MEMORANDUM ON SELF GOVERNMENT AND A HARMONIOUS WORLD ORDER Definitions and Elucidations-Nitya Chaitanya yati

 By Nitya Chaitanya yati

“Good Government is no substitute for Self-Government.”


What is envisioned by a person as the existential environment to which one belongs and that one is obliged to share in general with all beings that belong to the same reality and in particular with the members of one’s own species who live nearby in space, time, and action-reaction situations.


In Sanskrit the synonym for world is loka, which is intimately connected with two other terms, alokanam, and alochanam. Alokanam means, “to bring all parts of an ensemble into one meaningful and coherent unity”. Lochanam is “eye”. Alochanam means “envisioning”. Here, what you see and what you understand are treated as being the same.

The world we see is not a static entity. In the act of seeing there is the seen and the seer. The seer is a stream of consciousness, and what is seen is the ever-transforming and transmuting modulation that the seering consciousness is undergoing. Hence, what is seen, understood, and rated in terms of values changes from moment to moment, and it can be at variance with the envisioning experience, of another. In other words, we are living in a series of worlds. And innumerable are the worlds juxtaposed adjacently to each person’s innumerable worlds. In short, there is nothing more complex than what is termed by this small word, “world”.

In all major religions the ‘world’ is said to have come from the ‘Word’. In other words, “the world exists, and its subsistence is in the word”.  The world and the word put together become an affective meaning or intrinsic value to anyone who is conscious of  the word  and recognizes the world.

As there are countless millions of subjective units stationed in animated bodies from where each entity receives the message of the existence of the worlds to which it belongs, and in turn broadcasts each person’s reaction and responsiveness to the same world which is always in the process of being generated both collectively and individually, the world is a conscient flux. Although the idea of world can thus be neatly elucidated in logical statements, there are large areas in the world-experience which are imperceptible, unimaginable and inaccessible to exploration, discernment or judgement.


To preside over, supervise and maneuver all the coherent parts of a system and manipulate its overall function in such a manner that the assigned function of every part can harmoniously operate with all connecting parts so that the whole system can organically work as a single unit and yield the result or results for which the system is intended to be an apt instrument. Such a governing entity is the government.


Natural forces such as physical, chemical and biological, when left to themselves, yield results which can be favourable or detrimental to the interest of the human race. Rains that pour from the sky can flow as a river and irrigate the farmer’s land, but they can also flood and bring havoc. When humans use their intelligence to channel water through well-controlled routes which enable them to make use of every drop, we can say that the course of water is governed.

Every person is a confection of the spirit or consciousness and a physical organism made up of innumerable physical, chemical and biological energies and devices. The common ground where they meet and yield joint effects is in the immediate perception of things and in the slow and accumulating mounting of conceptions. As the growing process and decaying process are intertwined, every person is walking on the razor’s edge  of interminism. This moment can be one of triumph and the next can be one of irremedial destruction. Hence there is the need to enlarge and expand one’s consciousness and make it responsive to the demands of consciously governing the productive-destructive forces  with which the whole organism is always destined to walk in the path of life. Thus there is the need to govern oneself physically, bio-chemically, morally and spiritually.

As no person can be an island completely cut off from the rest of humankind, people have to huddle together and live as participant members of a corporate life governed by traditionally recognized social contracts, conventions, laws, taboos and mores. Thus the individual’s government is set within a network of collective government. Each person is expected to govern his or her life, and also submit to the dictates of a larger government to which the individual government can be a complementary aid or a contradictory irritant. In either case, one has to be responsible to the group in which one lives.


The nucleus of the world is the rhythmically pulsating consciousness of the individual which is constantly questioning, remembering, judging and in turn becoming affected by its continuous interaction with the world. As this consciousness has a mirroring quality in the wakeful state, it becomes dichotomous and a series of transactions occur betweenthe subject and the object. The object placed in the time-space-continuum, subject to physical-chemical forces, changes kaleidoscopically. Its corresponding image reflected through the organs of perception can occasionally be misread or misinterpreted by the witnessing consciousness. Hence there is the need for constant vigil, review, reconsideration and revaluation supported by a universally agreeable criterion. When the individual consciousness is well equipped with the normative notion of the Absolute, the individual’s perception can have minimum faults and consequently, an almost correct concept can be evolved. The vigil that is exercised and the correction that is continuously made is what is termed here as individuated self-government.

