| A WORLD IN TRANSITION
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Statement of the Brahma Kumaris World Spiritual University |
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Conflunece -- a time of paradoxes
"It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness,
it was the epoch of belief, it was the epoch of incredulity, it was the Season of Light, it was the Season
of Darkness, it was the Spring of Hope, it was the Winter of Despair."
With these words Charles Dickens summarized the panorama of life of ordinary people amidst the
revolutionary waves of change that were sweeping through Paris and London two hundred years
ago but his description in A Tale of Two Cities can also serve as an accurate portrayal of scenes
presently being played out on the world stage.
The aims of ensuring a meaningful life for all, the fulfilment of their needs and the integration
of society are far from new. People have been striving for such objectives for many years
and they are all described in some detail in the Charter of the United Nations, the Universal
Declaration of Human Rights and other international documents. The significance of the
World Summit for Social Development does not then lie in its content. Its importance
derives instead from the global context in which it is being held and the changing
consciousness of and attitudes towards living standards and the quality of life.
It is calling on the global community to make a commitment to act responsibly.
If no such commitment is made the Summit is likely to be seen as no more than
another hollow voice in the wilderness.
The Cold War, thankfully, was not waged with missiles so much as with ideologies,
attitudes and beliefs and the collapse of manipulative, repressive systems, culminating
more than just symbolically in the tearing down of the Berlin Wall, owes more to a mass
popular shift in consciousness than to any one decision, action or event or the instigation
of any single individual. It was the human spirit and conscience, rather than military
force, which triumphed over inhuman ways. Converging with this cumulative assertion
of the rights of the human person, and increasing worldwide concern amongst citizens'
groups, communities and individuals about personal, social and environmental issues,
there has been a noticeable progression in the approach taken in international fora.
The World Summit for Children in 1990 brought to the fore the plight faced by many children
and families world-wide and to this effect 71 Presidents and Prime Ministers made a promise
to give every child a better future. The World Declaration on the Survival, Protection and Development
of Children states: "The children of the world are innocent, vulnerable and dependent.
They are also curious, active and full of hope. Their future should be shaped in harmony and cooperation.
Their lives should be mature, as they broaden their perspectives and gain new experiences."
Two years later, the United Nations Conference on Environment and Development underscored
the position of humanity in its triangular relationship with the natural world and development.
Principle 1 of the Rio Declaration proclaims that "Human beings are at the centre of concerns
for sustainable development. They are entitled to a healthy and productive life in harmony with nature."
The desirability of all concerned citizens participating in environmental and development issues was
asserted, with the overall aim being harmony with the natural world rather than domination.
Significantly, in addition to governmental participation, there was also considerable involvement
on the part of other sectors of civil society in many different events world-wide inspired by the Summit.
1992 also witnessed the first Summit meeting of the Security Council at the level of Heads of State
and Government to strengthen its commitment to fulfill the great purpose of the United Nations
Charter and to enhance its capacity to accomplish the people's hopes through a unified approach.
The Secretary-General was asked to prepare a comprehensive report which took the form of The
Agenda for Peace.
With the deliberations at Rio having reiterated human beings' rights in relation to development and
the environment, the World Conference on Human Rights, held in Vienna the following year,
affirmed that "all human rights derive from the dignity and worth inherent in the human person" and
that the human person, as the central subject of human rights and fundamental freedoms, should
be the principal beneficiary of them and participate actively in their realization. The Vienna Declaration
continued, to state that "human rights and fundamental freedoms are the birthright of all human beings."
In 1993 another unique international gathering took place: the Parliament of the World's Religions,
held in Chicago. The Declaration towards a Global Ethic, that was released by the Parliament,
makes it clear that richly varying traditions and beliefs need not be incompatible with commonly
held fundamental principles and aspirations. A core conviction that emerged from the discussions
among the representatives of scores of religions and spiritual organizations was that every
human being possesses inalienable worth and is entitled to be treated accordingly.
During the International Year of the Family, 1994, at the International Conference on Population
and Development held at Cairo, a shift of emphasis also took place, away from population control
and towards sustainable development. The central role of the family was stressed and the Programme
of Action that was adopted places women at the top of the agenda in the broader fields of economic
and political empowerment, highlighting the need for them to have greater control of their lives.
The 4th World Conference on Women, to be held in Beijing in September 1995, will mobilize
women and men at the level both of governments and other sectors of civil society to determine
key priorities which need to be addressed in relation to the enhancement of the quality of life.
Amongst the many conclusions that may be drawn from these gatherings there are two discernible
and connected trends. The first is the placing of more emphasis on the well-being of the human
person as a being endowed with inherent and inalienable dignity and worth, and therefore also
on human and moral values. The second is the increasing acceptance of the right of, and need for,
ordinary people to participate in global affairs.
This international emphasis on basic human values and rights, universal values and core values,
and the increasing involvement of people in development activities, together constitute the main
conditions favourable for social progress. Fundamentally conflicting social, political and
economic theories and systems have yielded to a general endorsement of a democratic
approach and the need to invest in people's welfare and education and the basis of their livelihood.
Growing individual involvement in more democratic societies, heightened awareness of human
rights and increasing concern about global concerns, are significant steps towards social progress
and development. On a more localized basis, these trends are mirrored in popular concern for a
better quality of life based on human, moral and spiritual values, a sense of purpose and meaning,
care for others and the natural world and a generally more holistic approach. Sophisticated
economic and technological globalism is being complemented by people-centred grassroots globalism.
