Sundar

The Discourse on New Generation Leaderships for

K
Universal Freedom: An Evolutionist Manifesto1 Sharma
Digitally signed by Sundar K
Sharma
DN: CN = Sundar K Sharma,
Sundar Kumar Sharma C = NA, O = Worldwide
Foundation /Nepal, OU =
Research and Dwevelopment
Reason: I am the author of
this document
Date: 2010.05.09 10:55:33
+05'45'

Synopsis:
This paper has analyzed the knowledge systems of human and ecological wisdom
and put forward a discourse of New Generation Leaderships for universal
freedom. This is interpreted through the synthesis of philosophies on human
welfare, peace, environmental welfare, deep ecology, democracy, the religion, and
knowledge domains of cultural practices. Various emergent forms of human and
environmental leaderships are analyzed in regard to the concept of evolutionary
sustainability that includes evolving paradigm of unity based world view on
human dimensions of development from individual to existential responsibility.
The discourse of New Generation Leaderships is based on the comprehensive
knowledge systems at philosophical domains e.g. ecosophy (the philosophy of
nature, the ecological wisdom) deep ecology, religious philosophies, humanity
and human consciousness, democracy, cultural practices and socio-ecological
knowledge systems.

Key Words:
Evolutionist manifesto, ecological wisdom, deep ecology, human consciousness

1
The insights on the ‘The Discourse of New Generation Leaderships for Universal Freedom’-An Evolutionist

Manifesto is developed by Mr. Sundar Kumar Sharma, Masters of Human and Natural Resources Studies,

Kathmandu University. It has been interpreted through dialectical phenomenology on the authors’

observations. (Author’s Contact: sharmak.1979@gmail.com)

(Evolutionist Manifesto , here is to mean the concept of evolutionary sustainability that includes evolving paradigm of

unity based world view on human dimensions of development from individual to existential responsibility.)

1
1. Background
Evolutionary Leadership
A leadership exists where the leader and followers are in the path of principles
bound with love, sacrifice, faith, respects and devotion. Leadership sustains with
proper communication of insights and understanding of the path and principles
envisioned. A state of understanding on the values of the nature, environemnt
and the lives of people in society motivates one towards dignified leadership. It
needs certain specific qualities like farsightedness, understandings on the
dialectics of nature and human world, spirit of benevolence, respects to divine
force and universal truths. Leadersdhip should be guided with the law of nature
leading towards infinite progress; it should be human spirit oriented and hence
free of greed and ego. Through this new perspectives, leadership has been
categorized and redefined as;
• Situational or temporary - with situational commands and
understandings, directed towards situational problem solving. - e.g.
leaders in certain political and social situations.
• Eternal and infinite – for the humanity and the exitence – towards infinite
progress of human being. –enlightened masters, global peace leaders
(leaders of the existential life, the evolutinary leaders).
From the evolutionist perspectives, the leaders have to think more than personal
needs, the leaders contributions should be shaped with the evolutionary
principles and also should not be confined within the needs and interests of
certain groups or parties and hence should be delighted with natural creativity
and versatility.

New Insights on Evolutionary Leaders

Leader should not be decieved by the mass of fools but driven by the love and
devotion towards the welfare of the natural environment and human beings in
this planet. Leaders are born for leading the society towards the welfare of the
majority of the people and the whole humanity, where leadership is regarded as
as main karma (action) of leaders beside other worldly affairs. An evolutionary
leadership is the competence within rather than the competition outside. The
bahaviour and actions are the manifestations of the intrinsic qualities of the
leaders. If intrinsic qualities are infected with vested interests ( personal and
groups), actions can’t deliver high value results. Simply, who have fallen in the
vicious circles of the mundane world are not to be regarded as leaders in this
context. ( The context of infinite progress in existence of nature and human
consciousness, The evolutionary leadership for global freedom).
The concept of worldview, as formulated in ITP (integrative theory of peace), also
encompasses our view of (1) reality, (2) human nature, (3) the purpose of life, and
(4) approach to all human relationships. There are 3 meta-categories of
worldviews (1) Survival-based (2) Identity-based (3) Unity-based. Worldviews

2
evolve in direct response to the development of human consciousness which, in
turn, is shaped by the aggregate of life experiences2.

