On November 29, the seventy-ninth session of the United Nations General Assembly proclaimed 21 December as World Meditation Day. Resolution A/79.137, initially sponsored by 18 countries[1], outlines the various points that support the proclamation of World Meditation Day, including:

• Recalling the right of everyone to the enjoyment of the highest attainable standard of physical and mental health,
• Reaffirming rule 62 of its rules of procedure on the invitation to silent prayer or meditation,
• Affirming the importance, as a place for prayer and meditation, of the meditation room at United Nations Headquarters in New York,
• Acknowledging the universality of meditation, practised in all regions of the world,
• Recognizing that meditation can contribute to health and well-being

The proclamation of World Meditation Day by the United Nations has profound implications both in terms of promoting global well-being and in advancing the UN’s broader goals of peace, unity, and sustainable development. It has the potential to advance mediation as a world service and invoke light, love and spiritual power into human consciousness.[2]

The United Nations recognizes the universality of meditation and highlights its multiple benefits both for the individual and the collective. In particular, the UN emphazises how meditation serves to cultivate peace, unity and compassion, as well as its contribution to health and well-being. As Jon Kabat-Zinn underscored in an interview with UN High Commissioner for Human Rights, Volker Turk, “[people at the] UN are fundamentally healers...trying to bring healing to conditions where you don’t have total control...you’re attempting to unite all countries of the world for some common purpose…and [meditation] … is something that is based on thousands of years of evolutionary practices that actually can help us to connect with hidden dimensions of our own humanity and then connect with other people in ways that are healing.”

Some may ask why it is relevant that the UN designated a day to observe Mediation. International days are occasions to educate the general public on issues of concern, to mobilize political will and resources to address global problems, and to celebrate and reinforce achievements of humanity. The designation of an international day is made by the UN General Assembly, following propositions by Member States. The General Assembly then decides by consensus whether to adopt the resolution establishing the particular day.[3] To learn more about this process, you can visit this link.

Health and Well-Being

In the last decades, there has been increasing international recognition that ‘there is no health without mental health’.[4] The right of everyone to the enjoyment of the highest attainable standard of physical and mental health is a fundamental aspect of human rights[5], enshrined in international frameworks such as the Universal Declaration of Human Rights (UDHR) and the International Covenant on Economic, Social and Cultural Rights (ICESCR). It emphasizes that individuals should have access to the necessary conditions, care, and services to maintain physical well-being and mental well-being. Today, this right is often interpreted as a holistic concept, encompassing not only physical health but also emotional, psychological, and social well-being.

The right to health, when viewed holistically, includes a spiritual dimension as a fundamental part of overall well-being. In many cultures and belief systems, health is not solely about the physical or mental body but is also connected to a soul or ‘inner psyche’. A person's sense of spiritual connection - whether through religion, nature, relationships, or a sense of inner peace - can significantly impact their overall well-being.

In this regard, spirituality, while distinct from health in a conventional sense, is increasingly recognized as an influential factor in both physical and mental health. Spirituality is often connected to how individuals find meaning, purpose, and right moral direction in their lives. These elements are essential to mental/psychological health, but go even beyond it, granting purpose and direction to one’s life, piercing to the very heart of what it means to be human in the individual, and to a culture of human flourishing in the whole.

For many, spiritual practices, beliefs, or experiences support emotional resilience, coping strategies, and a sense of belonging. Research shows that practices like meditation, prayer, or mindfulness, common in many spiritual traditions, have been shown to reduce stress, anxiety, and depression, fostering a healthier mental state.[6] Thus, meditation can provide a framework for managing mental health challenges, offering hope and meaning during difficult times.

Further, practices like yoga, which include meditative elements, are widely practiced globally, promoting physical, mental, and spiritual balance.[7] Similarly, the practice of meditation has been incorporated into Western wellness movements, including mindfulness-based stress reduction (MBSR), which has gained popularity for its mental health benefits.[8]

Meditation has wide-reaching benefits for health and well-being, impacting everything from mental health (by reducing stress and improving emotional regulation) to physical health (such as lowering blood pressure and boosting the immune system).[9] Meditation also promotes spiritual growth, compassion, and empathy, which enhances relationships and contributes to greater social harmony.[10] With its ability to improve overall emotional and physical health, meditation serves as a powerful tool for personal and collective well-being. Incorporating meditation into daily life can lead to profound improvements in how individuals experience and interact with the world, fostering a state of balance, peace, and resilience that benefits both the individual and society as a whole.

Reaffirming Rule 62, the Invitation to Silent Prayer or Meditation

The practice of inviting representatives to observe one minute of silence dedicated to prayer or meditation at the opening of the first plenary meeting and immediately preceding the closing of the final plenary meeting of each session of the General Assembly[11] is a ritual intended to promote reflection, unity, and understanding among delegates, regardless of their religious or spiritual backgrounds. This ritual can be understood as a way to set a tone of solemnity, respect, and shared human dignity in the course of the Assembly’s work.

In addition, this practice reinforces shared values such as respect for diversity, collective purpose, and unity by providing space for personal reflection for delegates to ponder on their responsibilities, the work accomplished during the session, and the challenges ahead, fostering a sense of mindfulness about their role in shaping international policy.

For example, during the moments of silence, delegates from different religious, cultural, or secular backgrounds may engage in their practices of prayer or meditation, allowing for personal introspection while fostering respect for each other's beliefs.

Moreover, the act of shared silence has the potential to create a sense of collective purpose and solidarity, even if the delegates have differing views. Its value as a ritual relies in that it creates a moment for delegates tp come together as representatives of the global community. This practice may encourage delegates to consider their collective purpose embodied in the broader goals of the General Assembly, such as global peace, human rights, sustainable development, and international cooperation .

The meditation room at UN Headquarters in New York

The Meditation Room at the United Nations Headquarters in New York stands as a symbolic and functional space dedicated to prayer, meditation, and quiet reflection. The room opened in 1952 following the advice of Secretary-General Dag Hammarskjöld, and serves not only as a physical location within the UN but also as a representation of the UN’s commitment to fostering peace, respect for human dignity, and the recognition of diverse spiritual and philosophical traditions.[12] In addition, the Meditation Room is also a symbol of inclusivity and respect for spiritual diversity, an acknowledgement of the ecumenical human spirit, a reminder of universal values, and affirmation of the importance of spirituality in diplomacy.

The United Nations is home to representatives from 193 member states, each with their own cultural and religious traditions. The Room embodies the organization’s respect for this diversity: it is non-denominational, allowing individuals of all faiths - and those of no faith - to feel welcome. The room encourages people to reflect on universal values, such as peace, cooperation, compassion, and understanding.

The space also reminds diplomats and UN staff that diplomacy is not just about political negotiation and power dynamics, but also about human connection, understanding, and fostering a deep sense of shared responsibility for the world. The Meditation Room serves as a quiet retreat where individuals can contemplate their role in this broader mission of peace.

The Meditation Room highlights the importance of the human spirit in the work of the United Nations. By designating a place for prayer and meditation, the UN underscores that peace and human dignity extend beyond political or economic agendas. The room is a physical manifestation of the UN’s commitment to universal values, fostering peace that touches both the body and mind, grounded in respect for the diverse spiritual practices of the global community.

Acknowledging the Universality of Meditation

Acknowledging the universality of meditation, practiced in all regions of the world, is an important recognition of the shared human experience across cultures and traditions. Meditation, in its many forms, transcends borders, religions, and historical contexts, providing individuals with a tool for inner peace, mindfulness, and spiritual growth. This universality is significant both in the context of the United Nations and globally, as it reflects a common thread of human aspiration toward well-being, balance, and harmony.

Meditation has deep roots in various Eastern religious and philosophical traditions. In Buddhism, for example, meditation is central to the path of enlightenment, helping individuals cultivate mindfulness, compassion, and wisdom.[13] Similarly, Hinduism emphasizes meditation as a means of achieving spiritual liberation (moksha) and connection to the divine.[14]

While meditation is often associated with Eastern traditions and religions, it also has a place in Western spiritual and philosophical traditions. In Christianity, practices of contemplative prayer and silent reflection have long been part of monastic traditions.[15] Such practices encourage individuals to focus on spiritual truths and the presence of God.

The universality of meditation highlights a shared human aspiration for well-being, peace, and spiritual growth that transcends geographical, cultural, and religious boundaries. Whether through prayer, mindfulness, contemplation, or meditation, people from all regions of the world engage in practices that foster inner peace, clarity, and connection to the broader human experience. Acknowledging this universality not only enriches our understanding of human diversity but also reinforces the idea that, despite our differences, we all share a common desire for harmony, peace, and understanding. By embracing meditation as a global practice, we contribute to a more peaceful, compassionate, and mindful world.

Most people have a personal definition of what Goodwill is. At its simplest, the vast majority might characterize it as extending kindness and respect to others. This is a very good definition, and it’s worth noting that Goodwill seems to be a vibrant and natural element of the human psyche. Because it is a fixed concept which has grown with humanity as the race has evolved, Goodwill will likely be described with as many nuances as there are cultures. We’ll find many and varied definitions of this word in the core beliefs of spiritual systems worldwide. In Christianity there is a famous and often repeated phrase “…peace on earth, goodwill toward men.” One interpretation of this phrase (and there are many) is as an encouragement to humankind to strive after peace using the method of Goodwill. In Islam the idea of Goodwill - called “Ihsan” - calls for a very high bar to be used in the expression of faith – an expression which includes showing kindness, mercy, and compassion to all. In Judaism, the concept of Tikkun Olam calls for actions of kindness intended to perfect or repair the world.

It seems that all major religions have within their precepts some variation of the concept of goodwill and if we look deeply, we will find a unifying thread running through each one. This thread is the call for each individual to extend themselves outward. First, we desire for all beings to live and move through life in a state of peace and grace – and then, we take the right actions which bring this desire to life. No matter the source, the act of Goodwill is the same everywhere. It is, as we say, love in motion. We can’t just think goodwill or pray goodwill. We must live goodwill through action.

People who actively live this truth have been with us a long time, watching and nurturing the concept. They have been aware of the shifting currents and patterns of a humankind which desires, on the one hand, to amass all the world has to offer - and on the other, to hold in trust for 7 generations that same abundance.

In the middle of this past April, just as Spring was beginning at the UN Headquarters in New York, the United Nations held its Forum on Indigenous Issues. Representatives of Native peoples from all over the globe made a long journey to speak freely in front of a global audience, and to take part in discussions mainly to do with their ability to remain sovereign and autonomous in the face of massive global change. The focus throughout the week was Enhancing Indigenous Peoples Right to Self-Determination.

UN Photo/Manuel Elías

Feathered headdresses, bright-colored shirts, tunics and traditional tattoos replaced the normal business attire worn by UN delegates and visitors. One afternoon there was drumming and chanting outside on the plaza. And at the opening of a General Assembly session commemorating the 10^th anniversary of the World Conference on Indigenous People, the gathering was opened not with speeches, but with a ceremonial greeting by Chief Jake Edwards of the Onondaga Nation of North America. He stood at the podium chanting in the Onondaga language for ten minutes. When finished, he translated the greeting for us - referring to the address as “The Words Before All Else.” In his tradition, offering thanksgiving for all that sustains the people’s lives - the earth, the plants, the winds, the weather, the sun, the moon, the waters, the four messengers and finally, the Creator “who has great patience for us” – is the right and proper way to begin a dialogue.

