PRESERVATION OF RELIGIOUS DIVERSITY IN AN ERA OF GLOBALISATION

S. RAM MOHAN, IRAS

1.                  Globalisation is the mantra of modern age.  Its proponents say that it has, in the last decade of 20th Century, transformed the world dramatically from a multitude of loosely connected nations to a globally knit community, linked together by rapid means of transportation and instantaneous media of communication.  The apocryphal statement of  Rishi Gritsamada in Rig Veda ;

"Viswam Bhavath yeka needam"

"The entire world is nested together like a web" has been translated into reality today.  The barriers of space and time have disappeared.  As the occupants of this planet - a bright jewel suspended in the frigid blackness of infinite space, we flourish or perish together.

2.                  Globalisation is a complex inter-related process. It envelops the industrial, economic, technological, cultural and religious structure of human societies.  The very disappearance of the frontiers and barriers makes societies permeable to influence and impacts, from the agencies, which had been hitherto distant. Its impact on the religions of the world has also been dramatic.  Even religious organisations today adopt the modern media of communication, like Internet and Video Conferences.

3.                  These technological advancements are the physical expression of globalisation.  There is also globalisation of ideas.  The Science of communication should also interface with the Science of values and Science of Spirituality.  Indian seers have talked about this globalisation millions of years ago. Gautam Rahugana says in Rig-Veda "Let noble thoughts come to us from all directions" (R.V.1.89). This spiritual globalisation of Sanatana Dharma recognised the divine spark in every being.  The Agama Work, Devikalottaram, enjoins that we should not even pluck a flower from a tree as even that is imbued with life.

4.                  Globalisation, as talked about today is essentially an economic phenomenon with an impact on all human institutions.  It is the continuation of the process of the enslavement of other religious groups and civilisations by one dominant civilisation or religion.  The first process of this form of conscious attempt of globalisation can be traced to the mission of Pope Gregory the Great to bring the 'barbarians' into monotheistic Christian stream.  It can also be seen in the two papal bulls of Alexander VI in 1492 AD dividing the world into Spanish and Portuguese hemispheres of domination.  The attempt to enforce one common religious discipline is also reflected in the inquisitions of the Middle Ages.  Capitalist globalisation had its inspiration from the Calvinistic emphasis on commercial advancement among the Protestant societies.

5.                  Present globalisation, aided by modern media of immensely fast communication is a commercial phenomenon.  The juggernaut of globalisation, proceeding steadfastly with the sole aim of securing competitive advantage, attempts to destroy cultural and religions diversity in its wake. Globalisation is a process of unification, unity and uniformity.  The major reservation against it, rightly voiced by various thinkers and scholars, is its tendency to destroy variety and diversity.  Absolute uniformity would mean death. Globalisation is threatening to destroy diversity but seeks to establish more firmly, differences in privileges based upon economic factors and power acquired by knowledge. It seeks to establish a tyranny over the souls of men. Swami Vivekananda prophetically cautions.,

"Excess of knowledge and powers without holiness makes human beings devils.  Tremendous power is being acquired by the manufacture of machines and other appliances and privilege is being claimed today as it has never been claimed before. That is why Vedanta wants to preach against it, to break down this tyranny over the souls of men" [ cw.1.p.430].

6.                  Religious Diversity is a function of understanding and acceptance of the religion of each other, in the sense that one recogises that each tradition is valid in itself.  This is best achieved by following the genesis and evolution of   each religion in its own historic setting.  It is dangerous to attempt to destroy this diversity.  One is reminded of Swami Vivekananda's observation "When religions are dead, there will be no more sects.. I pray that they may multiply so that at least there will be as many sect as human beings"   [c.w.Vol.II pp.363-64].

The varieties in religion are the natural consequences of the evolution of the religion in relation to a particular environment.  Differences in religious precepts and practices arise essentially due to:

1.      the nature and level of evolution of a particular society.

2.      The assessed dangers and evils specific to that society and environment which the preceptors want to avoid.

3.      the climate, geography, occupation of the people etc.

4.      the length of the period during which the religious concepts have developed.

5.      the racial characteristics of Abrahamic religions have many common concepts and personalities; so also India-born religions.

6.      local beliefs are traditions derived from a proto-civilisational period.

