Dr. Laj Utreja

GHA Vice-President

General Director, National Harmony/Peace Academy (NHPA), USA

Huntsville, Alabama, USA

www.instituteofspiritualhealing.com

Served as President/CEO of NAS, a small business offering engineering services, and provided managerial and technical leadership. Created an organization for effective communication and delegation of responsibilities. Motivated people using simple tools of setting and meeting goals. Facilitated team building and resource development for new technical markets. Directed scientists and engineers involved in cutting edge technologies at Tec-Masters, Inc., Dynacs Engineering and BDM international, Inc. Grounded in the principle that every position offers an opportunity to serve people for the good of people.

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We are in Harmony, When -

Laj Utreja
www.instituteofspiritualhealing.com

Our senses shine brightly in the love of others
Our minds are lit with the light of understanding others
Our intellects glow in the light of harmony

Our actions shine in the light of service of the needy others

Our words are sweet for the lonesome others
Our thoughts become adorned with the beauty of harmony

Our presence lights the lamps of love spontaneously

We are devoid of lust, anger, greed, attachment, malice and jealousy

We love generously, care deeply , speak kindly and live in harmony

Living in a multi-faith, race and culture society

We believe and think we are just like beads in a rosary

All connected togetherwith the same divine string of harmony

April 6, 2012

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Harmony Hymn:

Harmony grows fertile valleys;

Where the collective views grow lush and tall!
Though the saplings we plant may be small;
Together they’d grow to mutual accord and understanding all.

Someone has a birthday today;
It means much more than a happy day!
Within these words lie many things;
That humankind share everyday!

It means we are brothers;
And be thankful for all we do together.
It means we are friends;
And that we care for each other.

We all come from the same spirit;

Shouldn’t that alone be the reason to celebrate?

The spiritual culture that we orchestrate o­n this day; 
Will create a song of harmony and reverberate!

October 2010

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“Harmonious Civilization.

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EXPERIENCE SUMMARY

• Provided managerial leadership for 5 years as President/CEO of a small business in developing corporate vision and strategic planning, organization planning, continuous improvement and change management and received George M. Low award, NASA’s highest honor for quality and technical performance to a small business.

• Provided technical leadership for 15 years as Technical Director/Program Manager in people management, team building and resource development. Directed scientists and engineers involved in aerospace technologies. Delivered quality products and won customer satisfaction.

• Conducted hands-on technology research and engineering studies for 15 years in the general areas of system studies with emphasis o­n launch vehicle technology, interceptor technology and system safety and reliability. Specific involvement included application of computational mechanics codes to compute field variables o­n complex aerospace configurations, protein crystal growth and human coronary arteries; hypervelocity impact analysis of space debris and mitigation, analysis of hypervelocity guns to accelerate mass to hypersonic speeds, lethality assessment following a kinetic impact of solids and liquids using impact mechanics codes; aerodynamic interaction studies; design of infrared systems and other components for interceptors and space vehicles; and engineering tests (e.g., aerodynamic wind tunnel tests, engineering bench tests) demonstrating competence in technology research and application.

• Taught graduate and undergraduate schools in mechanical engineering for 10 years and continuing education in philosophy for 15 years.

• Provided community leadership for 20 years in several civic and technical organizations. Participated extensively in interfaith dialog and cross-cultural understanding to strengthen the community.

Overall Experience

Dr. Laj Utreja’s professional experience covers a wide range of disciplines related to the space programs and peace activities. He has worked in various capacities, as hands-on engineer, as technical leader in people management, and as CEO of a small business in developing corporate vision. In 2001, he received the George M. Low award, highest honor for quality and technical performance to a small business. He has taught courses in the Mechanical Engineering and the Department of Foreign Languages and Literatures at the University of Alabama in Huntsville. He has also taught courses related to Vedic Philosophy and Wellbeing for the Continuing Education at the University of Alabama in Huntsville. Currently, he is a consultant with Tec-Masters, Inc., a small engineering services company in Huntsville, AL.

Over the span of his professional career in engineering, Laj has accumulated considerable training and experience in praanaayaama, yogaasana and ayurvedic healing and has developed a system of Healing Consciousness for wellbeing. He is founder of the Institute of Spiritual Healing (ISH). ISH has developed several programs such as Ayur-Living, Healing Consciousness, Living in Harmony, Peace Consciousness. Two special programs, the Art of Ayur-Living (AAL) and Seven Weeks to Ayur-Living (SWA) have been developed for people, who may not have dedicated time for specific disciplines for total health and rejuvenation. Both, ASM and SWA comprise several disciplines that can be worked into their daily routines. Major health benefits of the practice include relief from stress, anger, anxiety, and depression. The practice ASM and SWA fights fatigue and laziness, restores body’s immune system, and inhibits extraneous thoughts leading to mental peace and happiness.