The achievements of the last one hundred years have crossed many frontiers but the world
remains threatened by numerous interconnected problems. With the state of affairs in the
world at large changing more and more rapidly, and having an ever-greater impact on the
personal life of the individual, many people are increasingly reasserting their power of choice.
They are no longer prepared to let their future be decided for them nor are they willing
to see individual identity, relevance and competence being continuously eroded and their
potential short-changed. Instead they are becoming progressively active in regaining
responsibility for choosing the direction of their own lives. They want to participate
fully and freely in the decisions affecting the way they live and to be allowed to make
choices in accordance with their own priorities, aspirations and circumstances. There
is the awareness that as members of an interconnected global community, the way of
thinking and way of life of each individual inevitably has an influence or effect, even if
too small to be perceived, on the overall state of affairs of the world. Boundary
lines around
the world are dissolving,and with them, the boundaries of our minds.
These encouraging signposts towards a better tomorrow are sharply contrasted however, by a barrage
of interconnected problems. Almost each day brings ever-grosser manifestations of abuse, exploitation,
greed, violence, corruption, deprivation, conflict, exclusion, injustice, intolerance, an obsession
with materialistic self-gratification counterpointed by indifference to the welfare of others,
disregard for anything beyond the immediately present and an overall cheapening of human life.
National and social instability has led to a massive sense of personal insecurity. There is now a
crisis in the moral fabric of society - a crisis of values - which is increasingly reflected in the poor
functioning of many of the fundamental building blocks of society, and general social breakdown.
These two sets of conditions exist side by side in today's world and each is becoming more
pronounced. This highlights the fact that society is never static and that the changes that take
place in society inevitably involve a process, and one that is often lengthy. The two extremes
have not yet fully confronted each other or collided but as each gain in strength and influence
an encounter seems imminent - bringing with it the potential for major and beneficial social transformation.
The international Conferences and Summits of the past few years all represent segments
of the process of positive change. The ever more present threats, dangers and uncertainties
regarding the future of humanity demand that we reassess our aims and aspirations and identify
how that process of change can be at once deepened, quickened and made more durable.
Improved means of communication and travel, and an increase in the flow and exchange
of ideas, goods and capital, have reinforced, on a physical level, globalization - the interconnectedness
of all parts that comprise the whole of life on earth and the identification with underlying fundamental
commonalities, notwithstanding obvious diversity in culture, behaviour and lifestyles.
Just as change is an inevitable facet of the drama of life's shifting scenes so too is the hope
and desire for improvement, growth and progress. Many individuals and organizations,
perhaps foremost amongst them those of the United Nations' family, have long been
concerned with the betterment of the human condition. However, the approaches
and actions taken have often been separate, fragmented and sectoral and so lacking in a
spirit of mutual support and cooperation. An integrated across-the-board approach to
development in now the only way forward.
As the common element in all these endeavours is humanity, and the ultimate aim an
improvement in human well-being, increased emphasis on the human person is to be
welcomed. The principle of the worth of the individual is an absolute that cannot be
diluted when applied to any of the individual facets or dimensions of life, be they social,
political, economic or other, that together make up its totality. It is as though attention so
far has been focused on nurturing individual leaves of a tree - usually to the exclusion of
other leaves - whereas to care for the seed would be to care for the core of all leaves.
The leaves constitute the wonderfully diverse panorama of human life, endeavour and achievements,
extended throughout many different cultures, disciplines and forms by centuries of growth,
whereas the seed represents the human soul and it is to this that we must now direct our attention.
The dire and inhuman conditions now affecting so many men, women and children
demand of the majority of humanity a renaissance of human, moral and spiritual values
and principles if any real change in attitudes and behaviour is to be achieved. For those
already committed to social and humanitarian endeavours, the gradual evolution in consciousness
regarding the means and method of achieving long-cherished objectives has now led us to the
threshold of an approach in which the human spirit occupies centre-stage. The spirit is the core
of our being and universal spiritual values must be at the core of human and social development.
Social development can only ever take place as a consequence of inner development.
Attitudes have already shifted away from ideology and towards a more pragmatic, inclusive
and accepting approach but our perceptions of humanity and the world around us must
allow us to understand and grasp deeper, spiritual aspects of world events if we are to make
the right choices. An increasing population and delicate ecosystem only make the call for action more urgent.
We know what we want to do, we can see what we need to do but have we yet understood
how to do it? Old notions and methods of working clearly need to be altered, or replaced
with new methods. The success of the Summit will thus lie in identifying and articulating
different and more effective methods of achieving higher standards of living, progress and development for all.
In short, a new course must be charted for humanity in its journey towards a future that is
threatened by uncertainty and danger, but is also full of promise and potential.
The Worth of the Individual
The faculties available to any human being irrespective of his or her place of birth are the mind,
heart and spirit in addition to physical abilities, skills and talents. Self-awareness, ethics, insight,
language and responsibility characterize all human beings and distinguish them from other species.
Throughout time, philosophers have affirmed that, stepping beyond the limitations of the egocentric
self, an individual can discover a deeper aspect of the self. With this discovery comes an understanding
of the worth inherent in the human person.
A person who really understands his or her own inherent worth and that of others will come
to know that worth is not something that is given by the world but comes from a source that
transcends all that is physical. Religions do not give worth - they simply remind people of
what is true of everyone. Declarations, conventions and other legal documents highlight the
importance of the worth of the individual but cannot confer this. The ways in which society
works today often seem to conspire against the individual really knowing himself or herself
as one who is naturally endowed with worth and suggest that it has to be earned or, for
example, that society gives or accords this worth only to those who are wealthy or occupy
a position of authority. In reality, every individual has the right to know that worth is inherent
in what it means to be a human being; and all individuals have the responsibility of seeing that
this right is affirmed and given expression.