7.      Length of the period during which concepts have developed subsequent to the advent of prophets.

The need for diversity is well-appreciated in Sanatana Dharma centuries ago. The Tamil Saint Nammalwar sang "Let each one offer worship as he deems fit and each one shall attain his God's feet.  No God is inferior to any other God. Each one reaches his goal as his destiny has commended".                                         (Tiruvaimoli 5)

7.                  The essentiality of maintaining and appreciating religious diversity, in all its brilliant hues is well grasped by the perception of Sanatana Dharma.

Lord Krishna emphatically says "Na Buddhi Bhedam Janayet" "Do not try to convert other people to your way of thinking"[Gita III/26]

Again

"He who is truly established even in one path, obtains the fruits of all paths".

[Gita V: 4]

The basic criterion for spiritual life is given by Krishna in Verse 30 of Chapter VI of Srimad Bhagavath Gita.

"He who sees me everywhere and sees everything in me never gets separated from me;  nor do I get separated from him".

8.                  Swami Vivekananda powerfully expounds this when he says that each religion is real practice.  He says  that his sole effort is not to convert a Christian or Muslim into a Hindu but to make each one a better Christian  or better Muslim. When religious diversity is eradicated, there will be no dispute; but it is the peace of the graveyard.  God is the centre of all religions and each of us moves towards Him along one of the radii; it is certain all of us must reach the centre, even though we travel along different radii. 

9.                  Each religion has three parts;  philosophical, mythological and ritual.  One religion stresses one part and the other according to its specific environment and stage of evolution. There cannot be any universal mythology or universal ritual.  It is specific to a particular civilisation.

         Shri Ramana Maharshi says;

"O God! Each sect or religion, each creature  is a different pearl and you are the thread that invisibly  runs through each of them"

[ SRI ARUNACHALA ASTAKAM V.4.]

10.              Variety is the spice of life.  The variety is expressed in terms the Weltanschauung of each faith. The Weltanschauung  deals with three basic relationships. (a) Man to cosmos (metaphysical) (b) man to society (societal) (c) man to himself (philosophical).

Each religion has diverse perceptions of the relationships.  The normative religions originating in West Asia base themselves on the revelation of historic plan as Gods' plan, revealed through the prophet or messiah.  They have a linear view of history.  Religion is in history and through history. Its  origin is in dry land.  It tends to have a hostile relationship with nature.  There was the idea that the world and its creatures were created for the pleasure of man kind. God is here as, the Lord of nature and its creator.  Religious life is a movement towards a transcendent God.  The  value of life is a result of total obedience to a theistic  administrator.  Man's duty is to carry out the mandate of God and the prophet with complete dedication.  God is considered personal in these religions.  Dialogue with God, seeing Him, hearing His word is important.

11.              The normative religions have the positive aspect of considering all members of their sect as equal to one another and human relationship, inter se, is governed by a sense of love and justice.  There is a scope for social reengineering here.  The religion here is a structured dogmatic faith.  It lead to the feeling that one's faith should become universal to the absorption or decimation of other faiths.

12.              The Oriental faiths, on the other hand, have a different  Weltanschauung.  They have originated in fertile, seemingly limitless, lands.  They have evolved in close contact with nature.  While Western religion believes God only as a transcendent power, Oriental religions are based on the principle of the  Immanence, and the transcendence of God.  The creative power in nature is viewed as "antaryami - the indwelling reality in each creation.  The purpose of human life is to become one with God and realise Him within one's own self.

Human problems, unlike in  Western faiths, is not attributed to the "original sin".  It is held that all problems are due to 'avidya' or ignorance.  If one finds the real nature of Self as  God or Brahman all problems vanish.  The practitioner is advised to seek out God through meditative practice or self-surrender.  In both ways, you will find Him as antaryami.  Once you find Him you develop the virtues of ahimsa, tolerance etc.

13.              The principle of Immanence of God is the most important and significant portion of the Oriental faith. Many evolved  sadhakas of the occidental faiths have also had the taste of the Immanent God.  But almost all of them were ostracised as heretics by their own fellow-religionists. 

