InterCultural

1

Inter-‐cultural
Philosophy:

Growing
Through
the
Myriad
Approaches
to
Oneness

J.K.K.
Herndon

jkkherndon@gmail.com

I.C.P.R.
Seminar

“Being
Human
in
Multi-‐Cultural
Traditions”

Andhra
University,
Dept.
of
Philosophy

29-‐31
March
2016

“The
world
has
become
a
physical
unity
in
our
time,
but
not
a
psychological
unity.

World
unity
can
only
be
founded
on
a
sense
of
world
community,

and
this
sense
can
only
develop
from
interchange

of
the
treasures
of
mind
and
imagination
between
the
peoples,

and
a
true
understanding
of
the
value
of
their
different
cultural
and
artistic
traditions.”1

Sarvepalli
Radhakrishnan

The
Gītā
Dhyānam
offers
a
refreshing
set
of
prayers
consistent
with
the
goals
of
unity
as
outlined

by
our
present
study.
Section
two
of
the
Dhyānam
Ślokās,
for
example,
is
often
chanted
(within
a

scholastic
setting)
in
unison
as
an
invocatory
prayer
(simultaneously,
by
both
the
Guru
and
the
disciples

alike)
in
order
to
help
calm
the
mind
and
alertly
attune
the
intellect
to
properly
receive
the
subtleties

of
the
ensuing
philosophical
dialogue
and
scriptural
study:

“Om.

May
He
protect
us
both.

May
He
cause
us
to
enjoy.

May
we
strive
together.

May
our
study
become
brilliant.

May
we
not
become
disputatious.”

We
would
do
well
to
whisper
the
intention
of
this
brief
prayer
in
our
daily
lives
today
–
not
only
within

the
present
academic
settings,
but
at
the
start
of
each
new
day
within
the
overall
school
of
life.

2

Gorkha-‐Limbuwan
Kingdoms
Treaty
of
1774
C.E.

“We
must
recreate
and
re-‐enact
a
vision
of
the
world

based
on
the
elements
of
reverence,
order,
and
human
dignity,

without
which
no
society
can
be
held
together...

To
do
this,
we
need
a
recovery
of
spiritual
awareness,

a
new
and
transforming
contact
with
the
inner
springs
of
life,
a
sense
of
value”2

Sarvepalli
Radhakrishnan

In
the
relatively
recent
history
of
Bharat,
the
noble
kingdoms
of
Gorkha
and
Limbu
–
scattered

throughout
the
Himalayas
(now
within
the
modern-‐day
Kingdom
of
Nepal)
–
were
at
war
between
the

years
1771-‐1774
C.E.

Largely,
this
ongoing
feud
had
to
do
with
each
kingdom
encroaching
upon
the

territory
and
resources
of
the
other.
As
populations
began
to
mingle
and
cross-‐cultural

misunderstandings
multiplied
at
an
ever-‐alarming
pace,
the
bloody
battles
ensued.

Such
a
narrative
is

commonplace
and
completely
understandable,
given
our
own
multi-‐cultural
clashes
and
confrontations

today…

Eventually,
an
agreement
of
concord
was
struck.

Radhakrishnan
recounts
the
tale
of
the
Limbu
Treaty
of
1774
C.E.
during
which
the
Gorkha

Bhardars
swore
an
oath
to
the
Limbu
ministers,
promising
that
their
Raja
would
never
again
seek
to

confiscate
their
self-‐autonomous
lands
nor
harm
their
people
in
any
way.

What
is
striking
about
this

particular
treaty
is
that
a
profound
object
lesson
was
employed
during
the
oath,
which
is
still

remembered
right
up
to
our
very
own
day.

Two
large
identical
copper
cauldrons,
each
filled
to
the
brim
–

one
with
salt,
the
other
with
water
–
were
brought
before
the
leaders
of
both
contending
parties.

“How
can
we
both
occupy
the
same
land
peacefully?”
they
exclaimed
–
it’s
impossible!

But,
sure
as
the

sun
rose
the
following
morning,
the
entire
volume
of
salt
had
mingled
entirely
with
the
entire
volume
of

water…
filling
only
one
container
harmoniously:

“You,
the
Gorkhas,
are
like
water
…and
we
the
Kirant
Limbu
people,
are
like
salt.

You
Gorkhas
people
want
us
to
melt
in
you,
but
you
will
not
remain
as
before.

When
we
mix
or
amalgamate
with
you,
then
you
Gorkhas
will
be
more
exalted
than
before….

Let
this
be
our
agreement,
decreed
Gorkha’s
King:
I
want
to
have
you
as
the
members
of
my
own
family.”3

3

Salt
&
Water…

Europe
and
the
Steady
Influx
of
Refugees

“Society,
all
civilisation,
has
been
one
persistent
effort
to
live
in
harmony
with
other
beings…

We
go
on
trying
until
the
whole
world
becomes
our
own
family
–
our
kingdom.”4

Sarvepalli
Radhakrishnan

So,
what’s
the
magic
recipe
for
mixing
the
contents
of
two
identical
buckets
–
one
filled

with
water,
and
the
other
filled
with
salt
–
to
comfortably
fit
within
the
volume
of
just
one
single
bucket?

In
His
own
day,
Jesus
often
reminded
his
disciples:
“You
are
the
salt
of
the
earth.”

When
the
Master
spoke

of
His
devotees
as
the
salt
of
the
earth,
He
had
in
mind
that
future
generations
should
not
only
peaceably

merge
and
properly
fit
into
society,
but
that
they
might
also
add
flavor
and
even
strive
to
sweeten
their

respective
communities;
moreover,
they
should
do
so
readily
and
even
eagerly
–
neither
begrudgingly

nor
reluctantly.

Every
householder
in
India
knows
how
a
flavorful,
spicy
mix
of
masala
within
even
the

most
humdrum
standards
of
daily
cuisine
adds
a
noticeable
and
appreciable
taste
and
a
distinctive
flavor.

Likewise,
our
modern-‐day
pockets
of
otherwise
bland
and
homogeneous
populations
are
gradually

feeling
the
mix…
and
the
rub!

The
Current
Worldwide
Migration
of
Refugees:

Globalization
and
the
March
of
Civilization

“It
is
impossible
for
any
nation
to
stand
still
and
stiff
within
its
closed
gates,
while
humanity
is
marching
on.

The
world
is
no
more
a
miscellaneous
collection
of
odd
and
dislocated
spots
where
we
could
live
alone.

It
has
become
a
small
neighborhood
where
we
would
neither
live
alone,
nor
be
left
alone.

We
cannot
return
to
the
walled
cities
of
the
middle
ages.

The
flood
of
modern
ideas
is
pouring
in
on
us
from
every
side,
and
will
take
no
denial.”5

Sarvepalli
Radhakrishnan

Long-‐gone
are
the
parochial
pockets
of
partition
within
our
shrinking
global
village
–

those
isolated,
insular
enclaves
of
xenophobia
we’ve
come
to
crave.
Moreover,
it’s
important
to
realize

that
our
contemporary,
turbulent
period
in
history
is
not
the
first
time
that
Europe
has
faced
an
influx
of

new
immigrants
(and
the
accompanying
new
ideas
which
are,
inevitably,
introduced
simultaneously).

