Crises are educating humanity. If we learn just one lesson to take care of others, to share - that would already change the world totally.
Just imagine; if everyone would take care that others have food, place to stay, work to do etc!!! Naturally then there wouldn’t be any malnourished, insecure, helpless and hopeless people in the world. It is question of common willingness and readiness to change present attitudes. And it is not away from ourselves, because we would also feel better when we would also get from others rather than having to take ourselves or if we exploit others. Can humanity change that much? The nature, the spiritual age, the cosmic will is going to teach that lesson now. We might fight against or have to go through many hardships and efforts to learn it, but at the end; that is the way towards which we are pulled to go anyway: unity, oneness, society…cosmic society, universalism and divinity and at the end into cosmic consciousness.
Japan is one example of that struggle. Willingness to help and share is increasing as well as solidarity from abroad. It makes us also to think nuclear power as a concern for human existence and make us to apply effort to find globally better alternatives and to bring into light the long suppressed energy possibilities. Physical things can never be totally safe, but there are better solutions still - and would have been already in place, if it was not question of money and politics; the world running with oil based energy and products.
Sarkar: Those who enter the field of social welfare with feelings of “mine” and “yours” actually create divisions in human society. Human society is one and indivisible. But today, due to superstition, dogmatism narrow-mindedness, separatism and all kinds of “isms” human society is splitting into numerous parts. Against this background, in order to build the human society it is necessary to adopt the path of synthesis, which originates from the psychology of service and welfare.
One must not forget that collective welfare lies in individuals and individual welfare lies in collectivity. Without ensuring individual comforts through the proper provision of food, light, air, accommodation and medical treatment, the welfare of the collective body can never be achieved.
Society has the responsibility to meet the minimum requirements of every individual, but if it arranges food and builds a house for everyone under the impetus of this responsibility, individual initiative is retarded. People will gradually become lethargic. Therefore, society has to make arrangements so that people, in exchange for their labor according to their capacity, can earn the money they require to purchase the minimum requirements.
As far as social welfare is concerned, those endowed with spiritual power can render the greatest service, followed by those endowed with intellectual power. Those having physical power, though not negligible, cannot do anything by themselves. Whatever they do, they do under the instructions of those endowed with intellectual and spiritual power. Hence the responsibility of controlling the society should not be in the hands of those who are endowed only with physical power, or in the hands of those endowed only with courage, or in the hands of those who are developed only intellectually, or in the hands of those with worldly knowledge alone. Social control will have to be in the hands of those who are spiritually elevated, intelligent and brave all at the same time.
All natural resources are meant to be used for collective welfare. No one has a monopoly over these resources…. By dint of intellect you may acquire as much of the boundless wealth in the intellectual or psychic realms as you like. But if the intellect is used to appropriate limited mundane resources such as houses, land, food, clothing, money, etc., will this not deprive hundreds of thousands of people of their basic necessities? You may certainly earn your living by using your intellect, but your salary should be commensurate with the needs of your family, plus sufficient extra to take care of future contingencies, and not a penny more.
It must always be remembered that the value of money lies in its proper use. If more money is accumulated than necessary, it loses its value due to lack of use. To the extent that you keep money idle and valueless, you become responsible for the injustices done to ragged, hungry people. You will have to give value to your accumulated money by utilizing it to provide opportunities for others.
With the establishment of decentralized economy, economic and psycho-economic exploitation will be eradicated, the gap between the rich and poor will be minimized and individual and collective welfare will be greatly enhanced. This in turn will create greater opportunities for the psychic and spiritual progress of all members of society.
Human society is one and indivisible. Keeping this supreme truth ever fixed in one’s vision, one will have to think of promoting human welfare, love for humanity, human solidarity and universal fraternity, and move accordingly. Not for a single moment should one forget it nor even ignore it. Due to lack of intellect or mutual conflicts in the past, a vast number of creatures have become totally extinct from the surface of the earth. Let human beings not meet the same dreadful consequence.
The prerequisites for the success of democracy are morality, education and socio-economico-political consciousness. Leaders especially must be people of high moral character; otherwise the welfare of society will be jeopardized. But today in most democracies, people of dubious character and those with vested interests are elected to power. Even bandits and murderers stand for election and form the government.
In liberal democracies economic power is controlled by a handful of capitalists, while in socialist countries economic power is concentrated in a small group of party leaders. In each case a handful of people – the number can be easily counted on one’s fingertips – manipulates the economic welfare of the entire society. When economic power is vested in the hands of the people, the supremacy of this group of leaders will be terminated…
The first requirement for economic democracy is that the minimum requirements of a particular age must be guaranteed to all. Not only is this an individual right, it is also a collective necessity, because the easy availability of the minimum requirements will increase the all-round welfare of society.
Thus if people continue to perform deeds for public welfare then they will be able to avert the bondages of action. Good deeds produce good reactions and bad deeds produce bad reactions. if they perform deeds with the sole intention of public welfare and not any other intention. Then the welfare of others brought about by his deeds will be considered a reward for his deeds. This is the life of a real person – a righteous person. This is the reason for which human beings have come to this world.
Behind all the strife, cruelty and mistrust within humanity, there is misguided intellect. That is, intellect is not moving on the right path – it is not connected to the collective welfare. Until changes are effected in the human mind, no permanent world solution is possible.
So, it is always better for people to work together as far as possible – the more that human beings work together, the better it is. If this principle is not followed the spirit of society will be broken, adversely affecting the very existence of human beings…
One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action.
First, there should be 100% employment for the local people. This basic right should be arranged through cent per cent guaranteed employment, not through welfare or dole-outs.
Socio-sentiment does not confine people to a particular territory, but instead pervades a particular social group. That is, instead of thinking about the welfare of a particular geographical area, people think about the well-being of a group, even to the exclusion of all other groups. And in the process, while they concern themselves with the interest of a particular group, they do not hesitate to violate the interests and natural growth of other groups.
Human society today must be viewed with a universal outlook and not in a sectarian way. We must resolve all problems, major or minor. We must start the work of solving the major problems immediately because the need to bring a change in the society has already come. The more we delay the more the darkness will linger. Today a new philosophy, a new form of humanism, a new form of socio-economic thought has already come, with the sole intention of promoting collective social welfare.
Always utilize science for the welfare of humanity. Science should always be cultivated with a sentient motive. The collective welfare of living beings will remain a distant dream unless science and worldly power are fully controlled by sentient people.
Proper education enables one to stand against the influence of the physical environment and awaken the psychic urge to attain a higher life, that is, the ideological goal. This gives a person much inspiration. We should do our best to impart proper education not only to the entire humanity, but also to all created beings. We can impart training to all trees, plants and birds, and put them on the path of welfare.
How much can book knowledge help a person! It goes in one ear and out the other. If, by means of sádhaná [spiritual practices], a person can bring into the subconscious mind the boundless knowledge that resides in the unconscious mind, then that becomes transformed into lasting riches which then are, or can be, employed extensively for the welfare of humanity.