The famous Sufi poet Jalaludin Rumi expresses the Immanence of God in his poem:

"I looked about me to find him

He was not on the cross

I went to the idol temple

to the ancient pagoda

no trace of Him was visible there

I bent the reins of search to the Kaaba

He was not in that resort of the old and young

I questioned Ibn Sina of His state

He was not in Ibn Sina's range

I gazed into my own heart

There I saw Him"

[ Divani Shamzi Tabriz ]

 

 

 

Sufism is much influenced by vedantic monism and pantheism and the vaishnavite ideas of God as beauty and love.

[Mystics and Mysticism P 142]

 

     The above poem of Rumi reflects the Bhagavat Gita verse

" I am established in the heart of all beings"

The seven valleys in the homeward journey in Sufism of the soul to God correspond to the Sapta Bhumikas in Sanatana Dharma and seven stages in Christian evolution.

The Ultimate Sufi-stage is similar to advaitic union with God.

"And whoever in loves' city enter,

finds but room for one.

And but in oneness union".

[ the poem of Jami]

or the verse of Sat Darsanam:

"The Paramatma exists as the consciousness or Brahman in the cave of one's heart, always vibrating as 'I'.

"Each second, it vibrates in the heart of men. One who knows this, attains immortality".

[Kena Upanishad]

14.              This spiritual quests of many civilisations over many millennia, have posited the paths from Being to Becoming - from a state of understanding the human, material condition of an understanding of 'phenomena' in general, to a state of becoming Perfect or attaining a State of Perfection - some sort of union with a Godhead through moral behaviour.

15.              Both the Tao and the Sanatana Dharma adore Freedom and Liberty while emphasising the spiritual quest to understand and unite with the Divine or Godhead.  A philosopher named Lao-tze wrote in an attempt to bring some direction to those who were searching for the WAY (TAO).

(an excerpt from Lao-Tze Technique-Tao Ching)

1.The Great Tao flows everywhere.  It may go left or right.

2. All things depend on it for life, and it does not turn away from them.

3. It accomplishes its task, but does not claim credit for it.

4. It clothes and feeds all things but does not claim to be master over them.

5.Always without desires, it may be called The Small.

6.All things come to it and it does not master them; it may be called The Great.

7.Therefore (the sage/the student) never strives, himself, for the great; and thereby the great is achieved.

16.              It is central to the WAY that all things have the opportunity to achieve their true nature.  As each human being achieves true nature everything is possible and, nothing is impossible. Conflict occurs when one acts against one's true nature.  In all efforts one must learn to see things as they are without the distortions created by personal projections and unfulfilled desires.

There are universal principles, which can be perceived in these quests.  Sanatana Dharma (or Buddha Dhamma) for example, postulates sets of moral behaviour to achieve a modus vivendi between 'spirit' and 'phenomena' thus providing for a scientific, rational basis to understand spirituality or the supernatural.

17.              The oriental view of what is termed 'religion' is exemplified by the Sanskrit word, 'matam', (opinion).  In this inhere the concept of freedom, sveccha, and one's own volition.

The word 'religion' has Indo-European roots and is composed of two words, English 'rely' and Latin 'liga_re".

Roget's Thesaurus provides many synonyms for 'religion': for example, confession, creed, denomination, faith, persuasion, sect - in effect, a variety of paths to realise the Ultimate, a set of beliefs, values, and practices based on the teachings of a spiritual leader, a cause, principle, or activity pursued with zeal or conscientious devotion.  The etymology is explained as: Middle English religion, from Old French  religion, from Latin religi, religin_, perhaps from relig re, to tie fast.

The word 'liga-re' is derived from leig- 'to bind'. Oldest form lei-, becoming leig-.

18.              Thus, etymologically, 'religion' is explained as a process of 'binding' in a belief system or reverence for a supernatural power or powers.  The supernatural are referred to in the tradition of Bharata as deva which yields the word, 'divine' from the root div- to shine.

A synonym for the Latin 'liga_re' is Sanskrit 'Yuj-' to yoke, which yields the early forms of spiritual quests or union with Godhead, 'yoga'.

19.              The scriptures of Sanatana dharma (eternal ethics or righteous forbearance - from the Sanskrit root dhr.-''to support') are consistent with monotheism, by emphasising the unity of Godhead, while they also permit polytheism and mu_rti pu_ja (worship of idols).

