Introduction
The human mind is arguably the most complex part of the body. Unlike other beings, who use their brains primarily for survival—satisfying hunger, thirst, and caring for their young—humans harbour deep-rooted desires for one-upmanship, dominance, control, and superiority over others. It’s common to see wide gaps between promises and actions, between intentions and their execution.
In 1990, while on a short assignment in Ethiopia as an expatriate during a time of civil war, I stayed in the capital, Addis Ababa, which, while spared from visible conflict, bore the effects of the ongoing turmoil. In my first week, a shortage of wheat flour became apparent. Ethiopians held Indians in high regard, largely due to the significant presence of teachers from Kerala, who embraced the difficulties of an underdeveloped Nation and spread education in their remote areas. As my colleague and I took long walks down Bole Road after office hours, we often heard young people greet us warmly, saying, “Good evening, Teacher,” reflecting the respect Indians enjoyed in that region.
One day, an Ethiopian colleague asked me, “We are under a dictatorship now. Once we overthrow the regime, we hope to be governed by democracy. Will it be better?” Aware of the delicate political context, I replied cautiously, “All systems of governance have their pros and cons, but what makes one better than another is the minimal gap between intent and action.” This response signalled my reluctance to dive deeper into political matters, and he chose not to pursue the topic further. In hindsight, my answer seems accurate; the real issue often lies in the gap between intent and action—not the ideologies behind political theories or religious teachings. Leaders frequently manipulate ideologies for personal gain, motivated by the desire to control the masses and maintain power over generations. This dissonance between intent and action is not only prevalent among leaders but also reflects the tendencies of human nature itself.
Despite enduring two devastating world wars and inflicting untold suffering on humanity, we seem to find ourselves, yet again, on the brink of conflict. The Bhagavad Gita expresses this reality succinctly:
“प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।”
(Bhagavad Gita 3.33)
“Beings follow their own nature. What will repression accomplish?”
This verse suggests that individuals and nations alike tend to act according to their inherent nature. Without profound transformation, behaviours shaped by fundamental traits and intentions remain unchanged. When peace is pursued while harbouring competitive motives, such efforts are unstable, often crumbling under hidden agendas. This reflects a fundamental paradox: the quest for harmony is frequently compromised by underlying elements of control and dominance.
In this blog, we explore the sincerity—or lack thereof—within the human psyche and its far-reaching societal effects. Though there are many claims of cooperation, desires for power and control often permeate actions, leading to a cycle of competition masked as collaboration, covert antagonism beneath a veneer of peace, or divisive priorities disguised as spirituality.
Human Nature and Governance
Reflecting on Human Nature and Governance, I recall two recent blogs from the Times of India. In “In a World Where Chaos Reigns, Can There Be Peace?” Yudhistir Govinda Das argues that true peace is possible, but it requires an acceptance of both internal and external chaos. This perspective aligns with ancient wisdom, stressing that genuine tranquillity emerges from within, rather than from controlling outside circumstances. This resonates with an essential insight: only through inner stability can one transcend the conflicts that characterize much of human and international relations.
Maharishi Mahesh Yogi’s vision of a “World Government of the Age of Enlightenment” (1976) also comes to mind. He envisioned a peaceful global society brought about through Transcendental Meditation (TM) and humanity’s alignment with natural law. Rather than traditional governance, Maharishi’s model relied on a collective shift in consciousness, with individuals radiating positivity to promote peace worldwide. His vision proposed creating coherence groups of meditators to reduce crime, stress, and conflict, aiming to unite the world in peace and spiritual growth beyond political divides. It was a beautiful vision—but how do we transform such noble intentions into reality?
Swami Nirveshananda Tirtha’s blog, “To Seek Ultimate Truth, Start with No Belief” emphasizes that approaching truth requires us to abandon preconceived beliefs. By setting aside rigid doctrines, we reach a spiritual clarity similar to that advocated by the Upanishads and other scriptures.
The Bhagavad Gita also reflects this idea of inner peace and detachment from outcomes. As Lord Krishna advises Arjuna:
“योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।”
(Bhagavad Gita 2.47)
“Perform your duties while remaining steady in yoga, and without attachment to the results.”
