how develop good relation
dear soul how develop good relation people to people
vilage to vilage
cuture to culture
language to language
race&caste
give me honest answer
vilage to vilage
cuture to culture
language to language
race&caste
give me honest answer
Replies to This Discussion
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Permalink Reply by shree c k p swamiji on
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dear soul gabriela,
thanks your heartful good opinion
with blessings
swamiji
Gabriela Querube García Glz said:Unconditional love and caring, compassion, knowing that we are all One soul, one mind, treating others like myself. Living present, here, now, without judging other human beings because judging them I am speaking of myself. Respect. Love. Conscience.
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dear soul,
thanks your wonderfull good opinion
with blessings
swamiji
GPDC said:Well said Mike! Can we do it?
Mike Ghouse said:1. Humility, that i am no superior to you in any format, it comes across to other in how we behave
2. Genuine caring with no gain on mind, not even the temptation to show our "beautiful" way.
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dear soul ,
thanks for wonderful opinion
with blessings
swamiji
World Peace Barong said:Dear Shree C K P Swamiji and all friends,
How to develop good relation
people to people
village to village
village to city
culture to culture
language to language
human nature God
One idea is:
Beautify the World Peace Barong / Barong Pa-Hayu Buwana
Whoever wishes can offer materials from their land every year.
This barong will never be finished.
It will accompany humankind’s journey
with a heartfelt spirit for togetherness
with all of our differences
by our offerings
to beautify it
So that the World Peace Barong / Barong Pa-Hayu Buwana
may make its dancing pilgrimage
and accompany the way of human time
with heartfelt unity in diversity
to foster peace on earth.
with appreciation,
Yayasan Dharma Samuan Tiga
1 Jalan Pura Samuan Tiga
Bedulu, Bali 80551 Indonesia
http://www.peacenext.org/profile/WorldPeaceBarong
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dear soul,
thanks your nice opinion
with blessings
swamiji
Rajendra Shelke said:Dear Swamiji,
Perhaps practicing " Neki Kar Dariya me dal" by evry body will play a magic in connecting heart to heart.
Rajendra Shelke
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dear soul,
thanks for your great idea!!!
with blessings
swamiji
Maynard said:The suggestion which comes to my mind is to find a project to work on together; commit to harmony, and get to know each other.
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dear soul mike,
thanks for your great opinion
with blessings
swamiji
Mike Ghouse said:1. Humility, that i am no superior to you in any format, it comes across to other in how we behave
2. Genuine caring with no gain on mind, not even the temptation to show our "beautiful" way.
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Permalink Reply by Rajendra Shelke on -
Dear All,
Long back, I wrote a letter to one of my friends regarding doctrines of Mahatma Gandhi to help him understand what is the relevance of Gandhism today. I still believe that Gandhi’s doctrines have an answer to our present problems of how to stop communal conflicts and how to meet heart to heart. I am writing a few lines about Gandhi’s doctrines in the following paragraphs to help us trigger our thought process to find out some sustainable solution to above said problems discussed here:
Mahatma Gandhi did not write any systematic treatise on morals & politics – nor did most classical Indian thinkers. He said to himself: “I am not built for academic writings. Action is my domain”. Based on important essays among a vast number of articles he wrote to expound his concepts, Gandhian thinkers have summarized Gandhi’s moral and political thoughts into four doctrines of Satya or Truth, Ahimsa or Non-violence, Satyagraha or adherence to truth and Sarvodaya or to uplift all. Mahatma Gandhi conceived and perfected these doctrines as the powerful weapons against injustice and means to social change and experimented with them successfully in the freedom struggle. Later on, these doctrines were successfully used by Martin Luther King, Nelson Mandela and Lech Walesa.
Satya is derived from the word “Sat”, which implies that “nothing exists in reality except truth, everything else is illusion”, that is: truth means existence - the existence of that we know & of that we do not know. The Sat is a source of eternal & universal values like truth, righteousness & justice – the truth in the realm of knowledge, righteousness in the domain of conduct & justice in the sphere of social relations. For Gandhi, truth is the dictate of the inner conscience, which regulates the human thought & conduct logically using ethical and moral principles. Every truth is self-acting & has inherent strength, but it is latent until it is embodied in actions & the thought of a human being. In Gandhi’s view, it is not enough for a thought to be based upon the truth; the life of a thinker must express it & must represent it visibly in his actions. The votary of truth must achieve a harmony between thought, word & deed, and his life thus becomes a fulfilled oath, a constant vow, a constant sacrifice & the means to salvation.