Based on the concept of worldview, in our human and social construct; leaders
are to be regarded as Gurus ( The pathfinders), and they are to be the leaders of
the path , light for the seekers in the path, light of the human existence-leading
towards the clear destiny of human life and uniting the human spirits. Today,
leaderships on unity based world view with culture of peace and culture of
healing is to be in practice. It has been regarded as the New Generation
Evolutiary Leadership in the present context.
‘Every situation in an individual's life is regulated by the cosmic will and the
individual's personal karma (actions) as well’3.

2. The contextual Discourse: Global Human and Environmental

Freedom

Evolutionary Leadership to Save the Global Environment

There is a critical need of real benevolent, the youngmanships (spirit of being
young) with vision and with the true spirit of stewardship towards the nature and
our environment. Such leadership should bear the capacity of resolving the global
problems through global solutions for the welfare of global environment and
global human society.
Young people have always represented hope, vitality, and determination to take
destiny into one’s own hands. Yet despite this dynamism, less of the young people
in the world feel that they are well-informed about what is going on in the global
affairs. Majority of young people think they should play a bigger part in the
human welfare through new generation leaderships in the situation of global
crisis. They consistently call for more possibilities and information on how best to
participate at global level. 21st century is at a turning point politically, socially and
economically. Now more than ever we need the energy and imagination of new
generation to shape our future.
The new sociology of youth has played an important role in promoting a youth
participation agenda by demonstrating that young people are often excluded
from social processes, rather than being incapable of participating. In addition,

2
(Danesh H.B., 2006), Towards an integrative theory of peace education, Journal of Peace Education Vol.
3, No. 1, March 2006, pp. 55–78, International Education for Peace Institute
3
(Swami Chandresh, 2009), Interview with Swami Chandresh. Swami Chandresh is a spiritual master and a
social leader currently residing in Budhanilkantha Ashram, Nepal

[This research article is prepared on the basic insights of Swami Chandresh on quality of leadership. The
core issues of the New Generation Evolutionary Leadership are taken from the essay ( Young Democracy
Seeking for Young Leadership: The Context of Nepal in Transition) of the researcher -Sundar Kumar
Sharma , Regional (Asia) winner for the World movement for Democracy: Sixth Assembly , 2010 Jakarta,
Scholarly articles on peace education and research, Deep ecology, Religious philosophies, Humanity and
consciousness, Human society and cultural practices are also reviewed]

3
rights-based movements have made considerable headway in promoting
opportunities for young people to participate at many levels of society.
Internationally, there has been an increasing interest in understanding how
young people participate in democracy, particularly in the context of an overall
decline in participation in traditional forms of democracy. This implies for the
next horizon of the new generation leaderships for human welfare and peace4.

Synthesis of Deep Ecology and Religious Philosophies (The

Evolutionary Knowledge for New Generation)
Norwegian philosopher Arne Naess b. 1912 (in Taylor and Zimmerman)5 coined
the term “Deep Ecology” in 1972 to express the ideas that nature has intrinsic
value, namely, value apart from its usefulness to human beings, and that all life
forms should be allowed to flourish and fulfill their evolutionary destinies. Naess
invented the rubric to contrast such views with what he considered to be
“shallow” environmentalism, namely, environmental concern rooted only in
concern for humans. The term has since come to signify both its advocates’
deeply felt spiritual connections to the earth’s living systems and ethical
obligations to protect them, as well as the global environmental movement that
bears its name. Moreover, some deep ecologists posit close connections between
certain streams in world religions and deep ecology.

One of the founders of the 'deep ecology' movement, Naess advocates an ethic of
human 'identification' with all life, a mode of relationship entailing (according to
critic Ralph Pite as in writings of praxis series ) 'an extension of sympathy that
reaches so far and becomes so constant that the self loses any desire to
differentiate between itself and the world.' (Quoted in Hutchings 197 as in
writings of praxis series)6

The following statement is “The Deep Ecology Platform” by Arne Naess and
George Sessions, two eco-philosophers :( as cited in Henning, 2002)7.
(1) The well being and flourishing of human and nonhuman life on Earth have
value in themselves (synonyms: inherent worth, intrinsic value). These values are
independent of the usefulness of the nonhuman world for human purposes.