Elucidation :

The existential verity of a piece of fabric comes from the functional reality of the fibre. He or she is the world-ground. A person does not manifest out of nothing bu is born as the son or daughter of a man and a woman. The same couple may have other children similarly born and thus the family is a natural unit of any community. When the fetus is growing in the womb of the mother, the biological system that governs the life of the growing child. Thus individuals are closely knitted together with an intrinsic mutuality, and individuated self-government is part and parcel of the incorporated government of a family.

The familial system does not exclude the rights and needs of the individual. On the contrary, all the needs, rights and privileges  of the individual are secured in the familial government, and even the smallest child can give his or her assent or protest with a smile or a cry. Such messages coming from a child are always recognized and appreciated by all members of the family.

Thus at the very centre of both the individual self-government and the family government the happiness of the individual is the most treasured norm which is given full consideration. The growth process is one of continuous  adherence to the norm of happiness that is lived in the dialectical context of the one and the many. Where the happiness of one spells also the happiness of the other, agreement is easily attained. Where the happiness of one limits or thwarts the happiness of the other, government is felt as a restricting and disciplining feature.

The autonomy of the individual is that of the absolute sovereign. Two absolute sovereigns facing each other can spell conflict and disaster, but two absolute sovereigns united in interest and sympathy and thus becoming non-dual, enhance the quality of the sovereignty of each and become fully complementary. The family is the training ground for several such autonomous units to coalesce into the non-dual expression of the collective appreciation of genuine truth, genuine knowledge and genuine happiness. In that way individual self-government is inclusively within familial self-government.


The autonomous cells of a body, an inviduated person with his or her body-mind complex, and the corporate whole of a family with several members including infants, children and adults are all governed by an inner need, unconsciously felt in the case of autonomous cells and both consciously and unconsciously felt by the individual and members of the family group. Adequate measures are taken by the cell , the individual and the family to meet the need. These are the best expressions of self-government.

In the course of  history the governor and the governed became dichotomous, and governor came to possess the prerogative of commanding the governed and exacting obedience from them. The governor thus became the spearhead of power, authority, and moral judgement and became an office to direct, dictate, instruct, correct, punish and even to kill the governed. This dichotomy became intense in feudalistic oligarchic and dictatorial forms of government. 

Even now in national governments various stages of dichotomy are taken for granted, and the governments continue to act in policing and exacting taxes. The judiciary and the execution of  administrative measures are with the governor. The governed are looked upon as subjects. A world government of word citizens requires the transformation of dichotomous governments into homogenous self-governments.


In the living body of any animal or plant life, each cell has its definite role to play to secure the well being of the whole organism. If a cell is bruised or not getting the right nourishment, it communicates its particular need to the adjacent cells. The need is responded to by the community of cells around, which repair or replenish it. In the eventuality of its demise, its place is taken by another cell. Thus the welfare of the whole organism is maintained as much as is possible. This is a form of government where no one is acting as a superior, and there is no indictment shown to the ailing cell.

When the individual becomes incapable of functioning harmoniously, the person’s disability comes in the form of a physical or mental uneasiness. The individual can help by resorting to measures such as dieting, taking rest, doing exercises and changing harmful patterns and habits. When satisfactory results are not obtained, the individual turns to others in the community for the redressed of his or her disability. Through compassionate care and helpful camaraderie, correction is made or compensation received. Here also the governor and the governed are not two.

In a family infant is not even conscious of its very many needs. The parents keep the needs of the baby in their minds and attend to it as if it is part of the parent’s body-mind organism. In the very old members of the family there may occur senility and dependence. Loving and caring members of the family sympathetically appreciate such contingencies, and the needs are met without grudge or any show of anger.

