Chapter 2 VASUDHAIVA KUTUMBAKAM, ONENESS AND

ONE WORLD FAMILY: PHILOSOPHICAL AND CONCEPTUAL DIMENSIONS

Part I: VASUDHAIVA KUTUMBAKAM: PHILOSOPHICAL AND CONCEPTUAL DIMENSIONS

2. Vasudhaiva Kutumbakam: Research Areas in Philosophies, Theologies and Ideologies

Chart 2.1: Research areas - Philosophies, Theologies and Ideologies

2.1 Overview of Philosophical Roots of Vasudhaiva Kutumbakam

The philosophy of Vasudhaiva Kutumbakam is deeply rooted in India's rich cultural and philosophical heritage, dating back thousands of years. It encapsulates that the whole world is one family, promoting unity, peace, and understanding among all individuals and nations. It encourages thinking beyond individual or national boundaries and considering the welfare of others as part of our responsibility.[1]

"Vasudhaiva Kutumbakam" refers to the Maha Upanishad and the Hitopadesha. The phrase means "The World Is One Family" and emphasizes a global perspective prioritizing collective well-being over individual or family interests. It encourages thinking about the welfare of others and fostering worldwide solidarity and responsibility, especially in addressing crucial issues like climate change, sustainable development, peace, and tolerance of differences.[2] It is important to note that the philosophy of Vasudhaiva Kutumbakam is deeply rooted in Indian cultural and philosophical heritage and has been propagated through various texts and teachings.[3] This philosophy promotes a sense of global unity, compassion, and responsibility.

“Vasudhaiva Kutumbakam” is a Sanskrit phrase from ancient Indian texts, such as the Maha Upanishad and the Hitopadesha, that translates to “The world is one family” in English. This concept conveys that the entire world and all its inhabitants are interconnected and should be treated as if they were part of a single family. It promotes universal brotherhood, unity, and the idea that we should extend kindness and empathy to everyone regardless of nationality, race, or religion. It emphasizes the importance of global unity, peace, and understanding among different cultures and nations. This phrase has been embraced as a philosophy that encourages cooperation, compassion, and the recognition of our shared humanity. “Vasudhaiva Kutumbakam” (Sanskrit: वसुधैव कुटुम्बकम्) can be broken down into three constituent words: Vasudha (Sanskrit: वसुधा) means ‘The Earth.’ Eva (Sanskrit: एव) translates to ‘Is Thus.’ Kutumbakam (Sanskrit: कुटुम्बकम्) means ‘Family.’

2.1.1 Roots of Vasudhaiva Kutumbakam in Eastern Philosophies

(i) Roots of Vasudhaiva Kutumbakam in Vedantic Philosophies

Vasudhaiva Kutumbakam is a profound concept rooted in ancient Hindu texts, encapsulating the idea that the entire world is one family. This report delves into the origins and implications of this philosophy, as reflected in Vedantic teachings and its relevance in contemporary society. The "Vasudhaiva Kutumbakam" originates from Hindu scriptures, found explicitly in the Maha Upanishad, and translates to 'The World Is One Family.' This phrase appears in Chapter 6 of the Maha Upanishad (VI.71-73). It is considered a central moral value in Indian society, embodying the highest level of spiritual progress and the ability to perform worldly duties without attachment to material possessions. Vasudhaiva Kutumbakam is recognized as a lofty Vedantic thought, representing the pinnacle of Vedantic philosophy as seen in texts like the Bhagavata Purana and the Bhagavad Gita.[4] The philosophy is about peace and harmony, living by universal principles set by an unknowable source, emphasizing the interconnectedness of all life.^{^[5]}The philosophy encourages the development of a kind heart and a peaceful, disciplined, ethical, and wise spiritual state, transcending conventional religious practices. It asserts that harming another being is harming oneself, highlighting the ethical implications of interconnectedness. Vasudhaiva Kutumbakam is a timeless Vedantic concept that continues to inspire a vision of global unity and ethical living. Its roots in ancient Hindu philosophy underscore the universal values of interconnectedness, peace, and harmony that are increasingly relevant today. Through its Applications in various global initiatives and its alignment with sustainable and ethical practices, Vasudhaiva Kutumbakam remains a guiding principle for humanity's collective well-being. Vasudhaiva Kutumbakam is a profound concept that transcends its ancient scriptural origins to offer timeless wisdom for fostering unity and ethical conduct in a diverse and interconnected world. Its roots in Vedantic philosophy continue to inspire a vision of global harmony and responsible living, making it a relevant and powerful guiding principle for contemporary society. Vasudhaiva Kutumbakam, though not directly sourced from the earliest Vedic texts, is deeply ingrained in the broader Vedic tradition and Hindu philosophy. It represents a universalist vision that transcends individual and societal boundaries, advocating for a world where all are part of one extended family. This principle inspires ethical behaviour, spiritual growth, and global unity, reflecting the enduring wisdom of Vedic scriptures.

"Mahavakya" and "Vasudhaiva Kutumbakam" are two essential concepts in Indian philosophy. Four Mahavakya are the great sayings of the Upanishads, ancient Indian spiritual texts.[6] There are four Mahavakyas, each from a different Upanishad, and they all express the same essential truth: the unity of the individual self (Atman) and the ultimate reality (Brahman). Some scholars interpret it as The Vasudhaiva Kutumbakam concept supported by the Vedic Mahavakyas. The Mahavakyas are profound statements in the Upanishads, considered the highest authority in Vedic philosophy. While Vasudhaiva Kutumbakam is not explicitly mentioned as one of the Mahavakyas, its essence aligns with the teachings of the Upanishads. The Upanishads emphasize the oneness of all beings and the interconnectedness of humanity. They teach that the ultimate reality, Brahman, is present in all living beings. This understanding leads to the recognition that we are all part of a more prominent cosmic family.

Shad Darshana

In the context of Mimamsa Darshan, which is a school of Indian philosophy that focuses on the interpretation of Vedic texts, Vasudhaiva Kutumbakam may be interpreted as emphasizing the interconnectedness of all beings and the importance of considering the well-being of the entire world 2. However, it is essential to note that the specific interpretation of Vasudhaiva Kutumbakam within the Mimamsa Darshan may vary among scholars and commentators.

Vasudhaiva Kutumbakam is a concept also found in Vedanta, a school of Indian philosophy that focuses on interpreting the Vedas. In Vedanta, Vasudhaiva Kutumbakam emphasizes that the entire world is interconnected and that all beings are part of a single global family. It promotes the values of unity, compassion, and the recognition of the inherent divinity in all beings. According to Vedanta, the ultimate reality is Brahman, the supreme consciousness that pervades everything in the universe. This understanding of the interconnectedness of all beings is reflected in the concept of Vasudhaiva Kutumbakam. It encourages individuals to recognize the divinity within themselves and others, transcending boundaries of nationality, race, or religion. Vedanta teaches that the true nature of every individual is divine and that the goal of life is to realize this divinity through self-realization. This realization leads to a sense of oneness with all beings and a deep understanding of the interconnected nature of the world. Vasudhaiva Kutumbakam aligns with this Vedantic perspective by emphasizing the unity and interconnectedness of humanity. In summary, in Vedanta, Vasudhaiva Kutumbakam promotes the idea that the world is one family, highlighting the interconnectedness of all beings and the recognition of the divinity within each individual. It encourages unity, compassion, and a global perspective that transcends boundaries.

In the context of Yoga philosophy, Vasudhaiva Kutumbakam describes a yogi who has reached the highest level of spiritual progress, transcending material attachments.[7] The Bhagavata Purana, another significant text, refers to Vasudhaiva Kutumbakam as the "loftiest Vedantic thought," affirming the interconnectedness of all life forms, which aligns with the goal of yoga to achieve unity.[8] The Yoga Darshan highlights the profound connection between individual spiritual progress and the universal family concept. As a practice and philosophy, Yoga embodies this principle, promoting unity, compassion, and a holistic approach to well-being. As we integrate technology into yoga, we expand the potential for this ancient wisdom to reach and unite people worldwide, reinforcing the timeless message that the world is indeed one family.

In Sankhya philosophy, the material world comprises two fundamental Principles: Purusha (consciousness) and Prakriti (matter). Purusha represents the individual consciousness, while Prakriti represents the material nature. According to Sankhya, the individual consciousness (Purusha) is distinct from the material world (Prakriti), but both are interconnected and interdependent. The interconnectedness in the Sankhya Philosophy can understood through the concept of Gunas, which are the three fundamental qualities of Prakriti: Sattva (purity, harmony), Rajas (activity, passion), and Tamas (inertia, darkness). These Gunas vary in all aspects of the material world, including human beings. The interactions and combinations of these Gunas give rise to the diversity and interconnectedness of the world. While Sankhya primarily focuses on analyzing the material world and the individual consciousness, the principles of interconnectedness and unity can be seen as underlying themes in its philosophy. Recognizing the interdependence and interconnectedness of all beings aligns with the broader concept of Vasudhaiva Kutumbakam, which emphasizes the idea of the world as one family. While the specific concept of Vasudhaiva Kutumbakam is not explicitly discussed in Sankhya philosophy, the principles of interconnectedness and unity can be related to some of the fundamental concepts of Sankhya, such as the interdependence of Purusha and Prakriti and the interactions of the Gunas. These principles highlight the interconnected nature of the material world and the underlying unity that exists within it.

Like Sankhya, Vaisheshika’s philosophy primarily focuses on analyzing the material world; the principles of interconnectedness and unity can be seen as underlying themes. Recognizing the interdependence and interconnectedness of all beings aligns with the broader concept of Vasudhaiva Kutumbakam, which emphasizes the idea of the world as one family. The specific concept of Vasudhaiva Kutumbakam is not explicitly discussed in Vaisheshika philosophy; the principles of interconnectedness and unity can relate to some of the fundamental concepts of Vaisheshika, such as the interconnectedness of atoms and the idea of Samavaya. These principles highlight the interconnected nature of the material world and the underlying unity that exists within it.[9]

The specific Vasudhaiva Kutumbakam may not be found in Nyaya philosophy. Still, the principles of interconnectedness and unity can be related to some of the fundamental ideas of Nyaya philosophy. Nyaya recognizes the interconnectedness of various entities and the interdependence of different factors in knowledge acquisition and logical reasoning. Nyaya's philosophy emphasizes the importance of valid reasoning, evidence, and rational analysis in understanding the world. It recognizes that knowledge is acquired through perception, inference, comparison, and testimony. These processes recognize relationships, connections, and dependencies between entities and concepts. While Nyaya primarily focuses on logical analysis and epistemology, the principles of interconnectedness and unity can be seen as underlying themes in its philosophy. Recognizing the interdependence and interconnectedness of all beings aligns with the broader concept of Vasudhaiva Kutumbakam.

Vasudhaiva Kutumbakam Philosophy found in the scriptures of Sanatana Darma

"Vasudhaiva Kutumbakam" is found in Hindu texts in Upanishads, including the Maha Upanishad, which means "The World Is One Family." It remains relevant today as it emphasizes a global perspective, prioritizing collective well-being over individual or family interests. It encourages thinking about the welfare of others, fostering worldwide solidarity and responsibility, especially in addressing crucial issues like climate change, sustainable development, peace, and tolerance of differences.[10]

"Vasudhaiva Kutumbakam" consists of several words: "Vasudha" (transl. 'The Earth') and "Kutumbakam" (transl. 'Family').[11] It conveys that the entire world is interconnected and all people are part of a single global family. It promotes the values of unity, cooperation, and treating everyone with kindness and empathy, regardless of nationality, race, or religion.[12]

While the specific phrase may not be mentioned in the Bhagavad Gita, the teachings of the scripture align with the principles of Vasudhaiva Kutumbakam. The Gita emphasizes universal love, compassion, and the interconnectedness of all beings. It encourages individuals to see the divine presence in all beings and treat others respectfully and kindly. The Gita also emphasizes selflessness and performing one's duties without attachment to the results, cultivating a sense of oneness with the world.[13] To treat others with respect and kindness

The concept of Vasudhaiva Kutumbakam is not explicitly mentioned in the Bhagavad Gita; the teachings of the scripture align with the principles of unity, compassion, and interconnectedness found in the concept. The Gita emphasizes universal love, selflessness, and the recognition of the oneness of all creation, promoting a holistic understanding of life and encouraging individuals to transcend narrow boundaries of identity and embrace a broader perspective that encompasses the well-being of all.[14]

Bhagavad Gita

The concept of "Vasudhaiva Kutumbakam" is not explicitly mentioned in the Bhagavad Gita, a part of the Indian epic Mahabharata. The Bhagavad Gita primarily focuses on the dialogue between Lord Krishna and Prince Arjuna, discussing various aspects of life, duty, and spirituality. However, the principles of Vasudhaiva Kutumbakam, emphasizing the idea of the world as one family, align with the broader teachings of the Bhagavad Gita. It emphasizes universal love, compassion, and the interconnectedness of all beings. It encourages individuals to perform their duties selflessly, without attachment to the results, and to treat all beings with respect and kindness. The underlying principles of unity, compassion, and the recognition of all beings' interconnectedness resonate with the Gita's teachings. The Gita also emphasizes selflessness and the recognition of the oneness of all creation. The Gita encourages individuals to see the divine presence in all beings and treat others respectfully and kindly. It emphasizes the importance of performing one's duties selflessly, without attachment to the results and cultivating a sense of oneness with the world. The teachings of the Bhagavad Gita promote a holistic understanding of life and encourage individuals to transcend narrow boundaries of identity and embrace a broader perspective that encompasses the well-being of all. The principles of Vasudhaiva Kutumbakam align with the broader teachings of the Gita.[15] The Gita emphasizes the importance of selflessness and performing one's duties without attachment to the results. It encourages individuals to cultivate a sense of oneness with the world and to act in a way that promotes the well-being of all. The Bhagavad Gita clearly states the ideal as seeing everyone in oneself and oneself in everyone. It is only in a state of brahmisthiti that one can feel oneness.[16]

Bhagavata Purana

The Bhagavata Purana describes Vasudhaiva Kutumbakam as the “loftiest Vedantic thought.” It affirms the worth of all life – human, animal, and plants – and the value of their interconnectedness on Earth and in the universe.[17]

The Brahma Sutras, a foundational text of Vedanta philosophy, discusses the concept of oneness. The Brahma Sutras explore the nature of Brahman, the ultimate reality or supreme consciousness. According to Advaita Vedanta, a philosophical and spiritual school of Hinduism, the Brahma Sutras express the idea of nondualism, which is the belief that all things are ultimately the same.[18] This philosophy emphasizes the oneness of the individual soul (jiva) and Brahman, the ultimate reality.[19] The individual soul is considered non-different from Brahman, just as the space inside an object is not different from the outside space.[20] The nature of Brahman is described as the highest truth and ultimate reality.[21] It is considered to be formless and the innermost self.[22] Ramanuja, a philosopher and commentator on the Brahma Sutras, defines Brahman as the "highest person" with innumerable auspicious qualities of unsurpassable excellence.[23] It is important to note that the interpretation and understanding of the Brahma Sutras may vary among different commentators and schools of thought within Vedanta philosophy.

The Brahma Sutras have been translated into various languages, including English, and have been the subject of extensive analysis and commentary.[24] However, the Brahma Sutras discuss the concept of oneness with Brahman, which is the ultimate reality. They explore the non-dual nature of the individual soul and Brahman, emphasizing the interconnectedness and oneness of all things. "Vasudhaiva Kutumbakam" is not explicitly mentioned in the Brahma Sutras. It is originally from the Maha Upanishad, which is a different text in the Vedanta tradition. The Maha Upanishad is a collection of philosophical teachings and spiritual insights. While the Brahma Sutras do not directly mention this phrase, the underlying philosophy of oneness and interconnectedness is a fundamental aspect of Vedanta philosophy. The Brahma Sutras explore the nature of Brahman, the ultimate reality, and discuss the non-dual nature of the individual soul and Brahman. It is important to note that the interpretation and understanding of philosophical concepts may vary among different commentators and schools of thought within the Vedanta tradition. "Vasudhaiva Kutumbakam" has gained popularity and is often used to emphasize the importance of global peace, understanding, and unity.

Hitopadesha

“Vasudhaiva Kutumbakam” is also found in the Hitopadesha, a collection of ancient Indian fables and stories.[25] This text uses stories and moral lessons to impart wisdom and ethical values. It appears in the context of teaching compassion and the idea that one should treat others as part of their own family. The concept of Vasudhaiva Kutumbakam is not explicitly mentioned in the Hitopadesha, but some sources reference the phrase. The Hitopadesha is a collection of ancient Indian fables and stories that impart wisdom and ethical values; it is mentioned in teaching compassion and treating others as part of one's own family.[26] It is worth noting that the “Vasudhaiva Kutumbakam” is found in other ancient Indian texts, such as the Maha Upanishad, which is a collection of philosophical teachings and insights. The Maha Upanishad emphasizes the oneness of all living beings and the interconnectedness of humanity, also mentioned in the context of promoting a global perspective and prioritizing collective well-being over individual or family interests.[27] While the Hitopadesha may not directly discuss Vasudhaiva Kutumbakam, it is a valuable source of moral lessons and teachings that align with compassion, empathy, and ethical behaviour. These values align with the broader concept of Vasudhaiva Kutumbakam, which promotes global unity, peace, and understanding. Hitopadesha contains teachings and stories that align with the values associated with the concept.

Sant tradition

In the context of the rich Sant tradition, the concept of "Vasudhaiva Kutumbakam" is also present in the Sant tradition of Hinduism. The Sant tradition refers to the lineage of saint-poets in India who have contributed to the religion's devotional and spiritual aspects (bhakti marg). While there may not be specific texts or scriptures within the Sant tradition that extensively discuss Vasudhaiva Kutumbakam, the Sant poets' teachings and poetry often emphasize the unity and interconnectedness of all beings. The teachings and poetry of the Sant poets align with the principles of unity, compassion, and interconnectedness associated with Vasudhaiva Kutumbakam. The Sant tradition promotes the idea that all individuals are part of a larger spiritual family and that the divine presence resides within each being. The teachings of the Sant poets emphasize love, compassion, and the recognition of the inherent divinity in all. They encourage individuals to transcend barriers of caste, creed, and social divisions and embrace a sense of oneness with all creation. The Sant poets, such as Kabir, Guru Nanak, Tukaram, and others, expressed these teachings through their devotional poetry, often conveying universal love, unity, and the importance of recognizing the divine in all beings. Their teachings inspire individuals to cultivate a sense of Vasudhaiva Kutumbakam, where the welfare and well-being of all are prioritized. The Sant tradition emphasizes the recognition of the divine in all beings and encourages individuals to cultivate a sense of oneness and love for all creation.

Swami Vivekananda

"Vasudhaiva Kutumbakam" holds great significance in Swami Vivekananda's teachings.[28] While not explicitly mentioned in his speeches or writings, the essence of this concept aligns with his philosophy and vision for humanity. "Vasudhaiva Kutumbakam" translates to "the world is one family." It emphasizes that all humans are interconnected and should treat one another with love, respect, and compassion, transcending boundaries of nationality, religion, and culture. Swami Vivekananda believed in the universality of spiritual values and the recognition of the inherent divinity in every individual. He emphasized the unity of all religions and the importance of embracing diversity while recognizing the underlying unity that binds humanity. Vivekananda's teachings underscored the need for harmony, understanding, and cooperation among people of different backgrounds. He advocated that we can create a more inclusive and harmonious world by recognizing our shared humanity and working together. The "Vasudhaiva Kutumbakam" concept resonated with Vivekananda's vision of a society where individuals live in harmony, respecting and supporting one another. It reflects his belief in the inherent worth and dignity of every human being and the importance of fostering a sense of global brotherhood.

"Vasudhaiva Kutumbakam" aligns with his teachings and the broader principles of unity, love, and recognizing our shared humanity. Swami Vivekananda interpreted "Vasudhaiva Kutumbakam" as representing the idea that the world is one family. He emphasized the unity of humanity and the interconnectedness of all beings. In his famous speech at the Parliament of Religions in Chicago in 1893, Vivekananda spoke about this concept, highlighting that it represents all humanity.[29] Vivekananda's interpretation of "Vasudhaiva Kutumbakam" aligns with his broader vision of religious harmony, universal brotherhood, and recognizing the inherent divinity in every individual. He believed that all religions lead to the same ultimate truth and that the essence of spirituality lies in recognizing the unity of all beings. By embracing the concept of "Vasudhaiva Kutumbakam," Vivekananda emphasized the importance of treating every individual with love, respect, and compassion, transcending the boundaries of nationality, religion, and culture. He believed we could create a more inclusive and harmonious world by recognizing our shared humanity and working together. While specific sources directly attributing Vivekananda's interpretation of "Vasudhaiva Kutumbakam" may not be available, his teachings and speeches consistently emphasized the unity of humanity and the importance of embracing diversity while recognizing the underlying unity that binds us all together.

Maharshi Arvindo

In Maharshi Arvindo's philosophy, the "Vasudhaiva Kutumbakam" concept also holds significance. While specific interpretations of "Vasudhaiva Kutumbakam" in Arvindo's philosophy may vary, the concept aligns with his vision of a world where individuals recognize their shared humanity and work together for the betterment of all, aligning with his broader teachings and vision. "Vasudhaiva Kutumbakam" represents the idea that the world is one family. It emphasizes the unity and interconnectedness of all beings, transcending boundaries of nationality, religion, and culture. This concept resonates with Arvindo's vision of a harmonious and inclusive society. “All beings are united in that oneself and spirit but divided by separation of consciousness, an ignorance of true self and reality in the mind, life, and body. It is possible by a discipline to remove this veil of separative consciousness and become aware of the true self, the divinity within us and all.”[30] Arvindo's philosophy emphasized the evolution of consciousness and the realization of the divine within oneself and in all creation. He believed in the spiritual unity of humanity and the interconnectedness of all beings. Arvindo's teachings emphasized the importance of love, compassion, and understanding in fostering a sense of global brotherhood.

A. Nagraj

Undivided human Society (Akhand Samaj)[31] is a concept in Madhyastha Darshan proposed by A. Nagraj that is similar to the idea of Vasudhaiva Kutumbakam. He defines the Akhand Samaj as a "Human tradition free of communal mentality and endowed with human consciousness. Awakened human tradition is free of illusion. Human tradition is endowed with knowledge-wisdom-science (Gyan, Vivek, Vigyan) and is free of an individualistic mindset. Completeness of resolution, prosperity, trust and co-existence, Harmony in humane culture, civility, norms, systems, and conduct."[32] This concept explains Harmony from Family Order to World Family Order (Universal Human Order). By understanding the comprehensive human goal, we can be in harmony with human beings and the rest of nature. We can see that we are related to every unit and ensure mutual fulfilment in that relationship. Working on the five dimensions of human endeavour in the light of the proper understanding, we can work for an orderly living of human society, whose foundational unit is the family and whose final destination is the world family. Thus, many family units in the form of a village and many villages integrate into larger clusters of human society – expanding in this sequence finally to a universal human order on this planet. Living in this order, we can plan for the need for physical facilities, the availability of natural resources, and the role of human beings in ensuring the needs at the planet's level. We can work to inculcate and teach universally acceptable human values through education, plan systems to ensure justice for all human beings, and make policies for the well-being of all.[33]

(ii) Roots of Vasudhaiva Kutumbakam in Buddhism and Jainism

In the context of the Philosophy of Buddhists and Jain, the vision of holistic development and respect for all forms of life, violence-free conflict resolution embedded in the acceptance of ahimsa both as a creed and strategy is an extension of the concept of Vasudhaiva Kutumbakam. Just like Hinduism, both Buddhism and Jainism are all-inclusive. There is no such thing as the other or anything like believers vs non-believers. The sacred prayers of the Jainas[34] and the Buddhists[35] invariably end with a prayer for peace and the well-being of all. Their principle of ahimsa is based on the principle of fundamental unity and interconnectedness of all life forms. For them, the universe does not belong exclusively to any of them, and the two faiths strictly believe in cooperation with flora, fauna, and fellow human beings. Their Doctrine of Karma and Rebirth believes that as a consequence of the retributory Karma, all living beings are repeatedly born across all the species of living beings. Thus, limiting oneself to only one's immediate relatives and friends' welfare is a mistake. From the Buddhist and Jaina perspective, this view of considering someone as the "other" arises out of Sheer ignorance (avidyā) because this person has to be a close relative from one's past births and likewise is bound to be kin in the future. Similarly, the Buddhist concept of Dependent Arising (Pratityasamutpāda) sees everything in the cosmos as dependent on everything else.

Consequently, all living beings are interrelated and interconnected across castes, races, nations, and species. Based on this thinking, the Buddhist motto of bahujanahitāya bahujanasukhàya[36] sets for itself the goal of the happiness and welfare of humanity in the world. Buddhist and Jaina concept of vegetarianism also bases itself on this thinking. The four brahmavihāras (sublime attitudes, immeasurables), consisting of mettä (loving-kindness), karunà (compassion), mudita (empathetic joy), and upekkha (equanimity) also indicate the same.[37] In a way, the practice of brahmavihāras means being in an awakened state of mind and having a concrete attitude towards other beings, which is equal to living with the Brahman, the Supreme Reality. A Buddhist is invariably exhorted to follow the four brahmavihâr with an equal suffusion of the world. The Jaina text Tattvārtha Sūtra, which talks about "benevolence towards all the living beings," also mentions, with slight variations, these four virtues and their universal importance.[38]

However, the question is how to establish a society based on universal brotherhood. Perhaps the biggest obstacle is the lack of equal access to the resources that exist in the world. As long as we have poverty and inequality in the world and the basic needs of humanity as a whole are not met, it would be virtually impossible to visualize a society rooted in universal brotherhood. A society founded upon the Buddhist Dharma recognizes that one should aim at promoting the good of the greater unit to which one belongs. At a minimum, one must not look for one's satisfaction in ways that may cause harm to others. Thus, in the Buddhist approach to social and economic development, the primary criterion governing policy formulation must be the well-being of members of society as a whole; therefore, it is related to Vasudhaiva Kutumbakam.

(iii) Roots of Vasudhaiva Kutumbakam in Buddhism

Implementation and realization of the spirit underlying the Buddhist Eight-fold Path (ațțhańgika-magga) encompassing wisdom (paññā), morality (sila) and meditation (samādhi) in eight parts can genuinely offer a path to co-existence and universal brotherhood Right View (sammā-ditthi) and Right Thought (sammā-samkappa) constitute wisdom; Right Speech (samnā-vācā), Right Conduct (sammā-kammanta) and Right Livelihood (sammā-ājīva) constitute morality; and Right Effort (sammā-vāyāma), Right Mindfulness (sammā-sati) and Right Concentration (sammā-samādhi) form the practice of meditation.[39] By following this path of wisdom, morality, and meditation, one can grow inwardly and follow a life of enlightened simplicity; by following this path, humans can aim at l harmonious living (dhammacariya, samacariya[40] , and compassion (karunā) with "the desire to remove what is detrimental to others and their unhappiness."[41] This would form the basis of the weltanschauung of the well-adjusted and balanced person, who would seek inner peace[42] (ajhattasanti, Fausböll 1985: 837) and inward joy (ajhattarata)[43] by exercising a degree of restraint, limiting their needs and avoiding being greedy (ussuka)[44] because one can never become worthy of respect if one is envious, selfish and fraudulent (issuki macchari satho)[45]. The upshot of the above is that if, from Buddhist and Jaina perspectives, the ideals of Vasudhaiva Kutumbakam are to be realized, then we must make a dramatic shift in our overall pattern of thinking and living; affluent members of society will need to make dramatic changes in the overall levels and patterns of consumption. We must choose globally sustainable consumption levels and patterns, i.e., use the world's resources wisely and do not overstress the world's ecology, consuming in ways that respect the rest of life on this planet.