4
(Sharma S. 2009), –‘Young Democracy Seeking for Young Leadership: The Context of Nepal in
Transition’- Asia Regional Winner, selected for the global contest, available at:
http://www.wymdonline.org/docs/AsiaSharma.pdf )

5
Deep Ecology, Bron Taylor and Michael Zimmerman, The Encyclopedia of Religion and Nature (London:
Continuum, 2005).

6
Blake, Heidegger, Buddhism, and Deep Ecology: A Fourfold Perspective on Humanity's Relationship to Nature,
Louise Economides, University of Montana, in Praxis Series, Romanticism and Buddhism

7
Daniel H. Henning (2002), BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN
ELEPHANTS IN MYANMAR: A RESOURCE GUIDE

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(2) Richness and diversity of life forms contribute to the realization of these
values and are values in themselves.
(3) Humans have no right to reduce this richness and diversity except to satisfy
vital needs.
(4) Present human interference with the nonhuman world is excessive, and the
situation is rapidly worsening.
(5) The flourishing of human life and cultures is compatible with substantial
decrease of the human population. The flourishing of nonhuman life requires
such a decrease.
(6) Policies must therefore be changed. The changes in policies affect basic
economic, technological structures. The resulting state of affairs will be deeply
different from the present.
(7) The ideological change is mainly that of appreciating life quality (dwelling in
situations of inherent worth) rather than adhering to an increasingly higher
standard of living. There will be profound awareness of the differences between
big and small.
(8) Those who prescribe to the following points have an obligation directly or
indirectly to participate in attempts to implement the necessary changes.

Taylor Bron, in a critique of deep ecology essays, pointed out deep ecology
advocates’ arguments as; 8
1. Anthropocentric attitudes, emerging with agricultural and pastoral livelihoods,
and subsequently grounded in Western philosophies and religions, are causing
the current extinction episode.
2. Hope requires widespread resistance to environmental degradation and the
evolution of bioregional governance and bio-regionally sustainable life ways.
3. This requires that we replace anthropocentric with ecocentric attitudes.
4. Such replacement in turn requires that we "resacralize" our perceptions of
name and, thus, a religious revival of indigenous and Eastern religions, or holistic
metaphysics (such as Spinozan philosophy or 'scientific" pantheism).
Taylor, Bron, in ‘Deep Ecology and Its Social Philosophy: A Critique," in Beneath
the Surface: Critical Essays in the Philosophy of Deep Ecology by Eric Katz,
Andrew Light and David Rothenberg inferred in short, deep ecology posits that a
transformation of human consciousness must take place if humans are to
reestablish harmony with nonhuman nature. And, he pointed out different needs
to be focused and responded by us;

A. On Consciousness and Environmental Behavior- We do not have

convincing empirical (quantitative) research correlating environmental attitudes
and behavior. Here we need to move ahead the empiricism. The subjective
understanding on the experiencing the life as the being of the existence can be
one of the manifested form of knowledge on reality of environmental behavior. .

8
Taylor Bron, "Deep Ecology and Its Social Philosophy: A Critique," in Beneath the Surface: Critical Essays in the
Philosophy of Deep Ecology, Eric Katz, Andrew Light and David Rothenberg, eds., MIT Press: Cambridge, 2000, pp.
269-299.

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B. On Spirituality and "Ecological Consciousness"- What about the claim
that we must resacralize our perceptions of nature? What of the ubiquitous
assumption within deep ecology movements that re-sacralization requires a
rejection of Western monotheistic (and patriarchal) religions? What of the belief
that the worldviews and religious practices of Eastern religions and indigenous
peoples, or pantheistic metaphysics, provide superior ground for
environmentalism than Western religions or philosophies?"

Planet Earth, our home, is alive with a unique community of life. We affirm that
Earth's life support systems and resources are the common heritage of all and a
sacred trust. Ensuring a healthy and beautiful Earth with clean air, pure waters,
fertile lands, expansive forests, and plentiful oceans are a basic common interest
of humanity. . . .