AS the community is an aggregate of several families problems of childhood and old age are concentered within each individual family. The collective responsibility comes only when the structuring of certain family is not adequate to pay the needs of young and the old.

Homogeneity can be maintained even at the community level by increasing the collective consciousness of the community and its appreciation of human values such as those of cooperation and unselfish caring for others in one’s neighbourhood. Intense personal interest is substituted by the collective consciousness of general interest. Erring individuals and families can be treated as disabled persons or units in a community, and the remedy lies in  re-educating or re-equipping the person or family wherein love and compassion are given the topmost importance.

Symptoms of diseasaes are signals of malfunctioning or of the intrusion of foreign bodies. Only on rare occasions does the need arise to amputate a limb to save the body. Similarly there may arise the rare contingency of a member of the community needing to be kept in isolation for the purpose of minimizing the disharmony that is caused by such a person and also to provide them with an environment and understanding that can re-vitalise  and rejuvenate their value consciousness.

From the mechanized  forms of state governments where rigid law is sold to the highest bidder, a radical shift is to be made to a very humane society in which mutual concern is made less paranoic and more sympathetic.


The term “World Citizen” can be better understood with a negative definition than with a positive one. If a citizen of a state with political frontiers is expected to pay allegiance to the government of the state to which he or she belongs and is expected to take arms against aliens who might invade the territory of the state, a world citizen recognizes the entire world as his or her state and in principle dies not recognize any member of the human race as an alien to the world community to which he or she belongs. Such a person recognizes the earth as one’s sustaining mother, the innate inviolable laws of nature as one’s protecting father, all sentient beings as one’s brothers, sisters and kin, and the world without frontiers as one’s home. The world citizen’s allegiance is to the foundation of truth, the universality of knowledge and the fundamental ground of all values.  


The word “citizen” connotes one’s placement in a territory previously protected by citadels. In ancient India, the two most venerated offices were of the rajarsi (the philosopher king) and the brahmarsi (the sage or absolutist seer). The king is interested in meting out justice to every citizen of his country, whereas the absolutist seer sees all as the manifestation of the one absolute and directs his or her compassion to all living beings. Traditionally, the king always considered himself to be of limited wisdom and accepted guidance in all matters from the preceptor who lived outside the citadel.

The  king is a puravasi, a dweller of the city, and the seer is an aranyavasi, a dweller of the forest. In the great Indian epic, the Ramayana, when king Rama banished  his wife into the wilderness outside the citadel the seer Valmiki showed neither fear nor hesitation in receiving the abandoned queen  into his own abode of penance and giving her  the compassionate care that is due to a daughter from her father.

The role of the World Citizen is thus clearly outside the pale of the law legislated by the city dwellers who treat humanity outside their citadel as aliens. The firm ground of a world citizen is his or her absolute faith in the oneness of human kind and courageous resolution to uphold natural justice which is the prerogative of all who have come to this earth in their embodied manifestation.

The Absolutist seer (brahmasri)  does not oust the philosopher-king from his office of power. His or her role is that of an educator, a provider of conscience and an illuminator of truth. Only the persuasion of truth corrects the ruler of the city. The ruler continues to be the executive. Correct jurisprudence is thus expected to come from the world citizen, and the executives of corporate bodies are expected to do justice to such wise counseling coming from the sage or the absolutist seer.

Although it is the  birth right of any intelligent person to be a world citizen, many fail to resolve the conditioning of their upbringing an innate states of mind. That is why the relativistic executives place themselves at the disposal of the jurisprudence of the wise. The contradiction between the good citizen and the good man is highlighted in Rousseau’s Emile, but they can just as well be complimentary and reciprocal.


To make a faithful and accurate copy or replica of another, in which there is a one-to-one
Correspondence at all points of value or meaning between the original and replica, can be said to be a representation. In the social context, when one person can enter into full sympathy with another and can identify with the other’s  needs and value visions to a maximum possible level, that person is making a representation.


