Thoughts on Today's Society and the Future of
the World
HH. The Fourteenth Dalai Lama
Source:
www.buddhistmtoday.com
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-- Your Holiness, you have the rare
privilege of being familiar with both the West and the East, the so-called
affluent societies and more traditional sciences. Both are actually in the
midst of an unprecedented moral crisis. We would like to hear your opinion on
this subject and benefit from your advice. We would also like to know your
feelings regarding the future of the planet. First, however, so that we might
better follow your train of thought, we would appreciate it if you would
outline the essential elements of Buddhist philosophy for us.
-- I do not claim to be able to give advice, which would
help those in difficulty to find an immediate solution to their mental
suffering, or any other kind of suffering. I, too, find on occasion that my
mind is troubled or confused, or I encounter internal difficulties that I must
contend with. Nevertheless, I think it will be very useful for us to share our
different points of view and our diverse personal experiences.
It is my habit to emphasize the importance of happiness
and satisfaction -these are, I believe, the very purpose of human existence.
For example, someone who sets off on a spiritual journey at the cost of great
effort and extreme difficulties does not do so with the simple purpose of
becoming a martyr, but rather in the hope of eventually attaining lasting
happiness. In order to reach this essential goal, he might neglect his present
well-being. In my opinion, the way in which we think is very important in the
quest for happiness. It is obvious that our mental attitude is one of the prime
factors involved in our quest for happiness.
Reflection and logical analysis enable us to develop a
more correct way of thinking. The more open our minds are, the more expansive
and relaxed, the easier it is to have an accurate view of things. There are two
advantages to this. If we keep our mind open, we will remain serene and at ease
with ourselves. And the more far-reaching our vision is, the easier it will be
to find solutions to problems and difficulties.
As we are all human beings living on earth among
countless other human beings, our happiness is intimately connected to that of
others. It is hard to imagine personal happiness detached or separate from the
happiness of others. For it is certain that if we aspire to happiness, we must
be deeply concerned about the happiness of all humankind. This is why I always
stress the importance for the future of developing a universal sense of
responsibility.
In our religions and in our prayers we often speak of
"the well-being of all humankind" or "the happiness of
humanity." But when I speak of the necessity for universal responsibility,
I am not referring to a religious ideal alone, but to action, to participation
in such a reality.
Great transformations have, of course, changed our world,
particularly where communication among people is concerned. For example, let us
consider
Think for a moment now of the aspect of economic
development. It is inconceivable nowadays for a nation or a continent to live
in complete autocracy. Clearly, not only single nations but entire continents
depend on each other economically.
Regarding the exchange of knowledge and information,
distance is hardly an obstacle anymore; communication around the planet has
become virtually instantaneous. When I was young,
The reality today is that our globe has become tiny and
all people and aft countries depend closely upon one another. But our mental
and spiritual attitudes have not kept pace with reality and are not in harmony
with this increased dependency. Are the borders between countries visible from
outer space? Of course not! If we think carefully about the interdependence of
all earthly phenomena, our little local problems lose their gravity and
naturally we begin to see things globally, in terms of humanity as a whole.
In this context, the idea of "me" and
'You" loses its primacy When we realize this fact, this thought
spontaneously brings about a deep feeling of responsibility for the common
good. Therefore, the more we become involved in the affairs of the world in
general, the calmer and happier we will feel in our private lives. In fact, the
more we care for others and feel concern for their well-being, the less we will
he inclined toward jealousy, pride, or malice. Without a doubt, it is such
feelings as these, along with the spirit of competition, that make us more
unhappy with each passing day. But if we concern ourselves with the well-being
of all, we quite naturally find a feeling of great inner peace.
Only recently the world was still divided into two blocs,
one in the East and the other in the West. This division was based less on
economic factors than on politics and ideology. As long as nuclear weapons were
directed from each side toward the other, one could not help but have a vision of
the world based on the ever-present reality of the idea of "me" and
"You," "us" and "them." The world was divided by
ideology and power. Both sides were prepared to risk a nuclear holocaust to
defend themselves, and each aimed their nuclear weapons at the other. Under
such circumstances, we are obliged to think in terms of ourselves and others.
This era may now be over and we can envision a new world order.