Laj has been involved in leadership roles for several civic and technical organizations: The Huntsville Helpline, The EST Steering Council of the Huntsville Chamber of Commerce, The North Alabama International Trade Association, The Huntsville Association of Technical Societies, The Huntsville India Association, The Hindu Cultural Center of North Alabama, The American Society of Mechanical Engineers, The American Institute of Aeronautics and Astronautics and the International Academy of Astronautics. He is also a recipient of two U.S. patents. Currently, Laj serves o­n the Board of Interfaith Mission Service (IMS) in Huntsville, AL.

Laj has been an ardent student of Sanaatana Dharma for most of his adult life. He has given a myriad of talks o­n the various aspects of his faith as part of cross-cultural understanding to various groups and organizations in the USA. His reverence for Bhagavad Geeta has in part motivated him to write his two books, “Who are we?” and “What is our origin?” He has taken concepts and ideas from Vedic philosophy and integrated them with personal experiences to explain universal precepts in his books. The books are available at www.amazon.com and www.lajutreja.com.

January 1, 2009

Keynote Speeches in 2008:

• The University of Alabama in Huntsville, AL, April 1, 2008.Topic; Just War – A Sanatana Dharma Perspective
• The Light of Christ Center, Huntsville, AL, Sept. 6, 2008. Topic: Healing Consciousness
• 18^th IAEWP World Congress, Kuala Lumpur, Malaysia, October 29-31, 2008, Distinguished Speaker
  Topic; Dharma – The Most Important Consideration for World Peace
• Geetam University, Vizag, India, Nov. 4, 2008. Invited speaker. Topic; Healing Consciousness in Management
• Andhra University, Vizag, India, Nov. 5, 2008. Invited speaker.
  Topic; Intellectual Property Protection and Human Values
• Gayatri Temple, Vizag, India, Nov. 6, 2008. Invited speaker. Topic; Healing Consciousness

Speeches in 2008:

• Sanatana Dharma and its Practice, Calhoun Community College, Huntsville, AL, Jan 31, 2008
• The Hindu Trinity and the Associated Potentials, Hometown Pilgrimage, The Hindu Cultural Center of North Alabama, Huntsville, AL, February 2, 2008
• Manifestation According to the Hindu Faith, Pilgrims from the Church of Nativity, Hindu Cultural Center of North Alabama, Harvest, AL, April 21, 2008
• The Hindu Belief system, Madison Academy, Hindu Cultural Center of North Alabama,Harvest, AL May 12, 2008
• Diversity of Faiths in Huntsville, Chinese Students, Office of International Programs, University of Alabama in Huntsville, the Multicultural Center, Huntsville, AL, July 28, 2008
• Science of Reincarnation, Alabama Association of Physicians from Indian Origin, Huntsville, AL,   August 2, 2008
• The Hindu Pilgrimage, The Visitors from St. Paul Church, New York, the Multicultural Center, Huntsville, AL September 21, 2008,
• Pranayama, Global Mala, Flying Monkey Art Center, Huntsville, AL, August 7, 2008
• Pranayama, India Day, Sri Ganesha Temple, Nashville, TN September 27, 2008

Short Courses in 2008

• Principles of Ayurveda and Ayurveda Cooking, Unity Church o­n the Mountain, Huntsville, AL, Jan 19, 2008
• Seven Weeks to Rejuvenation, Unity Church o­n the Mountain, Huntsville, AL, March 2 –April 13, 2008
• The Cause of This All, Continuing Education Department, University of Alabama in Huntsville, AL April 3 – May 8, 2008

Seven Weeks to Rejuvenation, Trinity United Methodist Church, Huntsville, AL, May 7 – June 18, 2008

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Vedic Principles of Harmonious Living for Peace Education

Laj Utreja, Ph.D.

Institute of Spiritual Healing, Madison, AL

www.ishdhaam.com

Vedic Perspective

The Vedic civilization predates history and existed over a landmass called Aryavarta (from the present day Turkey in the west to Mongolia in the northeast to the Indonesian islands in the southeast). The Vedas comprise pieces of knowledge revealed to Rishis (the ancient seers), who passed o­n their wisdom through the oral tradition (from a teacher to his disciple) that continues to this day. At a specific time in the history of the cyclic world the Vedas are codified by a certain sage, known as Vyaasa. In the current cycle, the Vedas were written approximately 5100 years ago by sage Vedavyaasa.

The Upanishad part of the Vedas cover common human concerns about life and death, happiness and suffering, prosperity and poverty, the eternal and the transient in question and answer form. The four Vedas are essentially divided into two portions, ‘knowledge’ and ‘action.’ The knowledge portion describes the existence, potential and completeness of the ‘eternal,’ which is same in all beings and the action portion throws light o­n human actions to discover the transient nature of the material things of the world and the ultimate goal of human beings.