Following
an
extended
era
of
dark
ages,
Italy
gradually
flickered
a
bright
spark
of
hope.
The
Renaissance

in
Europe
was
marked
by
a
striking
cross-‐fertilization
of
ideas
within
and
among
the
various
arts
and

sciences;
the
mingling
cultures
embarked
upon
an
inter-‐cultural
adventure
in
creativity,
due
in
large
part

to
the
mixing
of
disparate
populations.
Commerce,
communication
and
a
rich
exchange
of
ideas…

4

each
experienced
a
renaissance
in
both
scope
and
influence.

A
revived
interest
in
the
classics
was
also

kindled,
as
“the
Greek
spirit
of
intellectual
adventure
and
exploration”
spread
throughout
Europe.

In
their
turn,
humanism,
the
Reformation,
the
establishment
of
universities,
the
discovery
of
the

New
World…
each
sprang
from
the
optimistic
temper
of
the
age.

In
many
respects,
the
European
Renaissance
anticipated
the
Indian
Renaissance
of
the
early

20th
Century.
In
subsequent
eras,
dynamic
elements
such
as
jingoism
and
multi-‐culturalism
would
later

thrust
themselves
upon
the
global
stage
of
ideas.
As
Radhakrishnan
himself
had
correctly
assessed,
“the

cosmopolitanism
of
the
eighteenth
century
and
the
nationalism
of
the
nineteenth
century
are
combined

in
our
ideal
of
a
world-‐commonwealth.”6

May
we
not
shrink
from
this
notion
of
true
internationalism
as

the
march
of
time
quickens
afoot.

As
a
champion
for
Indian
independence,
Radhakrishnan
was
indeed
a

staunch
advocate
of
both
the
neo-‐Advaita
renaissance
and
the
newfound
political
landscape
of
secularism.

India’s
“Secular”
State

“Secularism
does
not
mean
the
neglect
of
religion…

it
is
not
indifference
to
religion,
but
respect
for
all
faiths
–

respect
for
everything
which
a
human
being
holds
sacred.”7

Sarvepalli
Radhakrishnan

Radhakrishnan’s
universal
vision
played
a
significant
role
in
steering
his
own
burgeoning
Indian

Republic
in
the
direction
of
becoming
truly
secular.
At
the
time,
many
observers
on
the
international

scene
found
it
to
be
quite
paradoxical,
indeed,
that
that
the
most
notably
spiritual,
mystical,
and
religious

land
in
history,
would
wholeheartedly
endorse
the
creation
of
a
staunchly
secular
state.
Surprising!

And
yet,
perhaps
counter-‐intuitively,
we
can
nowadays
recognize
how
the
distinguishing
hallmarks
of
the

young
nation’s
equal
respect
for
all
faiths
and
extravagant
hospitality
have
stood
as
the
signature

characteristics
of
the
subcontinent
for
millennia.
In
his
typical
style
of
reinterpreting
language
afresh,

Radhakrishnan
defines
secularism
as
“hospitality
to
every
kind
of
faith.”8

India’s
daring
preference
for
developing
along
the
lines
of
a
secular
state
–
instead
of
a
staunchly

Hindu
state,
which
at
the
time
constituted
a
clear
majority
–
underscored
her
unflinching
courage
and

commitment
to
demonstrating
respect,
tolerance
and
good
will
towards
her
fellow
citizens
from
amongst

a
wide
variety
of
living
faiths
and
practices.
Secularism,
in
this
respect,
did
not
intend
to
demonstrate
a

disregard
for
the
importance
of
religion,
but
rather,
it
underscored
religion’s
supreme
importance
in
the

5

life
of
the
nation.

In
this
line
of
reasoning,
argues
Radhakrishnan,
“Secularism…
does
not
mean
irreligion

or
atheism
or
even
stress
on
material
comforts…
it
lays
stress
on
the
universality
of
spiritual
values.”9

In
light
of
this
observation,
we
can
appreciate
how
India
has
continued
to
extend
its
heritage
and

hospitality
to
accommodate
both
salt
and
water…
even
up
to
modern
times.

Jai
Hind!

Globalization:
Scientific
&
Technological
Factors

“Distances
have
so
shrunk
in
the
modern
world
that
not
only
people
but
ideas
travel
fast.

The
great
religions
of
the
world
are
interconnected.”10

Sarvepalli
Radhakrishnan

Technology
is
Shrinking
Our
World
Down
to
a
Single
Global
Village.

“Today,
the
world
has
become

a
much
smaller
place,”
notes
Radhakrishnan,
“thanks
to
the
adventures
and
miracles
of
science.”11

In
today’s
environment,
we
have
inherited
a
world
of
increased
global
connectivity
and
worldwide

institutions
in
all
spheres
of
influence.

Inter-‐cultural
contact
between
previously
separate
and
even

isolated
communities
and
civilizations
is
now
an
everyday
experience.
A
century
ago,
these
modern

luxuries
and
conveniences
were
only
in
their
embryonic
stages
when
Radhakrishnan
began
to
write.

In
many
respects,
prophesied
this
bold
upstart
thinker,
“The
world
is
becoming
increasingly

interconnected,
and
cultures
and
civilizations
are
mingling…
Our
task
is
not
to
displace
one
way
of
life
by

another,
but
to
share
the
treasures
of
which
each
is
the
guardian.”12

What
a
Tangled
Web
We
Weave!

“Science
has
produced
the
necessary
means
for
easy
transport
of

men
and
communication
of
thought.

Intellectually,
the
world
is
bound
together
in
a
web
of
common

ideas
and
reciprocal
knowledge.”13

Sound
familiar?
The
ancient
Biblical
prophet
Daniel
predicted
more

than
two-‐and-‐a-‐half
millennia
ago
that
knowledge
would
increase
exponentially
(information-‐doubling),

and
that
individuals
would
travel
to
and
fro
across
the
earth
(inter-‐continental
air
travel)
in
relative
ease

and
comfort.14
These
two
features
are
inseparably
linked.
This
hitherto
unimaginable
prediction

successfully
came
to
pass
around
the
turn
of
the
twentieth-‐century,
just
at
the
time
the
young

Radhakrishnan
was
entering
the
prime
of
his
life.

The
Silk
Road,
the
Roman
roads,
bridges
and
railways

…
connect
not
only
people,
but
also
ideas,
as
we
have
come
to
appreciate
from
history.

Radhakrishnan

was
writing
about
globalization
as
early
as
the
mid-‐twentieth-‐century;
in
this
respect,
his
bold
and
even

upstart
ideas
appeared
to
be
quite
prophetic,
indeed!

6

Additionally,
though
it
is
quite
apparent
within
today’s
post-‐modern
philosophical
environment,

it
is
interesting
to
point
out
that
Radhakrishnan’s
notion
of
a
“web
of
common
ideas
and
reciprocal

knowledge”15
was
actually
well-‐ahead
of
his
time!

He
clearly
understood
the
post-‐modern
philosophical

mindset
of
inter-‐subjectivity
and
the
tangled
web
of
ideas
that
comprise
our
culture
and
ultimately
shape

our
civilization.