Social participation is mainly one of complimenting and supplementing the needs of all by the aids of all. Talents vary, and all cannot do everything that is needed to support one’s life. Therefore natural dependence is inevitable. The producer and consumer are counterparts of one and the same life situation. Only one who understands the demand can provide an adequate supply. Thus the central core of representation is wholesale understanding and dynamic mutuality. Without such mutuality and  two –pronged understanding, representation is not possible, although a mockery of it is being practiced in all so-called democratic institutions.


Consciously admitting and ratifying the claim  of representation is expressed by a vote.


It is almost impossible for anyone to represent another totally in all details. Also it is not physically possible for one person to familiarize himself or herself with all those from whom that person expects a vote. In spite of the uniqueness of individual personality, the perennial values which bind human kind together are equally admitted, accepted and adored by all sensible people in more or less the same manner. One who has a maximum appreciation of such values and who lives those values in a conspicuous manner and in an open way in his or her society can legitimately expect the admission of all, other members of the community that he or she is a faithful representative of those perennial values. The purpose of campaigning for votes is that of validating the claim of representation by highlighting one’s personal adherence to such values. Canvassing for votes by using pressure tactics is vulgar. Therefore a campaign has to be a programme  of social education.


To preside is to keep vigil, witness, oversee, observe and express at the right time to all concerned one’s consent to what can be passed as right, and in like manner, to interrogate, criticize and if necessary dismiss what is not tenable in the light of truth, justice and goodness.


In the Bhagavad Gita the role of the Absolute is given as that of the president  of world affairs. The president gives his or her assent or dissent. In either case, the president is one who sees the immediate and far reaching result of any plan or action that is promoted by any member or group of members over whom he or she sits in perfect vigil as the all-seeing eye and all-illuminating light. God is the world president. A human world president should be correctly performing the role of the true representative of God.


There are two categories of law –descriptive and instructive. Descriptive law is a revelation of the hidden modes of the form , structure and function of all manifested entities of the world, ranging from a subatomic particle to the totality of the galactical systems.  There is an inter-correctedness between parts, and therefore both causes and effects are multifarious. It is only for the sake of convenience that linear versions of descriptive law are stated in terms of cause and effect. The true law that governs the parts of an organic whole is too great a wonder to be holistically comprehended and stated, and yet that law is mirrored in all individual cases of mutuality and relatedness. Such isolated and mathematically reduced laws are stated by physicists, chemists, biologists and such groups of natural philosophers.

Instructive law again can be categorized into technological laws and laws of convenience. The application of scientific understanding to create new forms, reassemble old forms and correct malfunctioning or dysfunctioning structures comes under the category of technological law. The law of convenience is a human endeavor to deal with the seemingly chaotic behaviors of living beings ranging from the virus and bacteria to the restless and cunning humans who constantly disturb the peace of socialized communities. This last kind is more or less a pseudo-law which claims respectability by obtaining its legitimacy through the strategies of votes, referenda, or by applying the dictates of “the big stick”.

Elucidation : In the elucidation of the world citizen we borrowed two terms from Sanskrit literature, rajarshi and brahmarsi,  the relativistic visionary of a closed community and the absolutist visionary or sage who is concerned with the very foundation of truth, justice and goodness. There are two other terms in resonance with these visionaries: dharma and Brahman.

Dharma literally means, “that which supports or holds together”. The constituent entities of the entire world can be conceived as an aggregate of dharma. The main characteristic of dharma is the reciprocal relationship between a structure and its function. In an atom, the nucleus is formed of protons and neutrons, and its shell is made up of the fast moving satellites of electrons. If its structure is tampered with, its function also changes. The change can be catastrophic, such as in the case of a fission. The planets that revolve around the sun in the solar system are another example of dharma in which the cohesiveness of the system is guaranteed by an inner principle of its magnetic field. The insight into dharma can thus be microscopic  as well as macroscopic. In either case science is discovering only the structure function complexof the entities which constitute the universe in which our own body-mind complex is but a minute speck. All these discoveries, mathematically enunciated, and precisely stated by the scientists, come under the category of descriptive law.