When I met President Bush several years ago, I told him
that this new world order would be an excellent thing, provided it was
accompanied by compassion. If it did not include compassion, I doubted it could
be a success. I think we have come to a very propitious and important moment in
the history of our world. We now have the opportunity to work together for the
good of humanity.
When one thinks of universal responsibility and tries to
have a long-term view of things, birth control becomes essential. From a
Buddhist point of View, human existence is very precious. It is not right,
therefore, to prevent a birth. But we are now confronted with an excess of
precious lives, with far too large a world population. When it comes down to
choosing between the survival of humankind as a whole and a few potential human
births, the necessity for implementing birth control becomes obvious. But I
must insist that birth control be exercised in a non-violent fashion.
Because of the changes in the world, nuclear weapons have
been reduced and even destroyed-a wonderful thing. Disarmament is essential.
All existing weapons must be reduced, one after the other, conventional
weaponry as well as chemical and nuclear weaponry. It is true that to cease
production of arms will likely cause serious economic and industrial problems.
But to give up because of such difficulties is not worthy of our humanity,
while seeking a solution to this quandary is.
Different religious traditions are an important part of
our world, and I believe that religious pluralism is necessary It is true that
different religions express different metaphysical viewpoints, but it is also
dear that at least among the major religions, the fundamental Message is the
same. Favourable conditions do exist, therefore, to learn to live in harmony
and work together.
The Cold War is a thing of the past and there is no
longer any opposition between the countries of East and West. But a significant
gap in economic development between North and South remains. This considerable
economic disparity creates enormous problems for the developed countries. The
difference in the standard of living is not only unacceptable from a moral
point of view, it also creates serious problems in the developed countries as a
result of the emigration of workers from Africa, the Middle-east, and the Far
East who come to
Among the various solutions that might he imagined,
however, to refuse immigration or attempt to deport immigrants are untenable.
Moreover, such an attitude offers no long-term solution. A better method would
he to create jobs in the countries of origin in order to encourage an increase
in the economic standard of living among the local population, who would then
no longer need to emigrate to find relative prosperity elsewhere.
To be sure, countries of the former Communist bloc are
now confronted with great difficulties, but I believe they have more potential
to succeed economically than some other countries. The same applies for
countries of the Far East,
Another extremely regrettable a-nd unfortunate state of
affairs is that at the very heart of these developing countries there is a
great divide. An elite consisting of only a very small number of people control
all the country's resources, while the immense majority of the population
remain totally dispossessed. I feel deep regret over this. I am not a
specialist on African issues, but what was immediately apparent to me during my
visit there was that a fundamental need for education exists. I was also struck
by how the population of a single country is fragmented into a multitude of
ethnic groups, tribes, and languages. This creates a host of problems for which
I feel incapable of offering any solutions. Faced with so many apparently
insoluble difficulties, one feels almost tempted to implore the protection of
Buddha!
Where international affairs are concerned, I often say to
my friends: "You live in democratic countries and consider the exercise of
democracy within your country as precious and essential, as no doubt it is.
But however much importance you might attach to it where
your internal affairs are concerned, you rarely do the same in your
international relations!"
Certain scientific thinkers have suggested that there is
no need anymore to distinguish between internal and foreign affairs; that we
are all equal now, members of one and the same family, and that, in fact, the
affairs of the entire world are now "internal" affairs. I find this
vision very vast and noble. The adoption of such an attitude will facilitate
our task at hand, which is to resolve our common difficulties.
When we talk about providing aid to
If political will is underscored by principles such as
these, I believe it can be a very powerful tool. Politicians do not drop out of
the sky. They are not born in space, but are the product of society, like
ourselves. If the entire population possesses moral and ethical values that are
just and noble, the politicians produced by that society will quite naturally
respect those same values, for they themselves will have developed them. If, on
the other hand. a society on the whole is morally corrupt and its members do
not respect the ethics of their own lives, they undoubtedly are unjust in
criticizing their politicians.
