teachings on peace and harmony of the 14th dalai lama and selected peace advocates

THE TEACHINGS ON PEACE AND HARMONY OF THE 14 TH DALAI LAMA AND SELECTED PEACE ADVOCATES A Dissertation Presented to the Faculty of the Graduate School Batangas State University Batanga

THE TEACHINGS ON PEACE AND HARMONY OF THE 14 TH DALAI

LAMA AND SELECTED PEACE ADVOCATES

A Dissertation Presented to the Faculty of the Graduate School

Batangas State University

Batangas City

In Partial Fulfillment

of the Requirements for the Degree

Doctor of Philosophy in English Language and Literature

by

TRAN THI NHI

2014

ABSTRACT

Title: Teachings on peace and harmony of the 14 th Dalai

Lama and selected peace advocates

Author: Tran Thi Nhi

Course: Doctor of Philosophy in English language and literature Year: 2014

Advisor: Dr Maria Luisa A Valdez

Summary

This study analyzed the selected works by the 14th Dalai Lama, a modern day leading figure of peace, and some other authors namely Mawlana Rumi, Rabindranath Tagore, Pope John Paul II and Daisaku Ikeda to explore how peace and harmony is conceptualized by these peace advocates Likewise, the study aimed to reveal the universal concepts of peace and harmony shared by the peace advocates as the representatives of different cultures and religions The research also discussed and how their common teachings on peace and harmony have been transferred into a global peace movement

Although these peace movement leaders represent different religions and come from different cultures, they share much in common in

espousing their view on peace as a way of life In this study the author attempts to weave a mosaic of universal and permanent moral values and principles, rooted in the teachings of these advocates for peace This mosaic promotes a spirit of respecting cultural pluralism, cultivate human good qualities and appraise responsibility must be integrated in education so that the young generation’s peace spirit is fostered, energized and enlivened through literature and culture She proposes the adoption of this new paradigm for living in the modern world

ACKNOWLEDGEMENT

This has been a wonderful life changing experience for which I

am so very grateful It would not have been possible without the kindness and generosity of several people

I wish to acknowledge my special debt and my deepest gratitude

to Dr Maria Luisa A Valdez, my supervisor, whose generous help and constant encouragement have been valuable Her intellectual curiosity, dedication, openness and humility have showed me a model of scholarly endeavour that will follow me for my whole life My study of peace and harmony began under her inspiring direction

I would also like to sincerely thank the faculty at the Graduate School, Batangas State University for their invaluable guidance and support throughout my studies My thanks should go to my colleagues and at Thai Nguyen School of Foreign Languages, Vietnam for their encouragement and support

For setting an example to aspire to, as well as for his friendship, I thank Dr Melvyn Sakaguchi

Finally, my special thanks should be expressed to my family and friends for their unconditional love, support and their trust in my ability to complete this

TABLE OF CONTENTS

TITLE PAGE i

TABLE OF CONTENTS ii

THE PROBLEM 1

Introduction 1

Statement of the Problem 7

Scope, Delimitation and Limitations of the Study 8

Significance of the Study 10

REVIEW OF RELATED LITERATURE 14

Conceptual Literature 14

Synthesis of Literature Review 57

Definition of Terms 67

RESEARCH METHODOLOGY 71

ANALYSIS AND INTERPRETATION 78

SUMMARY, CONCLUSION AND RECOMMENDATION 169

Chapter I THE PROBLEM

Introduction

There exist myriad problems in the current world which threaten the existence of humanity Violence is accelerating everywhere Ceaseless wars and conflicts are taking place in several regions, killing thousands of people and causing suffering for millions of human beings Furthermore, more and more modern weapons with massive destruction capacity are being produced, threatening the whole mankind

in every minute Meanwhile, the world is also faced with terrorism, environmental pollution, racial religious conflicts, political disputes, social and economic inequality, the large gap between the rich and the poor, diseases and poverty

Making the situation worse, these problems happen in every continent without exception, and tend to happen to not only one nation

or a few nations but also bigger groups of nations

For example, the United States and Western countries have recently experienced terrorist attacks, civil unrest and violent massacres; the political disputes between Russia and other European countries around the issues related to Ukraina has resulted in the

embargo and trade and business sanctions which creates hardships for

of millions of citizens in the European continent; the rise of terrorist country self-called Isis has created turmoil and terrible violence in Middle East and North Africa; constant conflicts in the China Sea are threatening the stability and the maintenance of peace in the South East Asia

All of these catastrophic events beg the question of how to save humanity

As stated in the United Nations Educational, Scientific and Cultural Organization (UNESCO) constitution, the statement that “Since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed” is an appeal for a psychology

of peace, a movement which seeks to find a the solution to conflicts without violence but via mutual and harmonious relationships

