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OTHER PUBLICATIONS

A Selection

OF IAEWP

of Poems: Let's Illuminate the 21st Century Young Seek Choue. Ph.D.

A Selection of Poems: Let's Illuminate the 21st Century is the best selection of eleven great peace poems. viz. Bethlehem's Bell. Peace is More Precious than Triumph.The Great Declaration of Ever-lasting World Peace; Hurray. the Glorious Restorationof the Fatherland. Become One. lead a Ufe looking Ahead. let's Build a BrighterSociety. Mountains and RiversYearned For.let's launch into Movements for People Concord. My Fatherland Be Glorious. and Creation ot a Cultural World (Magnolia : Flower of a Pioneer). This book is an excellent creation of peace-poet Pro!. Young Seek Choue. Ph.D.. Founder-Chancellor. Kyung Hee University System. Seoul. Republic of Korea. Originally it has been written in Korean Language, It was translated into English by Prof. Man Soo Han. Now this book was translated into Hindi Language by. Dr. Smt. Suman Shukla, Reader, Nagpur University College of Education, Nagpur, India. However, the Hindi version of the book has english text also. This book has been published by the IAEWP, Dr. Choue's life and his poetry are indissolubly connected. More than any other great poet. Dr. Choue lives his poetry; if it is full of generous, enthusiams, and exquisite dreams, so is he. His "sweetest songs are those that tell of saddest thought". just because his spirit was ever haunted by the tragedies and the tyrannies, the hideousness and hate. which disfigured the beautiful world of his dreams. His poetry is long cry for freedom, equality, unification, humanity. prosperity and peace, (Pax UN), a torrent of pleading song. Breve. sincere. tender. acutely sensitive to all that is lovely in sight or in mind, a blithe spirit surmounting in ecstatic song the clauds of prejudice and evil-himself and his verse are these and are at one. Unlike Kahlil Gibran. Dr, Choue is not a stranger in this world, however. like him, he is a poet who composes what life proses,and who proses what life composes. Dr, Choue, in a word. remains unsurpassed and unsurpassable as a peace poet of the foremost rank.

SCIENCE, RELIGION AND PEACE

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Newsletters.

Journals and Other Books

On a world-wide basis, the Association publishes several newsletters, bulletins, newspapers, journals and other books on Peace Education in a number of languages, including French, Spanish, Hindi. Japanese. Korean. and Arabic, in addition to English. However. the four publications on a global scale are the Circulation News/eHer and Peace Education News/eHer which bring news about IAEWPongoing activities; the Peace Progress Journal which prints articles on ideas. and 'activities that promote international understanding and world peace; and the. Peace Education Joumal which publishes articles related to peace education studies.

INTERNATIONAL ASSOCIATION OF EDUCATORS FOR WORLD. PEACE


AN UN PEACE MESSENGER

Surya Nath Prasad Suman Shukla

viii

What is the Christian Position on War?


John P Fddy

52

A Cosmology of Hope
Irving F. Laucks 71

Lasting Peace
R. R. Diwakar

84

FOREWORD

Universal Impact ofIndian Religio~


Swami Sanatan Shri Brahmachan

92

The Next Future in Planetary Evolution: Your Role in a Changing World


Howard John Zitko

101

Against the Abuse of Science


Scientists' Voice and Appeal 121

World Religious Conference at Moscow


V. Lysenkov & 1.Troyanovsky

125 Prof. Johan Ga/tung 132 138 141


The reader has in his/her hands a very touching testimony to the tremendous breadth in the human search for peace in general and peace education in particular. Not by chance was it compiled by the indefatigable Dr. Surya Nath Prasad, himself a testimony to the Indian tradition of vasudhaiva kufumbakam (the World is my family). There is a Hindu all-comprising tone to the book, making for co-existence of apparent incompatibles.

Peace Education:

A Deliberative Meet

Suman Shukla

ameIndex Subject Index

Science, Religion and Peace

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There is also another interesting element : dare I say it, a Cold War optimism! Appeals "from the Moscow River Banks" reporting the World Conference of "Religious Workers for lasting Peace, Disarmament and Just Relations Among Nations" and from a Pugwash conference in Munchen against the neutron bomb are as valid today as when they were written. But our present world is more complicated : a transition from the threat of a nuclear war that might annihilate much of humankind to the reality of many wars, smaller, not nuclear, but cruel, devastating, and above all against civilians and their life and society. In this book there is space both for an l. R. Shukla arguing that "for creative thinking, for bringing peace and harmony within our souls, we need Religion" and an August Bebel arguing that "religion is the transcendental reflection of prevailing social conditions", concluding that "the future belongs to socialism". Dr. Diwakar summarizes eloquently: "Lasting peace is the hunger of humanity--and would ensure the full flowering of all the potentialities humanity is capable of evolving." Personally I would stress all of the factors mentioned. Peace is so multi-faceted. We need all the insights we can get. And we need the creativity to combine the incompatible! Kyoto, Japan 16 October 1999