The opening segment concluded with an indigenous human rights defender from New Zealand, Catherine Murupaenga-Ikenn, who paced the front stage near the speaker’s podium offering a traditional greeting and blessing using the trill and hand motions of the New Zealand tribal people. Though not every speaker was as vibrant as these two, the unmistakable undercurrent of gratitude and an intelligent acknowledgment of the need to be aware of a greater good was touched on in ways large and small by most indigenous representatives.

But the most striking contribution to the event came from Bolivia.

Throughout the first week of this Conference the Vice President of Bolivia, David Choquehuanca, had been a frank and inspirational voice on behalf of the rights of indigenous peoples. He is an indigenous person as well as a strong political figure, having come from the Aymara people of the Andes region of South America. His political history is powerful, as is his determination to act on behalf of his people, and at this year’s UN Forum his goal was very clear.

As part of his mission to uphold the rights and traditions – not only of the indigenous peoples of Bolivia but the indigenous peoples of the world – his office has created a virtual platform of the wisdoms of the people and placed them under the name - The Codes of Living Well. The words live well, are aligned with the life-practices the indigenous people have intuitively aligned with for thousands of years.

Image by Oscar from Pixabay

Vice-President Choquehuanca is an eloquent and passionate speaker. He may start off with a written speech in front of him, but often moves away from it to connect more deeply with his audience. He has a keen sense of the way the world works. He understands the kind of politics which exist primarily for personal gain – and he calls it out from his podium. He also begins and ends his talks with a phrase which the “originary” peoples of Bolivia use for greetings, agreements and good-byes. That phrase -Aye Yai Yai (sounds like I – Ya-Ya) is said with both hands up with palms facing forward. Choquehuancahe explained that the intention of the phrase combined with the extending of the hands was to send the energy of goodwill and gratitude outward. He said that to hold onto it, or to “smash” it between the palms of the hands as we do when we applaud, destroys the energy of the intention.

It is this kind of respect for the energy of life which has moved him to create this registry of the Codes of Living Well. As the virtual portal where communities can register these codes says, “The Codes of Living Well of the original peoples … are as old as life itself and are a guarantee that the principles of complementarity, balance and harmony on which life is based will not be violated.”

Over 300 codes have been registered from the 36 different Peoples in Bolivia’s Plurinational State. Those of us who look deeply into the meaning behind the spoken word will notice a solid foundation of goodwill contained within. Some are deceptively simple, and most reflect an innate understanding that to exist in the world well, one must take into consideration the fact of a world which is larger than just the people of one’s tribe or clan. These Codes include micro and macro. They speak to the individual and to the community. They speak to a need for order and for a path which is more right. In a way, they are a description of the poised and steady hold one must keep as our world constantly, and sometimes fiercely, redefines its identity. Below is a sampling of just a few of the 300 Codes.

The Codes of Living Well

The Codes of the Aymara People

Find oneself in balance.

See life in its entirety.

Have one’s own rebellious ideology.

Organize as a system of life.

The Codes of the Joaquiniano People

Recognize that life has immaterial energy.

Know how to dialogue for life.

The Codes of the Chiripieru People

Take care of the cycle of existence.

Guard life from all evil.

Teach what is good.

Codes of the Moseten People

Look beyond with hope.

Listen to Nature.

Walk with the truth.

Codes of the Yaminawa People

Listen to Nature to take care of life.

Work in community.

Learn to live like our ancestors.

The Codes of the Yuracare People

Free life.

Celebrate life.

The Codes of the Chiquitano People

Work in community with joy.

Have one’s own wisdom.

The Codes of the Guarasu’we People

Rejoice in life.

Give thanks for the wisdom of life.

The Code of the Movima People

Be, for others.

The concept of Goodwill is not a new one. It is simply one which works. It may be true to say that its living impulse lies within the nature of all people, everywhere. Original Peoples from every continent have prioritized this truth for thousands of years and embody it to the best of their ability. For them it is a path which is given at birth, and which carries them forward with a certainty of action and direction. Whether it is called the path of Goodwill or the Codes of Living Well, this path, well taken, will continue to guide and inform the act of living - reminding us again and again what we know intuitively - that it is good to Be, for others.

“Our Ancestors used to say, ‘If the path is not one of consciousness, there is no path.”

David Choquehuancahe

Links:

https://codigosvivirbien.bo/en/

Codes of Living Well website where you can read all 338 Codes from 36 Indigenous Tribes.

https://webtv.un.org/en/asset/k1o/k1o778o3xr

UN Recording of the Commemoration of the 10^th Anniversary of the World Conference on Indigenous People showing Onondaga Chief Jake Edwards, Maori environmentalist Katrin Murupaenga-Ikenn, and Vice President David Choquehuancahe of Bolivia.

https://www.youtube.com/watch?v=dZITTeCIJto

Vice President David Choquehuancahe of Bolivia talks at the International Peace Bureau in 2023

In 1974, Queen Elizabeth delivered a message alluding to the problems of continuing violence in Northern Ireland and the Middle East, famine in Bangladesh and floods in Brisbane, Australia with the powerful message “we have much more in common, than there is dividing us”[1].  Such powerful words conveyed the message that despite all the differences in language, race, culture and tradions, humans are far more alike than different from each other. Unfortunately today, certain divisive values such as competitiveness and individualism, continue to fuel the sense of separateness and perpetuate what the Ancient Wisdom writings refer to as the Great Illusion.[2]

As Alice Bailey explains in A Treatise on White Magic, humanity has wandered for centuries “in the world of illusion, for it is of [their] own creating”[3]. However, from the perspective of consciousness, human beings are potentially in constant interaction with both worlds—the higher world of (spiritual) realities and the objective world as yet surrounded by a veil of illusion.  By standing at this center point with one leg in each world, they are able to bring light to the “dim vales of Earth,” and gradually learn to disintegrate the illusion by the steady evolution of “the radiant light of the soul”[4].  This dual activity is a step of the evolutionary process that will eventually lead to the realisation of synthesis and unity and its objective manifestation in nature through the medium of the human kingdom.

At the psychological level, the problem of minorities is also essentially an issue of separateness – “an emphasis upon personal and individual good… an infringement of the Law of Love… [which] signifies wrong relation to other human beings”[5]. As discussed in a recent World Goodwill blog post Polarization: A mirage in the quest for unity, individual and group identities play a key role in the consolidation of a worldview of unity built upon the foundation of our shared humanity. Separateness can be countered by a change of attitude that expands into a universal approach to life.[6] This requires collective efforts that begin in early childhood and are consolidated through education.

Alice A. Bailey approached the problem of minorities from the perspectives of racial prejudice and national superiority. And indeed, the subject of race has been one of the central divisions of humanity; however there are other minorities beyond racial that experience discrimination, marginalization and isolation from the dominant group(s) in a society. Nonetheless, as she also explains, “it is the concretising unprincipled mind which brings about all the troubles of humanity.  It is the sense of I-ness and the spirit of separative individuality which has brought humanity to its present condition”[7].  

In absolute terms, a minority can be defined as “the smaller in number of two groups constituting a whole” [8]. Following this definition, men are a minority in countries with a larger female population. However, this notion is not as clear-cut. Let’s look at the cases of Armenia and Ukraine. According to the World Bank, in 2022 the female population of Armenia and Ukraine represented 55% and 54.1% of the total. However, if we look closer to other aspects of life, such as the share of seats in the parliament, we find that they only hold 35.5% and 20.3% of the total respectively, hence disadvantaged by their minority influence on legislation and issues of national governance.  Similary, if we look at minorities from a racial or ethnic perspective,  we will find that what it means to be a minority depends on various factors beyond race, ethnicity and number. For instance, 81.4% of the population in South Africa is black African, while only 7.3% are white. Yet, the apartheid regime – a minority in absolute terms – held disproportionate power, making black population the de facto minority from 1948 until 1994.[9]

The former examples help to illustrate how the problem of minorities is a broad and complex issue that encompasses various challenges and concerns faced by minority groups within a society. These challenges can be social, economic, political, or cultural in nature, and they often stem from historical discrimination, systemic inequalities, and unequal distribution of resources and opportunities. Some of the most frequent challenges faced by minority groups are:

1. Discrimination and prejudice: Minority groups often face discrimination and prejudice based on factors such as race, ethnicity, religion, gender, sexual orientation, disability, or socioeconomic status. This discrimination can manifest in various forms, including unequal treatment in employment, housing, education, and healthcare.

2. Marginalization and exclusion: Minority groups may experience marginalization and exclusion from mainstream society, leading to limited access to social, economic, and political opportunities. This can result in disparities in income, wealth, education attainment, and representation in decision-making processes.

3. Violence and hate crimes: Minority communities are sometimes targeted by violence and hate crimes motivated by prejudice and bigotry. This can include physical attacks, harassment, vandalism, and other forms of violence aimed at instilling fear and asserting dominance over marginalized groups.

4. Legal and policy barriers: Minority groups may face legal and policy barriers that perpetuate their marginalization and restrict their rights and freedoms. This can include discriminatory laws, practices, and policies that deny equal protection under the law or limit access to resources and services.

5. Cultural assimilation and identity loss: Minority communities may struggle to maintain their cultural traditions and heritage in the face of unreasonable assimilation pressures from the dominant culture. This can lead to a loss of language, customs, and values, as well as feelings of disconnection from one's cultural roots and of alienation and isolation from the larger group – ultimately fueling separateness and undermining right relationship.

6. Intersectionality: Many individuals belong to multiple minority groups and face intersecting forms of discrimination and marginalization. Intersectionality recognizes the interconnected nature of social identities and the unique challenges faced by individuals who belong to multiple marginalized groups.

Addressing the problem of minorities requires comprehensive efforts at various levels, but first of all, we need to come to the realization of our common humanity, which is intrinsically registered in the human consciousness. The awakening of this consciousness can start form early childhood if we cultivate an atmosphere of love, patience, ordered activity, and understanding.[10] Once we acknowlede our shared humanity, our societies can strive towards greater inclusivity, social cohesion, and mutual respect.

At the mundane level, appraching the problem of minorities requires recognizing the unique experiences and needs of different minority groups and ensuring that their voices are heard and their rights are protected. Creating spaces to bring people closer together, engage in dialogue and participate in public life can enable an environment of understanding and empathy to strenghten the sense of the One Humanity. This can be furthered approached through mechanisms such as legal reforms, policy interventions, community empowerment initiatives, awareness campaigns, and efforts to welcome diversity and inclusion in all aspects of society. As Alice Bailey mentioned, “love is unity, at-one-ment and synthesis…[whereas] separateness is hatred, aloneness and division”. In practical terms, this means learning to love “the life side of form, rather than loving that which is connected with the form side of life”[11]. By doing so, humanity can foster new generations with a worldview of world citizenship, which values the individual but as part of the One Humanity. Ultimately, embracing our shared humanity fosters a more just, compassionate, and harmonious world for all individuals, paving the path to the realization of unity and to “help shatter the great illusion which has held, and still holds, the sons of men in thrall”[12].