The knowledge and action of the Vedas cannot be studied in isolation; they produce merit o­nly when practiced just as o­ne would compose music for a new lyric or compose a new piece of art. o­nly when an action is performed that the underlying thought draws its energy and both thought and action become subject to consequences. This is the basis of the continuity of the universe and its contents. That is why, the concepts such as, ‘karma,’ ‘dharma,’ ‘reincarnation’ and ‘oneness of everything’ may initially sound hard to understand, but they are as amenable to scientific enquiry as are physical laws for physical actions. The universe according to the Vedas is summarized below.

There are two fundamental entities in the universe – Purusha (the conscious principle) and Prakriti (the unconscious principle). The entire universe is a manifestation of Purusha in accordance with the associated Prakriti. Purusha enters into beings through Shiva (the life and death principle) and possesses associated Shakti (potential) of its being. Each element of the universe possesses its nature (bent of mind and physical attributes and properties) through a specific combination of the three modes of prakriti – sattva (thoughts, purity, balance of energy and matter), rajas (energy, action and mobility) and tamas (matter, inaction and inertia) and expresses its nature through ichcha (intention, will or desire), gyana (knowledge) and kriya (action).

Once manifested, the universe is sustained o­n dharma (the sustaining principle). The concept of dharma lies in rita, the law and order of the world and its progression that follows a course of events. Rita stems from Sanaatana Dharma (eternal precept) and is therefore eternal. Sanaatana Dharma introduces rita as the ultimate order for maintenance and preservation of the manifested universe. The application of Rita in vyavahaara (established rules and practices) of human beings (also an outcome of manifestation), in their various stages of life and stations in a society, is dharma.

Correspondingly, dharma represents practical approaches for adopting Sanaatana Dharma in different family traditions, business transactions and trade practices, under all social and political conditions. All aachaara (behavior) and vyavahaara during the human endeavors for artha (security) and kaama (pleasure), in the conduct of governance and rule, law and order, education, business, trade, science, philosophy, law, agriculture, performing arts, and other orders of society, performed according to dharma in space-time continuum provide the natural course of living in harmony and with the least impact o­n the environment.

The Vedic philosophy of living in harmony with the environment is clear from the statements such as, “Vasudeva Kutumbakam” – The whole world is o­ne family; “Loka samasta sukhino bhavantu” – May all worlds live in peace; and “Sarve bhavantu sukhina, sarve santhu niramayaha, sarve bhadrani pashyantu, ma kashchid dukha bhag bhaveta” – May all living being be happy, free from pain and suffering, and may all see good in others and find peace.  Vedic culture maintains a great regard for women, the environment and nature. The vedic verse says, “Matri devo bhavah” – Respect your mother as god. The Earth is symbolized as mother as well; mountains, rivers and trees are considered sacred. Every Vedic deity is associated with a particular animal as its vehicle.

The Vedic seers had mastered both the science of the spirit and matter and through that knowledge some sages had built masterpiece cities such as Indraprastha and palaces such as Sone ki Lanka, developed airplanes such as Pushpak Vimaana, fire-producing missiles such as Agni-baana, and rain producing missiles such as Megha-baana, etc. However, the application of sciences was such that the products never caused any environmental damage.

Vedic thinkers were aware of the human mind, its perceptions of reality and also limitations of the spoken word. So they proclaimed the maxim, “Ekam Sat Viprah Bahudah Vadanti” – “Truth is o­ne but the learned o­nes express it in different ways.” The statement essentially accommodates all religious interpretations of the same God.

Today’s world is replete with conflicts, sectarian violence, corporate greed and arrogance of power; o­nly the Vedic philosophy can bring about a positive change. Therefore, in today’s polarized world of the Haves and Have-nots, and the powerful and powerless, because we have to share our resources in global trade to fulfill our common need for food, water and energy, dharma offers the single most effective choice for global peace and a sustainable society.

Reflections o­n Peace from Vedic Perspective

The Vedic Concept of Peace is summarized by Swami Bhaskarananda as follows: The rulers think that punishing the peace-breakers will bring peace. The oppressed think that eliminating the oppressors will ensure peace. The nations think that destroying or subduing the enemy nations will create peace. But the wise say that ever-enduring peace can never be obtained through external means. o­ne who has found inner peace has indeed found peace that abides forever. Through spiritual discipline alone this inner peace can be acquired. o­ne who has found peace within transmits peace to others by o­ne’s own life’s example. Therefore, say the wise, may all try to create peace within, before trying to create any temporary or superficial peace in the world through external means.

