In Search of a Universal Spirituality: A Buddhist Perspective -- By Prof P.D Premasiri

Excerpted from "Studies In Buddhist Philosophy And Religion", published by BDMS Singapore and Department of Pali & Buddhist Studies, University of Peradeniya, Sri Lanka

The belief in the omnipotence of material science has resulted in the neglect of moral and spiritual values during the last two centuries of human history. It has now become evident that science and technology alone are insufficient to promote a stable and harmonious social order or a feeling of security and contentment among mankind.

The philosophy of life which has been conditioned by this materialistic scientism has created a spiritual and moral vacuum in the minds of many people of the present generation, giving rise to a variety of new social and moral problems. It is in view of this situation that I shall attempt to examine what contributions Buddhist thought and culture can make in the identification and adoption of a universal spirituality.

In the Buddhist tradition, we have a concrete historical instance of an attempt by the Buddhist emperor Asoka to put into practice the ideal of a universal spirituality and the virtue of tolerance which goes along with such an ideal. Asoka emphasized through the edicts he set up throughout his empire that there are certain universal principles of Dhamma which everyone should try to follow irrespective of one’s sectarian identity. In Rock Edict VII, Asoka says that he wishes that all sects may dwell at all places because they all desire self-restraint and purification of heart. He does not approve of honouring only one’s own sect and disparaging the doctrines and practices of others. He points out that a person who honours another’s sect honours one’s own sect while a person who disparages another’s sects harms his own. He says: “Concourse is therefore commendable... in order that they may hear and desire to hear one another¡¯s Dhamma.¡± Inter-religious dialogue as a means of discovering the inner affinity of religious doctrine, promoting mutual understanding between religious groups and working towards a common goal of moral perfection is therefore not entirely new to the Buddhist tradition. There is unmistakable evidence to the effect that the Buddhist emperor Asoka attempted to put it into practice.

While recognizing these humanizing and wholesome influences of Buddhism on the cultural behaviour of Buddhist societies, instances can also be found where institutionalized Buddhism has exhibited the tendency to deviate from these values. This happens to be the fate of all ideologies. For it is imperfect men who formulate the institutions for the purpose of propagating and maintaining those ideologies. Institutions are necessary for any ideology to create any kind of socio-cultural effect. But under the vicissitudes of history all institutions are corruptible. This is why it is always necessary to revitalize the original values advocated by religious teachers like the Buddha, whose moral vision was in no way circumscribed by the times in which they lived.

It is clear that an essential unity can be discovered in the tenets of all higher religions with respect to the spiritual and humanizing impact that they can have on the life of a community. As pointed out earlier, the challenge that each religious tradition faces today is not really from a different religious tradition, but from the materialism and nihilism based on certain epistemological and ontological assumptions derived from the modern scientistic outlook. It has evidently led to a universal counter-culture with the associated evils of violence, consumerism, loss of human values, and environmental problems of a disastrous nature. It is to meet this trend that all religious enthusiasts should disregard their differences at the metaphysical level and work towards the common goal of rehabilitating the spirit of man.

Dr. P.D. Premasiri is the Professor at Pali and Buddhist Studies at University of Peradeniya, Sri Lanka. He teaches and researches on Buddhist philosophy, Buddhist ethics, Buddhist psychology, comparative studies on Buddhism and Western philosophy and religions, and Pali.