20.              There are universal principles which can be perceived oldest human document, the Rig-Veda.

Rig-Veda 1.164-45 declares:

"They call him Indra (the resplendent), Mitra (the surveyor), Varuna (the venerable), Agni (the adorable), and He is the celestial, well-winged Garutmat (the great).  The Truth is one but the learned call it by many names as they speak of the adorable as Yama (ordainer) and Matarisvan (cosmic breath)".

 

This is a declaration of human freedom, freedom to inquire into nothing is restrained, celestial, concepts spiritual.  Nothing is ordained.  Nothing is excluded.  This is echoed in the Mandukya Upanishad, 6th mantra:

"This is the Lord of all, this is the omniscient of all, this is the source, the beginning and end of all beings".

Expounding on the same concept of unity, Atharva Veda declares: (12.1-42).

"The Earth on which grow foodgrains, rice and barley, on which live all types of men, our homage is to her, who mellows with the rain".

AV 12.1-12:

"The earth is my mother and I am the son of this earth".

This is a beautiful evocation of the unity of nature and all the material phenomena which sustain life on earth.  Earth is elevated to the status of a Mother Goddess.  The Rigveda adores her as Bharati (other synonyms are: I1.a, Sarasvati and Mahi).

The earth supports, it is dhr.- and hence, dharti-, in Hindi.  The same root dhr.- explains Dharma as the ethical principle, righteousness which supports all material and non-material phenomena and provides for a sense of order or r.ta in the universe.

21.              The statements of the Atharva Veda on Mother Earth are so magnificent that they should become the cornerstones of the Global World Order which seeks to define the relationship between human beings and the material, the environmental phenomena and lays down the limits to exploitation of the resources of the Mother Earth for the present and future generations.

22.              This early concept of Goddess as the Mother, the mother who sustains and nourishes life itself contains in itself the seeds of both monotheism and polytheism.  The genetics is one and the generations are many.  The Godhead or paramatman is one, the paths to realise this entity are many and the manifestations or the qualities of the Godhead as an embodiment of perfection are also many and hence, the delineation of many murtis (idols) with many attributes - all idols are individual manifestations of the several distinct attributes of what constitutes Perfection, with a capital P.

23.              It is surprising that about 2 millennia ago, when scientific, materialist temper was becoming the dominant world-view, when it was perceived that human beings could 'mould' natural, material phenomena by understanding the nature of such phenomena through a process of deduction (which laid the seeds of science), a dogmatic, unquestionable view of the transcendental was posited. It was reiterated seven centuries later when both views emerged in West Asia and became normative philosophies.

24.              The normative approach has frozen in time the spirit of inquiry, the spirit of freedom.  The atman was chained.  It was ligatured, bound to one and only truth about the Godhead and to one and only path to reach the Godhead, who is the embodiment of Perfection.

It is ironical that as the Age of Inquiry proceeded through science with freedom to inquire into the nature of phenomena, and enshrined freedom as the primordial right of all living and non-living entities of the universe, another faith was unleashed through  normative approach that the spirit of inquiry had virtually ended.

25.              This irony, this dichotomy is the true fault-line of civilisation.  The material, scientific inquiry was premised on freedom; the spiritual, religious inquiry was premised on faith, that is, the denial of freedom, freedom to inquire further. Thus the normative approaches emerged in the first millenium posited in opposition to the Tao and the Sanatana Dharma.

26.              In Sanatana Dharma, there is no word for 'religion'.  The closest we get is the word, 'matam'.  The root is Sanskrit man-, to think. The mind was posited as capable of meditating upon and achieving union (Yoga) of the atman, the soul, with the transcendental, the spiritual, the paramatman. The underlying principle is clear: freedom, freedom to inquire and freedom to choose any path to achieve Yoga, Union or the state of Perfection.  Because of the underlying principle of freedom, Dharma (or Dhamma) allowed interpreters such as Mahavira, Buddha, Sankara, Ramanuja, Madhwa, Gurunanak, Basava and  many realised souls as Mirabai, Ramana, Ramakrishna, Alvars, Nayanmars, Manickavacagar etc, to state their 'matam' or opinions about the chosen paths for achieving Perfection or Kaivalya State.