Some people automatically associate morality and
principles such as altruism with a religious vision of the world. Such logic
implies that those who practice a religion are observing a certain moral code,
and that those who do not practice a religion hold that moral principles are
useless and are of no interest. I believe it is a great mistake to believe that
morality is merely an attribute of religion. One can envision two types of
spirituality: the first is tied to religion, while the second is born
spontaneously in a human being, and is expressed simply by the love for our
neighbour and the desire to do good for them. This is also spirituality. The
practice of religion is a good thing, but people also have a right to live
without religion. However, without that quality basic to human beings, without
that secular spirituality, the individual cannot be happy within himself and
risks doing harm to the society to which he belongs.
How can we define this fundamental quality? I would say
it is the tenderness and affection found in every human being. This natural
love is present from the very first day of our existence. You have only to
watch a mother nursing her child: her natural love is obvious; without it she
would not offer her breast, perhaps she would not even have any milk. As for
the child, it is naturally drawn to the mother's breast, and is moved by
spontaneous tenderness and affection for the mother; without these he or she
would surely not seek nourishment.
So at the very beginning of life we display the
tenderness and affection which are at the very core of human nature. No
religious guides have instructed us in that love, no laws have imposed it, no
schools have taught it. Love appeared along with our body at birth. It is an
inborn trait of all human beings. Since the first day, our life is already
marked by this aspect of love for others, and it is essential to preserve this
fundamental nature of humankind throughout our existence.
This is also why I maintain the conviction that human
nature is basically affectionate and good. If our behavior follows our kind and
loving nature, then, quite naturally, immense benefits will result, not only
for oneself but also for the society to which we belong. I generally qualify
this love and affection as a universal religion. Everyone needs it, believers
as much as non-believers. This attitude constitutes the very basis of morality.
If you agree with what I have said about this altruistic
love, try to make it a part of yourself as much as possible. On the other hand,
if you think differently about it, you can get angry as often as you like, it
does not matter, everyone is free! Thank you very much, that is all I have to
say.
-- His Holiness remark make us aware of how
important humanist thought can be. As a doctor, I have prepared a series of
questions which might further the discussion about the biological and spiritual
future of humankind. Obviously I have drawn these questions up in the context of
the predominantly monotheistic religions of the West-judaism, Christianity or
Islam.
Recent advances in medicine, biology and
genetics have made possible the infinite replication of the same biological
object- that is, the reproduction of living beings endowed with the same
physical and intellectual characteristics-and whose behavior can be
predetermined. In the future we can expect to influence our own posterity
through assisted procreation, which will determine the number and
characteristics of individuals. For many years the animal embryo and perhaps
the human fetus will be ground for experimentation.
Regarding such experimentation- which is
receiving a great deal of coverage from the media- when does His Holiness
believe that the fertilized object is endowed with any spiritual or divine sign
of life?
-- Buddhism holds that consciousness penetrates a being
at the very moment of conception, and that consequently the embryo is already a
living being. This is why we consider abortion to be the same as taking the
life of a living being and as such is not a just action. That is what I meant
when I spoke of the necessity for non-violent birth control. However, there can
be exceptional situations. I am thinking, for example, of a case where it is
certain that the child will be born with abnormalities or where the mother's
life is in danger. I am, of course, expressing the Buddhist point of view. In
any action one must always consider the good and the bad, the advantages and
the disadvantages. Basically, it will all depend upon the intention and
motivation behind the action.
-- What about genetic manipulation, which is
a very real prospect by changing the rules of the human condition, is humanity
going against divine will?
-- One could go along with the idea of genetic
manipulation to improve the human body, the brain, for example, and so forth.
Buddhism does not entertain the notion of a God of
creation, so this problem is treated under another realm, that of karma-
actions from former lives, and the consequences of those actions. If a person
is subjected today to genetic manipulation, it is because of acts he committed
in the past. Once we acknowledge this series of causes and effects, we have to
take into account principally what good and evil can arise as a result of such
manipulation. Does it, for example, offer positive therapeutic results?
Then there is the following problem: in order to know
whether something is good for humanity or not, it is necessary to experiment
with it. In carrying out such experimentation, we are playing with human life.
This is indeed a complex problem, difficult to solve. Experimentation with
animals gives rise to the same considerations and is equally difficult for
Buddhists to accept.
-- The study of genetics aims to reduce the
number of illnesses and human suffering. If, according to His Holiness,
suffering is inexorably part of the human condition, might we hope that efforts
on the part of human beings will eliminate suffering?
