Achieving True Equality and Harmony

Achieving True Equality and Harmony

by Nikkyo Niwano

This essay is part of a continuing series of translations from a volume of inspirational writings by the late founder of Rissho Kosei-kai. DHARMA WORLD will continue to publish these essays because of their lasting value as guidance for the practice of one's daily faith.

What is the nature of that true peace of mind which all human beings seek? It is the equilibrium that lies within movement--the harmony produced when what one person creates merges with what is created by all those around one. It is like a symphony orchestra in which the various instruments each has its own different timbre, range, and strength, yet when they are played together in consonance, the combined harmony is immensely pleasing to the listener. The pleasure obtained from this kind of harmony is like what is considered true peace of mind. An orchestra that does not perform cannot be said to be a living orchestra, however fine the skills of its individual members. In the same way, human beings who do not fulfill their creative potential cannot be said to be genuinely alive.

If each person is continually creative, in accordance with his or her own personality, ability, and occupation, for the happiness and benefit of society as a whole, of others as well as oneself, this creativity corresponds with a universal principle that leads to harmony on a grand scale. It will interact with the unseen creativity of others in an uninterrupted flow of harmony. As long as this occurs, the will to work will be stimulated in our hearts and minds and we will find both our work and daily lives pleasant. This is true peace of mind, and it is fair to say that this harmonious creativity is the ultimate human ideal.

We can see this ideal in operation in a piecemeal way in our contemporary world at certain times, among certain people and groups, and in certain places. However, it seems almost impossible that such ideal harmony can be produced on a global scale, for wherever we look we see disharmony reigning. Nevertheless, from one point of view disharmony itself can be seen as the path to progress and improvement. For example, disharmony arises if one person works hard in a group in which the others are basically lazy. If this one person's example, however, encourages the others to work harder, a new and better harmony will emerge. That is progress.

When a large number of people are walking slowly in one direction, or even in a backward direction, a small group moving in a conspicuously different direction for a time will upset the original harmony. If many people rise to the better way of living that the small group represents so that a new harmony forms, the progress has been achieved.

The human race has advanced through the repetition of this pattern of lower-level harmony being disrupted by the appearance of something different and better, leading in turn to a new harmony where the level of all has been raised. From the standpoint of the highest ideal, harmony is not something that should be broken, and human beings should be on a continuous march of progress. However, this need not be merely an ideal. An orchestra might give a good and balanced performance, but its members may not be satisfied and so with a united spirit study and rehearse untiringly so that an even finer and better balanced performance can be achieved. The same ideal can apply to society in general. In that case, everyone works with creative dedication to their individual task according to their own skill and temperament. Furthermore, all will be bound together in a sense of solidarity, based on the Buddhist belief that all things are devoid of self. And so, motivated with feelings of affection and compassion, they will take by the hand those who are slow and lend their strength to those who need it, so that all can move forward together in harmonious balance. If such an ideal could be realized, the entire human race could live in a vital state of creative progress, and enjoy constant true peace of mind.

In whatever we do, we are inclined to emphasize ourselves, believing that nothing would occur if we were not there to see to it. But what is this "self" on which we place so much stress? Where is the core of being that we might term "self"? The more we seek it, the more we find that no such core exists. Rather, our existence is a matter of give-and-take, supported by the goodwill of all those around us.

The Buddha described this situation in the phrase "all things are devoid of self." "Everyone talks about 'me' all the time, but no one in this world can exist independently of everyone and everything else. In fact, we live only through the help of others," he explained. Since we live in a situation of give-and-take, we must be seriously concerned about the need to stop the fighting among ourselves and to attain a firm grasp on peaceful harmony. Yet, even in a give-and-take situation, some are strong and others are weak, some have material possessions and others do not. This discrepancy can easily lead to disharmony. We therefore must realize that the way to peace is to work to bring all things into a state of harmony. The state of tranquillity that arises from such harmony among all things is what in Buddhism is called nirvana.

When we foolishly try to bend others to our will, all we do is to affect ourselves. Depriving others of their freedom merely takes away our own. Parents raise their children with love but tend to want them to have the kind of freedom they feel is right--and thus find that their children reject them. It is thus imperative that we understand this tendency and so seek the happiness of others before our own, and strive to achieve it. This may be the greatest task before us in the coming years.

Conflicts and wars continue because we consider even slight differences among us to be important. If we remember that originally we are all equally children of God and the Buddha, the need for wars will disappear. Since we are supported in life by relationships of give-and-take and mutual assistance, there is no reason why we should not be able to cooperate and live in harmony and peace.

Nikkyo Niwano, the late founder of Rissho Kosei-kai, was an honorary president of the World Conference of Religions for Peace and was honorary chairman of Shinshuren (Federation of New Religious Organizations of Japan) at the time of his death in October 1999.

This article was originally published in the October-December 2006 issue of Dharma World.


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