Like the many idols which represented many states of Perfection, which are adored in the temples through prayers (the bakti marga), the interpreters chose many paths to reach the final state of Perfection, the Kevala state.  In the tradition of Sanatana Dharma, which is  a continuously evolving spiritual path for over 5 millennia, there is room for many prophets, not a single or ultimate messiah or prophet, many interpreters who can share their personal experiences in their encounters with the Divine or Godhead.  Not even the words of the incarnations of God Himself are to be considered as unquestioningly acceptable. Lord Krishna himself says "Me Matam my opinion", not my directive. [BG 3.32]

27.              This beautiful variety, manifested as many traditional cultures is disappearing like a vanishing species on the onslaught of global business, which attempts to 'uniformise' taste and culture; globalisation is neo-colonialism, the expansion and enthronement of Western culture throughout the world. Globalisation is promoted as the new religion.  As the old option of conquest of other countries of east is no longer available and it is a politically costly option to ask their own people to moderate their life style, Globalisation is introduced to create a system that would, once again, facilitate the free flow of the wealth of the east towards the West.  It is basically a Western phenomenon, designed to assimilate the rest of the cultures, with this system on premises and parameters set without due concern for their needs.  Technology is the chief arbiter of the neo-colonisation.  In olden days the conquerors had to travel to distant lands and colonise.  New modern technology enables them to colonise the people, land, resources and minds from a distance.

28.              It is dangerous to assume globalisation only as an economic idea.  It has got its own Weltanschauung-cultural, political and religious facets.  No economic model is ever culturally neutral.  The virus of alien culture spreads  first in the native culture.  Superficial seductions of a western consumerisation, culture, with all its fantasies have invaded all aspects of oriental life.

29.              Commercial globalisation has no sensitivity to religion or culture.  The advertisements through electronic and print media seek to demean oriental religious symbols and to destroy faith on the commercial altar.  For example, the holy Suprabhatham on Lord Balaji is projected as the background for Instant coffee advertisement of a Multi National Company on the TV. 

The globalised commerce is amoral; it does not respect any religion.  Even the Christian nuns have been portrayed in a Motor Cycle advertisement.  This assault on culture and religion should be everybody's concern.

30.              Globalisation has given birth to unilateralism in the global arena.  Unilateralism is the  quintessence of violence.  It is built exclusively on power, divorced from ethnics.  This is the breeding ground for terror.

What the West terms as globalisation is total or near total decimation of civilisational and cultural diversity.  What is attempted through globalisation is a cultural and religious homogenization.  It is the reenthronment of Hedonism.

31.              Has our proud technology ushered in the utopia that we had so confidently anticipated?  On the contrary, the shrinking of global boundaries has given rise to fresh problems of enormous scope, to social, political and psychological problems which threaten the survival of our planet.  They include depletion of the earth's natural resources and the despoliation of the environment; regional tensions of ethnic and religious character; the continuing spread of nuclear weapons; total disregard for human rights; and increase in poverty among people.  These global ailments are symptomatic in character, the manifestation of a deeply hidden spiritual malignancy infecting our social organism.  This malignancy can be characterised as a pernicious distortion in the functioning of human minds and the attempt to destroy the magnificent diversity in culture and philosophy.  There is a powerful human drive initiated by the economic globalisation which attempts to impose one lowest common measure of thought,  disregarding the rich diversity in thoughts and practices.  This attempt of the occident to mindlessly globalise their  thought process, propelled by their greed to conquer and acquire the orient results in human suffering and cultural decadence.

32.              Two and half millennia ago the Buddha had explained the hidden springs of human suffering in both personal and social life as the three factors called the unwholesome roots.  These three-roots -the three prongs of the ego consciousness are greed, hatred and delusion.  He had advised humanity to follow the spiritual path to gradually subdue the three evil roots by cultivating the mental factors that are directly opposite to them.  These are the three factors:  non-greed which is expressed as generosity, detachment and contentment; non-hatred which becomes manifested as loving kindness, compassion, patience and forgiveness; and non-delusion which arises as wisdom, insight and understanding.