General Principles: Respect Earth and all life. . . [and] the

interdependence and intrinsic value of all beings...

C. On Bioregional Ideology, Decentralization, and the Question of

Power -We have already reviewed the extent to which deep ecology has fused
with bioregionalism.

Much bioregional theorizing has focused on the difficulties involved in

demarcating bioregions. We can see that such difficulties are not insuperable,
however, when we recognize that bioregional provinces are necessarily also
cultural zones; they are social constructions, not just ecological realities. If they
are to become governance units, they must be contested and negotiated.
If such philosophy were to spread widely, it would provide a social-philosophical
ground for what Deudney thinks we shall need if we are to arrest the destruction
of the biosphere: legitimate international governance grounded in a federal-
republican Earth constitution." Deudney and those pursuing international
environmental governance offer an important corrective to decentralist
absolutism, for surely we must develop cooperative global responses to protect
the planetary commons.

According to Taylor, Bron; bioregional deep ecology will be more compelling if

its advocates eschew reductionistic explanations for, and simplistic solutions to,
our environmental predicaments. To their credit, many deep ecologists recognize
that in addition to a proper spiritual perception and bio-centric morality, a social
critique and a social philosophy are needed.

Modern environmentalists and spiritual traditions in sympathy with them

constitute a great and dangerous error, according to Ken Wilber in his new books
Sex, Ecology, spirituality, and A Brief History of Everything. Wilber argues this
in spite of agreeing that we face a serious ecological crisis, and that he is “in

6
complete sympathy” with the attempt by many contemporary people to recapture
the ecological wisdom of earlier tribal peoples.9

In the context of knowledge systems of deep ecology and religions, Zimmerman,

Michael E., claimed as; 10

‘Many commentators have remarked on the affinities between Heidegger's

thought and East Asian traditions such as Vedanta, Mahayana Buddhism, and
Taoism. One reason for recent interest in Heidegger's thought and in Buddhism
is that both are critical of and claim to offer an alternative to the
anthropocentrism and dualism that some critics say is responsible for today's
environmental crisis. According to such critics, Western humankind is
particularly anthropocentric. Regarding humanity as the source of all meaning,
purpose, and value, humans justify doing anything they want with the natural
world. Western humanity also thinks in terms of dualisms and binary
oppositions, such as mind versus body, reason versus feeling, humans versus
nature, male versus female. Those possessing the “privileged” properties (mind,
reason, human, male) allegedly have the right to dominate those possessing the
“inferior” properties (body, feeling, nature, female). In an attempt to gain godlike
security and power for humankind, modern Western ideologies call for
transforming the earth into a titanic factory, thereby threatening to destroy the
biosphere on which all life depends’.

Deep knowledge systems of human-nature relations in practices:

ecosystem management
Marion Glaser states,11 ‘It shows that the interpretation of the social dimension in
ecosystem management in each mind map advances the study of human-nature
relations in a particular way. However, the dysfunctional reductionism of eco-and
anthropocentric mind maps and the weak capacity of interdisciplinary mind
maps to analyze intersystem and cross-scale linkages are only overcome by
complex system approaches. Different types of complex systems mind maps are
found capable of comprehensively operationalising the social dimension of
ecosystem management for monitoring purposes and also of linking a variety of
knowledge types in integrative analyses to support resilience-oriented
management’.

Marion Glaser has presented, as given below, a model of societal metabolism

showing interrelationships of Human, Nature and Culture.

9
From: Ken Wilber, Sex, Ecology, Spirituality, (Boston: Shambhala, 1995 as cited in Ken Wilber’s Critique of Deep
Ecology and Nature Religion: A Response by Gus diZerega)
10
Zimmerman, Michael E. "Heidegger, Buddhism, and deep ecology." The Cambridge Companion to Heidegger:
Second Edition. Ed. Charles B. Guignon. Cambridge University Press, 2006. Cambridge Collections Online.
Cambridge University Press
11
Marion Glaser, The Social Dimension in Ecosystem Management: Strengths and Weaknesses of Human-Nature
Mind Maps. Human Ecology Review, Vol. 13, No. 2, 2006 © Society for Human Ecology

