have contributed immensely to the overall \n experience of humankind; to our material comfort and well-being \n and to our greater understanding of the world we live in. But \n if we give too much emphasis to science and technology we are \n in danger of losing touch with those aspects of human knowledge \n and understanding that aspire towards honesty and altruism.\n \n Science and technology, though capable of creating \n immeasurable material comfort, cannot replace the age-old \n spiritual and humanitarian values that have largely shaped \n world civilization, in all its national forms, as we know it \n today. No one can deny the unprecedented material benefit of \n science and technology, but our basic human problems remain; we \n are still faced with the same, if not more, suffering, fear, \n and tension. Thus it is only logical to try to strike a balance \n between material development on the one hand and the \n development of spiritual, human values on the other. In order \n to bring about this great adjustment, we need to revive our \n humanitarian values.\n \n I am sure that many people share my concern about the \n present worldwide moral crisis and will join in my appeal to \n all humanitarians and religious practitioners who also share \n this concern to help make our societies more compassionate, \n just, and equitable. I do not speak as a Buddhist or even as a \n Tibetan. Nor do I speak as an expert on international politics \n (though I unavoidably comment on these matters). Rather, I \n speak simply as a human being, as an upholder of the \n humanitarian values that are the bedrock not only of Mahayana \n Buddhism but of all the great world religions. From this \n perspective I share with you my personal outlook-that\n \n 1 universal humanitarianism is essential to solve global \n problems;\n 2 compassion is the pillar of world peace;\n 3 all world religions are already for world peace in this way, \n as are all humanitarians of whatever ideology;\n 4 each individual has a universal responsibility to shape \n institutions to serve human needs.\n \n \n \n \n Solving Human Problems through Transforming Human Attitudes\n ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~\n Of the many problems we face today, some are natural calamities \n and must be accepted and faced with equanimity. Others, \n however, are of our own making, created by misunderstanding, \n and can be corrected. One such type arises from the conflict of \n ideologies, political or religious, when people fight each \n other for petty ends, losing sight of the basic humanity that \n binds us all together as a single human family. We must \n remember that the different religions, ideologies, and \n political systems of the world are meant for human beings to \n achieve happiness. We must not lose sight of this fundamental \n goal and at no time should we place means above ends; the \n supremacy of humanity over matter and ideology must always be \n maintained.\n \n By far the greatest single danger facing humankind -- in \n fact, all living beings on our planet -- is the threat of \n nuclear destruction. I need not elaborate on this danger, but I \n would like to appeal to all the leaders of the nuclear powers \n who literally hold the future of the world in their hands, to \n the scientists and technicians who continue to create these \n awesome weapons of destruction, and to all the people at large \n who are in a position to influence their leaders: I appeal to \n them to exercise their sanity and begin to work at dismantling \n and destroying all nuclear weapons. We know that in the event \n of a nuclear war there will be no victors because there will be \n no survivors! Is it not frightening just to contemplate such \n inhuman and heartless destruction? And, is it not logical that \n we should remove the cause for our own destruction when we know \n the cause and have both the time and the means to do so? Often \n we cannot overcome our problems because we either do not know \n the cause or, if we understand it, do not have the means to \n remove it. This is not the case with the nuclear threat.\n \n \n Whether they belong to more evolved species like humans or to \n simpler ones such as animals, all beings primarily seek peace, \n comfort, and security. Life is as dear to the mute animal as it \n is to any human being; even the simplest insect strives for \n protection from dangers that threaten its life. Just as each \n one of us wants to live and does not wish to die, so it is with \n all other creatures in the universe, though their power to \n effect this is a different matter. \n \n Broadly speaking there are two types of happiness and suffering, \n mental and physical, and of the two, I believe that mental \n suffering and happiness are the more acute. Hence, I stress the\n training of the mind to endure suffering and attain a more lasting \n state of happiness. However, I also have a more general and concrete \n idea of happiness: a combination of inner peace, economic \n development, and, above all, world peace. To achieve such goals I \n feel it is necessary to develop a sense of universal responsibility, \n a