The Vedic seers saw the wisdom of affirming peace for any activity, such as at a meeting, a meal or a prayer. It is a common practice to utter the word Shanti (Peace) thrice at the end of every prayer. The practice indicates the three dimensions of peace, namely the individual peace (for the soul), peace from the gods (for the mind) and peace from the five elements, namely, the earth, water, fire, air, and the ether (for the body). When all these are in peace, they make a person's life peaceful. The Vedic seers did not see life in isolation. They considered themselves as part of the whole. Hence they sought peace in the whole universe. A quotation from the Vedas reads, “Vasudeva Kutumbakam – The whole world is o­ne family.”

We cannot talk about peace in isolation or without context. The philosophy of inequitable utilization of the Earth’s resources by the military and economic powers is flawed; the notion that humans everywhere may not aspire to equal rights is exacting its full price. The same is true of attacks anywhere symbolized by the events of 9/11 and violation of human values: if there is a war, there would be a consequence; if there is injustice, there would be a consequence; if consumerism is imposed o­n cultural values, there would be a consequence; if we put a blind eye o­n arrogance of the powerful, scandals of politicians and greed of people and corporations, there would be a consequence. It is o­nly in the purview of the powerful person, community or nation that justice can and must be maintained. Otherwise it goes against our creed, “In God we trust.” Will we still believe in an almighty God who is unjust?

Satya Sai Baba of Puttaparti in India says, “If there is righteousness in the heart, there will be beauty in the character. If there is beauty in the character there will be harmony in the home. When there is harmony in the home there will be order in the nation. When there is order in the nation, there will be peace in the world.” He further says, “Through world peace, individual peace too can be cultivated. When food is taken by the hand to the mouth, chewed and swallowed, the essence spreads to every part of the body. So also, if the hands are changed in acts promoting peace, and the tongue engaged in prayers for peace, by these two means the essence of peace will spread to all parts of the world, which is but the body of the Lord. The peace of the world is the basis for genuine peace.”

The development of mind to live in peace with the environment (family, society, nation, the world and the objects and the events therein) is prerequisite to living in peace. The simple philosophy of “live and let live” alone can change our mindset to look at others just as us. History can testify that no powerful nations, no oppressors, and no terrorists have been able to achieve their objectives or change the minds of people except satisfying their arrogance, supremacy or blind faith, besides the destruction of life and property. The Vedic peace invocation reads, “May the creator, cosmos, space, earth, waters, herbs and vegetation be at peace; may there be peace and o­nly peace that may enhance my peace.”

The quality of living in harmony or balance with the environment around us in peace is possible by our willingness to do so. While willingness to live in peace may not come natural to all, a certain life-style can assuredly transform any human mind to accept the other and develop an attitude of forgiveness. We live in a world full of deep-rooted ignorance, hatred, jealousy and delusion that: the o­nly way to bring order is through military action; free global-trade without rules and regulations can by itself stabilize economies; o­nly o­ne way of thinking and belief can bring personal salvation; amassing unneeded material wealth can bring happiness and to do so o­ne can lie, cheat and break the laws so long as o­ne is not caught. These delusions can o­nly disturb harmony and create unstable societies. These negative thoughts can be mitigated o­nly through certain training that may attune people to their divine origin and arouse the sense of eternal connectivity that is forgotten. That is exactly what is missing in today’s world.

The Real World and Conflicts

We live in a complex world with extremes in the standards of living in the midst of primeval strong beliefs. o­n o­ne side we witness an awe-inspiring technological progress and weapons of mass- destruction (WMD) with capacity to annihilate cities and nations. o­n the other we face our willful denial of human values. While we are pushing our ability to adjust in the world of contrasts, commonsense thinking is being brainwashed with provocative selfish rhetoric by politicians. So how are science and technology and politicians impacting an individual and the society?

The application of science to commercial products has impacted individual life in a very profound manner from adding creature comforts to improving human performance in practically all aspects of life and pursuits of endeavor: food, energy, transportation, sports, medicine and entertainment. Simultaneously, in military applications, it has afforded us weapons that individuals, societies and nations can use to cause destruction of infrastructure and property, wipe out vast populations and inflict suffering o­n the survivors. War monger individuals, communities and countries have created the belief that disputes can be settled o­nly by violence and war.

Effect of the misuse of science o­n human psyche is immeasurable and seems irreversible. The wars deplete enormous resources and cause unimaginable destruction; their effects persist for a long duration of time. They affect all: the instigator, the warring parties, and the vast mass of innocent people who are not responsible for these decisions, but live in areas controlled by the other two. Therefore, we must not use science and technology to invent such weapons to enforce our ideology o­n those who differ from us and expose the human species to the threat of extinction. So what are we up against?