Accordingly, peace education is a principal means to maintain and promote peace To establish and foster a culture of peace is a necessity for any nation, including Vietnam - a country vulnerable to peace

Aligning with UNESCO constitution, the country has been a long time advocate for peace, maintaining and promoting education for

peace via its education policies implemented in both informal teaching and formal education

Peace education as a social movement can be traced back from religious traditions For centuries, peace and peaceful resolution of conflict was primarily discussed in the teachings of religious leaders such as Lao Tse, Jesus Christ, the Buddha, the Dalai Lama, and Bahau llah, who taught that people were supposed to promote peace in their lives and in the world as a whole

The contribution that religious figures can make to peacemaking has been increasingly studied and recognized Peace education has evolved from radical values in religious traditions of love, compassion, tolerance and charity to modern theories revolving interpersonal relations and environmental issues (Harris, 2002)

Buddhism, the religion which was introduced to Vietnam about two thousand years ago, despite ups and downs, has tremendously influenced all facets of Vietnamese culture, especially the spiritual life and the system of moral values Historically, most Vietnamese have dentified themselves with Buddhism Buddhism was introduced to Vietnam as being a peaceful way, aimed at seeking justice, compassion, freedom for humans from sufferings These beliefs are close to the long standing cultural values of the Vietnamese and

suitable with Vietnamese people, who advocate peace and always desire happiness and freedom for their nation Therefore, the religion was easily accepted and quickly spread by the Vietnamese

Throughout the country, there exist thousands of Buddhist pagodas in the cities and the countryside, playing an important part in the spiritual life and making an identified culture of the Vietnamese people These pagodas function not only as the place for communal activities but also a place for ideological teachings to be conveyed

Buddhism has been considered as the national religion of Vietnam During the Ly dynasty in the eleventh and twelfth century, Buddhism was so popular and vibrant that half of the Vietnamese population at that time followed it

In the 20th century, the country experienced a series of harsh historical events, affecting the development of the religion However, with recent changes in economics and social developments, the picture

of religious life within Vietnamese people has become more vivid If in the past, only old women went to the temples and practiced Buddhist rituals, nowadays, there seems to be an increasing interest in practicing the religion in both men and women, and in both old people and young ones This trend likely creates a a favorable environment to promote peace education for the whole nation in general and for its young

generation in particular It is undeniable that Buddhism has deep roots

in Vietnamese culture, since its principal beliefs and values can be found in various facets of Vietnamese culture, from folklore, arts and literature to many aspects of everyday life The religion has been imbedded in the common life of the Vietnamese communities

The core value in the philosophy of Buddhism largely recognized by the Eastern Buddhist countries and recently by Western countries is its interpretation of peace and harmony, its nature and the way to attain it

For centuries, Buddhist countries have practiced the doctrine and followed the teachings of Buddha However, in the modern era where rapid development in information technology is at hand, it is very timely

to contemplate if the Buddhist philosophy on peace and harmony is still appropriate for the hectic and busy and frenetic life style experienced

by people in the present day

The 14th Dalai Lama, Tenzin Gyatso, a Tibetan Buddhist monk, has been the primary proselytizer and advocate of the philosophy of peace and harmony from the perspective of Buddhism in recent times Notably, he has been successful in making relevant the thousand-year wisdom of Buddhism to the specific and practical teachings for the modern life of the new millennium

Beside the Dalai Lama, there have been a great number of peace advocates, including religious figures, political leaders, literary writers and philosophers, who have advocated the teachings of peace and harmony in their books, sermons and speeches All of this have provided a basis for a trend and a growing movement for peace and harmony in modern times Because of the importance of this peace movement, the researcher has decided to focus on studying the works

of the Dalai Lama and a few other selected advocates of the peace movement to have a deeper and holistic view on understanding of the concepts of peace in current time and discuss the implications of this movement for life in modern times, particularly its impact on Vietnamese student values

Statement of the Problem

This study is an analysis of the teachings on peace and harmony

of the 14th Dalai Lama and selected other notable peace advocates and

to integrate their viewpoints into a global peace education perspective

Specifically, the study seeks answers to the following questions:

1 What are the teachings on peace and harmony held by the 14th Dalai Lama?

2 What are the peace concepts that may be drawn from the works of the following peace advocates:

Scope, Delimitation and Limitations of the Study

This study analyzes the philosophy of nonviolence as embodied

in the selected literary pieces of the 14th Dalai Lama and the selected peace advocates Mawlana Rumi, Rabindranath Tagore, Pope John Paul II and Daisaku Ikeda and focuses on its implication for Vietnamese students’ values This study employs the qualitative method of research

in analyzing the selected writings and speeches of the personages and uses sociological and philosophical approaches as the bases for analysis

This study is anchored on Gultung’s theory on peace Other approaches in literary criticism that may be employed in the analysis such as the Formalist Criticism, Biographical Criticism, Historical Criticism, and Psychological Criticism are not part of this study