deep concern for all irrespective of creed, colour, sex, or \n nationality. \n \n The premise behind this idea of universal responsibility is \n the simple fact that, in general terms, all others' desires \n are the same as mine. Every being wants happiness and does not \n want suffering. If we, as intelligent human beings, do not accept \n this fact, there will be more and more suffering on this planet. \n If we adopt a self-centered approach to life and constantly try \n to use others for our own self-interest, we may gain temporary \n benefits, but in the long run we will not succeed in achieving \n even personal happiness, and world peace will be completely out \n of the question. \n \n In their quest for happiness, humans have used different methods, \n which all too often have been cruel and repellent. Behaving in \n ways utterly unbecoming to their status as humans, they inflict \n suffering upon fellow humans and the other living beings for \n their own selfish gains. In the end, such short-sighted actions \n bring suffering to oneself as well as to others. To be born a \n human being is a rare event in itself, and it is wise to use \n this opportunity as effectively and skillfully as possible. We \n must have the proper perspective, that of the universal life \n process, so that the happiness or glory of one person or group \n is not sought at the expense of others. \n \n All this calls for a new approach to global problems. The world \n is becoming smaller and smaller -- and more and more \n interdependent -- as a result of rapid technological advances and \n international trade as well as increasing trans-national relations. \n We now depend very much on each other. In ancient times problems \n were mostly family-size, and they were naturally tackled at the \n family level, but the situation has changed. Today we are so \n interdependent, so closely interconnected with each other, that \n without a sense of universal responsibility, a feeling of universal \n brotherhood and sisterhood, and an understanding and belief that we\n really are part of one big human family, we cannot hope to overcome \n the dangers to our very existence -- let alone bring about peace \n and happiness.\n \n One nation's problems can no longer be satisfactorily solved \n by itself alone; too much depends on the interest, attitude, and \n cooperation of other nations. A universal humanitarian approach \n to world problems seems the only sound basis for world peace. \n What does this mean: We begin from the recognition mentioned \n previously that all beings cherish happiness and do not want \n suffering. It then becomes both morally wrong and pragmatically \n unwise to pursue only one's own happiness oblivious to the feelings \n and aspirations of all others who surround us as members of the \n same human family. The wiser course is to think of others also when \n pursuing our own happiness. This will lead to what I call 'wise \n self-interest,' which hopefully will transform itself into \n 'compromised self-interest,' or better still, 'mutual interest.'\n \n Although the increasing interdependence among nations might \n be expected to generate more sympathetic cooperation, it is \n difficult to achieve a spirit of genuine cooperation as long as \n people remain indifferent to the feelings and happiness of \n others. When people are motivated mostly by greed and jealousy, \n it is not possible for them to live in harmony. A spiritual \n approach may not solve all the political problems that have \n been caused by the existing self-centered approach, but in the \n long run it will overcome the very basis of the problems that \n we face today.\n \n On the other hand, if humankind continues to approach its \n problems considering only temporary expediency, future \n generations will have to face tremendous difficulties. the \n global population is increasing, and our resources are being \n rapidly depleted. Look at the trees, for example. No one knows \n exactly what adverse effects massive deforestation will have on \n the climate, the soil, and global ecology as a whole. We are \n facing problems because people are concentrating only on their \n short-term, selfish interests, not thinking of the entire \n human family. They are not thinking of the earth and the \n long-term effects on universal life as a whole. If we of the \n present generation do not think about these now, future \n generations may not be able to cope with them.\n \n \n \n \n Compassion as the Pillar of World Peace\n ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~\n According to Buddhist psychology, most of our troubles are due \n to our passionate desire for and attachment to things that we \n misapprehend as enduring entities. The pursuit of the objects \n of our desire and attachment involves the use of aggression and \n competitiveness as supposedly efficacious instruments. These \n mental processes easily translate into actions, breeding \n belligerence as an obvious effect. Such processes have been \n going on in the human mind since time immemorial, but their \n execution has become more effective under modern conditions. \n What can we do to control and regulate these 'poisons' -- delusion,\n greed, and aggression? For it is these poisons that are behind \n almost every trouble in the world.