Communal Harmony Quotes

Thus to forgive is indeed the best form of self-interest since anger, resentment, and revenge are corrosive of that summum bonum, that greatest good, communal harmony that enhances the humanity and personhood of all in the community.

Some cultures, for instance, are collectivist; others are individualistic. Collectivist cultures, like Japan and other Confucian nations, value social harmony more than any one person’s happiness. Individualistic cultures, like the United States, value personal satisfaction more than communal harmony. That’s why the Japanese have a well-known expression: “The nail that sticks out gets hammered down.” In America, the nail that sticks out gets a promotion or a shot at American Idol. We are a nation of protruding nails.

धर्म तो भगवान् से जुड़ने का ज़रिया था. उसे इंसान को तोड़ने का ज़रिया बना डाला कुछ स्वार्थी तत्वों ने. लेकिन एक लिखकर मेरी ज़िम्मेदारी ख़त्म हो गयी क्या? अगर धर्म हमे रूहानियत की जगह बंटवारे की तरफ ले जा रहा है तो इसके जिम्मेदार हम सब हैं. हम में से हर कोई! -पीयूष कविराज.

Language has everything to do with oppression and liberation. When the word "victory" means conquer vs. harmony and the word "equality" means homogenization vs. unity in/through diversity, then the liberation of a people from a "minority" class to "communal stakeholders" becomes much more difficult. Oppression has deep linguistic roots. We see it in conversations which interchange the idea of struggle with suffering in order to normalize abuse. We are the creators of our language, and our definitions shape the perceptions we have of the world. The first step to ending oppression is finding a better method of communication which is not solely dependent on a language rooted in the ideology of oppressive structures.

If the ecological community is ever achieved in practice, social life will yield a sensitive development of human and natural diversity, falling together into a well balanced, harmonious whole. Ranging from community through region to entire continents, we will see a colorful differentiation of human groups and ecosystems, each developing its unique potentialities and exposing members of the community to a wide spectrum of economic, cultural and behavioral stimuli. Falling within our purview will be an exciting, often dramatic, variety of communal forms—here marked by architectural and industrial adaptations to semi-arid ecosystems, there to grasslands, elsewhere by adaptation to forested areas. We will witness a creative interplay between individual and group , community and environment, humanity and nature. The cast of mind that today organizes differences among humans and other lifeforms along hierarchical lines, defining the external in terms of its "superiority" or "inferiority," will give way to an outlook that deals with diversity in an ecological manner. Differences among people will be respected, indeed fostered, as elements that enrich the unity of experience and phenomena. The traditional relationship which pits subject against object will be altered qualitatively; the "external," the "different," the "other" will be conceived of as individual parts of a whole all the richer because of its complexity. This sense of unity will reflect the harmonization of interests between individuals and between society and nature. Freed from an oppressive routine, from paralyzing repressions and insecurities, from the burdens of toil and false needs, from the trammels of authority and irrational compulsion, individuals will finally, for the first time in history, be in a position to realize their potentialities as members of the human community and the natural world.