-- It is difficult to say. But first I would like to ask
you something: do you think that genetic manipulation might one day make human
beings immortal? I think it would be very difficult.
-- First of aIl
I'm not sure it's something to strive for.
-- Should we not? I really do not know. Imagine that it
were possible. After a certain time any further births would have to be
prevented, or there would be a serious demographic problem. On the other hand,
if we were thus able to put an end to new births as well as to death, we would
be setting up an equilibrium which we would have to maintain; failing to do so
would lead to catastrophe.
-- Allow me to rephrase my question. In
monotheistic religious philosophies, suffering is often perceived as a means to
salvation. What is the position of Buddhism in this regard?
-- I think that the position of Buddhism is similar.
Through observation and reflection on the suffering of human beings, the desire
to be liberated from suffering will arise.
-- Your Holiness, I would like to ask you a
question about relations between
-- For fourteen years we have been trying very seriously
to negotiate with
The reason we choose to follow a non-violent path,
despite considerable criticism, is that in the end the solution must be found
between Tibetans and Chinese. Such a solution can only be worked out between
our two countries directly. The support of the Chinese people in particular
Chinese intellectuals, is therefore essential. This is why we have adopted a
non-violent stance from the very start, despite all the difficulties. In this
way more and more Chinese people, both in
For nearly fourteen years, we have been witnessing
considerable economic development in
The way things stand at the moment, one could say that
Chinese society is made up, roughly, of three categories. There are, first of
all, the leaders and those faithful to the Communist party; then there are the
intellectuals and students; and finally, the masses. If we analyze what
interests each category we come to see that for the first category it is power
and control over the country. The Communist party leaders want to remain in
power at any price and do not hesitate to use any means at their disposal to do
so. They have shown quite dearly what they are capable of at
The second category is the influential minority of the
country which will, in the end, establish democracy there. As for the third
category, the people -they are more concerned with everyday life, with their
standard of living, how to find food, housing, a bicycle, or perhaps a
motorcycle, a refrigerator, or even a washing machine. I do not think they are
concerned about whether the country will become democratic or not. Economic
development has given confidence to the first and third groups, and the third
may be content with that. But the second group is isolated and at a
disadvantage, and there is a risk they may become demoralized. If that were the
case it would be a disaster, not only for a billion Chinese but also for the
entire planet.
Look at
To respond to the second part of your question, I do not
think that economic development per se is necessarily a threat to the culture
and spirituality of
Where we are concerned,
-- You said on a recent broadcast that you
still felt like a Marxist. What exactly did you mean by that? You have in many
ways a great faith in democracy since you intend to abandon political power in
an autonomous
-- I find certain aspects of Marxism most praiseworthy
from an ethical point of view, principally in its treatment of material
equality and the defense of the poor against exploitation by a minority. These
aspects are quite acceptable. I believe one might say that the economic systern
closest to Buddhism, and more particularly to the Great Vehicle, would be a
socialist economic system. Marxism is based on very noble ideas, such as the
defense of the rights of those who are most disadvantaged. But the energy given
to the application of these principles is rooted in a violent hatred for the
ruling classes, and that hatred is channeled into class struggle and the
destruction of the exploiting class. Once the ruling class is eliminated, there
is nothing left to offer the people and everyone is reduced to a state of
poverty. Why should this be so? Because there is a total absence of compassion
from the start.
Regarding the future of
-- I would like to ask you a question
regarding the relations between North and South which you have already spoken o
fat length in your previous response. Given the fact that in France and in the
Western world 80 percent of Western aid granted to developing countries is lost
through corruption, what type of relations would you like to see between the
industrialized nations and the Third World?
-- I believe I did touch on this question when I said
that it was necessary to reduce the gap between the nations of the North and
those of the South. The very first thing to do is to reduce the gap between the
elite of the developing countries and the general population. As I said
earlier, above all the countries themselves must make the effort to progress.
That is obvious. Aside from that, to stand there all the time with ones hand
outstretched is no solution. We Tibetans have received considerable aid during
our exile. In the beginning we relied heavily upon that aid. Having said that,
we also, above all, exerted a great effort ourselves to insure our survival.
And now, not only do we meet our own needs but we are also working on all kinds
of projects to preserve the identity and culture of
Therefore, the effort must above all be made by the
During my visit to
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