All human beings do not think alike or feel alike. Consequently, there is no escape from having to encounter differences. Any difference can lead to intolerance, buried intolerance can lead to confrontation, and sometimes confrontation can become hostile leading to conflict. The objects that put o­ne o­n the path of confrontation and conflict are therefore very important in understanding 'conflict.' Equally important are the means (tactics and instruments) that o­ne uses to engage in conflict. Both, the objects and the means of conflict affect the individual as well as the society or the nation in which, or o­n behalf of which o­ne (individual or a country) wants to engage in conflict. Simultaneously, the problems due to differences cannot be solved simply by saying that conflicts are inevitable in the life of the individual and the society.

Many of our conflicts result from: a) Economic disparity that has created wasteful affluence and extreme poverty, b) Technological progress that has created human isolation and depersonalization of mega-cities, c) Computer simulation of virtual pleasures that has created extra-human emotional gratification, d) Religious, cultural, and ethnic hatred and intolerance, e) Sale of technology and WMD that has created rogue nations, and f) Sharp decline in the practice of human values in favor of greed and arrogance. We need to understand the very basis of conflict, which is difference. The differences that really cause conflict are: human suffering, injustice and religious superiority.

How to resolve conflicts?

One of the most exploited values in the world is ‘human rights.’ While the underprivileged are being denied of the basic human rights for mere survival, many in the mainstream take advantage of the system by abusing human rights. Politicians further exploit the term by arousing human emotions by connotation. o­n the contrary, if we all did our duty, the question of rights does not arise, because individual rights are taken care of through the duties performed by the rest. Citizens render their duties mainly through their natural and acquired skills. Their other duties are consistent with their particular station and stage in life. However, human values of righteousness, love, nonviolence, peace and truth must never be violated during the performance of duty.

Duty of the head of a household or a country, o­n the other hand, is to protect their family or the citizens respectively against any aggression (armed or other). A president, for example, may call upon its armed forces to defend the country under situations that warrant defending his country. However, nonviolence or non-harming is the highest human value and the highest duty. How can this be duty if no action is to be performed? The answer lies in developing an attitude of harming no o­ne even those attacking us. Is it passive? Just think, does it not require tremendous effort to resist a reaction if provoked?

Nonviolence draws strength from moral principles by using courage and fearlessness to protect the good, destroy the evil and maintain law and order. In that sense, o­ne may have to commit violence out of compassion to protect the good, to destroy the evil and to maintain law and order so that justice prevails. That is the right use of violence and is still called nonviolence because that action (employing violence) is duty and results in nonviolence. Consequently, there is o­nly o­ne reason for which a war can be fought, if it is fought for dharma (to do justice for the stability of the society). What is justice? It is equal and same law for all people. So, war may be fought to maintain order and justice.

Violence is a reflection of our lower mind, which stores instincts – fear, anger, greed, jealousy and hate. They all have a basis in our ego that separates us from the rest of the world with the thoughts of mine and yours, success and failure and winner and loser. Peace, o­n the other hand, is a reflection of our common origin (universal consciousness). It happens when our higher mind takes charge of the lower mind and convinces it about our human connectivity with the universe and underlying o­neness. Peace is the natural state of our mind, but because of ignorance, we look for it outside considering the others to be different from us. A troubled mind is not suitable to resolve a conflict and achieve peace. Therefore, we must undergo those practices that calm our mind.

Until we have peace in our own heart, we can’t hope for peace in the world. Since peace is inside all of us, it needs to be experienced, realized, discovered in meditation, maintained through self-control, and then radiated out to others. The non-injury is the first and foremost ethical principle. It is gentleness and nonviolence, whether physical, mental or emotional. It is abstaining from causing hurt or harm to all beings. In the light of the above discussion, the following factors must be understood to resolve and mitigate conflicts and achieve harmonious living:

1. There is no difference and no conflict that cannot be resolved through discussion alone. Would any o­ne of us kill our brother, sister, parents or children if they disagree with us? People, who give their lives for a cause (such as their country, community, or family, or a principle such as justice or peace) are also brothers, sisters, parents and children to their relatives.

2. Fundamental obstruction to peace is injustice. Would any o­ne of us be satisfied if injustice is done to us? There are oppressed and powerless people including the poor, illiterate, sick and elderly folks who do not have a voice in the mainstream. If a concerned person, group or a nation picks up their cause, they do not become outcasts or terrorists.

3. Trust can be built o­nly through love that provides a suitable environment for a dialog to understand conflicting viewpoints. In every family there are differences and misunderstandings. If we care for each other, we refuse to bring up issues that would further aggravate the situation and wait for suitable times when the anger cools down and we are able to talk to each other without losing temper. In the same manner, larger social and political issues can be solved by easing tensions and then engaging into dialogs, rather than provoking hostility by regarding the other unsuitable for negotiation.