Thinking is one of the most fundamental characteristics of human life. However,
having recognized this ability we must also recognize that we have the responsibility
of deciding what type or quality of thoughts to create. This is important because
thoughts are the basis of ideas, concepts, policies and actions, which in turn define the nature
of the systems and structures that influence the pattern of world events.
For many of the world's inhabitants the coming years are likely to be marked by poverty,
unemployment, other fundamental deprivations and social disorder. The harsh realities
confronting humanity cannot be ignored. However, even under the most dire conditions,
and in a situation that may seem hopeless, there are examples of how the human spirit is
capable of bringing forth a ray of hope.
Human beings are born with a tremendous potential, but without self-worth this potential
can never really be realized to the full - either individually or in terms of their place in the
wider world. People who are accurately aware of their own qualities and abilities are
able to play an important role no matter where they happen to be. Therefore to bring
about a better world, individuals must firstly realize their worth and secondly never
compromise it. To keep that worth as a priority in one's life and to be true it and its
accompanying values can be called integrity - a way of behaviour based upon an inner
conviction and commitment to fundamental human values.
Self-worth and integrity are necessary in making the best and right choices on the basis
of a moral and ethical understanding of life, and should be maintained no matter what the
circumstances may be. Not to respect oneself and others is to call into question the value of life itself.
Rather than really knowing themselves and their own qualities, people often base their sense
of identity on their interactions with others. This results in a perception of the self based
upon the way they would like to be seen by others or the way they think others see them.
It is therefore no surprise that many people base their identity on factors such as their
occupation, etiquette, dress, nationality, colour, sex, age, social status, ideologies and
wealth. As these factors are to some extent transitory such a sense of identity requires
continual maintenance, nurturing and protection. Much energy is then devoted to establishing
and defending this identity and life becomes an external search for the reinforcement of
personal self-esteem, too often overlooking the fundamental goodness that exists in every human being.
There is so much in this world that contradicts the notion of self-esteem that people are in
danger of losing its essence and meaning. Self-esteem can help individuals avoid, on the
one hand, fatalistic self-victimization and, on the other, becoming well fed sufferers or the
pathetic prisoners of ephemeral achievements. The middle course between these two
extremes is a dignified way of life that reflects and supports self-worth but is not the basis of it.
Human dignity is the external expression of an internal state of self-worth. If people
identify more with their external conditions or roles they will inevitably feel inferior
or superior to others and so lack an authentic self-respect. Every person who is
aware of what it means to be a human being will feel a natural right to live in dignity with
all basic needs and human rights fulfilled. He or she may be forced to suffer oppression
or degrading living conditions but internally will never accept them. The awareness
of this right can give strength and hope to help overcome such indignities as unemployment,
poverty and the loss of liberty or opportunities.
A deep and stable foundation for unity and equity can be derived from a perception
of the universality of human worth - our common identity as human beings - before
which differences of skin colour, culture or language are superficial. Human rights,
in all their forms, are universal, indivisible and interrelated and at this level of its identity so is humanity.
Humans are social beings and society is comprised of individuals. Throughout generations, human
beings have inevitably always lived together, grouped initially by family connection and then linked
by other ties or interests. Such groupings, or communities, are important for every human being
and ultimately all of us belong to the global community. They give a sense of belonging: a human
environment in which to express oneself, interact and grow.
Communities may evolve or be formed for different reasons, but whatever the reasons, the purpose
of a community is to serve human needs. Normally, the parameters in which a community is formed
will be such that the community will contain people who have differences on at least one level, be it age,
nationality, ideology, culture or profession. On the other hand, it is also true that all these differences
can be transcended by acknowledging the common denominator of the human worth of every individual.
This is the foundation upon which the real strength of the community can be built. The more
superficial aspects of commonality or like-mindedness are valid reasons for the formation of a
community and it is the natural propensity of every individual to find and enjoy those aspects of his
or her nature or physical circumstances that are shared with others but these factors are not the
ultimate source of human identity.
A homogenous group that is able to develop an awareness that goes beyond its more obvious
homogeneity is able to extend its own boundaries and include other people without losing its identity.
A strong and stable society is not one that seeks to define itself by identifying the ways in which
it is different from others, or by insisting on uniformity, but one that is willing and able to accommodate
diversity within a common framework of the larger realities of life. The worth of the individual is
one such reality. Awareness of self-worth leads naturally to self-respect and respect for others is
born from respect for the self.
Any community that is to survive and flourish must respond to the needs of its members as human
beings and seek to harmonize personal interests and those of the community as a whole.
A community which fails to take account of human nature will eventually defeat its own purposes and,
rather than integration, will suffer disintegration.
A community must also care for its natural environment and recognize its interdependency with other
communities. Society is like a mosaic with the different patterns in its design being communities
of varied culture, history, traditions, and philosophy. Each segment has its own beauty but much
of the beauty is derived from its connection to and relationship with the larger whole of which it is a part.
Members of any society will vary in their understanding, attitude, and perception of life and ways
of living but must develop and observe some norms, patterns and commonly-held values in their
relationships and interactions with one another. Social integration requires the appreciation rather
than the elimination of differences.