Besides, meeting the basic needs of all is essential to establishing universal brotherhood. Sensitization of the populations to voluntary simplicity, non-wastefulness, sacrifice, sharing, cooperation, Compassion, empathy, and equanimity would be equally important. Thus, we must choose a materially simple, inner-directed, and ecology-friendly way of life. It may be befitting to conclude in the words of Elgin: To live sustainably, we must live efficiently, not misdirecting or squandering the earth's precious resources. To live efficiently, we must live peacefully, for military expenditure represents an enormous diversion of resources from meeting basic human needs. To live peacefully, we must live with a reasonable degree of equity or fairness, for it is unrealistic to think that, in a communications-rich world, a billion or more persons will accept living in absolute poverty. In contrast, another billion live in conspicuous excess. Only with greater fairness in consuming the world's resources can we live peacefully and sustainably as a human family.[46]

Commonalities in Vasudhaiva Kutumbakam and Buddhism

The philosophy of Vasudhaiva Kutumbakam emphasizes the idea that "The World Is One Family," which shares some commonalities with Buddhism. This major religious and philosophical tradition originated in ancient India. While there may be overlaps, it is essential to note that Buddhism is a distinct tradition with unique teachings and practices. Here are some points of comparison: Vasudhaiva Kutumbakam and Buddhism recognize the interconnectedness of all beings. Buddhism teaches the concept of dependent origination, which asserts that all phenomena arise in dependence on multiple causes and conditions. This understanding of interconnectedness extends to the relationship between individuals and the world, emphasizing the interdependence of all beings. Both philosophies emphasize compassion and non-violence. Buddhism strongly emphasizes the practice of loving-kindness (metta) and compassion (karuna) towards all beings.

Similarly, the philosophy of Vasudhaiva Kutumbakam promotes a global perspective that prioritizes collective well-being and encourages individuals to think about the welfare of others and advocate for universal ethics and Moral Goals. Buddhism teaches the importance of following the Five Precepts, which include refraining from harming living beings, stealing, lying, engaging in sexual misconduct, and consuming intoxicants. Similarly, the philosophy of Vasudhaiva Kutumbakam promotes a sense of global solidarity and responsibility, fostering ethical behaviour and consideration for the well-being of others. Both philosophies value diversity and promote tolerance and acceptance of differences. Buddhism teaches the concept of "skilful means" (upaya), which encourages adapting teachings and practices to suit the needs and capacities of different individuals. Similarly, the philosophy of Vasudhaiva Kutumbakam encourages individuals to embrace the world's diversity and foster mutual understanding and cooperation among different cultures and religions.

It is essential to approach these comparisons with an understanding that Buddhism is a distinct religious and philosophical tradition with its unique teachings and practices. While shared values and principles may exist, each tradition has specific teachings and perspectives on life and spirituality.

'Vasudhaiva Kutumbakam' in Taoism

While there may not be direct references to 'Vasudhaiva Kutumbakam' in Taoism, the concepts of interconnectedness and unity are present in Taoist teachings. The underlying principle of recognizing the unity and interconnectedness of all beings aligns with the Taoist worldview. Taoism emphasizes the harmony and interconnectedness of all things in the universe.[47] In Taoism, the principle of oneness is expressed through the concept of the Tao, which can be understood as the underlying principle or source of all existence. The Tao is often described as the ultimate reality that encompasses and connects everything in the universe. It emphasizes the interdependence and interrelatedness of all phenomena. Taoist teachings encourage individuals to cultivate a sense of unity and harmony with the natural world and others.

The idea is to recognize that all beings are part of the same interconnected web of existence. By embracing this perspective, Taoists seek to live in harmony with others and the natural flow of life. In Taoism, the interconnectedness of all beings is a fundamental principle. Taoism emphasizes the harmony and balance between nature and human life, highlighting the interconnectivity of all things. This understanding encourages individuals to take responsibility for their actions and to consider the well-being of others and the environment. The concept of the Tao, often described as the underlying principle or source of all existence, emphasizes the oneness and interconnectedness of all phenomena. Taoist teachings encourage individuals to recognize and embrace the unity and interdependence of all beings. This perspective emphasizes that all beings are part of the same interconnected web of existence. Taoists seek to live in harmony with others and the natural world by understanding and appreciating this interconnectedness. Taoist philosophy also emphasizes the importance of simplicity, balance, and the cultivation of inner harmony. By cultivating a sense of unity and interconnectedness, individuals can develop a deep appreciation for the well-being of all beings and act with kindness, compassion, and empathy. By embracing this perspective, individuals can cultivate a sense of universal love, compassion, and harmony, fostering a more compassionate and harmonious world. While Taoism is primarily a philosophy rather than a religion, it teaches that the Tao, which can be understood as the underlying principle or source of all life, is all-encompassing and the origin of everything.

This perspective emphasizes that every living thing is connected and influenced by the same universal forces, i.e., an interconnected web. The concept of unity in Taoism extends beyond human beings to include all aspects of nature and the cosmos. The Taoist philosophy encourages individuals to live in harmony with the natural world and to recognize their interconnectedness with all living beings. By embracing this perspective, Taoists seek to cultivate a sense of respect, reverence, and care for all forms of life.[48]

Taoist teachings often emphasize the importance of balance, simplicity, and the cultivation of inner harmony. By recognizing the unity of all living things, individuals can develop a deep appreciation for the well-being of all beings and act as per the natural flow of life.

It is important to note that the information provided is based on understanding Taoist teachings. The philosophy of Yin and Yang, a fundamental concept in Taoism, also reflects the idea of interconnectedness. Yin and Yang represent opposing forces that are interconnected and interdependent. They are seen as complementary aspects of a unified whole, symbolizing nature's dynamic balance and harmony.[49]

(iv) Roots of Vasudhaiva Kutumbakam in Jainism

While Vasudhaiva Kutumbakam is often associated with Indian culture and philosophy, it is not explicitly limited to religious or philosophical traditions. However, it does resonate with the principles of Jain Darshan, which is the philosophical system of Jainism. Jainism is an ancient Indian religion that emphasizes non-violence, compassion, and the interconnectedness of all living beings. Jains believe in Ahimsa, which is non-violent towards all living beings. This principle extends to treating the entire world as one family, where all beings are interconnected and deserve respect and compassion. The Jain philosophy of interconnectedness aligns with the concept of Vasudhaiva Kutumbakam, as both emphasize the unity and interdependence of all beings. Jainism teaches that every living being, regardless of its form, has a soul and deserves to be treated with kindness and respect. Jain Acharyas, spiritual leaders and teachers in the Jain tradition, also recognize and emphasize the concept of Vasudhaiva Kutumbakam. Jainism promotes the idea of interconnectedness and the unity of all living beings. Jains believe in the principle of Ahimsa, which is non-violence towards all living beings, and this principle extends to the concept of treating the entire world as one family.

Jain Acharyas often emphasizes the importance of compassion, non-violence, and the recognition of the inherent unity of all beings. They teach that every living being, regardless of its form, has a soul and deserves to be treated with kindness and respect. This aligns with the values promoted by Vasudhaiva Kutumbakam, which emphasizes the interconnectedness of all people and the need to treat everyone with empathy and understanding.

In Jain philosophy, the concept of Vasudhaiva Kutumbakam is seen as an extension of the principle of Ahimsa. By recognizing the unity of all beings and treating the world as one family, Jains strive to live in harmony with all forms of life and promote peace and understanding among different cultures and nations. Shant Sudharas: A Jaina scripture that encompasses this concept: ‘The World is One Family’: The entire world is one family, with no stranger, as in this infinite cycle of life and death, all living beings have multiple times been your father, brother, uncle, mother, son, daughter, wife, sister, and daughter-in-law before.[50] From the depth of our deliberations over the past two days, we have unearthed a central and invaluable tenet from Spiritual Sovereign His Holiness Jainacharya Yugbhushansuriswarji, emphasizing its foundational significance.

‘Our well-being is in the well-being of everyone.’[51] We urge nations to embrace policies aligned with the philosophy of Vasudhaiva Kutumbakam. A more in-depth analysis, recommendations, and a plan for states to consider Vasudhaiva Kutumbakam are provided. The following endorsing organizations are committed to aiding in crafting policies for states across various domains, rooted in the philosophy of Vasudhaiva Kutumbakam. We firmly believe in its transformative potential and pledge to deliberate as and when required for precious insights.[52]

Commonalities in Vasudhaiva Kutumbakam and Jainism

The philosophy of Vasudhaiva Kutumbakam, which translates to "The World Is One Family," shares some similarities with Jainism, a religious and philosophical tradition that originated in ancient India. While there may be overlaps, it is essential to note that Jainism is a distinct tradition with unique teachings and practices. Here are some points of comparison: Vasudhaiva Kutumbakam and Jainism both emphasize the importance of Universal compassion and non-violence towards all living beings. Jainism strongly emphasizes Both promote inclusivity and equality. Jainism teaches that all souls are equal and emphasizes the importance of treating all individuals with respect and dignity, regardless of their social status, caste, or background.

Similarly, Vasudhaiva Kutumbakam encourages individuals to think beyond boundaries and embrace the idea of a global family where all individuals are interconnected and deserving of equal consideration. Both philosophies recognize the interconnectedness of all beings and emphasize the interdependence of humans and the natural world. Jainism teaches that all living beings are bound together in a complex web of relationships, and the philosophy of Vasudhaiva Kutumbakam promotes a global perspective that recognizes the interdependence of nations and the need for collective responsibility towards the planet. Jainism and the philosophy of Vasudhaiva Kutumbakam value diversity and promote tolerance and acceptance of different beliefs, cultures, and perspectives. Jainism recognizes the validity of multiple paths to truth and encourages individuals to respect and learn from diverse viewpoints. Similarly, Vasudhaiva Kutumbakam encourages individuals to embrace the world's diversity and foster mutual understanding and cooperation among different cultures and religions.

It is essential to approach these comparisons with an understanding that Jainism is a distinct religious and philosophical tradition with its unique teachings and practices. While shared values and principles may exist, each tradition has specific teachings and perspectives on various aspects of life and spirituality.

2.1.2 Roots of Vasudhaiva Kutumbakam in Abrahamic Religions

Abrahamic religions (Judaism, Christianity, and Islam), a brief comparison between the philosophy of Vasudhaiva Kutumbakam and the common principles found in these religions: The Abrahamic religions, including Judaism, Christianity, and Islam, are monotheistic, believing in the existence of One God. Vasudhaiva Kutumbakam promotes the idea of interconnectedness and unity among all beings. The Abrahamic religions emphasize the inherent dignity and worth of every human being. Similarly, Vasudhaiva Kutumbakam recognizes every individual’s value and well-being, thereby promoting compassion and respect for others. The Abrahamic religions provide ethical guidelines and Moral Goals for believers to follow. These principles include justice, mercy, compassion, and love for one's neighbour. The philosophy of Vasudhaiva Kutumbakam also upholds ethical values, emphasizing compassion, non-violence, and the well-being of all beings. The Abrahamic religions emphasize the importance of community and solidarity among believers. They promote the idea of caring for one another, supporting those in need, and fostering a sense of unity.

Similarly, the philosophy of Vasudhaiva Kutumbakam encourages individuals to think beyond boundaries and embrace the idea of a global family, where all individuals are interconnected and deserving of equal consideration. While there may be some shared values and principles between the philosophy of Vasudhaiva Kutumbakam and the Abrahamic religions, it is essential to note that each tradition has unique teachings and practices. The philosophy of Vasudhaiva Kutumbakam, with its emphasis on global solidarity and collective well-being, offers a unique perspective on interconnectedness and the importance of considering the welfare of others.

Abrahamic religions (Judaism, Christianity, and Islam), a brief comparison between the philosophy of Vasudhaiva Kutumbakam and the common principles found in Abrahamic religions including Judaism, Christianity, and Islam, are monotheistic, believing in the existence of one God. While Vasudhaiva Kutumbakam does not explicitly focus on monotheism, it promotes the idea of interconnectedness and unity among all beings. The Abrahamic religions emphasize the inherent dignity and worth of every human being, as they are created in the image of God. Similarly, Vasudhaiva Kutumbakam's philosophy recognizes all individuals' value and well-being, promoting compassion and respect for others. The Abrahamic religions provide ethical guidelines and Moral Goals for believers to follow. These principles include justice, mercy, compassion, and love for one's neighbour. The philosophy of Vasudhaiva Kutumbakam also upholds ethical values, emphasizing compassion, non-violence, and the well-being of all beings. The Abrahamic religions emphasize the importance of community and solidarity among believers. They promote the idea of caring for one another, supporting those in need, and fostering a sense of unity.

(i) Roots of Vasudhaiva Kutumbakam in Islamic philosophy

Islam is a monotheistic religion that originated in the 7th century CE and is based on the teachings of the Quran and the life of Prophet Muhammad.[53] Here are some points of comparison: Both Vasudhaiva Kutumbakam and Islam recognize the unity and interconnectedness of humanity. While Vasudhaiva Kutumbakam promotes a global perspective that considers all individuals as part of one family, Islam emphasizes the concept of the Ummah, which refers to the global community of Muslims bound together by their faith in Allah and their adherence to Islamic principles. Both philosophies promote the idea of brotherhood and sisterhood among human beings.[54] Vasudhaiva Kutumbakam encourages individuals to think about the welfare of others and prioritize the collective well-being. At the same time, Islam emphasizes the importance of brotherhood and sisterhood among Muslims, treating fellow believers as part of one community and supporting one another. Vasudhaiva Kutumbakam embraces the diversity of cultures and religions, promoting tolerance and acceptance of different beliefs.

Islam teaches the concept of Tawhid, the oneness of Allah, and emphasizes the importance of monotheism. Islam recognizes the existence of different religions. Both philosophies uphold ethical principles and moral values. Vasudhaiva Kutumbakam promotes compassion, non-violence, and well-being, while Islam emphasizes the importance of justice, mercy, and ethical conduct in all aspects of life. Islam provides a comprehensive ethical framework through its teachings on the Five Pillars of Islam and the guidance of the Quran and Hadith.[55]

According to the Qur'an, humanity as a whole is a family. “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah and the wombs through whom you ask one another. Indeed Allah is ever, over you, an Observer.”[56] Considering the text above, it is apparent that humanity is one family. Islam, on the other hand, promotes the idea of brotherhood and unity among Muslims. The concept of "Ummah" refers to the global community of Muslims, where all Muslims are considered brothers and sisters. This concept emphasizes the importance of unity, cooperation, and support among Muslims, regardless of nationality, race, or ethnicity. Muslims are encouraged to treat each other with kindness, respect, and empathy and to work together for the betterment of the Muslim community and the world.[57]

Islam teaches that unity is a vital component for the survival of people on this planet.[58] The religion emphasizes the development of brotherhood, love, respect, and prosperity. The Quranic verse, "The believers are nothing but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy", encapsulates the importance of unity and reconciliation among believers. Unity in Islam is not just a source of strength and courage within the community. But it also calls for patience and perseverance. Muslims are encouraged to hold firmly to Allah's rope and remember His favour, which turned former enemies into brothers by His grace.[59] Islam declares that all humans are equal, regardless of their colour, caste, language, or culture, and the only distinction is based on piety and good deeds.[60] This principle of equality is fundamental to the concept of brotherhood in Islam, which is grounded in love, empathy, and mutual support.[61] The Prophet Muhammad (peace be upon him) established a strong unity among early Muslims, particularly during the migration from Mecca to Medina, known as the Hijrah.[62] He taught that believers should be like a single body, reacting collectively to the pain of any member. The Islamic faith deeply ingrains the concept of brotherhood, or "Ukhuwah," which transcends familial ties and unites Muslims worldwide in a spiritual bond of solidarity and mutual support.[63] This connection is emphasized in the Quran and Hadiths, with verses such as "The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy"[64] and sayings of the Prophet Muhammad like "A Muslim is a brother of another Muslim. He does not oppress him, nor does he leave him at the mercy of others"[65]. The Prophet also described the believers as one body, reacting collectively to the pain of any single member; the teachings of the Prophet Muhammad and his Ahlul Bait are foundational to the concept of brotherhood in Islam, which fosters unity, equality, and solidarity among Muslims.[66] The Hijrah, or migration from Mecca to Medina, was a pivotal moment in Islamic history, marking the start of the Islamic calendar and the establishment of a new Muslim community based on these principles. The Mu’akhah system in Medina exemplified the Prophet's wisdom in creating a strong, unified community.[67]

The role of brotherhood in today's interconnected world is crucial in maintaining social cohesion and promoting harmony.[68] Preserving these bonds can be challenging, but Muslims are encouraged to implement best practices to foster and nurture brotherhood within their communities.

Islam teaches unity as a vital component for the survival of people on this planet. It emphasizes the development of brotherhood, love, respect, and prosperity among Muslims. Unity provides power, strength, and courage within a community, making it difficult for external forces to harm any individual from the united group. Muslims are encouraged to resolve conflicts amicably and hold firmly to Allah's rope, avoiding division.[69]

Empathy towards fellow Muslims is a must for every believer. The Prophet's parable of the believers as a body illustrates the deep empathy and compassion required among Muslims. Equality among Muslims, regardless of colour, caste, language, or culture, is affirmed, with the only distinction being based on good or bad deeds. The Prophet's last sermon reiterates that all humans are from Adam and Eve, with no superiority except piety and good action.

The Quran and the Prophet Muhammad's legacy promote a universal brotherhood that includes all of humanity, emphasizing mutual respect, empathy, and the importance of unity. These teachings align with the concept of the world as one family, where every individual, regardless of their faith, is part of a larger, interconnected human world.

Here are some points of comparison. Concept of Oneness of Humanity: Both Vasudhaiva Kutumbakam and Islam recognize the unity and interconnectedness of humanity. While Vasudhaiva Kutumbakam promotes a global perspective that considers all individuals as part of one family, Islam emphasizes the concept of the Ummah, which refers to the global community of Muslims bound together by their faith in Allah and their adherence to Islamic principles. Universal Brotherhood: Both philosophies promote the idea of brotherhood and sisterhood among human beings. Vasudhaiva Kutumbakam encourages individuals to think about the welfare of others and prioritize collective well-being. At the same time, Islam emphasizes the importance of brotherhood and sisterhood among Muslims, treating fellow believers as part of one community and supporting one another. Religious Pluralism: Vasudhaiva Kutumbakam embraces the diversity of cultures and religions, promoting tolerance and acceptance of different beliefs.

On the other hand, Islam teaches the concept of Tawhid, the oneness of Allah, and emphasizes the importance of monotheism. While Islam recognizes the existence of different religions, it asserts the superiority of Islam as the final and complete revelation from Allah. Ethical Principles: Both philosophies uphold ethical principles and moral values. Vasudhaiva Kutumbakam promotes compassion, non-violence, and well-being, while Islam emphasizes the importance of justice, mercy, and ethical conduct in all aspects of life. Islam provides a comprehensive ethical framework through its teachings on the Five Pillars of Islam and the guidance of the Quran and Hadith. It is essential to approach these comparisons with an understanding that Islam is a distinct religious and philosophical tradition with its unique teachings and practices. While shared values and principles may exist, each tradition has specific teachings and perspectives on life and spirituality. Islamic teachings emphasize principles such as unity, compassion, and the interconnectedness of humanity. Islam promotes the idea of brotherhood and the importance of treating others with kindness and respect. While there may not be a direct reference to Vasudhaiva Kutumbakam in Islamic scriptures, unity, compassion, and interconnectedness are shared across religious and philosophical traditions.

It is important to note that treating the world as one family and recognizing the unity of all beings is a universal value found in various religious and philosophical teachings. It is important to note that the principles of unity, compassion, and the recognition of the interconnectedness of all beings are shared values across different religious and philosophical traditions. These principles promote harmony, peace, and understanding among people of various backgrounds and beliefs. While the specific phrase "Vasudhaiva Kutumbakam" may not be mentioned in Islamic scriptures, the underlying principles of unity and compassion are integral to Islamic teachings.

(ii) Roots of Vasudhaiva Kutumbakam in Christianity

Christianity is a monotheistic religion centred around the life and teachings of Jesus Christ. Here are some points of comparison. Christianity is centred around believing in one God, who is seen as a loving and caring Father. The emphasis is on God's love for humanity and the call for believers to love one another. While Vasudhaiva Kutumbakam does not explicitly focus on monotheism, it promotes the idea of interconnectedness and unity among all beings. Christianity teaches that salvation and redemption come through faith in Jesus Christ and his sacrifice on the cross. It emphasizes the need for personal salvation and the forgiveness of sins. The philosophy of Vasudhaiva Kutumbakam promotes compassion, non-violence, and the well-being of all beings. Christianity teaches the importance of love and compassion for all people, following the example of Jesus Christ. It emphasizes the commandment to love one's neighbour as oneself.

The philosophy of Vasudhaiva Kutumbakam emphasizes the idea that "The World Is One Family," which shares some common principles with Christian beliefs. While there may be differences in specific theological doctrines and practices, there are points of convergence. Here are some comparisons:

1. Love and Compassion: Christianity strongly emphasizes love and compassion, following the example of Jesus Christ. The commandment to love one's neighbour as oneself is central to Christian teachings. Similarly, the philosophy of Vasudhaiva Kutumbakam promotes compassion and the well-being of all beings, fostering a sense of global solidarity and responsibility.

2. Human Dignity: Christianity teaches that every human being is created in the image of God and possesses inherent dignity and worth. This belief underlies the Christian emphasis on the value of each individual. Similarly, Vasudhaiva Kutumbakam's philosophy recognizes all individuals' values and well-being, promoting respect and consideration for others.

3. Inclusivity and Equality: Christianity teaches that all individuals are equal in the eyes of God, regardless of race, gender, or social status. It promotes inclusivity and the idea of a universal church. The philosophy of Vasudhaiva Kutumbakam also values diversity and encourages tolerance and acceptance of different beliefs and cultures.

4. Ethical Principles: Christianity and Vasudhaiva Kutumbakam's philosophy uphold ethical principles and moral values. Christianity provides ethical guidelines through Jesus Christ's and the Bible's teachings, emphasizing justice, mercy, and love. Similarly, Vasudhaiva Kutumbakam promotes compassion, non-violence, and the well-being of all beings.

Christianity strongly emphasizes unity, as reflected in the teachings of Jesus and the broader scriptural narrative. Jesus prayed for unity among his disciples and those who would follow Him, emphasizing that unity should not compromise the distinction between right and wrong.[70] The Bible encourages believers to strive for unity within the church and the spiritual family, transcending physical family ties, ethnicity, gender, and social standing.[71] The Bible introduces the concept of family at the very beginning, with marriage as the foundation of human society.[72] This family unit is seen as the essential building block of society, and its importance is reiterated throughout the Old and New Testaments. However, Jesus also redefined the notion of family, placing the spiritual family as of utmost importance. Christian unity is not about uniformity but harmony and mutual respect despite differences.[73] It is a unity that strengthens the church and enables it to withstand challenges, as Jesus' teachings on unity are profound and challenging.[74] The Bible warns against disunity and lists it among the things God hates. The Apostle Paul, in his letter to the Ephesians, encourages believers to maintain the unity of the Spirit through peace.

The Christian concept of unity extends beyond national and cultural boundaries, uniting believers from diverse socio-cultural and economic backgrounds into one new humanity.[75] This unity is not passive but active, with the church serving as salt, light, and a prophetic voice in the world.[76] The idea of a Christian nation or family is complex, with some arguing that while Christianity can influence nations, only individuals can become Christian.[77]

"Vasudhaiva Kutumbakam" highlights the sentiment of global unity and the concept of world as one family. This resonates with Christian teachings on unity and the spiritual family.[78] The Christian understanding of grace, as revealed through Jesus, aligns with the idea of a universal family bound by love and spiritual connection rather than by physical or national ties.[79] The roots of "Vasudhaiva Kutumbakam" can be found in the emphasis on spiritual unity and the global family of believers. The teachings of Jesus and the apostles and the broader biblical narrative underscore the importance of unity, love, and the spiritual connections that bind humanity together. While the concept is not Christian, the underlying principles align closely with Christian values and the vision of a world united by faith and love.

Christianity is centred around believing in one God, who is seen as a loving and caring Father. The emphasis is on God's love for humanity and the call for believers to love one another. While Vasudhaiva Kutumbakam does not explicitly focus on monotheism, it promotes the idea of interconnectedness and unity among all beings. Christianity teaches that salvation and redemption come through faith in Jesus Christ and his sacrifice on the cross. It emphasizes the need for personal salvation and the forgiveness of sins. The philosophy of Vasudhaiva Kutumbakam does not specifically focus on salvation or redemption but promotes compassion, non-violence, and the well-being of all beings. Christianity teaches the importance of love and compassion for all people, following the example of Jesus Christ. It emphasizes the commandment to love one's neighbour as oneself.

Similarly, the philosophy of Vasudhaiva Kutumbakam encourages individuals to think about the welfare of others and fosters global solidarity and responsibility. Christianity teaches that all individuals are equal in the eyes of God and that there is no distinction based on race, gender, or social status. It promotes inclusivity and the idea of a universal church. The philosophy of Vasudhaiva Kutumbakam also values diversity and promotes tolerance and acceptance of different beliefs and cultures. While there may be some shared values and principles between the philosophy of Vasudhaiva Kutumbakam and Christianity, it is important to note that each tradition has unique teachings and practices. The philosophy of Vasudhaiva Kutumbakam, with its emphasis on global solidarity and collective well-being, offers a unique perspective on interconnectedness and the importance of considering the welfare of others.

(iii) Roots of Vasudhaiva Kutumbakam in Judaism

Like many other religions, Judaism emphasizes the importance of unity and community. "Klal Yisrael" or "all of Israel" refers to the collective body of Jewish people worldwide, united by shared history, culture, and religious observance. This sense of unity is deeply ingrained in Jewish tradition and is reflected in many Jewish practices and teachings. One of the critical principles in Judaism, "Tikkun Olam", "repairing the world", aligns with the concept of Vasudhaiva Kutumbakam. This principle encourages Jews to contribute to improving the world and society, fostering a sense of global responsibility and interconnectedness. Another significant Jewish value is "Chesed," often translated as loving-kindness or compassion. This value encourages Jews to act with kindness and compassion towards others, further promoting unity and interconnectedness among people. In Judaism, the family unit is highly valued and is central to religious observance and cultural traditions. The concept of "Mishpacha", or family, extends beyond immediate family members to include the broader Jewish community. This extended family sense aligns with the Vasudhaiva Kutumbakam concept, viewing the world as one family.