33.              Globalisation has produced greed among the developed nations to exploit the economies of the under developed Countries whose protective barriers are sought to be removed.  Their culture and industry are sought to be decimated. There is   delusion in thinking that only the imposition of a universal faith of occidental model could liberate the millions of the East.  The dangers of a globalised world order have started assuming dangerous, proportions due to the unrestrained proliferation of greed, hatred and delusion. Bhikku Bodhi says " It is not that these dark forces  of the mind were  first awakened with the Industrial Revolution; there have indeed been the deep springs of so much suffering and destructiveness since time immemorial.  But the one - sided development of human mind the development of outward control over nature,  coupled with the almost complete neglect of any attempts to achieve self understanding , has today given the unwholesome roots an awesome, unprecedented power that veers closer to catastrophe".

34.              The Western work model advocates continuous growth as the means to eliminate poverty to ensure general prosperity. "The rising tide will raise the boat", is the slogan of capitalism.  But the market economy had driven more producers and artisans into despair.  In the traditional oriental society, accumulation of wealth and goods is subordinated to the pursuit of ethical and spiritual values.  The first verse of Esa Upanishad says " Whatever moves in this Universe is enveloped by God.  Enjoy through renunciation. Do not covet others' possessions".  The Dharma as the peerless guide to thought and action, encourages such qualities as simplicity, contentment , generosity and self-sacrifice.  Wisdom is cherished above cleverness, moral purity above wealth and status.  But with the rise of the industrial growth in society, everything changes; with its emphasis on acquisition, Western materialisation replace this quality of renouncing with a drive to own and consume. The need to radically change the attitude enjoined by traditional religions is inherent in the logic of global capitalism and it is therefore naïve to expect reform to come about in the approach of occidental thought process.

35.              As the contemporaneous Buddhist scholar, Ven. Bhikku Bodhi says, the need to increase profits and to achieve the material objectives, makes the system? methodically undercut all those traditional values that discourage the acquisitive urge. Economic globalisation is the tool of the normative faiths to subdue and destroy the oriental non-acquisitive philosophy. The corporate leaders do not have to accomplish this by direct assault, and generally they will espouse moral values.  But by subtly manipulating people's perceptions and ways of thinking  at  deep subliminal levels, the corporate system gradually transforms them into consumers, whose lives centre around the  unconstrained acquisition and enjoyment of things.  The most vulnerable targets  are the young, who are engaged by globalisation's new phenomena to give up their traditional culture and to develop a culture of faceless unanimity in his  attitudes and thought processes.  The avenues of invasions like television, the cinema, music nurture the rise of a global monoculture in which all traditional diversity is dissolved.  The most direct agent of attack is the advertising industry which plants in people's minds the firm conviction that the ruling purpose of their lives is nothing more than to acquire and enjoy, without need for scruples or restraint.

36.              The health of the economy is conceived exclusively in quantitative terms like GNP or GDP.  These myopic fixation on bolstering GDP captivates the attention of policy  planners everywhere, guiding the formulation of economic and social policy in virtually every country on earth.  "This narrowness of vision encourages a double parasitism.  The economy becomes a parasite on the social order and both combined gnaw away at the planet's delicate ecosystem" Bhikku Bodhi.

37.              In the history of civilisation as it has evolved during the last  two millennia, a fault-line of civilisation has developed.  This fault-line is comparable to the plate-tectonics which explain the recurrent tectonic upheavals of the type which occurred in the Rann of Kutch on 26th January 2001 - an earthquake which measured 8.2  on the Richter scale with a power unleashed, equivalent to the explosion of 220 hydrogen bombs in a small area in Western Bharata, in the state of Gujarat. As the Deccan and Tibetan (or Indian  and Eurasian Plates) clash, the Himalayas continue to rise and tectonic upheavals occur in almost regular intervals.

38.              Similar upheavals have occurred in the history of civilisation, on the plane of socio-politico-religious dialogues.  When the normative approach relies upon the revelation, only an analysis of the word in the books is permitted. This denial of freedom to question is the major fault-line which has resulted in the upheaval of the crusades of the middle ages and more recently, the network of terror in this evolving age of the Global  World Order.

 

39.              Science and technology have made rapid advances in reducing the globe into the contours of a village with a virtual break-down of the artificial  borders which tend to separate nation-states only in political terms.

Religious and spiritual quests do no respect nation-state boundaries, just as the Global World Order seeks to stitch together the economies of the world seamlessly into one Productive and Consumptive Enterprise.