An article on this week’s UN Civil Society Conference in Nairobi offers insight into the spirit that can be expected to underpin the gathering. Youssef Mahmoud is  a Senior Adviser at the International Peace institute who was formerly a UN Under-Secretary-General.   Sahana Chatopadhyay is a writer and thinker who focuses on imagining new pathways towards emergent futures and interbeing. Together they offer a vision of the the Nairobi Conference as “a unique opportunity for civil society to assert its right to co-author the multilateralism we need in the face of unprecedented global changes heralding momentous paradigm shifts. “We the peoples” as enshrined in the UN Charter is not a mere phrase but holds the aspirations, visions, and co-creative imaginations of billions on whose behalf multilateral decisions are taken.

The representatives in the conference are, therefore, not only the vision-holders but are a microcosm of civil society exercising their fullest imaginative potentials to be harbingers of different possible futures in these epochal times.”

The Cycle of Conferences Visualization initiative is currently supporting the Nairobi Conference.

The Commentary is available at the Stimson Centre website.

On 10 December 1948, representatives from all regions of the world adopted the Universal Declaration of Human Rights (UDHR). At the time of its drafting, the world was divided into two larger blocks – East and West. Nonetheless, world leaders were able to reach consensus about the “supreme value of the human person” and agreed that “all human beings are born free and equal in dignity and rights”.[1] These decisions were not made based on the authority of a few men and women, but rather on the fact of universal truths and values instrinsic to human nature. This recognition of the universality of rights is the basis of the idea of the One Humanity and is foundational to the pursuit of a just and interconnected world. Today, humanity continues to experience a gamut of challenges that jeopardize these principles.

The One Humanity is a concept that emphasizes the interconnectedness and shared identity of all human beings, regardless of differences in nationality, race, ethnicity, religion, or any other distinguishing factors. It recognizes that despite our diverse backgrounds and cultures, we are ultimately part of a single global community bound together by our common humanity. The foundation of the One Humanity is built upon fundamental values such as empathy, compassion, and cooperation among people from different parts of the world. What this means in practice is the recognition and respect of each other's inherent dignity and rights, embracing diversity and promoting inclusivity, and working together to bridge divides and foster greater understanding, solidarity, and harmony among individuals and communities worldwide. These actions can help us to address the common challenges and aspirations that affect us all.

Upholding the One Humanity involves fostering a sense of global citizenship that encourages individuals to see themselves as members of a larger human family with shared responsibilities towards each other and the planet. Humanity largely agrees that we all share the same basic rights, desires for happiness, and capacity for empathy and cooperation. Today, however, we continue to witness the problem of international unity – a complex and multifaceted issue, stemming from various social, cultural, political, and economic factors which interact in different ways. Many of these factors are discussed by Alice Bailey and the Tibetan, with insight into the spiritual dimensions of these otherwise mundane problems:

Cultural and Ethnic Diversity: The world is home to a diverse array of cultures, languages, and belief systems, which can sometimes lead to misunderstandings, conflicts, and barriers to unity.  Alice Bailey defines culture as “the approximation of the two ways—feeling and mind; of two worlds—sensitivity and thought; and of the attitudes, relational in nature, which will enable a man to live as an intelligent, subjective being in a tangible physical world.”[2]  We live in a world where information about other cultures is widely avaible. One could think that this free flow of information would contribute to bridging divides and briging people closer together; however, much of this information is biased, and can be influenced by prejudices that make people citizens of their own countries rather than global citizens.[3]   

Nationalism and Identity Politics: Nationalism and identity politics often prioritize the interests of one group over others, fostering division and animosity rather than unity. Alice Bailey explains how this approach to politics is rooted in the psychological and spiritual glamour of separateness. When projected into national and international affairs it is one of “the glamours which lead to world difficulty”[4] with “its sense of sovereignty and its selfish desires and aspirations.”[5]  On one hand, nationalism can cultivate a sense of national superiority, and create contempt of other cultures, hence setting nations against each other. In addition, nationalism can undermine world unity by the “willingness to sacrifice other people's interests to one's own and a basic failure to admit that ‘God hath made all men equal’".[6] On the other hand, Alice Bailey explains that as a positive ideal, nationalism “rightly fosters its individual civilization but as a national contribution to the general good of the comity of nations and not as a means of self-glorification… it does not infringe, for any reason, the rights of other people or nations. It aims to improve and perfect its own mode of life so that all in the world may benefit. It is a living, vital, spiritual organism and not a selfish, material organization.”[7]

Economic Disparities: Economic inequalities both within and between nations can exacerbate social tensions and prevent cooperation and unity among different groups. In The Problems of Humanity, Alice Bailey explains how the economic problem can be solved by ‘sound commonsense’. She explains how “there are adequate resources for the sustenance of human life, and these science can increase and develop. The mineral wealth of the world, the oil, the produce of the fields, the contribution of the animal kingdom, the riches of the sea, and the fruits and the flowers are all offering themselves to humanity. Man is the controller of it all, and they belong to everyone and are the property of no one group, nation or race. It is solely due to man's selfishness that… thousands are starving whilst food is rotting or destroyed; it is solely due to the grasping schemes and the financial injustices of man's making that the resources of the planet are not universally available under some wise system of distribution. There is no justifiable excuse for the lack of the essentials of life in any part of the world. Such a state of lack argues short-sighted policy and the blocking of the free circulation of necessities for some reason or other. All these deplorable conditions are based on some national or group selfishness and on the failure to work out some wise impartial scheme for the supplying of human need throughout the world.”[8]

Political Divisions: Political ideologies, conflicts, and power struggles can hinder efforts to achieve global unity, as nations and leaders often prioritize their own interests over collective goals. For several years, a group of world leaders has worked towards “establishing a spirit of international dependence and interrelation, so that the nations would be forced to realise politically that isolation, separativeness, and the cultivation of a national egoism must go, and that a national spirit coloured by a sense of superiority, by class hatreds and racial antagonisms, constitutes a barrier to the true development of humanity.”[9] These efforts, however, have not been sufficient, and as Alice Bailey mentions, “the political regimes of the world need orienting to each other; it has never been the divine plan that all nations and races should conform to some standard political ideology or be reduced to a uniform general form of government. Nations differ; they have different cultures and traditions; they can function adequately under varying and distinctive governments; nevertheless, they can at the same time attain a unity of purpose, based upon a genuine desire for the true welfare and progress of all men everywhere.”[10]

Lack of Trust and Cooperation: Mistrust between nations, as well as within communities, can impede efforts to work together towards common objectives. One of the main challenges in this dimension is that trust begins at the individual level, and trust between individuals is a key component of social relationships. Both individual and communal trust have a symbiotic relationship that underpins the effective functioning of communities and societies. When individuals trust each other, they are more likely to engage in cooperative behaviors and build social connections, thereby contributing to the accumulation of social capital within a community. Similarly, social capital enhances trust by fostering positive relationships, mutual support, and a sense of shared identity among community members. The challenge arises when social connections and norms of reciprocity are absent preventing trust from developing. As Alice Bailey mentions, trust and cooperation will flourish when “…nations begin to talk in terms of humanity as a whole and not in terms of boundaries, of technical objectives and fears, in terms of the bargaining value of oil, as in the Near East, or in the language of mistrust and suspicion.”[11]

Communication Barriers: Differences in language, communication styles, and cultural norms can create obstacles to effective dialogue and collaboration. Today technology offers a variety of means to deal with language barriers and communication styles. In her work, Alice Bailey advises building bridges through both objective and subjective acts. She says, “extend your interest to many countries and try to understand the diverse problems of those countries… seek to reach these people, attempt to locate them through any available agencies, and then, when found, strengthen them with the knowledge of your goodwill or interest and by cooperating with them… foster [your contact] by thought and prayer, and later by direct communication. Thus a great network of relationship will be set up which will serve to weld a new world into one harmonious and understanding whole.”[12]

Historical and Geographical Factors: Historical grievances and territorial disputes, as well as geographical barriers, can contribute to tensions and prevent the forging of unified global initiatives. Alice Bailey explains how “the mobilisation of every disciple is demanded at this time... This mobilisation involves the focussing of the disciple's energies, his time and his resources on behalf of humanity; it requires a new dedication to service, a consecration of the thought-life… and a forgetfulness of self which would rule out all moods and feelings, all personality desires, resentments, grievances and all pettiness in your relations with your fellowmen. On the physical plane, it would mean the conditioning of all active, outer living so that the whole of life becomes one focussed active service.”[13] Importantly, she also discusses the force of fear and its effects on human relationship, as it is aggravated  by the “memory of past pain and grievance.”[14] Because the force of fear is “the product of ignorance”[15], it is essential to prioritize a new form of education and ethical commemoration of the past for better dealing with historical grievances. This is crucial as "energy follows thought…till we become dominated by it.”[16] 

In principle, all these factors are intrinsic to the ways in which our societies are structured; but a deeper reflection suggests that the fundamental driver of the problem of world unity is the weak cultivation of our shared humanity – the One Humanity – which begins in early childhood. As discussed in our September 2023 blog post, establishing a personal identity which recognizes the inherent value of the individual self as an essential part of a unified humanity is crucial for the establishment of right human relations. Underlying achievement of this union are several mental processes that determine how we identify and evaluate ourselves and others, and which are closely connected to central aspects of self such as a sense of belonging and identity.[17] A clear understanding of these processes is key to fostering the idea of the One Humanity in early childhood and is accomplished through the cultivation of positive beliefs and ideals throughout children’s development. The guiding compass in this endevour is keeping in mind that “we have much more in common than there is dividing us”.[18]

In addition, beyond the seven factors described above, today’s societies face several barriers that blur the vision of our shared humanity. Having awareness of such barriers can help us to navigate across them and to take an active role in their overcoming. Some examples of these barriers are:

• Divisive Narratives: Societal narratives often emphasize differences rather than similarities among people. This can lead to tribalism,[19] where individuals identify strongly with their own group and view others as different or even as enemies.
• Fear and Prejudice: Fear of the unknown or of perceived threats can lead to the demonization of others who are perceived as different.[20] Prejudices based on race, religion, nationality, or other factors can cause people to overlook the humanity they share with others.
• Ingroup Bias: People tend to favor members of their own group over those outside of it. This bias can lead to dehumanization of outsiders and a lack of empathy for their experiences.
• Socialization: From a young age, individuals are socialized into particular belief systems and cultural norms. If these systems emphasize differences rather than similarities, it can be difficult for individuals to recognize their shared humanity with others.
• Historical Factors: Historical events such as wars, colonization, and oppression can create deep-seated animosities between groups of people, making it challenging to see past these divisions and recognize shared humanity.
• Media Influence: Media portrayal of certain groups can perpetuate stereotypes and reinforce divisions between people, making it harder to see beyond surface differences.
• Power Dynamics: Those in positions of power may benefit from maintaining divisions among people, whether to justify their own power or to exploit certain groups. This can perpetuate systems of oppression and inequality.
• Lack of Exposure: Limited exposure to diverse perspectives and experiences can contribute to a narrow worldview that fails to recognize the common humanity shared by all people.