Natural forces act like yin and yang with their fourfold characteristics of contradiction, complementarity reciprocity and compensation. With insight and cunning, these innate characteristics can be exploited for the purpose of inventing instruments that are intended to make human life on earth easy and comfortable. With that end in view innumerable aspects of descriptive law are put together as an artist’s abstraction, composition and collage, a technological creation, or the re-membering of a structure and correction of existing entities.

As a world citizen is already identified with the absolutist seer, it is only natural for such a person to accept all descriptive laws that are correctly stated by scientists. His or her special role is in the reassessing and revaluing of the pseudo-law of convenience as it is mainly fashioned by a power holding minority to safeguard their vested interests. The opening passage of the Qur’an begins with a praise of Allah as the  gracious one who protects all the faithful (rahman) and also as the beneficient one who showers his mercy even on those who have no faith and who walk in the path of wretchedness (rahim). The absolutist vision of a world citizen has in it the qualities of both rehman and rahim. He or she is concerned with both the general good and the good of all. The law that governs the general good is a vertical parameter that holds everything together from the alpha of existence to the omega of the joy of fulfillment within the axus of sound knowledge or wisdom. The good of all vouchsafes the horizontal and individual attention given to each person so that the intrinsic worth of every person is fully honored.


Wealth is measured by the satisfaction a person gets from what he or she possesses. One’s possession can be what is given and what is acquired. The given wealth consists of the physical body, the organs of perception and action, mind and intelligence, innate disposition, and the community set up to which one belongs. Education, experiences gained through training, the perfection of talents, practical insights into trades and the kind of accommodation and job one finds for himself or herself  are acquired constituents of wealth. For the acquisition of wealth a person has to spend  a certain portion of his given resources so that his overall resources can be constantly replenished and even increased. If a person can give to the community more than what he consumes, that person can be considered wealthy. To measure wealth with the standerds of money is fictitious. The real cannot be measured by the unreal.

Elucidation :

Wealth is an intrinsic richness that can ensure the unbroken happiness of the person who possesses it. A sane and intelligent mind aspiring to actualize the high ideals of truth, goodness and beauty, habitated in a healthy body regulated by exemplary habits can be considered to be the most covetable wealth that one can have. Wealth is the medium through which one can share his or her bounty with others.

The production of wealth is directly related with the expending of one’s energy in a rightful manner. One can spend one’s  energy laboriously or delightfully. The delightful expenditure of energy is experienced as “work”, and what is grudgingly done on the basis of a contract by bartering one’s freedom is called “labor”. In an inhumane community, labor is purchased and sold. On the other hand, where people commune with each other and care for the sustenance of the group to which they belong, every work is a consciously contributed gift. In such a situation each is giving according to his or her might and is taking only what is needed. Therefore there is no compulsive labor, and there is also no need for hoarding.

In the world government of world citizens such an ideal community is envisaged, and therefore the true wealth of the government is the goodwill of all the people who constitute the government. There is no separation between the government and the governed. Both individual and collective needs are fulfilled simultaneously through an act of each member’s dedication to the good of all. In such a society, taxation is unnecessary because the government’s revenue comes from the solemnity of the gift which each person gives and each person is.

The Sanskrit word for wealth is dhanam. This word is etymologically related to two other words: dhanyam and dhanyata.  Dhanyam is “what is consumed”, such as rice, wheat, corn, etc., so one who raises a crop and collects the produce in a barn is called a dhanavan, a possessor of wealth. This points to the most fundamental need of humans, food for self-preservation. Edible food can be produced only by growing food-giving plants. Thus true and natural wealth comes from the farmer. Farms produce more grains than a farmer can consume. Hence the source of agricultural production can be looked upon also as the breeding ground of humanity. NO farmer can raise a crop in large quantities without being aided by others, and team-work  is natural in farmlands. There is a collective expenditure of energy for the sake of producing goods that in turn, can replenish the expended energy and also provide for those who are too young to begin to work or too old to continue work. Thus, farm is the general field of wealth of the entire community. It is only natural to think of the stock as part of the farm and the breeding and raising of sheep, cattle, pigs and poultry also come under the wealth of people.