The researcher also uses content analysis, which is a systematic technique in analyzing message content and message handling The data analysis in this study centered on pattern seeking and the extraction of meaning from the selected peace advocates’ selected literary narrative or image data

Much effort was focused on the task of recording data or making notes through concepts and categories; altering or creating new codes

or more subtle categories; linking and combining abstract concepts;

extracting the essence; organizing meaning; creating theory from emerging themes; writing an understanding; and drawing conclusions

The essential features in the treatment of materials were considered by the researcher in the conduct of this study

The general rules cited by Stott (2014) as regards the seven standards a piece of literature should have in order to be considered literary served as a in the selection of works under study

Applying these standards the following literary works were analyzed: Dalai Lama’s The Power of Compassion, Infinite Compassion for an Imperfect World, Beyond Religion - Ethics for a Whole World, and Ancient Wisdom and Modern World - Ethics for the new Millennium The selected writings Rumi entitled Nasnavi, Tagore’s Gitanjali and Nationalism , Pope John Paul’s Messages on the World Peace Day and Daisaku Ikeda’s For the Sake of Peace: Seven Paths to Global Harmony were also included These prose and poetry pieces constituted the primary resource materials for of the study

However, since these individuals are not only well-known literati but also social figures, religious leaders and philosophers; this study also analyzed essays, works and recorded speeches, to provide as comprehensive an assessments of their ideas as possible

Significance of the Study

This approach - using literary analysis as a tool for eliciting the meaning and significance of the materials analyzed makes this study extremely beneficial to academic managers, working professionals, media practitioners, college instructors of literature, students of literature, members of the community, and other researchers

Academic Managers This dissertation will help policy makers

such as those from Vietnam’s Ministry of Education and Training, include developmental priorities, programs, projects and policies in the educational institutions to ensure that the concepts of peace and harmony can access the academe This will also inspire them to develop peace-related activities in the curricula that will educate the academic community of the beneficial outcomes of peace and harmony

to all people regardless of gender, race, nationality and religious backgrounds and to serve as a bridge builder in interfaith encounter

Working Professionals This study will be beneficial for them in

the sense that the selected works have showcased how the 14th Dalai Lama’s and the selected peace advocates’ activism which helped shaped the people’s understanding of peace as a philosophy of life Likewise, they may be motivated to bring peace awareness in the mainstream of their disciplines, their lives and the world and be inspired

to organize peace initiatives to nurture and challenge people of all ages working in various sectors of society to a nonviolent life These initiatives may help the working people to embrace this advocacy, clarify life goals, and revitalize working relationships within their workplaces

Media Practitioners This study may inspire them to introduce an

intervention strategy referred to as entertainment education to change cultural attitudes, norms and behaviors that would benefit audiences This strategy incorporates educational messages on peace and harmony into soap operas and other media programming on the television and radio to change the attitudes and behavior of the audience

College Instructors of Literature This analysis will be helpful in

the instructor’s methodology in teaching literature as an inquiry into using the appropriate literary theories and approaches in literary analysis This will lead to treating literary criticism as a worthwhile exercise that includes, among others, the identification of a meaningful themes and the investigation of literary devices to reveal such themes

In addition, this will provide them with opportunities to focus on the concept of peace and harmony in their literature classes and open their students’ mind and hearts to the varied teachings on peace that can be integrated on a global peace education perspective

Students of Literature Not only will this analysis give them an

extensive and profound outlook in life with reference to peace and harmony through the lives and experiences of the writers and the characters in the selected literary pieces, it will also make them realize that issues in relation to violence should not be tolerated In addition, this paper will make them treat literature as a work of art distinguished from other texts through content and form, and eventually intensify their appreciation of prose and poetry and inspire them to engage in literary analysis as an academic activity

Members of the Community This paper will make them more

aware of their social responsibility and peace work to curb violence that beset the community and the world today This will make them understand that peace and harmony is most effective when it highlights the positive interdependence existing among the people, groups, organizations and nations involved and the need for joint efforts to achieve mutual benefits It will also make them aware that integrative agreements maximize mutual benefits; and that the use of a procedure

of decision making that creates a synthesis or integration of various preferences of the involved parties or takes everyone’s perspectives and conclusions into account Likewise, the analysis will sensitive people to the fact that some of the belief systems and practices at

home and the community are oftentimes not in accordance with the establishment of valued roles in relation to peace and harmony for young Vietnamese students, and thus should be avoided

Other Researchers This paper may inspire them to conduct

more researches on ways that are most effective in integrating the nonviolent principles into the people’s dominant worldview Researches

on peace and nonviolence and tolerant values and worldviews might diminish the negative aspects of fear and mortality salience that is usually associated with terror management Likewise, researchers will

be benefitted by this study through the analysis and treatment of materials, and through the careful investigation of both theme and form

in literary genres This paper may also show them the process of drawing out literary theories and utilizing critical approaches in literary analysis