7
Societal metabolism (adapted from Fisher-Kowalski 2004, 315 as in Marion
Glaser)

From his statement it can be inferred that there is need for a discourse of the
importance of synthesis of value knowledge systems in sacred themes and
cultural practices. Some critical debates in recent trends of development are also
in the line of advocacy for the value of indigenous cultural practices and original
knowledge systems. “Economics and Culture” by Stig Ingebrigtsen and Ove
Jakobsen (as in Jason McLeod Monson)12 addresses the interaction between
economics and culture, arguing that culture and sustainable development are
threatened by “economism,” the economic invasion of culture and the
domination of the mind by consumer conceptions. They argue that this is a threat
not only to culture but also to economics in general. To counter this, they propose
that stakeholder theory be interpreted more broadly to include real dialogue in a
communicative arena between agents of the culture as well as agents of the
economy.

So, a genuine logic for realization of the synthesis of different knowledge systems
comes here.

12
Jason McLeod Monson, Review of Business within Limits: Deep Ecology and Buddhist Economics. (Business within
Limits: Deep Ecology and Buddhist Economics. Edited by Laszlo Zsolnai and Knut Johannesssen Ims. Bern: Peter
Lang Publishing, 2006, 324 pages, ISBN 3039107038)

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The recognition of the synthesis of value knowledge systems
(From the original views of the pioneer (Daniel H. Henning) in Buddhism and
deep ecology) 13

Today, there is greater recognition being given to the interrelationships between

spiritual beliefs, religious practices of a community, and how that community
relates to forest, wildlife, and environment; and to the world in general. As a
result, more people are looking at the potential for finding spiritually based
solutions to problems that get at the basic causes and values, including ignorance
and greed as noted in Buddhism, i.e., deeper solutions.

Buddhism is often summarized as the extinguishing of suffering. It presents an

awareness and perception of nature through interrelatedness, “Oneness,” loving
kindness, and compassion for all living beings. The Dhamma (laws and teaching
of nature) and nature orientation of Buddhism has numerous principles and
values that are correlated with Deep Ecology.
Buddhism is based on impermanence, that everything is constantly changing,
that everything is constantly rising and falling away, and that everything is
appearing and disappearing. It also acknowledges that everything that happens
(human) depends upon the mind and conditioning.
Buddhism focuses on the extinguishing of suffering, which is caused by
attachment to anything through ignorance (also includes “ignoring” what is right)
and greed (many monks believe greed is really behind illegal logging and
poaching)

On the Dhamma in nature, Dhamma basically means that we (humans) are

simply a part of life along with other beings and that we are included in nature as
just another species or living being among other species or living beings. It also
means that there are laws in nature like impermanence that operate and apply to
nature. Many of these values and laws from Dhamma can be correlated with
Deep Ecology.

Now, Deep Ecology can be considered the spiritual dimensions of the

environmental movement. It asks deeper questions that get at the real causes
(such as ignorance and greed as noted in Buddhism) behind issues as well as the
“place,” ethical concerns, ecological limits, and so forth.

According to Henning, Both Buddhism and Deep Ecology have an ecocentric,

spiritual, and Oneness (holistic) approach. They both define those problems
created by ignorance and greed and solve such problems by moving from an
13
Daniel H. Henning (2002), BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN
ELEPHANTS IN MYANMAR: A RESOURCE GUIDE.
(Suggested readings, from the same author: A Manual for Buddhism and Deep Ecology by Daniel H. Henning (2002),
Ph. D. (Special Edition by World Buddhist University)

9
anthropocentric orientation to a spiritually based ecocentric approach. Both
Buddhism and Deep Ecology are basically concerned with change. They use
values and perspectives that are based on spiritual and holistic principles for
positive change in paradigms (or worldviews), attitudes, and practices for
environmental, tropical forest, and wildlife protection.

Such change is based along clear and realistic lines contained both within
Buddhism and Deep Ecology. Both are very similar and can be combined for
greater potential and depth in the way that they present a holistic, spiritual, and
value-oriented approach to problems such as those presented by tropical forest
destruction and degradation as well as wildlife poaching.