Not
only
economically
and
politically,
Radhakrishnan
reports
that
our
world
community

is
inter-‐connected
spiritually
as
well.
Scientifically,
globalization
had
enabled
the
intentional

development
of
a
worldwide
commonwealth
of
spirituality
and
the
formation
of
a
free
fellowship
of

world
religions.

Ready
of
not!

Like
it
or
not!

Radhakrishnan
was
often
referred
to
as
the
jet-‐set
guru:

“The
world
has
become
one,
whether
you
like
it
or
not,”
he
quips,
“East
and
West
have
come
together,

and
they
can
never
part
again.”16
In
hindsight,
it
is
becoming
clear
how
the
advent
of
trans-‐oceanic

air
travel
logistically
enabled
Radhakrishnan
to
be
a
true
inter-‐continental
bridge-‐builder.

Such
a
possibility
was
unimaginable
just
a
generation
earlier.
Thanks
to
technology,
Radhakrishnan

quite
literally
served
as
a
bridge
of
understanding
between
a
number
of
great
cultures.
As
he
himself

observed,
“…the
interpenetration
of
peoples
and
cultures
is
not
an
Utopian
ideal,
but
a
practical
reality.”17

Nowadays,
we
take
for
granted
the
relative
ease
and
convenience
of
global
air
travel.

However,
we
must
remember
that
Radhakrishnan’s
peak
of
academic
prowess
conveniently
(or

cosmically)
coincided
with
the
advent
of
air
travel.

In
fact,
he
held
two
chairs
(in
two

different
continents)
simultaneously
in
both
Kolkata
and
Oxford.

This
is
an
amazing
feat
in
itself,

even
by
today’s
standards.

Surely,
he
must
have
been
among
the
very
first
professors
in
history
to

simultaneously
hold
multiple
chairs
of
philosophy
at
top
universities
spanning
two
completely
different

continents!

Clearly,
this
global-‐minded
visionary
was
quite
at
home
in
his
native
India
and
abroad.

Spiritual
Solidarity…
“I
Belong
to
You!”

“The
world
is
my
family.”

Mahā
Upaniṣad

Recently,
while
attending
a
weeklong
course
in
meditation,
the
guru
sensed
that
our
group
might

not
yet
have
established
the
desired
level
of
unity
that
he
had
hoped
for
us.

As
a
result,
our
spiritual

progress
in
the
course,
even
at
that
early
stage,
was
at
a
perceptible
standstill.

And
so
the
instructor

7

paused
his
formal
instruction,
in
order
that
we
might
have
the
opportunity
to
become
better
acquainted

with
our
fellow
participants.

Of
course,
there
was
a
noticeable
uneasiness
among
our
crowd,
as
each
of

us
was
awkwardly
expecting
to
exchange
a
customary
handshake
and
an
obligatory
“nice
to
meet
you.”

Instead,
to
our
pleasant
surprise,
our
mentor
encouraged
us
to
greet
one
another
with
the
endearing

words
“I
belong
to
you!”

Needless
to
say,
after
about
our
third
or
fourth
such
greeting,
the
import
of
this

startling
philosophical
fact
began
to
dawn
upon
each
of
us
with
full
force.

Embarrassing
as
it
might
be
to
admit,
this
simple
yet
powerful
truth
of
spiritual
solidarity
was
the

single
most
valuable
lesson
the
present
researcher
had
learned
all
week!

And
the
practical
application
of

this
philosophical
insight
is
clear.

Many
well-‐intended
religious
individuals
in
today’s
world
are,
in
fact,

on-‐course
for
spiritual
advancement.

Each
of
us,
from
among
a
myriad
of
different
religious

backgrounds,
deeply
desire
to
grow
in
spirit,
and
are
making
gallant
efforts
in
the
right
direction.

Each
in
his
or
her
own
little
world
–
independently
seeking
to
advance
–
would
perhaps
prefer
not
to
be

bothered
with
the
mundane
niceties
of
becoming
better
acquainted
with
our
fellow
pilgrims.

After
all,

for
a
majority
of
practitioners,
it’s
much
more
comfortable
to
simply
remain
an
anonymous
wallflower
in

the
course
of
life…
that
is,
until
we
realize
that
our
own
spiritual
development
and
further
progress

depends
upon
such
interaction.
Spiritual
solidarity
is
a
gradual
process
of
mutual
acquaintance
–

one
individual
with
another,
one
faith
with
another
–
which
in
turn
leads
to
greater
familiarity,

respect,
understanding,
appreciation
and
cooperation.
Though
inherently
a
selfless
act,
we
quickly

discover
that
pursuing
spiritual
solidarity
can
be
intensely
self-‐serving…
and
world-‐serving!

In
the
rewarding
pursuit
of
nurturing
spiritual
solidarity,
each
precious
person
deserves
a
place
in
the

winning
circle!

“In
the
world
today,”
echoes
Radhakrishnan,
“we
have
pledged
ourselves
to
international

cooperation
and
peace.
There
is
no
isolation
any
more
–
geographical,
political,
economic
or
cultural.

The
spirit
of
cooperativeness
is
to
be
carried
beyond
the
nation,
to
the
community
of
nations.”18

In
today’s
globalized
environment,
bona
fide
spiritual
solidarity
must
become
a
living
reality
–

otherwise,
all
prospects
for
our
own
spiritual
progress
will
remain
stunted
and
stagnant.

Whether
it
be

air
travel,
the
internet,
an
increasingly
entangled
economic
infrastructure,
or
today’s

pluralistic
educational
and
work
environment,
it
seems
we
are
increasingly
being
forced
to
get
to
know

each
other.

So,
let’s
get
on
with
the
introductions
and
become
better
acquainted…
after
all,
“You
belong

to
me!”

As
Radhakrishnan
has
repeatedly
reminded
his
readers,
“Every
creed
is
an
adventure
of
faith,
an

approach
to
experience.”19

8

Philosophers…
Without
Borders

“The
love
of
one’s
country
is
a
splendid
thing.

But
why
should
love
stop
at
the
border?”

Pablo
Casals

“I
love
my
country
too
much
to
be
a
nationalist.”

Albert
Camus

Regardless
of
our
country
of
origin
or
personal
religious
affiliation,
we
are
beginning
to
realize

that
there
exists
an
inherent
spirituality
within
each
individual.
Recognition
of
this
universal

unity
of
spirit
has
the
capacity
to
raise
the
human
family
to
new
levels
of
harmony,
dignity,
and
mutual-‐
respect.

A
famous
Sufi
teaching
confirms
that
“the
soul
of
Oneness
is
the
soul
of
man
–
the
soul
of

all-‐inclusive
sympathy,
of
unity
and
of
non-‐separateness.”

A
Native
American
saying
of
the
mighty
Sioux

nation
maintains
“…there
can
never
be
peace
between
nations
until
it
is
first
known
that
true
peace
is

within
the
souls
of
men.”
The
Buddha
himself
taught:
“Blessed
is
the
teaching
of
truth;
blessed
is
the

harmony
of
the
community;
blessed
is
the
union
of
those
who
live
in
peace.”