Overcoming these barriers requires active efforts at both individual and societal levels. It involves cultivating empathy, promoting inclusivity, challenging prejudices, and fostering connections among people based on their shared experiences and values. We can all be active agents of change and contribute to dismantling these barriers to better deal with the factors causing divisions and undermining our shared humanity and hence international unity. Some concrete examples of the actions and efforts that we can take to addresss the problem of unity – both, individually and collectively – include:

1. Building Relationships: Encourage individuals from different groups to interact and build positive relationships with one another. Social activities, community events, and volunteer opportunities can provide opportunities for meaningful connections.
2. Leading by Example: Lead by example by demonstrating empathy, respect, and inclusivity in your own interactions and relationships. Positive behaviors and attitudes can inspire others to follow suit.
3. Active Listening: Practice active listening to truly understand the perspectives and experiences of others. This involves giving full attention to the speaker, refraining from interrupting, and asking clarifying questions to ensure comprehension.
4. Empathy Building: Foster empathy by encouraging people to put themselves in the shoes of others, even if they disagree with them. Empathy can help humanize those with different views and reduce the "us vs. them" mentality that contributes to polarization.
5. Promoting Open Dialogue and Understanding: Encourage open, respectful dialogue among diverse groups to foster mutual understanding and empathy. Creating a safe space for individuals to express their perspectives and concerns can lead to mutual understanding and empathy.
6. Engaging in Collaborative Problem-Solving: Encourage collaboration within your community to address common challenges and find solutions that benefit all parties involved. By working together towards shared goals, people can overcome differences and build trust.
7. Promoting Critical Thinking and Media Literacy: Educate youself and inform others about how to critically evaluate information, identify biases, and distinguish between fact and opinion. This can help reduce the influence of misinformation and propaganda which often fuels divides.
8. Combat Disinformation and Hate Speech: Take active measures to counter misinformation and hate speech, both online and offline. This may involve fact-checking, not re-sharing unverified sources, and engaging in respectful dialogue on social media platforms.
9. Promoting Cultural Exchange: Support cultural exchange programs and educational initiatives that celebrate diversity and promote tolerance and inclusivity.
10. Promoting Diversity and Inclusion: Create environments that celebrate diversity and promote inclusion. Embracing diverse perspectives and experiences enriches communities and fosters a sense of belonging for all individuals. Likewise, encourage people to seek information from a variety of sources representing different viewpoints. This can help mitigate echo chambers where individuals are only exposed to information that confirms their existing beliefs.
11. Empowering Grassroots Movements: Support grassroots initiatives that promote unity, social cohesion, and solidarity at the local and global levels.
12. Promoting Inclusive Policies: Advocate for policies that promote equality, fairness, and inclusion. Policies that address underlying social and economic disparities can help reduce feelings of marginalization and resentment that contribute to polarization.

Upholding our shared humanity and bridging existing divides requires ongoing effort, patience, and commitment from individuals, communities, and institutions. By undertaking such endeavors, we contribute to the working out of the universal ideas of the Plan, which takes place as humanity responds to higher impressions of the wholeness and sacredness of life and strives to intelligently embody these insights in all areas of thought, activity and relationship – namely economic, political, educational, legal, psychological, religious and so on.[21] This in turn, enables an environment which embraces our shared humanity, both individually and collectively, to foster understanding and promote collaboration to work towards a more united and inclusive world – a world where everyone feels accepted, valued, connected, and supported in pursuit of their self-chosen contribution to the whole.

“The point to be grasped is that through humanity on the physical plane, the nature of reality will be revealed; the true and the beautiful will be manifested; the divine plan will eventually work out, and that energy be transmitted to all forms in nature which will enable the inner spiritual reality to emerge.”[22]

1. Introduction

In the book Radical Transformational Leadership Monica Sharma (2017) sets out how “three levels of approach” are needed to address complex problems. The first is at the “level of the problem” where we develop solutions to deal with the problem’s effects. Secondly, we work at the “level of the system” where the problem is being incubated.  The third approach is to tackle problems at the “level of the consciousness” - the underlying thinking from where the problem stems. In order to effectively solve any problem we must address it on all three levels simultaneously (Sharma,cited in Fullerton, 2022). The focus of this paper is to look at the problem of climate change through the lens of relationships and show how we can learn to address. environmental problems at the “level of the consciousness”.

There are many differing definitions and interpretations of what we mean by consciousness and its study gives rise to startlingly different interpretations in western philosophy compared to that of the east. A very simple definition that captures a lot of these perspectives is given by the Oxford dictionary, which states that “consciousness is a person’s awareness or perception of something”. To address problems stemming from consciousness we must therefore understand the levels of awareness and perceptions that are giving rise to the behaviour underlying the problem, and we must provide a basis for a new awareness and perception that can lead to the resolution of the problem. In the case of climate change most of the solutions being put forward are at the level of the problem or at the level of the system. But, as one of the main drivers of climate change is our desire for more material goods, coupled with a perception that the earth’s resources are unlimited (which in turn is leading to increasing economic growth, resulting in more pollution, and loss of bio-diversity etc.)  the problem of climate change can be linked back to consciousness (Orr,2004, Daly 1973)

In Small is Beautiful E.F. Schumacher (1973) challenges the wisdom of continuing with ever expanding economic growth on a planet with finite resources. Sharma (2007) raises this point again and calls on us to source our action from wisdom. This is one of the great challenges facing education in the decades ahead. Schumacher (1973, P68) warns that “more education can help us only if it produces more wisdom”.  As more students are now using online resources and artificial intelligence to acquire knowledge, the role of the educator is changing. Perhaps there is now an opportunity for teachers to become conscious of their role as purveyors of wisdom as well as knowledge.

Tobin Hart points out that “wisdom is the ability to use knowledge wisely” (Hart 2001,p1). He writes of a need to cultivate wise relationships – what we might call heartful relationships - which allow a suspension of our “distant self-separateness” and a “recognition of interconnectedness” (Hart 2001, P25). We can also expand our understanding to one that sees relationships in a much broader sense, cultivate more wise relationships with the other kingdoms of nature, and bring wisdom to our economic relationships and to our relationships with each other. We explore this idea in the following pages.

2. Ecological relationships

The disconnection between human society and the ecosystem has become possible mainly because of various forms of technology. These have insulated us from the natural environment and made it appear that we have transcended nature (Orr,2004). Deep in the heart of a city it is possible to believe that human society lives independently of the environment. This was one of the motivations for developing the Eden Project in the United Kingdom.  By creating the largest indoor rainforest in the world, Eden’s creators wanted to show us how dependent on and interlinked we are with the natural world.  To do this they turned a disused clay mine into an awe-inspiring eco-system, with beautiful gardens and two gigantic geodesic domes which mimic the climatic conditions of a rainforest and of the Mediterranean region. Signage and stories remind visitors of our dependence on plants for our survival and show how every day we use products from the rainforest without even knowing it.  The venue, which is now one of the UK’s main tourist draws is a subtle education project masquerading as a visitor attraction.

One of the innovators who developed the Eden Project, horticulturist Dr Tony Kendle, writes in the beautiful book ‘A Wonder in the Garden’ about the web of connections that exist on our doorstep. He shows us how the simple landscapes surrounding us, from the manicured gardens to the wild scrub, are composed of a vast network of intelligent creatures. He presents the inhabitants of our gardens, the fungi, the grasses, the flowers, the trees, and the birds as our relatives with whom we are deeply intertwined and encourages us to foster a loving relationship with them.  Looking at the world through his eyes we see not an inanimate world that humans live on, but a living world that humans participate in. Our consciousness, our education system, or our business model has not quite caught up to this idea yet.

James Lovelock’s Gaia theory (1973) postulates that all of the earth’s organisms combine and interact with inorganic material to create a self-regulating system. The idea of nature working together to regulate the planetary system so that the conditions for life are maintained, implies a form of collective intelligence that was initially unacceptable to mainstream science because it did not fully align with the theory of natural selection. Lovelock’s work became a sort of laughing stock to many of his fellow biologists. The early champions of Gaia were not scientists but artists, philosophers and environmentalists. They saw within it a powerful opportunity to inspire a paradigm shift in our relationship to each other and to our co-inhabitants on the earth. Czech writer Vaclav Havel saw in “Gaia theory a moral prescription for the welfare of the planet itself” (Lovelock, 2000, p279)

Gaia theory, which has since become more acceptable to scientists, provides a rationale for human society to re-calibrate its relationship within a world we once thought we had dominion over.  Australian environmentalist Glenn Albrecht (cited in Kendle,2021) argues that the present era of the Anthropocene (the period where humans have had a significant impact on the workings of the natural system) should now give way to the Symbiocene. In symbiosis all parts of a system “live together for mutual benefit” and so the root philosophy of the Symbiocene would “affirm the interconnectedness of life and all living things” (Ibid, p202). Such a leap in consciousness would bring us closer to the wisdom of some first nations people, such as the indigenous of Australia who, instead of believing “this country belongs to us”, believe that “we belong to this country” (Kendle, 2021, p203). A transformation of consciousness that brings the bulk of humanity to think in this more logical way would profoundly change the way society works and it would surely lead to a transformation in our most damaging activity - economics.

3. Economic relationship

“It is now time that we transcend to an economics built upon wisdom”. John Fullerton

Central to the great crisis of climate change is the debate about our economic system. Ecological economists argue that the human economic system cannot be decoupled from the ecosystem. They say that the thrust of mainstream economics does not allow for the fact that our planet has limited resources. Our economic system is sustained by the view that human ingenuity and market driven technological innovation will overcome the limits of nature and that human society can expect continual and literally infinite economic growth.

This direction of thinking was challenged by the publication of the “Limits to Growth” report of The Club of Rome (1972) which stated;

“If the present growth trends… continue, unchanged, the limits to growth on this planet will be reached sometime within the next one hundred years”. (Meadows. et al p23).

Although this study was criticised as wildly exaggerated at the time of its publication a recent review by Harvard researcher Greta Herrington (2021) supports the accuracy of the report’s trajectory. And yet we remain firmly adhered to the current business as usual model, underpinned as it is by a blinkered anthropocentric world view.

John Fullerton the former managing director of JP Morgan is one of a growing number who have begun to question the wisdom of our economic model.  In the late 1990s Fullerton began to wonder if the core principle of market capitalism the ‘invisible hand’ (i.e. that through individual self-interest and freedom of production and consumption, the best interest of society, as a whole, are fulfilled), could be reconciled with the principle of the ‘golden rule’ (i.e. treating others as you would like to be treated yourself).  After studying this question for some time, he came to the conclusion that there was no aspect of market capitalism that could be reconciled with the golden rule. This realization led him to leave his job at the bank and work on a new economic philosophy which he called regenerative economics. (Fullerton, 2022)

Building on the work of ecological economics, system theory, Gaia theory and the permaculture movement, regenerative economics aims to create a resilient economy that respects the limits of the natural world, in the same way that a natural ecosystem evolves to a symbiotic relationship with the constituents of its surrounding environment. The first principle of Regenerative Economics is called In Right Relationship. Fullerton (2015) argues that a key element of an economic system “in right relationship” is the nature of its relationship with the earth. The trading relationships that have evolved into the modern economic system stem from a consciousness that is rooted in two outdated philosophies. First there is the anthropocentric philosophy which in spirit is not unlike the philosophy established by the Christian bible - be fruitful, multiply, fill the earth and conquer it.  Secondly there is the regrettable misuse of Darwin’s theory of evolution, simplifying it to the silly survival of the fittest axiom (Fullerton, 2022). This, people have used to justify doggedly competitive, often unethical, business practices giving cart blanche to those who wish to amass vast financial wealth whilst knowingly undermining the well-being of others.