Chapter II REVIEW OF RELATED LITERATURE

The following review of literature is presented with the end view

of identifying the constructs of the study

Conceptual Literature

The review of the conceptual literature yields four types of constructs, which may be used in the analysis and interpretation of the novels to be dissected These constructs include the 14th Dalai Lama and his significant works; the other selected peace advocates and their significant works; peace education and culture of peace; and philosophical and sociological approaches in literary criticism

The incumbent Dalai Lama is the 14th and was born in 1935 as Lhamo Thondup in north-east Tibet Tibetan Buddhists regard every

Dalai Lama as a reincarnation of Avalokiteshvara1, the bodhisattva2 of

compassion

Lhamo was recognized as the Dalai Lama at the age of four and was raised in Potala Palace, Lhasa His name was changed to Jetsun Jamphel Nigawang Lobrang Yeshe Tenzin Gyatso, which means “Holy

Lord, Gentle Glory, Compassionate, Defender of the Faith, Ocean of Wisdom”, though he is often simply called Kundun - “The Presence”

His monastic education began at the age of six, and at 23 he was awarded the Lharampa degree (the highest level geshe degree, or doctorate of Buddhist philosophy) With China's occupation of Tibet in

1959, His Holiness fled to northern India, where he established a Tibetan Government-in-Exile, shepherding the exile Tibetan community towards a modern democracy Today His Holiness concentrates on his spiritual mission and is recognized worldwide for his message of peace, non-violence, inter-religious understanding, universal responsibility and compassion

In December, 1989 the Dalai Lama was awarded the Nobel Peace Prize In October 2007 President George Bush described him as

“a universal symbol of peace and tolerance” when the 72-year-old was awarded the US Congregational Medal, the highest civilian award bestowed by the US legislature for his “many enduring and outstanding contributions to peace, non-violence, human rights and religious understanding.” In encouraging the Chinese government to dialogue with the Dalai Lama, President Bush said China’s leaders will find “this good man to be a man of peace and reconciliation.”

Many in the West who are attracted by the Dalai Lama see him

as one who epitomizes inner peace, kindness and compassion People read his books and listen to his talks in the hope that he might help them live a better life and become more content and happy His literature draws huge crowds, sometimes as many as 20,000,037 (Wilson, 2007)

In his book, Ethics for the New Millennium (1999), Dalai Lama

discusses positive ethical conduct He attempts, however, to approach this subject from what he calls universal rather than religious principles

He states that he has come to the conclusion that whether or not a person is a religious believer does not matter much in his or her ethical conduct Far more important in that consideration is that he or she is a good human being Yet, he does base his discussion on the Buddhist perspective that all individuals strive to be happy and avoid suffering In his narrative, everything people do, not only as individuals but also at the level of society, can be seen in terms of this fundamental aspiration This approach is consistent with that of most world religions that direct their attentions to helping human beings achieve lasting happiness

His Holiness stresses that those living in the materially developed countries for all their industry, are in some ways less satisfied, are less happy, and to some extent suffer more than those living in the less

developed countries of the world As an equal concern, he argues that individuals sense that their futures are dependant not on their neighbors but rather on their jobs or employers He is concerned that individuals suppose that others are not important in their life and therefore their happiness is not important He states that individuals now live in a society where people find it harder and harder to show one another basic affection He posits that individuals may no longer know how to act in a moral sense Though individuals are basically kind and compassionate, they are capable of cruelty and hatred Therefore, people must struggle to have better conduct in their dealings with others

The Dalai Lama stresses that most individuals have a ‘spiritual’ side of their character that actually has a level of concern for the well-being of others He argues that individuals do not like to see others suffering He further argues that people’s experience with suffering connects them to others These experiences are the basis for an individual’s capacity for empathy

The Dalai Lama asks for a radical reorientation away from the habitual preoccupation with self and an adoption of the characteristics mentioned above To show ethical restraint, according to the Dalai Lama, one adopts love, compassion and the qualities of sympathy

mentioned above Returning to this Buddhist roots, the Dalai Lama

states “ establishing binding ethical principles is possible when we

take as our starting point the observation that we all desire happiness and wish to avoid suffering.” An act that harms another individual or

does violence to another individual is potentially an unethical act Ethical acts refrain from causing harm to others’ experiences or expectations of happiness The more people develop compassion, the more genuinely ethical their conduct will be According to His Holiness,

in order to act in a consistently compassionate manner, one must develop an ethic of virtue

The Dalai Lama calls for a sense of universal responsibility As part of universal responsibility he argues that individuals must commit themselves to honesty If people develop an attitude of responsibility toward others they can begin to create the kinder and more compassionate world that His Holiness is seeking He suggests that individuals should learn to treat everyone as if they were a close friend