While "Vasudhaiva Kutumbakam" is of Hindu origin, the principles it embodies are echoed in Jewish teachings. The Jewish values of Tikkun Olam, Chesed, and the Mishpacha concept promote unity, compassion, and interconnectedness among all people. These teachings align with the idea of the world as one family, where everyone, regardless of their faith, is part of a larger, interconnected human family. However, Judaism emphasizes the importance of unity, community, and compassion. Jewish teachings promote the value of "Klal Yisrael," which refers to the collective body of Jewish people worldwide, united by shared history, culture, and religious observance. The "Tikkun Olam" principle encourages Jews to contribute to improving the world and society, fostering a sense of global responsibility and interconnectedness.[80] While the specific phrase "Vasudhaiva Kutumbakam" may not have roots in Judaism, the principles of unity, compassion, and the welfare of humanity are emphasized in Jewish teachings. These teachings align with the broader concept of the world as one family, where individuals are encouraged to work towards the betterment of society and the well-being of all people, regardless of their faith or background.

"Vasudhaiva Kutumbakam" aligns with the concept of Unity and Brotherhood of Judaism which emphasizes the importance of unity and brotherhood. "Klal Yisrael" refers to the collective body of Jewish people worldwide, united by shared history, culture, and religious observance. Compassion and Kindness: Jewish teachings promote compassion and kindness towards others. The "Tikkun Olam" principle encourages Jews to contribute to improving the world and society, fostering a sense of global responsibility and interconnectedness. Universal Values: Judaism teaches that all human beings are created in the image of God and should be treated with dignity and respect. This universal value aligns with the idea of the world as one family, where every individual is part of a more prominent, interconnected human family. Social Responsibility: Jewish teachings emphasize the importance of social responsibility and caring for others, including the less fortunate. Acts of charity and helping those in need are encouraged, promoting unity and collective well-being. "Vasudhaiva Kutumbakam" may not have roots in Judaism, these common points reflect the broader concept of unity, compassion, and the welfare of humanity, which are emphasized in Jewish teachings.

(iv) 'Vasudhaiva Kutumbakam' in Sufism

In Sufism, 'Vasudhaiva Kutumbakam' holds significance. While there may not be direct references to this specific phrase in Sufi teachings, the underlying principles of unity, love, and brotherhood are central to Sufi philosophy. Sufism emphasizes that all humans are interconnected and share a common spiritual essence. Sufis believe in the unity of all creation and the oneness of humanity. They strive to cultivate love, compassion, and empathy towards all beings, transcending boundaries of religion, nationality, and culture.

Sufi teachings promote the idea of universal brotherhood, where individuals are encouraged to treat others with kindness, respect, and understanding. Sufis seek to dissolve the barriers that separate people and foster a sense of unity and harmony among all members of the human family.

Sufi teachings emphasize treating others with kindness, respect, and understanding. Sufis strive to embody love, compassion, and forgiveness, recognizing that all humans are interconnected and share a spiritual journey. By cultivating these qualities, Sufis aim to create a world where universal brotherhood and harmony prevail.

Exploring the spiritual bond of brotherhood in Sufi teachings

In Sufism, the spiritual bond of brotherhood is a central aspect of the teachings and practices. Sufis believe in the unity of all creation and the oneness of humanity. They emphasize the interconnectedness of all beings and the shared spiritual essence that transcends differences of religion, nationality, and culture.

Sufis view every individual as a member of the same human family and strive to cultivate love, compassion, and empathy toward all beings. They believe that by recognizing the divine spark within each person, they can foster a sense of unity and brotherhood.

Sufi practices often involve communal gatherings, known as zikr or sama, where participants engage in chanting, music, and dance to connect with the divine and experience a sense of unity with others. These gatherings serve as a reminder of the shared spiritual journey and the bond that exists among all seekers of truth.

Sufi teachings emphasize treating others with kindness, respect, and understanding. Sufis strive to embody love, forgiveness, and generosity, recognizing that all humans are interconnected and share a common spiritual destiny.

Sufis seek to create a world where universal brotherhood and harmony prevail through cultivating these qualities and recognizing the spiritual bond.

2.1.3 Roots of Vasudhaiva Kutumbakam in Western Philosophies

Vasudhaiva Kutumbakam's concept has also been widely acknowledged and appreciated by various Western philosophies. While Vasudhaiva Kutumbakam is primarily associated with Indian philosophy, it has also been incorporated into various Western philosophical frameworks. Some of the most notable Western philosophers who have explored the concept include

1. Immanuel Kant (1724-1804): Kant, a German philosopher, emphasized the significance of rationality and morality in his works. His “categorical imperative” concept reflects a similar idea to Vasudhaiva Kutumbakam, urging individuals to treat others as they would like to be treated. This ethical principle encourages compassion, empathy, and mutual respect among all human beings.[81] He was known for his work on the nature of reason and the possibility of knowledge, so he approached Vasudhaiva Kutumbakam from the perspective of cosmopolitanism.[82] Kant believed in a world governed by universal moral laws and argued that nations should cooperate to promote peace and justice. According to Kant, the concept of Vasudhaiva Kutumbakam could be interpreted as a call for global citizens to recognize their shared humanity and work towards achieving a more just and equitable world.[83]

2. John Stuart Mill (1806-1873): Mill, an English philosopher and economist, is renowned for his work “Utilitarianism.” In this work, Mill argues that the greatest good for the most significant number of people should be the guiding principle for moral and social decisions. This idea aligns with Vasudhaiva Kutumbakam, as it promotes the well-being of all members of society, fostering a sense of unity and interconnectedness. Mill was known for advocating utilitarianism, a moral theory that emphasizes pursuing happiness as the ultimate goal. In the interpretation of Vasudhaiva Kutumbakam, Mill saw the concept as an embodiment of utilitarian values, stressing the importance of global cooperation and interdependence for the betterment of all. He believed that by working together, individuals from different nations could promote happiness and prosperity for everyone, thus adhering to the utilitarian principle.[84]

3. Jean-Jacques Rousseau (1712-1778): Rousseau, a French philosopher, emphasized the importance of individual freedom and equality in his work “The Social Contract.” He believed people may live harmoniously if they recognized their shared humanity and the need for mutual respect and cooperation. Rousseau’s ideas resonate with Vasudhaiva Kutumbakam, as both promote a sense of unity and interdependence among all members of society. French philosopher Jean-Jacques Rousseau, known for his works on the social contract and individualism, we may see Vasudhaiva Kutumbakam as a call for the recognition of human rights and the promotion of social justice. Rousseau believed that individuals should be free to pursue their interests and well-being without the constraints of oppressive governments or social structures. In this context, Vasudhaiva Kutumbakam could be interpreted as an invitation to acknowledge the interconnectedness of all human beings and work towards a more just and equal society.[85] Rousseau’s work on individualism and social justice was used to show how he interpreted Vasudhaiva Kutumbakam as an invitation to acknowledge human interconnectedness and work towards a more just society.

4. Other Western thinkers, such as Baruch Spinoza, Thomas Paine, and Ralph Waldo Emerson, have also incorporated similar concepts like Vasudhaiva Kutumbakam in their works. Various Western philosophers, such as John Dewey, Albert Camus, and Martin Buber, have integrated the concept of Vasudhaiva Kutumbakam into their philosophical systems. By emphasizing the importance of interconnectedness, universal brotherhood, and genuine relationships, these philosophers have shown how Vasudhaiva Kutumbakam can be applied to contemporary issues and provide a foundation for a more compassionate and interconnected world.

5. John Dewey, an American philosopher, was deeply influenced by the Indian philosophical tradition. Dewey’s pragmatism emphasizes the practical consequences of actions and ideas and shares similarities with Vasudhaiva Kutumbakam. According to Dewey, humans are social creatures who depend on each other for survival and progress. In this context, Vasudhaiva Kutumbakam resonates with the idea that our actions have consequences for ourselves and others. One of the critical aspects of Dewey’s pragmatism is the belief in the power of collective intelligence. By working together, individuals can find solutions to problems they cannot solve alone. This idea aligns with the concept of Vasudhaiva Kutumbakam, which encourages people to see themselves as part of a larger, interconnected whole.[86]

6. Albert Camus, a French philosopher, was deeply influenced by existentialism. His works often explore the human condition and the meaning of life in an indifferent universe. Vasudhaiva Kutumbakam can be seen as a complementary concept to existentialism, as it encourages individuals to recognize their interconnectedness with others and to act accordingly. Camus’ idea of the “absurd” refers to the contradiction between the human desire for meaning and the indifferent universe. Vasudhaiva Kutumbakam can provide a potential solution to this absurdity by emphasizing the importance of recognizing our interconnectedness and working together to create a better world.[87]

7. Martin Buber, a Jewish philosopher, introduced the concept of the “I-Thou” relationship in his Book “I and Thou.” Buber’s philosophy emphasizes the importance of genuine, reciprocal relationships between individuals rather than merely transactional ones. Buber’s philosophy promotes a sense of universal brotherhood and interconnectedness, which can foster genuine I-Thou relationships among people. Buber’s philosophy encourages individuals to recognize the inherent worth of others, regardless of their background or beliefs. This aligns with Vasudhaiva Kutumbakam, who calls for identifying the intrinsic unity of all living beings.[88]

8. David T. Jones explores the ethical implications of Vasudhaiva Kutumbakam in relation to the works of prominent philosophers.[89] Ulf Hannerz examines the concept through the lens of cultural exchange and globalization.[90] Michael Allaby’s “Environmentalism and Ecology: An Introduction” applies Vasudhaiva Kutumbakam to environmentalism and ecology.[91]

Thus, the concept of Vasudhaiva Kutumbakam has sparked meaningful discussions in Western thought regarding global interconnectedness, unity, humanitarianism, and ethical responsibilities. It continues to inspire philosophical reflections on our shared humanity and the challenges of living in an increasingly interconnected world. Recent Western thinkers also incorporated the concept of Vasudhaiva Kutumbakam in various ways, focusing on promoting interfaith dialogue, fostering global understanding, and advocating for cosmopolitan values. By drawing on the wisdom of ancient Indian philosophy and combining it with modern Western perspectives, these thinkers have made significant contributions to the development of a more compassionate, tolerant, and interconnected world.

2.1.4 Thoughts by World Leaders Fostering Vasudhaiva Kutumbakam

The concept of Vasudhaiva Kutumbakam has been endorsed and promoted by numerous political leaders and thinkers. By understanding the importance of unity, cooperation, and interconnectedness among people of different nations, cultures, and religions, we can work towards creating a more peaceful and harmonious world for all. This principle has been endorsed by numerous leaders worldwide, who have recognized the importance of unity, peace, and cooperation among nations.

1. Nelson Mandela: Nelson Mandela, former President of South Africa, said, “Our human family cannot live together in peace unless we foster and nurture the sense of a common destiny and of a shared responsibility for the well-being of the global human family.” It highlights his belief in the unity and interconnectedness of the human family and his efforts to bring about change in South Africa. He also said, “No one is born hating another person because of the colour of his skin, background, or religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart than its opposite.” He emphasized the importance of love and unity among people, regardless of their differences. These quotes showcase his belief in the global family concept and the need for cooperation and understanding.[92]

2. Kofi Annan: Kofi Annan, former Secretary-General of the United Nations, said, “We need to be inspired by the idea of Vasudhaiva Kutumbakam, that the world is one family, and we are all part of it.” This reference is a biography of Kofi Annan and his role in promoting peace and unity among nations. It discusses his advocacy for the Vasudhaiva Kutumbakam concept and how he has worked to foster a sense of global responsibility and interconnectedness. Kofi Annan said, “We are all part of humanity, and therefore, we are all part of one another. We must work together to build a world where every person has the opportunity to live a decent life, free from poverty, oppression, and injustice.” He understood the significance of global cooperation and the need for a united world. He believed that working together may create a more inclusive and just society where everyone has an equal opportunity to prosper.[93]

3. António Guterres: The Secretary-General of the United Nations, António Guterres, often speaks about the need for global solidarity and cooperation to address pressing issues such as climate change, poverty, and conflicts. His role involves promoting a collective response to global challenges, reflecting a worldview akin to Vasudhaiva Kutumbakam. He has consistently highlighted the importance of multilateralism and global cooperation. His emphasis on solidarity and addressing global challenges reflects a worldview aligned with Vasudhaiva Kutumbakam.

4. Barack Obama, the 44th President of the United States, spoke about the importance of unity and cooperation among nations, saying, “We are all part of a single human family, and we are only as strong as the weakest among us.” This explores his vision for a more unified and cooperative world, emphasizing the importance of working together to address global challenges and promote peace and understanding among nations.[94] Barack Obama said, “We may have different backgrounds, but we all share the same hopes and dreams for our future. The world is more interconnected than ever, and we must learn to work together to solve the problems affecting us all.”

5. Angela Merkel: As the Chancellor of Germany from 2005 to 2021, Angela Merkel was known for emphasizing international cooperation. She advocated for a united European Union and addressed global challenges such as climate change, migration, and economic disparities through collaborative efforts. However, Angela Merkel stepped down as the Chancellor of Germany in 2021, and her legacy as a proponent of European unity and international cooperation continues to influence German politics. She has been a strong advocate for addressing global challenges collectively.

6. Justin Trudeau: The Prime Minister of Canada, Justin Trudeau, has often spoken about diversity, inclusion, and the importance of working together on global issues. His emphasis on multiculturalism and the strength of Canada's diversity reflects a worldview aligned with a united human family.

7. Emmanuel Macron: As the President of France, Emmanuel Macron has promoted the idea of a united Europe and global cooperation. He has spoken about the need for multilateralism and collective efforts to address pressing challenges, including climate change and geopolitical tensions.

8. Jacinda Ardern: The Prime Minister of New Zealand, Jacinda Ardern, has been recognized for her compassionate and inclusive leadership style. She has emphasized the importance of kindness, unity, and global solidarity, particularly in responding to crises such as the Christchurch mosque shootings and the COVID-19 pandemic.

9. Ursula von der Leyen: As the President of the European Commission, Ursula von der Leyen advocates for a united and strong European Union. Her leadership focuses on collaboration among member states to address common challenges, reflecting a commitment to shared values and solidarity. As the President of the European Commission, Ursula von der Leyen plays a key role in shaping EU policies. Under her leadership, the European Union has focused on promoting solidarity among member states and addressing shared challenges.

10. Moon Jae-in: The President of South Korea, Moon Jae-in, has pursued diplomacy and dialogue, especially regarding relations with North Korea. His efforts to foster peace and cooperation in the Korean Peninsula align with the idea of working together for the greater good of all.

11. Stefan Löfven: The former Prime Minister of Sweden, Stefan Löfven, emphasized social democracy and international cooperation during his tenure. His approach to governance reflects a commitment to addressing global challenges through collaborative efforts.

12. Jacques Chirac: While he served as the President of France from 1995 to 2007, Jacques Chirac advocated for a multipolar world and emphasized the need for international cooperation. He spoke about the importance of dialogue and diplomacy in addressing global challenges.

13. Abdullah II of Jordan: King Abdullah II of Jordan has often spoken about the importance of interfaith dialogue, peaceful coexistence, and the need for a collective approach to addressing regional and global issues. His advocacy for harmony among diverse communities reflects a global perspective.

14. Erna Solberg: As the former Prime Minister of Norway (2013-2021), Erna Solberg was known for her commitment to global development, education, and environmental sustainability. Norway, under her leadership, supported international initiatives and cooperation.

15. Mauricio Macri: While serving as the President of Argentina from 2015 to 2019, Mauricio Macri emphasized the importance of integration, economic cooperation, and diplomatic relations with other countries in the region. His approach reflected a commitment to regional collaboration.

16. Gaston Browne: The Prime Minister of Antigua and Barbuda, Gaston Browne, has advocated for international cooperation, particularly on climate change and economic development. Small island nations like Antigua and Barbuda often stress the need for global solidarity.

17. Macky Sall: As the President of Senegal, Macky Sall has been involved in regional and international initiatives to address issues such as peace, security, and sustainable development. His commitment to collaboration reflects a global perspective.

18. Benjamin Netanyahu: In various speeches, the former Prime Minister of Israel, Benjamin Netanyahu, has spoken about the common values shared by democratic nations and the need for international collaboration to address security concerns and promote stability in the region.

19. Xi Jinping: The President of China, Xi Jinping, has spoken about the importance of global cooperation and multilateralism. China has expressed its commitment to participating in international efforts to address climate change and public health issues.

20. Joe Biden: The President of the United States, Joe Biden, has emphasized the importance of international collaboration on issues such as climate change, global health, and economic recovery. His administration is committed to re-engaging with global institutions and fostering alliances.

21. Thich Nhat Hanh: Thich Nhat Hanh is a Vietnamese Buddhist monk and peace activist. He has spoken about the interconnectedness of all things and the need for global compassion and understanding. His teachings on mindfulness and compassion reflect the essence of Vasudhaiva Kutumbakam. Eckhart Tolle: Eckhart Tolle, a spiritual teacher and author, often discusses the importance of transcending egoic thinking and recognizing the unity of all life. His teachings on presence and consciousness align with the idea that the world is one family. Daisaku Ikeda: Daisaku Ikeda is a Buddhist philosopher, peacebuilder, and the president of the Soka Gakkai International. He has spoken about global citizenship and the idea that humanity is interconnected, emphasizing the need for dialogue and understanding among diverse cultures.

22. Yuval Noah Harari: Harari, an Israeli historian and author of books like "Sapiens" and " Homo Deus," explores the history and future of humanity. While not explicitly using the term Vasudhaiva Kutumbakam, his discussions on global cooperation and shared responsibility resonate with the idea of a unified human family.

23. Eknath Easwaran: Eknath Easwaran, an Indian spiritual teacher and author, has written extensively on universal love and unity principles. His interpretations of ancient scriptures and teachings often highlight that the world is one family.

24. Karen Armstrong: A former nun and prolific writer on comparative religion, Karen Armstrong has explored the common threads of compassion and interconnectedness that run through various religious traditions. Her work promotes understanding and empathy among different cultures and beliefs.

25. Thomas Berry: A cultural historian and Eco-theologian, Thomas Berry has contributed to the dialogue on the interconnectedness of humans and the natural world. His work encourages an ecological perspective that aligns with the world as one family.

26. Chief Seattle: Although Chief Seattle, a Native American leader, lived in the 19th century, his famous speech on the interconnectedness of all things and the concept that "All things are connected like the blood that unites us all" resonates with the spirit of Vasudhaiva Kutumbakam. Mooji: A Jamaican spiritual teacher and Advaita Vedanta master emphasizes the unity of all existence and the illusion of separateness. His teachings encourage self-inquiry and a deeper understanding of the interconnected nature of life.

27. Elisabet Sahtouris: An evolutionary biologist and futurist has explored the parallels between biological evolution and human societal development. Her work often emphasizes the interconnectedness of all life and the need for a holistic approach to global issues.

28. Bruce Lipton: A cell biologist and author of "The Biology of Belief," Bruce Lipton explores the connections between biology, consciousness, and spirituality. His work suggests that the interconnectedness of all living things extends beyond the physical realm and into the realm of consciousness.

29. Jean Houston: A psychologist, philosopher, and author, Jean Houston explores the potential of human consciousness and its role in creating a more interconnected and compassionate world. Her work often touches upon the idea of a shared human destiny.

30. Sister Joan Chittister: A Benedictine nun, theologian, and author, Sister Joan Chittister advocates for social justice, peace, and the interconnectedness of all people. Her writings often reflect a commitment to a global ethic and the idea of a united human family.

31. Andrew Harvey: A religious scholar, mystic, and author, Andrew Harvey explores the mystical dimensions of various religious traditions. His work often emphasizes the common spiritual ground that unites humanity, echoing the spirit of Vasudhaiva Kutumbakam.[95]^{, [96]}

Interpretation in Western Philosophy, the concept of Vasudhaiva Kutumbakam has resonated with thinkers who advocate for global unity and cooperation. Philosophers such as Aldous Huxley and Pierre Teilhard de Chardin have expressed ideas that align with the spirit of Vasudhaiva Kutumbakam. In his work “The Perennial Philosophy,” Huxley discusses the underlying unity of all religions and the interconnectedness of humanity. Similarly, Teilhard de Chardin’s concept of the “noosphere” reflects a global consciousness and interconnectedness among human beings.

2.1.5 Concept of Vasudhaiva Kutumbakam in Academic Discourses

Religious Studies and Comparative Theology: Western scholars in religious studies and comparative theology have examined Vasudhaiva Kutumbakam as a way of understanding the shared values and beliefs underpinning various religious traditions. By studying the concept alongside other religious and spiritual teachings, they have sought to foster a deeper appreciation for the common ground among different faiths and promote interfaith dialogue and cooperation.

Cultural Exchange and Globalization: Western scholars have also examined Vasudhaiva Kutumbakam through the lens of cultural exchange and globalization. They have noted that the concept’s emphasis on unity and interconnectedness can be seen as a precursor to the modern idea of globalization. This perspective highlights the importance of cross-cultural understanding and cooperation in today’s interconnected world, where global challenges like climate change and economic inequality require collaborative efforts among nations and societies.

Environmentalism and Ecology: Vasudhaiva Kutumbakam's concept has also been applied to environmentalism and ecology. Western environmental thinkers have drawn connections between the interconnectedness of all living beings and the interdependence of ecosystems. By emphasizing the importance of preserving the environment and promoting sustainable practices, they argue that Vasudhaiva Kutumbakam can serve as a valuable guide for addressing global environmental challenges.

Globalization and Interconnectedness: The concept of Vasudhaiva Kutumbakam has gained relevance in the context of globalization and increasing interconnectedness. As the world becomes more interconnected through technology, trade, and communication, there is a growing recognition of our shared humanity. This has led to discussions in Western thought about the ethical implications of global interconnectedness and the responsibilities of recognizing the world as one family.

Humanitarianism and Social Justice: Western thinkers have also explored the implications of Vasudhaiva Kutumbakam about humanitarianism and social justice. The idea that all individuals are part of one global family has influenced discussions on human rights, equality, and social welfare. Humanitarian organizations and advocates often draw upon this concept to emphasize all people's universal dignity and rights, regardless of their background or nationality.

Stanford Encyclopedia of Philosophy: This authoritative online resource provides in-depth articles written by leading experts in philosophy. It offers comprehensive coverage of various philosophical topics, including discussions related to global interconnectedness.[97]

Harvard University Press: The publications from Harvard University Press are known for their scholarly rigour and academic excellence. They often feature works by prominent philosophers and scholars discussing concepts relevant to global unity and interconnectedness.

Politician Quotes on Vasudhaiva Kutumbakam: “India’s Ancient Culture and Its Essence: Vasudhaiva Kutumbakam.” This reference is a book that discusses the history and significance of Vasudhaiva Kutumbakam in Indian culture and how it has shaped the nation’s unity and strength. It provides context and understanding of the concept and its Applications in political and social spheres.

Journal of Global Ethics: This academic journal publishes peer-reviewed articles on topics such as global ethics, humanitarianism, and social justice. It is a reputable source for scholarly discussions on concepts, such as, Vasudhaiva Kutumbakam within Western thoughts. The Global Ethic has fostered interfaith dialogue and promoted global understanding.[98] This document, prepared by the Parliament of the World’s Religions in 1993, presents a set of fundamental ethical principles common to various religions and cultures. It emphasizes the importance of compassion, justice, and respect for life, which are closely aligned with the concept of Vasudhaiva Kutumbakam.[99]

In 2007, 138 Muslim scholars and leaders worldwide sent an open letter to Christian leaders titled “A Common Word Between Us and You.” The letter highlights the shared values of love for God and love for neighbour, which are central to Islam and Christianity. This initiative seeks to promote interfaith harmony and understanding, drawing on the concept of Vasudhaiva Kutumbakam to foster a global community of compassion and tolerance.[100] ^, [101]

The concept of cosmopolitanism, as developed by Western philosophers such as Immanuel Kant and Martha Nussbaum, emphasizes the importance of recognizing and respecting the shared humanity of all people, regardless of nationality, culture, or religion. This perspective aligns with the spirit of Vasudhaiva Kutumbakam, encouraging individuals to view the world as a single community and to act accordingly in their personal and political lives.[102]

2.1.6 Thoughts by World Thinkers, Spiritual Leaders, and Politicians Fostering Vasudhaiva Kutumbakam

Many thinkers, spiritual leaders, and politicians, including environmentalists, philosophers, and economists, each in their unique way, draw upon the ancient wisdom encapsulated in Vasudhaiva Kutumbakam to address contemporary issues and promote a sense of unity and shared responsibility for the well-being of the planet and its inhabitants. They all share a common thread in recognizing the interconnectedness of humanity and the importance of fostering a sense of global unity and responsibility.

1. Pope Francis: Pope Francis frequently addresses issues such as poverty, inequality, and environmental stewardship, emphasizing the interconnectedness of humanity and the shared responsibility to care for one another and the planet.[103] He said, “We must not be satisfied with a mere coexistence, but we must work together, starting with the youngest, to build a world where everyone can live in peace and fraternity, where everyone can live as brothers and sisters.” He has repeatedly called for global unity and fraternity. By encouraging people to work together and build a world based on love, compassion, and understanding among nations.[104]

2. Swami Vivekananda: While Swami Vivekananda lived in the late 19th and early 20th centuries, his teachings inspired many modern thinkers. His famous speech at the Parliament of the World's Religions in 1893 emphasized universal acceptance and the oneness of humanity.

3. Mahatma Gandhi: Mahatma Gandhi emphasized the importance of this concept by stating, “Vasudhaiva Kutumbakam is the essence of India’s ancient culture; the basis of her unity, strength, and greatness.” “The earth has become a very small place. We have to realize that we are all brothers and sisters. We have to work together to remove the misunderstandings that exist among us. Only then can we make the world a better place.” Mahatma Gandhi, the Father of the Nation in India, strongly advocated Vasudhaiva Kutumbakam. He believed that by fostering a sense of brotherhood and understanding among people, we could work together to create a more harmonious world.[105] “The Life and Philosophy of Mahatma Gandhi” - This reference is a comprehensive biography of Mahatma Gandhi, detailing his life, struggles, and philosophies, including his emphasis on Vasudhaiva Kutumbakam. It helps to understand the importance of this concept in the Indian Independence movement and Gandhi’s vision for India.

3. Dalai Lama: The 14th Dalai Lama, the spiritual leader of Tibetan Buddhism, often emphasizes the importance of compassion, universal responsibility, and the interconnectedness of all living beings. His teachings promote a sense of global ethics and unity.

4. Narendra Modi: Narendra Modi, the Prime Minister of India, has invoked the concept of Vasudhaiva Kutumbakam in his speeches. He addressed the United Nations General Assembly in 2019, he stated: "When India grows, the world grows. When India reforms, the world transforms. The ethos of our collective strength and the power of our shared values echo in the hallways of the United Nations. The very core of the United Nations Charter is 'We the Peoples.' This is a reflection of India's democratic traditions. And that is why our voice is naturally heard increasingly on the global stage." In such statements, Prime Minister Modi emphasizes that India's progress is intertwined with the world's well-being, reflecting a sentiment similar to Vasudhaiva Kutumbakam. He stated, "We believe that this is a century of knowledge, and we believe in Vasudhaiva Kutumbakam - the world is one family."