Our current understanding shows us that co-operation not competition is the bedrock of biology (Fullerton, 2022, Capra 2017). Natural systems are regenerative, collaborative and produce no waste unlike our economic system which is extractive, competitive and generates large amounts of waste and pollutants (Orr, 2004). Bringing our economies “in right relationship” with the natural world will take a step change in thinking that is perhaps beyond the grasp of our current political and business leadership. Fullerton (2015) reminds us that, for the most part, the world economy is run by well-meaning people, who happen to have an outdated and incorrect understanding about how the world actually works and are unwilling or simply don’t know enough to change their minds. The work of realigning our economic system will likely fall to a coming generation, who will build on the groundwork carried out by the ecological economists, system theorists, biologists, philosophers, and teachers who are helping to re-orient human consciousness. Today’s educators can help inspire them to do this.

4. Wise Relationships

“Acquisition of information, mastery of skills, and the power of the intellect give us tools to navigate, change, even destroy the world, but the capacity of wisdom is required if we are to grow the soul of world and our own soul along with it” (Hart,2009, p1.)

One of the early advocates for an ecological economics, Herman Daly highlighted how the lack of a spiritual foundation has meant that increasingly human societies lack a sense of purpose and this has contributed to rampant consumerism and it’s consequent destruction of resources (Daly, 1973).  The gradual secularisation of societies, coupled with the increasing voice of radical religious beliefs over the recent decades has created a sort of vacuum where wisdom and genuine good heartedness seem unable to emerge.  There is a famous saying from Blaise Pascal (1623-1662) that all of humanity’s problems arise from an inability to “sit quietly in a room alone”.  In order to cultivate wisdom, we need to move beyond our thoughts and emotions and see things from a higher perspective (Meecham, 1990).  Acting wisely involves the capacity to translate the power of the intellect and the sensitivity of the heart into an appropriate form of action or attitude (Hart, 2009).

In the paper “Teaching for Wisdom” Hart (2009) exhorts educators to learn how to cultivate wisdom in their students. He explains how the Chinese word hsin is often translated as mind but it actually refers to mind and heart. Similarly, the Chinese word for meditation contains the word for now and the word for mind/heart, the two words combining to say, bring your mind and heart to the now (Duffy,2011). This insight helps to unlock the nature of wisdom as the qualitative aspect of the mind and is the pathway to unlocking the latent wisdom within all of us.

This notion of the heart as a form of intelligence from which wisdom emerges is a challenge to our western mindset which associates intelligence with the brain. Yet in eastern literature such as those of Taoism and Buddhism we find that the mind and the brain are not the same thing.  The mind is regarded as a field of experience of which the brain or the mental faculty is one aspect. In this understanding the qualities of the heart such as compassion and love are another aspect. When both are combined then the opportunity to make wise decisions is enhanced. The skill to achieve this is best acquired through a meditation practice.

The meditation technique of mindfulness (i.e. becoming mindful of the present moment) has seen extensive growth in western nations over the last twenty years, where it has become a scientifically accepted remedy for certain types of mental illness. Aside from well documented benefits of reducing stress and combating depression, a regular mindfulness practice can greatly increase our awareness of the present moment. It thus allows us to become more conscious of the thoughts and emotions that are driving our actions. Awareness helps us “to sense and interrupt automatic patterns of conditioned, thinking, sensation and behaviour” (Varela et.al , 1993, p122) and “to witness the content of our  consciousness” (Hart,2001,p21) and gradually free us from compulsive behaviour patterns. This in turn can help the well-spring of heart intelligence to flow in our consciousness and wisdom to emerge, through a synthesis of heart and mind. Wisdom according to Hart (2001, p21) is the ability to “use the mind” rather than be “used by it”.

It is perhaps only through wisdom that humanity can develop the will to re-define our interpersonal and interspecies relationships. System theorist Fritjof Capra points out that from the emergence of the first bacteria on earth nature has sustained life “by creating and nurturing communities” (Capra.et al 2017). Natural selection therefore tends to favour individuals who are a part of communities that work together.  A new ethics can spring from this knowledge, based on two fundamental values: those of human dignity and ecological sustainability. (Capra,2017). These two principles, can provide a framework upon which humanity can redefine its place within the environment and engage in more symbiotic relationships with ecology  - relationships that are based on both knowledge and wisdom. If we can’t achieve this, then natural selection may eventually lead to a significant reduction in the numbers of our species. (Ibid,2017).

5. Conclusion

Climate change has thrown a spotlight on humanity’s relationship with the natural world. When we look deeper, we find that it has also unearthed the unhealthy relationships that our trade and economics are based upon. It presents humankind with enormous challenges and great efforts are being made to mitigate its effects and to prevent it from becoming catastrophic. Yet there is another level that we must address if we are to fully tackle the problem of climate change. The chaotic weather, the fires and the floods that are so much a feature of our lives now are demonstrating to us the need to come in to ‘right relationship’ with our planet. Educators and teachers can play a very significant role in this re-orientation. In a world where people are turning to artificial intelligence for knowledge, where will they find wisdom?  There is now a great opportunity for teachers to be the purveyors of wisdom and lead us all in the quest for the deep reservoir of wisdom that exists in the heart of humanity.

The English word for education comes from a family of Latin words, one of which is educere, meaning to “draw out”. What if the role of the educator going forward through the coming decades was to help students draw on their inner resources and guide them to bring the heart and mind together – to bring wisdom to the knowledge they have gathered?  Would it then be possible to create a sustainable world where each of the parts are in right relationship? At this point of crisis in our world are these not questions worth considering?  There are two lines in the Gospel of St. Thomas which might encourage us to embark on this enquiry.

“If you bring forth what is inside you what you bring forth will save you. If you do not bring forth what is inside you what you do not bring forth will destroy you” (in Pagels, 1979)

We are living in a time of great forward motion for the human race. Over the last 50 years or so, there has been a noticeable swing toward a “more right” way of living on this planet. Hundreds, if not thousands of groups have sprung up in support of this vision, focusing on various forms of right human relations. These groups range from environmental strongholds where the wellbeing of the earth in relation to humanity takes center stage, to groups focused on using the power of the mind to enhance the ideas of men and women of goodwill.

Occasionally, specific individuals seem to be tasked with carrying the torch forward on behalf of the many. One of these individuals who has gently, but with unmatched devotion, inserted herself into the global consciousness, is Mata Amritanandamayi – or as she is known around the world – Amma.

Amma is an East Indian holy woman known for her warm embraces. The populations of entire villages stand in line to get their 10 seconds with her, understanding that in that small amount of time entire burdens can be lifted off their conscience. She turns no one away and sometimes stays seated into the early morning hours to be sure no one is missed. She then moves on to the next village or country, intent on easing the pain of all living beings.

For 40 years Amma traveled the world just to embrace people, leaving a million points of light in her wake. It was just before 1990 that she began branching out into other areas including medicine, education, community building and environmental science, and by 1995 she was a speaker at the UN International Celebrations in New York. Amma does not shy away from these engagements but embraces them with an eye to goodwill and the advancing of humanitarian awareness. She brings to her podium the same warmth and concern she freely offers to individuals collecting their hugs, using words guided by her empathy and identification with the whole of the human race.

In August of this year (2023) Amma was the first spiritual leader to be asked to chair the C20, a yearly civil engagement event which gives consideration and voice to thousands of non-government individuals. The C20 Summit was held in tandem with the G20 Summit, an established gathering of 20 world leaders who meet in a different country each year to discuss world issues and find amenable ways forward. For context, the countries involved in the G20 represent about 85% of the worlds GDP and about 2/3rds of the world’s population.

Amma chaired the C20 event with her characteristic focus on compassion and what she calls values-based policy recommendations. The following are key statements taken from her address at the C20 Summit.

“We convene meetings now, but we should make it possible for our hearts also to meet. “

“Science and technology have significantly progressed. However, the ethical behavior of humanity has declined. Humans have learned to fly like birds and swim like fish but have forgotten to walk and live like human beings. This is where spirituality becomes relevant.”

“The purpose of education must be to develop a sense of oneness and inclusivity—this is where spirituality becomes relevant.”

 “Compassion is the language of the heart. Both the intellect and the heart should be given their proper place…. Whether we know it or not, someone may be trying to imitate our example…. “

“The spiritual aspect should be incorporated into educational institutions as well. Children should be encouraged to develop compassion. Schools should reward children for their compassionate actions.  Gradually, it will become their lifestyle and their character.  ”

“Cyberspace has witnessed substantial growth and advancement. However, it has also paved the way for many dangers. Every advancement has two sides, and governments should accord this issue the significant attention it merits.”

“The ethos of vasudhaiva kuṭuṁbakam—“The world is one big family”—should be incorporated into the school curriculum. Humanity’s future path, contemplation and actions must reflect a degree of this shared sense of unity. If not, our greed will reach such a pinnacle that it will threaten our very existence.  Nature has been giving us strong indications over the past several years that this is the direction in which we are headed. If we do not heed these warnings from nature and God, human beings will very soon be added to this planet’s list of extinct creatures.”

 “May we be able to see the world as a beautiful flower, with each nation as one of its petals.”

Obviously, Amma offers us a way forward which will be built upon foundations somewhat different from those we currently use. She reorganizes priorities and returns us to a simpler way of perceiving things. But simple does not mean naive. Her solutions are straight on, coupling harmlessness with intelligence. Her solutions open doors to collaborative work and put the dignity of individuals in the center of it all.

Amma’s projects go all the way back to 1987 when she began building primary schools in her community. (Today that number is over 80.) She also started the free housing project that year, providing homes for the poor near her ashram in Kerala, India. In 1989 an Industrial training center was also started there, and in 1990, the Amrita Institute of Computer Technology was launched. In 1994 she inaugurated the Engineering college in Tamil Nadu, India. She also inaugurated a hospice for terminally ill cancer patients that year, laying the foundation for the Amrita Institute of Medical Science. In 1996, the following schools opened under Amma’s planning: The School of Engineering, The School of Pharmacy, The School of Business in Tamil Nadu, The School for the Deaf in Kerala, The Amrita Institute of Advance Computing and The Amrita Institute of Management. Also that year, the Amrita Kuteeram project completed 25,000 free houses for the needy. In 1998 a care home for the elderly opened in Kerala, along with a free pension project for destitute women. In 2001, the Tribal Peoples Project was inaugurated in Kerala for poor, rural communities. Also in 2001, her Gujarat Earthquake Disaster Relief Operation adopted 3 villages and built 1200 earthquake proof homes. In 2002, the Amrita Kuteeram Free Homes Project completed 25,000 more houses and initiated a second phase to build 100.000 more.  Her list of accomplishments goes on - all the way up to and including her appearance as Chair of the C20 event this past September, 2023.

