EACH SENTENCE IS FORMED TO SEND AS SMSes
The Awakened One with Awareness (AOA)’s asserted that, “The way to change the world is to change the nature of man.”
It offers a critical insight into how to improve conditions for our planet and its inhabitants.
The
spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of Buddhism.
These teachings challenge families, communities and nations to act in concert for the advancement of our common well-being.
That
is the best way to secure individual and collective progress in an
interdependent world.And indeed, all of the world’s great religions are
for that.
We must also change longstanding assumptions and open
our minds to new ideas and possible solutions if we are to address major
global threats.
AOAs of all traditions are invited to use the
occasion of the Day of AWS Summit, 2013 to reflect on how we can change
our actions.
AOAs must pave the way for a more sustainable future from the proliferation of deadly weapons to intolerance and inequality.
The
AOA, bequeathed to humanity profound teachings that can guide our
efforts to resolve the severe problems facing today’s world.
His
injunction against the three poisons of greed, anger and ignorance is
especially relevant to multilateral efforts to overcome the hunger.
It needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year.
It affects the senseless environmental damage that humans cause to our only home, the planet Earth.
The
theme of socio-economic development may sound modern, but its core is
the very problem of human suffering that AOA sought to addresslong ago.
Numerous
AOA organizations are putting these teachings into practice and their
support for United Nations activities to achieve the Development Goals.
That is the blueprint for enabling all people to enjoy lives of dignity and opportunity.
Let
us draw on the universal values of AOA to act in solidarity with those
who are suffering, thereby contributing to a more compassionate and
awakened world for all.
CODI
(CO-OPERATIVE DIRECT INVESTMENT)
CF SALE MART
(CYBERNETIC FAIR SALE MART)
With lots of Metta
Jagatheesan Chandrasekharan
CO-OPERATIVE
DIRECT INVESTMENT CODI CYBERNETIC FAIR SALE MART assert that, “The way
to change the world is to change the nature of man.”
It offers Insight to Improve Conditions for Planet, Inhabitants. The world needs waves of reforms.
Generate an opportunity to set the world on a more equitable and sustainable path of development.
C
F SALE MART has much to offer that process. CF SALE MART assert that,
“The way to change the world is to change the nature of man.”
It offers a critical insight into how to improve conditions for our planet and its inhabitants.
The
spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of Buddhism.
These teachings challenge families, communities and nations to act in concert for the advancement of our common well-being.
That
is the best way to secure individual and collective progress in an
interdependent world.And indeed, all of the world’s great religions are
for that.
We must also change longstanding assumptions and open our
minds to new ideas and possible solutions if we are to address major
global threats.
C F SALE MARTs of all traditions are invited to use
the occasion of the Day of AWS Summit, 2013 to reflect on how we can
change our actions.
C F SALE MARTs must pave the way for a more
sustainable future from the proliferation of deadly weapons to
intolerance and inequality.
The C F SALE MART, bequeathed to
humanity profound teachings that can guide our efforts to resolve the
severe problems facing today’s world.
His injunction against the
three poisons of greed, anger and ignorance is especially relevant to
multilateral efforts to overcome the hunger.
It needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year.
It affects the senseless environmental damage that humans cause to our only home, the planet Earth.
The
theme of socio-economic development may sound modern, but its core is
the very problem of human suffering that CFSM sought to address long
ago.
Numerous CFSM organizations are putting these teachings into
practice and their support for United Nations activities to achieve the
Development Goals.
That is the blueprint for enabling all people to enjoy lives of dignity and opportunity.
Let
us draw on the universal values of CFSM to act in solidarity with
those who are suffering, thereby contributing to a more compassionate
and awakened world for all.
ECONOMY OF THE AWAKEN ONE WITH AWARENESS (CYBERNETIC FAIR SALE MART ) is to provide all people with a minimum income.
Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.
CFSM
accept existing political and economic institutions, even while
providing a democratic social ethos revolutionary for its time.
Emperor
Asoka, pursued a highly activist fiscal policy even though he believed
only meditation could help people to advance in moral living.
CYBERNETIC FAIR SALE MART places great stress on gift giving.
Income Redistribution in the Ideal State
Through
the laws of cause and condition there is a distributive cycle of one’s
current social and economic position is due to one’s good cause and
condition accumulated in the past.
This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition.