Where the barter system is inconvenient and farm produce is converted into symbolic money, use-value is veiled by exchange-value. In the course of the economic history of people, unreal money became superimposed on real goods, and the unreal has become so dominant that most people have forgotten what true wealth is. The transition from use-value to exchange-value came through the substitution of gold which gave way to the gold standard, which in turn became reflected in paper money, which has now been reduced  to a bank  card and the transfer of certain digits from one account book to another. The faith in another’s economic stability or integrity is measured today by checking with the bank and getting an idea of the digital numbers mostly assured through a telephone conversation. Thus economics has become a new religion based on faith in the teller’s intelligence disposal.

Faith and skepticism go hand in hand. In the fifties, the American dollar was supremely esteemed, and that was based on the foundation of Universal faith in the economic hegemony of United states. But that was torpedoed by skepticism, and the dollar  tumbled. The reeling dollar disturbed the stability of all other currencies which were tied up with it. Here wealth and poverty can be seen causing world crises in a field far removed from the actual and natural source of wealth. There has to be the new envisioning of a sound economics that will help people to return from the fluctuating no-man’s land of speculation back to the certitude of the true wealth that satisfies each person here and now with a sense of well being and fulfillment. That fulfillment in Sanskrit is called dhanyata, which literally means “absolute contentment”.


Self preservation is a primary instinct. Every living organism is likely to be subjected to unexpected forces of destruction. The device, manner, method, strategy, weapons, maneuvers, and vigil assembled with a view to preserving one’s individuated existence is “defense”. Defense is corollary of offense. Offense can come from accidental or irrational sources, and also from the deliberate actions of rivals. As society is a community of individuals, destruction of an individual can directly affect the wellbeing of the community also. Therefore to take measures od defense is a major concern of any society.

When a government is conceived to be of the entire human race, such as is the case with a world government, much attention is to be given to the issue  of defense and all other problems related to it , in all details. The security that is sought by an organism or institution to preserve its existence and function to the extent that its longevity can be reasonably expected can be called “defense”. In the eyes of those who subscribe to the idea of unity and the interconnectedness of everything, there is no alien outside the single reality, thatis, which could give offense. In such a unitive vision, all offensive factors of life result from a malfunction in the organization where opposite forces, instead of canceling and neutralizing contradictory tendencies, can become devastating. The monistic philosopher  will attribute such hazards to ignorance on the part of the organizing agency of every set-up or system that constitutes the universe as a whole. For this reason defense can be best looked upon as a principle of negentropy that maintains the equilibrium of the flux of becoming.

Elucidation :

Organization of living matter into the functioning structure of a living body happens on the physical plane at the very heart of the primary constituents of matter where reside both positive and negative forces. Their union is made possible through the canceling out of the opposites which consequently results in the complementarity of the counterparts that are thrown  together, even at the primeval level. From microscopic beings to ferocious animals like lion and tiger and intelligent beings like humans, an over-riding attention is given to the preservation of each unit of life.

It is through the same channels of pleasure-giving and life-promoting equipment of a living body that destructive offenses also come. A new born child, with evident pleasure and curiosity, turns its head and looks at all objects around when the light that illuminates these objects is gentle. If the light becomes dazzling, the child closes its eye. Turning away from whatever is offensive is one of the primary mechanisms of defense. Nature herself in her infinite mercy has limited the pitches of sound and frequencies of light that can be consciously experienced through the sense organs such as the ear and the eye. Thus defense is a necessary equipment of life.