It’s clear that Amma does not stop.  This is a woman of, and for, the people. She never tires and never stops giving. It is likely because of this devotion to humanity that she was chosen to chair the C20, a position normally offered to political figures. More to the point, the choice of Amma as Chair was a sign that we, as a race, are noting the value of merging the sacred/spiritual with the practical/physical.  An individual devoted to the manifestation of a higher good through her acts of goodwill, was seen by the people of India as a desired representative of the way forward.  Because she proved herself on a world stage using the simple power of unconditional love, she could be recognized as a reliable source for questions not just of a spiritual nature but of best practices in a nuts-and-bolts world.

Amma is a compassion-based renaissance woman with an eye to the big picture and the global good. In her we have a demonstration of the kind of path each of us can choose to take. Using harmlessness and goodwill as the foundation, it appears that actions which spring from there are met with little resistance. A strong mind is necessary – and a willingness to endure the hardships as we lay the foundations - but once this is done, miracles of transformation can occur. Utilizing love as the initial contact – as she did when she traveled the world and brought millions of people into her arms – she has moved herself into a place of light and power. Isn’t this the way forward for all of us?

 “We should realise we are not a candle to be lit by somebody but that we are the self-luminous eternal sun itself.”

Amma

All excerpts and photos are taken from Amma’s full address at the C20 Summit which you can read in full here:

https://amritaworld.org/main-featured/c20-india-summit-ammas-full-address/

For more information on Amma’s work, visit her website:

https://www.amritapuri.org/activity

or her foundation

https://www.embracingtheworld.org/

The necessity of resolving the longstanding (often ancient) tension between racial and national groups across the world has never been greater than the present. The hatred, mistrust, and prejudice which exists between races and nations impede humanity’s forward march into the coming era. These separating walls must be brought down, and a culture of cooperation, sharing, and goodwill be established if humanity is to function with the vision, integrity, and unity which the future demands. “It is in the minds of [people] that the defenses of peace must be constructed”[1] declares the Preamble to the constitution of UNESCO. Global Citizenship Education (GCED) is a well-established approach to the redeeming of ancient prejudices; it reaches into the very depths of mind and consciousness to create the many cultures of goodwill which world peace and prosperity demands.

The whole problem of minority-majority relations can be subdivided into racial and national components. On one hand, racial and ethnic minority populations exist in every nation on earth and their relationships with majority groups are often strained; at the international level, smaller and less-developed nations also constitute a minority in relation to the larger and more powerful. Racial and national superiority, sometimes subtle and often disguised as pride, underly the whole problem of human relationships. The world is full of individuals who understand and embody the truth that ‘hatred ceases only by love and pride only by humility,’ but the achievement of such moral alignment on a large scale, by an entire nation, has remained beyond our reach.

The problem of minority-majority relations, in both its racial and national subdivisions, cuts across the complex web of social, political, and economic relationships which comprise human civilization. Human and civil rights, secured by international but not always national law, also bear relevance to the problem and its solution. The sheer number of racial and ethnic groups each with their complex histories and national allegiances adds additional complexity to the problem. To resolve these barriers and establish right relationship, this complexity must be understood in its fullness; ancient grievances must be untangled, positive cultural and social understanding built, and importantly the political and economic components underlying the grievances must also be resolved. Likewise, cultivating the right type of nationalism (which supports the spirit of international unity) must consider not only the moral and ideological barriers, but also the political, economic, and security concerns which today underly the basic and often irreconcilable conflict between national and international responsibility.

Even a cursory investigation into this “problem of the minorities” affirms the inter-relatedness of all humanity’s major problems and thus the importance of holistic and cross-disciplinary solutions. Though these interconnections are fundamental to any solution, in their complexity there is the danger of obfuscating one of the major underlying causes: a misplaced sense of personal and cultural identity.

Identity formation is the special prerogative of all self-conscious beings and largely determinative of one’s character; the moral alignment of that identity stretches from the extremes of the selfish and materially minded individual through to the man or woman of goodwill and high moral fiber. One’s identity (essentially the personality) is a product of any number of environing forces and is often conditioned by the ideas imposed upon them in childhood or by dominant voices in their communities or the media. Yet, researchers project that life in the 21^st century will require the regular reconstruction of identity throughout one’s life to cope with the continuous change and uncertainty of our times.[2]  Thus the importance of educational cultures which support and cultivate self-determination with regard to identity formation. This requires that the faculty of will be developed along right lines: wisely employed by the soul—the Thinker, the voice of the conscience—via a mind consecrated to the good. What is needed is a holistic type of education, one which spans all ages, which supports not only the cultivation of the independent and free-thinking mind, but also a right moral direction founded on universal principles of goodwill by which an inclusive identity can be formed and re-formed throughout one’s life.

The idea that education and identity are linked is well recognized by scholars from various disciplines.[3] To resolve the problems of racial prejudice and national pride—in other words to establish right relationship between these larger groups—what is needed is an education which aids the individual to recognize themselves as part of a more inclusive group. The widespread focus in UN, civil society and educational circles on Global Citizenship Education (GCED), offers just that.

GCED is less a curriculum and more a broad educational framework or ideology. Defining it is difficult for there is no universal definition of GCED nor even global citizenship. An academic survey of studies on global citizenship suggests that it can be boiled down to eight different types: political, moral, economic, cultural, social, critical, environmental, and spiritual.[4] Wikipedia provides a simplified definition which summarizes these basic themes:

Global Citizenship is the idea that one's identity transcends geography or political borders and that responsibilities or rights are derived from membership in a broader class: "humanity". This does not mean that such a person denounces or waives their nationality or other, more local identities, but that such identities are given "second place" to their membership in a global community.[5]

Global citizenship and its relationship to GCED is made clearer when we look at those organizations promoting it on the world stage. For instance, Oxfam defines a global citizen as “someone who is aware of and understands the wider world – and their place in it… They take an active role in their community and work with others to make our planet more peaceful, sustainable and fairer.”[6] UNICEF, similarly, states that “a global citizen is someone who understands everybody has rights and is committed to working towards a world where everyone can realise their rights… someone who believes in global justice and acts to make the world a safer, fairer and more sustainable place in which human rights are protected and respected.”[7]

GCED generally seeks to support the ideals global citizenship by providing “a framework for learning, reaching beyond school to the wider community…”  More specifically, for Oxfam “[it] is all about encouraging young people to develop the knowledge, skills and values they need to engage with the world.” Whereas for UNESCO, who is charged directly with supporting Member States to implement GCED,[8] it is described through a three-pronged approach: cognitive (knowledge and thinking skills), socio-emotional (values, attitudes, and social skills supporting peaceful coexistence), and behavioral (practical application and engagement).

GCED does much to address the problem of minorities—of separative nationalism on one hand as much as racial discrimination and prejudice on the other. Surveys of literature analyzing its efficacy confirm its success, at least in terms of supporting “global learning objectives.”[9] However, it is important that GCED, if it is ever to fulfill its true potential and establish ‘right relationship’ in the fullest sense of the term, must be more than a laundry list of do’s and don’ts or sets of skills to be mastered and implemented locally and globally. Conrad Hughes suggests that rather than approaching GCED in terms of the actions of an ideal global citizen, it should instead focus on higher order moral imperatives such as compassionate wisdom; it should be founded on “an approach to life whereby other people and the world around us deserve our attention and respect.”[10] Such an approach necessarily must go beyond ‘educational propaganda,’ a paradigm primarily of the 20^th century, and unleash the full potential of the enlightened, inspired, and free will of humankind.

GCED reaches its fullest potential when, in addition to its material objectives, it also supports the steady cultivation of men and women of goodwill. Goodwill is one of the most basic spiritual qualities of the human being and the great untapped resource at the heart of every human community. These men and women of goodwill “hold and advocate no miraculous solution of world problems but they know that a spirit of goodwill, particularly if trained and implemented by knowledge, can produce an atmosphere and an attitude which will make the solving of problems possible... It is the production of this atmosphere and the evocation of this attitude which is the principal work of the men of goodwill and not the presentation of some cut and dried solution.”[11] This atmosphere of goodwill is incredibly consequential to the way the whole problem of minority-majority relations is approached, and it is just this sort of atmosphere that GCED can help cultivate.

True goodwill goes beyond tolerance; it merges compassion and love with the creative and sacrificial will. The men and women of goodwill naturally stand midway between opposing groups as they seek  to create an atmosphere where discussion, compromise, and cooperation become possible. This ‘spirit of goodwill’ requires, above all, wise discernment and the treading of the noble middle path which the Buddha advocated.

As the spirit of goodwill resonates through a community, and as it informs the thinkers, the higher energies of the soul begin to find expression, leading  individuals organically to the recognition that  all men and women are brothers and sisters in one global family. What is needed is an education as unbiased either by moral/religious doctrine or by secular materialism. Through a universal affirmation of the divine spirit in the human, tracing the variety of ways in which this divinity is recognized by different cultures,  the heart of the student can be touched as the mind is encouraged to develop a clear understanding of the causes and solutions to the problems of the time. While such an education need not be religious but it will naturally include reflection on what it means for each person to find their own way on the path to becoming a more good and loving individual.

The true expression of divine love comes not from a focused effort to be loving and love others despite their forthcomings. Love is not built up from below, but rather is unleashed from above when all impediments to the free flow of this divine force are removed. When one can remain detached and unmolested by the failings of the concrete mind, then criticism and irritation die out and love automatically inspires the soul and pours forth to all and sundry—without limitation or hesitation. What is important in an educational environment is not to suppress the critical mind, but to encourage students to think about what is truly good and beautiful and right in today’s complex world, and to identify where the good, the beautiful and the true are being expressed.

When enough individuals in any society embody the principles of goodwill and are guided by the inclusive vision and loving, sacrificial will of their own souls living “not unto themselves, but for others,” then societies, races, and even nations will transform, and the walls of separateness, once so strong, will crumble from their very foundations. This spirit of goodwill—already so alive today in the world—must continue to be cultivated, educated, and set to work. GCED has an important role to play in this process, but it must keep these ‘higher order’ moral imperatives in mind.

Every year, when a new session of the General Assembly opens in September, the UN becomes a focus of global attention as Heads of State stand before the world body to declare their government’s perspective on current issues.

This year’s high-level events began with the all-important SDG Summit – an attempt to generate political leadership from governments to “recharge momentum” and “accelerate actions” designed to achieve the 17 Sustainable Development Goals by 2030. The need is great as the promise and hope embodied in the Goals is “in deep peril.“ After some progress in the early years of the Goals, multiple global crises have reversed progress in key areas and today only 15% of the Goals’ targets are on track to be achieved by 2030.

Strong Presence of Developing States

While several of the most powerful governments were not represented by Heads of State (including four of the five Permanent members of the Security Council and major G20 countries like India, Indonesia and Mexico), this had the effect of creating an atmosphere in the Hall that was dominated by the presence of leaders from a large number of developing states. One commentator even noted that the first two-thirds of US President Biden’s speech to the General Assembly “directly addressed the concerns of the developing world in ways that I have not seen in 18 years of covering this confab”.

The governments of Ireland and Qatar led months of negotiations leading up to the Summit that culminated in a final Political Declaration. The Declaration represents a clear statement of purpose and vision. As Simone Galimberti, co-founder of a non-profit organization promoting social inclusion in Nepal writes, the final declaration agreed upon “contains some bold language that truly makes an attempt at securing the international community’s steadfast leadership towards the Agenda 2030.” Practical achievements, strongly pushed for by the UN, included an SDG Stimulus Plan to “massively increase financing for developing countries’ investments in SDG projects.”  Yet, as Galimberti also points out, several practical proposals (like the 2020 proposal for a New Social Contract) pushed by the Secretary-General and supported by a number of countries from the south, were omitted from the final declaration”. And, “unfortunately, the number of $ 500 billion annually proposed by Mr. Guterres [for the Stimulus Plan] did not make the final cut.”