It
is also complemented by the moral virtues of compassion and
generosity.’ Alms giving to the poor is regarded as increasing one’s
merit.
The importance of active intervention has some important implications for behavior of the “righteous ruler” as well.
CFSM
rulers are also known for the financial aid which they provided for the
poor; indeed, the rulers were advised to give their gifts to all who
are poor.
Gifts to the those who practice CFSM do not prevent
them from providing a refuge for the destitute or from redistributing
such beneficence to the indigent.
Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light.
In
order to favor the spiritual improvement of the population, the State
is justified in taking steps to provide all people with a minimum
income.
Radiation: Virtue as a Positive Externality
CYBERNETIC
FAIR SALE MART theory of radiation sees the economy prospering through
the collective impact of the virtuous actions of individuals.
CFSM argue
that since the economy can ultimately prosper only through virtuous
action, ultimately the only hope for prosperity lies in a regeneration
of human kind.
Through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity).
Any appropriate good action inevitably leads to an increase of the material wealth of the community.
Trade Through the Market
CYBERNETIC FAIR SALE MART discussion on right livelihood prohibits trade in certain goods and services.
It
means that all other types of trade are apparently allowed (but not
explicitly approved) in an interesting comparison between trading and
agriculture as means of livelihood.
The CFSM also notes that both trading and agriculture can bring high or low returns, depending on the circumstances.
Trading
is an occupation with little to do, few duties, a small administration,
and small problems, while agriculture is the reverse.
The
capable merchant is approvingly said to know the value of goods and
prices and the profits he obtains; and to buy where the price is low and
to sell where the price is high.
A merchant who was generous to the cause was highly praised for his piety.
CYBERNETIC
FAIR SALE MART accepts competition in general in the sense that it is
possible to compete without hurting others,excel in virtue.
It is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.
Economic Policies
Description of the origins of property also discusses the origins of the State.
As
crime increased after the division of the land, the people elected a
ruler to maintain law and order, paying him for his troubles.
This suggests a type of social contract theory, which means that the ruler has important obligations toward the people.
Some of the discussion about economic policy are traditional Ten Royal Precepts of Rulership.
Governance
of ruler: generosity, morality, liberality, uprightness, gentleness,
self-restraint, non-anger, non-hurtfulness, forbearance, &
non-opposition.
More practical advice can also be found, speaking of the GovernmentActs to increase prosperity.
Include giving of seed corn and food to farmers and of capital to merchants to start or increase their business.
Emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.
Additional
insight into State economic activities can be gained by examining the
records of some of the “righteous rulers” who are revered by the CFSM.
Because
of the participation of the State in the operations of the irrigation
systems in many of these countries, the govt. had a fairly active role
in the economy.
The prototypical important righteous ruler was
the revered King Ashoka (ca. 274-232 B.C.E.), the grandson of the
founder of the Mauryan dynasty.
From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.
However,
he also took as the goal of statecraft the welfare and happiness of the
people. He adopted a highly activist fiscal policy.
both with regard to current and capital expenditures.
He
gave gifts to the aged, other needy, and religious orders; he set up
public education courses to teach the doctrines of Rule of the Law;
He
cut back on large public festivals; he imported and planted medicinal
herbs; and he carried out various public works projects such as digging
of wells.
Planting of trees, construction of rest houses and animal watering stations along main roads in the empire.
Some of his edicts appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering various animals.
The
funds spent on the maintenance of the govt. and good works were high,
e.g., taxes were apparently about one fourth of the revenue of land.
Still
another righteous ruler was King Ruang who lived in the 14th century
in Thailand, long after the canonical scriptures had been completed.
Ruang stated quite clearly that a righteous king brings prosperity to his subjects.
He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka.
He
advised that taxes should be less than 10 percent of the crop (and less
in a drought) and that such taxes should never be higher than those of
the preceding king.
He also urged that the State provide
interest free loans to those wishing to engage in commerce and that no
profit taxes should be placed upon such commercial activities.
Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) and Politics
The Awaken One with Awareness (CFSM ) had gone beyond all worldly affairs, but still gave advice on good government.
AN
AWAKENED ONE WITH AWARENESS ruler came from a warrior caste and was
naturally brought into association with rulers and ministers.
Despite
His origin and association, He never resorted to the influence of
political power to introduce His thoughts nor allowed His Thoughts to be
misused.