Similar arguments are put forward in the text The Art of Living, A

Guide to Contentment, Joy, and Fulfillment The basis for this book was

taken from a series of public lectures given by His Holiness the Dalai Lama at Wembley Conference Centre in London, England in May of

1993 The Dalai Lama, in this text, again stresses that “ all sentient

beings, particularly human beings, want happiness and do not want pain and suffering” He goes on to argue that good conduct by an

individual is the way in which life becomes more meaningful, more constructive, and more peaceful

Another work of the Dalai Lama to mention is How to Practice,

The Way to a Meaningful Life In this work the Dalai Lama again

emphasizes that “we want happiness and do not want suffering” In this

text the Dalai Lama suggests a series of Tibetan traditions that are intended to help an individual gain a warm heart, a respect for others, and a general concern for the welfare of others Showing compassion, however, is still the underlying theme of this text The Dalai Lama

states, “I believe that the practice of compassion and love - a genuine

sense of brotherhood and sisterhood - is the universal religion.” The

Dalai Lama goes on to state that “the morality of concern for others -

called the morality of Budhisattvas (being primarily concerned with helping others) - is mainly practiced by restraining the mind from falling into selfishness” The Dalai Lama advocates that compassion is the key

to achieving a deeper level of morality

Another major important work is Essential Teachings (1995)

Since this book was published, the Tibetan diaspora and the character

of the Tibetan people has become better understood Their naturally

open and dynamic nature and their courageous adaptation to exile has made them much appreciated in the countries that have welcomed them His Holiness the Dalai Lama has also become more familiar in the West, paralleling the rapid spread of Buddhism in which he occupies

a prominent position If for the Tibetans the Dalai Lama is the symbol of their lost country and their cherished faith, for Westerners he is the protector who gives access to the vast Buddhist teachings

His teachings have a special flavour He can open the minds of his listeners to a comprehension they would never be able to reach by themselves, because before all else he has realised what he teaches

He himself has said, 'One who teaches should speak only of what he

has experienced; merely enumerating theories will offer little encouragement and will not be a sufficient base for the study of Dharma If that which I tell you is in accord with lived experience, it will give you, I am sure of it, strength and inspiration.'

There are two aspects of the approach to Buddhism: the study of doctrine, and then its application in practice In both approaches, the Dalai Lama's contribution towards the development of Buddhism in the West is extremely important The Dalai Lama is invaluable because he represents Buddhism in its wholeness He does not limit himself to any

of the four Tibetan traditions: the Nyingma-pa, the oldest; the Sakya-pa;

the Kagyu-pa, the school of oral transmission; and the school founded

by Je Tsong Khapa, the Gelug-pa The Dalai Lama participates in all of these and in so doing has a sense of the universality that should be a model for the development of Buddhism in the West The Dalai Lama's manner of teaching well illustrates what the Buddhist attitude in a Western context should be

As regards the essential philosophy, the Dalai Lama states, “The

foundation of all Buddhist teaching and practice is the principle of dependent arising” This means “all things and events arise in dependence on a complex web of interrelated causes and conditions”

so that “no one thing or event can be construed as capable of existing in

and of itself” Consequently, “phenomena abide in the middle way, not truly or inherently existent and also not utterly non-existent” All

phenomena are dependent on other phenomena This means that “self”

is “a label for a complex web of interrelated phenomena” Nothing has

independent, inherent existence, including the so-called individual person

The Dalai Lama holds to Buddhism’s Four Noble Truths: all existence is suffering; suffering is caused by craving; suffering ends when craving ceases and the means by which this is done - the Noble Eightfold Path Consequently, all sentient beings need to be liberated

from suffering, the state inevitably and always experienced while

trapped in the cycle of birth, life, death and rebirth (samsara)

The Dalai Lama believes “the very purpose of our life is to seek happiness” It is possible to establish binding ethical principles if “we take as our starting point the observation that we all desire happiness and not to suffer” For this means “each individual has a right to pursue happiness and avoid suffering” Dalai Lama claims personally to possess “… the greater our peace of mind, the greater our ability to enjoy a happy and joyful life” It follows that, for the Dalai Lama, discipline of the mind is essential if happiness is to be attained:

“External circumstances are not what draw us into suffering Suffering is caused and permitted by an untamed mind” Consequently, unless “we tame and eliminate the disturbing emotions in our minds” we will not experience joy and lasting peace, even if we are born in favourable states of existence, as a human being or a “god” He says:

“Even the tiniest insects are like you in wanting happiness and not wanting suffering If a tiny insect is moving toward you and you put out your finger to touch it, it will back off and stay quiet, trying to protect itself Even though such an insect is so fragile and weak, it tries its best to remove its sufferings and to cultivate happiness Watching such helpless insects I cannot help but feel sad” (14 th Dalai Lama, 1997)