\n \n As one brought up in the Mahayana Buddhist tradition, I feel \n that love and compassion are the moral fabric of world peace. \n Let me first define what I mean by compassion. When you have \n pity or compassion for a very poor person, you are showing \n sympathy because he or she is poor; your compassion is based on \n altruistic considerations. On the other hand, love towards your \n wife, your husband, your children, or a close friend is usually \n based on attachment. When your attachment changes, your \n kindness also changes; it may disappear. This is not true love. \n Real love is not based on attachment, but on altruism. In this \n case your compassion will remain as a humane response to \n suffering as long as beings continue to suffer.\n \n This type of compassion is what we must strive to cultivate \n in ourselves, and we must develop it from a limited amount to \n the limitless. Undiscriminating, spontaneous, and unlimited \n compassion for all sentient beings is obviously not the usual \n love that one has for friends or family, which is alloyed with \n ignorance, desire, and attachment. The kind of love we should \n advocate is this wider love that you can have even for someone \n who has done harm to you: your enemy.\n \n The rationale for compassion is that every one of us wants \n to avoid suffering and gain happiness. This, in turn, is based \n on the valid feeling of 'I,' which determines the universal \n desire for happiness. Indeed, all beings are born with similar \n desires and should have an equal right to fulfill them. If I \n compare myself with others, who are countless, I feel that \n others are more important because I am just one person whereas \n others are many. Further, the Tibetan Buddhist tradition \n teaches us to view all sentient beings as our dear mothers and \n to show our gratitude by loving them all. For, according to \n Buddhist theory, we are born and reborn countless numbers of \n times, and it is conceivable that each being has been our \n parent at one time or another. In this way all beings in the \n universe share a family relationship.\n \n Whether one believes in religion or not, there is no one who \n does not appreciate love and compassion. Right from the moment \n of our birth, we are under the care and kindness of our \n parents; later in life, when facing the sufferings of disease \n and old age, we are again dependent on the kindness of others. \n If at the beginning and end of our lives we depend upon others' \n kindness, why then in the middle should be not act kindly \n towards others?\n \n The development of a kind heart (a feeling of closeness for \n all human beings) does not involve the religiosity we normally \n associate with conventional religious practice. It is not only \n for people who believe in religion, but is for everyone \n regardless of race, religion, or political affiliation. It is \n for anyone who considers himself or herself, above all, a \n member of the human family and who sees things from this larger \n and longer perspective. This is a powerful feeling that we \n should develop and apply; instead, we often neglect it, \n particularly in our prime years when we experience a false \n sense of security.\n \n When we take into account a longer perspective, the fact \n that all wish to gain happiness and avoid suffering, and keep \n in mind our relative unimportance in relation to countless \n others, we can conclude that it is worthwhile to share our \n possessions with others. When you train in this sort of \n outlook, a true sense of compassion -- a true sense of love and \n respect for others -- becomes possible. Individual happiness \n ceases to be a conscious self-seeking effort; it becomes an \n automatic and far superior by-product of the whole process of \n loving and serving others.\n \n Another result of spiritual development, most useful in \n day-to-day life, is that it gives a calmness and presence of \n mind. Our lives are in constant flux, bringing many \n difficulties. When faced with a calm and clear mind, problems \n can be successfully resolved. When, instead, we lose control \n over our minds through hatred, selfishness, jealousy, and \n anger, we lose our sense of judgment. Our minds are blinded \n and at those wild moments anything can happen, including war. \n Thus, the practice of compassion and wisdom is useful to all, \n especially to those responsible for running national affairs, \n in whose hands lie the power and opportunity to create the \n structure of world peace.