5. Sushma Swaraj: Late Sushma Swaraj, a former External Affairs Minister of India, highlighted the concept of Vasudhaiva Kutumbakam in her speeches at the United Nations. She emphasized the need for countries to come together for mutual benefit and cooperation.

6. Shashi Tharoor: Shashi Tharoor, an Indian politician, author, and former UN diplomat, often speaks about India's role in global affairs. While not explicitly using the term Vasudhaiva Kutumbakam, he emphasizes the interconnected world and the importance of diplomacy and cooperation among nations.

7. Dr. Subramanian Swamy: Dr. Subramanian Swamy, an Indian economist, politician, and Member of Parliament, has spoken about India's role in international relations and the need for a balanced and cooperative approach to global affairs.

8. Jawaharlal Nehru, India's first Prime Minister, said, “The spirit of Vasudhaiva Kutumbakam, the world is one family, is the essence of India’s ancient culture. It is the basis of her unity, strength, and greatness.”

9. Satish Kumar: Satish Kumar is an Indian-born activist and former monk who has been a proponent of environmentalism and holistic education. He emphasizes the interconnectedness of all life and often draws upon the concept of Vasudhaiva Kutumbakam to advocate for a more sustainable and harmonious world.

10. Deepak Chopra: Deepak Chopra is a renowned author, speaker, and alternative medicine advocate. He frequently incorporates the idea of interconnectedness into his teachings, promoting a holistic and integrative approach to health and well-being. The concept aligns with his emphasis on the mind-body-spirit connection.

11. Sadhguru (Jaggi Vasudev): Sadhguru is an Indian yogi and mystic who founded the Isha Foundation. He often speaks about the unity of all life and the need for a more inclusive and conscious approach to living. His teachings align with the concept of Vasudhaiva Kutumbakam. Sadhguru speaks about the fundamental unity of humanity and the need for individuals to go beyond divisive identities. His teachings often emphasize the oneness that transcends cultural, religious, and national boundaries.

12. Ravi Shankar: Sri Sri Ravi Shankar, the founder of the Art of Living Foundation, is a spiritual leader who has spoken about the interconnectedness of all beings and the need for global harmony. His teachings often reflect the essence of Vasudhaiva Kutumbakam.

13. Baba Amte: Murlidhar Devidas Amte, known as Baba Amte, was an Indian social worker and activist. His work with marginalized communities and advocacy for social justice reflected a deep commitment to the idea of the world as one family.

14. Vandana Shiva: Vandana Shiva is an Indian scholar, environmental activist, and anti-globalization author. She has written extensively on the interconnectedness of ecosystems, biodiversity, and the importance of sustainable practices, aligning with the broader concept of the world as one family.

15. Amartya Sen: Nobel laureate economist Amartya Sen has explored global justice, equity, and human development issues. While not explicitly using the phrase, his work reflects the underlying sentiment of interconnectedness and the need for a global perspective to address issues such as poverty and inequality.

16. Nipun Mehta: Nipun Mehta founded Service Space, a global organization that inspires a gift culture. His work revolves around the idea of contributing to the well-being of others and fostering a sense of interconnectedness through acts of kindness and service.

17. Gurmukh Kaur Khalsa: A prominent Kundalini yoga teacher, Gurmukh Kaur Khalsa, has spoken about the universal aspects of spirituality and the idea that people from all walks of life are part of the same spiritual family.

18. Acharya Shunya: A spiritual teacher, author, and founder of Vedika Global, Acharya Shunya combines traditional Vedanta wisdom with a modern approach. She emphasizes the unity of all life and the interconnectedness of humanity through her teachings.

In conclusion, these quotes by leaders from various backgrounds and countries demonstrate their support for Vasudhaiva Kutumbakam. They emphasize the importance of unity, understanding, and cooperation among people, regardless of their differences. We can create a more harmonious and peaceful world by working together and embracing the global family concept.

2.2 Concept of Vasudhaiva Kutumbakam

Scholars have interpreted Vasudhaiva Kutumbakam in many different ways. Important conceptual points of Vasudhaiva Kutumbakam include:

Universal brotherhood and sisterhood: Vasudhaiva Kutumbakam emphasizes that all human beings are part of one family; this means we should treat each other with love, compassion, and respect, regardless of our differences.[106]

Beyond Borders and Redefining Family: Vasudhaiva Kutumbakam challenges our conventional notion of family, extending it beyond blood ties and geographical boundaries. We are all part of a global human family connected by shared humanity and the desire for a better world.

Global solidarity and responsibility: Vasudhaiva Kutumbakam also emphasizes the importance of global solidarity and responsibility; this means that we should all work together to solve the problems that face the world, such as climate change, poverty, and war.[107]

Interdependence: Vasudhaiva Kutumbakam recognizes the interdependence of all living beings; this means that we are all connected to the planet. We must act in ways that are sustainable and that protect the environment.[108]

Interdependence and Harmony: Picture a healthy ecosystem where every living being plays a vital role. Similarly, Vasudhaiva Kutumbakam emphasizes the interconnectedness of all living things. We depend on the natural world for our survival, and our actions impact the environment. Maintaining harmony with nature is crucial for sustainable living[109] and a healthy ecosystem.

Embracing Diversity: Imagine a vibrant garden adorned with various flowers, each unique in its bloom and fragrance. Vasudhaiva Kutumbakam celebrates the richness of human diversity. Our differences in cultures, traditions, and perspectives enrich the world and offer opportunities for mutual learning and growth.

Cultivating Compassion and Empathy: Imagine a circle of people holding hands, their faces radiating kindness and concern. Vasudhaiva Kutumbakam encourages us to view each other with compassion and empathy. We must strive to understand, respect, and support one another, even in the face of disagreements or challenges.[110]

Tolerance and acceptance: Vasudhaiva Kutumbakam encourages tolerance and acceptance of differences. This means that we should respect the beliefs, cultures, and customs of others, even if they are different from our own.[111]

Intercultural Dialogue and Exchange: Vasudhaiva Kutumbakam emphasizes the importance of intercultural dialogue and exchange. By learning from and appreciating each other's cultures, we can build bridges of understanding and foster a more inclusive and tolerant global community.[112]

Oneness of Humanity: Imagine a tapestry woven with threads of diverse colours and textures, yet forming a cohesive whole. That's how Vasudhaiva Kutumbakam views humanity. We may come from different backgrounds, have distinct beliefs, and speak unique languages, but we are all interconnected, part of the same fabric of human existence.[113]

Non-Duality: Vasudhaiva Kutumbakam transcends the concept of duality, recognizing the underlying oneness of all things. We are not separate entities but expressions of the same universal spirit, interconnected and interdependent. Imagine the sun casting its rays upon the diverse landscape, illuminating everything equally.[114]

Seeds of Peace and Non-Violence: Vasudhaiva Kutumbakam promotes the principles of non-violence and conflict resolution. We can cultivate a world where violence is replaced by dialogue and cooperation by fostering empathy and understanding.

Universal Ethics and Morality: Consider a compass guiding us towards a righteous path. Vasudhaiva Kutumbakam promotes universal ethical principles that transcend cultural and geographical boundaries. Compassion, non-violence, truthfulness, and respect for all life forms are some core values that bind us together as a global family.

A Symphony of Harmony: Vasudhaiva Kutumbakam celebrates the diversity of human cultures, languages, and traditions. By appreciating our differences, we enrich the world and create a tapestry of vibrant beauty.

The Ripple Effect of Kindness: Vasudhaiva Kutumbakam reminds us that every action, however small, has a ripple effect. By choosing kindness, compassion, and understanding, we can inspire positive change in ourselves and the world around us.

Sustainability and Shared Stewardship: Vasudhaiva Kutumbakam emphasizes the importance of environmental sustainability. We are all guardians of this planet, responsible for its well-being and ensuring a healthy future for future generations. Vasudhaiva Kutumbakam encourages us to see ourselves as part of the Earth's interconnected ecosystem, responsible for protecting its biodiversity and resources. We can practice sustainable living, advocate for environmental policies, and promote harmonious co-existence with nature.

Cosmic Consciousness and Interconnectedness: Imagine a vast network of stars twinkling in unison. Vasudhaiva Kutumbakam encourages us to expand our consciousness beyond the individual self, recognizing our connection to the larger cosmic dance. We are all stardust, woven into the fabric of existence, playing our unique role in the grand symphony of life.[115]

Spiritual Dimensions: Vasudhaiva Kutumbakam resonates with various spiritual traditions, recognizing the divine spark within all beings. This interconnectedness transcends religious differences, promoting universal love and respect for all life forms.[116]

Philosophy to Practice: Vasudhaiva Kutumbakam is not merely a philosophical ideal but a call to action. We must translate its principles into tangible steps, such as volunteering in our communities, advocating for social justice, and practising environmentally conscious choices. Vasudhaiva Kutumbakam's potential for positive change lies in our hands. By internalizing its wisdom and embodying its principles, we can transform ourselves and create a ripple effect of compassion, understanding, and shared responsibility that transcends borders and cultures.

Inner Transformation and Global Impact: Vasudhaiva Kutumbakam reminds us that positive change begins within. By cultivating virtues like compassion, inner peace, and mindfulness, we radiate goodness onto the world, contributing to a collective transformation can guide us in leveraging technology for good, fostering communication, knowledge sharing, and collaboration across borders. We can promote responsible AI development, ensure equitable access to digital resources, and utilize technology to address global challenges.

Shared Responsibility: Think of a team working towards a common goal. Just like teammates rely on each other's strengths and support each other through challenges, Vasudhaiva Kutumbakam reminds us that we share responsibility for the well-being of our planet and its inhabitants. We must collectively address global issues like poverty, hunger, and environmental degradation.[117]

Global Citizenship and Shared Responsibility: Vasudhaiva Kutumbakam awakens a sense of global citizenship, reminding us that we are all stewards of this planet. We are responsible for protecting the environment, promoting peace, and working towards a sustainable future for all. Vasudhaiva Kutumbakam can inspire educational approaches that celebrate cultural diversity, promote empathy and understanding, and equip students with the skills and knowledge to become responsible global citizens. Vasudhaiva Kutumbakam can guide personal ethics, encouraging us to treat others with kindness, act reasonably, and make responsible choices considering the broader impact on our global family.

Recognizing Common Ancestors: Scientific advancements reveal our shared ancestry through ancient hominids. Vasudhaiva Kutumbakam draws upon this biological kinship, encouraging us to embrace our unity and shared responsibility for shaping a better future for humanity.

Holistic Wellbeing and Universal Responsibility: Vasudhaiva Kutumbakam acknowledges the interconnectedness of physical, mental, and spiritual well-being. It compels us to care for ourselves and the collective well-being of our global family and our planet.[118]

Vasudhaiva Kutumbakam and Art: Kutumbakam can inspire artistic expressions that celebrate human diversity, bridge cultural divides, and evoke a sense of shared humanity. We can explore music, dance, literature, and visual arts as tools for promoting unity and understanding.

Conflict Resolution: Vasudhaiva Kutumbakam encourages dialogue, empathy, and finding common ground, even in disagreements. It promotes non-violent conflict resolution, seeking solutions that benefit all parties and strengthen the bonds of understanding within the global family. Vasudhaiva Kutumbakam reminds us that these challenges are shared problems requiring collaborative solutions. It fosters global cooperation, advocating for fairer trade practices, resource sharing, and international initiatives to address common threats.

Individual Empowerment: Vasudhaiva Kutumbakam emphasizes that every action, however small, has the potential to create positive change. It empowers individuals to become agents of transformation, inspiring others to contribute to a better world through their choices and actions. Vasudhaiva Kutumbakam holds the potential for individual and collective transformation. By embracing its principles; we can plant seeds of kindness, respect, and sustainability in our hearts and communities. These seeds, nurtured with intention and action, can blossom into a more just, peaceful, and harmonious world for all global family members.

Cultural Exchange: Imagine people from different cultures sharing their music, literature, and traditions. Vasudhaiva Kutumbakam promotes cultural exchange to break down stereotypes, foster mutual appreciation, and celebrate the richness of human diversity. It encourages open-mindedness, respect for different ways of life, and embracing the unique contributions of each culture to the global family. Vasudhaiva Kutumbakam can inspire powerful storytelling, using narratives, music, and visual arts to convey its message of unity, compassion, and shared responsibility. These stories can spark empathy, challenge stereotypes, and motivate individuals to act as per the philosophy's principles. Vasudhaiva Kutumbakam invites us to unleash our imagination, envisioning a future where the concept is fully realized. We can explore innovative solutions to global challenges through creative thinking, design ethical technologies that benefit all, and build bridges of understanding between cultures. Vasudhaiva Kutumbakam is a journey, not a destination. It's a continuous exploration of interconnectedness, compassion, and shared responsibility. Each individual can interpret and apply its principles in unique ways, contributing to a world where "The World is One Family" becomes not just a motto but a lived reality.

Intergenerational Responsibility: Vasudhaiva Kutumbakam emphasizes our responsibility to future generations. It encourages sustainability, ethical resource management, and preserving the planet for future generations to thrive in the global family. Vasudhaiva Kutumbakam is a dynamic concept constantly evolving through interpretation and application. Feel free to explore any specific contexts or implications that pique your interest further. Your questions and thoughtful engagement are crucial in enriching our understanding and finding new ways to embody this philosophy. Vasudhaiva Kutumbakam resonates with mindfulness practices, encouraging introspection, self-awareness, and cultivating compassion for ourselves and others. By developing mindful awareness, we can break down ego barriers and contribute to a more harmonious global family. Vasudhaiva Kutumbakam encourages us to embrace vulnerability, recognizing our shared struggles and needs. This vulnerability fosters openness, understanding, and deeper connections within the global family, transcending differences and creating a space for authentic human connection.

The concept of Vasudhaiva Kutumbakam, the world as one family should extend to all life forms, i.e., plants, animals, and even objects, encompassing the whole natural world. The world is one family, which implies a responsibility towards the environment, conservation, and the preservation of natural order. This term should be applied to the intricate orchestra, the human body. In its harmonious interconnectedness, the body offers a profound analogy for “Vasudhaiva Kutumbakam.” Exploration of the interconnectedness into the analogy of the body, mirroring the universe’s harmony in our physiological workings, offers powerful insights. Consider the humble cell the basic structural and functional unit of all organisms. Much like an isolated ant, a single cell behaves and functions in one particular way, such as cells cluster together, forming tissues, organs, organ systems, and an entire organism; their characteristics and behaviours transform dramatically.

This shift in cellular behaviour resonates with the transformation an ant undergoes when it becomes a part of a colony. The complexity of this unity in diversity reflects the profound wisdom of “Vasudhaiva Kutumbakam.” It is a dance of individuality within a framework of common purpose, much like the cosmos itself — each star, planet, and galaxy playing its part in the grand cosmic ballet, but none functioning in isolation. It represents a vibrant system where the microcosm and macrocosm reflect and complement each other.[119] Just as individual cells form tissues, organs, organ systems, and eventually an organism, nations coalesce to form the global family. However, like the body’s discernment in maintaining health by eliminating harmful elements, nations must also exercise prudence in their interactions, severing ties that threaten global peace.

A mindful interconnectedness, rather than a mere confluence, is thus a crucial aspect of the term. This realization can aid in achieving mental clarity and fostering healthy relationships among nations while avoiding the harmful effects of unnatural and forced rhetorical unity.[120] Recognizing this interconnectedness can bring about a sense of oneness with ourselves and the world around us. Such behaviour is inherent in the cosmos and essential to “Vasudhaiva Kutumbakam.” It suggests that this principle, often invoked to foster global unity, also mandates discernment and discipline in sustaining that unity. Hence, the term is not a call for unconditional inclusivity but a reasonable interdependence that nurtures and protects the world family.

The principles of “Vasudhaiva Kutumbakam indeed have profound implications when viewed in interfaith dialogues. In their most authentic sense, these discussions aim to bring about a confluence of understanding, acceptance, and respect among different faith traditions. The focus is to perceive the shared spiritual essence that binds all faiths together, akin to appreciating the interconnectedness of various body parts within a single organism.[121] However, this noble pursuit can become problematic if the drive for interconnectedness morphs into a desire to dominate or digest. Much like a malignant cell in a body that deviates from its normal function, grows uncontrollably, and disrupts the harmony of the whole system, a faith tradition that seeks to digest and dominate others disrupts the spiritual equilibrium. It corrupts the purity of the tree and deviates from its true spirit of mutual respect, understanding, and coexistence. This discerning interconnectedness fosters unity without imposing uniformity, which truly resonates with its essence.[122] The concept of Vasudhaiva Kutumbakam aligns with the broader principles of cosmopolitanism, which can be traced back to ancient Greek philosophy. It emphasizes the idea of a global community and the importance of recognizing our shared humanity and interconnectedness.

The Vasudhaiva Kutumbakam promotes unity, peace, and understanding among all individuals and nations, transcending boundaries and fostering a sense of global responsibility. Vasudhaiva Kutumbakam also highlights the interconnectedness of all living beings and the idea that humanity is part of a larger family that extends beyond borders and boundaries. It promotes the notion that we should treat others as members of our own family, showing compassion, understanding, and cooperation.[123]

The Concept of Vasudhaiva Kutumbakam can guide countries and individuals to adhere to sustainable development goals, prevent biodiversity loss, and work towards mitigating climate change.[124] It emphasizes the oneness of all living beings and the interconnectedness of humanity, encouraging a sense of unity and shared responsibility for the well-being of the planet and its inhabitants; this teaches everyone to forget mutual enmity and live together in peace.

Ancient sages had already realized this concept that everyone will remain united; only then can humanity face the biggest problem. We supported each other by adopting the concept of Vasudhaiva Kutumbakam when the world was tense and turbulent during the COVID-19 pandemic. Therefore, if the “Vasudhaiva Kutumbakam” concept remains, only the world will develop, and all living beings can live peacefully.[125]

2.3 Similar Concepts and Ideas

Vasudhaiva Kutumbakam: Similar Concepts Throughout the Civilization

Chart 2.2: Vasudhaiva Kutumbakam: Similar Concepts

"Vasudhaiva Kutumbakam," originating from ancient Indian scriptures, champions the notion of interconnectedness among all beings and advocates for universal brotherhood, peace, and harmony. Echoing this sentiment, the African philosophy of "Ubuntu" underscores the shared humanity among individuals, emphasizing empathy, compassion, and mutual support. Similarly, the Chinese concept of "Harmony" (he 和) [126] emphasizes balance, cooperation, and peaceful coexistence within society. Native American traditions espouse the philosophy of "All My Relations,"[127] emphasizing reverence for all living beings and recognizing the interconnectedness of existence. These philosophies, alongside others from diverse cultural backgrounds, advocate for inclusivity, understanding, and respect among individuals, fostering a sense of unity and solidarity within the global community. They serve as guiding principles for promoting cooperation and peaceful coexistence, transcending boundaries of nationality, race, religion, and culture.

*2.3.1 Hongik Ingan: Korea***

Hongik Ingan is a philosophical concept with significant cultural and historical importance in Korea. It can be translated to English as "To broadly benefit the human world" or "To benefit humanity widely." Hongik Ingan is considered the founding idea of Gojoseon, the ancient Korean kingdom, and has become a guiding principle for Koreans in aspiring to high-minded ideals.[128] The philosophy of Hongik Ingan emphasizes the importance of self-improvement and working for the benefit of all humankind. It encourages individuals to live in a way that contributes to the welfare and well-being of others, promoting a sense of community and cooperation.[129] Hongik Ingan is not limited to personal development but extends to broader societal and global concerns. In the context of Taekwondo, Hongik Ingan is one of the fundamental ideologies that shape the martial art. It reflects the spirit of promoting peace, harmony, and the welfare of all people[130] The philosophy of Hongik Ingan aligns with the principles of Taekwondo, emphasizing respect, discipline, and the pursuit of excellence. Overall, Hongik Ingan is a philosophy that encourages individuals to strive for self-improvement while working for the benefit of all humanity. It is deeply rooted in Korean culture and is a guiding principle for personal and societal development.[131]

Hongik Ingan is South Korea's official educational motto. It is a philosophy that emphasizes the importance of self-improvement and working for the benefit of all humanity. The phrase can be translated to English as "To benefit humanity broadly" or "To live and work for the benefit of all mankind."[132] The concept of Hongik Ingan has deep historical and cultural significance in Korea. It is considered Korea's founding philosophy and represents the Korean people's cultural DNA. Hongik Ingan allows Koreans of every generation to connect to their heritage and define their future legacy.[133] The philosophy of Hongik Ingan is rooted in the idea of wide-ranging benefits and the welfare of all humankind. It goes beyond individual or limited spheres of influence and seeks to do good on a global scale. Hongik Ingan is a philosophy that promotes self-improvement and working for the benefit of all humanity, reflecting the cultural values and aspirations of the Korean people. Hongik Ingan and Vasudhaiva Kutumbakam share similar underlying principles for promoting the welfare and unity of humanity and emphasize the importance of working toward the betterment of society and fostering a sense of global responsibility and interconnectedness. It is somehow similar to Vasudhaiva Kutumbakam.

2.3.2 Ubuntu: Africa

Ubuntu is a traditional African philosophy emphasizing collectivism over individualism. "Ubuntu" comes from the Zulu and Xhola languages and can be roughly translated as "humanity towards others." It embraces the idea that humans cannot exist in isolation. We depend on connection, community, and caring — simply, we cannot be without each other. This philosophy requires a conscious shift in how we think about ourselves and others, especially when our nation is more divided than ever. As individuals, we are equipped with particular talents and strengths. Though it is natural for us to want to use these for our self-progression and success, we reap both personal and societal benefits if we use these qualities to better our community. We do not have to sacrifice personal success for the community’s success, but we must strike a balance between the two. As Nelson Mandela described (2006), “A traveller through a country would stop at a village, and he didn’t have to ask for food or water. Once he stops, the people give him food and entertain him. That is one aspect of Ubuntu, but it will have various aspects. Ubuntu does not mean that people should not enrich themselves. Therefore, the question is, Are you going to do so to enable the community around you to improve?”[134]

We can start by asking ourselves, “What if what you want to be will only come when you ensure that others get to be that as well? And what if all of humanity was on your team, working toward your good?”[135]

Ubuntu as a philosophy is based on generic life values of justice, responsibility, equality, collectiveness, relatedness, reciprocity, love, respect, helpfulness, community, caring, dependability, sharing, trust, integrity, unselfishness, and social change. It emphasizes that people’s identities are continuously developing in the context of their reciprocal relationships with others, thereby enhancing one’s identity and life quality through supporting and nurturing others. Ubuntu focuses on the inclusivity of everyone within a community, their responsibility to others, and the environment's well-being to ensure success for their own and future generations.[136] Ubuntu asks us to increase our awareness of others. It asks us to look at our community, recognize everyone's humanity, see people as individuals, and cherish the relationships we have with one another. Ubuntu says that we don't have to sacrifice personal success for the community's success, but we must strike a balance between the two. The three essential principles are Respect for human dignity, Compassion, and justice. Other Ubuntu principles include Empathy, interdependence, co-existence, peace, and Shared resources. Ubuntu also promotes Peace, Harmony, Cooperation, Honesty, and Transparency.

Expressions of Ubuntu are "I am because of who we all are", "ubuntu ngumuntu ngabantu" in Zulu language, and "You and me, we're the same, reality." African thoughts through Ubuntu relate to bonding with others. This is in line with what the word expresses in most African languages: being self because of others. This also aligns with the famous Zulu saying ‘ubuntu ngumuntu ngabantu’. Such sayings as I am because we are and I am human because I belong, express this tenet. In African philosophy, an individual is human if he or she says I participate; therefore, I am. In Western aphorism, Hailey (2008)[137] argued that the individual is expected to say I think, therefore I am. Samkange and Samkange (1980)[138] highlight the three maxims of hunhuism or ubuntuism. The first maxim asserts that to be human is to affirm one´s humanity by recognizing the humanity of others and, on that basis, establish respectful human relations with them. The second maxim means that if and when one is faced with a decisive choice between wealth and the preservation of the life of another human being, then one should opt for the preservation of life. As a principle deeply embedded in traditional African political philosophy, the third maxim says that the king owed his status, including all the powers associated with it, to the will of the people under him. Various words have been used to describe the presence of Ubuntu. These include sympathy, compassion, benevolence, solidarity, hospitality, generosity, sharing, openness, affirming, availability, kindness, caring, harmony, interdependence, obedience, collectivity, and consensus. Ubuntu is opposite to vengeance, confrontation, and retribution, and Ubuntu values life, dignity, compassion, humaneness, harmony, and reconciliation (Hailey, 2008; Wichtner-Zoia, 2012[139]; Tutu, 2008[140]).

Ubuntu as African spirituality: Desmond Tutu, the most prominent advocate of Ubuntu, made an exciting contribution to this philosophy and believes that in African ontology, Ubuntu symbolizes the backbone of African spirituality. He says that Western countries gave the world economic standpoints like capitalism; Africa has not been able to contribute that much to the economy. However, the social ethic of ubuntu has been Africa’s most significant contribution to the world. Thus, Ubuntu is the essence of being human. He further stated that the quality of ubuntu gives people resilience, enabling them to survive and emerge still human despite all efforts to dehumanize them (Tutu, 2000).

Ubuntu as a philosophy is attributable to blacks of Africa, especially sub-Saharan Africa. However, its application is now worldwide (Wichtner-Zoia, 2012; Hailey, 2008). Bill Clinton used the term ubuntu to call for people-centeredness in Labour Party policy when he addressed the party’s conference in 2006. Ubuntu diplomacy has been introduced by the United States of America Department of State, which says it ‘will be a convener, bringing people together from across regions and sectors to work together on issues of common interest.’ Even the American Episcopal Church had the theme ubuntu for its 76th Convention.

The Ubuntu Village exposition centre was at the 2002 UN World Summit on Sustainable Development (WSSD).[141] Ubuntu was the theme of the 76th General Convention of the American Episcopal Church.[142] The logo includes "I in You and You in Me.”

In October 2004, Mark Shuttleworth, a South African entrepreneur and owner of UK-based company Canonical Ltd., founded the Ubuntu Foundation, the company behind creating a computer operating system based on Debian GNU/Linux. He named the Linux distribution Ubuntu.[143]

In the film, the English translation of the proverb lent its hand to forming the title of pop singer Madonna's documentary, “I Am Because We Are,” about Malawian orphans.[144] A character in the 2008 animated comedy The Goode Family is named Ubuntu. Ubuntu was the title and theme of an EP released by British band Clockwork Radio in 2012. Ubuntu was the title of an EP released by American rapper Sage Francis in 2012.[145] Ubuntu was chosen as the name of a clan of meerkats in the 2021 season of Meerkat Manor: Rise of the Dynasty.