Although the “higher power” in Buddhism might be considered Dhamma

(nature), Buddhism, with its philosophy and teachings provides a definite way of
perceiving the spirituality of relationships, relating directly and indirectly to
nature. Deep Ecology often refers to the “Ecological Self” which is spiritually
based on relationships and responsibilities for all living beings and nature rather
than the ego. Both of these spiritual approaches to nature are based on
“Oneness,” relationships, all living beings, and ecocentric orientations.

Some of these values may include biological diversity, genetic diversity, species
diversity, agricultural (genetic materials), medicinal, industrial, tropical forest
people, and maintenance of the web of life, climatic, water conservation, wildlife
conservation, soil protection, outdoor recreation, education, ecotourism,
creativity, spirituality, cultural, and future generations.

When the early morning light quietly grows above the mountains. . .
The world's darkening never reaches to the light of being.
We are too late for the gods and too early for being.
Being's poem, just begun, is man.
-Martin Heidegger

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3. Risks, Dangers and Critical Challenges for Evolutionary Leadership
to Save the Global Environment
There is utmost need to review the very beginning of the philosophy of human
development, welfare and peace, democracy and development. Action plan for
global evolutionary leaderships should be in practice through the initiatives of
global youth movements. There is our responsibility to translate the spirit of
human welfare into real practice so as to protect the socio-political values from
the early development of human beings.

“Until we change the basic grounds of humanity, terrorism is going to become

more and more a normal, everyday affair. It will happen in airplanes, it will
happen in buses. It will start happening in cars.” –Osho

Osho says terrorism has many undercurrents. “The event of terrorism is certainly related
with what is happening in the society. The society is falling apart. Its old order,
discipline, morality, religion, everything has been found to be wrongly based. It has lost
its power over people's conscience.” (Beyond Psychology, Chapter # 18)

Coping Challenges

A gradual trasformation process is the hope for New Generation Evolutianry

Leadership in the global context. It should be focused on designs of systems:
target to transform dysfunctional institutions, restructure the social construct,
reframe the ideologies of peace, survival and class struggles etc.
It is to rediscover the practical sides of the ideology like: ‘Own Garden- Own
Fruit’ – ‘protect your Garden of the value knowledge stystems and practices in
this planet’. Cultivate the value knowledge systems in tranformational education
system in the formal and informal institutions.
In terms of political philosophy, liberal democracy is the end of the evolutionary
process. In the present context, it is necessary to examine in detail the theory and
practice on democratic principles for transnational progressivism and global
peace keeping. Recent years have seen big changes in youth policy at both the
international and national levels. Youth involvement in politics has become a
bigger issue, and politicians are coming around to recognizing the crucial role of
our young people in building the knowledge-based economy of the future while
bridging cultural divides and identities within different countries in transition.
Political awareness, enthusiasm and urge for political participation, creative
initiations for basic foundation of knowledge and practice on democracy and
development are the significant changes in the perceptions of young generation
of our world. New generation should have a dream of Global Evolutionary
Leadership in every dimensions of human development.

To cope the challenges new generation is in need of the integrated peace- welfare
and development education systems. An example of the model for New

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Generation Education Systems is proposed here (A Trinity Model). This model
has 3 key dimensions.
• Self building, self empowering and self actualiztion as key
• High value output -Action oriented – scientific and vocational- peace and
welfare oriented- universally accepted, existential
• Academic and informative (core value information of nature and
environment, life, individuals, society, organizations, world and the
existentiasl phenomena etc.)

The Need for Realization

In the context of New Generation Leadership the participation of youth in
evolutionary leadership should cover their;
• Aspirations with respect to what matters to them, and their aspirations for
society (political, economic, social and cultural);
• Attitudes regarding politics (including civic activity) and change: their
interests and views on engagement and influence;
• Experiences of political and civic participation; and
• The nature/forms and level of political and civic engagement.

Major dimensions of young spirits focused towards the destiny of freedom and
liberation are; Freedom from want, Freedom from fear, Freedom to live in
dignity. These are the keys of larger freedom domain towards peace,
development, security and human rights for all. In the shifting paradigm,
multidimensional development of the public sphere ‘the 20th century political
philosophy’14; is really relevant to the new generations for leading the global
affairs.