Integration must be on the basis of freewill and respect for others rather than being imposed in
suppression of a sense of discrimination, injustice and difference. Indeed, some differences of
opinion or policy are both inevitable and desirable in a democratic society which respects freedom
of thought and so the fabric of which society is built must be at once strong, accommodating and flexible.
Just as respect is required from those who have previously participated in others' exclusion or
deprivation so also those who feel marginalized, disadvantaged or discriminated against must
develop a lucid awareness of their self-respect and rights in order to remove any consciousness
of unworthiness, or being a victim or outcast, and re-assert their dignity.
To live in society is to accept the moral obligation of at least being conscious that society comprises
other human beings with rights and desires that must be acknowledged if not accommodated.
The growth and development of moral values is not quantifiable in the same way as productivity
or a national economy but these values are necessary for the maintenance of the social sub-structure.
However insignificant it may seem, even the smallest of courtesies or expressions of civility
can make life much easier and pleasanter for others, as well as contributing to the smooth functioning
of society overall.
One of the major achievements of science and technology has been in the field of communication.
Instantaneous communication of words and images from one end of the world to the other is a part
of many people's daily lives. This constant and rapid flow is of more than dry information.
An extensive network of cross-cultural exchanges has unveiled the richness, diversity and also
poverty that exist in the world. Age-old barriers and divisions have been broken down.
National lines are being erased so that even someone in a remote, seemingly far-flung corner
of the planet is often in some way exposed to and has some idea of what is happening elsewhere
in the world. The world can no longer be shut out; simply at the flick of a switch it can enter the
family home through a television screen or radio speaker. Communication has freed many people
from enforced isolation or ignorance. All have now become actors on the international stage and
as scenes swiftly shift, and with an ever greater impact upon others, the need, and ability, to be
informed has also heightened.
In some ways, however, enhanced technological horsepower is a mixed blessing as expectations or
desires can be created for things unattainable or inappropriate and established natural and social
systems threatened by new patterns of behaviour. Further, effective means and a greater amount
of communication do not automatically result in a better quality of what is being communicated or in a
sympathetic relationship between communicator and audience. As the barriers of distance dissolve
they can starkly expose any remaining mental barriers, cultural misunderstandings or prejudices,
intolerance or disrespect which, because they seem nearer may also become exaggerated. Under
the justification of offering entertainment or novelty, people or cultures can be portrayed in a
distorted or incomplete way.
On the other hand, in the great search for means of human upliftment, communication has made
a distillation of the ideas of the people of the world, and a meeting of minds, a more realistic
proposition than ever before. The challenge facing both governments and peoples alike is to
determine how this wondrous technological capacity can really be exploited for the maximum
benefit of all - to use newly available ideas, insights and perspectives to educate and build solid
and lasting bridges of friendship, to show how to overcome differences rather than accentuating
them and reviving or even giving birth to attitudes of discrimination and hatred.
On an individual level, all those involved in mass communication will need to develop and maintain
a strong and finely attuned awareness of their own role and of the need for sensitivity in fulfilling
their responsibility to the public to whom they offer a service. They have the opportunity to play
a unique role in achieving greater social integration.
The right to the dignity of work is one of the most basic expressions of human worth.
Work allows the individual to provide for the basic needs of self and family, and then
to achieve higher standards of living or use the fruit of their endeavours for the benefit
of others. It is also an important part of the development and fulfilment of the individual
through the expression and realization of skills, wisdom and potential. A society is
enriched by the creative contribution and productive participation of people of both sexes
having a variety of disciplines, skills and expertise. For the individual, personal satisfaction
and self-esteem are enhanced by being part of a society of people which is the better for
his or her efforts. Human dignity demands that work offer more than just the means of
continued existence; it should also provide the opportunity to contribute to the common
good of society.
However, work is not dignifying if it involves exploitation or discrimination, or if a person's
individuality, endeavours and commitment are not given due recognition. Working conditions,
including hours, must be humane and all work properly remunerated; working practices must
be ethical and promote respectful relationships and social and environmental responsibility.
Education and training can help prepare people for working life, and following retirement,
retirees should be accepted as respected senior citizens who may still have a constructive
part to play in society's affairs. The work itself should be varied and worthwhile and allow
workers control over the use of their time and intellect. Ultimately, however, work will never
be dignified until the dignity of the worker is recognized.
The eradication of poverty must inevitably involve the creation of new jobs. This requires
investment which in turn depends on social stability. The three issues of poverty, unemployment
and social fragmentation fundamentally arise from excluding people. The need of the hour is
a spirit of inclusion - of reaching out to the marginalized and deprived and bringing them within
the heart of a society characterised by caring and sharing. Governments can contribute to the
building of such a society by taking steps to provide a social and business environment conducive
to investment and the free and fair movement of capital, goods and the workforce. The possession
of wealth brings with it responsibilities which an individual, or a private enterprise - also a community
of persons - owes not just to shareholders, investors and employees but also to the society within
which profits are accumulated. Deciding where and how to invest is not just a business issue but
also involves moral considerations and judgement.
Individuals must also be prepared to help themselves by taking the initiative in actively looking for
work and enhancing their ability to support themselves. Nations, communities, business and
individuals all have a common interest in the welfare and progress of others; the human dimension
is common to all of them and each in their own way must seek to improve the overall quality of life
and conditions within the society of which they are a part. There will always be individual variations
in which some people are happy with very little while others seek much more but human worth
demands the dignity of the assurance of the possibility of work. Securing this middle ground for
all is possible if society embodies the fundamental value of solidarity. Prosperity for some which
violates the basic rights of others can never be more than a hollow and short-term achievement.