\n \n \n \n World Religions for World Peace\n ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~\n The principles discussed so far are in accordance with the \n ethical teachings of all world religions. I maintain that every \n major religion of the world -- Buddhism, Christianity, \n Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, \n Taoism, Zoroastrianism -- has similar ideals of love, the same \n goal of benefiting humanity through spiritual practice, and the \n same effect of making their followers into better human beings. \n All religions teach moral precepts for perfecting the functions \n of mind, body, and speech. All religions agree upon the \n necessity to control the undisciplined mind that harbors \n selfishness and other roots of trouble, and each teaches a path \n leading to a spiritual state that is peaceful, disciplined, \n ethical, and wise. It is in this sense that I believe all \n religions have essentially the same message. Differences of \n dogma may be ascribed to differences of time and circumstance \n as well as cultural influences; indeed, there is no end to \n scholastic argument when we consider the purely metaphysical \n side of religion. However, it is much more beneficial to try to \n implement in daily life the shared precepts for goodness taught \n by all religions rather than to argue about minor differences \n in approach.\n \n There are many different religions to bring comfort and \n happiness to humanity in much the same way as there are \n particular treatments for different diseases. For, all \n religions endeavor in their own way to help living beings \n avoid misery and gain happiness. And, although we can find \n causes for preferring certain interpretations of religious \n truths, there is much greater cause for unity, stemming from \n the human heart. Each religion works in its own way to lessen \n human suffering and contribute to world civilization. \n Conversion is not the point. For instance, I do not think of \n converting others to Buddhism or merely furthering the Buddhist \n cause. Rather, I try to think of how I as a Buddhist \n humanitarian can contribute to human happiness.\n \n While pointing out the fundamental similarities between \n world religions, I do not advocate one particular religion at \n the expense of all others, nor do I seek a new 'world \n religion.' All the different religions of the world are needed \n to enrich human experience and world civilization. Our human \n minds, being of different caliber and disposition, need \n different approaches to peace and happiness. It is just like \n food. Certain people find Christianity more appealing, others \n prefer Buddhism because there is no creator in it and \n everything depends upon your own actions. We can make similar \n arguments for other religions as well. Thus, the point is \n clear: humanity needs all the world's religions to suit the \n ways of life, diverse spiritual needs, and inherited national \n traditions of individual human beings.\n \n It is from this perspective that I welcome efforts being \n made in various parts of the world for better understanding \n among religions. The need for this is particularly urgent now. \n If all religions make the betterment of humanity their main \n concern, then they can easily work together in harmony for \n world peace. Interfaith understanding will bring about the \n unity necessary for all religions to work together. However, \n although this is indeed an important step, we must remember \n that there are no quick or easy solutions. We cannot hide the \n doctrinal differences that exist among various faiths, nor can \n we hope to replace the existing religions by a new universal \n belief. Each religion has its own distinctive contributions to \n make, and each in its own way is suitable to a particular group \n of people as they understand life. The world needs them all.\n \n \n There are two primary tasks facing religious practitioners who \n are concerned with world peace. First, we must promote better \n interfaith understanding so as to create a workable degree of \n unity among all religions. This may be achieved in part by \n respecting each other's beliefs and by emphasizing our common \n concern for human well-being. Second, we must bring about a \n viable consensus on basic spiritual values that touch every \n human heart and enhance general human happiness. This means we \n must emphasize the common denominator of all world religions -- \n humanitarian ideals. These two steps will enable us to act both \n individually and together to create the necessary spiritual \n conditions for world peace.\n \n We practitioners of different faiths can work together for \n world peace when we view different religions as essentially \n instruments to develop a good heart -- love and respect for \n others, a true sense of community. The most important thing is \n to look at the purpose of religion and not at the details of \n theology or metaphysics, which can lead to mere \n intellectualism. I believe that all the major religions of the \n world can contribute to world peace and work together for the \n benefit of humanity if we put aside subtle metaphysical \n differences, which are really the internal business of each \n religion.\n \n Despite the progressive secularization brought about by \n worldwide modernization and despite systematic attempts in some \n parts of the world to destroy spiritual values, the vast \n majority of humanity continues to believe in one religion or \n another. The undying faith in religion, evident even under \n irreligious political systems, clearly demonstrates the potency \n of religion as such. This spiritual energy and power can be \n purposefully used to bring about the spiritual conditions \n necessary for world peace. Religious leaders and humanitarians \n all over the world have a special role to play in this respect.