The technological advances now render possible this globe without nation-state boundaries.

40.              Are religious and spiritual endeavors ready to adapt themselves to this Global World Order without boundaries?

In one religious path, there are talks of declaration of a single World Order, governed by the tenets of 'jihad' as an individual responsibility to wage the battle to purify oneself and the imperative of the reform of 'kufr' or 'kafir', the non-believer or often referred to as the 'infidel'.  In another religious path, the concept of 'sin' s empahsised and the paths to redeem this 'sin' outlined.

 It is also pertinent to note that Islam seeks to eradicate the one of the  evil-roots mentioned by Buddha, viz., greed, by proscribing interest-collection.  It is this important factor in Islam's tenets which opposes  mindless economic globalisation.  Similarly in the Weltanschauung of Christianity the relationship of the individual to the Society is based on the very sensible principle of "Love thy neighbour' and "Do unto other as you would like to be done by"  These very appreciable principles in different religions, when practised, leads to the emergency of Universal beauty in Variety.

These are central to an understanding of the relevance of purusarthas (meanings or purpose or raison d'être of life) of the Bharatiya tradition which include Dharma (righteousness), artha (material well being), kama (social accountability) and moksa (spiritual quest).

41.              In an alternative world-view of Dharma (or Dhamma) and Tao, 'sin' or 'absence of faith or infidel status or kufr' is not emphasised, 'struggle or war" is not postulated; on the contrary, the positive potential of every human being to achieve the State of Perfection or Godhead is emphasised.

It is interesting to note that some of the Vedic Rishis like Ajita Kesa Kambali are confirmed agnostics.

42.              True globalisation is spiritual globalisation realising all of humanity as one.  Sri Krishna says in the Bhagavat Geetha "I am the Self in the heart of all beings (BG 10.20). Modern man has to realise that he is not a mere genetic system.  He is the infinite consciousness.  This realisation prompted Schrodinger to admire the Chandogya Upanishad aphorism 'Tat Tvam Asi" 'Thou art that'.  Pure consciousness is globalised.  It is indivisible.

43.              The diversity in religions provides frame works suitable to each culture within which  our existential situation can be evaluated and a wholesome order of priorities can be evolved. Unless the global mindset undergoes a metamorphosis to, realise that one's well being is dependant on the neighbor welfare, the emerging world-order would destroy the cultural and religious  milieu of the orient.

44.              "Immeasurable brilliance of the Divine cannot be imprisoned within any one creed or doctrine.  The golden thread of spiritual  realisation that weaves together all the great religious traditions of the world needs to be strengthened, so that as we enter the new millenium we can shed the baggage of fanaticism, fundamentalism and bigotry that cruelly disturbed the twentieth century" says Dr. Karan Singh.

45.              Again Swami Brahmesananda says "Religions are born  when righteousness declines and evil becomes strong on some part of the globe.  The process of globalisation is again unleashing the forces of evil and since science and technology cannot provide values, religions - ancient and modern - must fulfil the vital function of Religion.  People today have a much greater responsibility to resist the exploitative character of the process of globalisation and to spread values like love, compassion and kindness which they obtain from their religions" Para-vidya should claim ascendancy over aparavidya.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              

46.              Buddha Dhamma as well as Sanatana Dharma emphasises the need for universal understanding and tolerance.  Buddha in the Kalamasutta says "seek dialogue with  others to show respect for other genuine seekers after the truth.  We need to talk with other religionists formally and informally to know how they think and to find common ground on which we can co-operate to work  for the betterment    of human race.  Buddha says that "dialogue aimed at converting the other to one's own religious faith and tradition is dishonest and unethical; it is not the way of harmony.  " Bodhi satva advises human beings to   practice the ten paramithas or parameters of  perfection viz., perfection in giving, morality, renunciation, wisdom, energy, patience, truthfulness, resolution, loving kindness and equanimity.  These  ten paramithas  form the solid value system on which a Buddhist can build his spiritual to reach sublime state in life.  The four sublime states are Metta-compassionate love, Karuna - compassion, Mudita - sympathetic joy in other's progress and Upekkha-equanimity extended towards others.  Buddha advises his followers to avoid discrimination and feeling of superiority or inferiority and ensure social harmony and world peace. This solution  of Buddha would provide an answer to this vexed problem of intolerance and bigotry.