But today, many politicians try to drag the AOA’s name
into politics by introducing Him as a communist, capitalist, or even an
imperialist.
They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time.
Those
who try to make use of the good name of the AOA for their own personal
advantage must remember that the AOA was the SupremelyAwaken One.
for gaining political power. who had gone beyond all worldly concerns.
There
is an inherent problem of trying to intermingle religion with politics.
The basis of religion is morality, purity and faith, while that for
politics is power.
In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power.
Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.
When
religion is used to pander to political whims, it has to forego its
high moral ideals and become debased by worldly political demands.
The
thrust of the AOA Rule of Law is not directed to the creation of new
political institutions and establishing political arrangements.
Basically,
it seeks to approach the problems of society by reforming the
individuals constituting that society and by suggesting some general
principles.
Through which the society can be guided towards
greater humanism, improved welfare of its members, and more equitable
sharing of resources.
There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people.
No
political system, no matter how ideal it may appear to be, can bring
about peace and happiness as long as the people in the system are
dominated by greed, hatred and delusion.
In addition, no matter
what political system is adopted, there are certain universal factors
which the members of that society will have to experience,
The
effects of good and bad Cause and Condition, the lack of real
satisfaction or everlasting happiness in the world characterized by
unsatisfactoriness, impermanence), and egolessness.
To the AOA , nowhere in attachment is there real freedom, not even in the heavens or the world of Creator.
A
good and just political system guarantees basic human rights and
contains checks and balances to the use of power is an important
condition for a happy in society.
People should not fritter away
their time by endlessly searching for the ultimate political system
where men can be completely free.
Because complete freedom cannot be found in any system but only in minds which are free.
To
be free, people will have to look within their own minds and work
towards freeing themselves from the chains of ignorance and craving.
Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character.
Through
good speech and action and to train his mind so as to expand his mental
potential and achieve his ultimate aim of awaken-ness.
Recognizing
the usefulness of separating religion from politics and the limitations
of political systems in bringing about peace and happiness.
There
are several aspects of the AOA’s thoughts which have close
correspondence to the political arrangements of the present day.
Firstly,
the AOA spoke about the equality of all human beings long before
Abraham Lincoln, and that classes and castes are artificial barriers
erected by society.
The only classification of human beings, according to the AOA, is based on the quality of their moral conduct.
Secondly, the AOA encouraged the spirit of social -co-operation and active participation in society.
This spirit is actively promoted in the political process of modern societies.
Thirdly, since no one was appointed as the AOA’s successor, the members of the Order were to be guided by the Rule of Law.
Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the AOA encouraged the spirit of consultation and the democratic process.
This is shown within the community of the Order in which all members have the right to decide on matters of general concern.
When
a serious question arose demanding attention, the issues were put
before the wise and discussed in a manner similar to the democratic
parliamentary system used today.
This self-governing procedure may come as a surprise to many.
Assemblies
of AOA’s in JAMBUDVIPA 2,500 years and more ago are to be found the
rudiments of the parliamentary practice of the present day.
A
special officer similar to ‘Mr. Speaker’ was appointed to preserve the
dignity of the Parliamentary Chief Whip, was also appointed to see if
the quorum was secured.
Matters were put forward in the form of a motion which was open to discussion.
In
some cases it was done once, in others three times, thus anticipating
the practice of Parliament in requiring that a bill be read a third time
before it becomes law.
If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.
The AOA approach to political power is the moralization and the responsible use of public power.
The AOA preached non-violence and peace as a universal message.
He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war.
He
taught: ‘The victor breeds hatred, the defeated lives in misery. He who
renounces both victory and defeat is happy and peaceful.
Not only did the AOA teach non-violence and peace.
He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war.
He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini.
He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.
The AOA discussed the importance and the prerequisites of a good government.
He
showed how the country could become corrupt, degenerate and unhappy
when the head of the government becomes corrupt and unjust.
He spoke against corruption and how a government should act based on humanitarian principles.
The
AOA once said, ‘When the ruler of a country is just and good, the
ministers become just and good; when the ministers are just and good,
the higher officials become just and good; when the higher officials are
just and good, the rank and file become just and good; when the rank
and file become just and good, the people become just and good.’
The AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty.
Governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
The AOA suggested economic development instead of force to reduce crime.
The government should use the country’s resources to improve the economic conditions of the country.
It could embark on agricultural and rural development, provide financial support to entrepreneurs and business.