\n \n Whether we will be able to achieve world peace or not, we \n have no choice but to work towards that goal. If our minds are \n dominated by anger, we will lose the best part of human \n intelligence -- wisdom, the ability to decide between right and \n wrong. Anger is one of the most serious problems facing the \n world today.\n \n \n \n Individual Power to Shape Institutions\n ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~\n Anger plays no small role in current conflicts such as those in \n the Middle East, Southeast Asia, the North-South problem, and \n so forth. These conflicts arise from a failure to understand \n one another's humanness. The answer is not the development and \n use of greater military force, nor an arms race. Nor is it \n purely political or purely technological. Basically it is \n spiritual, in the sense that what is required is a sensitive \n understanding of our common human situation. Hatred and \n fighting cannot bring happiness to anyone, even to the winners \n of battles. Violence always produces misery and thus is \n essentially counter-productive. It is, therefore, time for \n world leaders to learn to transcend the differences of race, \n culture, and ideology and to regard one another through eyes \n that see the common human situation. To do so would benefit \n individuals, communities, nations, and the world at large.\n \n The greater part of present world tension seems to stem from \n the 'Eastern bloc' versus 'Western bloc' conflict that has been \n going on since World War II. These two blocs tend to describe \n and view each other in a totally unfavourable light. This \n continuing, unreasonable struggle is due to a lack of mutual \n affection and respect for each other as fellow human beings. \n Those of the Eastern bloc should reduce their hatred towards \n the Western bloc because the Western bloc is also made up of \n human beings -- men, women, and children. Similarly those of the \n Western bloc should reduce their hatred towards of the eastern \n bloc because the Eastern bloc is also human beings. In such a \n reduction of mutual hatred, the leaders of both blocs have a \n powerful role to play. But first and foremost, leaders must \n realize their own and others' humanness. Without this basic \n realization, very little effective reduction of organized \n hatred can be achieved.\n \n If, for example, the leader of the United States of America \n and the leader of the Union of Soviet Socialist Republics \n suddenly met each other in the middle of a desolate island, I \n am sure they would respond to each other spontaneously as \n fellow human beings. But a wall of mutual suspicion and \n misunderstanding separates them the moment they are identified \n as the 'President of the USA and the 'Secretary-General of the \n USSR'. More human contact in the form of informal extended \n meetings, without any agenda, would improve their mutual \n understanding; they would learn to relate to each other as \n human beings and could then try to tackle international \n problems based on this understanding. No two parties, \n especially those with a history of antagonism, can negotiate \n fruitfully in an atmosphere of mutual suspicion and hatred.\n \n I suggest that world leaders meet about once a year in a \n beautiful place without any business, just to get to know each \n other as human beings. Then, later, they could meet to discuss \n mutual and global problems. I am sure many others share my wish \n that world leaders meet at the conference table in such an \n atmosphere of mutual respect and understanding of each other's \n humanness.\n \n \n To improve person-to-person contact in the world at large, I \n would like to see greater encouragement of international \n tourism. Also, mass media, particularly in democratic\n societies, can make a considerable contribution to world peace \n by giving greater coverage to human interest items that reflect \n the ultimate oneness of humanity. With the rise of a few big \n powers in the international arena, the humanitarian role of \n international organizations is being bypassed and neglected. I \n hope that this will be corrected and that all international \n organizations, especially the United Nations, will be more \n active and effective in ensuring maximum benefit to humanity \n and promoting international understanding. It will indeed be \n tragic if the few powerful members continue to misuse world \n bodies like the UN for their one-sided interests. The UN must \n become the instrument of world peace. This world body must be \n respected by all, for the UN is the only source of hope for \n small oppressed nations and hence for the planet as a whole.