The
Judeo-‐Christian

tradition
echoes:
“Behold,
how
good
and
pleasant
it
is
when
brothers
dwell
together
in
unity.”20

Embracing
Unity
in
Diversity…

(or,
the
Other
Way
‘round?)

“Nothing
human
is
alien
to
us.
We
are
no
more
members
of
this
or
that
particular
group,

but
belong
to
humanity
as
a
whole.
We
have
the
primary
patriotism,
which
is
the
love
of
humanity.”21

Sarvepalli
Radhakrishnan

Unity
in
diversity
…
has
become
a
common
and
oft-‐repeated
battle
cry
within
inter-‐religious
and

cross-‐cultural
circles.

Whilst
the
sentiment
is
indeed
quite
noble
and
well-‐meaning,
we
unfortunately

appear
to
have
placed
the
cart
before
the
horse,
philosophically-‐speaking.

Logically,
according
to

Radhakrishnan’s
Advaita
gospel,
the
underlying
ground
of
Reality
is
Oneness,
rather
than
multiplicity.

In
this
light,
perhaps
the
best
slogan
might
well
be:
celebrating
Diversity
in
Unity.

9

Concentric
Circles
of
Identity
–
History
of
Philosophy
and
the
Individual
Self:

As
existentialism

was
quite
en
vogue
within
philosophical
circles
throughout
the
formative
years
of
Radhakrishnan’s

career,
questions
of
identity
–
exploring
an
expanding
sense
of
self
and
investigating
The
Concept
of
Man
-‐

echoed
throughout
much
of
Radhakrishnan’s
writings.
“India
happens
to
be
the
laboratory
where

different
cultures,
different
religions,
different
races,
have
met
together,”
observes
Radhakrishnan,

“…
if
we
are
able
to
succeed
in
the
task
of
integrating
them
all,
the
world
platform…
may
be
able
to

succeed
in
the
endeavor
of
building
up
a
world
community,
while
preserving
variety.”22
As
our
concentric

circles
of
identification
expand
to
transcend
and
encompass
a
wider
evolution
of
consciousness

(à
la
Confucius),
our
collective
history
of
philosophy
may
yet
inevitably
blossom
into
a
more
inclusive
and

expanded
sense
of
the
Individual
Self.

Progressive
Growth
in
One’s
Consciousness…

Gross-‐Ego

Waking-‐State

Exclusivism

Annihilation
/
Domination

Radical
Fundamentalism

…
Extreme
Absolutism

Subtle

Dream-‐State

Inclusivism

Assimilation
/
Accommodation

Charitable
Inclusion

…
Extravagant
Hospitality

Causal

Formless
Sleep
Pluralism

Integration
/
Synthesis

Noble
Toleration

…
Enduring
Acceptance

Non-‐dual

Oneness
(turīya)
Integrality

Oneness
/
Unification

Sublime
Transcendence

…
Exceptional
Harmony

Unity
in
a
society
does
not
come
from
conformity;
true
unity
can
only
come
from
granting
equality

and
validity
to
the
infinite
diversity
of
all
individuals.
The
universe
is
infinitely
diverse;
every
being
has

their
own
way
of
exploring
the
idea
of
infinite
creation,
and
all
these
ways
are
each
equally
valuable.

When
a
society
encourages
the
unique
expression
of
each
individual
–
this
is
when
the
society
is

strongest
and
most
unified.

When
you
grant
equality
and
validity
to
everyone,
you
are
granting
equality

and
validity
to
all
aspects
of
Creation,
and
as
a
reflective
result
of
this,
the
entire
Creation
supports
you
in

everything
you
do
as
well!

10

Trend:
Direct
Experience
Trumps
Dogma…

“Ideals,
faith,
morality,
and
cultivating
things
of
the
spirit…

These
balance
and
give
meaning
to
both
individuals
and
societies.

When
spiritual
beliefs
are
eroded
away,
cultural
decline
is
inevitable.”23

Sarvepalli
Radhakrishnan

Right
from
the
very
beginning
of
the
twentieth-‐century,
Radhakrishnan
observes,
we
are
noticing

a
global
shift
towards
mysticism
and
experience
(higher
intuition),
and
away
from
doctrinal
creeds
and

dogma
(intellectualism).

For
better
or
worse,
this
most
certainly
appears
to
be
the
general
trend.

Radhakrishnan
would,
in
fact,
argue
in
favor
of
such
a
development.
Whilst
intellectualism
tends
to

separate
and
compartmentalize,
higher
intuition
demonstrates
a
more
comprehensive
and
synthetic

spirit.

“The
half-‐religious
and
the
irreligious
fight
about
dogmas,”
says
Radhakrishnan,
“and
not
the
truly

religious…
the
more
religious
we
grow,
the
more
tolerant
of
diversity
we
become.”24

Global
Civilization:
A
Shrinking
World

“Today,
the
world
has
become
a
much
smaller
place,

thanks
to
the
adventures
and
miracles
of
science.

Foreign
nations
have
become
out
next-‐door
neighbors.

Mingling
of
populations
is
bringing
about
an
interchange
of
thought.

We
are
slowly
realizing
that
the
world
is
a
single
co-‐operative
group.”25

Sarvepalli
Radhakrishnan

Our
Planet
has
Become
One
Global
Commonwealth
with
a
Single
Citizenship.

Former
Secretary-‐
General
of
the
United
Nations
Dr.
Kofi
Annan
once
remarked:
“…arguing
against
globalization
is
like

arguing
against
the
law
of
gravity.”
In
his
own
Search
for
Truth,
Radhakrishnan
likewise
anticipated

this
notion:

“The
world
has
become
one,
whether
you
like
it
or
not;
East
and
West
have
come
together,

and
they
can
never
part
again.”26

11

Like
it
or
not!

It’s
amazing
to
see
how
many
protesters
come
out
for
global
summit
meetings,

in
which
a
growingly
inter-‐connected
fellowship
of
nations
come
together
to
discuss
matters
of

economics,
politics
and
the
like.
The
question
naturally
arises
as
to
whether
there
would
be
such

adamant
protests
and
uproar
over
matters
of
inter-‐spiritual
harmony
and
inter-‐faith
cooperation?

“As
men
approach
Me,”
declares
the
holy
Lord,
“so
do
I
accept
them;
[individuals]
on
all
sides
follow

My
path…”27
Apparently,
the
holy
Lord
appreciates
a
healthy
inter-‐mingling
of
ideals
and
approaches.

In
an
equally
ancient
era,
the
Captain
of
the
Lord’s
hosts
had
an
encounter
with
Joshua
on
the
eve

of
the
battle
of
Jericho.
Joshua,
the
commander
of
the
children
of
Israel,
who
was
about
to
lay
siege
upon
a

significant
and
well-‐fortified
foe,
was
eager
to
interact
and
inquire
of
this
other-‐worldly
figure.

Laying
down
his
sword
and
bowing
low
to
the
ground,
General
Joshua’s
immediate
question
to
the
pre-‐
incarnate
Christ
was:
“Whose
side
are
you
on?

Are
You
with
us,
or
are
You
with
our
enemies?”