The Dalai Lama believes that “basic human nature is more disposed toward compassion and affection” He teaches that “the principal source of happiness, courage, and success in life” is the

cultivation of a “noble mind wishing to benefit others” or “the good heart”, that is, a heart of compassion Indeed, as Victor Chan summarises, “everything that the Buddha taught can be reduced to the essential idea of fusing emptiness with compassion”

The doctrine of rebirth is critical to a proper appreciation of the time frame involved in attaining happiness Notwithstanding the Dalai Lama’s confidence that ultimate happiness can eventually be obtained,

he maintains that only some exceptional people “may find liberation quickly, because of their past karmic potential” while “the majority of us cannot hope to reach enlightenment or nirvana so miraculously” He does not expect that ordinary people will experience happiness in their present state of existence but in some future rebirth, after living many more lives The Dalai Lama claims:

“The cultivation of happiness and the minimization of suffering will take a very long time, that is, many more rebirths in the cycle of existence We must accept the laws of nature as they are and transform the mind in a way that does not contradict them”

The Western image of the Dalai Lama is of a happy, compassionate man at peace with himself and the world He certainly stands out in the West as a recognized symbol of Buddhism and receives an immediate ‘sympathy vote’ because of the promotion of Tibet’s plight There’s no doubting his impact on pop culture with, for example, his praises sung by actors Richard Gere, Sharon Stone and

Steven Seagal, composer Philip Glass and Adam Yauch of the Beastie Boys He is a prolific author and his books sell like hot cakes His 1990

autobiography Freedom in Exile sold over a million copies The Art of

Happiness (1998) sold over two million copies and spent two years on

the New York bestseller list

It is good to acknowledge that the Dalai Lama has much to say which faintly echoes biblical reality His concept of happiness presupposing compassion resonates with a biblical worldview in which loving relationships provide the context for ultimate fulfillment His concept of happiness presupposing emptiness, particularly the emptiness of self, though at odds with the ultimate integrity of the God-created individual, nevertheless resonates with Christ’s demand that, in following him, we deny ourselves and take up our cross daily

The Selected Peace Advocates and their Significant Works and Philosophy

Mawlana Rumi (1207 - 1273), was a Persian poet, jurist, theologian, and Sufi mystic Iranians, Turks, Afghans, Tajiks, and other Central Asian Muslims as well as the Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy in the past seven centuries Rumi's importance is considered to transcend national

and ethnic borders His poems have been widely translated into many

of the world's languages and transposed into various formats In 2007,

he was described as the "most popular poet in America.”

Rumi's works are written in Persian and his Mathnawi remains

one of the purest literary glories of Persia, and one of the crowning glories of the Persian language His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia) Translations of his works are very popular in other countries His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranic, Turkic and Indic languages written in Perso-Arabic script e.g Pashto, Ottoman Turkish, Chagatai and Sindhi

Rumi's major work is the Masnavi, a six-volume poem, is

considered by many to be one of the greatest works of mystical poetry

It contains approximately 27,000 lines of Persian poetry

Rumi's other major work is the Great Work Besides

approximately 35,000 Persian couplets and 2,000 Persian quatrains, it contains 90 Ghazals and 19 quatrains in Arabic, a couple of dozen or so couplets in Turkish (mainly macaronic poems of mixed Persian and Turkish) and 14 couplets in Greek (all of them in three macaronic poems of Greek-Persian)

As regards prose, Rumi’s In It What's in It provides a record of

seventy-one talks and lectures given by Rumi on various occasions to his disciples It was compiled from the notes of his various disciples, so Rumi did not author the work directly An English translation from the

Persian was first published by A.J Arberry as Discourses of Rumi (New

York: Samuel Weiser, 1972), and a translation of the second book by

Wheeler Thackston, Sign of the Unseen (Putney, VT: Threshold Books,

1994) The style of the work are colloqual and are meant for class men and women, and lack the sophisticated wordplay

middle-Seven Sessions contains seven Persian sermons (as the name

implies) or lectures given in seven different assemblies The sermons themselves give a commentary on the deeper meaning of Qur'an and Hadeeth The sermons also include quotations from poems of Sana'i, 'Attar, and other poets, including Rumi himself As Aflakī relates, after Shams-e Tabrīzī, Rumi gave sermons at the request of notables, especially Salāh al-Dīn Zarkūb The style of Persian is rather simple, but quotation of Arabic and knowledge of history and the Hadith show Rumi's knowledge in the Islamic sciences His style is the typical of the genre of lectures given by Sufis and spiritual teachers

The Letters is the book containing Rumi's letters in Persian to his

disciples, family members, and men of state and of influence The

letters testify that Rumi kept very busy helping family members and administering a community of disciples that had grown up around them Unlike the Persian style of the previous two mentioned work (which are lectures and sermons), the letters is consciously sophisticated and epistolar, which is in conformity with the expectations of correspondence directed to nobles, statement and kings