Gandhi’s second doctrine Ahimsa or non-violence simply means not to hurt any living creature by hostile thought, word & deed, even for the supposed benefit of that creature. It is a conscious & deliberate restraint put upon one’s desire for vengeance. Non-violence implies not merely a certain attitude of sympathy towards an enemy, but also the denial of the very existence of an enemy. Due to this, non-violence gives freedom from hatred, pride, anger and all unfair & foul means. Non-violence has an ingredient of self-suffering. It is a refusal to submit to injustice & the acceptance of personal discomfort & tribulations. This cultivates endless patience & fearlessness. In fact, it is not a resignation from real fight against wickedness, but a more active fight against wickedness than retaliation.
Mahatma Gandhi conceived & perfected the weapon of Satyagraha against injustice. Its basic principle is an adherence to truth & insistence upon it by non-violence & self-suffering. It is meant to show how the man of conscience could engage in heroic action in the vindication of truth & freedom against all tyranny, in his appeal to justice against every social abuse & sectional interest. The methods of Satyagraha are (i) legitimized by the concept of Satya, the dictates of individual conscience concerning justice & morality, (ii) moralized by the application of non-violence aiming at converting others including oppressing authority and (iii) spiritualized by the performance of self – suffering. In Satyagraha, the cause & means have to be just & clear, as Satyagraha is a commitment to upholding truth. The jubilation of conscience is the signature and seal by which the authenticity of moral law is recognized. The consistent pursuit of Satya put Satyagraha in a moral position superior to that of the authority. Satyagraha postulates the conquest of the adversary by the deliberate suffering of a man of outraged conscience to a moral sanction that compels respect. Its aim is to convert rather than coerce the opponent. It means not to resist evil with evil but with good. The success of Satyagraha depends on ultimate awakening of the stifled conscience of those responsible for enacting unjust laws & social abuse. Mere appeal to reason produces no effect upon those who have settled convictions. Only suffering of the satyagrahi opens the eyes of their understanding. The suffering will melt the stoniest heart of coldest fanatic.
Fourth doctrine is Sarvodaya – which means to uplift all. Gandhi’s concept of Satya, with ahimsa as the means, determined his doctrine of Satyagraha or active resistance to authority. And his concept of ahimsa, with Satya as the common end, enabled him to formulate his doctrine of Sarvodaya or non-violent socialism.
I hope that these will yield good results.
Yours,
Rajendra Shelke
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Permalink Reply by Maynard on -
Rajendra Shelke said:I am writing a few lines about Gandhi’s doctrines in the following paragraphs to help us trigger our thought process to find out some sustainable solution to above said problems discussed here:
Thank you very much for this description, Rajendra, and for the thoughts which it has precipitated.
In part, it reminds me of some of the Swedenborgian description of how truth and good are united in use in order for either to become alive not independently but codependently in their service to others.
I also especially enjoyed the part about "ultimate awakening of the stifled conscience", about whcih I just recently posted elsewhere in this space.
As my second response to the original question, I append the suggestion to listen carefully to one another, and to find a way to respond affirmatively. (Sarvodaya in the positive ?)
in Peace,
--Maynard
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Permalink Reply by Kira Kull on -
I feel that the only way we can truly have peaceful relations among all peoples of the earth is to end labeling. We must cease to identify others by race, religion, etc. If we can create nonprofit groups to build acceptance and understanding in communities through education, then I beleive we can begin to have good relations among eachother.
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DEAR SOUL ,
Thanks your very good comment
with blessings
swamiji
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Permalink Reply by Liliana Pilar Patzkowski on -
y friend:
I reallly hope you are doing just fine. Tell me how are you doing ok?
Blessing to you....
Pilar
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Permalink Reply by Liliana Pilar Patzkowski on
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We live in a world profoundly broken by violence, often that we inflict each other. Through the love we give each other, God's grace overwhelms violence, and something new happens.
Kira Kull said:I feel that the only way we can truly have peaceful relations among all peoples of the earth is to end labeling. We must cease to identify others by race, religion, etc. If we can create nonprofit groups to build acceptance and understanding in communities through education, then I beleive we can begin to have good relations among eachother.
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