After

an
extended
pause,
no
doubt,
the
clarion
answer
resounded
from
the
lips
of
the
holy
Lord:
“Neither!”

Culture
is
such
in
nature
that
it
seeks
to
naturally
spread
and
expand,
much
as
we
have
discovered

examining
closely
the
etymology
behind
the
root
for
Brahman,
which
likewise
implies
exponential

growth
and
expansion.

In
all
actuality,
however,
Brahman
is
always
exactly
the
same
size
–
infinite!

After

all,
it
is
simply
our
own
view
of
Brahman
that
is
ever-‐expanding;
the
Absolute
is
always
more
than
we
can

imagine,
and
ever
beyond
our
greatest
thoughts.

The
Holy
Bible
echoes
this
important
point
when
St.

Paul
indicates
that
“Eye
has
not
seen,
ear
has
not
heard,
nor
has
in
entered
into
the
mind
of
men….”

Likewise,
the
prayer
of
Jabez,
in
which
the
child
of
God
implores
“enlarge
my
territory,”
is
not
speaking

strictly
about
additional
acreage,
real
estate
or
increased
land
acquisition;
rather,
he
in
interested
in

developing
a
wider
worldview
and
an
expanded
sphere
of
identity
and
influence.

Within
our
shrinking
world,
our
global
village
is
quickly
becoming
interconnected
in
all
ways;

in
such
a
world
of
increased
global
connectivity
and
worldwide
institutions,
inter-‐cultural
contact

between
previously
separate
and
even
isolated
communities
and
civilizations
is
on
the
rise.

So,
when

confronted
with
new
individuals
and
new
ideas,
what
should
be
our
response?

12

Spectrum
of
Response:

Facing
New
and
Challenging
Ideas

“Above
all,
one
must
learn
to
be
loyal
to
the
spirit
of
loyalty
in
other
people…

world-‐loyalty
is
the
essence
of
religion.

It
is
the
deepest
truth
and
the
widest
charity…

Religious
life
becomes
a
co-‐operative
enterprise,

Binding
together
different
traditions
and
perspectives,

to
the
end
of
attaining
a
clearer
vision
of
the
perfect
Reality.”28

Sarvepalli
Radhakrishnan

New
and
challenging
ideas
present
opportunities
to
grow
and
expand.

After
all,
“consideration
for

others
is
a
quality
of
a
cultivated
mind…
the
product
of
the
good
breeding
of
the
mind.”29

Speaking
of
his

native
homeland,
President
Radhakrishnan
reminds
his
readers
that
India
“…has
been
a
country
where

all
religions
are
welcomed,
not
merely
tolerated,
and
they
are
appreciated
by
the
practitioners
of
other

religions.”30

And
yet,
there
is
always
a
wide
spectrum
of
response.

The
gamut
of
one’s
responses
to

different
races,
cultures
and
creeds
range
from
extermination
(genocide),
to
subordination
(imperialism),

to
identification
(acceptance)
and
eventually
harmonization
(unification).31

In
this
respect,
integration
is

both
the
goal
and
the
means
for
progress
and
development
–
both
individually
and
collectively.

In
his
own
day,
Radhakrishnan
was
a
notable
exponent
of
Indian
culture.

He
was
well
known
on

an
international
scale,
and
as
his
name
and
fame
rose,
so
too
did
that
of
his
burgeoning
nation’s
culture.

As
an
ambassador,
Sarvepalli
represented
more
than
simply
his
country’s
political
interests;

in
his
life,
he
nobly
and
faithfully
represented
his
country’s
outstanding
ideals.

For
him,

new
ideas
from
around
the
globe
represented
a
compliment
rather
than
a
challenge
to
one’s
faith.

Radhakrishnan
frequently
recalled
how
he
has
visited
and
even
spoken
at
a
number
of
various
holy
sites

throughout
the
world
“…without
any
compromise
of
my
intellectual
conscience,
or
injury
to
my
spiritual

convictions.”32

We
would
do
well
to
follow
in
his
footsteps.

What
is
one’s
response
to
new
ideas?

Do
new
ideas
present
a
threat
and
challenge,
or
an

opportunity?

It
is
seen
to
be
a
competition,
or
a
compliment?

It
might
just
be
an
opportunity
to

deepen/broaden
our
own
religious
understanding.
In
this
respect,
one
should
demonstrate
tolerance,

respect
and
even
come
to
value
and
appreciate
other
faiths
and
cultures.

In
ancient
times
within
India,

when
different
cultures
moved
into
the
neighborhood,
the
indigenous
tradition
was
usually
augmented

and
expanded,
not
challenged,
threatened
or
exterminated.
It
assimilated
the
best
of
the
newcomers’

tradition.

As
noted
earlier,
the
spirit
of
generous
hospitality
and
extravagant
cordiality
were
the
order
of

the
day.

The
outsiders
were
neither
tolerated
begrudgingly,
nor
accepted
half-‐heartedly,
but
celebrated

and
even
enthusiastically
welcomed.

13

Expanding
Through
the

Various
Approaches
to
Oneness…

“Let
us
have
concord
with
our
own
people,

and
concord
with
people
who
are
strangers
to
us…

create
between
us
and
the
strangers
a
unity
of
hearts.

May
we
unite
in
our
minds,
unite
in
our
purposes,

And
not
fight
against
the
divine
spirit
within
us…”

Atharva
Veda
7.52.1,2

Within
Radhakrishnan’s
vision
of
concordant
evolution,
the
comparative
method
in
philosophical

endeavours
serves
to
heighten
our
consciousness,
rather
than
demonstrate
superiority.

In
fact,
it
may
be

surprising
to
some
to
see
how
the
myriad
ways
of
oneness
actually
represent
progressive
stages
of
one’s

development
and
maturation
in
consciousness:
beginning
from
an
orientation
of
exclusivity,

one
develops
through
inclusivity
towards
a
perspective
of
pluralism,
which
invariably
blossoms
into
full-‐
blown
integration.33

Concord
is
Meritorious!

As
Radhakrishnan’s
comparative
approach
highlights,
this
fourfold
model

(exclusivity
–
inclusivity
–
pluralism
-‐
integration)
actually
represent
progressive,
stair-‐step
stages
of

successive
development
within
one’s
own
overall
consciousness.

Growing
Through
the
Myriad
Approaches
to
Oneness

Inter-‐Cultural
Reactions
with
Regard
to
Identity
and
New
Ideas

1-‐C-‐3
Annihilation
Extermination
Death
to
the
enemy
-‐
I
will
eliminate
you
!

1-‐C-‐3
Domination
Subjection
I
will
establish
supremacy
over
you
by
force
!

1-‐D-‐1
Assimilation
Absorption
I
will
subsume
you
by
incorporation
!

1-‐D-‐2
Accommodation
Toleration
I
am
obliged
to
endure
you
and
be
hospitable…

3-‐D-‐2
Integration
Consolidation
Salad
Bowl
–
elements
remain
identifiable

3-‐C-‐5
Synthesis
Amalgamation
Soup
Bowl

–
elements
are
combined
&
blended

4-‐C-‐5
Polarization
Paradoxa
You
and
I
are
two
sides
of
the
same
coin
…

4-‐C-‐2
Harmonization
Unification
There
is
no
me
and
you
-‐
we're
one
(non-‐duality)

14

World
Philosophy:
A
Way
of
Life

“The
world,
which
has
found
itself
as
a
single
body,
is
feeling
for
its
soul.