Continetti concludes: "An intellectual, financial, technological, and social infrastructure to undermine global capitalism has been developing for more than two decades, and we are in the middle of its latest manifestation… The occupiers’ tent cities are self-governing, communal, egalitarian, and networked. They reject everyday politics. They foster bohemianism and confrontation with the civil authorities. They are the Phalanx and New Harmony, updated for postmodern times and plopped in the middle of our cities. There may not be that many activists in the camps. They may appear silly, even grotesque. They may resist "agendas" and "policies." They may not agree on what they want or when they want it. And they may disappear as winter arrives and the liberals whose parks they are occupying lose patience with them. But the utopians and anarchists will reappear… The occupation will persist as long as individuals believe that inequalities of property are unjust and that the brotherhood of man can be established on earth." You can see why anarchists might find this sort of thing refreshingly honest. The author makes no secret of his desire to see us all in prison, but at least he’s willing to make an honest assessment of what the stakes are. Still, there is one screamingly dishonest theme that runs throughout the Weekly Standard piece: the intentional conflation of "democracy" with "everyday politics," that is, lobbying, fund-raising, working for electoral campaigns, and otherwise participating in the current American political system. The premise is that the author stands in favor of democracy, and that occupiers, in rejecting the existing system, are against it. In fact, the conservative tradition that produced and sustains journals like The Weekly Stand is profoundly antidemocratic. Its heroes, from Plato to Edmund Burke, are, almost uniformly, men who opposed democracy on principle, and its readers are still fond of statements like "America is not a democracy, it’s a republic." What’s more, the sort of arguments Continetti breaks out here--that anarchist-inspire movements are unstable, confused, threaten established orders of property, and must necessarily lead to violence--are precisely the arguments that have, for centuries. been leveled by conservatives against democracy itself. In reality, OWS is anarchist-inspired, but for precisely that reason it stands squarely in the very tradition of American popular democracy that conservatives like Continetti have always staunchly opposed. Anarchism does not mean the negation of democracy--or at least, any of the aspects of democracy that most American have historically liked. Rather, anarchism is a matter of taking those core democratic principles to their logical conclusions. The reason it’s difficult to see this is because the word "democracy" has had such an endlessly contested history: so much so that most American pundits and politicians, for instance, now use the term to refer to a form of government established with the explicit purpose of ensuring what John Adams once called "the horrors of democracy" would never come about. (p. 153-154)

From the concentration camp of the Nazis, to the Mother Teresa and Dalai Lamas, Human beings are coming to value, Compassion, Empathy, and communal harmony.

There is no such thing as Hinduism - the actual phrase is Sanatana Dharma, which is not a religion, but an everyday sense of oneness or advaita - which is the very backbone of the Indian society. Only in India people celebrate Eid with as much enthusiasm as they celebrate Diwali - they celebrate Christmas with as much enthusiasm as they celebrate Nanak Jayanti - and that's Sanatana Dharma for you.

Gandhi had gone on his last fast in mid-January 1948, with the intention of bringing about a communal rapprochement. He had agreed to break his fast on the condition that all communities – including those who had recently migrated from Pakistan – sign a declaration that they would strive for communal harmony, and also that India pay Rs 55 crores to Pakistan.

Fight as brave lions for sacred inclusivity, not for saffronication as domesticated cows.

Fight as brave lions for sacred inclusivity, not for saffronication as domesticated cows. Fight for justice, rejuvenated by reason, not for prejudice, decreed by apeman vows.

The Islam I Live (Sufi Sonnet 1640) The Islam I live speaks of love, The Islam I live is gentle as dove. The Islam I live claims no convert, The Islam I live warms all in hug. The Islam I live transcends doctrine, The Islam I live transcends the mosque. The Islam I live holds no faith foreign, The Islam I live finds good in every walk. The Islam I live is a walking azaan, living call to tolerance and acceptance. Muslim poet am I, from the valley of love, The Islam I live is the end of violence. The Islam I live is an act of peace, a promise of love, in a world of malice.

The harmony of the human body is a prototype for personal and communal evolution.

The three flower shops were obliterated. The petals of the once-dewy flowers and their sellers' flesh burnt together. The people reacted and, unlike the birds, they did not react in unison. They ran towards the narrow streets near the masjid, trampling over the old and limping beggars. They pushed and shoved and cursed and cried. The birds circled in the air, pitying the humans who had lost their humanity.

He could not help but admire his posters every time he saw them---the son of a rickshaw puller, now the chief of a prominent political party in this town, who was expected to win by an unprecedented margin of votes in the coming elections. There were many people in the party who begrudged his presence, his power, but they could do nothing. The people of Amrapur loved him and his speeches. Some people called them inflammatory, divisive, and harmful to the peace and harmony of the town. A smile spread across his face every time he heard that word. Has anything ever been achieved by harmony? What would the leaders do with harmony? Why would people come to listen to his speeches in droves if they wanted harmony? Elections can never be won by harmony.