Uncaring and depersonalizing attitudes to workers, sometimes treated as little more than the means
by which others may become rich, make work an undignified and inhuman experience for many.
At the some time, many others carry out meaningful and constructive tasks that largely go unrecognized
and unrewarded, despite their obvious contribution to the common good of society. What is
required is a revival of the notion of service in which work may have a value and social relevance
other than just economic. Work is then a service offered to another, the community, society or
humanity as a whole, and allows people self-sufficiency, fulfilment and dignity by allowing them to
express and be recognised for their innate capacity for creating and giving.
The right to work is the right to perform constructive, purposeful action for a fair reward.
To deny this right to others is to deprive them of their dignity and also to deprive society
of the benefit of their potential.
The individual's freedom to develop is in stark contrast to the freedom from want. In some parts
of the world affluence is becoming more prevalent whereas for many a slide into deeper poverty
is a fact of daily life. Globalization has led to greater wealth for many but greater poverty for others.
Stubborn pockets of poverty persist, including in industrialized areas. There has been a polarization
of extremes rather than an equalization, leading to a condition of so-called "social Darwinism" in which
a prosperous few flourish at the expense of others. However, the world's interdependent nature
dictates that security, prosperity and a healthy environment cannot be sustained for a few alone,
and now the possibility of widespread migration from poor parts of a country to a richer part,
or from one country to another, poses a threat to stability and security.
For any form of development to be effective a basic infrastructure is a primary requirement.
This must include housing, health care, social services, work opportunities and training programmes.
Without this solid base as a foundation the superstructure of a better life will remain thinly spread
and soon collapse. In their development programmes, countries must initiate comprehensive
and appropriate infrastructure projects, as this will benefit the whole nation, while also ensuring
that the individual's well-being is a priority. The burden and perils of rising materialism must also
be reconciled with the need and desire for development and progress.
Development must be carried out by and for people, not machines or systems, and should empower
people to lead a dignified life, secure in the protection of their basic rights. Economic growth is
essential but is only a means to the end of a better quality of life for the individual. In seeking to
provide for others it must not be forgotten that humans have rational, emotional and spiritual faculties,
needs and aspirations as well as physical ones, all of which must be addressed. Life loses its meaning
when it is focused on the physical to the exclusion of the larger realities of the spiritual. People must be
enabled to make their own choices and participate in the creation of their future through the realization
of their potential and in accordance with their own culture, beliefs and approaches. The fact that there
may be alternatives does not mean that only one is right.
The human factor is at the heart of development. One aspect of this is the often considerable determination,
will and motivation of people suffering from deprivation. Their skill, self-reliance, ingenuity and
effort, upon which their daily struggle for survival depends, can make them competent agents for
a change in their circumstances, or reliable partners in implementing development programmes.
However self-help projects must respond to the actual needs, material and other, of the community
if they are to be successful and should seek to involve community members in design as well as execution.
Equitable distribution of the fruits of economic growth will then further empower people rather than
increasing their marginalization.
The development of human resources - better described as the development of the human person
- is paramount, as even one motivated individual can inspire many others to become involved.
The poor must be seen as potential partners in development rather than the passive and helpless
recipients of welfare or charity. Their poverty often owes more to social systems and structures
than a limitation of abilities, and we must see how the deprived and marginalized can be enabled
to contribute rather than forced to claim. More than just a poverty of material goods, many also
suffer from a lack of knowledge and training which prevents them from escaping from undignified
living conditions. Even when only very limited physical resources are available much can be achieved
by a community able to capitalize on its security and goodwill. Continuing training and personal
growth of workers can enhance productivity as well as motivation and contentment.
The root cause of poverty, or a deficiency of wealth, is a deficiency within the global human spirit.
This poverty of values, the worst form of poverty, ultimately amounts to a lack of respect for the
dignity of the human person, and a lack of self-respect can be both a symptom and a cause of poverty.
Is humanity prepared and willing to declare that the extent of poverty which now exists is simply
unacceptable - morally wrong - and take action to eradicate it? More than enlarging existing money
supplies, what is required is choosing to achieve a more equitable distribution and deployment of
existing wealth and resources. This involves a moral choice as much as the formulation of new
economic or social policies or programmes.
Sustainable Development
Development which is not environmentally conscious can no longer be tolerated.
Likewise, preservation of the environment is not possible without improving the quality
of life of those whose fight for survival forces them to live in ways that harm the environment.
While industrialized businesses continue polluting the environment, to the detriment of the lives
and well-being of many, and ultimately to themselves, in often overpopulated rural areas poor
people are forced to destroy forests, overuse soil and deplete water supplies simply to satisfy
the basic needs of food, fuel and shelter. Poverty is as great a polluter as is inappropriate industrialization.
Environmental awareness has become a worldwide phenomenon but on the path of transition
to a sustainably prosperous world society there do lie several high hurdles. People are
becoming more conscious that the wounding of the environment constitutes a threat to
humanity's survival as well giving rise to day-to-day inconvenience. However they are not
always able, willing or sufficiently informed to accept the personal implications. Some
need to be helped to understand how their behaviour impacts the environment, and accept
that new attitudes and behaviour are not only ethically correct but also necessary, while others
must be offered the possibility of a less destructive way of life.
For centuries, nature has served humanity. Now humanity must learn to respect and serve nature.