May
we
not
prepare
for
the
truth
of
the
world’s
yet
unborn
soul
by
a
free
interchange
of
ideas,

and
the
development
of
a
philosophy
which
will
combine

the
best
of
European
humanism
and
Asiatic
religion
–

a
philosophy
profounder
and
more
living
than
either…

the
development
of
a
world
perspective
in
philosophy.”34

Sarvepalli
Radhakrishnan

Whole-‐person
Philosophy
Combines
the
Best
of
the
East
…and
the
Rest.

In
the
mathematics
of

world
philosophy
and
the
comparative
approach,
we
soon
discover
that
one
plus
one
always
equals
more

than
two!

One
beautiful
aspect
of
the
Rabbinic
methodology
of
midrashim
is
to
juxtapose
two
disparate

scriptural
texts,
and
then
observe
what
additional
spiritual
truths
emerge,
which
were
hitherto
unseen

without
their
close
comparison.

The
same
can
be
seen
in
human
relationships,
wherein
two
individuals

who
are
truly
unified
exert
much
more
influence
than
two
independent
singles.
For
Radhakrishnan,

considering
the
best
from
among
both
the
East
and
the
West
generates
a
philosophical
platform
that
is

“profounder
and
more
living”
than
the
two
separate
cultures
of
thought
by
themselves.

Integration
connotes
more
of
a
corporate
or
communal
Way
to
Perfection;
in
Radhakrishnan’s

system,
this
ultimate
state
of
unification
is
our
collective,
utopian
goal
of
realizing
the
Kingdom
of
Heaven

on
earth.

Religion
in
a
Changing
World
illustrates
this
dignified
ideal
in
a
most
practical
and

straightforward
manner.

Such
a
broadening
realization
of
Oneness
ultimately
answers
the
ancient

quandary
“Where
do
we
go
from
here?“

As
the
various
Applied
Fields
of
philosophy
suggest,
wisdom
in
action
is
indeed
the
crowning

pinnacle
of
the
philosophical
pursuit.

The
wide
arc
of
Radhakrishnan’s
entire
life
-‐
from
researcher,
to

diplomat,
to
President
of
the
new
Republic
of
India
-‐
aptly
demonstrates
this
noble
embodiment
of

wisdom
and
the
overall
philosophical
endeavour.

Our
oneness
with
the
whole
universe
is
the
primary
fact
of
our
latent,
divine
secret
within;

according
to
Radhakrishnan,
the
all-‐pervasive
Spirit
permeates
all
true
and
living
religious
forms

globally.

Accordingly,
the
Religion
of
the
Spirit
is
a
dynamic
fellowship
of
complementary,
not
competing

faiths;
a
tapestry
or
patchwork
quilt
of
all
varieties
of
beautifully
interwoven
traditions;
not
a
syncretism,

but
a
solidarity
of
equals;
not
the
forging
of
an
entirely
new
faith,
but
a
fellowship
of
diverse
creeds.

In

today’s
world,
Radhakrishnan’s
idealistic
dream
constitutes
a
genuine
experience
of
startling
unity

amidst
stark
diversity.

15

Our
collective,
universal
consciousness
is
permeated
by
underlying
assumptions,
beliefs,
and

structures
of
thought.
Carl
Jung
delves
into
our
collective
unconscious,
and
Joseph
Campbell
tells
of

myths
and
archetypes
that
permeate
the
perennial
within
our
collective
memory.

Radhakrishnan,

moreover,
tells
of
the
underlying
unity
of
the
religion
of
the
spirit
–
in
essence,
the
Religion
behind
all

religions;
this
he
believes
undergirds
the
religious
fabric
of
our
entire
civilization.

Within
the
comparative
approach,
we
must
inquire
what
is
the
relationship
of
the
religions,
one
to

another,
especially
in
the
context
of
competing
truth
claims?

Ultimately,
syncretism
is
not
the
goal;

a
one-‐world
religion
is
not
what
is
intended.

Instead,
a
living
and
vital
fellowship
of
faiths
–
a
dynamic

solidarity
of
complementary
cultures
–
is
precisely
what
Radhakrishnan
envisions
within
his

philosophical
framework.

What,
indeed,
is
the
purpose
of
inter-‐religious
dialogue
within
the
context
of
the
relative
pluralism

we
see
all
around?

And,
can
we
find
some
semblance
of
unity
amidst
such
stark
diversity?

Radhakrishnan
reminds
us
that
mutual
understanding,
resonance
and
enrichment
are
the
mutual
goals

within
the
comparative
methodology.

We
must
strive
to
understand
a
faith
tradition
so
thoroughly
and

completely,
and
faithfully
articulate
it
as
well
as
any
member
of
that
specific
tradition.

Only
then
can
one

begin
to
understand
another
faith
group
in
the
most
objective
and
fair-‐minded
manner
possible.

Reexamining
and
rereading
of
one’s
own
religious
texts
by
carefully
considering
the
tradition
of

another
is
a
valuable
enterprise.
Even
the
most
finely-‐honed
theological
systems
represent,
at
best,
our

closest
approximations
to
Absolute
Truth.

As
such,
we
require
the
revitalizing
rub
of
our
fellow
pilgrims

to
cheer
us
on
to
grander
vistas
that
await
our
discovery
beyond
the
horizon.

Certain
religious
accents

within
a
certain
religious
tradition
–
in
terms
of
specific
doctrines,
creeds,
or
rites
–
can
be
understood
as

meaningful
points
of
emphasis
that
have
been
cherished
historically
by
a
vast
multitude
of
individuals.

From
the
individual
or
micro
level,
we
would
do
well
to
briefly
take
a
glimpse
at
the
macro
level,

or
big
picture,
within
the
comparative
approach.

As
a
tradition,
Christianity
itself,
as
we
have
it
today,

has
undergone
a
seasoning
and
reshaping
in
its
central
core
identification,
as
a
result
of
interaction
and

dialogue
with
neighboring
cultures
and
philosophical
influences;
she
has
been
seasoned
by
a
strange

admixture
of
Greek
Hellenism,
Neo-‐Platonism,
Gnosticism,
and
other
elements
considered
foreign
to
her

originally
Semitic
underpinnings.

For
better
or
worse,
the
tradition
we
experience
today
is
itself
a
result

of
inter-‐religious
dialogue
at
the
macro
level.

16

Radhakrishnan
reminds
us
that
reimagining
our
own
traditions
and
teachings
from
another

vantage
point
helps
us
to
better
conceptualize
and
even
reframe
our
own
precious
truths
in
a
new
light.

Comparative
religion,
if
properly
approached,
can’t
help
but
produce
a
more
vibrant
strain
of
thought,

through
a
reflective
re-‐reading
of
our
tradition
in
light
of
the
emphases
of
other
world
religions
and

ideologies.

No
one
group
can
claim
to
have
exhausted
the
full
meaning
of
a
point
of
theological
truth;
we

can
certainly
stand
to
benefit
from
each
other
in
this
cross-‐fertilization
of
ideas
known
as
the

comparative
approach.