Time to Invest in Development at Scale

In his closing remarks to the Summit the Secretary-General referred to the Political Declaration as a: “development to-do list”, noting that “this is not just homework. This is hope work … We have a rescue plan before us in the Political Declaration.  Now is the time to lift the Declaration’s words off the page and invest in development at scale like never before. Now is the time to go back to your countries and get to work on the policies, budgets and investments needed to achieve the SDGs.”

It should come as no surprise that this Summit did not produce any dramatic changes of policy from governments that are struggling to chart a way through a period of intense international division, partisanship and competition. As Galimberti writes, “After all, at the United Nations everything that sounds too political (and truly transformative) is going to be strongly pushed back by the member states, especially those which have their own ‘unique’ understanding of democracy and human rights.”

Focusing Will Energy

Yet there are other ways of looking at the significance and impact of the SDG Summit than the policies of governments. The attention of World Goodwill’s supporters during the event was largely concentrated through a Cycle of Conferences visualization seeking to plant seeds of living will energy into the thinking underlying the Summit. And this invites us to look at the event in terms of its impact on, not just the will to make progress on the SDGs, but on a deeper will to develop policies grounded in, and inspired by, a recognition of the unity of all life and motivated by an urgent need to develop economic systems that value sharing and simplicity.

Building this sort of shared will requires that not only governments, but all people of concern, re-examine the role they are playing in helping to shape the newly interdependent world. Within countries a major international conference, like the SDG Summit, generates dialogue and debate as different stake-holder groups prepare for the big international event. And these provoke some deep thinking, alongside the usual politicking. The build-up to the Summit involved a wide range of local and national government agencies, politicians, academic and professional groups, the business community, educators and all manner of civil society associations, movements, and groups from every part of the world. Surveys (like the Stimson Institute’s Global Governance Survey) were organized and Reports (like the Future of International Cooperation Report 2023) released. Preparatory national and regional conferences were held.  All through this process, forces advocating for the status quo rub up against forces inspired by a vision of ending poverty, protecting human rights, preserving biodiversity, and fostering a healthy natural environment. This is how we can see humanity’s visionary will quietly maturing. It is often un-noticed, yet it grows in terms of an intuitive sense of where the world is headed amongst deeper thinkers and servers from all sectors, professions, disciplines and spiritualties and how this shapes the sense of purpose guiding their lives; and it also grows in terms of a more youthful and necessary sense of urgency to act and organize in ways that express a sense of responsibility for the good of the whole.     

UN as Facilitator

The UN plays a role of facilitating, prodding and stimulating the will of governments to build a better world. It was significant that, in facilitating the Summit and the week’s various events, the week was designed to begin with a series of events and consultations with civil society. As the Secretary-General stated during one of these events: “It’s not governments that will deliver the SDGs, it is society as a whole that will deliver the SDGs, and if society cannot express itself then there is no way the SDGs can be achieved.”  

Nowhere was this process of a major international conference becoming a focal point for the building of will more evident during the SDG Summit than in some of the side events preceding the Summit and accompanying the Summit (including the SDG Action Weekend and the UN Global Compact Leaders’ Summit) and throughout the High-Level Week.

A Panel Discussion at UN HQ organized by The Coalition for the UN We Need (C4UN), From the SDG Summit to the Summit of the Future: Building the UN We Need, clearly set out to nurture a purposeful orientation towards a hopeful future. Eleven participants represented a range of interests and groups. They included: Maher Nasser of the UN’s Department of Global Communications; Maria Fernanda Espinosa, a former President of the General Assembly who now heads an association of Global Women Leaders; Arancha González Laya, the Dean of the Paris School of International Affairs who is a former Government Minister of Spain; Paul Divakar Namala, the Convenor (from India) of the Global Forum of Communities Discriminated on Work and Descent; and Tawanda Mutasah from Oxfam America. The UN web TV broadcast of the discussion is well worth watching (start at 21:20).  

Among the perspectives shared:

Espinosa: “During next year [in preparations for the UN Summit of the Future], I would like to see diplomacy at its best – advancing the agenda of the SDGs and the structural transformation of UN organisations in good faith, thinking of the common good, overcoming rivalries, with the capacity of building unity in diversity, and with the ability of processing dissent.”

Nasser: “There are real solutions, but they are solutions that require further action and everyone that has the capacity and knows where and how to make a difference needs to fight for it. Nothing is given out for free. Those who have privilege will want to keep it. … Our role at the UN is to facilitate. The analogy you will have next week on Monday [when the Summit opens] is that we are at half time of the SDGs. No football game is ever won in the first half. It’s always won in the second half. The team gets together in a huddle with the coach and the players to say let’s change the tactics, change defense to offense … the UN’s role is like the coach, but the players are you [civil society]. So, change the game and we will win.”

González Laya: “An important message that has to come from gatherings like this is that progress is possible … Let’s accept that progress is possible. And let’s look at where progress has been possible. Last week, for example, we just got very good news: more and more people are connected online, and we know that in the world of the 21^st century, competitiveness is a function of whether or not you are connected. So lets say that progress is possible.

Namala: “There is a North in the South, there is a South in the North – and yet we talk about northern countries and those in the southern bloc. The UN needs a different architecture which brings in the southern communities or the excluded communities whether they are in the North or the South. When my country, India, and other Asian countries speak, we speak as the South but there are elites in my country who are capturing [the marginalized communities]. Somehow at the UN we need to pierce through this neutrality and see how a much broader prosperity and planetary sustainability can be advanced.”

Mutasah: “At any point in time if we are not renewing ourselves we are, in Bob Dylan’s words, “busy dying”. The reality of the global multilateral system is that it cannot cope with the poly-crisis that we face, so that we cannot continue to do what we have always been doing. So, while we are reviewing progress on the SDGs I would challenge us to think about the kinds of things that we have not done in the first half. One process issue concerns the level and nature of engagement with civil society. As long as civil society is still peripheral as a reference that we make to look good in an arena that is only about sovereign states, then we are not going to have any different outcomes.”

Civil Society Advocacy and the Transformation of the Economic and Financial System

There was further clear evidence of the Summit process contributing to the building of a shared will at a major event, ‘Enhancing Advocacy, Financing and Accountability’, when Civil Society representatives reported to senior UN officials and representatives from governments. Melissa Fleming, UN Under-Secretary-General for Global Communications opened the gathering with the comment that the purpose of the gathering was “to explore what it will really take to turn the SDG mid-point into an SDG tipping point for change”. She was followed by Secretary-General Guterres who, speaking informally, noted that “not only are we not on track to achieve the SDGs, but we are enormously off track. And it’s very important to say two things to governments: First, there are enormous obstacles at national level, that are different from country to country, that are linked with governance, with corruption, with limits to the expression of civil society and the civic space. … The second major obstacle is the enormous injustice in the international economic and financial system. Many developing countries are immersed in debt. Many developing countries have no fiscal space to make the investments that are needed in education, in health, and security to achieve the SDGs. The international financial system is deeply unjust, deeply dysfunctional, and totally unable to provide the global safety net that is necessary for developing countries to have the chance to see the results that are essential for the SDGs to be implemented. So, there are two kinds of commitments that are fundamental to get from governments during this week. One a commitment to good governance, and to open space for civil society, and to align policies with the SDGs in every country. Second a commitment mainly by developed countries to accept that there are fundamental injustices in the financial and economic order and that we need to accept and promote effective reforms in international financial architecture.”

Summit held within the Context of a Poly-Crisis

At the same gathering Oxfam International Executive Director, Amitabh Behar, spoke of some of the UN’s great achievements: “I get goose bumps when I talk about this being the 75^th year of the Universal Declaration of Human Rights. Whenever I read it I feel that its really a powerful north star for humankind. I was in this room in 2015 when the SDGs were adopted. Its probably the most ambitious global compact that we have which looks at social, economic and environment together. Kudos for us being able to get that.” And yet, he continued this Summit is set within a particular “context of a poly-crisis: a climate emergency, a cost-of-living crisis, an inequality crisis, a crisis of democracy back-sliding. … In the last 3 years the billionaires have doubled their wealth while a huge number of the global population is not able to get food on their table. This is a time when 2/3 of the new wealth created has gone to the top 1%. In that context there are several things that could be done. For example. we are nowhere near 0.07% ODA [in 1970 a target was agreed by developed countries that they would raise official development assistance to developing countries to 0.07% of the developed countries national income]. We have spoken of $100 billion for Climate Financing every year: where is the money?.”

Strong Words from the Secretary-General

And a final, heart-felt comment from the Secretary-General: “The civil society that is here needs to take power. I am not asking you to take power violently. But it is your very strong engagement, and the use of all instruments … and of all the opportunities that exist. In the UN we are trying to create opportunities for civil society. Many member states (not all) are very reluctant to see civil society participate in the UN. They always say: “This is an inter-governmental organization.” Our belief is that this is an inter-governmental organization but it’s to the benefit of everybody that the voice of civil society is not only a voice that is heard, but it is a voice that participates in the way decisions are taken. And that is the most important change of power that we need.”

“In time and space we are concerned with units of different polarity which – during the evolutionary process – seek union, balance, equilibrium or synthesis, and eventually find it.” ¹ – Alice A. Bailey

Polarization has become a popular topic of debate around the globe. The word is often used when discussing societal division into two significantly distinct opposites. It can also be evidenced in the predominant ‘us vs. them’ attitude among individuals and larger groups in society. However, if we use a broader perspective to understand what drives societal polarization, we find that rather than an impetus for separation, polarization is underlaid by an intrinsic human need for belonging. When this sense of belonging is fulfilled and the individual becomes properly socialized into its communal groups, this polarization then must shift higher if ever the individual is to attain to a truly inclusive group identity, based on the intrinsic value of all groups as integral parts of the One Humanity.

The Quest for Unity
There are some key psychological concepts and processes related to the stages of human development that can help to better understand the sharp divisions that exist within and across societies. These concepts illustrate how, behind the tension in the world, we find a structural division between two different worldviews of unity and separateness. The former is fundamentally a change of attitude that expands into a universal approach to life.² Inherent in this worldview we find a conviction about the equality of all people and the value of goodwill and cooperation to affirm the fact of the One Humanity.

Understanding the connections between our need for belonging and the psychological conception of the self can guide us to transform the ways in which we nurture and construct our individual and social identities in a manner that enables the development of right human relations.