Rabindranath Tagore (1861 – 1941), the brilliant poet and eminent educationist was born on 6th may 1861 in Calcutta His father Maharshi Debendranath Tagore was a cultured and Pious Brahmin At the time of his birth the country was passing through the revolutionary currents of religious, social, moral, political and literary movements

Rabindranath was the youngest of the fourteen children of his father He had little formal schooling and had withdrawn from the school

by the age of fourteen He was self taught and sometimes guided by his private tutor in different subjects

In 1878 he went to London and studied law for two years, but returned to India without a degree According to him the prevailing schooling system is defective and cannot favourable influence on his life So he founded an educational institution based on his own philosophy of life and education at Santiniketan near Bolepur in West Bengal He participated in the movement on Bengal division in 1905

His literary excellence, outstanding Educational philosophy and broad cultural outlook made him popular and famous

Rabindranath Tagore wrote not only poems but also short stories, dramas, novels and essays In 1913 he was awarded with the prestigious Nobel Prize for his great literary work "Gitanjali" He also received many honours and awards from different organizations and institutions It was on the 7th of August 1941 that he left the world

In 1890, Tagore published a volume of poetry, Manasi (The

Mind’s Embodiment), which foreshadowed the lyricism, eloquence, and

grandeur of Song Offerings and A Flight of Swans (1914; English

translation, 1995) Tagore was a believer in an interactive, dialogic world, given to a deep sense of sympathy, generosity and mutuality, and in which nations would not be parochial, xenophobic and centripetal, or guided by mere selfishness and self-aggrandisement, but poised towards a morally and politically enlightened community of nations through the espousal of a centrifugal outlook, multilateral imagination, principal of universality and reciprocal recognitions

In this sense Tagore stands a precursor to many of the modern critics and philosophers of post/trans-nationalism and globalism such as Frantz Fanon, Edward Said and Noam Chomsky Much like Chomsky, Tagore believed, to put it in Chomsky’s words, that “‘another world is

possible’ by seeking to create constructive alternatives of thought, actions and institutions, and by bringing “a measure of peace and justice and hope to the world” Tagore imagined of a commonwealth of nations in which no nation (or race) would deprive another “of its rightful place in the world festival” and every nation would “keep alight its own lamp of mind as its part of the illumination of the world”

Tagore was a many- sided genius and a source of inspiration to millions of modern India He was a prolific writer and a pioneer in many fields

Pope John Paul II (1920 – 2005), the most recognised man in the

world, was born in Wadowice, Poland on the 18th May, 1920 When he was born he was given the name Karol Jozef Wojtyla, Karol after his father and Jozef after the father of Jesus Christ Pope John Paul II had been the leader of the Roman Catholic Church since 1978 Before his death he had assumed a greater political role in world affairs than any other Pope in recent history

John Paul II was fluent in eight languages, and was a frequent traveler of the world and was the first Pope in over 60 years to visit an Islamic country The Pope has extended his influence in farthest reaches of the world He became the most influential promoter for peace and human rights in the last two decades “Through his life and

death no one man has had more influence in more people's life then John Paul II” (John, 2000)

John Paul II was one of the world's largest promoters of peace and human rights He spoke out against the Iraq war in front of the United Nations and called it "defeat for humanity which could not be morally or legally justified." It's doubtful there has ever been a Pope who has so successfully translated his strength, moral values and faithfulness to traditional Catholic beliefs into such widespread respect

His principal documents include 14 encyclicals, 13 apostolic exhortations, 11 apostolic constitutions and 42 apostolic letters The Pope has also published the books : "Crossing the Threshold of Hope" (October 1994); "Gift and Mystery: On the 50th Anniversary of My Priestly Ordination" (November 1996) and "Roman Tryptych - Meditations", a book of poems (March 2003); “Love and Responsibility” (1981)

Though Pope John Paul II did not leave a peace encyclical, he did leave a comprehensive peace agenda that he developed over the course of his more than twenty-six-year pontificate The agenda is a milestone because of its firm commitment to human rights, particularly the right to freedom of religion and conscience His idea that human rights are the cornerstone of a well-ordered, peaceful society is a sort of

leitmotif in many of his public statements In later years, John Paul's commitment to freedom of religion and conscience became the linchpin

of his dialogue with other religions as he attempted to move them toward a united commitment for peace and away from a "clash of cultures or religions."