In lower animals, as their very life can be sustained only by feeding on other forms of life, they are inadvertently operating in the field of offense and in turn all victims of such offense are programmed by nature to employ effectively the mechanism of their defense. Some have sharp teeth to bite. Some are equipped with fangs of poison. The simple enumeration of the devices of defense that can be noticed in the plant and animal world with the inclusion of insects, birds and reptiles, could run into volumes. Such being the magnitude of the world of offense and defense to which we belong, neither the government of the individual nor the incorporated body of world citizens can conduct any long term operation without accepting  a well-thought-out system of defense.

In the matter of defense, opinions vary from the extreme point of the  pacifist to the uncompromisingly fanatical stand of the facist.  The pacifist believes in the might of the right, and the facist believes in the right of the might.Even those who give much lip service to the sovereign sacredness of all individual forms of life and champion the cause of the preservation of life on earth are tempted to believe that it is right to arm to the teeth in the name of defense and even advocate offense as the best means of defense.

In our own day, the communists are accusing the champions of democracy of being blatant facists committed to the selfish interests of capitalism, and to an equal measure the democratic countries are accusing the communist countries and their satellites of being the most menacing facist force, committed to the effacement of human freedom. Therefore, each group thinks there is every justification for eradicating at least half of humanity to save the other half.

In the present day history, no problem is more vital than the problem of defense. To some noe who can place himself or herself in the neutral zero of all-embracing consciousness of the world citizen, there arises the question, “In whose defense?” and “Against which offender?”

 The first policing we observe in a family is when two children fight, and their mother, equally concerned for both, stops them from fighting by resorting to various means of conciliation, from speaking to them in kind and loving words to turning to measures of violence. When either of the parents cannot effectively police their children, they jointly do it. To give credibility to their authority, they hold before their children the examples of family conventions, traditional ethical values, and religiously instituted morals. When all such measures fail, they may even give their silent consent for the judiciary and the executives of their state to step in and exercise power over their children. Thus there are many magic circles around the individual, the society and even the state, to enforce law and order.

Defense becomes a major issue when the devices of defense imply violent measures, and the reaction posed to an offensive action becomes doubly offensive and recoils with a large measure of the same evil for the correction of which the retribution is posed. When you turn to the history of humankind, its very structure is passing through the technological advancement  made, on one side, with labor-reducing gadgets, and on the other, with the weapons of defense invented and elaborated to such gigantic proportions that it has resulted in the manufacture of a nuclear arsenal which can annihilate both the offender and the punisher.

The crises we are facing at the present moment have filled the minds of all reasonable people with such a tremendous psychosis of fear that everyone seems to have come to the tether end of his or her wits. Science has advanced in the peeling away of all the covers of mystery, and the technicians have advanced in their skills to create anything in the biological, chemical and physical spheres of the sky, earth and water to the extent that they have come to a point where retracing to normal and civil behavior has become almost impossible.

Statesmen who are at the helm of affairs in the various state governments, from superpowers to small island states, have come to the sorrowful recognition that there is no lie used to blindfold their counterparts of rival states which has not become transparent. Pacts of agreement cannot hold good any longer. In such a situation the devising of a peace policy for preserving , not the life of this person not even of the human race, but every form of life on earth, not only for a few years, but for several millions of years, seems to be at stake.

The only silver lining on the horizon of this colossal historical disaster is the nature of human heart that melts at the thought of one’s love for those who are extremely dear. If fear and hatred have snow-balled into the present disaster, the new defense policy has to begin with the instilling of love and trust. The consciousness of a person is presided over by his or her conscience. The arms race has already crossed the zero point of self-defeat. Now the pendulum can swing back. As an initial step, the hate-rhetoric of propaganda for which the media are used so extensively should be dropped.

When Cain killed Abel and stood before God with the guilt of his brother’s blood on his hands and callously asked God, “Am I the caretaker of my brother?”, The first offense against God and man came to visit us as a plague. The new defense should begin with the conscious declaration on the part of every person, “Yes, I am indeed the caretaker of my brother. And I will live for my neighbor because that person’s Self is my own Self”.