47.              An alternative world-view is possible by redefining the word, 'Religion'. through Primacy of Reason.  Religion should be elevated to the level of Spiritual Quest, governed by the underlying principle of Right to Reason or 'matam'. Religion should be freed from dogma  - freed from dogma that say that their theory is the last word . The Spirit of Individual Freedom should be enshrined as the governing principle of human civilization and the Global World Order. The right of every individual to reason should be enshrined in the Global World Order.  This, in effect, is the very quintessence of the right to religion. Such a re-statement of the basic human rights will ensure the survival of religious diversity in the globe. Not the harvesting of souls, not the destruction of the infidel, but religious diversity governed by many paths of Dharma, of many Yogas or Unions, is the path to achieving a stable, sustainable Global World Order.

48.              Conflicts occur when one acts against one's true nature.  The way to resolve conflicts or to avoid the occurrence of conflicts is to act according to one's true nature.  The atman is the truth and is eternal.  The jiva atman is peace loving and strives towards Perfection.  In this strife, which is non-lethal, the only result is a better understanding of one's true nature.

49.              Thus, what we are witnessing today is not a clash of civilisations but a contemplation within everyone of our own individual 'selves'  the atman. This strife is a quest for understanding the purpose of life and the possibility of after-life in union with a state of bliss or kaivalyam.  Or, as Yoga Vasistha notes: "O Rama, the result of good action is good while that of evil actions is evil.  With this knowledge do as you please".

50.              This statement of Yoga Vasistha is a remarkable affirmation of freedom and the adoration of morality in the affairs of people and while dealing with material phenomena through discussions about a Global World Order to enshrine equality, liberty and well being for all.

51.              The external clash dissolves when the inner contemplation takes over.  When the inner strife results in an understanding of the true nature of 'man' and the true purpose of lives,  a Global World Order will emerge which will be a celebration of everything human -the humanity in civilisation and the universal nature of God's creation with a remarkable bond which unites all material and non-material phenomena of this Universe.

52.              This is stated succinctly by Uddalaka as he explains to his disciple-son Svetaketu:

Just as water tastes salty at the top, at the middle and the bottom of a cup of salt-water, likewise in this body of yours, my son, you do not perceive the Truth; but there in fact it is.  In that which is the subtle essence, all that exists has self.  That is the truth, that is the self, and you, Svetaketu, are that self, that Brahman.  This is also summarised as tat tvam asi, 'that art thou'. [Chandogoya Upanishad].

53.              Thus, the external clash between Brahmic and the A-Brahmic religions can be resolved through dialogue which will provide for a forum to reason and to attain a better understanding of the Self and the Transcendental.

This means that Religion should be elevated to the Spiritual contemplative plane.

54.              This calls for a recognition among the priests and clerics of various faiths.

1.      that many effective paths to salvation exist;

2.      that salvation is possible through all these means.

Matter spiritual should be separated from matters temporal - a true separation of the church and the state has to be achieved.  This is a tall order but is achievable as demonstrated by early followers of  Sanatana Dharma or Tao  because the state itself chooses to be governed by the moral order and recognises the true human nature as peaceful and engaged in a quest for perfection.

55.              We are witnessing the increasing levels of intolerance being perpetrated in the name of primacy of a particular religion or religious path as the only path for salvation.  Forcible extermination of the beauty of variety of beliefs is a process of violence against the soul, the atman. Weltanschauung of each religion is different, each with its own plus and minus points.  It is necessary to develop a symbiosis among all the paths, by preserving their own rich individual traditions and help to foster a proper understanding among them.  This is only guarantee to world peace.

Two millennia ago, several land areas on the globe like West  Asia, Scandinavia, Egypt, parts of Europe, China, India etc, had their own religion.  With the advent of normative religions, many had been absorbed through force; this reduced diversity.

The repeated attempts to introduce mindless uniformity in thought has to be reversed. Then there will be the glorious emergence of the Postulate - Vasudhaive Kutumbakam ' the world is one family'.  This is the positive Globalisation.  This is the  one way to globalise religion defined as Yoga or the Diverse Paths for Union with God.  This will be a celebration of true civilisational freedom.