\n \n As all nations are economically dependent upon one another \n more than ever before, human understanding must go beyond \n national boundaries and embrace the international community at \n large. Indeed, unless we can create an atmosphere of genuine \n cooperation, gained not by threatened or actual use of force \n but by heartfelt understanding, world problems will only \n increase. If people in poorer countries are denied the \n happiness they desire and deserve, they will naturally be \n dissatisfied and pose problems for the rich. If unwanted \n social, political, and cultural forms continue to be imposed \n upon unwilling people, the attainment of world peace is \n doubtful. However, if we satisfy people at a heart-to-heart \n level, peace will surely come.\n \n Within each nation, the individual ought to be given the \n right to happiness, and among nations, there must be equal \n concern for the welfare of even the smallest nations. I am not \n suggesting that one system is better than another and all \n should adopt it. On the contrary, a variety of political \n systems and ideologies is desirable and accords with the \n variety of dispositions within the human community. This \n variety enhances the ceaseless human quest for happiness. Thus \n each community should be free to evolve its own political and \n socioeconomic system, based on the principle of \n self-determination.\n \n The achievement of justice, harmony, and peace depends on \n many factors. We should think about them in terms of human \n benefit in the long run rather than the short term. I realize \n the enormity of the task before us, but I see no other \n alternative than the one I am proposing -- which is based on our \n common humanity. Nations have no choice but to be concerned \n about the welfare of others, not so much because of their \n belief in humanity, but because it is in the mutual and \n long-term interest of all concerned. An appreciation of this \n new reality is indicated by the emergence of regional or \n continental economic organizations such as the European \n Economic Community, the Association of South East Asian \n Nations, and so forth. I hope more such trans-national \n organizations will be formed, particularly in regions where \n economic development and regional stability seem in short \n supply.\n \n \n Under present conditions, there is definitely a growing need \n for human understanding and a sense of universal \n responsibility. In order to achieve such ideas, we must \n generate a good and kind heart, for without this, we can \n achieve neither universal happiness nor lasting world peace. We \n cannot create peace on paper. While advocating universal \n responsibility and universal brotherhood and sisterhood, the \n facts are that humanity is organized in separate entities in \n the form of national societies. Thus, in a realistic sense, I \n feel it is these societies that must act as the building-blocks \n for world peace.\n \n Attempts have been made in the past to create societies more \n just and equal. Institutions have been established with noble \n charters to combat anti-social forces. Unfortunately, such \n ideas have been cheated by selfishness. More than ever before, \n we witness today how ethics and noble principles are obscured \n by the shadow of self-interest, particularly in the political \n sphere. There is a school of thought that warns us to refrain \n from politics altogether, as politics has become synonymous \n with amorality. Politics devoid of ethics does not further \n human welfare, and life without morality reduces humans to the \n level of beasts. However, politics is not axiomatically 'dirty.' \n Rather, the instruments of our political culture have distorted \n the high ideals and noble concepts meant to further human \n welfare. Naturally, spiritual people express their concern \n about religious leaders 'messing' with politics, since they \n fear the contamination of religion by dirty politics.\n \n I question the popular assumption that religion and ethics \n have no place in politics and that religious persons should \n seclude themselves as hermits. Such a view of religion is too \n one-sided; it lacks a proper perspective on the individual's \n relation to society and the role of religion in our lives. \n Ethics is as crucial to a politician as it is to a religious \n practitioner. Dangerous consequences will follow when \n politicians and rulers forget moral principles. Whether we \n believe in God or karma, ethics is the foundation of every \n religion.\n \n Such human qualities as morality, compassion, decency, \n wisdom, and so forth have been the foundations of all \n civilizations. These qualities must be cultivated and sustained \n through systematic moral education in a conductive social \n environment so that a more humane world may emerge. The \n qualities required to create such a world must be inculcated \n right from the beginning, from childhood. We cannot wait for \n the next generation to make this change; the present generation \n must attempt a renewal of basic human values. If there is any \n hope, it is in the future generations, but not unless we \n institute major change on a worldwide scale in our present \n educational system. We need a revolution in our commitment to \n and practice of universal humanitarian values.