The Code of Ethics of Social Workers in Zimbabwe, produced by the Council of Social Workers (CSW), describes ubuntu as humaneness. The code further states that ubuntu, or unhu in the Shona language, emphasizes values of human solidarity, empathy, and human dignity, holding that a person is a person through others (CSW, 2012)[146]. The Code of Ethics of Social Workers in Zimbabwe says, “ubuntu/unhu/humaneness includes the stipulations of the philosophy that: ...places emphasis on values of human solidarity, empathy, human dignity, and the humaneness in every person, and that holds that a person is a person through others.’ It further states that the mission of social work includes promoting social justice, unhu/ubuntu, human rights, positive change, problem-solving, and improvements in individual and community relationships and the development of society in general. In the list of core values, the code includes unhu/ubuntu among service, including social justice, professional integrity, competence, importance of human relationships, respect for human rights, and respect for diversity. The Council of Social Workers in Zimbabwe expects social workers to recognize and promote unhu/ubuntu, and appreciate the dignity and value inherent in each person. It stresses that social workers must recognize that each person deserves respect, that each person exists within a cultural setting and a community, and that the individual and community shape, influence, and benefit from each other.

Ubuntu brings to the world what Western civilization wants to bring the concept of one family. Ubuntu brings the human face to every aspect of life. It, therefore, has its place in social work. When applied to social work, ubuntu stands for humane social work, using humane methods to achieve human goals. Social workers are responsible for embracing ubuntu and using its values to influence their peers and clients.

Ubuntu is often presented in short statements called maxims[147] by Samkange (1980)[148]. Some of these are:

· Motho ke motho ka batho (Sotho/Tswana). A person is a person through other people.

· Umuntu ngumuntu ngabantu (Zulu). A person is a person through other people.

· Umntu ngumntu ngabantu (Xhosa). A person is a person through other people.

· Munhu munhu nevanhu (Shona). A person through other people.

· Ndiri nekuti tiri (Shona). I am because we are.

· Munhu i munhu hivanwani vanhu (Xitsonga). A person is a person through other people.

· Muthu ndi muthu nga vhathu (Venda).

· A person is a person through other people.[149]

Ubuntu is important because it emphasizes the interconnectedness of all people, underscores the importance of agreement or consensus, gives priority to the well-being of the community as a whole, promotes restorative justice and a community-centric ethos, and has the potential to play a significant role in strengthening peace, cohesion, and integration. It also recognizes the significance of treating employees as human beings and not necessarily as “programmed” human resources capital, is imbued with respect for human beings, especially one's elders, and displays an understanding of the dignity with which human beings ought to be treated, brings a sense of oneness, the natural co-existence that is business.

Ubuntu and Vasudhaiva Kutumbakam emphasize interconnectedness, compassion, and the recognition of the fundamental unity of humanity. Both concepts advocate for a holistic worldview that transcends individualism and promotes a sense of collective responsibility towards others. They underscore the importance of empathy, understanding, and cooperation in fostering harmonious relationships within communities and across diverse cultures. Ubuntu and Vasudhaiva Kutumbakam have similar philosophical underpinnings despite originating from different cultural contexts. They both advocate for a worldview that recognizes the inherent interconnectedness of all beings and emphasizes the significance of compassion, empathy, and mutual respect in fostering a more inclusive and harmonious global community.

2.3.3 Pancasila: Indonesia

Indonesian nationalist leader Sukarno formulated Pancasila. Sukarno is known as the father of Pancasila. On June 1, 1945, Sukarno gave a speech called the "Birth of Pancasila Address.” In this speech, he outlined the following five principles forming the philosophical basis of an independent Indonesia. The word “Pancasila” is derived from the Sanskrit word “panca” which means “five,” and the Sanskrit word “sila,” which is “principles” or, perhaps, “precepts.”[150] Sukarno and his successor, Soeharto, promoted Pancasila for decades. Many public members came to view Pancasila as a solution to Indonesia's social problems, including corruption and poverty. On 30 Sept. 1960, in a speech to the 15th United Nations General Assembly, Sukarno affirmed that the first sila of Pancasila does not aim to persecute those who do not have a religion or are atheists. He said that because even those who do not believe in god have the characteristic of Indonesian tolerance, they accept "belief in the one and only God" in the first sila as a characteristic of the nation.[151]

Pancasila is the official, foundational philosophical theory of Indonesia. It is composed of five Principles:

1. Ketuhanan yang Maha Esa (Belief in the one and only God)

2. Kemanusiaan yang adil dan beradab (Just and civilized humanity)

3. Persatuan Indonesia (The unity of Indonesia)

4.Kerakyatan yang dipimpin oleh hikmat kebijaksanaan dalam permusyawaratan /perwakilan (Democracy guided by the inner wisdom in the unanimity arising out of deliberations among representatives)

5. Keadilan sosial bagi seluruh rakyat Indonesia (Social justice for the whole of the people of Indonesia).

The legal formulation of Pancasila, which emphasizes the principle of social justice for all Indonesian people, is indeed outlined in the fourth paragraph of the Preamble to the 1945 Constitution of Indonesia. This reflects the foundational beliefs and moral values of the nation. Pancasila is considered a unifying force because it binds all segments of Indonesians as a nation, regardless of their religion, politics, or ethnicity. It's also seen as a unifying factor for the diverse Indonesian society, promoting pluralism and multiculturalism. Pancasila is also considered a text of interfaith dialogue, promoting religious peace and inclusivity in Indonesian society. Pancasila ethics is a set of behaviours that regulate life in society, the nation, and the state. It's based on the values of democracy, justice, and unity. Pancasila values are a way of thinking that can form the character of society. They can be instilled as a source of justice, goodness, truth, and wisdom in society, nation, and state life. Pancasila is a concept of principles and values guiding various life aspects. It's the ethical and moral foundation for the Indonesian nation when building political, governmental, economic, law enforcement, socio-cultural, and other institutions. Pancasila is also seen as a unifying factor for the diverse Indonesian society, promoting pluralism and multiculturalism. Pancasila is the source of all positive national law sources in Indonesia. It's also the foundation and source of constructing and governing the legal state.

The Global Peace Foundation (GPF) Indonesia collaborated with Citra to promote Pancasila values in daily life. The GPF's core principles include:

All people have intrinsic value, dignity, and fundamental rights, as endowed by the Creator. Every person has, as his or her highest attribute, a spiritual and moral essence. Our human nature finds its fullest expression and meaning in relation to others. People develop their innate potential through their choices and actions. Freedom and responsibility are intrinsically linked. The GPF visited UICI to discuss Pancasila and world peace. Pancasila is an ideology that unifies the Indonesian people. It's the foundation of everything the nation does. Pancasila is often regarded as a national guard to ensure that every citizen in Indonesia is treated the same, regardless of their background.

Pancasila unifies a diverse country in ethnicity, race, language, and religion. Pancasila guarantees togetherness, diversity, and the existence of all components of the nation. Pancasila ensures that every citizen in Indonesia is treated the same, regardless of their background. Pancasila has functioned as a philosophical foundation and common platform. Pancasila was adopted by the independent Indonesian state in 1945. Pancasila has existed and become the soul since the existence of the Indonesian nation. Pancasila has strong support from Muslim groups. In a November 2019 survey, 86.5 percent of Indonesia's Muslim majority viewed it favourably. A plurality of spiritual references inspired Pancasila. It founded a religious status quo that still exists today. Indonesia, home to the world's largest Muslim population, gives equal recognition to six religions: Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism.

Certain aspects of selected world values and ideologies, such as nationalism, humanitarianism, individual rights, freedom of religion, democracy, and socialism, influenced Pancasila.[152] The need to unify this diverse country also led to the formulation of the national motto, Bhinneka Tunggal Ika, which can be translated as unity in diversity. It declares that despite the ethnic and cultural diversity, the Indonesian people are one.[153] The connection between Pancasila and Vasudhaiva Kutumbakam lies in their shared emphasis on unity, harmony, and coexistence. Both concepts advocate for peaceful coexistence among diverse groups, emphasizing the importance of mutual respect, understanding, and cooperation. While Pancasila serves as the foundational philosophy for Indonesia as a nation-state, Vasudhaiva Kutumbakam reflects a broader worldview that transcends national boundaries.[154]

2.3.4 Wabi Sabi: Japan

Wabi Sabi is a Japanese aesthetic concept that appreciates the beauty of imperfection, impermanence, and the natural cycle of growth and decay. It is a philosophy that embraces simplicity, asymmetry, and the appreciation of the unique characteristics of objects and experiences. Wabi Sabi encourages us to find beauty in the imperfect, the incomplete, and the transient aspects of life.

The words "wabi" and "sabi" do not have direct translations in English and are often described as follows: Wabi refers to the simplicity, humility, and rustic beauty found in nature and everyday life. It emphasizes the appreciation of the unadorned and the understated, and it is often associated with solitude and tranquillity; Sabi represents the beauty that comes with the passage of time and the patina that objects acquire through use and age. It celebrates the imperfections, weathering, and signs of wear and tear that give objects a sense of history and character. The Wabi Sabi concept encourages us to find beauty in the imperfect, the transient, and the temporary aspects of life. Wabi Sabi can be applied to various aspects of daily life, including art, design, architecture, and personal philosophy. It encourages us to embrace imperfection, appreciate the beauty of simplicity, and find joy in the present moment. Here are some critical teachings from the Wabi Sabi philosophy. Wabi Sabi teaches us to be content with what we have and where we are while working towards our goals. It emphasizes gratitude, intention, and action as pathways to happiness.[155] Wabi Sabi reminds us that life is fragile and temporary, just like the natural world. It encourages us to embrace the impermanence of things and find beauty in the fleeting moments.[156] Wabi Sabi values simplicity, modesty, and the unadorned. It encourages us to find beauty in the understated and appreciate simplicity's elegance. Wabi Sabi draws inspiration from nature and encourages us to connect with the natural world. It values the organic, the irregular, and the harmonious relationship between humans and nature.[157] Wabi Sabi is a Japanese aesthetic concept that celebrates the beauty of imperfection, impermanence, and the natural cycle of growth and decay. It encourages us to find beauty in the imperfect, appreciate simplicity, and embrace the transient aspects of life. By adopting the principles of Wabi Sabi, we can cultivate a deeper appreciation for the beauty surrounding us and find contentment in the present moment.

Wabi-sabi and Vasudhaiva Kutumbakam concepts advocate for a deep appreciation of the natural world and a recognition of the transient nature of existence. Wabi-sabi’s celebration of imperfection aligns with the idea that beauty can be found in the flawed and imperfect. At the same time, Vasudhaiva Kutumbakam promotes a sense of global unity and interconnectedness that resonates with wabi-sabi’s reverence for the natural world. Both concepts offer profound insights into embracing life's inherent flaws and transience while recognizing the universal bond that unites all living beings.

2.3.5 Confucianism: Japan and China

Confucianism in Japan

Confucianism, originating from China, has significantly influenced various aspects of Japanese culture, philosophy, and society throughout history. Confucianism was introduced to Japan from China during the 5th century and gained prominence during the Heian period (794-1185). It became an integral part of the education system and influenced the ruling class, bureaucracy, and social norms. Confucian teachings emphasize cultivating virtues such as filial piety, respect for authority, and social harmony. These virtues are considered to guide personal conduct and shape the dynamics of leadership and governance. These principles have profoundly impacted Japanese society, shaping interpersonal relationships, family values, and the hierarchical structure of organizations. Confucianism greatly influenced the development of education and scholarship in Japan. Confucian classics, such as the Analects and the Five Classics, were studied extensively, and Confucian scholars played a significant role in shaping intellectual discourse and political thought. It provided a framework for the hierarchical relationships between rulers and subjects, parents and children, and teachers and students. During the Edo period (1603-1868), Neo-Confucianism emerged as Japan's dominant philosophical and ethical system. It amalgamated Confucian teachings with Buddhist and Taoist elements, emphasizing the pursuit of personal cultivation, moral self-discipline, and the integration of intellectual and spiritual development. Confucianism's legacy can be seen in various aspects of Japanese culture, including the emphasis on social harmony, respect for elders, and the value placed on education and scholarship. It is important to note that Confucianism is not considered a religion in the traditional sense but rather a moral and ethical framework. However, Confucianism has religious qualities and has been described as a "sociopolitical doctrine having religious qualities.”[158]

Confucianism in China

Confucianism is an ancient belief system that originated in China and profoundly influenced Chinese culture, philosophy, and society. Confucianism emphasizes personal ethics, moral values, and social harmony. It promotes virtues such as filial piety, loyalty, respect for authority, and the cultivation of inner virtues. Confucianism is based on the teachings of Confucius (551-479 BCE), a philosopher and educator. His teachings focused on the importance of self-improvement, proper conduct, and the pursuit of knowledge. It advocates for individuals' proper behaviour and responsibilities within the family, society, and government. Confucianism has dramatically influenced the education system in China. The civil service examination system, which was based on Confucian teachings, played a significant role in selecting government officials for centuries. Confucianism has had a lasting impact on Chinese society, even as China has undergone significant social and political changes. Confucian values and principles continue to shape interpersonal relationships, family dynamics, and societal norms. During the Song Dynasty (960-1279 CE), Neo-Confucianism emerged as a dominant form of Confucian thought. It incorporated elements of Buddhism and Taoism, emphasizing the cultivation of moral character and the pursuit of spiritual enlightenment. It is important to note that Confucianism is not considered a religion in the traditional sense but rather a moral and ethical framework. However, Confucianism has religious qualities and has been described as a "sociopolitical doctrine having religious qualities.”[159] Confucianism continues to be a subject of study and interpretation in academic and intellectual circles in China and worldwide. It has also faced criticism and challenges in modern times, particularly regarding its compatibility with contemporary values and social changes.

Confucianism and Vasudhaiva Kutumbakam share fundamental principles despite their origins in different cultural contexts. Both Confucianism and Vasudhaiva Kutumbakam emphasize the importance of ethical conduct, social harmony, and the interconnectedness of all beings. Confucianism places a strong emphasis on the cultivation of virtues such as benevolence (ren), righteousness (yi), propriety (li), wisdom (zhi), and faithfulness (xin).[160] These virtues are central to Confucian ethical teachings and aim to promote harmonious relationships within society. Similarly, Vasudhaiva Kutumbakam underscores the interconnectedness of all living beings and advocates for compassion, empathy, and respect for others. Confucianism and Vasudhaiva Kutumbakam advocate for the importance of filial piety and familial relationships. In Confucian thought, filial piety is regarded as a cornerstone of moral conduct, emphasizing respect and care for one’s parents and ancestors.

Similarly, Vasudhaiva Kutumbakam encourages individuals to extend their sense of familial care and concern to encompass all living beings, fostering a spirit of universal compassion.[161] Moreover, both philosophies promote the idea of social harmony through ethical behaviour and mutual respect. Confucianism emphasizes cultivating harmonious relationships within society through proper conduct and adherence to Moral Goals. Similarly, Vasudhaiva Kutumbakam promotes a vision of global harmony by recognizing the interconnectedness of humanity and advocating for compassion and understanding across diverse cultures and societies. Confucianism and Vasudhaiva Kutumbakam share common themes related to ethical conduct, social harmony, and the interconnectedness of all beings. These shared principles underscore a universal aspiration for moral cultivation, compassion, and global unity.[162]

2.3.6 Philosophy of Aloha: Hawaii

The philosophy of "Aloha" holds significant cultural and spiritual meaning in Hawaii. It goes beyond a simple greeting or farewell and encompasses a deeper understanding of relationships, mutual regard, and affection. "Aloha" emphasizes the interconnectedness of all individuals and the collective existence of the community. According to native Hawaiians, "Aloha" means more than just words; it involves genuinely hearing what is not said, seeing what cannot be seen, and knowing the unknowable. It is a philosophy that encourages people to live in harmony with one another and the world around them.[163]

"Aloha Spirit" is the coordination of mind and heart within each person. It brings each person to the self. Each person must think and emote good feelings to others. In the contemplation and presence of the life force, "Aloha," the following unuhi laulā loa may be used:

"Akahai" means kindness to be expressed with tenderness;
"Lōkahi" means unity, to be expressed with harmony;
"ʻOluʻolu" means agreeable, to be expressed with pleasantness;
"Haʻahaʻa" means humility, to be expressed with modesty;
"Ahonui" means patience, to be expressed with perseverance.[164]

The spirit of "Aloha" is deeply ingrained in Hawaiian culture and is often associated with hospitality (hookipa). Hawaiian children are taught the importance of welcoming others and practising hospitality from an early age. The philosophy of "Aloha" extends beyond personal interactions and can be applied to various aspects of life, including how one interacts with nature and the environment.[165] Notably, "Aloha" is an evolving philosophy, and its interpretation may vary among individuals and communities. It is culturally informed by Kanaka Maoli ontologies and epistemologies, reflecting the unique perspectives and values of the indigenous Hawaiian people.[166] If anyone is interested in learning more about Hawaiian philosophy and the concept of "Aloha," there are academic courses available, such as "Aloha 'ina," which provide an introduction to indigenous Hawaiian philosophy and explore how to engage with the principles of "Aloha 'ina.”[167] Both Aloha's philosophy and Vasudhaiva Kutumbakam concepts are rooted in ancient wisdom and offer profound insights into human relationships and interconnectedness.

The philosophy of Aloha, originating from the Hawaiian culture, emphasizes love, peace, compassion, and mutual respect for all living beings. It promotes a harmonious way of life and is deeply connected to nature and the community. Vasudhaiva Kutumbakam's concept underscores the idea that the entire world is interconnected and all individuals are part of a global family. Both philosophies share a common thread in their emphasis on unity, compassion, and the recognition of our shared humanity. The ethos of Aloha embodies a holistic approach to life, encompassing not only love and respect for others but also a deep reverence for nature and the environment. It encourages individuals to live harmoniously with the natural world and recognize all living beings' interconnectedness. The concept of Aloha extends beyond mere words or greetings; it represents a way of life that values empathy, understanding, and cooperation. Vasudhaiva Kutumbakam advocates for a worldview that transcends boundaries and divisions. It emphasizes the interconnectedness of all people, regardless of nationality, ethnicity, or religion. This concept invites individuals to embrace a sense of universal kinship and to cultivate a spirit of inclusivity and understanding towards others.[168] Both philosophies offer valuable insights into fostering harmonious relationships within communities and global societies. They emphasize the importance of empathy, compassion, and mutual respect as essential elements for creating a more peaceful and interconnected world.

2.3.7 Lagom Philosophy and Concept: Sweden

Lagom's philosophy emphasizes balance, moderation, and appropriateness in various aspects of life. The concept of Lagom is deeply ingrained in Swedish culture and reflects the Swedish approach to living a well-rounded and contented life. The word "Lagom" can be translated in different ways, including "in moderation," "in balance," "perfect-simple," "just enough," "ideal," and "suitable." It carries the connotation of appropriateness and suggests virtue in moderation.[169] The origin of the term "Lagom" is an archaic dative plural form of "lag," which means "law" in Swedish. However, in this context, it refers not necessarily to judicial law but to common sense law or custom. The archetypical Swedish proverb "Lagom är bäst" literally means "The right amount is best" and is translated as 'Enough is as good as a feast,'[170] or as 'There is virtue in moderation.'[171] It can be understood as living according to common sense or what is considered appropriate. Lagom's philosophy extends to various aspects of life, including work-life balance, sustainability, and personal well-being. It encourages individuals to find a harmonious middle ground, avoiding excesses and deficiencies. Lagom is about finding contentment and satisfaction in what is "just right" rather than constantly striving for more.[172] In Swedish culture, Lagom is often associated with the idea that "enough is as good as a feast." It promotes a mindset of appreciating what one has and finding joy in simplicity. Lagom encourages individuals to live in harmony with their surroundings, practice sustainability, and foster a sense of community. [173] While Lagom is deeply rooted in Swedish culture, its principles can be applied and appreciated by people from different backgrounds. It serves as a reminder to find balance, embrace moderation, and appreciate the beauty of simplicity in various aspects of life.

The connection between Lagom philosophy and Vasudhaiva Kutumbakam lies in their shared emphasis on balance, harmony, and interconnectedness. Both philosophies advocate for a holistic approach to life, promoting moderation, sustainability, and a sense of unity with others. While Lagom is rooted in Scandinavian culture and reflects a Nordic perspective on balanced living, Vasudhaiva Kutumbakam embodies an ancient Indian worldview that emphasizes the interconnectedness of all living beings. Despite their cultural differences, both philosophies converge on balance, moderation, and interconnectedness. The concept of Lagom aligns with the idea of finding equilibrium in one’s actions and choices. At the same time, Vasudhaiva Kutumbakam underscores the interconnectedness of humanity and the importance of fostering a global sense of kinship. Together, these philosophies offer complementary perspectives on leading a balanced, sustainable life while recognizing the inherent unity of all beings.

2.3.8 Henosis: Classical Greek Concept

Henosis is a classical Greek word that refers to mystical "oneness," "union," or "unity." Neoplatonism represents the concept of unification with what is fundamental in reality, such as the One, the Source, or the Monad. It is further developed in various philosophical and religious traditions, including the Corpus Hermeticum, Christian theology, Islamic mysticism, and the historical development of monotheism during Late Antiquity. The term "Henosis" is relatively common in classical texts and carries the meaning of "union" or "unity.” As a microcosm, each individual reflects the gradual process of achieving primordial unity. Vasudhaiva Kutumbakam promotes a sense of global citizenship and mutual respect for diversity, reflecting an inclusive worldview that aligns with the principles of Henosis.

Vasudhaiva Kutumbakam and Henosis can be understood as a similar concept that underscores the interconnectedness of all existence and the pursuit of spiritual unity. Both concepts advocate for a holistic perspective transcending individual or collective identities, emphasizing the underlying unity that binds all beings together. Vasudhaiva Kutumbakam emphasizes this unity in a worldly context, and Henosis extends this idea to encompass a metaphysical union with the divine or ultimate reality. The similarity between Henosis and Vasudhaiva Kutumbakam highlights a shared aspiration for universal harmony and interconnectedness. Both concepts invite individuals to recognize the inherent oneness of humanity and the cosmos, fostering a sense of empathy, compassion, and reverence for life in all its forms. [174]

2.3.9 Nunchi: A Korean Concept

Nunchi is a Korean concept often described as a form of emotional intelligence or social perceptiveness. It refers to the subtle art and ability to listen, observe, and gauge others' moods and emotions. It is often described as a form of emotional intelligence or social perceptiveness. The term "nunchi" first appeared in the 17th century and has since become an integral part of Korean culture.[175] The practice of nunchi involves being attuned to the atmosphere, dynamics, and unspoken cues in social situations. It is about understanding the needs and feelings of others and adjusting one's behaviour accordingly. By practising nunchi, individuals can navigate social interactions more effectively, avoid misunderstandings, and build better relationships.[176] Nunchi is considered a valuable skill in Korean society, as it helps individuals fit in, make connections, and avoid social blunders. It is often associated with traits such as empathy, sensitivity, and adaptability. People with quick nunchi can rapidly process changing social information and adjust their behaviour accordingly. The concept of nunchi extends beyond personal interactions and can be applied to various aspects of life, including work, negotiations, and decision-making. It emphasizes the importance of active listening, observation, and understanding the context to make informed choices.[177] Nunchi is a practical skill and a way of approaching life with mindfulness and consideration for others. It can contribute to personal happiness, social harmony, and effective communication. In connection with Vasudhaiva Kutumbakam, the concept of nunchi can seem to be a similar notion that underscores the importance of understanding and empathizing with others to foster mutual respect, cooperation, and peaceful coexistence within the global community. Nunchi and Vasudhaiva Kutumbakam advocate for empathy, compassion, and sensitivity towards others’ feelings and perspectives as fundamental principles for creating a more inclusive and interconnected world.[178] Nunchi may align with the spirit of Vasudhaiva Kutumbakam by emphasizing the significance of perceiving and responding to the emotional states and needs of others in a manner that promotes understanding, empathy, and unity across diverse cultures and societies. By cultivating nunchi as a social skill, individuals can build bridges of understanding and foster a sense of shared humanity in line with the ideals of Vasudhaiva Kutumbakam.[179]

2.3.10 Mitakuye Oyasin Concept/Phrase: North America

Mitakuye Oyasin is a phrase from the Lakota language that reflects the worldview of interconnectedness held by the Lakota people of North America.[180] Its meaning in English is "all my relatives," "we are all related," or "all my relations."[181] The concept of Mitakuye Oyasin is a prayer of oneness and harmony with all forms of life, including other people, animals, birds, insects, trees, plants, and even natural elements like rocks, rivers, mountains, and valleys.[182] The philosophy of Mitakuye Oyasin emphasizes the understanding that all beings are interconnected and interdependent. It recognizes the inherent value and sacredness of all life forms and promotes a sense of unity and respect for the natural world. The concept is expressed in many Yankton Sioux prayers and by ceremonial people in various Lakota communities. The idea of Mitakuye Oyasin has also been studied and discussed by scholars, such as Joseph Epes Brown, who explored its relevance in the Sioux ideology of "underlying connection" and "oneness." The phrase and its philosophy have resonated beyond the Lakota community and have been embraced by individuals and groups seeking to promote environmental stewardship, social harmony, and a holistic understanding of existence. The concepts of Mitakuye Oyasin and Vasudhaiva Kutumbakam both convey the idea of interconnectedness and the oneness of humanity. It reflects the belief that all beings are interconnected and interdependent, encompassing humans, animals, plants, and the Earth itself. Similarly, Vasudhaiva Kutumbakam emphasizes that the entire world is interconnected and should be viewed as a single family, promoting harmony, peace, and cooperation among all people regardless of their differences. Both concepts share a fundamental belief in the unity of all living beings and the interconnectedness of humanity with the natural world. They advocate for a holistic approach to life, emphasizing respect for all life forms and recognizing the inherent interconnectedness of all living things. These concepts promote a sense of global citizenship and responsibility towards each other and the environment.[183]

2.3.11 Tikkun Olam: Jewish Hebrew Phrase

The concept of Tikkun Olam has its roots in classical rabbinic teachings and is mentioned in the Mishnah, a body of rabbinic teachings compiled in the 3rd century.[184] The idea behind Tikkun Olam is that the world is profoundly broken and can be fixed through human activity.[185] It emphasizes the responsibility of individuals to partner with God in improving the world.[186] Tikkun Olam encompasses a range of social justice efforts and encourages individuals to engage in activities that promote positive change in society.[187] The concept of oneness is also closely related to Tikkun Olam. It recognizes that all human beings are interconnected and that our actions impact the world. Tikkun Olam emphasizes that every human being can be involved in repairing the world, regardless of age, occupation, or background. It sees all human activities as opportunities to fulfil this mission.[188] The Kabbalists, who are Jewish mystics, have also contributed to understanding Tikkun Olam. They view human beings as active agents in the ongoing process of creation. According to their beliefs, the world is re-created at each moment based on our deeds.[189] This Hebrew phrase means "world repair" or "repairing the world." It has become synonymous with social action and the pursuit of social justice in modern Jewish circles[190].

Similarly, Tikkun Olam recognizes the interconnectedness of all human beings and encourages everyone to contribute to positive change in society. it is interesting to note that there are some similarities between "Vasudhaiva Kutumbakam" and the Jewish concept of "Tikkun Olam." "Tikkun Olam" is a Hebrew phrase that means "repairing the world" or "healing the world." It refers to the Jewish belief in the responsibility of individuals to actively participate in making the world a better place through acts of kindness, justice, and social responsibility, and "Vasudhaiva Kutumbakam" emphasizes a global perspective and the collective well-being of all individuals, prioritizing unity, cooperation, and the welfare of others. Both "Tikkun Olam" and the "Vasudhaiva Kutumbakam" concept encourage individuals to go beyond their immediate communities and work towards improving society as a whole. They emphasize the interconnectedness of humanity and the importance of addressing global challenges such as poverty, injustice, and environmental issues. It is important to note that while these concepts may share some similarities, they are rooted in different religious and cultural traditions. Each concept has its unique interpretations and practices within its respective religious framework.