Environmental degradation is only one of the consequences of poverty and economic injustice.
Many countries are potentially rich in natural resources but their people are poor because
world markets are not adequately open. Protectionism can be a greater impediment to
people's welfare than the lack of natural resources. What is required is a system of free
and fair trade in which nations and traders are able to produce goods of their choice and
export them freely for a fair price. Often to help pay crippling external debts, many
countries are forced to use much of their land for cash crops that are of little, if any, benefit
to the people of their country. Countries must become self-sufficient, produce their own
food and be able to sell any surplus on local markets. This does not involve a return to
primitive ways of commerce so much as the lifting of exploitative restraints and controls
that often simply benefit economically dominant countries, although restrictive trading
practices may also mean that consumers in developed countries encounter unnecessarily high prices.
Trading patterns must change before an economic disaster forces the whole world to
open its eyes on a yawning chasm of long term global recession. If prosperity is
everyone's right then poverty is everyone's responsibility. The global linking of economies
means that a downturn in one country affects all others. Even if the main motive is greater
profitability, corporations must further their inroads into the field of ethical ways of doing
business. Developed and developing countries alike must be integrated into
a mutually-cooperative trading system that offers self-sufficiency and economic
dignity to everyone. The international community has a leading role to play in guiding
economic forces towards greater prosperity for all. Governments, organizations and
individuals must collaborate and combine in a free but fair interplay for the optimal
development of the world community. Ultimately, however, economic success will be
the fruit of productivity, efficiency and application, all of which depend on how human
beings, individually and collectively, channel their creativity and inner resources.
Achieving peace and security in a world with many shared parameters and yet a wealth
of differences requires leadership of the highest calibre. Such leaders would hold a vision
of a world at peace and harmony, derived from their own inner qualities of peace, wisdom
and harmony. Recognizable by what they are as much as for what they say, they would
readily gain the confidence and trust of their electorate. Offering the best of themselves,
their motives in seeking a position of authority would be to serve, which they would do
with the interests of society as their foremost concern. Their self respect, tolerance and
regard for others would be such that they can give and take criticism without offence.
They would be agents for change that preserves and strengthens their community's central ideals.
Sensitive to individual needs, imbued with compassion and broad vision, they would also maintain
awareness of the larger picture not only as regards their own society but also the world.
They would see themselves as instruments for the collective will of the community in bringing
about whatever achievements are facilitated by their dedication and commitment. Their service
of others would be on the basis of a feeling of self-fulfilment which would be revealed in generosity and humility.
World leaders should be like parents to their people, and the international community like a parent
of the world, responsible and caring for the family of nations. If an aberrant child, a nation,
defames the family honour then the responsible parent will take it upon itself, gently but firmly,
to adopt positive measures to remedy the situation. In such circumstances the concerns of the
world as a whole must be allowed to rise above national loyalties. A broader and higher
reality must be recognized that will lead to the benefit of all rather than upholding one nation's
rights, or securing one nation's economic advantage, to the exclusion or at the expense of others.
International affairs must be conducted ethically, in a stable forum and in accordance with
clearly defined and universally agreed upon principles. Discussions must take place, decisions
be made and rules applied in a climate of impartiality, understanding, tolerance and the willingness
to give whatever is demanded of others. Precaution, prevention and forward planning must
be relied upon to help avoid conflict but those who claim to set or enforce standards must also
live by them. Differences among individuals, cultures and groups must be acknowledged
and appreciated and any disagreements resolved peacefully through listening, non-violence and dialogue.
Likewise, the raison d'être of legislative and administrative bodies within the smaller society
and community is to serve the public. Increasingly, good governance requires that they facilitate
or enable rather than impose, giving their services with integrity to ensure that individuals know
and have the possibility of enjoying their rights. This is the primary moral and political duty
of leaders and civil servants in any society.
So also in any community, injunctions of good behaviour are meaningless unless they are
demonstrated in practical life by those proposing and supporting them. The responsible
behaviour of those most visible in society will be an example to people of how their rights
can be upheld and of what responsibilities they are to fulfill. A law giving people certain
rights and specifying certain responsibilities is meaningless unless leaders of goodwill are
prepared to model the behaviour necessary for people to experience fulfilment
of those rights. People will then respect the law because it is right, not because it is backed by might.
Bold plans for a better future have often been proclaimed by great statesmen and inspiring visionaries.
However it is not they alone who can realize such a vision. The visions, enthusiasm, commitment
and hard work of ordinary people count just as much, if not more, for without their participation
and groundwork not even the best of plans will ever become more than a castle in the sky.
Further, helping to accomplish the task will be a source of pride and joy to people as they
recognize their contribution, no matter how small, to be an indispensable part of the whole.
Governments are representatives of their people and must also be accountable to them.
Political processes must be inclusive, participatory and transparent. Representations or
commitments made must be observed and implemented with integrity. People must have
the opportunity to voice their opinions when government policies are being formulated.
The task of the democratic process is frustrated if people do not express themselves to
the government supposedly representative of them. Thus the people have the responsibility
to keep themselves informed, express their desires, goals and concerns clearly to governments
and to exercise common sense in choosing their leaders. Although governments can set norms
and guidelines it is the responsibility of each individual to participate in society in this way.
Governments in turn have the responsibility of listening to and implementing the aspirations
and defending the concerns of their electorate, those who have delegated power to them.