Provide adequate wages for workers to maintain a decent life with human dignity.
The AOA had given to rules for Good Government.
These
ten rules can be applied even today by any government which wishes to
rule the country peacefully. The rules are as follows:
1) be
liberal and avoid selfishness,
2) maintain a high moral character,
3) be
prepared to sacrifice one’s own pleasure for the well-being of the
subjects,
4) be honest and maintain absolute integrity,
5) be kind and
gentle,
6) lead a simple life for the subjects to emulate,
7) be free
from hatred of any kind,
8) exercise non-violence,
9) practice patience,
and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
-
A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced.
It
should not be enforced just because the ruler has the authority to
enforce the law. It must be done in a reasonable manner and with common
sense.
‘If a man, who is unfit, incompetent, immoral, improper,
unable and unworthy of rulership, has enthroned himself a ruler with
great authority.
He is subject to be tortured‚ to be subject to a
variety of punishment by the people, because, being unfit and unworthy,
he has placed himself unrighteously in the seat of sovereignty.
The
ruler, like others who violate and transgress moral codes and basic
rules of all social laws of mankind, is equally subject to punishment.
To be censured is the ruler who conducts himself as a robber of the public.
It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The ruler always improves himself and carefully examines his own conduct in deeds, words and thoughts.
To
discover and listen to public opinion as to whether or not he had been
guilty of any faults and mistakes in ruling the kingdom.
If it
is found that he rules unrighteously, the public will complain that they
are ruined by the wicked ruler with unjust treatment, punishment,
taxation, or other oppressions including corruption of any kind, and
they will react against him in one way or another. On the contrary, if
he rules righteously they will bless him: ‘Long live His Majesty.’
The
AOA’s emphasis on the moral duty of a ruler to use public power to
improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C.
To do likewise. Emperor Asoka, a sparkling
example of this principle, resolved to live according to and preach the
Rule of Law and to serve his subjects and all humanity.
He
declared his non-aggressive intentions to his neighbors, assuring them
of his goodwill and sending envoys to distant kings bearing his message
of peace and non-aggression.
He promoted the energetic practice
of the socio-moral virtues of honesty, truthfulness, compassion,
benevolence, non-violence, considerate behavior towards all,
non-extravagance, non-acquisitiveness, and non-injury to animals.
He encouraged religious freedom and mutual respect for each other’s creed.
He went on periodic tours preaching the Rule of Law to the rural people.
He
undertook works of public utility, such as founding of hospitals for
men and animals, supplying of medicine, planting of roadside trees and
groves, digging of wells, and construction of watering sheds and rest
houses.
He expressly forbade cruelty to animals.
Sometimes the AOA is said to be a social reformer.
Among
other things, He condemned the caste system, recognized the equality of
people, spoke on the need to improve socio-economic condition.
Recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women.
Recommended the incorporation of humanism in government and administration.
And taught that a society should not be run by greed but with consideration and compassion for the people.
Despite
all these, His contribution to mankind is much greater because he took
off at a point which no other social reformer before or ever since had
done.
That is, by going to the deepest roots of human ill which are found in the human mind.
It is only in the human mind that true reform can be effected.
Reforms imposed by force upon the external world have a very short life because they have no roots.
But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted.
While
their branches spread outwards, they draw their nourishment from an
unfailing source — the subconscious imperatives of the life-stream
itself.
So reforms come about when men’s minds have prepared the
way for them, and they live as long as men revitalize them out of their
own love of truth, justice and their fellow men.
The doctrine preached by the AOA is not one based on ‘Political Philosophy’.
Nor is it a doctrine that encourages men to worldly pleasures.
It sets out a way to attain Eternal Bliss.
In other words, its ultimate aim is to put an end to craving that keeps them in bondage to this world.
‘The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that AOA cannot or should not get involved in the political process, which is a social reality.
The
lives of the members of a society are shaped by laws and regulations,
economic arrangements allowed within a country, institutional
arrangements.
They are influenced by the political arrangements of that society.
Nevertheless, if an AOA wishes to be involved in politics, he should not misuse religion to gain political powers.
Nor
is it advisable for those who have renounced the worldly life to lead a
pure, religious life to be actively involved in politics.