2.3.12 Maitri/Mettā: Buddhist Philosophy

Maitrī (Sanskrit; Pali: mettā) means benevolence, lovingkindness, friendliness, amity, goodwill, and active interest in others.[191] It is the first of the four sublime states (Brahmaviharas) and one of the ten pāramīs of the Theravāda school of Buddhism. The concept of Maitri is deeply rooted in the teachings of the Buddha and is considered a fundamental virtue to be cultivated by all practitioners. It involves the sincere wish for the well-being and happiness of others and the willingness to contribute to their welfare actively. Maitri is seen as an antidote to negative mental states such as hatred, ill-will, and selfishness and is considered essential for cultivating inner peace and spiritual development.[192] Culturing Maitri is an integral part of the path to enlightenment in Buddhism. It is necessary to develop wholesome relationships with oneself and others and foster a sense of interconnectedness and harmony. Through the practice of Maitri, individuals aim to transcend their self-centered concerns and develop a genuine concern for the welfare of all sentient beings. Maitri is often practiced through meditation, where individuals cultivate feelings of love and kindness towards themselves and others. This practice involves generating thoughts and feelings of goodwill, compassion, joy, and equanimity towards all beings, regardless of their relationship to oneself. By repeatedly cultivating these positive mental states, individuals seek to transform their habitual patterns of thought and emotion, leading to greater inner peace and altruism.

In summary, Maitri is a foundational concept in Buddhist philosophy that emphasizes the cultivation of loving-kindness and benevolence towards all beings. It plays a crucial role in the ethical and spiritual development of individuals on the Buddhist path, overcoming negative mental states and fostering positive qualities that contribute to personal well-being and the welfare of others. Maitri's principles are similar to the concept of “Vasudhaiva Kutumbakam,” which emphasizes the interconnectedness and interdependence of all living beings, regardless of differences in nationality, ethnicity, or beliefs. It promotes a sense of universal kinship and encourages individuals to extend compassion and kindness to all global community members. The parallel between Maitri in Buddhist philosophy and the idea of Vasudhaiva Kutumbakam reflects a shared emphasis on compassion, empathy, and the recognition of our shared humanity. Both concepts underscore the importance of cultivating a mindset of inclusivity, understanding, and benevolence towards others to foster harmony and mutual respect within society. Overall, Maitri in Buddhist philosophy embodies a profound commitment to promoting goodwill and compassion towards all sentient beings, aligning closely with the universalistic ideals encapsulated in the concept of Vasudhaiva Kutumbakam.[193]

2.3.13 Ujamaa: Tanzania

Ujamaa (lit. 'fraternity' in Swahili) is a socialist ideology that formed the basis of Julius Nyerere's social and economic development policies in Tanzania after it gained independence from Britain in 1961. More broadly, ujamaa may mean "cooperative economics" in the sense of "local people cooperating to provide for the essentials of living" or "to build and maintain our stores, shops, and other businesses and to profit from them together."[194] Julius Nyerere, the first President of Tanzania, introduced the concept as a guiding principle for the country’s development. Ujamaa emphasizes communal living, cooperation, and collective responsibility, drawing on traditional African values of community and solidarity. Nyerere envisioned Ujamaa as a way to address social and economic inequalities, promote self-reliance, and foster a sense of unity among Tanzanians. In practice, Ujamaa involved the establishment of collective farms and villages where people lived and worked together, sharing resources and responsibilities. The goal was to create a more equitable society by redistributing land and wealth, promoting cooperative labour, and encouraging self-sufficiency at the local level. Nyerere’s implementation of Ujamaa had significant implications for Tanzania’s economy and society. The government initiated villagization programs to consolidate scattered rural populations into planned villages, aiming to improve access to social services and agricultural resources. While Ujamaa aimed to empower rural communities and reduce poverty, its implementation faced challenges such as resistance from some rural populations, inefficiencies in agricultural production, and limitations in individual economic incentives. Despite its challenges, Ujamaa left a lasting impact on Tanzania’s political and social landscape.[195] It remains a subject of scholarly debate, with discussions focusing on its successes, failures, and broader implications for African development models. The concept continues to be studied within African political thought, economic development strategies, and the intersection of traditional values with modern governance. Ujamaa represents an essential chapter in Tanzania’s history and has contributed to ongoing discussions about alternative approaches to development, communal living, and the relationship between traditional values and contemporary governance. The concept emphasizes the importance of global unity, harmony, and cooperation among all people, transcending geographical, cultural, and religious boundaries. Vasudhaiva Kutumbakam promotes universal brotherhood and peaceful coexistence among all individuals, irrespective of their differences. Ujamaa and Vasudhaiva Kutumbakam lie in their shared emphasis on communal harmony, cooperation, and collective well-being. Both concepts advocate for interconnectedness and mutual support within local or global communities. While ujamaa focuses on communal living within African societies, Vasudhaiva Kutumbakam extends this principle to encompass the entire world as one unified family. Both philosophies promote social cohesion, equity, and solidarity as essential to a harmonious society.[196] ^and [197]

Finally, Vasudhaiva Kutumbakam, or "the world is one family," resonates with various cultural and philosophical traditions worldwide. This universal principle is reflected in diverse ideas such as Hongik Ingan in Korea, Ubuntu in Africa, Pancasila in Indonesia, Wabi Sabi in Japan, Confucianism in China and Japan, the Philosophy of Aloha in Hawaii, Lagom in Sweden, Henosis in ancient Greece, Nunchi in Korea, Mitakuye Oyasin in North America, Tikkun Olam in Jewish thought, Maitri/Mettā in Buddhism, Ujamaa in Tanzania, and others.

Integrating these concepts into a comprehensive framework can facilitate the creation of a universally accepted model for global harmony and cooperation. This model would embody interconnectedness, compassion, and unity, fostering a world where everyone is valued and respected as part of one global family. Such an integrated model would recognize the intrinsic worth of each person and emphasize our collective responsibility toward one another and the environment.

By embracing these shared principles, we can strive toward a more inclusive and compassionate world, realizing the true essence of Vasudhaiva Kutumbakam. This vision encourages us to transcend our differences and focus on our common humanity, promoting social and economic justice, sustainable development, and peaceful coexistence.

Adopting this comprehensive framework can have profound implications across various fields, including education, governance, international relations, and community development. It can inspire policies and practices that advance equality, respect for diversity, and mutual support. Educational systems can integrate these values to cultivate a more empathetic and globally-minded generation. In governance, this philosophy can guide leaders to make decisions that benefit the collective good rather than catering to narrow interests. International relations can foster diplomacy based on mutual respect and understanding rather than conflict and competition.

Ultimately, by embracing and embodying the principles of Vasudhaiva Kutumbakam, we can pave the way for a world where everyone has the opportunity to thrive in a supportive and harmonious global community. This vision of a united world, grounded in the shared values of various cultures, offers a hopeful and inspiring path toward a future marked by peace, equity, and sustainability.

Part II: ONENESS: PHILOSOPHICAL AND CONCEPTUAL DIMENSIONS

2.4. Overview

The philosophy of Oneness, which posits that all existence is interconnected and part of a fundamental entity or process, is a concept that spans various religious, spiritual, and philosophical traditions.[198]^&[199] A philosophical inquiry has long grappled with the concept of unity, seeking to understand the interconnectedness underlying existence's diversity. This report synthesizes key points from various sources to explore this unity's multifaceted nature. The experimental philosophy of religion is being used to investigate Oneness conceptually and empirically. Researchers focus on the origins of Oneness beliefs, their relationship with other cognitive measures, and the ethical implications arising from a sense of Oneness.[200] The project aims to produce empirical papers, a monograph, and a workshop to explore the philosophy and psychology of Oneness further.[201] In an increasingly divided and polarized world, Oneness is being revisited to recognize our commonalities and create positive outcomes from contrasting ideas and forces.[202] The Great Teacher Miao-lo's '10 Onenesses' illustrate how oneness does not deny distinctions but emphasizes interdependence.[203] The principle of interconnectedness is not only a philosophical concept but also finds resonance in scientific understanding, particularly in quantum mechanics.[204] Contemporary discussions on unity explore the world as a manifestation of universal consciousness, suggesting that every entity is part of a greater whole. This view bridges the gap between science and spirituality, fostering a sense of respect and responsibility towards our planet and each other.[205]

The Bhagavad Gita and the reflections of J. Robert Oppenheimer illustrate the convergence of scientific pursuits and spiritual teachings. They highlight the unity of knowledge and the interconnectedness of all beings, suggesting that science and spirituality can mutually enrich our understanding of the world.[206] Buddhism, Hinduism, and Bahai are among the traditions that emphasize the interconnectedness of all things, the interdependence of life, and the unity of all created things.[207] These teachings suggest that realizing our Oneness with the universe can lead to greater life satisfaction and peace. Buddhist philosophy presents the principle of the ‘Oneness of life and its environment,’ suggesting that our inner lives are reflected in everything around us, including work and family relationships.[208] This principle demonstrates that the causes of our joy and sorrow originate within us and that life is coextensive with the universe.[209] Advaita Vedanta emphasizes the interconnectedness and oneness of all things, transcending subject-object distinctions and binary oppositions.[210]. This relational conception of the self-aligns with contemporary science and is associated with increased happiness and well-being. Neo-Confucianism, or Ruism, provides a profoundly metaphysical conception of Oneness that can inspire modern interpretations without losing the world's diversity.[211] Other traditions, such as Christianity, also have their interpretations of Oneness, such as the Cosmic Christ or the Realm of God.[212] Monism is a philosophical stance that posits an ultimate Unity of all things, where all apparent differences are ultimately only aspects of an ultimate whole.[213] This stance has developed in diverse forms across philosophical, mystical, religious, and scientific traditions. Heraclitus, an ancient Greek philosopher, proposed that reality is characterized by a dynamic unity, where all things emerge from and return to a singular principle, the Logos. He saw the universe as being in constant flux, with opposites integral to this becoming process.[214] Heraclitus emphasized that wisdom lies in recognizing how all things are steered through all, suggesting a fundamental interconnectedness of all aspects of reality.[215] Another perspective on unity comes from the concept of triunity, which posits that the basis of unity in all things is not a common substance but a common structure. This triunity is seen as a universal and unvarying principle that underlies the interconnectedness of all things.[216]

Research on co-existence, interconnectedness, meditation, and mindfulness has shown that these can lead to experiences of oneness, which is characterized by changes in the sense of space, time, identity, wholeness, and flow. Oneness is not only a cause of well-being but also a form of self-transcendence.[217] Neuropsychological models predict changes in self-experiences and self-perceptions related to Oneness experiences that may result from contemplative practice. A larger project is underway to develop a scale to measure Oneness experiences, utilizing a consensus-based qualitative methodology.[218] The idea that everything that exists is part of some fundamental entity or process is a recurring theme in many traditions.[219] This interconnectedness is not just a philosophical idea but a psychologically established phenomenon, where individuals can feel that there are no strict boundaries between themselves and others or that they are part of a larger interconnected whole. The belief in Oneness extends to the idea that everything in the universe, from the smallest particles to the largest celestial bodies, is interconnected and originates from the same fundamental energy.[220] This is supported by the general principles that govern our existence and the composition of the cosmos.[221]

The ethic required by the conception of Oneness should not exclusively favour acts of care for others but should recognize the intertwined nature of personal welfare with that of others.[222] Comparative philosophy and interdisciplinary perspectives are being used to update the Oneness hypothesis for the modern context.[223]

The philosophy of Oneness is an evolving field that intersects with various disciplines and traditions. It offers a counter-narrative to individualism by emphasizing the interconnectedness of all existence. As research continues, the implications of Oneness for ethics, well-being, and our understanding of the self are becoming increasingly significant. The unity of all things is a concept that transcends time and cultural boundaries, finding expression in ancient Greek philosophy, Indian Vedanta, and modern scientific and spiritual discourse. It challenges us to see beyond apparent separateness and recognize the interconnected structure that binds the cosmos into a harmonious whole. This understanding has profound implications for our worldview and the way we interact with the world and each other.

The Conceptual Connection between Oneness and Vasudhaiva Kutumbakam

The philosophy of Vasudhaiva Kutumbakam teaches a sense of Oneness, common humanity, and a shared quest for a rule-based global order and international peace. The philosophy fosters an understanding that humanity is interconnected and part of one life's energy. It encourages thinking about the welfare of others, prioritizing collective well-being over individual or family interests, and fostering global solidarity and responsibility.

Similarly, the philosophy of Oneness posits that all existence is interconnected and part of a fundamental entity or process. It emphasizes the essential interconnectedness of all aspects of reality and the interdependence of life. The philosophy of Oneness suggests that recognizing and embracing our Oneness with others and the world can lead to unity, harmony, and peace. Both the philosophy of Oneness and the concept of Vasudhaiva Kutumbakam highlight the importance of recognizing our interconnectedness and promoting unity and harmony among all beings. They encourage us to transcend boundaries and divisions, fostering a global perspective that prioritizes collective well-being and the welfare of others.[224] These philosophies provide a framework for understanding and approaching the world with compassion, respect, and shared responsibility. The philosophy of Oneness and the concept of Vasudhaiva Kutumbakam both emphasize the interconnectedness and unity of all things. They promote a global perspective that prioritizes collective well-being, fosters compassion, and encourages a sense of shared responsibility for the welfare of others and the world. The idea of Oneness is central to the concept of Vasudhaiva Kutumbakam. It teaches that the whole world is like one family, and all individuals are interconnected and interdependent.[225] This understanding fosters a sense of shared responsibility and solidarity, encouraging people to think beyond individual or family interests and prioritize the collective well-being of humanity.[226] The philosophy of Vasudhaiva Kutumbakam promotes the idea that all human beings are part of the same life energy and should treat each other with compassion and respect. It encourages individuals to extend their sense of family beyond biological or cultural boundaries and embrace a global perspective that values the welfare of others.[227]

By recognizing the inherent Oneness of humanity, Vasudhaiva Kutumbakam has implications for global governance systems. It emphasizes the importance of cooperation, mutual understanding, and respect among nations and cultures. It encourages the development of a rule-based global order that prioritizes peace, sustainable development, and the collective well-being of all individuals. In the context of global governance, the philosophy of Vasudhaiva Kutumbakam calls for a shift from narrow national interests to a broader perspective that considers the needs and aspirations of the global community. It promotes the idea that diverse perspectives and cultures are not drawbacks but opportunities for collaborative and mutual growth. This understanding can contribute to developing inclusive and equitable global governance systems that address pressing issues such as climate change, poverty, and social inequality.[228] The conceptual connection between Oneness and Vasudhaiva Kutumbakam lies in recognizing all individuals' interconnectedness and shared humanity. This philosophy promotes a global perspective that values cooperation, mutual respect, and the collective well-being of society. It has implications for global governance systems by emphasizing the need for inclusive and equitable approaches that address the challenges faced by the global community.

2.4.1 Philosophical and Ideological Interpretations

The concept of Oneness is the self inextricably intertwined with the rest of the physical & social world. The thought of Oneness is available in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, plants-trees, and material things. All are Co-existing; everything that exists is part of some fundamental entity or process that occurs in various religious, spiritual, and philosophical traditions. The one underlying entity has been called the Dao, Brahman, God, and various other metaphysical principles. The religious, intellectual, and psychological literature has referred to this idea as “Oneness.” According to Sanatana Dharma, the ultimate goal of human life is to realize this Oneness and to experience a sense of unity with the divine and with all beings. This realization is often referred to as moksha or liberation and is believed to be the highest state of consciousness. The idea of Oneness in Sanatana Dharma and other religious philosophies is reflected in various aspects of the tradition, including its ethical teachings, spiritual practices, and philosophical concepts.

In the discourse of Individualism, Hyper-individualism versus Oneness, the views present profound challenges to individualism and Western hyper-individualism and its excessive concern with self-interest and tendency toward self-catered behaviour. Individualism[229] and Hyper-individualism[230] can have several adverse effects on individuals, families, society, country, and the highly connected world, i.e., one global family. The Negative consequences associated with hyper-individualistic attitudes are the fragmentation of society, weakening of collective action and public goods, a decline in empathy and compassion, erosion of social cohesion, short-term thinking, and disregard for the long-term. Individualism and Hyper-individualism can lead to a focus on the self, leading to social isolation and a lack of community support. When communities include a series of self-focused individuals, it can sharply affect the unity and cohesiveness of the group, which is the main hurdle in an Oneness-based One World family. Individualism can always put the onus of solving problems on the individual and not on workable structures, systems, and processes. People from individualist cultures tend to experience greater stress. In a democratic society, people from individualist cultures have less social support because they are less likely to help others and ask for help when needed. The Oneness Hypothesis brings together essays looking at Oneness from philosophical, religious, and psychological perspectives. The book jacket reads: “Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centred behaviour.”[231] Individualism and hyper-individualism are often seen as opposing concepts to Oneness. While individualism values personal freedom and autonomy, hyper-individualism takes it to an extreme and can lead to a disregard for communal values and the common good.

Oneness, on the other hand, emphasizes the importance of interconnectedness and collective responsibility.[232] It is important to note that the relationship between individualism, hyper-individualism, and Oneness is complex and can vary depending on cultural, social, and historical contexts. Different societies and individuals may prioritize other aspects of individualism and Oneness, leading to diverse perspectives and approaches to social organization and community values. Individualism, hyper-individualism, and Oneness represent different philosophical and social perspectives on the role of the individual and the community. While individualism emphasizes personal freedom and autonomy, hyper-individualism takes it to an extreme and can disregard communal values. Oneness, on the other hand, emphasizes interconnectedness and collective responsibility. The relationship between these concepts is complex and can vary depending on cultural and social contexts. Therefore, to attain global peace and harmonious living, there is a need to develop a coexistence of living behaviours and systems in family and society.

The anthology of Oneness presents a wide-ranging, interdisciplinary exploration of the nature and implications of the Oneness. While fundamentally inspired by East and South Asian traditions, in which such a view is often critical to their philosophical approach, this collection also draws upon religious studies, psychology, Western philosophy, sociology, evolutionary theory, and cognitive neuroscience. Contributors trace the Oneness through the works of Asian and Western philosophical schools, emerging new and old schools, including Confucianism, Mohism, Daoism, Buddhism, Jainism, and Platonism, and such thinkers as Zhuangzi, Kant, James, Dewey, etc,[233] and Vivekananda[234], A. Nagraj[235], Chinmayananda[236], and many others.

The unity of existence is one of the great themes of Vedanta and an essential pillar of its philosophy. Unity is the song of life, the grand theme underlying the rich variations that exist throughout the cosmos. Whatever we see or experience is only a manifestation of this eternal Oneness. The divinity at the core of our being is the same divinity that illumines the sun, the moon, and the stars. There is no place where we, infinite in nature, do not exist.[237] The East Asian philosophical traditions lie in a conception of Oneness signifying that "we -and in particular our welfare or happiness -- are inextricably intertwined with other people, creatures, and things," which Ivanhoe calls the "Oneness hypothesis." While drawing upon the writings of East Asians, especially neo-Confucian thinkers, to elucidate the conception of Oneness, this book aims to show how these traditional views "can guide us in constructing contemporary versions of the Oneness hypothesis."[238]

Oneness experience is associated with significant life-changing effects.[239] It is also at the core of spirituality.[240] Therefore, understanding the Oneness experience and its role in well-being is warranted and necessary. It is made more accessible as Oneness and spirituality are increasingly understood in scientific and secular terms.[241] Greater emphasis on theory building and efforts to understand mechanisms of action in this area may assist researchers and practitioners in designing more effective interventions[242] that can promote well-being across the lifespan. The current study supports this effort by providing a comprehensive landscaping of Oneness experiences, ordered in terms of perceived significance and structured by reference to perceived interdependencies.[243] “The principle that the two seemingly distinct phenomena of body, or the physical aspect of life, and mind, or its spiritual aspect, are essentially non-dual, being two integral phases of a single reality. Miao-lo formulated one of the ten Oneness (711–782)[244] in his Annotations on “The Profound Meaning of the Lotus Sutra.” [245] They are 1. the Oneness of body and mind; 2. the Oneness of the internal and the external; 3. the Oneness of the result of practice and the true nature of life; 4. the Oneness of cause and effect; 5. the Oneness of the impure and the pure; 6. the Oneness of life and its environment; 7. the Oneness of self and others; 8. the Oneness of thought, word, and deed; 9. the Oneness of the provisional and true teachings; and 10. the Oneness of benefits.[246]

The principle of the Oneness of life and its environment clarifies that individuals can influence and reform their environments through inner change or the elevation of their basic life state. This tells us that our inner state of life will be simultaneously manifested in our surroundings. If we are experiencing a hellish internal life state, this will be reflected in our surroundings and in how we respond to events. Likewise, when we are joyful, the environment reflects this reality. If our basic tendency is toward the life state of compassion, we will enjoy the protection and support of the world around us. We can transform our external reality by elevating our basic life state—which is the purpose of Nichiren Buddhist practice. One’s life and the environment are often viewed as completely distinct, but from the comprehensive viewpoint of Buddhist philosophy, they are inseparable.[247]

Ibn Arabi's concept of Oneness, known as "wahdat al-wujud" in Arabic, is a central theme in his philosophical and mystical teachings. It refers to the idea that all existence is ultimately one and that everything in the universe is a manifestation of the divine. This concept emphasizes the unity and interconnectedness of all beings and their divine presence. According to Ibn Arabi, the ultimate reality is God, and everything else reflects or manifests God's attributes. He believed that the diversity and multiplicity we perceive in the world are illusions and that the underlying reality is the Oneness of being. This Oneness is not limited to human beings but extends to all creation—the Principle of Oneness and its applications to the Field of philosophy. The formulation of the Principle of Oneness can simplify our description of Oneness, which is critical in dealing with transcendental reality. The theory is a natural and convenient extension of our ordinary language. The Principle of Oneness is exposited in the Field-Being Philosophy. With the concepts of classical and actual states, we can maintain consistency in our interpretations of Tao Philosophy. All appearances and realities exist concurrently within Oneness. Field Being Philosophy and the Principle of Oneness support the doctrine of two truths of Tao, and the way of Yu and Wu lead to the same truth. The Way of Yu is analytical, and the Way of Wu is holistic.

The similarity between Tao Philosophy and our brain is obvious: the left brain senses and experiences all appearances, and the right brain synthesizes and intuits wholeness without a bound. When these two brains work in unison, we may preserve Oneness. In our speculations, it is essential to maintain such Oneness as our source of creativity. Our brain works with our Principle of Oneness. The left brain is a Yu-brain, and the right brain is a Wu-brain, intimately interconnected. These thinkers intervene in debates over ethics, cultural differences, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant views presume that the proper scope of the mind stops at the boundaries of skin, skull, and consciousness.[248]

The concept of Oneness shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts. “Logics of Oneness” goes back to two fundamental philosophical ideas in connection with a neuro-phenomenal inquiry; it relates to a key concept of Eastern philosophy, expressing the principle of organic integrity and unity of the world, which is the basis of world harmony. It is utilized in neurophenomenology as a key concept that could account for consciousness without contents. Oneness in consciousness would stem from the integration of different parts in Oneness. The phenomena of physical, intellectual, and social worlds are commonly treated as a bivalent logic of opposites.

However, Oneness is not the opposite of separateness (in the ontological sense) and loneliness (in the existential sense). Oneness is a special kind of integration in which the parts do not dissolve in a whole but occupy their exclusive place in it; moreover, even if they belong to a whole and obey its order, they preserve their boundaries, their separateness, and have their essence. Thus, Oneness does not exclude but presupposes a relative integrality and relative independence of the parts. At the neuro-phenomenal level, “Oneness” could represent the mental side of a neurophysiological integration of different perceptions produced by the different brain regions. From this point of view, the philosophical concept of Oneness may present a neuronal counterpart. At the ontological level, “Oneness” denotes universal integration, which, on the one hand, preserves the meaning and order of the whole and, on the other hand, recognizes the value and internal semantic integrality of each part. At the existential-social level, “Oneness” is a horizon of the individual (as a microcosm), a condition and boundaries of its well-being and meaningful existence. Moreover, so that the individual would be included in the social whole (the society), it must experience its separation and internal integrality, expressed by loneliness. The concept of “Oneness,” when it falls under different contexts (metaphysical, existential-philosophical, neuro-phenomenal, psychological, socio-philosophical, logical, ethnographical, linguistic, cultural, and others), is enriched with new interpretations and shades of meaning.[249]

Social unity for Oneness is a concept that refers to the idea of bringing people together harmoniously and cohesively to create a sense of interconnectedness and shared purpose within a society. It encompasses fostering inclusivity, understanding, and cooperation among individuals from diverse backgrounds, beliefs, and cultures. Achieving social unity for Oneness involves promoting mutual respect, empathy, and solidarity while working towards common goals that benefit the entire community. Social unity for Oneness is essential for any society's sustainable development and progress. When people are united and work together towards a shared vision, they can overcome challenges, address social issues, and build a more prosperous and peaceful environment. This unity fosters a sense of belonging and collective responsibility, increasing social stability and resilience.