\n \n It is not enough to make noisy calls to halt moral \n degeneration; we must do something about it. Since present-day \n governments do not shoulder such 'religious' responsibilities, \n humanitarian and religious leaders must strengthen the existing \n civic, social, cultural, educational, and religious \n organizations to revive human and spiritual values. Where \n necessary, we must create new organizations to achieve these \n goals. Only in so doing can we hope to create a more stable \n basis for world peace.\n \n Living in society, we should share the sufferings of our \n fellow citizens and practice compassion and tolerance not only \n towards our loved ones but also towards our enemies. This is \n the test of our moral strength. We must set an example by our \n own practice, for we cannot hope to convince others of the \n value of religion by mere words. We must live up to the same \n high standards of integrity and sacrifice that we ask of \n others. The ultimate purpose of all religions is to serve and \n benefit humanity. This is why it is so important that religion \n always be used to effect the happiness and peace of all beings \n and not merely to convert others.\n \n Still, in religion there are no national boundaries. A \n religion can and should be used by any people or person who \n finds it beneficial. What is important for each seeker is to \n choose a religion that is most suitable to himself or herself. \n But, the embracing of a particular religion does not mean the \n rejection of another religion or one's own community. In fact, \n it is important that those who embrace a religion should not \n cut themselves off from their own society; they should continue \n to live within their own community and in harmony with its \n members. By escaping from your own community, you cannot \n benefit others, whereas benefiting others is actually the basic \n aim of religion.\n \n In this regard there are two things important to keep in \n mind: self-examination and self-correction. We should \n constantly check our attitude toward others, examining \n ourselves carefully, and we should correct ourselves \n immediately when we find we are in the wrong.\n \n \n Finally, a few words about material progress. I have heard a \n great deal of complaint against material progress from \n Westerners, and yet, paradoxically, it has been the very pride \n of the Western world. I see nothing wrong with material \n progress per se, provided people are always given precedence. \n It is my firm belief that in order to solve human problems in \n all their dimensions, we must combine and harmonize economic \n development with spiritual growth. However, we must know its \n limitations. Although materialistic knowledge in the form of \n science and technology has contributed enormously to human \n welfare, it is not capable of creating lasting happiness. In \n America, for example, where technological development is \n perhaps more advanced than in any other country, there is still \n a great deal of mental suffering. This is because \n materialistic knowledge can only provide a type of happiness \n that is dependent upon physical conditions. It cannot provide \n happiness that springs from inner development independent of \n external factors.\n \n For renewal of human values and attainment of lasting \n happiness, we need to look to the common humanitarian heritage \n of all nations the world over. May this essay serve as an \n urgent reminder lest we forget the human values that unite us \n all as a single family on this planet.\n \n I have written the above lines\n To tell my constant feeling.\n Whenever I meet even a 'foreigner,'\n I have always the same feeling:\n 'I am meeting another member of the human family.'\n This attitude has deepened\n My affection and respect for all beings.\n May this natural wish be\n My small contribution to world peace.\n I pray for a more friendly,\n More caring, and more understanding\n Human family on this planet.\n To all who dislike suffering,\n Who cherish lasting happiness--\n This is my heartfelt appeal.\n \n \n \n \n ___________________________________________________________________\n The publisher gratefully acknowledges the kind help of the \n following for sponsoring the publication of this booklet:\n \n East-West Foundation, Fullerton, California\n Adam Engle, Boulder Creek, California\n Potala Publications, New York\n The Tibet Fund, New York\n Tibet House, New York\n \n \n Wisdom Publications\n ~~~~~~~~~~~~~~~~~~~\n Wisdom Publications is a non-profit publisher of books on Buddhism, \n Tibet, and related East-West themes. Our titles are published in \n appreciation of Buddhism as a living philosophy and with the special\n commitment to preserve and transmit important works from all the major \n Buddhist traditions.\n \n If you would like more information or a copy of our mail-order catalogue,\n and to be kept informed about future publications, please write to us at:\n 361 Newbury Street, Boston, MA 02115, USA.\n \n \n The Wisdom Trust\n ~~~~~~~~~~~~~~~~\n As a non-profit publisher, Wisdom is dedicated to the publication of fine \n Dharma books for the benefit of all sentient beings. We depend upon sponsors\n in order to publish books like the one you are holding in your hand.