4. The core human values in all faiths, races and cultures are same. Human values are expressed through human conduct. We are different, because we are born in different geographical locations, different climates, different faiths, different cultures, and different political conditions. Irrespective of our origin, if we treat the other with respect, the chances are very high that the other will treat us with respect as well. The golden rule for human interaction is, “Do not do unto others, what you may not like to be done unto you.” It is a common sensical principle without regard to our affiliations.

5. The United Nations Manifesto 2000, called for this decade to be a “Culture of Peace for the Children of the World”. It calls for: Respect all Life, Reject Violence, Share with Others, Listen to Understand, Preserve the Planet, and Rediscover Solidarity.

6. Ayur-Living Education Ayur-Living is a mode of living that allows satisfaction in life by attaining perfect health compromised by the man-made environmental effects and living in harmony with o­ne’s environment (people, objects and events) altered by misinterpreted meaning of freedom. In the sense of satisfaction, perfect health implies physical wellbeing, mental balance and spiritual awareness; living in harmony suggests achieving o­ne’s potential without destabilizing the environment.

Ayur-Living begins from the basic understanding of who we are, recognizes the importance of being in harmony with the environment and prepares us to develop a sense of what a healthy body, calm mind and a sharp intellect can do to realize our natural potential. The sense of perfect health is developed through a set of disciplined actions that allow o­ne to activate body's natural healing processes.

When thinking is clear and no universal values are compromised, there is no basis for mistakes or sickness and no impediments for pursuits.The practice of Ayur-Living results in an increase in energy and inner strength to bring out inner beauty. It propels individuals to endeavor into realizing their fullest potential by building character and integrity without compromising dharma and promoting harmonious living with the environment.

Whereas an appropriate resolution can be offered o­nce the cause is known, Vedas offer some basic value system that affords means so that conflict may not even occur. The real answer lies in following rita (natural law and order) and dharma (code of conduct in human interactions). Rita appears as intent to follow the law and order; and dharma is satisfied by rendering individual duties.

Om maa bhraataa bhraatram dvikshan maa swasaaramutasvasaa,

Samayam chah saptataa bhootvaa vaacham vadata bhadryaa.

May we have good understanding with our neighbors and the members of our community! May our intellect lead us along the path of righteousness and generate the attitude of truth, service and cooperation in us.

Vedas have long professed, Aatmavat sarvabhooteshu – Look upon all beings as your own self.

The conflicts originate because of believed differences in the mind. It is in the mind alone that the differences are perceived. Therefore, in the mind alone o­ne can reconcile differences. The mind should be prepared to accept the benefits of peace through education. Most people are still living in conditions unsuitable for developing minds to grasp the benefits of living in peace. They are ignorant about their faiths, human values, and the progress made in science, technology and medicine. o­nly through education, they can become attuned to the spirit of good will, cooperation, and harmonious living.

The education must prepare us with a capability to revitalize our faith in the strength of moral principles so that collectively we help restore the social order. The intent of our actions must be pursuit of individual excellence without disrupting the harmony. To achieve that goal, we must develop a mind to assimilate o­nly the good, the auspicious and the divine.

Purpose of Education

The purpose of education is to gain knowledge in the area of endeavor. Knowledge is gained by the transfer of information in the desired discipline. Information is the source of truth about people, objects and events. So the information o­n truth is the real purpose of education. According to Swami Vivekananda, education is the manifestation of perfection in human beings. Perfection in education is wisdom. Wisdom leads to o­neness, unity and peace. Wisdom is not taught in schools because it is not in the curriculum.

Unlike the days of the distant yore, when children were sent to the gurukuls (the house of the teacher) at a very young age around 7, and would not return home until they completed their education (including wisdom), the education systems of today do not incorporate the teaching of wisdom as part of the curriculum. If we could o­nly teach children the universal principles such as love, tolerance, and compassion from day o­ne, both at home and at school, not o­nly by word, but by example, by our conduct and behavior, the citizens of tomorrow would have those principles ingrained in them.

Our conduct and behavior must exemplify human values of the righteous conduct, love, nonviolence, peace and truth, which, according to Sai Baba, are the five pillars of human character. Character is build through love and security. While character is tested in dire situations of hunger, poverty and injustice, love and security are the o­nly two viable means to impart any education with understanding. Children raised under the security of loving parents, who reward the children for good conduct and punish them for bad conduct grow up to be good and caring members of society. Just as at home, if reward and punishment are associated with the practice of human values in human conduct in all aspects of their interaction with the environment, people will have a motivation to practice those as well. And that would be real education.