Putting CYBERNETIC FAIR SALE MART of Awaken One with Awareness ( CFSM of AOA) to Work:
A New Approach to Management and Business
CFSM of AOA Economics: The Emerging Middle Path between Capitalism and Socialism
A novel approach to economic management that goes beyond socialism and capitalism.
The proposed economics for the 21st century is ‘CFSM of AOA Economics’.
Based on the insight of the CFSM of AOAb that spiritual liberation is attained by avoiding extremes.
Whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘.
‘CFSM of AOA Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism.
Both these systems, have failed to contain the relentless destruction of the natural environment and the human community.
Forced leading executives and planners to search for new solutions for planetary problems.
Best aspects of both capitalist and socialist economic systems is drawn in ‘ CFSM of AOA Economics ‘ model.
It supports the conventional forces of a free market and competition without destroying either nature or human society.
Alternate vision of sustainable economics is meant to be more just and more ecologically sound.
Inspired by the fundamental CFSM of AOA insight of the inter-connectedness existing among all living things.
That CFSM of AOA, Economics and Ecology are all inter-related.
There
is a heavy emphasis on the concept of freedom as understood in CFSM of
AOA in contrast to the Western concept of ‘freedom’.
In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes.
In CFSM of AOA , ‘freedom’ means freedom from personal desires or attachments.
An
CFSM of AOA approach to economics requires an understanding that
economics and a moral and spiritual life are neither separate nor
mutually exclusive.
The 20th Century has been ravaged by a materialistic, self-centered consumerism.
The next century needs to focus on the quality and spirituality of life itself. CFSM of AOA , which advocates the ‘Middle Path’.
Serves
as an important resource to pursue an alternative to the extremes of
capitalism and socialism, or pure self-interest and utter self-negation.
The Essence of CFSM of AOA Economics
Three key phrases are identified that underlie the model of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics.
They are:
1) an economics that benefits oneself and others
2) an economics of tolerance and peace
3) an economics that can save the earth.
An Economics that benefits oneself and others
Theory of free enterprise based on the concept of self-benefit is developed.
This led to people being more concerned with enriching themselves and disregarding the interests of others.
At
the international level, major colonial powers such as England,
Netherlands, France, Portugal and Spain developed their economies from
the resources taken from other poorer regions, without an adequate
resulting benefit accruing to the colonies.
In contrast, the
earlier CFSM of AOA societies such as JAMBUDVIPA during the time of the
CFSM of AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD )
existed with a radically different social approach.
In Japanese
society where the density of population was high, human relations were
tightly interwoven, and Japanese people were encouraged to pay great
attention to how other people thought or reacted.
In the
Japanese world of business, earning the trust of others and entering
into mutually beneficial transactions have always been given priority.
Such conduct was the result of deep-seated CFSM of AOA influence.
The
Western obsession with ’self-benefit ‘ and indifference to the rights
of non-European people has been well analysed by former diplomat
K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A
Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945,
published in 1953.
Panikkar says that western colonial powers
were reluctant to recognise that doctrines of international law applied
outside Europe or that European nations had any moral obligations when
dealing with Asian people.
For example, when Britain insisted on
the opium trade against the laws of China in the 19th Century, there
was a prohibition by law on opium smoking in England.
In
countries under direct British occupation eg. JAMBUDVIPA, Ceylon and
Burma, though there were equal rights established by law, there was
considerable reservation in enforcing the law against Europeans.
Maurice
Collis, a British magistrate in Burma, gives a rare candid account in
his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him
by the members of the Colonial Government and the British expatriate
community, to be partial towards Europeans in his judgments.
Panikkar
avers that this doctrine of different rights (which made a mockery of
the concept of the Rule of Law) persisted to the very end of western
colonial domination and was a prime cause of Europe’s ultimate failure
in Asia.
An Economics of Tolerance and Peace
The Emperor Asoka established the world’s first welfare state in the third century BC upon embracing AOA approach.
He
renounced the idea of conquest by the sword. In contrast to the western
concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or
rule of righteousness’.
The basic assumption of this policy of
piety was that the ruler who serves as a moral model would be more
effective than one who rules purely by strict law enforcement.
The
right method of governing is not only by legislation and law
enforcement, but also by promoting the moral education of the people.
Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order.
Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects.
Asoka’s
ideals involved promoting policies for the benefit of everyone in
society, treating all his subjects as if they were his children and
protecting religion.
He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing.
He
gave recognition to animal rights in a number of his rock edicts and
accepted state responsibility for the protection of animals.