On the one hand, there was the primeval institution of the sacrifice and the egalitarian distribution and communal consumption of its roast meat—a ritual expression of tribal solidarity before deity probably inherited from the most distant Indo-European past.9 This was the institution that governed the “long-term transactional order.” On the other, there were the conventions of reciprocal gift-exchange and of booty distribution. These were the rules that governed the “short-term transactional order,” concerned not with cosmic order and harmony between the classes but with the more mundane matter of ensuring that the everyday business of primitive society—drinking and hunting when at peace; rape and pillage when at war—did not dissolve into chaos.

There is something more to be said about our freedom to improvise inside of the composer’s form. The jazz lifestyle of the kingdom of God is a communal freedom. Jazz musicians make harmonious music, not just because they stay inside an agreed upon musical structure, but because they play in community with one another. Good jazz musicians are not just good players; they are also very skilled listeners. Their jazz is always an interaction with what is going on around them. God hasn’t given us sheet music. He has composed a structure that liberates us to improvise within the structure, and all while listening intently to one another and to him. What is he doing in and through my brothers and sisters in this moment? How can I make music that is harmonious with what God is intending, and with what others need? These are the questions of the communal freedom of the kingdom of God.

But a universal politics must not make false promises either: after capitalism comes plenitude, the absence of alienation, and communal harmony: postpolitical 2.0. No. Antagonism is a constitutive element of our being. We are strangers, neighbors, and even enemies to ourselves. Post-capitalism will not be envy-free, ressentiment-free. A more just society predicated on the disavowal of symbolic castration (lack), envy, or ressentiment is a recipe for failure of the worse kind.

I yield to none in a genuine desire to promote communal harmony and amity. If I have violated the political convention of the day by revealing the very unpleasant but historical truth about the relations between the Hindus and Muslims, I have done so in order to elucidate and explain the course of events in the past, not unmingled with the hope that our leaders would drawn some useful lessons for the future.

Line 4 - Sales (Director) Throughout the Golden Path Program we have gotten to know the 4th line as the great ‘friendmaker’. This gift comes from a truly genuine heart, and an easy warmth with people and community. This is the kind of person that emerges through the Venus Sequence, as those 4th lines release some of their inner restrictions and fears. To have a 4th line Vocation is to be a spokesperson. Such gifts are given to us to serve the whole, and although the 4th line wound may feel reluctant to engage at this level, they do have to overcome the fear that they inherited in their very early years. When we say that the 4th line is the most natural salesperson of all the lines, it does not mean only in business. The open 4th line is always selling their heart. They are here to create more openness, to help others overcome their fears, and to be examples of open-hearted communication. Like the 4th line, the 3rd line can be hugely successful in a business context. However, the role and style of the 4th line is very different. Their role is more like the director of the movie. They have to work closely with people, which involves diplomacy, conviction, and focus. The 4th line knows what the movie should look like, and their one-pointed drive will ensure that everyone else comes into harmony around that direction. The 4th line is comfortable taking control and guiding others to work towards a collective vision or ideal. This is where the notion of sales comes in - the 4th line can diffuse difficulties through the sheer strength and goodwill of its character. The 4th line also has a strong theme of aloneness as a counterbalance to its communal warmth. The inner strength and commitment of these people is rooted in this ability to stand alone and remain committed to one’s ideal, despite the odds. If you have a 4th line Vocation, then you are here to influence humanity. You are here to use your considerable gifts to open people’s hearts. If you happen to be selling a specific idea or product, then at the deepest level it is really an excuse to share your spirit with others. Sometimes you may also be here to deliver a rousing message that shakes people out of their comfort zones, and brings them to a new place inside themselves. Since the 4th line is so good at convincing people about things, it is for a very good reason. When this reason is for a higher purpose, then your whole life moves onto a higher level. There is nothing more powerful or authentic than when one of us stands alone in the world and expresses the love in our heart - whatever creative form that may take.

My India is the most radiant beacon of multiculturalism, Your India is a septic tank of prehistoric nationalism.

Ved, Koran ya Bible ratta maarnese koi pak ya pavitra nahi banjaata, there’s no greater granth than chetna.

I accept the bible, but not nazism. I accept the koran, but not islamism. I accept the gita, but not hindutva. I accept the torah, but not zionism.