Daisaku Ikeda, born January 2, 1928 in Japan, is president of Sōka Gakkai International (SGI), a Nichiren Buddhist lay association which claims 12 million members in 192 countries and territories, and founder of several educational, cultural and peace research institutions

Ikeda was listed in Watkins Books' Watkins Mind Body Spirit as the 69th

"most spiritually influential" living person in 2012, and the 78th in 2013

In August 1947, he met Jōsei Toda at a Sōka Gakkai discussion meeting and joined the organization that month Initially, this involved working for Toda's publishing business Ikeda regarded Toda as his spiritual mentor and writes that he influenced him through "the profound compassion that characterized each of his interactions" He became President of Sōka Gakkai in 1960, after which he began to travel abroad

to realize Toda’s vision of expanding the Sōka Gakkai movement He said:

“What we need most is to restore and revive our humanity

We must create a society where people can live with

dignity, a society where people can live in peace and

happiness I am convinced that the twenty-first century

must see a movement to sow the seeds of peace,

happiness and trust in every person's heart”

In 1975 Sōka Gakkai formed Sōka Gakkai International (SGI) in Guam to support its members overseas Ikeda took a lead role in this development and became President of SGI

He founded the International Committee of Artists for Peace (ICAP) with visionary artists such as Pascual and Angela Olivera, Herbie Hancock, Wayne Shorter, and Patrick Duffy The ICAP's Advisory Board includes Ikeda's networks with peace heroes such as Prince Hassan bin Talal, Betty Williams, Michael Nobel, Lawrence E Carter Sr., James and Nancy Chuda, and Shele Sondheim (http://en.wikipedia.org/wiki/Daisaku_Ikeda)

Under Ikeda's leadership SGI has developed as a broad-based grassroots peace movement around the world He has fostered among SGI members a strong ethos of responsibility for the society with global citizenship spirit

Ikeda is a prolific writer, peace activist and interpreter of Nichiren Buddhism His interests include photography, art, philosophy, and music He has signed the Earth Charter He has traveled to more than

50 countries to hold discussions with political, cultural, and educational figures, as well as to teach, support, and encourage SGI practitioners

Topics he has addressed include the transformative value of religion, the universal sanctity of life, social responsibility, and sustainable progress and development He has written a peace proposal in January of each year since 1983

As a Buddhist leader, philosopher, educator and poet, Ikeda founded several institutions whose mission is to promote his underlying conviction that all individuals possess the ability to create limitless value

in harmony with others His pursuit to promote peace through humanism over the past 60 years has been recognised worldwide, for which he has received over 300 academic honours

Ikeda’s book For the Sake of Peace - Seven Paths to Global

Harmony: A Buddhist Perspective (2001) presents a vision of

establishing global peace in terms that are both passionate and practical Drawing together key themes from the author’s 20 years of university lectures and proposals to the United Nations, this volume highlights accessible routes which can lead to peace including Self-Mastery, Dialogue and Tolerance and “the Path of Culture.”

In the face of the entrenched violence of this planet, the word

“peace” can often carry with it an implicit sense of naivete Ikeda, however, demonstrates the keenness of someone whose feet are planted firmly in the realities of the world and of the systems that govern

it The analysis he offers is informed as well as insightful Its originality derives from his understanding of human nature, and his perspective that the human being is not only the basis of social systems and institutions, but also the basis of the problems—and solutions—that have plagued such systems

Peace Education and Culture of Peace

Nobel Peace Prize winners in a 1997 manifesto described the best method of ending violence is with nonviolence through education (Harris, 2002) Wessells et al (2001) note that both formal and informal education is important for peace at all levels While in the education system, children and adolescents learn the values, attitudes, and behaviors conducive to peace and social justice Education is a positive approach to raise people out of poverty and reduce many types of structural violence associated with low socioeconomic status

McGranahan (1995) analyzed longitudinal data from 46 countries and found the ten fastest growing countries based on GDP had invested more in education Investment in the educational system is significantly

associated with positive economic development Education has proven

the most effective means to address poverty, malnutrition, and poor health conditions that affect one-fifth of the world’s population Throughout the world, education is a means to a better and longer life

(Mazurana & McKay, 2001) Education is also a key to the decision making that makes democracies successful (Brienes, 1999)

Not only is a commitment to education in general an important component in achieving cultures of peace, but also the education of girls and women has particularly positive societal benefits When girls and women receive more education and have higher literacy rates, countries have (1) lower population growth, (2) lower infant mortality rates, (3) women who marry later, (4) women who bear children later in life, (5) women who have fewer children, and (6) better family nutrition (Schwebel& Christie, 2001) Unfortunately, there is gender bias in education rates as women receive only about half the education of men and two-thirds of the nearly one billion illiterate adults in the world are women (Mazurana & McKay, 2001; Schwebel & Christie)

One of the fundamental components of global education outlined

by UNESCO is learning to live together (Brienes, 1999) Brienes

considers learning to live together as a type of literacy that is necessary

for a culture of peace Incorporating peace education and the study of nonviolent actions into the educational system of a country is an important step in building cultures of peace (Cromwell & Vogele, 2008)

As regard cultures of peace, societies exist because of the activities and social institutions that sustain and shape them (Boulding