There must be a dialogue, the open disclosure of interests by each party and a discussion
of options so that each is aware of the perception and opinions of the other and both can then
work cooperatively towards shared goals. The global nature of the world means that global
governance is required and, to achieve this when there is so much diversity, common threads
must be identified that link the whole while allowing individuality to flourish and as a source of
enrichment rather than division. Likewise, functional mechanisms must be put in place to provide
a forum for discussion, problem-solving and the initiation of action.
It is not enough for one person simply to say that they have a right which someone should fulfill.
Awareness of a right is only the beginning of a process of give and take as with every right
comes a responsibility. People must accept their responsibility to give before expecting fulfilment
of their right to receive.
The political dignity of the individual demands that not every aspect of social life be regulated
and controlled by the government. Community and citizens' groups often provide a more
convenient means for people to organize their affairs on a local basis, to promote awareness
or add depth, quality and a human touch to services provided or tasks undertaken by the
government. In this way they can complement and supplement, rather than substitute, the
task of government. Every person has the right to lead their own life and pursue happiness.
Governments cannot ensure happiness but they should provide the means to make it possible
for individuals to pursue happiness on an individual, social or wider basis.
Society exists for the benefit of its members and must seek to give each individual the possibility
of attaining a decent way of life including such basic necessities as food, education, health care,
housing and employment. However society is not an anonymous force or a privileged few
blindly regulating and controlling all aspects of social life. A society that recognizes the value
of the human person will develop administrative mechanisms that are worthy of its members'
trust and so encourage the expression of their wishes. This requires a strong spirit of
communication which calls for an ethic of providing adequate, appropriate and accurate information.
People must be kept adequately informed about the state of affairs in society and the world.
Often such awareness can touch the heart and conscience of individuals and inspire them to
take action to resolve an unacceptable situation or the sub-standard living conditions of others.
Ultimately, a stable, responsible and secure society is made out of stable, responsible and secure individuals.
Security and peace are achieved through development, not the use of weaponry, and
increasingly they relate to ensuring better conditions of life rather than simply the
preservation or continuance of life. Social development is a prerequisite for a secure,
stable and prosperous society and people's welfare must be a priority rather than a
by-product of statistical economic growth. Today it is social disintegration and
economic exclusion that represent the most dangerous threats to security and peace.
In today's globalized world, putting people first and placing greater emphasis on the
worth of the human person means that the security of people must be given more
importance than the security of national boundaries. Increasingly, human security is
breached within such boundaries rather than across them, requiring reconsideration
of the principle of self-determination. Leaders must recognize the physical, intellectual
and spiritual inviolability of the individual as a child of God and place this before increasingly
insignificant man-made boundaries.
At the heart of a secure society lies individual awareness of the worth, dignity and inviolability
of the self. Recognizing the original nature of the human person to be sacred, the welfare
of the individual must be at the centre of legislative, institutional and administrative policies,
structures and systems and governments must ensure respect for all human rights. A social
infrastructure of justice, responsibility and freedom, in which the rule of law is observed
by and impartially applied to all, must be built. However, the ultimate guardian of the
security of the individual and of humanity is not the letter of the law but the human spirit
and conscience - the quiet voice that guides us and which, although it can be stifled, can never die.
Recognition of the inherent worth of the individual is the foundation of freedom and the
ethical basis for democracy. The democratic process seeks to allow individuals to fulfill
their potential; it upholds their rights, respects their opinion and lets them collectively create their future.
In this interdependent world the ideal of freedom does not exist in isolation but in the
context of the freedom and rights of others. It carries with it the responsibility of recognizing
and respecting the freedom of others. Therefore freedom of choice must not be exercised
at the expense of another's ability to realize their freedom. Freedom is not freedom if it violates,
or does not acknowledge, the freedom of others. It must be balanced by conscience and duty,
including the duty to preserve one's own self-respect and integrity.
Freedom is the ability to realize one's fullest potential as a human being and allow others
to realize theirs. The ultimate freedom is the truth of freedom from inner struggle as this
gives the human spirit beauty and power.
The true nature of the self has been the object of much contemplation and discussion but at the essence
of the notion of the dignity and worth of the individual is the sacredness or divine nature of human life.
In so far as the lives of some people seem to be far removed from anything sacred or divine it is useful
to distinguish innate or inherent qualities from ones that are acquired. The fact that, by reason of
whatever influences, pressures or circumstances, an individual now acts in ways that are injurious
to society or the self is not inconsistent with the ultimate inherent goodness of the human soul.
Having gone astray, humanity must now find its way back to its divine roots through a process
of education and the conscious exercise of choice. Such education must focus on moral and spiritual values.
Values are those concepts that we adopt as the motivation for our behaviour. They determine what
we are in favour of and attracted by and what we oppose and find unappealling and distasteful.
They govern our decisions and what we believe to be good or right and what we believe to be bad or wrong.
As well as prompting our behaviour they are also the basis of our judgement and evaluation of actions.
The value motivating an action will often determine the extent to which the action is right, wrong
or merely neutral Values are the foundation of commitment and determine our view of the world.
They give direction, purpose and meaning to life. The destiny of both individuals and society is
shaped and created with the values by which they live and the crisis now facing humanity is the result
of too little emphasis being placed on some fundamental human, moral and spiritual values.
In choosing values, or becoming aware of values we have inherited or acquired, we are assigning
worth or importance to an aspect of life. There may be instances where a value choice is a matter
of personal opinion but a number of values are fundamental to the well-being of humanity as a whole.