Additionally, it promotes a culture of tolerance and acceptance, reducing conflicts and divisions within the community. To achieve social unity or Oneness, We may implement various strategies at different levels of society. Education plays a crucial role in promoting understanding and appreciation of diversity and nurturing values of empathy and cooperation from an early age. Furthermore, inclusive policies and initiatives that empower marginalized groups and ensure equal opportunities for all contribute to building a more unified society. Encouraging open dialogue, promoting cultural exchange, and celebrating shared traditions also play significant roles in fostering social unity. Social unity for Oneness is fundamental to societies' cohesion and prosperity. By embracing diversity, promoting inclusivity, and working towards common goals, communities can create an environment where individuals feel valued, respected, and connected. This sense of unity enhances social well-being and contributes to the overall advancement of society as a whole.[250]

Existential Oneness refers to the philosophical concept of interconnectedness and unity that underlies all existence. It is a fundamental idea that has been explored in various philosophical, spiritual, and religious traditions throughout history. The concept of existential Oneness suggests that everything in the universe is interconnected and interdependent, forming a unified whole. Madhyasth Darshan[251] , or ‘Coexistential Philosophy,’ is an insight into reality & human nature. 'Darshan' in the Sanskrit language means to "see" or have a vision of reality as it is. It has come about via original existential exploratory research by A. Nagraj. It is a discovery of the fundamental nature of the Universe, Human Beings, Consciousness & Human purpose. It explains the nature of matter, consciousness, space & evolution and thus demystifies the human being and existence. Existence is not just the ‘material’ things we ‘see’ around us (like rocks, plants, etc.); it also consists of ‘space’ and conscious units called ‘Jeevan ‘. Thus, ‘Coexistence’ means the existence of material & conscious units in an all-pervasive ‘space.’ There is a definite ‘progression’ in Existence; plants evolve from matter, animals evolve from plants, and so on.[252]

Existential Oneness has been a central theme in Eastern philosophies such as Hinduism, Buddhism, and Taoism. In Hinduism, “Brahman” represents the ultimate reality encompassing everything in the universe, including all living beings and inanimate objects. This idea emphasizes the interconnectedness of all things and the underlying unity that transcends individual identities. Similarly, Buddhism's concept of “interbeing” highlights the interconnected nature of existence, where all phenomena are interdependent and inseparable. Taoism also emphasizes the interconnectedness of all things through the concept of the Tao, which represents the underlying principle of harmony and unity in the universe. In Western philosophy, existential Oneness has been explored through various perspectives. Existentialist thinkers such as Martin Heidegger and Jean-Paul Sartre have delved into interconnectedness and unity with human existence. Heidegger’s concept of “Dasein” emphasizes the interconnectedness between human beings and their world, highlighting the fundamental unity that underlies human existence. Sartre’s existentialist philosophy also touches upon the interconnected nature of human consciousness and its relationship to others and the world. From a spiritual perspective, many religious traditions emphasize the idea of existential Oneness as a core principle. In Christianity, the concept of “the body of Christ” underscores the interconnectedness of believers as part of a unified spiritual entity. Islamic mysticism, or Sufism, also explores the notion of Oneness through concepts such as “tawhid,” which emphasizes the unity of God and creation. Existential Oneness has also been examined in contemporary philosophical discourse, particularly in ecological and environmental ethics. Philosophers such as Aldo Leopold and Arne Naess have emphasized the interconnectedness between humans and nature, advocating for a holistic understanding of existence that recognizes the intrinsic value of all living beings and ecosystems. This perspective aligns with indigenous worldviews that have long emphasized the interconnectedness between humans, nature, and the cosmos. Existential Oneness is a profound philosophical concept that underscores the interconnectedness and unity inherent in all aspects of existence. It transcends individual identities and boundaries, emphasizing a holistic understanding of reality that permeates various philosophical, spiritual, and ethical traditions.[253]

2.4.2 Oneness in Eastern Philosophies

(i) Oneness in Vedic Philosophy

In Vedic philosophy, Oneness is central to understanding the nature of reality and the interconnectedness of all things. Vedic views say that everything in the universe is interconnected and interdependent and that a unifying force underlies all of existence. This concept is often called “Brahm” or “the Absolute.” The Vedas, the ancient Hindu scriptures, describe the universe as a manifestation of Brahm and teach that everything in the universe expresses this ultimate reality. The Vedas also teach that the individual self, or “Atman,” is not separate from Brahman but is an expression of the same ultimate reality. This idea is often referred to as “non-dualism” or “monism,” and it is a central tenet of Vedic philosophy. The concept of Oneness in Vedic philosophy is also closely related to the idea of “dharma,” or righteous living. Dharma is seen as a way of living in harmony with the universe's natural order and is based on the idea that all beings are interconnected and interdependent. The Vedas teach that living in harmony with dharma is the key to achieving spiritual fulfilment and happiness.

“The Upanishads” explore the nature of ultimate reality and the interconnectedness of all things. The Bhagavad Gita teaches the importance of living in harmony with the natural order of the universe and the interconnectedness of all beings. The Vedanta Sutras explore the nature of ultimate reality and the interconnectedness of all things and provide a philosophical framework for understanding the concept of Oneness in Vedic philosophy.

The concept of Oneness in Vedic philosophy is a central and foundational idea that underlies many of the beliefs and practices of Hinduism. It is a powerful and transformative concept that can help individuals better understand the nature of reality and their place within it and live in harmony with the natural order of the universe.

Oneness Philosophy in Vedic Tradition: A well-known statement from Rig Veda Samhita is, "Truth is one; sages call it by various names."[254] "They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. To what is One, sages give many a title. They call it Agni, Yama, Matarisvan." Vāc, the goddess of speech, appears as "the creative force and absolute force in the universe."[255] In later Vedic literature, speech is revered as the supreme power, equated with Brahman. It embodies transcendent reality, emphasizing language's profound spiritual significance and connection to ultimate truth."[256] Frauwallner states that "many gods are traced back to the one Godhead. The one (ekam) is not meant adjectively as a quality but as a substantive, as the upholding centre of reality."[257] Ekam (the supreme Oneness) is the term used in Akilathirattu Ammanai, the holy book of the religion of Ayyavazhi,[258] to represent the ultimate Oneness. This Ekam that all objects of the universe formed, including the separate Godheads, Devas, and asuras. As per Akilam, this state of ekam is beyond consciousness and derived beyond the state of change, which is the extreme state in which the universe exists.[259]

In philosophy, Oneness is a realization that can't be defined or experienced. It's a psychologically established phenomenon that can make people feel part of a larger interconnected whole. Oneness can provide ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. It can challenge Western hyper-individualism and its excessive concern with self-interest and tendency toward self-centred behaviour. Oneness is a central concept in East Asian philosophical traditions. It signifies that "we -- and in particular our welfare or happiness -- are inextricably intertwined with other people, creatures, and things.”

In the Advaitic philosophy of Shankara, the true reality is Oneness, and difference is only an illusion. Religious traditions focus on liberation, which is nothing but achieving Oneness with god, as the central goal of human life. The One, being beyond all attributes including being and non-being, is the source of the world—but not through any act of creation, willful or otherwise, since activity cannot be ascribed to the unchangeable, immutable One. Plotinus argues instead that the multiple cannot exist without the simple. The "less perfect" must, of necessity, "emanate," or issue forth, from the "perfect" or "more perfect.” Thus, all of "creation" emanates from the One in succeeding stages of lesser and lesser perfection. These stages are not temporally isolated but occur throughout time as a constant process.

Yajurveda also says, “Yatha Pinde Tatha Brahmande, Yatha Brahmande Tatha Pinde.”^{^[260]} It is – “As is the individual, so is the universe, as is the universe, so is the individual” or “As is the human body, so is the cosmic body, as is the cosmic body is the human body.” Advaita means "not two, sole, unity.” It is a sub-school of Vedanta and asserts spiritual and universal non-dualism.[261] Its metaphysics is a form of absolute monism, which means that all ultimate reality is interconnected oneness.^{^[262]} Advaita Vedantins asserts that ātman is the same as Brahman, and this Brahman is reflected within each human being and all life; all living beings are spiritually interconnected, and there is Oneness in all of existence.[263] According to Advaita Vedanta, there is only one ultimate truth without any distinctions or divisions. It sees the diversity and multiplicity in the world as an illusion that hides the underlying divine Oneness. According to Vivekananda, different religions have different ways of realizing this divine Oneness.[264]

This unique awareness of Sameness, which is the awareness of Oneness, is the knowledge of Reality, the true understanding of existence, gaining which knowledge the true seeker ceases to see the difference in this vast world of "variety" which difference is seen only as so many names echoing and re-echoing persistently in one’s mind. Rishi Venobhargavah (Rig Veda IX.85.9) also speaks about the same knowledge of Oneness when he prays and tells us about the stars and celestial luminaries dotting the sky because of the light of the self-effulgent Brahman shining brightly, revealing everything and providing strength and stability (अधिद्यामस्थात्), who is pure and the source of amrita (पीयूषं) desired by the learned people (नृचक्षसः), who is the giver of happiness and who is the deliverer being the only source of immortality.[265] In the Chandogya Upanishad, Aruni asks metaphysical questions concerning the nature of reality and truth, observes constant change, and asks if there is something eternal and unchanging. From these questions, embedded in a dialogue with his son, he presents the concept of Ātman (soul, Self) and universal Self.[266] The Ashtavakra Gita, credited to Aṣṭāvakra, examines the metaphysical nature of existence and the meaning of individual freedom, presenting its thesis that there is only one Supreme Reality (Brahman), the entirety of the universe is Oneness and the manifestation of this reality, everything is interconnected, all Self (Atman, soul) is part of that one, and that individual freedom is not the end point but a given, a starting point, innate.[267]

In Hinduism, the concept of Oneness (non-duality or Advaita) is a central idea that pervades many aspects of the religion. Oneness refers to the belief that everything in the universe is interconnected and interdependent and that a single, all-encompassing reality underlies all existence.

The concept of Oneness is often associated with Brahman, the ultimate reality considered to be the source of all existence. Brahman is seen as the unchanging, all-pervading essence that underlies all things and is considered the ultimate truth. One of the critical principles of Oneness in Hinduism is the idea of non-dualism, which holds that the distinctions between individuals, objects, and even the self are illusory. Instead, everything is seen as part of a seamless whole, and the individual self is seen as a manifestation of the universal self.

The concept of Oneness is also closely tied to the idea of karma, which holds that the actions of an individual have consequences not just for themselves but for the entire universe. This idea emphasizes the interconnectedness of all things and the responsibility of each individual to act in a way that promotes the well-being of all. In addition to these core principles, Oneness is also expressed through various practices such as meditation, yoga, and the worship of deities. These practices are seen as ways to connect with the divine and experience the universe's Oneness.

(ii) Oneness in Sikhism

Sikhism teaches that there is one God who is nameless, formless, and the creator of all existence. This God is not separate from the world but is inherent in all creation.[268] God is conceived as the Oneness that permeates the entirety of creation and beyond. It abides within all of creation[269] as symbolized by the symbol Ik Onkar.[270] The Sikh scripture begins with the symbol Ik Onkar, which means "One With Everything" and signifies the unity of God with the universe.[271] The One is indescribable yet knowable and perceivable to anyone who surrenders their egoism and meditates upon that Oneness.[272] This concept is further emphasized by the belief that God is both one and many, a principle that allows for the diversity of creation while maintaining the unity of the divine.

The oneness of God is emphasized throughout Sikh teachings. Sikhs believe in one timeless, omnipresent, and supreme creator. The Sikh Gurus have described God in various ways in their hymns, including in the Guru Granth Sahib, but the oneness of the deity is consistently emphasized.[273] The oneness of humanity is another important aspect of Sikhism. Guru Nanak, the founder of Sikhism, stressed the oneness of all humankind and spoke against inequality and mistreatment. He taught that only one God has created the entire universe, including human beings. The message of Ik Onkar, the first word in the Guru Granth Sahib, signifies the belief in the universal Creator who has created all of us.[274] The oneness of all creation is also emphasized in Sikhism. Sikhs believe that God permeates the entirety of creation and beyond. God is described as the Oneness that abides within all of creation.[275] The concept of oneness in Sikhism extends beyond the spiritual realm. Sikhs are encouraged to recognize the oneness of the world and practice love. This recognition of oneness leads to the practice of seva, which is a love-inspired service to society. Service is seen as a way of expressing gratitude to the Divine.[276]

"Ek(u) pitaa ekas ke ham baarik"[277] "The One God is the Father of all; We are His children." The Sikh gurus have described God in numerous ways in their hymns, including in the Guru Granth Sahib, the holy scripture of Sikhism, but the Oneness of formless God is consistently emphasized throughout. Sikh philosophy believes that Oneness is the Great Architect of the Universe. It is the Creator, Oprator (Sustainer), and Destroyer; Ek alone.[278] God is Karta-Purakh, the Creator-Being.

(iii) Oneness in Jainism

“Mahavira founded a world order on relativism. He said that unity and diversity flow together. In this confluence of coexistence, there is no room for ‘mine’ and ‘thine.’ I cannot exist without you, nor can you exist without me. We can only exist together. Conflict is not natural, nor is hatred. What is natural is cooperation and synthesis — a mutual acceptance of each other’s existence and individuality.”[279] Mahavira kept the doors of his religious order open to all. Non-possessiveness is the great principle of human unity. This can be presented as such before the world, Mahavira's principle of Oneness among men to the whole world. However, we cannot show the contemporary practices of Mahavira's religion as an example of human oneness to the world. Non-possessiveness (aparigraha) is a significant principle of human Oneness. This can be presented to the entire world as a lofty principle, but the Jain society cannot be considered an example of this principle. Multifaceted reality (anekanta) is another significant principle of human Oneness. This can be presented as a tool to find solutions to the problems of the world. However, the contemporary world of Jains cannot be cited as the followers of relativity or equanimity.[280]

In Jainism, the concept of Oneness is deeply rooted in the fundamental principles of the religion. Oneness (Anekantavada) is a philosophical concept in Jainism that emphasizes the multifaceted nature of reality and the importance of embracing diverse perspectives. This principle is central to understanding the interconnectedness of all living beings and the universe.

Anekantavada is a compound word derived from “anekanta” and “vada.” “Anekanta” means non-onesidedness or manifoldness, while “vada” means school of thought or doctrine. Therefore, Anekantavada can be understood as the doctrine of non-onesidedness or manifoldness. It asserts that reality is complex and multifaceted, and no single point of view can capture its entirety. This concept encourages individuals to consider multiple perspectives and appreciate diverse opinions and beliefs.

According to Jain's philosophy, the universe is characterized by an interplay of multiple truths, and no single truth can fully encapsulate reality. This understanding is reflected in the concept of Syadvada, which is another important aspect of Anekantavada. Syadvada is the theory of conditioned predication, which acknowledges that any statement about reality is valid only from a particular perspective, under certain conditions, and for a specific duration. This theory further reinforces the idea that truth is multifaceted and context-dependent.

The principle of Oneness in Jain philosophy extends beyond intellectual understanding and permeates into ethical conduct. It emphasizes compassion, non-violence (ahimsa), and respect for all forms of life. Recognizing Oneness with all living beings leads to a profound sense of interconnectedness and fosters a deep understanding of empathy and responsibility toward others.

Furthermore, Anekantavada also plays a crucial role in promoting societal harmony and tolerance. By acknowledging the validity of diverse viewpoints, Jainism encourages peaceful coexistence and dialogue among different belief systems. This inclusive approach contributes to social cohesion and mutual understanding.

In summary, Oneness in Jain philosophy, as encapsulated by the principle of Anekantavada, underscores the interconnected nature of reality, promotes ethical conduct based on compassion and non-violence, and advocates for harmonious coexistence through accepting diverse perspectives.[281]

(iv) Oneness in Buddhism

The concept of Oneness in Buddhism refers to the interconnectedness and interdependence of all phenomena. It is rooted in the understanding that everything in the universe is interconnected and that there is no inherent separation between beings or objects. This philosophy is often associated with the Mahayana tradition of Buddhism, which emphasizes compassion and the realization of the interconnectedness of all beings.

According to Buddhist teachings, the perception of a separate and independent self is considered an illusion.[282] The concept of Oneness challenges the notion of a fixed and separate self and encourages individuals to recognize the interdependent nature of existence. This recognition can lead to compassion and empathy towards all beings.

The Oneness philosophy in Buddhism is influenced by various philosophical traditions, including Eastern philosophies such as Taoism and Advaita Vedanta, as well as Western philosophical perspectives. It is important to note that Buddhism is a diverse tradition with various schools and interpretations, and the concept of Oneness may be understood and emphasized differently within different Buddhist traditions and teachings.

The concept of Oneness in Buddhism is deeply rooted in the understanding of interconnectedness and interdependence. It challenges the notion of a separate and independent self and emphasizes the interconnected nature of all phenomena. Here are some additional details:

Mahayana Buddhism: The teaching of Oneness is particularly emphasized in the Mahayana tradition of Buddhism. Mahayana's teachings emphasize compassion and the realization of the interconnectedness of all beings. Oneness is considered one of the most important aspects of Buddhist teachings, and it is often misunderstood.[283]
Interconnectedness: Buddhism teaches that everything in the universe is interconnected. This includes living beings and non-living elements of the natural world. The actions and thoughts of individuals have an impact on the collective whole and vice versa. The concept of Oneness encourages individuals to recognize this interconnectedness and cultivate a sense of compassion and empathy towards all beings.[284]
The illusion of a Separate Self: Buddhism teaches that the perception of a separate and independent self is an illusion. The idea of a fixed and separate self is seen as a source of suffering and delusion. By recognizing the interconnected nature of existence, individuals can transcend the illusion of a separate self and develop a sense of Oneness with all beings.
Influence from Other Philosophical Traditions: The concept of Oneness in Buddhism has been influenced by various Eastern and Western philosophical traditions. For example, it shares similarities with the Taoist philosophy of interconnectedness and the Advaita Vedanta philosophy of non-duality. These philosophical perspectives emphasize the unity and interconnectedness of all things.[285]
Ethical Implications: The recognition of Oneness in Buddhism has ethical implications. When individuals realize their interconnectedness with all beings, it naturally leads to a sense of compassion, empathy, and a universal concern for the welfare of others. Believers in Oneness tend to have a more inclusive identity that reflects their connection with other people, non-human animals, and aspects of nature.[286]

The concept of Oneness in Buddhism emphasizes the interconnectedness and interdependence of all phenomena. Here are some additional points for consideration:

Shared Roots and Interconnectedness: The teaching of Oneness in Buddhism states that all living beings share the same roots and exist within the same interconnected web of life. This teaching emphasizes that what benefits one being ultimately benefits all beings.[287]
Transcending Dualities: Buddhism challenges the perception of dualities such as self/other, internal/external, and human/nature. It teaches that these dualities are temporary and illusory and that all phenomena are interconnected and interdependent.
Compassion and Empathy: The recognition of Oneness in Buddhism leads to cultivating compassion and empathy towards all beings. When individuals realize their interconnectedness, they naturally develop a sense of care and concern for the welfare of others.[288]
Overcoming the Illusion of a Separate Self: Buddhism teaches that the perception of a separate and independent self is an illusion. Oneness challenges the notion of a fixed and separate self and encourages individuals to see through the illusion of self and recognize the interconnected nature of existence.[289]
Practical Applications: The concept of Oneness in Buddhism is not just a philosophical idea but has practical implications. It encourages individuals to live in harmony with others and the natural world, promoting ethical behaviour and a sense of responsibility toward the well-being of all beings.[290]
Influence on Social Hierarchies: It is important to note that the concept of Oneness while promoting unity and interconnectedness, can also have hidden dualities that lead to social hierarchies. Some Buddhist and Hindu teachings suggest that enlightened beings transcend their individuality and experience Oneness, which can create a perception of hierarchy. However, Buddhism's core teaching of Oneness emphasizes equality and the interconnectedness of all beings.[291]

It is worth mentioning that Buddhism is a diverse tradition with various schools and interpretations, and the concept of Oneness may be understood and emphasized differently within different Buddhist traditions and teachings.

2.4.3 Oneness in Abrahamic Philosophies

The concept of Oneness is a central theme in the Abrahamic philosophy which is rooted in the belief in the Oneness of God. In these faith traditions, the idea of Oneness extends beyond the monotheistic understanding of God. It encompasses various aspects of existence, including the unity of humanity and the interconnectedness of all creation.

In Judaism, the concept of Oneness is encapsulated in the Shema, a central prayer in the Jewish liturgy found in the Torah. The Shema begins with the declaration, “Hear, O Israel, The Lord our God, the Lord is one.” This proclamation emphasizes the absolute unity and singularity of God within Jewish belief. It serves as a foundational statement of faith and underscores the inseparable nature of God in Jewish theology.

In Christianity, the concept of Oneness is multifaceted. Central to Christian belief is the doctrine of the Trinity, which asserts that God exists as three persons—Father, Son (Jesus Christ), and Holy Spirit—while remaining one God.[292] This paradoxical unity in diversity is a fundamental aspect of Christian theology. Additionally, Jesus’ teachings emphasize the interconnectedness of humanity and the importance of loving one’s neighbour as oneself. The concept of Oneness is also reflected in Pauline theology, where believers are described as part of one body—the body of Christ—emphasizing unity within the Christian community.[293]

In Islam, the notion of Oneness is encapsulated in the concept of Tawhid, which asserts the absolute Oneness and uniqueness of God (Allah). Tawhid is central to Islamic belief and is expressed in the Shahada, the Islamic declaration of faith: “There is no god but Allah, and Muhammad is his messenger.”[294] This declaration affirms the inseparable nature of God and serves as a unifying statement for Muslims worldwide. Furthermore, Islamic teachings emphasize the interconnectedness of all creation and underscore the importance of unity within the Muslim community.

The concept of Oneness in Ibrahimic philosophies extends beyond theological considerations and encompasses ethical implications. It underscores the interconnectedness of all individuals and emphasizes a sense of shared humanity. This interconnectedness fosters a sense of responsibility towards others and encourages acts of compassion, justice, and solidarity.

(i)Oneness in Christianity

The concept of Oneness in Christianity is a fundamental aspect of the faith, reflecting the belief in the unity of God as expressed in the doctrine of the Trinity. The doctrine of the Trinity holds that one God exists in three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit. This concept is central to Christian theology and has been a subject of extensive theological exploration and debate throughout the history of Christianity. The doctrine of the Trinity is rooted in the teachings of the New Testament, where references to the Father, Son, and Holy Spirit are found. For example, in the Gospel of Matthew, Jesus commands his disciples to baptize “in the name of the Father and of the Son and the Holy Spirit.”[295] Similarly, in the Gospel of John, Jesus speaks about his relationship with the Father and promises to send the Holy Spirit as a helper to his followers.[296] These and other passages form the basis for understanding God as a triune being.[297]

The Oneness of God within the context of the Trinity is often described using terms such as “unity in diversity” or “unity in plurality.”[298] This means that while there are three distinct persons within the Godhead, they are not separate gods but rather share one divine essence or substance. This understanding is articulated in early Christian creeds such as the Nicene Creed and the Athanasian Creed, which affirm that the Father, Son, and Holy Spirit are co-equal and co-eternal. Throughout Christian history, theologians have grappled with articulating and understanding this complex mystery of Oneness within the Trinity. The Cappadocian Fathers, including Basil the Great, Gregory of Nyssa, and Gregory Nazianzus, made significant contributions to shaping the doctrine of the Trinity in the 4th century. Their writings emphasized unity and diversity within God while safeguarding against tritheism or modalism. In addition to its theological significance, the concept of Oneness in Christianity has practical implications for Christian belief and practice. It underscores the unity of purpose among the three persons of the Trinity in their work of creation, redemption, and sanctification. Furthermore, it serves as a model for Christian unity and community, as believers are called to reflect this divine Oneness in their relationships.

The doctrine of Oneness within the Trinity continues to be a subject of study and reflection within Christian theology. While it remains a mystery that transcends human comprehension, it is a foundational belief that shapes Christian worship, prayer, and understanding of God’s nature. Oneness in Christianity refers to understanding God as one divine being who exists eternally as three distinct persons within the Trinity. This concept is derived from biblical teachings and has been expounded upon by theologians throughout history. It holds significant theological and practical implications for Christian faith and is a central tenet of Christian belief.

(ii) Oneness in Islam

Islam emphasizes God's absolute uniqueness and singularity in his essence, attributes, qualities, and acts.[299] As stated in Surat al-Ikhlas, God is Ahad (the unique one of absolute Oneness, who is indivisible, and there can be no other like him); God is As-Samad[300] (the ultimate source of all existence, the uncaused cause who created all things out of nothing, who is eternal, absolute, immutable, perfect, complete, essential, independent, and self-sufficient; who needs nothing while all of creation is in absolute need of him; the one eternally and constantly required and sought, depended upon by all existence and to whom all matters will ultimately return); he begets not, nor is he begotten (He is Unborn and Uncreated, has no parents, wife or offspring); and comparable/equal to him, there is none.[301]

Ismaili Muslim concept of tawhid – the absolute Oneness of God –shows how Ismaili theology is one of the foremost Islamic discourses in upholding God's absolute unity, simplicity, uniqueness, and transcendence. Knowledge of the absolute Oneness of God (tawhid) is the goal; it is the most glorious of the sciences and the most illustrious of the religious obligations. All the acts of worship and knowledge are based on it. The soul’s recognition of it is imposed on the human being. By means of it, he attains an understanding of the absolute Oneness of God (tawhid).[302] The concept of Oneness in Islam, known as Tawhid, is a fundamental and central belief in the religion. Tawhid refers to the Oneness and uniqueness of Allah (God) in all aspects. It is the Islamic faith's foundation and shapes Muslims' beliefs and practices worldwide.

One aspect of Tawhid is the Oneness in worship, which emphasizes that all acts of worship must be directed solely to Allah. Muslims are prohibited from associating partners with Allah or engaging in any form of polytheism. This includes not only physical idols but also giving precedence to anything or anyone over Allah in matters of worship. Tawhid al-Rububiyyah refers to the Oneness of Allah’s lordship over all creation. Muslims believe that Allah is the sole creator, sustainer, and provider for all existence. This belief instils a sense of reliance on Allah and an understanding that everything happens by His will and decree. Tawhid al-Asma wa-Sifat pertains to the Oneness of Allah’s names and attributes. Muslims believe that Allah possesses unique and perfect attributes, such as knowledge, power, mercy, and justice. These attributes are exclusive to Him and cannot be compared to anything in creation. The concept of Tawhid has profound implications for a Muslim’s worldview and actions. It fosters a sense of unity and purpose, as it emphasizes that all aspects of life should be directed towards pleasing Allah alone. It also serves as a unifying force among Muslims, regardless of their cultural or ethnic backgrounds.

The holy book of Islam is the Quran, which is considered the primary guidance source for Muslims worldwide. Hadith Collections are Authentic compilations of sayings and actions of Prophet Muhammad, providing insights into Islamic teachings. In summary, Tawhid is a foundational concept in Islam that underscores the Oneness of Allah in all aspects. It shapes Muslims' beliefs, practices, and worldviews, emphasizing monotheism, unity, and devotion to the Creator.

(iii) Oneness in Judaism

The concept of Oneness, known as “echad” in Hebrew, is a fundamental principle in Judaism. It is encapsulated in the Shema, a central prayer in Jewish liturgy, which begins with the words “Shema Yisrael Adonai Eloheinu Adonai Echad,” meaning “Hear, O Israel, The Lord is our God, the Lord is One.”[303] This declaration emphasizes the monotheistic nature of Judaism and serves as a cornerstone of Jewish faith and identity. The Oneness of God in Judaism is a core tenet that underscores the belief in a singular, indivisible deity. This concept is deeply rooted in the Hebrew Bible, or Tanakh, which forms the basis of Jewish religious teachings. Throughout the Tanakh, there are numerous references to the Oneness of God, emphasizing that there is no other deity besides the one true God. Deuteronomy (6:4-5) says, " Love the Lord your God with all your heart, soul, and strength.” This passage reinforces the idea that God is singular and indivisible, and it also underscores the commandment to love and serve this one God with complete devotion. Furthermore, the Oneness of God is reiterated in various other passages throughout the Hebrew Bible. For example, in Isaiah 44:6, it is proclaimed, “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first, and I am the last; besides me, there is no god.”[304] This declaration emphasizes that God alone holds supreme authority and that there are no other gods besides Him.

The Talmud, a central text in Rabbinic Judaism that contains discussions and interpretations of Jewish law and tradition, also expounds on the concept of Oneness. Tractate Berakhot 13b of the Babylonian Talmud, delves into the significance of reciting the Shema twice daily as a reaffirmation of monotheism and devotion to God’s Oneness. Moreover, Maimonides, a renowned medieval Jewish philosopher and scholar, articulated the principle of divine unity in his Thirteen Principles of Faith. The first principle affirms belief in the existence of an absolute, incorporeal God who is indivisible and unique. In Jewish mysticism, particularly within Kabbalah, the concept of Oneness takes on deeper metaphysical dimensions. The mystical notion of “Ein Sof,” meaning “without end” or “infinite,” represents the boundless essence of God that transcends human comprehension.[305] Kabbalistic teachings explore how this divine Oneness permeates all existence and underpins the interconnectedness of creation.