\n \n If you would like to make a donation to the Wisdom Trust Fund to help us \n continue our Dharma work or receive information about opportunities for\n planned giving, please write to our Boston office.\n \n \n \n Wisdom is a non-profit charitable 501(c)(3) organization and a part of the\n Foundation for the Preservation of the MahayanaTradition (FPMT).\n \n \n \n \n Tibet House\n ~~~~~~~~~~~\n Tibet House has been founded as a non-sectarian, educational \n and cultural, not-for-profit institution, under the guidance of \n His Holiness the Dalai Lama, the spiritual and temporal leader \n of the Tibetan people.\n Its purpose is:\n \n * To preserve as a living tradition Tibet's cultural and \n religious heritage,\n * To present, as vital knowledge, Tibet's ancient traditions \n of philosophy, art and science, and\n * To share with the world community Tibet's unique \n contributions to universal spiritual understanding and human \n development.\n \n Tibet House is currently seeking a permanent residence in \n New York City. Through educational programs and lectures, \n exhibitions, research facilities, publishing enterprises, \n broadcast programming, concerts and special spiritual and \n secular events, Tibet House will stir the heart of the visitor \n who will encounter there the mystery, power and beauty of Tibet.\n \n \n Programs\n ~~~~~~~~\n We have begun to realize Tibet House with the following \n programs:\n \n Tibet House has co-sponsored the North American tours of \n several Tibetan performing arts group: the Gyuto Tantric \n University Multiphonic Choir from October 1988 through February \n 1989; the Loseling Monastic University's Great Prayer Festival \n program, \"Sacred Music, Sacred Dance,\" in February 1989; and \n the Namgyal Monastery's Kalachakra Dancers from July through \n October, of 1989.\n \n Tibet House is working with the American Institute of \n Buddhist Studies and the New York Open Center to present a \n series of seminars on Tibetan history, culture and religion at \n the Open Center. The first, in the Fall of 1987, and the \n second, in the Fall of 1988, were both well attended. Major \n conferences on all aspects of Tibet will follow during The Year \n of Tibet.\n \n In 1991 Tibet House will sponsor a series of nationwide \n cultural events to be called //The Year of Tibet//. At the heart of \n this event is //Wisdom and Compassion// -- the most extensive \n exhibition of Tibetan art yet seen. Organized in cooperation \n with the Asian Art Museum of San Francisco, the show will \n include rare and extraordinary examples of Tibetan art and \n sculpture from museums and private collections around the \n world, as well as from the personal collection of His Holiness \n the Dalai Lama. Many of these works of art are to be displayed \n publicly for the first time. After its initial opening, //Wisdom \n and Compassion// is scheduled to travel to major art museums in \n Washington, New York and Chicago. Concurrently, plans are being \n made to present a show of Traditional Tibetan Folk Art to be \n seen in Los Angeles, Chicago, Philadelphia and New York. \n Catalogues and related publications focusing on Tibetan art and \n history are being developed with Harry M. Abrams, Inc. The Year \n of Tibet will also mark the premiere of a newly commissioned \n opera by Philip Glass at the Brooklyn Academy of Music, based \n on the life of the great Tibetan saint Milarepa. A world tour \n will follow.\n \n Additionally, audiences across the country will have the \n opportunity to see authentic Tibetan Opera, as performed by the \n Tibetan Institute of Performing Arts from Dharamsala, India, \n the capital of Tibet's government in exile. Complementing these \n activities, a series of newly produced narratives and \n documentary films, focusing on Tibet's culture and history, \n will be shown on national TV stations. //The Year of Tibet// will \n initiate the first annual Tibetan film festival.\n \n Your help is needed and appreciated. Your contribution will \n make these programs possible. If you with to be notified of our \n future events and our progress or make a tax-deductible \n contribution, payable to Tibet House, please contact: Tibet \n House, 625 Broadway 12th Floor, New York, NY 10012. (212) 353-8823.\n \n -------------------------------------------------------------------\n \n DISTRIBUTION AGREEMENT \n \n TITLE OF WORK: A Human Approach to World Peace\n FILENAME: DL_PEACE.ZIP \n AUTHOR: His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama\n AUTHOR'S ADDRESS: N/A\n PUBLISHER'S ADDRESS: Wisdom Publications\n 361 Newbury Street\n Boston, MA 02115 USA\n DATE OF PUBLICATION: 1984\n ORIGIN SITE: Access to Insight BBS, Barre MA * (508) 433-5847 \n (DharmaNet 96:903/1) \n \n The publisher retains all rights to this work and hereby grants \n electronic distribution rights to DharmaNet International. This work \n may be freely copied and redistributed, provided that it is \n accompanied by this Agreement and is distributed at no cost to the \n recipient. 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