Such values can transcend the particularities of humanity's richly diverse cultural, philosophical and
social heritage and form the bedrock on which to build international cooperation. Cooperation
may require some sacrifice of the self by all concerned but the altar of attaining such shared
values is one worthy of such sacrifice. Such values are universal not just in their application to
all of humanity but also in their application to all fields of human activity.
Wherever there are human beings there must also be human values. For example, respect, honesty
and benevolence are as appropriate, and necessary, in business dealings, politics and international
relationships as they are in family relationships. These values are not our lowest common denominator
so much as our highest common denominator and it is around them, rather than shared doubts,
fears or weaknesses, that humanity must rally itself.
As our values are expressed in our actions and lives, individually and collectively,
it is important that the values we choose are the right ones - ones that are conducive
to the good of the self and the common good. They must also be based upon a clear
understanding of and respect for the self and aligned with the inner truth revealed by
our conscience and consciousness. An important part of the shift now required in our
attitudes is to place more trust in and emphasis on the reality of personal experience
and insight. It is this which can give us the strength and courage to listen to and heed
the quiet inner voice of the conscience and do what intuition, guided by understanding,
indicates to be right. Our belief in values must be complemented by an experience of them within ourselves.
To reflect deeply upon the value choices open to us, to define and compare values and
adopt them, is to empower ourselves and give direction to life. Such freely chosen values
are almost invariably at one with the qualities of which the worth of the individual, our
inherent goodness, is comprised. To remain true to oneself and such values is to attain self-respect.
Personal fulfilment also has its root in the expression, sharing and experience of such values.
The deeper such roots are laid the more we can replace acquired tendencies within ourselves
which we find harmful, wrong or self-destructive. These values, consciously chosen, then
become virtues, a natural state of being.
Lofty ideals and noble principles have been identified and eloquently articulated by the international
community over past years and constitute the targets and goals of many development programmes.
However shared values are more than just the end for which we are striving. They must also constitute
the means, or the basis for policies and the measures taken to implement them. If such values are
integrated into development plans this will strengthen commitment to their implementation and enable
people to identify with them and believe in them.
The real question is how such values can be integrated and implemented. The commitment to
them has been expressed before and there are few instances of an individual or government deliberately
trying to create a crisis for themselves. On an individual level, the desire to live by defined values
can be affected by the desire to conform with others, impulsiveness, carelessness and the weight of other,
conflicting tendencies. Herein lies the importance of the personal experience of such values through
deliberate contemplation, spiritual practice and careful interaction. A strong measure of discipline
and self-control is also required. Fortunately, this, like other values, is something that can be learned,
acquired and strengthened. Simply to say one's personality does not include self-control and therefore
to abandon a desire to live by better values is to shirk the real task and avoid the responsibility of seeking
personal growth and completeness. Further, society is a community of individuals and so its condition
depends on that of the individuals of which it is comprised. A commitment to the betterment of the self
is also a commitment - and possibly the most meaningful commitment that can be made - to the betterment
of society as a whole. Likewise, actions that benefit others will also bring benefit to the self.
The foundation of living a life based on higher values is understanding - an understanding of the self,
the inherent goodness and worth of the self and of the moral rectitude and practical merit of such a life.
Ultimately, it is in the best interests of an individual or society to live by higher values. Virtue is more
than just its own reward; in any sphere of activity it is also the foundation of success whereas actions
based on wrong values carry within themselves the seeds of their own nemesis. A change in the
understanding of such concepts requires education and silent reflection but can lead to a change
of attitude and values and then behaviour and lifestyle. For example, given the intention to stop smoking,
it is not enough either simply to deprive oneself of access to tobacco or to reiterate the intention to stop.
Behavioural change requires an understanding of why something is wrong or bad, the commitment to
change and also the self-control, discipline and will power to live by that commitment. Merely accepting
the need for or desirability of a value is not enough. It is a necessary first step but only the beginning
of the journey of change.
The humility to accept that old modes of thinking and behaviour are no longer appropriate to the time
(if they ever were) and to accept responsibility for past mistakes without blaming others will help the process.
Patience will also be required as no matter how fervent the desire for change may be it will often take
time to remould or replace deeply ingrained patterns of thinking and behaviour. Courage and determination
will help overcome weakness, prevarication or opposition and are a prerequisite to deep transformation.
The aim of enabling deeper understanding, and the experience, transmission and enrichment of values,
can only be achieved through education. There is an increasing perception that a better world requires
a way of life in which values such as truth, integrity, respect, responsibility and love are expressed in
action rather than just as words or abstract concepts. An education that has human, moral and spiritual
understanding and values at its heart, and the inculcation of them as its aim, is central to the realization
of this vision. Values must become an integral part of the fabric of the human being before they are part
of the fabric of society. It is the responsibility of each individual to dedicate time and attention to achieve this.
For its part, and within the bounds of its capacity, the Brahma Kumaris World Spiritual University
would gladly participate in the elaboration of experiential educational programmes and spiritual retreats
that can further the process of helping individuals realize the full potential of their inherent goodness.
Such re-education is now crucial. Our actions can no longer be guided by vague notions about the
future and fears rooted in the past. They must be focused through the prism of spiritual understanding
and a clear vision of the future we seek. Humanity has not lost the ability to hope and dream and having
this ability is the first precondition to the dream being realized. However, we must now add insight,
faith, will power and determination to our vision and identify ourselves more closely with it to make
it truly belong to us. The better world must be born and take firm roots in our hearts before it can
lay down roots in the world.
Only then will the worst of times become the best of times.
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©2004 BKWSU |