Animal sacrifice was forbidden by law.
An important aspect of Asoka’s economics of peace was tolerance.
In
one of his rock edicts, Asoka calls for religious freedom and
tolerance, and declares that by respecting someone else’s religion, one
brings credit to one’s own religion.
The idea of religious
tolerance only emerged in the West in 1689 with the publication of John
Locke’s book ‘ A Letter Concerning Toleration ‘.
From a CFSM of
AOA perspective, politics can be summed up by the wheel turner, which
means a political ruler who protects his people and the AOA teachings.
Asoka
was the prototype of this ruler whose political ideas were to inspire a
countless number of other Asian Emperors and rulers.
One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach,
Shotukti drafted a 17 Article Constitution (the first AOA approach Constitution of Japan).
It
was promulgated in 604 AD. Shotuku appeals neither to ’self-evident
truths ‘ (as in the American Constitution ) nor to some divine right of
rulers as the basis of law.
He begins pragmatically by stating
that if society is to work efficiently for the good of all, then people
must restrain factionalism and learn to work together.
A key
feature of this Constitution is the emphasis placed on resolving
differences by appeals to harmony and common good, using the procedure
of consensus.
This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers.
Decision making by consensus is a significant characteristic of Japanese society.
Every effort is made to ensure that minority dissident factions are not allowed to lose face.
The
influence of AOA approach in Japan was such that in 792 AD Emperor
Kammu (781 - 806 AD) despite constant threats from Korea, abolished the
100 year old national army, except for one regiment to guard the region
near Korea.
National security was maintained by sons of local clan leaders somewhat similar to the present day police.
Japan
was effectively without an army until the emergence of the new warrior
class before the Kamakura, Shogunate (1192 - 1333 AD).
Tibet is another example of demilitarisation (in the 17th century).
What
is significant to note here is that long before the ideal of
demilitarisation was espoused in western countries, ancient AOA
countries had already implemented it.
In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a half centuries.
An Economics to save the Earth
The
practice of industrial societies indulging in a policy of take-and-take
from nature is criticized, despite economics being fundamentally about
exchange or give-and-take.
A possible root cause of the western attitude towards nature. This passage declares:
“So
God created man in his own image, in the image created he him, male and
female created he them. And God blessed them, and God said unto them,
“Be fruitful and multiply, and replenish the earth and subdue it, and
have dominion over the fish of the sea, and over the fowl of the air,
and over every living thing that moveth upon the earth”.
Some
have interpreted this passage literally, as one giving divine sanction
to domination of the earth for the benefit of only human beings and
disregarding the interests of both plants and other living creatures of
this world.
In contrast, AOA approach sacred texts are much more
humble and always emphasise the need to live in harmony with nature and
peacefully co-exist with other living creatures, as the ideal and noble
way.
In the AOA approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos.
In
the CFSM of AOA approach Economics that proposes, the earth rather than
human beings will be placed at the center of our worldview.
History of Economics
The
major ideas in the theories of prominent economists such as Adam Smith
(1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883),
John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German
Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 -
1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling
book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the
foundation for the new humanistic school of economics is singled out.
The
concept of `social market economics’ advocated by Ludwig Erhard in his
1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent
for developing the new AOA approach Economics is used. Erhard called for
the need to overcome the inherent tensions between the haves and
have-nots in society, through such governmental policies as the banning
of cartels, using government ‘price valuation’ to ensure fair pricing,
rent control and supporting people with disabilities.
Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration.
Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma).
Though
Schumacher recommended a new approach to economics based on
AOAapproach, that Schumacher’s ultimate solutions were sought in
Christian oriented ethics.
Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA approach countries.
He
further says that given the destruction of the natural environment that
has taken place in the industrial West, the time has come to use a
AOA approach to economics.
Historical Background of CFSM of AOA Economics
The life story of the AOA offers a valuable lesson when focusing on CFSM of AOA approach economics.
The
Prince rejected the material comforts of a royal life, and also
realised the futility of asceticism and denial of natural physical
needs.
‘’AOA walked a fine line between materialism and denial
of the world, and this middle way or moderate standpoint is fundamental
to understanding CFSM of AOA Economics’.
The ordinary public and the merchant class supported CFSM of AOA approach from the very outset.
As
AOA approach moved eastwards over the centuries, to China, Korea and
Japan it absorbed elements of the culture of these countries and became
transformed along the way.