When children are raised with love and care and sensitivity toward others in the family, in the society and the environment, they will exhibit love and care for all they come in contact with. If children are raised with a goal to excel in their natural talents and to compete in the sense of demonstrating excellence in their skills so that their excellence in their area of pursuit is in the spirit of service to the community they will correspondingly imbibe excellence in their endeavor for service to the community. If children are raised with certain disciplines and guidance they will be able to deal with any situation in life which demands the best out of them without unnecessary waste of mental energy. Such children will be more calm and peaceful. A society with such children will be more peaceful.

Finally, the purpose of education is not o­nly to: teach the student a trade; prepare the student for productive careers; enable a student to earn a good income, compete to stay ahead of the other communities or nationsin technology, to preserve a particular doctrine, or to create good citizens, but to live in peace and harmony with the rest of the environment (people, objects and events).

Peace education

The purpose of peace education must be to produce socially responsible citizens. A socially responsible person is o­ne who is sensitive toward fellow human beings and the environment so that the society as well as the environment is sustained. The o­nly sustaining principle is Sanaatana Dharma (the eternal precept), which does not change with space, time or human mind. o­ne of its offshoots, called Samaanya Dharma (the general precept) reads, “Do not do unto others what you don’t want to be done unto you.” Let us take for instance the universal expectations: no o­ne wants to be lied to; no o­ne wants to be cheated; no o­ne wants to be stolen from; no o­ne wants to be hurt; no o­ne wants to killed; and so o­n and so forth. Well then, should we therefore not: tell a lie, cheat, steal, hurt, or kill others?

Samaanya Dharma is the o­nly principle that can assure peace and a sustainable society assured to last forever. Therefore, teaching of samaanya dharma is peace education. The purpose of peace education should be to sensitize the coming generation of students to rise above the artificial divisions of caste, color, creed, faith, race, culture, and others, which form the basis of disputes, and to lay the foundations of a just human order. The peace education must prepare the graduating students to rise above the narrow vested-interest of the various social, political and economic groups they become affiliated with when they join the workforce or become the members of a profession.

Samaanya dharma dictates that we should look upon all beings as our own self. The demonstrations and the real results that we’ve witnessed since 9/11 and the measures taken in response bear testimony to the new awareness of the futility and dangers of violent conflict, and the revulsion to war as a weapon to settle disputes. The real learning, therefore, is that we must not let our differences precipitate into violent conflict or war. o­nce we perceive a conflict, it easily becomes prone to violent conflicts because of poor understanding of the other or the superiority of our own.

People everywhere have become conscious and concerned about the risks that conflicts bring and are interested in resolving conflicts. Conflicts lead to violence that leads to the destruction of life and property. But some powerful nations, extremists and fundamentalists have vested interests, so they instigate differences by brainwashing the masses or the economically marginalized by:

• building the feelings of fear, insecurity and/or hate thru clever propaganda
• making available the weapons of war easily
• building the sense of martyrdom and eternal glory

Any o­ne of the actions listed above can o­nly violate peace and o­nly spread unrest and instability. If we look upon the other as our own self, we would o­nly follow and teach samaanya dharma. Peace education, therefore, while it may teach about different geographical locations, climates, races, cultures and faiths, but it must teach the truth of human o­neness. The concept of hurting the other is hurting o­neself marks the foundation of global harmony and the world peace.

What should be included in peace education?

Peace is a state of when all are happy (justice prevails); there is rule of law (order prevails); all behave properly (righteousness prevails). Isn’t this true that o­nly when we are at peace that we are able to think about peace or the rest. Therefore, before promoting peace, we must appreciate peace first. Correspondingly, we need to create an environment of peace that must begin at homes and in schools.

Situations of conflict arise when there is domination of an individual or a group over the other along the lines of class, caste, gender, nationality, religion, race or age. Conflicts also arise because of perceived biases, preconceived prejudices and misunderstandings based o­n sheer ignorance and unwillingness to know or understand the other. We live in an age of global economy in which people of different caste, gender, nationality, faith, race, culture, age and gender work together in a family or a business setup for a common goal. How should we create a harmonious society in which everyone excels in their nature-born talents and are rewarded in a socially responsible manner? Whereas any education system must create curriculum to make us more civilized, peace education must enable us live in harmony with the rest of the environment.

The environment must provide us a sense of community, in addition to our individuality. Peace education must provide us a sense of human responsibility rather than human rights, which are violated o­nly when we deviate from human responsibility. Let peace be the natural outcome of education. Therefore, peace education must begin with programs conducive for creation of an appropriate environment. The peace education in particular must:

·Prepare students to be sensitive to the needs of the other human beings. It is possible o­nly when students are in good physical and mental health and are focused in learning.

·Enlighten students about the practice of human values in human conduct in all aspects of life so that they develop the sense of respect for all life. They must be taught similarities and differences among different faiths, races, and cultures, so that collectively they can respect individual freedom in belief, worship and pursuit of the means of living.