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This book: SCIENCE, RELIGION AND PEACE is the result of 1978, Vol. I, No.2 issue of Peace Education: An International Journal, which was published on the theme: Peace through Science, Philosophy, Culture and Religion. TIllsvolume is one of the Series in Seven Series of Peace Education. We, in our Editorial -Peace through Science and Religion, have expressed our observation that materialism has developed Science for prosperity while spiritualism has created Religion for peace. Because, man is made up of body and spirit both, hence science and religion are also needed for man's physical and spiritual development, and for his success and fulfilment. Prof. L.R Shukla, in his paper: Science, Philosophy and Religion, saysthat Sciencemakes a man powerful,Philosophy makes him wise and Religion makes him good. Hence, according to him, neither science nor philosophy gives peace to the soul of man. For it, he says, we require religion. Prof. Charles Mercieca, in his paper: Space Philosophy and the Academic Revolution of the 21st Century, observes

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JOHAN GALTUNG

dr hc mult, Professor of Peace Studies, Director, TRANSCEND: A Peace and Development Network

Science, Religion and Peace

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development in both (religion and science) may bring them closer together, each learning from the other, so that these two majestic forms of the spirit of man may unite in the worship and service of the God of truth".
Thus Science. and religion are for man. Man is made of bo?y and spirit. Science and religion both help man. Science tr~s man to deal with physical life successfully. Religion enables him to realize his spiritual self So science is for body, religion is for soul. Science is for success, religion is for fulfilment. And sc~enc~ is for prosperity and religion is for peace. The Bhagawad Gila nghtly proclaims that there is peace and prosperity on the earth for those who will learn and follow the laws of inner and outer life.

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SCIENCE, PHILOSOPHY AND RELIGION
Prof. L. R. Shukla*

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Science, Philosophy and Religion, all are serious pursuits of human beings. A certain evolution of rational powers is needed for everyone of them. But there is much misunderstanding about the purpose of each one of them as well as about their limits .. There is also mutual antagonism between the three puruists. Science destroys religious faith, so too Philosophy makes a person sceptic about the mystic truths preached by Religion. Whereas Science condemns religion unequivocally, calling it a massof'superstition, Philosophy holds its judgement in suspense. But even Philosophy very often destorys rather than build religious faith. Just as there is opposition between Science and Religion, so there is also opposition betwe~n Science and Philosophy. Science' ridicules Philosophy, calling it a pursuit of the cynics. A philosopher surely does not cheat himself or others as a priest does, says the scientist, but surely he is engaged in a mad pursuit.
"Director, Kashi Manovigyanshaia, Varanasi, India.

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SCience, Religion and Peace

Science, Philosophy and Religion

Even when the scientist calls the religious man an honest person, he takes h.m to be neurotic. The ecstatic moods of a s'l;nt are nothing, but a kind of hysteria. The scientist cannot understand them in any other light. Psychologists, who regard their study as a branch of science, usually condemn all religious practices and call them puruists of the neurotics. The philosopher is also condemned by the scientist, for the philosopher simply raises doubts. He does not build so much as he destroys. Kant's greatest achievement consists in showing the limits of human understanding. But it is not something positive. When he tries to build, he becomes very often, unconvincing to a critical thinker. Many persons, therefore, become despaired of . Metaphysics. The scientist takes his hint from such persons and he, therefore, calls Philosophy a useless pursuit. The scientific attitude is always pragmatic. Science and Philosophy both have one thing in common. Both rely on reason for investigating what they regard as truth. But whereas the scientist is extraverted in his outlook , the philosopher is introvert. The scientist always follows the critical method. The scientist collects facts, before reflecting upon them, the philosopher reflects on the conclusion arrived at by other branches of study. The study of the objective world is the main occupation of the scientist, the study of the self is the main occupation of the sublimest of the philosophers. Both, however, make a rational approach to reality. Science increases the power of man, philosophy gives the power of systematic thinking. The gains of Science are mostly external, those of Philosophy are mostly internal. But neither Science nor Philosophy gives peace to the soul of man. Both Science and Philosophy bloat the ego sense of the individual, the

scientist becomes aware of the infinite power of his knowledge and the philosopher of his great critical insight. Thus, both of them loss-peace of mind. They cannot do any real service to humanity also. Only a person, who has a peaceful soul, can do real good to human . beings. One-cannot make the mind of any other person peaceful unless one's own mind is peaceful. Whatever is done in a restless state of mind, disturbs others and increases their misery. Hence, neither Science nor Philosophy brings happiness to human beings. For it we~quire Religion. How, whereas Science and Philosophy are things of the intellect, Religion is a thing of the heart. The former affect the understanding, the latter changes the heart. Science makes a man powerful, philosophy makes him wise, and Religion makes him good. Philosophy requires much discussion, Religion requires meditation. Philosophy works in the conscious plane, Religion works in the unconscious. Religion rests on suggestion and faith. In Religion too, much discussion hinders speedy progress. One must practise in silence what he is told. A man may be a great philosopher, yet in action he may be nil. He might be feeling the pinch of self-condemnation, yet he cannot check himself from doing the wrong act. Sometimes a man labours from certain fixations. He knows that the fixations are foolish, but he does not remove them. They cannot be removed till a change of the inner mind is brought about. This change can be brought about not by discussion or conscious effort of the will, but by practising religious suggestion. A man, who always thinks of a Sublime Being unconsciously makes his actions sublime. When we want to change our inner nature, we have to practise auto-suggestion.