It also managed to transform the
societies and economies of these countries by introducing ethical
concepts into the pursuit of profit.
In Japanese history there
has been substantial AOA approach support of commerce, which had come to
fruition during the Edo period (1603 - 1867).
This period witnessed an explosion of economic activity.
Some
sociologists have found interesting parallels in the connections
between the Protestant work ethic and capitalism, and between the rise
of Japanese Capitalism and the religious thought of the time.
Unrestrained Consumption
The world’s natural resources would be depleted if two factors are not immediately addressed:
1) the ever increasing population growth, and
2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)
In
the Ryoan-ji, the AOATemple of Kyoto, famous for its stone and sand
garden, there is a poem carved on a stone, which says ‘ Know what one
really needs ‘.
This is no simple injunction.
To know what one really needs in life requires great wisdom.
But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption.
This
view i.e. of wanting what is really essential reflects the AOA approach
view of consumption and it is the ideal attitude to be promoted in the
coming century.
Right Livelihood
Right livelihood is one of the components of the Noble Eightfold Path.
Its importance lies in the fact that the work one does for a living influences a person’s thinking.
The AOA has named five types of occupations as unwholesome ways of earning a living.
They are
1) Selling liquor or being connected with the production and sale of liquor
2) Sale of flesh or being connected with the raising and killing of animals
3) Poison (includes drugs)
4) Trading in living beings (includes slavery or for similar purposes)
5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya is the premise for developing the right work ethic for the next century.
In one passage AOA says “One should work like a bee to earn one’s livelihood.
Do not wait for others to help, nor depend on others foolishly.
AOA showed his concern for the material welfare and the spiritual development of his lay disciples.
In
the discourse to young Sigala, the AOA explained the full range of
duties owed by a layman to all those with whom he interacts.
The
AOA also indicated how wealth has to be spent i.e. one portion for
one’s needs, which includes offerings to Order of AOA and charity, two
portions on investment and the fourth portion to be kept for an
emergency.
Japanese entrepreneurs who had incorporated
AOA principles and meditation techniques in their day to day work in an
effort to develop a more humanistic and environmentalist business
ethic.
CFSM of AOA Economic Vision
Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business.
However
the greatest appeal of this highly readable book lies in the elaborate
development of Schumacher’s profound insight that there is another way
of approaching economics, based on the ideas taught in the East 2500
years ago, particularly of the fundamental interconnectedness of people
and nature.
It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation.
This
work also throws a challenge to governments in AOA approach countries
to develop a AOA economic vision as a part of national planning, as we
move towards a new millennium.
ECONOMY OF THE CFSM of AOA ) is to provide all people with a minimum income.
Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.
CFSM
of AOA accept existing political and economic institutions, even while
providing a democratic social ethos revolutionary for its time.
King
Asoka, greatest of all emperors, pursued a highly activist fiscal
policy even though he believed only meditation could help people to
advance in moral living.
CFSM of AOA places great stress on gift giving.
Income Redistribution in the Ideal State
Through
the laws of cause and condition there is a distributive cycle of one’s
current social and economic position is due to one’s good cause and
condition accumulated in the past.
This does not mean
indifference to the poor, for one’s economic status is not only
dependent on the laws of cause and condition, but is also complemented
by the moral virtues of compassion and generosity.
‘ Alms giving
to the poor is regarded as increasing one’s merit The importance of our
active intervention has some important implications for behavior of the
“righteous ruler” as well.
CFSM of AOArulerss are also known for
the financial aid which they provided for the poor; indeed, the ”
Cakkavatti-Sihanada Suttanta” advises rulers to give their gifts to all
who are poor.
Moreover, gifts to the practioners of CFSM of
AOA do not prevent them from providing a refuge for the destitute or
from redistributing such beneficence to the indigent.
Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light.
In
order to favor the spiritual improvement of the population, the State
is justified in taking steps to provide all people with a minimum
income.
Radiation: Virtue as a Positive Externality
CFSM
of AOA theory of radiation sees the economy prospering through the
collective impact of the virtuous actions of individuals.
AOA argue
that since the economy can ultimately prosper only through virtuous
action, ultimately the only hope for prosperity lies in a regeneration
of human kind.
Through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity).
Any appropriate good action inevitably leads to an increase of the material wealth of the community.