This teaching implies that inner peace is cultivated through self-mastery rather than by controlling others, urging us to find harmony within, independent of external conditions.
The Upanishads echo this inward journey, as in:
“न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः।”
(Kaivalya Upanishad)
“True liberation is achieved not through actions, progeny, or wealth, but through renunciation.”
This is a call to release material obsessions and ego-driven desires to achieve spiritual peace. However, complete control over desires remains elusive for most humans and nations. The persistent desire to control others has led to untold suffering at the hands of power-driven figures throughout history. Leaders such as Genghis Khan, whose relentless conquests aimed to expand his empire, or Henry VIII, whose personal desires led to divisive conflicts, show how the pursuit of power has repeatedly thrust societies into turmoil.
The Upanishadic teachings serve as timeless reminders to release ego and the thirst for control, guiding us toward an inner journey where renouncing ego-driven desires is the pathway to peace. Yet, the allure of power continues to cloud the minds of some, leading them to inflict suffering on humanity in pursuit of ambition. Such figures often hold immense influence, rallying followings to control the masses. Unlike the epic story of Vashishta and Vishwamitra, where Sage Vashishta withstood King Vishwamitra’s aggression, many modern spiritual leaders struggle to counter oppressive forces.
Tales of Spiritual Resistance
In this tale, Vishwamitra, originally a king, sought to capture Vashishta’s divine cow, Nandini, as a show of strength. Yet all his might couldn’t overcome the power of Vashishta’s spiritual staff, charged with spiritual energy, which defeated Vishwamitra’s army. This encounter prompted Vishwamitra into intense meditation, ultimately transforming him into a powerful Brahmarishi. Similarly, the story of Buddha and Angulimala, a feared bandit who wore a garland of severed fingers, illustrates how Angulimala, unable to capture the peaceful Buddha, eventually surrendered to him and became his disciple.
These tales show that spirituality, though rooted in peace, empowers individuals to resist oppression without aggression. Yet, transformative redemption remains rare, as evidenced by the many who misuse their power. How I wish tyrants could embrace such wisdom and reform! But unfortunately, this enlightenment is rare, and we continue to see the destructive impacts of unchecked ambition in a world still navigating the complexities of power and control.
Universal Spirituality: A Utopian Ideal?
If these teachings guided the United Nations’ founding after World War II, the following decades have shown how this noble quest for peace was often undermined by underlying desires for supremacy. The Cold War offers a striking example: after World War II, superpowers like the United States and the Soviet Union claimed to pursue peace but aimed to extend their own influence. This “peace” was a tense standoff, driven by competition rather than cooperation, illustrating that without self-mastery, even the most promising goals remain fragile.
In my book Timeless Panchatantra in Contemporary Times: Training Young Minds for Strategic Thinking, I examine the five tantras—Mitrabhed, Mitra Samprapti, Kakulokiya, Labdpranash, and Aprikshitkarka—using events from World War II and the Cold War. True peace remains elusive as long as supremacy continues to govern actions. The Cold War’s fragile balance highlights that any peace founded without addressing the underlying desire for control is unstable.
Thus, while spirituality offers a pathway to inner peace, isn’t it utopian to expect universal acceptance of Spirituality and Universal Peace?
Ancient wisdom suggests that renouncing ego-driven desires is essential for true peace—a formidable task for individuals and nations. The Upanishads teach:
“सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानें ब्रह्मचर्येण नित्यम्।”
(Mundaka Upanishad 3.1.5)
“The Self can be attained by truth, by spiritual discipline, by right knowledge, and by constant pursuit of Brahmacharya (self-restraint).”
This verse emphasizes that true peace comes from truth, discipline, and detachment, indicating that external peace is elusive without collective dedication to these principles.
In sum, while individual spiritual awakening can lead to inner peace, expecting a universal embrace of spirituality and peace may indeed be idealistic. Instead, as scriptures guide us, the journey toward peace begins within, urging each of us to embody these values rather than impose them. True transformation, for individuals and societies alike, requires transcending the ego’s desire for control—a daunting challenge, yet the only path to lasting peace.
Inspire Positivity 