Implications
for

Inter-‐religious
Dialogue
and
Comparative
Religion

“Mutual
understanding
is
not
possible
without
mutual
respect
and
sympathy
born
of
it…

No
cultural
or
religious
imperialist,
who
has
the
settled
conviction
that
he
alone
has
all
the
light

and
others
are
groping
in
darkness,
can
be
a
safe
guide
in
comparative
studies.”35

Sarvepalli
Radhakrishnan

The
realms
of
inter-‐religious
dialogue
and
comparative
religion
are
to
be
found
among
the

hinterland
between
mere
tolerance
and
full
acceptance.
Tolerance,
though
a
definite
milestone
to
be

applauded
in
today’s
global
community,
will
simply
not
suffice
in
the
long
run.

As
the
world
becomes
a

smaller
place
in
today’s
global,
information
society,
there
exists
the
greater
likelihood
of
stepping
on
each

other’s
toes,
philosophically-‐speaking;
misunderstanding
among
the
world
religions
has
dire

consequences
–
we’ve
seen
this
historically,
and
we’re
seeing
it
today
as
well.

Yet,
a
shrinking,

information-‐rich
world
also
holds
the
potential
for
the
golden
possibility
of
mutual
understanding.

As
people
travel
more
widely,
and
interact
within
various
cultures
and
inter-‐religious

environments,
greater
thoughtfulness
and
consideration
will
inevitably
prevail.

This
is
the
ideal

laboratory
in
which
to
lift
the
veil
of
ignorance,
and
move
from
tolerance
to
understanding.

Within
this

realm
of
Understanding,
the
goal
of
both
inter-‐religious
dialogue
and
comparative
religion
is
to
discover

common
ground
(celebrate
parallels)
and
identify
differences
(appreciate
distinctions).

There
is
simply

no
room
for
intolerance
or
persecution
in
our
fragile
world
today.

To
be
equally
as
certain,
the

expectation
of
full
acceptance
is
a
pipedream
at
best,
and
championship
of
one’s
religious
philosophies

(forced
conversion)
can
nearly
bring
us
full-‐circle
to
the
ugliness
of
persecution
and
intolerance
we’re

striving
to
avoid;
these
should
never
be
the
goal
of
the
philosopher
–
the
seeker
of
truth.
Ultimately,
the

17

approach
of
debate
and
dialectic
speak
to
acceptance
and
championing.

Dialogue,
philosophically,
seeks

nothing
more
than
greater
understanding.

This
is
the
goal
of
inter-‐religious
dialogue
and
comparative

religion,
and
this
is
the
goal
of
my
research.

One
of
the
founding
Church
Fathers
within
the
Christian
tradition
once
asked:
“What
has
Athens
to

do
with
Jerusalem?”

In
this
line
of
questioning,
this
astute
second-‐century
C.E.
thinker
was
inquiring
as

to
why
we
should
consider
other
schools
of
thought,
once
we’re
satisfied
that
we
have
established
the

truthfulness
of
our
own
tradition.

In
many
ways,
this
two-‐millennia-‐old
question
is
equally
as
viable

today.

The
fact
is,
as
we
survey
the
spiritual
landscape,
our
natural
curiosity
is
aroused.

To
be
certain,

we
can
surely
understand
and
appreciate
our
own
traditions
better
when
we
properly
consider
a

thoughtful
examination
of
other
cultures
and
worldviews.

Deeper
insight
into
one’s
own
tradition

naturally
springs
from
profitable
communication
and
mutual
understanding
among
the
traditions
of

others.

The
Philosophy
of
Spirit,
otherwise
known
as
the
World
Philosophy,
speaks
to
the
universal

experience
of
spirituality
to
be
found
among
all
world
religions.

One
may
question
as
to
whether

Radhakrishnan
was
true
to
his
own
Hindu
tradition
in
reaching
out
to
the
West,
or
whether
he

capitulated
too
much.

One
may
even
question
as
to
whether
this
approach
is
ultimately
effective.

But

one
thing
is
certain:
His
overall
approach
bears
the
mark
of
nobility
and
excellence,
and
his
life
most

certainly
spoke
volumes
as
to
both
his
personal
conviction
and
genuine
sincerity

Role
of
Philosophers
Today…
As
Bridge-‐Builders

“Since
wars
begin
in
the
minds
of
men,

it
is
in
the
minds
of
men
that
the
defenses
of
peace
must
be
constructed.”

From
the
Preamble
of
the
UNESCO
Constitution

Genuine
peace
in
the
twenty-‐first
century
will
not
be
forced
by
military
might,
cajoled
by
political

intrigue,
nor
imposed
by
economic
sanction…
This
is
true,
in
large
part,
because
the
current
conflicts
in

which
we
find
ourselves
embroiled
are
primarily
conflicts
of
ideas.
So
what
is
the
role
of
the
philosopher

today?

Is
there
any
practical
purpose
to
the
study
of
philosophy
within
the
international
arena?

In
the

21st
century,
many
globally-‐minded
individuals
have
begun
to
suspect
that
lasting
peace
will
not
come

through
military,
political,
nor
economic
solutions
alone;
we
simply
cannot
drop
enough
bombs,
proffer

enough
speeches,
nor
sanction
the
daylights
out
of
our
neighbors
enough
to
achieve
any
resemblance
of

stability.

18

In
the
current
century,
the
victory
of
true
peace
will
not
be
brought
about
by
military
strategists,

politicians
or
economists…
but
by
philosophers!
–
thinking
individuals,
in
honest
dialogue
and

cooperation,
one
with
another.

Within
the
overall
framework
of
his
philosophy,
Radhakrishnan
urges

this
approach
of
genuine
dialogue
not
only
as
a
noble
approach
for
general
goodwill
among
nations,
but

for
sheer
survival
of
out
human
race!

“It
is…
survival
or
suicide,”
observes
Radhakrishnan,
“…a
time
for

decision,
not
despair
…the
choice
is
either
extinction,
or
human
brotherhood.”36

This
idealistic

philosophical
orientation
of
Radhakrishnan
would
suggest,
along
with
the
opening
salvo
of
the
Preamble

to
the
Charter
of
UNESCO,
that
all
violence
and
war
begins
within
the
minds
of
individuals.
If
this
is
the

case,
then
it
would
also
follow
that
the
defenses
of
peace
should
likewise
be
constructed
within
the
mind.

By
reorienting
our
worldview,
we
might
collectively
be
able
to
reverse
the
onset
of
fear,
hatred
and

suspicion.

Successive
Advances
Towards
Perfection
Represent
the
Hallmark
of
the
Religion
of
the
Spirit.
For

Radhakrishnan,
the
crowning
achievement
of
the
philosophical
endeavour
is
wisdom-‐in-‐action.

One’s

subjective
mastery
gradually
begins
to
grow
and
expand
as
the
notion
of
objective
victimization

successively
wanes;
this
is
the
progressive
advance
from
becoming
towards
Being.

In
order
for
this

process
to
advance,
the
religion
of
the
spirit
provides
a
universal
platform
for
global
harmony/unity.