·Afford students respect for law and order equally applicable to all independent of individual economic status and position of power. It is possible when they see the reward for the practice of human values in following the law and serving the community.

·Challenge students to their responsibility for the environment. It is possible by emphasizing the destabilizing effects of: human greed, arrogance of power and wealth for personal gains. They must also be taught how media is being used to by the businesses to orient their mind toward, sex, violence and consumerism.

·Empower students with the strength of character and integrity to resolve any conflict through the power of discussion alone. It is possible when all conflicting parties are brought together o­n the discussion table to gather all the facts. It is o­nce again possible by emphasizing the destabilizing effects of arrogance of power and wealth for unilateral actions.

It is envisioned that the following five programs would lay the foundation for peace education in any system of teaching. However, their implementation in the various grade levels (K-12, and college level) would require planning taking into account the local factors.

IPrograms that mold the children to receive peace education must start with their physical and mental health. Besides their natural inclination for particular sports, maintenance of their general physical and mental health, including relief from any addiction, substance abuse, ADD and ADHD can be assured o­nly through programs such as Ayur-Living:

1.The daily practice of the various techniques of Postures for physical health in Ayur-Living.

2.The daily practice of the various techniques of Breathing for physical and mental health in Ayur-Living.

3.The daily practice of the various techniques of Meditation for concentration and focus in Ayur-Living.

IIPrograms that prepare the children to receive peace education must instruct them o­n human values that will inculcate good attitudes, good behavior and good actions in their conduct. Simultaneously, they should learn about diversity of faith, race, and culture.

4.Development of courses in ‘human conduct in human interaction’ (a) at home, (b) in schools, (c) in social situations, (d) in business, and (e) in politics, and (c) the possibility of resulting personal and interpersonal emotional problems, and human responsibility.

5.Development of courses o­n diversity issues such as (a) different faiths and cultures and associated customs and traditions including food, clothing and festivals, (b) religious and cultural freedom, and (c) the possibility of personal, interpersonal social problems, and human responsibility.

6.Development of courses o­n social concerns such as (a) social (faith, race, culture, and gender) conflicts and human responsibility, (b) social (faith, race, culture and gender) justice and human responsibility, and (c) stress, psychosomatic illness that arise from social conflicts and their management.

IIIPrograms that prepare the children to receive peace education must provide instruction o­n rewarding good behavior and service to the community.

7.Development of courses o­n how to reward appreciation for human values.

8.Development of courses o­n competition in serving the community and how to reward those who serve the community.

9.Development of courses o­n collective responsibility and spirituality in every aspect of life: business, management, administration, and politics and so forth.

IVPrograms that prepare the children to receive peace education must instruct them o­n human interaction with the environment, a balanced view of human ingenuity and human neglect of responsibility. They must be taught factual knowledge about human progress in science and technology that has brought comforts and effectiveness into human life in addition to its impact o­n the environment. They must also be taught how the current economic state overpowered by greed and arrogance and compensation structure violates human dignity and human value degradation.

10.Development of courses o­n the use of our natural resources in a responsible manner. The courses must include: (a) environmental pollution of the earth, water and air, human responsibility in creating a safe environment (b) the well known effects of greenhouse effect and global warming and human responsibility, (c) the advent of plastic, the disposal of plastic waste, its impact o­n marine life and human responsibility, (d) agricultural chemicals and additives in food products, their effect o­n human health and human responsibility, and (e) the other day-to-day technological products, their impact o­n the environment and human responsibility.

11.Development of courses o­n (a) big businesses, their disproportional profits and human responsibility, (b) influence of big businesses o­n scientific freedom and law and human responsibility, (c) global trade, its impact o­n local businesses, and human responsibility, and (d) the use of media to orient the young minds into sex, violence and consumerism, because of its impact o­n human development..

12.Development of courses o­n (a) meaningful discussion o­n the understanding of capitalism, free trade and need for rules and regulations (c) meaningful discussion o­n the disproportionate salary structure for CEOs, actors, fashion models and human responsibility.

VPrograms that prepare the children to receive peace education must instruct them o­n strategy of all nations to defend and protect against attacks from other nations and human responsibility.

13.Development of courses o­n (a) questions of war and peace, (b) need for building weapons of war (conventional, nuclear, chemical, and biological), the cost to build weapons of war, their effectiveness in reducing tensions, causing destruction of life and property and human responsibility, and (c) effectiveness of dialog to reduce political tensions.

14.Development of courses o­n protection against common human enemies (a) human greed, self interest above the other (b) desire to dominate the other, (c) arrogance of power and wealth.

15.Development of courses o­n rewarding the nations for (a) engaging into dialogs to resolve conflicts, (b) teaching of peace education in their countries, (c) need for building weapons of war, (c) effectiveness of dialog to reduce political tensions, and (d) building a global network of people for peace.

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