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Science, Religion and Peace

Science, Philosophy and Religion

That an idea may soak in the mind one must hold to it fast and must not be sceptic about its truth. This is essentially a religious attitude. The philosopher is very often engaged in doing and undoing many things. He usually upsets his own conclusions by thinking in the opposite way. He seldom has a stable mind. But the mind of the religious man is stable. He is at peace with himself The researches of modem psychology show that the roots of discontent in the mind of man lie in the unconscious region of his mind. So long as a change is not brought about in the unconscious mind, a man cannot be happy. For bringing about this change, Philosophy is not so much helpful as Religion. Truth may be intellectually apprehended through Philosophy but unless it saturates the whole of one's being it does not bring peace. Religion is just _!hemethod of making one's being saturated with truth. The conscious apprehension of truth and its sinking into the unconscious are two different things. Truth sinks into the unconscious mind not through the process of critical investigation, but through feeling and auto-suggestion. Critical thinkers would condemn mere mechanical repetition or meditating again and again on some idea. But this is the only way of changing the unconscious mind. Those who are very resourceful in their thinking usually are undeveloped in their inner life. It is said a man may be intellectually a giant, but emotionally he may be a child. The emotional elevation is gained not by the development of intelligence, but by proper direction of one's feelings. Religion effects this. Hence, it purifies the heart of man. Scientists call the religious man a neurotic because to him the object of religious intuition is a mere hallucination of the mind.

He does not believe in its reality, as he believes in the reality of only what is.sensible. Here Philosophy may be helpful to Religion, for Philosophy teaches us that things are not what they seem. The real and its appearance are not the same. What the senses apprehend is the appeararice and not reality. This .negat~ve conclusion of Philosophy points to the existence of a reality, which may be known through extra-sensory method. Religious method is the one needed for the purpose. But the truth of Religion cannot be realised except through actual practise. When a man daily sinks into his ow~ being through withdrawal from the world, or when he pract1s~s the auto-suggestion that in-the centre of his consciousness the umve~ soul exists, he actually feels the healing effect of this thought. This healing effect is not brought about simply by the imaginat~on ~f something unreal, but it is the realization of what ac~ly eX1s~~ the centre of one's consciousness. Auto-suggestiOn when It IS understood, as a kind of externally imposed idea, is likely to do harm, it does lasting good only when it is understood as the realization of something that actually exists in one's own self. We might distinguish two kinds of auto-suggestions ~e psychological and the religious. The psychological auto-suggestlon sometimes effects a temporary good. But it may be followed by a reaction for it is a kind of repression of the unconscious urges. The religi~us auto-suggestion on the other hand sprin~ from wi~ The Central thought in this case is that the real being of man IS good, healthy and happy. All disease is external. ~ence, .by the auto-suggestion of health one merely throws out the disease instead of.repressing it. To the scientific mind:" it is very difficult ~o understand the nature of such an auto-suggestion. It is for this reason that psychoanalysts have usually condemned auto-

Science, Religion and Peace

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Science, Philosophy and Religion


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suggestion as a method of mental healing. There would be no need of such condemnation, if it were understood as a process of self-rea1isation. The world is moving towards unity. Hence, though historically Science, Philosophy and Religion have been at war with each other, they are ,soming gradually closer to each other. This is evident from the admissions of great scientists and philosophers on the one hand and religious men on the other. Human mind is one and all the various studies are mere creations of this mind. The mind first expresses itself in diverse forms and then tries to bring about unity among these forms. This is the meaning of what is known as-.fdialectic process of the absolute thought". Thesis, antithesis and synthesis among ideas are ways of selfrealization. Hence, though Science may differ from Philosophy and Religion and claim to live in a world of its own creation, it cannot do so. The human soul will be content with nothing less than complete truth. This truth comprehends all kinds of knowledge through whatever source they might have been reached. Every man exists for the rea1isationof his own perfection. Science helps in the perfection of one aspect of his being, but the other aspects suffer by neglect. Philosophy and Religion are needed to perfect these other aspects. Development of critical insight or practical wisdom does not bring peace to the soul of man, though in itself it is quite a desirable achievement. We need Religion to gain this end. Critical intelligenceis disturbing by its very nature, much of its work is negative. Similarly, practical wisdom brings material gain, but it does help the soul to relieve itself of its burden of sorrow and inner suffering. For creative

thinking, for bringing peace and harmony within our souls we need Religion.

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