Compulsion of religion is a thing of the past, conversion of faith, trivial as changing clothes; mark of a holy being is not belief, but behavior - clothes, creed, all wither, not character's glow. Christian on Sunday, Atheist on Monday, Buddhist on Tuesday, Sikh on Wednesday, Hindu on Thursday, Muslim on Friday, Jewish on Saturday, try the rest the next day.

Many cultures beat together within the Indian heart.

Rahmat is an act of azan, Rahmat is what makes us holy. When Rahmat and Azan manifest as one, that's the beginning of Ramazan, Christmas and Deepavali.

In English we say: no man is an island. In Naskarian we say: Earth is an island, our only shelter is each other.

Ana al-haqq, ana al-hub - aham bindu, aham brahmanda.

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Naskarveda/Naskarverdad (Insan Chalisa, S.2489-2492) Jai Insan, Chetna Sagar; Jai Vivek, Vidyut Ujagar. Rise Insan, Ilaaj Ilahi; Al Hub, Hayat Paygamber. Ik Onkar, Satnam Shahada; One Insan Bodhi Vihara. Born of Ash, Deed Amartya; Once Ignited, Ashiq Ananta. Vision Virat, Vajra Avinashi; Kafir Kareem to Vidyesh Vinashi. Unbent Akhanda in Realm Divided, Dervish Divaane, Advaita Ruhani. No hero, no charlatan saint, no prophet out to herd a flock; unhinged in duty, an unflinching flame, I'm just a signpost on the cosmic clock. Viva el humano, la cura para locura; la verdad valiente ante miedo-mentira. Persona es puente, el puente es la verdad; corazón, mi razón - cerebro, mi arma. Ek Insan, aur Ek Hi Lakshya, Atut Asambhav, Nischal Nimagna; Karma is action without agenda, Dharma is duty without saffronmania. By Karma we become Visvaroop, No Dharma in Vanarvibhajan; Sapiens stands Merhem-e Manavta, Ananta knows no foreign-sanatan. Ek Insan, Hoonkar-e Asmaan, Khalsa in Veins, Noor-e Nadaan; no togetherness, no tomorrow - Awake, Arise, O Christly Insan. Time is togetherness, time is memory; benevolence before blood, life makes family. What good is ape tradition and validation, when time is my home, integration, my reality! Monkeys pray monkeys to save them, in danger human stands guard of humans; when minister monkeys legislate lies as law, it's your cosmic duty to be Insan Armageddon!

Insan Chalisa (Abridged) Jai Insan, Chetna Sagar; Jai Vivek, Vidyut Ujagar. Rise Insan, Ilaaj Ilahi; Al Hub, Hayat Paygamber. Ik Onkar, Satnam Shahada; One Insan Bodhi Vihara. Born of Ash, Deed Amartya; Once Ignited, Ashiq Ananta. Vision Virat, Vajra Avinashi; Kafir Kareem to Vidyesh Vinashi. Unbent Akhanda in Realm Divided, Dervish Divaane, Advaita Ruhani.

Ek Insan, Hoonkar-e Asmaan, Khalsa in Veins, Noor-e Nadaan; no togetherness, no tomorrow - Awake, Arise, O Christly Insan.

Sapiens stands Merhem-e Manavta, Ananta knows no foreign-sanatan.

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Insan Chalisa (Excerpt) Jai Insan, Chetna Sagar; Jai Vivek, Vidyut Ujagar. Rise Insan, Ilaaj Ilahi; Al Hub, Hayat Paygamber. Ik Onkar, Satnam Shahada; One Insan Bodhi Vihara. Born of Ash, Deed Amartya; Once Ignited, Ashiq Ananta. Vision Virat, Vajra Avinashi; Kafir Kareem to Vidyesh Vinashi. Unbent Akhanda in Realm Divided, Dervish Divaane, Advaita Ruhani. Ek Insan, Hoonkar-e Asmaan, Khalsa in Veins, Noor-e Nadaan; no togetherness, no tomorrow - Awake, Arise, O Christly Insan.

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