As stated by Aristotle and the Dalai Lama, humans are social creatures whose happiness is contingent upon right human relations. ³ A sense of belonging is a critical element in human development as it contributes to the formation of a person’s identity, which significantly influences societal dynamics and determines the different ways in which individuals interact.⁴ Belonging can be defined as “the feeling of security and support when there is a sense of acceptance, inclusion, and identity for a member of a certain group”.⁵ Due to its relevance in children’s development, several educational organizations around the world offer programming to foster and enhance a sense of belonging. For instance, New Zealand included ‘sense of belonging’ as one of the indicators in their strategy for child and youth wellbeing. Likewise, schools and daycare centers in Australia and the United Kingdom also cultivate a sense of belonging in their programs.⁶

A person’s sense of belonging is a key factor in socialization. In early childhood, humans become self-aware and develop a ‘self-concept’. This means that children learn that they are separate and distinct entities in relation to others (existential component) and start identifying themselves by traits such as age, sex, size, and skills: ‘I am 2 years old’, ‘I am a boy/girl’, ‘I am small’, ‘I am strong’ (categorical component). As children develop, this self-concept translates into their self-image (‘how I see myself’), self-esteem (‘how I feel about myself’) and ideal self (‘the person I want to be’). Altogether, these components are at the center of our personal and social identities. The former is comprised of aspects that are unique to each individual (such as personality traits), and the latter includes the groups we belong to in our communities.⁷

Polarization: Personal and Group Identities
Establishing a personal identity which recognizes the inherent value of the individual self as an essential part of a unified humanity is crucial for the establishment of right human relations. Underlying achievement of this union are several mental processes that determine how we evaluate ourselves and others, such as categorization, identification, and comparison. Having awareness of these mental steps enables an intuitive discernment of those attitudes that bring us farther apart and allows for conscious action to strengthen our bonds with others.

Categorization helps to understand and identify objects, and to determine how we evaluate ourselves and others. The process of categorization starts with putting people into groups, those to which we belong and those that are different from us along categories of race, nationality, religion, or occupation. It’s important to note that when we assign people to a category, we are characterizing them along a limited set of characteristics of the outer form only. Following categorization, we move towards identification, where we find ourselves inclined to be around those individuals in selected categories. As we engage with the group, we adopt their identity and start behaving as the group does. Because there is an emotional significance to identification, our self-esteem becomes attached to the group, as it provides us with a sense of belonging. Lastly, we move towards comparison, which is also part of human nature and happens both consciously and unconsciously. We compare ourselves to the group and against other groups in order to maintain our self-esteem. ⁸ This three-step process is twofold: when the recognition of unity and the One Humanity is present, the individual can spread the love within and outside its groups; conversely, when the awakening of the soul and the realization of the unity as a greater whole is yet to happen, individuals may fall into a spiral of separateness.

A good example of embattled group identities, which lack the influence of the soul and therefore vision of the whole, is found in team sports.⁹ A person that plays for a team (or identifies as a team fan) is highly likely to act in a similar manner to their teammates (or fans of the same team). The player/fan ‘feels’ good when their team wins a game, as it means that both individual team members and the team are ‘better’ compared to other teams. If the team loses a game, team players and fans are often sad, disappointed, and possibly angry or frustrated. We’ve probably heard about cases where a friendly sports match gets violent, and what starts as a fight between a small group of individuals escalates into a riot. These situations can be in part explained by conflicting social identities which emerge when two groups identify themselves as separate (and rivals) and start to compete to maintain self-esteem. Besides sports, these situations also happen between families, communities, governments, and nations.

Understanding the above concepts and mental processes gives a different perspective on polarization and societal division. Rather than being a new phenomenon, polarization is the interplay between the instinctive human need for belonging and one’s personal and social identity, which are constantly in the search of a unifying sense. Transcending polarization happens once a vision of the whole is awakened, and the separative mindset inherent in the lower, discriminating mind is transmuted and one comes to identify themselves and their group as an integral part of the One Humanity and the planetary life itself. In this regard, it is important to underscore that a sense of belonging is more than being part of a group and it is central for individuals’ physical and mental health.¹⁰ The strong link between belonging and social identity brings reassurance that we are not alone, that we are part of a social network that can provide support and help us to better cope with hardships and strengthen our resilience.¹¹ This is why fostering the notion of the one humanity in early childhood, and cultivating positive shared beliefs and ideals throughout children’s development is crucial. Overall, we should always keep in mind that “we have much more in common than there is dividing us”.¹²

Towards a Unified Humanity
There are many practical actions that can be taken to affirm both the fact of One Humanity and the value of the individual. We should start with our children, by fostering healthy attachment to caregivers to strengthen their self-esteem and increase their social capital; and at the same time, cultivating a unifying worldview that acknowledges the ways in which diversity enriches our communities, lives, cultures, and nations, but emphasizing the oneness of the planetary whole. These actions can result in increased trust at the personal and community levels and strengthened social bonds, hence reducing the perception of rejection, which can be a driver of separation.¹³ On the other hand, every day we should foster a sense of unity of aim and oneness of vibration to spark the ability to work in harmonious relation. These actions at the individual level along with creating an atmosphere of goodwill can have spillover effects. For instance, the 2023 World Happiness Report shows how benevolence and social support are strongly linked to global ratings of people’s satisfaction with their relationships with other people, and how positive social relations strengthen resilience during times of crisis. In addition, evidence in the report suggests that “helping behavior increases the well-being of the individual helper… [and] … the causal arrow also runs in the opposite direction… In particular, when people’s well-being rises through experiencing altruistic help, they become more likely to help others, creating a virtuous spiral.¹⁴

At the collective level, there are many goodwill initiatives to strengthen unity, bring people together and counter polarization. The United Nations is proactively taking action to reduce hate speech and polarization, and foster unity.¹⁵ Similarly, the Social Capital Project, led by the Joint Economic Committee of the US Congress has identified avenues to strengthen the US’ social fabric. The project involves three phases and provides a robust scientific, evidence-based, and apolitical approach to improving peoples’ wellbeing and reconnecting and rebuilding societies.¹⁶ At the core, these examples of initiatives are driven by the awakening of many souls moved by a sense of unity and synthesis and surrounded by warmth and compassion to human need. We can all contribute to moving away from polarization by embracing the oneness of humanity and the planetary whole and living every day under a shared cooperative vision where love, compassion, understanding, and goodwill are the drivers of all our actions. The future of our world depends on the choices that each one of us makes today. We are all responsible for coming closer together into the vision of the One World, One Family, and the One Humanity.

Values to live by

• A Love of Truth – essential for a just, inclusive, and progressive society.
• A Sense of Justice – recognition of the rights and needs of all.
• A Spirit of Cooperation – based on active goodwill and the principles of right human relationship.
• A sense of personal responsibility – for group, community, and national affairs.
• Serving the common good – through the sacrifice of selfishness. Only what is good for all is good for each one.

REFERENCES

1. Alice A. Bailey. 1925. A Treatise on cosmic Fire. Lucis Trust, pages 314-315.
2. Alice A. Bailey. 1964. Problems of Humanity. Lucis Trust, pages 314-315.
3. Stanford Encyclopedia of Philosophy. Aristotle’s Political Theory. First published Wed Jul 1, 1998, substantive revision Fri Jul 1, 2022. Available at Aristotle’s Political Theory (Stanford Encyclopedia of Philosophy); The Nobel Prize 1989 - The 14th Dalai Lama: Biographical. Available at The 14th Dalai Lama - Biographical (nobelprize.org); Tenzin Gyatso – The Fourteenth Dalai Lama. Compassion and the Individual. Available at Compassion and the Individual | The 14th Dalai Lama
4. Angela Theisen. Is having a sense of belonging important? Mayo Clinic Health System. December 8, 2021. Available at https://www.mayoclinichealthsystem.org/hometown-health/speaking-of-health/is-having-a-sense-of-belonging-important
5. Cornell University. Diversity and Inclusion: Sense of Belonging. Available at https://diversity.cornell.edu/belonging/sense-belonging#:~:text=Belonging%20is%20the%20feeling%20of,their%20authentic%20self%20to%20work.
6. Measuring Success. Child and Youth Wellbeing: Sense of Belonging. Available at: https://www.childyouthwellbeing.govt.nz/measuring-success/indicators/sense-belonging; National Education Union. Creating a sense of place and belonging in schools. Available at: https://neu.org.uk/advice/classroom/behaviour/creating-sense-place-and-belonging-schools; NSW Government. Sense of Belonging. The Learning Bar. Last updated 09-May-2023. Available at: https://education.nsw.gov.au/student-wellbeing/tell-them-from-me/accessing-and-using-tell-them-from-me-data/tell-them-from-me-measures/-sense-of-belonging-
7. Rogers, Carl R. (1947). Some observations on the organization of personality. American Psychologist, 2(9), 358–368. Available at: https://psycnet.apa.org/record/1948-01250-001
8. Freddy A. Paniagua, Ann-Marie Yamada (eds). 2013. Handbook of Multicultural Mental Health, Second Edition. Elsevier Inc. ISBN: 978-0-12-394420-7. https://doi.org/10.1016/C2011-0-06838-2
9. Campo Mickael, Mackie Diane M., Sanchez Xavier. Emotions in Group Sports: A Narrative Review From a Social Identity Perspective. Frontiers in Psychology. Vol. 10(2019). Available at: https://www.frontiersin.org/articles/10.3389/fpsyg.2019.00666
10. Tracy Brower. Missing Your People: Why Belonging Is So Important And How To Create It. Forbes. Jan 10, 2021. Available at: https://www.forbes.com/sites/tracybrower/2021/01/10/missing-your-people-why-belonging-is-so-important-and-how-to-create-it/?sh=27a0f55d7c43
11. Angela Theisen. Is having a sense of belonging important? Mayo Clinic Health System. December 8, 2021. Available at https://www.mayoclinichealthsystem.org/hometown-health/speaking-of-health/is-having-a-sense-of-belonging-important
12. Royal UK. Christmas Broadcast 1974. The Queen's Christmas Broadcast in 1974 alludes to problems such as continuing violence in Northern Ireland and the Middle East, famine in Bangladesh and floods in Brisbane, Australia. Available at https://www.royal.uk/christmas-broadcast-1974#:~:text=We%20may%20hold%20different%20points,than%20there%20is%20dividing%20us.
13. Benoit D. Infant-parent attachment: Definition, types, antecedents, measurement and outcome. Paediatr Child Health. 2004 Oct;9(8):541-545. doi: 10.1093/pch/9.8.541. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2724160/; Set Z. Potential Regulatory Elements Between Attachment Styles and Psychopathology: Rejection Sensitivity and Self-esteem. Noro Psikiyatr Ars. 2019 Jul 16;56(3):205-212. doi: 10.29399/npa.23451. Available at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6732807/; Robert D. Putnam. Social Capital Primer. Available at: http://robertdputnam.com/bowling-alone/social-capital-primer/
14. World Happiness Report 2023. Available at: https://worldhappiness.report/; This is especially true when the helping behaviour is voluntary and mainly motivated by concern for the person being helped.
15. United Nations. Understanding Hate Speech. Available at: https://www.un.org/en/hate-speech/understanding-hate-speech/what-is-hate-speech#:~:text=To%20provide%20a%20unified%20framework,person%20or%20a%20group%20on; Political, Social Polarization Leading to Rise in Global Insecurity, Secretary-General’s Report Finds. 30 October 2018. Available at: https://press.un.org/en/2018/org1681.doc.htm#:~:text=Global%20insecurity%20will%20continue%20to,Protection%20of%20United%20Nations%20Personnel%E2%80%9D.
16. United States Joint Economic Committee. The Social Capital Project. Available at: https://www.jec.senate.gov/public/index.cfm/republicans/socialcapitalproject