Daisaku Ikeda of Soka Gakkai International President
Translated from SGI Quarterly, July 2010
The Buddhist doctrine of the oneness between the individual life and its environment ( esho-ropes ) focuses on the human being as part of the vast physical universe. The level of subjective life and its environment are mutually interrelated and work together creatively. They are a unit, or, like the original Chinese characters indicate, are "two but not two." The vast space-time continuum of the spiritual life of each individual corresponds to the universe outside the phenomenal world. It pulsates with boundless energy, which manifests itself in many different forms - compassion, love, wisdom, reason, emotion, desire, instincts and so on. Every moment, this energy is released to interact with the surrounding universe, creating a new self and a new world. When the inner universe exists in harmony dynamic, creative life energy is transformed into compassion, love, wisdom and reason. But when the inner universe loses its essential rhythm, that energy becomes negative, aggressive, domineering takes forms such as greed and destructive impulses, which transform the inner life of a barren desert.
The desertification of the environment corresponds exactly to the desertification of the spiritual inner life of human beings. The relationship between humanity and nature are part of the complex interrelationships between human beings and relationships between oneself and one's inner life. The selfishness of human beings whose environment is polluted and desolate interior will inevitably be manifested in the domination, deprivation and destruction of the external environment. To complete the cycle, an external environment impoverished and desolate breaks the rhythm of the inner life thus giving more space to selfishness and greed.
But since the ecology of the planet, social relationships and the inner life of the individual are mutually connected, the harmonizing power of compassion and wisdom can make a transformation that becomes the basis for solving complex global problems . Humanity and nature, human society and inner world are all intimately interrelated and vital force in human beings is always the main axis for the processing of all three.
Nichiren Buddhist Master of the thirteenth century, dice: «Le dieci direzioni sono “l’ambiente” e gli esseri viventi sono la “vita”. Per spiegare, l’ambiente è come l’ombra e la vita è come il corpo».
Lo scopo dell’umanità
Una teoria dell’evoluzione sostiene che l’umanità mette in grado la vita universale di essere consapevole di sé. L’umanità si pone al vertice del processo di evoluzione materiale, chimica e biologica che si è sviluppato nel corso dei dieci miliardi di anni dal Big Bang, che le correnti teorie individuano come l’origine dell’universo. Il corso phenomenal development of space-time began with the Big Bang produced the Earth and the evolution of humanity has gradually allowed the universe to understand itself.
Human life, therefore, allows to perceive the universe, since human beings are forms of life capable of perceiving the rhythmic laws that operate in the natural ecological system - specifically the law of cause and effect - and be aware of ultimate nature of life itself. So human beings have a duty to contribute to value creation in the evolution of life through their understanding of the dynamics of the universe and the interrelation between life and its environment. We could say that the universe itself has given humanity the mission of protecting the complex ecosystems of the Earth and contribute to value creation in the biosphere. Therefore, if the sense of this all important mission-oriented technological and scientific research, social systems, politics and economics, we would discover the most truly human - in the best sense of the term - to solve our environmental problems.
A social insurance
In Buddhist terminology, the way in which human beings should live and act as to fulfill the mission entrusted to us by the universe is called the way of the compassionate bodhisattva. The people in the state of bodhisattva are confronted with the problems of life and society, having at heart the happiness of others and themselves. Their lives are rooted in a profound sense of mission. From the perspective of enlightened Buddhahood, the most fully realized the potential inherent in the spiritual life, they perceive The dignity of all life forms as they grow and develop in the vastness of the phenomenal world, unfolding in time and space, and react in an ethical and sympathetic, not only with humans but also with the entire world ecology. Through the control of selfishness and delusions are motivated by a desire to create value in the lives of others and the biosphere, considering that the supreme way of living one's life. Revolutionizing our lives and society along the lines suggested by way of the bodhisattva can open a page of hope for the future. People with the prepared mind of the bodhisattva on the street are aware of the world around them, so deeply felt concern per qualunque cosa esista nella biosfera – anche per forme lontane nello spazio e nel tempo.
I bodhisattva vivono per il futuro, che si sforzano di anticipare attraverso la compassione e la saggezza. Lavorano per amplificare la vitalità creativa della vita stessa e per assicurare che la scienza, la tecnologia e i nostri sistemi sociali siano plasmati e utilizzati per il bene delle generazioni future – ossia degli emissari ancora non nati dell’abbondante energia vitale dell’universo.
Un movimento di massa di persone sagge e colme di compassione che tengono costantemente in considerazione le generazioni future può costruire una società che rispetta la dignità umana e premia la creatività nei nostri scientific systems, economic and legislative.
The birth of this company will mark the dawn of a bright new century of life.
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