Within
such
an
understanding,
the
practical
bearing
of
philosophy
on
life
must
become
our
central

interest.

We
have
come
to
explore
within
Radhakrishnan’s
writings
how
the
Dharma
is
a
way
of
life
–
the

essential
goal
is
how
we
live,
not
what
we
believe.
Moreover,
what
counts
is
not
so
much
what
we
do,
but

ultimately,
who
we
are.
According
to
the
idealistic
philosophy
represented
by
Radhakrishnan’s
writings,

the
ideals
we
cherish
gradually
develop
into
one’s
character
and
eventually
blossom
organically
and

materialize.

Our
world
gradually
begins
to
reflect
the
core
values
esteemed
by
our
collective
culture.

If
it
is
true
that
our
ideals
eventually
harden
into
culture
and
our
ideas
gradually
crystalize
into

civilization,
then
thought
leaders
have
the
distinct
responsibility
to
properly
guide
us
towards
ennobling

ideals
and
dignifying
ideas.
In
such
a
context,
global
harmony
ensures
a
sustainable
future.

Collectively,

we
should
expand
the
way
we
think
–
not
only
survive,
but
thrive
as
a
civilization.
Ultimately,
it
is
in
the

minds
of
individuals
that
the
defenses
of
peace
must
be
constructed.
We
must
begin
to
think
differently
if

we
are
to
change
the
world.

19

Conclusion

“If
we
claim
to
be
civilized,
if
we
love
justice,
if
we
cherish
mercy,

if
we
are
not
ashamed
to
own
the
reality
of
the
inward
light,

we
must
affirm
that
we
are
first
and
foremost
Citizens
of
the
World.”37

Sarvepalli
Radhakrishnan

Before
taking
office
as
President
of
India,
Sarvepalli
Radhakrishnan
served
two
terms
of
office
as

the
nation’s
Vice-‐President
in
the
early
1950s.

This
was
an
important
time
in
the
burgeoning
nation’s

earliest
stages
of
development.

True
to
her
grand
heritage
as
a
broker
for
peace,
India
played
a
major

role
as
mediator
in
bringing
the
Korean
War
to
an
end
and
generally
helped
to
reduce
Soviet-‐American

Cold
War
tensions.
Radhakrishnan’s
words
at
that
time
of
great
tensions
also
hold
true
for
our
own

current
period
of
transition:

“Out
of
the
anguish
of
our
times
is
being
born
a
new
unity
of
all
mankind

in
which
the
free
spirit
of
man
can
find
peace
and
safety.

It
is
in
our
power
to
end
the
fears
which
afflict
humanity,

and
save
the
world
from
the
disaster
that
impends.

Only
we
should
be
[individuals]
of
a
universal
cast
of
mind,

capable
of
interpreting
peoples
to
one
another

and
developing
faith
that
is
the
only
antidote
to
fear.

The
threat
to
our
civilization
can
be
met
only
on
the
deeper
levels
of
consciousness.

If
we
fail
to
overcome
the
discord
between
power
and
spirit,

we
will
be
destroyed
by
the
forces
which
we
had
the
knowledge
to
create

but
not
the
wisdom
to
control.”38

Dr.
Radhakrishnan
was
a
truly
broad-‐minded
thinker
–
well
ahead
of
his
time.

We
would
do
well
to

hearken
unto
his
call
towards
deepening
levels
of
consciousness
and
heightening
echelons
of
spirit.

After
all,
“the
basic
issue
is
no
longer
the
victory
of
this
or
that
nation,
of
this
or
that
group,
this
or
that

religion
or
ideology.
It
is
the
survival
or
suicide
of
man.
It
is
a
time
for
decision,
not
despair.
The
choice
is

either
extinction,
or
human
brotherhood.”39

20

Notes
&
References:

1
Radhakrishnan,
Inaugural
Address,
First
Conference
of
UNESCO,
Sorbonne
University
of
Paris,
France,

November
1946.

2
Radhakrishnan,
“Time
for
Work,
Not
Feud,”
Television
Broadcast
to
the
Nation,
on
his
laying
down
of

the
Office
of
the
President
of
India,
May
12th,
1967.

3
Radhakrishnan,
Sourcebook
in
Indian
Philosophy,
pp.
149-‐151

4
Radhakrishnan,
Search
for
Truth,
p.
5

5
Radhakrishnan,
The
Foundation
of
Civilization:
Ideas
and
Ideals,
p.
15

6
Radhakrishnan,
Hindu
View
of
Life,
p.
42

7
Radhakrishnan,
Faith
Renewed,
p.
32

8
Radhakrishnan,
Search
for
Truth,
p.
38

9
Radhakrishnan,
Faith
Renewed,
p.
74

10
Radhakrishnan,
The
Brahma
Sūtra,
p.
10

11
Radhakrishnan,
Hindu
View
of
Life,
p.
42

12
Radhakrishnan,
East
and
West,
Some
Reflections,
p.
120

13
Radhakrishnan,
Eastern
Religions
and
Western
Thought,
p.
411

14
Holy
Bible,
Daniel,
Chapter
II

15
Radhakrishnan,
Eastern
Religions
and
Western
Thought,
p.
411

16
Radhakrishnan,
Search
for
Truth,
p.
149

17
Radhakrishnan,
Hindu
View
of
Life,
p.
42

18
Radhakrishnan
(Ed.)
with
P.T.Raju
(Ed.),
The
Concept
of
Man,
p.
24

19
Radhakrishnan,
Indian
Philosophy,
Vol.
II,
p.
652

20
Holy
Bible,
Psalm
113:1
KJB

21
Radhakrishnan,
Eastern
Religions
and
Western
Thought,
p.
52

22
Radhakrishnan,
Search
for
Truth,
pp.
40,41

23
Radhakrishnan,
East
and
West,
Some
Reflections,
p.
17

24
Radhakrishnan,
Hindu
View
of
Life,
pp.
43,44

25
Ibid.,
p.
42

26
Radhakrishnan,
Search
for
Truth,
p.
149
(emphasis
added)

27
Bhagavad-‐Gītā
4.11
(italics
added)

28
Radhakrishnan,
Eastern
Religions
and
Western
Thought,
p.
338

29
Ibid.,
p.
315

30
Radhakrishnan,
Our
Heritage.,
p.
9

31
Radhakrishnan,
Hindu
View
of
Life,
p.
68

32
Radhakrishnan,
Our
Heritage,
p.
9

33
Organ,
Troy
W.,
Radhakrishnan
and
the
Ways
of
Oneness
East
and
West,
pp.
45-‐48

34
Radhakrishnan,
Fragments
of
a
Confession,
p.
19

35
Radhakrishnan,
Indian
Philosophy,
Vol.
I,
p.
673

36
Radhakrishnan,
The
Concept
of
Man,
p.
26

37
Radhakrishnan,
East
and
West,
Some
Reflections,
p.
115
(emphasis
added)

38
Radhakrishnan,
Occasional
Speeches,
Second
Series,
pp.
374,375

39
Radhakrishnan
(Ed.)
with
P.T.
Raju
(Ed.),
The
Concept
of
Man,
p.
26

21

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