Only the system and structures from deep realization works towards a clear
destinations. A system without realization has no life!!! ..Increased warring
potential, destructive discourses and debates, in today’s world are clear evidences
showing that the worldly competitions are without realization of human
potentials towards vertical growth. It is just like horizontal expansions without
any essence of human life.

14
(Catherine H. 2009), Political Philosophy in the Twentieth Century , The Review of Politics , 71:1-6 Cambridge University Press

12
 What is needed for Evolutionary Leaderships to Save the Global
Environment?

Tranform theories into practice;

The integrative theory of peace consists of four sub-theories:15
● Sub theory 1: Peace is a psychosocial and political as well as a moral and
spiritual condition.
● Sub theory 2: Peace is the main expression of a unity-based worldview.
● Sub theory 3: The unity-based worldview is the prerequisite for creating both a
culture of peace and a culture of healing.
● Sub theory 4: A comprehensive, integrated and lifelong education within the
framework of peace is the most effective approach for a transformation from the
conflict-based meta-categories of survival- based and identity-based worldviews
to the metacategory of unity-based worldview.
To transform these theories into practices it is necessary to develop true spirit of
new generation with;
a. Logical approaches with inside and outside potentials of self
realization and sacrifice.
b. Youngmanships ( spirit of being young) with ready to confront with
the conflicting situation and adverseries with required knowledge,
realization, diplomacy, confidence and concentration leading
towards the common goals of human and social welfare.
c. Spontaneity with both inside and outside dimensions of life, with
no desires, greed and attachment to the material world, ethical and
perfect while dealing with the confrontations with the destructors of
the human society.
The idiology of “The Victory of Truth” in the existence is to be cultivated in the
mundane practices through;
- Vital enthusiasm- through readyness for any tasks and situational
responses
- Intellectual clearance- concepts, ideologies, perceptions, contermplation
and understandings of all sides of (debatable, debated, accepted,
practiced, improved, experimented, being experimented) development
dialogues.
- Value personality- spiritual knowledge, values of human existence, social
and human ethics, and dialectical materialism

When mundane greed overcomes the virtue, the world will be

engulfed with disasters………….
15
(Danesh H.B., 2006), Towards an integrative theory of peace education, Journal of Peace Education Vol. 3, No. 1,
March 2006, pp. 55–78, International Education for Peace Institute

13
Conclusive Remarks

Critically the movement ahead on new generation evolutionary leadership is to

save our nature, to protect our environment and to sustain our existence in this
particular place ‘The Earth’-Our home planet. Eco-centric principles should be
followed in deciding issues of public policy affecting cultural practices, bio-
cultural diversity, landscape-wilderness-nature preservation and socio-economic
development. The current practices should be justified by the fundamental and
scientific basis of the different knowledge systems. Different development
discourses should forge links of policy and practices with the meta-discourses
and philosophies of the society, culture and the nature. The reorientation and
synthesis of knowledge systems from the nature, religion, culture and traditions
have significance;

• For conceptualizing ecological democracy, the governance of the nature

and the society, the governance of the self and the whole existence (where,
the self is also with in the frame of the whole, not as separate entity).
• To understand and practice the attainment of oneness and universal
simulation of being, to conquer the knowledge systems for shaping
effective policies and practices of sustainable development.
• For the rediscovery of local knowledge – for example; mountain peoples’
deep knowledge of indigenous cultural practices are considered to be the
central theme for their development.

At one hand, I put forward a challenge to the epistemological community of

policy making on sustainable development, for reorienting the deep
knowledge systems behind the human and ecological wisdom. On the other
hand, I want to launch a deep conscience for a state of revolt in awareness of
the values and significance of human awareness on evolutionary dynamism
for global environmental freedom.

Every moment is for new evolution. There are simply…many ways of

evolution… But ….today’s mundane mind has forgotten the dynamics
of evolutionary nature………as a result the existing mundane psyche
neither steps towards evolution nor let the evolution be expressed in
nature……………

I swear I see what is better than to tell the best. It is always to leave
the best untold. - Walt Whitman, a Song of the Rolling Earth

14