Overall, within Judaism, the affirmation of Oneness encapsulates a theological assertion and serves as a guiding principle for ethical conduct and spiritual devotion. The belief in one God unifies Jewish practice and belief systems while emphasizing a profound sense of divine singularity.[306]

The One is not just an intellectual concept but something that can be experienced, an experience where one goes beyond all multiplicity.[307] Plotinus writes, "We ought not even to say that he will see, but he will be that which he sees if indeed it is possible any longer to distinguish between seer and seen, and not boldly to affirm that the two are one."[308]Henosis is the word for mystical "Oneness," "union," or "unity" in classical Greek. In Platonism, and especially Neoplatonism, the goal of Henosis is union with what is fundamental in reality: the One (τὸ Ἕν), the Source, or Monad.[309] Henosis, or primordial unity, is rational and deterministic, emanating from indeterminism, an uncaused cause. Each individual as a microcosm reflects the gradual ordering of the universe referred to as the macrocosm (Conger 1922; Allers 1944; Barkan 1975). One unites with The One or Monad in mimicking the demiurge (divine mind). Thus, the process of unification of "The Being" and "The One" is called Henosis, the culmination of which is deification.

2.4.4 Oneness Concept in Western Philosophies

The concept of Oneness in Western philosophy is a multifaceted idea that has been explored across various religious, spiritual, and philosophical traditions. It suggests a fundamental interconnectedness of all things, challenging the Western emphasis on “Individualism and Self-Centered Behaviour’.[310] We are synthesizing key points from multiple sources to comprehensively understand Oneness in Western philosophies. The idea that the self is inextricably intertwined with the rest of the world—the “Oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western Hyper individualism and its excessive concern with self-interest and tendency toward self-centred behaviour.[311] This idea challenges the prevalent Western notion of individualism, which emphasizes self-interest and autonomy. Buddhism, Platonism, and such thinkers as Zhuangzi, Kant, James, and Dewey intervene in debates over ethics, cultural differences, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant views that presume that the proper scope of the mind stops at the boundaries of skin and skull, The Oneness Hypothesis shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts.[312]

In Western thought, Individualism is deeply rooted in the belief that humans are distinct, autonomous entities driven by self-interest[313]. However, this assumption is not universally accepted and is considered culturally specific.[314] The Oneness hypothesis suggests that personal welfare and happiness are intertwined with the well-being of others and the environment. This interconnectedness is not just a historical or traditional view but is also relevant in constructing contemporary interpretations of Oneness.[315] The concept does not exclusively promote altruism but rather a balanced ethic of care that includes oneself and others.[316] Comparative and interdisciplinary approaches are employed to make the Oneness hypothesis more plausible in the modern context, drawing parallels with Western philosophical traditions such as Plotinus' vision of the 'chain of being.' Neo-Confucianism offers a model for a modern version of the Oneness hypothesis, suggesting that understanding the world's true nature can guide ethical behaviour. This idea is also explored in experimental philosophy, where empirical research investigates the conditions under which individuals may experience a lack of boundaries between themselves and the world.[317] Western concepts of God have varied from the detached creator of Aristotle to Spinoza's Pantheism, where God is identical to the universe. Theism traditionally views God as an unlimited creator and sustainer of the universe.[318] Plato and Aristotle saw God as the crafter of uncreated matter, while Spinoza and Leibniz offered monistic and pluralistic views on the nature of substance and divinity. The Neo-Platonic God is seen as the source of the universe, an overflow of divinity, and Deism posits a God who does not intervene in the universe after its creation.

The anthology "The Oneness Hypothesis" presents a comprehensive exploration of the Oneness hypothesis through the lens of both East Asian and Western thinkers, including Confucianism, Daoism, Buddhism, Platonism, and the works of Western philosophers like Kant and Dewey. This work suggests that a relational conception of the self is compatible with contemporary science and can lead to greater happiness and well-being for individuals and their collectives.[319] However, Western Science is increasingly recognized in various fields, such as ecology, psychology, and quantum physics. Both traditions explore the mind-body connection and the impact of mental states on physical health.[320] Western science has also begun to investigate the benefits of practices like meditation and mindfulness, which are integral to Eastern philosophies.

The concept of Oneness in Western philosophy can be traced back to the works of ancient Greek philosophers such as Pythagoras, Plato, and Aristotle. This idea has been further explored by medieval philosophers like Augustine of Hippo and Meister Eckhart and, more recently, by modern philosophers like Baruch Spinoza and Martin Heidegger. The concept of Oneness in Western philosophies has been a subject of great debate and exploration throughout history. This idea has been addressed by various philosophers from different eras and intellectual backgrounds, resulting in diverse interpretations and understandings of the notion of Oneness. Here, we will discuss some critical perspectives on Oneness in Western philosophies. Pythagoras, a Greek mathematician and philosopher, believed that all things in the universe were interconnected and could be understood by studying numbers. He saw the concept of Oneness as the foundation of all existence, as all things could be reduced to their most basic, unified form. Pythagoras’ idea of Oneness was rooted in the belief that numbers were the key to understanding the divine harmony and structure of the universe.[321]

Plato, a student of Socrates and one of the most influential philosophers in Western history, believed in the existence of an eternal and unchanging world of forms or ideas; in his philosophy, Oneness is embodied in the concept of the “One,” which is the ultimate reality and the source of all existence. The “One” is the perfect and unchanging form of all things, and everything in the world is a mere reflection or imitation of this ultimate reality. Plato’s ideas about Oneness can be found in his works, such as the “Republic” and the “Parmenides.”[322] Aristotle, another prominent philosopher who explored the concept of Oneness, developed the idea of the Unmoved Mover. This prime mover sets the universe in motion and is the ultimate source of all movement and change. This concept is an example of Oneness in that the Unmoved Mover is a single, self-sufficient, and eternal entity that serves as the foundation for the entire cosmos.[323]

In modern Western philosophy, philosophers like Baruch Spinoza and Martin Heidegger have further developed the concept of Oneness. Baruch Spinoza, a 17th-century Dutch philosopher, is well-known for his monistic philosophy that seeks to unite the material and the mental worlds. Spinoza’s concept of Oneness is based on the idea that everything exists within a single, all-encompassing substance, which he referred to as “God or Nature.” This substance is infinite and eternal, and everything that exists is a part of it. Spinoza’s views on Oneness are most clearly expressed in his work “Ethics,” where he argues that the ultimate goal of human life is to achieve a state of Oneness with this all-encompassing substance.[324] In his work “Ethics,” Spinoza posited the idea of “substance” as the ultimate principle of Oneness. He believed that all things in the universe were manifestations of this one substance and that understanding the nature of this Oneness would lead to a greater understanding of the interconnectedness of all things. Heidegger, a German philosopher, explored the concept of Oneness in his work “Being and Time,” where he sought to understand human existence's nature with the world's broader context. Another German philosopher, Gottfried Leibniz, further developed the idea of Oneness in his philosophy of monads; he posited that the universe is composed of individual monads, the most fundamental and irreducible units of reality. Each monad is a unified, self-contained substance that reflects the entire universe in its own way, and all monads are interconnected and form a harmonious whole.[325] G.W.F. Hegel, an early 19th-century German philosopher, developed a dialectical approach to understanding the world that emphasized the interconnectedness of all things. In Hegel’s philosophy, the concept of Oneness is reflected in the idea of the “Absolute Spirit,” which is the ultimate reality that encompasses all aspects of existence. This Absolute Spirit results from a continuous dialectical process in which opposing forces are resolved and integrated into a higher synthesis. Hegel’s thoughts on Oneness can be found in his major works, such as the “Phenomenology of Spirit” and the “Science of Logic.”[326]

The concept of Oneness in Western philosophies has been explored and interpreted in various ways by philosophers throughout history. Plato, Spinoza, and Hegel are just a few examples of philosophers who attempted to understand and express the idea of Oneness in their respective works. These philosophers have contributed significantly to our understanding of the nature of reality, the interconnectedness of all things, and the ultimate goal of human existence.

The Oneness concept in Western philosophies is a multifaceted idea that challenges individualistic notions and promotes a sense of interconnectedness with others and the world. It is a concept that has been interpreted in various ways throughout history and continues to be relevant in contemporary philosophical discourse. Oneness in Western philosophies is a multifaceted idea that challenges individualistic notions and promotes a sense of interconnectedness with others and the world. It is a concept that has been interpreted in various ways throughout history and continues to be relevant in contemporary philosophical discourse. The Oneness hypothesis is not only a philosophical or religious concept but also has practical implications for ethics, well-being, and our understanding of the self with the world. The concept of Oneness in Western philosophy is a rich and complex idea that transcends the boundaries of self and challenges individualistic notions. It promotes a sense of interconnectedness with others and the world, offering a more relational conception of the self that aligns with contemporary scientific understanding and ethical considerations. As Western science and Eastern philosophies move towards similar understandings of reality, the Oneness hypothesis becomes increasingly relevant in addressing global challenges and enhancing individual and collective well-being.

2.4.5 Oneness in Different Ideologies and Philosophies

(i) Oneness in Gandhism

Gandhian philosophy, as espoused by Mahatma Gandhi, incorporates various principles and ideas, including the concept of Oneness. While no specific source directly discusses Oneness in Gandhian philosophy, we can draw insights from the broader understanding of his teachings and the principles he advocated for.

Gandhi's philosophy is often associated with the principles of truth (Satya) and non-violence (Ahimsa).[327] These principles form the foundation of Gandhian philosophy and are deeply intertwined with the concept of Oneness. Gandhi believed that truth and non-violence were not just external practices but also internal states of being. He emphasized the importance of being true to oneself and the world, recognizing the interconnectedness of all beings.[328] Gandhi's philosophy also emphasized the idea of a just and equitable society. He rejected violent class conflict and centralized power, advocating for a nonviolent society that promotes the well-being of all individuals.[329] This emphasis on social justice and equality aligns with the principles of Oneness, which recognize the interconnectedness and interdependence of individuals and communities. His philosophy emphasized the spiritual and moral dimensions of life. He believed in every individual's inherent worth and dignity and promoted the idea of universal brotherhood and sisterhood.[330] This recognition of the intrinsic unity of humanity resonates with the concept of Oneness, which emphasizes the interconnectedness of all beings. Gandhi's philosophy also drew inspiration from various sources, including religious texts, such as the Bhagavad Gita, Jainism, Buddhism, and the Bible, as well as the works of thinkers like Tolstoy and Ruskin.[331] These influences contributed to his understanding of Oneness and the interconnectedness of all existence. The principles and ideas advocated by Mahatma Gandhi align with the concept of Oneness. His emphasis on truth, non-violence, social justice, and the inherent worth of every individual reflects a recognition of the interconnectedness and interdependence of all beings. Gandhi’s concept of Oneness is based on the idea that all living beings are interconnected and interdependent. He believed that every individual is a part of the larger whole and that our actions have an impact on others and the world around us. This idea is often referred to as “non-dualism,” which means there is no fundamental distinction between the individual and universal selves. Gandhi believed that recognizing Oneness is essential for achieving social justice and equality. He argued that the idea of Oneness can help us overcome the divisions and inequalities that exist in society, such as those based on race, religion, and caste. By recognizing our interconnectedness, we can work towards a more inclusive and equitable society where everyone can access the resources and opportunities needed to thrive.[332] Gandhi also believed that Oneness is closely related to the concept of “ahimsa” (non-violence)[333], a key principle of his philosophy. He believed that violence and hatred are rooted in the idea of separation and alienation and that non-violence is a way of recognizing and honouring the Oneness of all living beings. Gandhi’s concept of Oneness can be applied in many areas of life, such as - Interfaith dialogue and cooperation. Gandhi believed that the idea of Oneness could help different religious communities come together and find common ground despite their differences.

Social activism: Gandhi’s concept of Oneness can inspire social activists to work towards a more just and equitable society by recognizing the interconnectedness of all living beings and the need for collective action. Personal spirituality: Gandhi believed that recognizing Oneness can lead to a deeper sense of individual spirituality and meaning as we understand ourselves as part of a larger whole.[334]

The philosophy of Vasudhaiva Kutumbakam aligns with Gandhi's emphasis on the interconnectedness of all beings and his belief in the inherent dignity and worth of every individual. Gandhi believed in the principle of non-violence (Ahimsa) and the pursuit of truth (Satya) as essential for creating a harmonious society. Gandhi's vision of holistic development, respect for all forms of life, and nonviolent conflict resolution extend the ancient Indian concept of Vasudhaiva Kutumbakam.[335]

(ii) Oneness in Marxism

Karl Marx and Friedrich Engels developed Marxism as a socio-political and economic theory. It analyzes the dynamics of capitalism and advocates for establishing a classless society; the Oneness within Marxism can be understood in the following ways:

Unity of the Working Class: Marxism emphasizes the unity and collective action of the working class. Marx argued that the proletariat, the working class, should unite and overthrow the bourgeoisie, the capitalist class, to establish a socialist society. This unity is essential for achieving social change and overcoming class exploitation.

Unity of Human Interests: Marxism posits that there is a fundamental unity of interests among the working class. It argues that the working class shares common economic and social interests, regardless of individual differences. This unity is the basis for solidarity and collective struggle against capitalist exploitation.

Unity of Theory and Practice: Marxism emphasizes the unity of theory and practice in pursuing social change. It argues that theory should inform and guide practical action and that practical struggles can enrich and refine theoretical understanding. This unity is seen as crucial for developing a revolutionary consciousness among the working class.[336]

It is important to note that the concept of Oneness in Marxism is not limited to these interpretations and may vary depending on different Marxist perspectives and contexts. Additionally, the concept of Oneness in Marxism should not be confused with mystical or spiritual notions of Oneness found in other traditions. It is important to note that Marxism is primarily an economic and political theory focusing on the material conditions of society and the struggle for economic equality. Concepts such as Oneness have spiritual or metaphysical connotations and are not central to Marxist theory. While there may be some overlapping themes of unity and interconnectedness between Marxism and the concept of Vasudhaiva Kutumbakam, they are distinct in their origins, focus, and scope. Marxism primarily addresses socio-economic and political issues, while Vasudhaiva Kutumbakam is rooted in ancient Indian philosophy and encompasses broader spiritual and cultural values.

(iii) Oneness in Materialism

Materialism is a philosophical position that asserts that the physical world is the fundamental reality, and everything can be explained in terms of matter and its interactions. The concept of Oneness within materialism can be understood in the following different ways:

Unity of Matter: Materialism posits that all phenomena in the universe, including living beings and consciousness, can ultimately be reduced to material entities and their interactions. It suggests that there is a fundamental unity underlying the diversity of physical phenomena.

Unity of Experience: Materialism recognizes that human experiences, including thoughts, emotions, and perceptions, arise from the physical processes occurring in the brain and nervous system. This perspective implies a unity between subjective experiences and the underlying material processes.

Unity of Causality: Materialism asserts that all events and phenomena in the world can be explained by the laws of physics and the interactions of material entities. It suggests a unity in the causal relationships that govern the behaviour of matter.

It is important to note that the concept of Oneness in materialism can vary depending on different philosophical interpretations and contexts. Additionally, materialism should not be confused with reductionism, which is the belief that complex phenomena can be fully explained by reducing them to their constituent parts. Materialism acknowledges the complexity and emergent properties that can arise from the interactions of material entities.[337]

While materialism and the concept of Vasudhaiva Kutumbakam may seem contradictory at first glance, it is essential to note that the concepts of Oneness and interconnectedness can be interpreted in different ways. In the context of materialism, the emphasis is on reality's physical and material aspects. Materialists may argue that the interconnectedness of living beings can be explained through scientific principles such as biological evolution and ecological systems. They may view the concept of Oneness as a result of natural processes and the interplay of physical forces.

However, it is also possible to interpret Vasudhaiva Kutumbakam in a broader sense that goes beyond the physical realm. One can argue that the concept of Oneness can encompass not only the physical interconnectedness of living beings but also the interconnectedness of their thoughts, emotions, and consciousness. This broader interpretation can be compatible with the idea that consciousness and subjective experiences are emergent properties of the physical world. It is worth noting that the concept of Vasudhaiva Kutumbakam is deeply rooted in spiritual and philosophical traditions, and its interpretation may vary among individuals and philosophical perspectives. Some may see it as a spiritual principle that transcends materialism, while others may interpret it in a way that aligns with a materialistic worldview. It is possible to interpret the concept of Oneness in a way compatible with a materialistic worldview. The interpretation of Vasudhaiva Kutumbakam can vary among individuals and philosophical perspectives, and it is essential to consider the broader context and philosophical traditions in which the concept is understood. Some philosophical perspectives explore the relationship between materialism and Oneness. For example, in the philosophy of Sri Chaitanya, materialism, voidism[338], and impersonalism[339] are seen as aspects of personalism. Sri Chaitanya's philosophy reconciles the reality of the material world while rejecting materialism and incorporates the idea of Oneness.[340] Additionally, some spiritual or religious beliefs incorporate the concept of Oneness alongside materialistic perspectives. For instance, the Law of Divine Oneness states that we are all interconnected through our creation by a Creator, suggesting a unity that transcends material existence.[341]

(iv) Oneness in Idealism

The concept of unity in idealism can be understood in various ways. Idealism suggests that consciousness is fundamental and that all aspects of reality are ultimately rooted in consciousness. This perspective posits a unity of consciousness that underlies the diversity of experiences and phenomena. Idealism asserts that ideas or mental representations are the primary reality, and physical objects are secondary or dependent on the mind. It suggests a unity of ideas as the foundation of reality, where all individual ideas are interconnected and part of a larger whole. Some forms of idealism propose the existence of an ultimate reality or absolute that encompasses all aspects of existence. This absolute is seen as a unity that transcends individual experiences and phenomena.[342] The concept of unity in idealism can vary depending on different philosophical interpretations and contexts. It is important to note that idealism should not be confused with solipsism, which is the belief that only one's mind or consciousness exists. Idealism acknowledges the existence of other minds and the interconnectedness of consciousness.[343]

The concept of Oneness in idealism goes beyond the idea of a global family and emphasizes the interconnectedness of all beings. It suggests that a fundamental unity underlying the world's diversity can be understood at various levels, including the spiritual, philosophical, and social dimensions. At the spiritual level, Oneness in idealism suggests a universal consciousness or divine essence permeates all of existence. This consciousness is seen as the underlying reality behind the apparent diversity of the world. By recognizing this underlying unity, individuals can transcend their limited sense of self and experience a deeper connection with others and the world around them. From a philosophical perspective, Oneness in idealism challenges the notion of separate and independent entities. It suggests that everything in the universe is interconnected and interdependent. This interconnectedness extends to human beings, all living beings, and the natural environment. It emphasizes the interplay of various factors and forces shaping our lives and world.

On a social level, Oneness in idealism calls for recognizing the inherent dignity and worth of every individual. It promotes the idea that everyone should be treated with respect, fairness, and equality, regardless of their differences. It encourages the breaking down of barriers that divide people, such as nationality, race, religion, or social status, and fosters a sense of belonging and understanding among all. Idealism encourages individuals to cultivate compassion, empathy, and love towards others. It invites us to expand our circle of concern beyond our immediate family or community and embrace the well-being of all beings. By recognizing our interconnectedness, we are called to act in ways that promote the welfare of others and contribute to the greater good. Vasudhaiva Kutumbakam and the concept of Oneness in idealism emphasize the interconnectedness and unity of all beings. They call for a shift in consciousness that recognizes our shared humanity and promotes compassion, empathy, and respect toward others. By embracing these principles, we can work towards creating a more inclusive, harmonious, and compassionate world.

(v) Oneness in Realism

As an artistic and literary movement, realism focuses on portraying things truthfully and remaining faithful to the real world. It rejected the romantic movement, which celebrated spontaneous thought, emotions, and expressiveness. Instead, realist authors sought to depict the problems that ordinary men and women faced in daily life.[344] Realism is a philosophical perspective that emphasizes the objective existence of the external world and the belief that knowledge about reality can be obtained through observation and empirical evidence. The concept of Oneness within realism can be understood in different ways:

Oneness of Reality: Realism posits that a single, objective reality exists independently of human perception or interpretation. It suggests that there is a fundamental unity underlying the diversity of phenomena in the world. This perspective emphasizes the idea that all things are interconnected and part of a larger whole.[345]

Oneness of Experience: Realism recognizes the shared human experience of perceiving and interacting with the world. It acknowledges that individuals have a common basis of sensory perception and can relate to each other through shared experiences. This shared experience contributes to a sense of Oneness among human beings.

Oneness of Truth: Realism holds that there is an objective truth that can be discovered through careful observation and analysis of the world. It suggests that different perspectives and interpretations can converge on a common understanding of reality.[346] This notion of Oneness of truth implies unity in how things are and can be known.

It is important to note that these interpretations of Oneness within the realist perspective are not exhaustive and may vary depending on individual philosophers and their specific philosophical frameworks. The concept of Oneness can be explored and understood differently within the context of realism. The concept of Oneness, as it relates to philosophy and spirituality, emphasizes all beings' universal connection and unity. It involves removing the sense of separation between oneself and the universe, often through practices like meditation.[347] While realism and Oneness may seem distinct, there can be some connections between the two. Realism portrays everyday life's struggles and acknowledges individuals' interconnectedness and the impact of collective experiences. It can highlight the shared human condition and the Oneness amid diverse experiences.[348]

Realism is a school of thought in international relations that also focuses on power, self-interest, and the pursuit of national security. Realists believe that states are the primary actors in global politics and that their actions are driven by their interests and the pursuit of power. Realism strongly emphasizes the balance of power, national security, and the pursuit of national interests. However, it is essential to note that there are differing perspectives on the effectiveness and practicality of Vasudhaiva Kutumbakam. Some argue that it is a dysfunctional construct, with different power centres prioritizing their interests over common values.[349] Others believe that it holds relevance in the 21st century and can inspire hope and unity, as seen in speeches by Indian Prime Minister Narendra Modi at international fora.[350] The philosophy of Vasudhaiva Kutumbakam has been discussed in various contexts, including international relations and foreign policy. Scholars have explored its implications for international relations theory and the challenges of implementing it in the political world. Reciprocity has been suggested as a key principle for the successful practice of Vasudhaiva Kutumbakam in foreign policy.[351]

(vi) Oneness in pragmatism

In pragmatism, unity and interconnectedness are not explicitly central to philosophy. However, some related ideas can be found within the broader context of pragmatist thoughts. Pragmatism emphasizes the importance of practical experience and the integration of theory and practice. This perspective recognizes the interconnectedness of various aspects of human knowledge and the need to consider the holistic nature of lived experiences when addressing philosophical or practical questions.[352] Pragmatism emphasizes the importance of practical experience and the integration of theory and practice. It suggests that knowledge and understanding are derived from the interaction between individuals and their environment. This perspective highlights the unity of experience as individuals engage with the world and learn from their actions and consequences. It emphasizes the importance of identifying and pursuing common goals or purposes. It suggests that individuals and societies should work together towards shared objectives, promoting cooperation and unity. Pragmatists value the unity of purpose as a means to achieve practical and meaningful outcomes. Pragmatism recognizes that knowledge is not isolated but interconnected. It emphasizes the integration of different disciplines and perspectives to form a comprehensive understanding of reality. Pragmatists value the unity of knowledge, where other areas of study contribute to a holistic understanding of the world. Pragmatism focuses on problem-solving and finding practical solutions. It emphasizes the interconnectedness of different problems and the need to consider the broader context in which problems arise. Pragmatists often advocate for an interdisciplinary approach that recognizes the unity of knowledge and the interconnectedness of different fields of study. It also recognizes the importance of social cooperation and the unity of purpose in achieving practical goals. It emphasizes the need for individuals and communities to work together, considering the interconnectedness of their actions and their impact on society.[353]

Oneness in pragmatism is the belief that unity and cooperation can lead to practical and effective solutions to societal issues. It emphasizes the interconnectedness of all human beings and the importance of living in harmony and unity. This approach focuses on practical consequences and the importance of action in achieving meaningful results.[354] Pragmatism encourages us to seek common ground, build bridges, and find shared solutions to complex problems. It highlights the power of collective and collaborative action to address issues and create positive change, promoting peace, respect for diversity, global responsibility, and sustainability.[355] While pragmatism may not explicitly discuss Oneness or interconnectedness as central concepts, these ideas can be seen as implicit in the pragmatic approach to problem-solving, experience, and social cooperation. It is worth noting that pragmatism is a diverse philosophical tradition with various thinkers and perspectives, so interpretations may vary. It is important to note that the concept of unity in pragmatism can vary depending on different interpretations and contexts. Pragmatism is a diverse philosophical tradition with various thinkers and perspectives. The sources provided offer further insights into the concept of unity in pragmatism and its applications in different domains. Vasudhaiva Kutumbakam and Oneness in pragmatism promote a world where diversity is celebrated, and collective action leads to practical solutions for the benefit of all. By embracing these principles, we can create a more just and inclusive world where everyone is part of a global family and treated with respect, dignity, and compassion.[356] Recognizing our shared humanity and working together, we can overcome barriers and divisions, fostering a sustainable and peaceful global community.

(vii) Oneness in Naturalism

Naturalism is a philosophical worldview that posits that natural causes and laws can explain everything in the universe without the need for supernatural or spiritual explanations. It is based on the belief that nature is the ultimate reality and that scientific methods are the most reliable means of understanding the world.

The concept of Oneness in naturalism can be understood in different ways, depending on the context; a few possible interpretations are

Unity of Moral Agency: In the context of ethics, Oneness in naturalism can refer to the unity and integration of moral agency. According to this perspective, all virtues are unified under a single master virtue, such as wisdom.[357]

Unity of Nature: Naturalism presupposes that nature is unified and knowable. It asserts that regularity, unity, and wholeness in nature imply objective laws. This unity of nature is seen as the basis for pursuing scientific knowledge.[358]

Unity of Science: Naturalism also presupposes the unity of science thesis, which asserts that all scientific disciplines are ultimately unified and interconnected. However, it is worth noting that the unity of science thesis has come under serious attack in philosophical discussions.[359]

Oneness with Nature: Naturalism often emphasizes the interconnectedness and unity of all elements within the natural world. It recognizes that humans are not separate from nature but integral to it. This perspective highlights the importance of acknowledging and respecting our interdependence with the environment. [360]^and[361]

Oneness through Experience: Some proponents of naturalism argue that individuals can experience a sense of Oneness with nature through direct contact and engagement with the natural world. This experiential connection can lead to a deeper appreciation and understanding of the interconnectedness of all living beings.

Oneness as Unity of Existence: Naturalism also acknowledges the unity and interconnectedness of all phenomena in the universe. It suggests that natural causes and laws can explain everything without the need for supernatural or spiritual explanations. This perspective emphasizes the idea that there is a fundamental unity underlying the diversity of existence.[362]

It is important to note that these interpretations of Oneness in naturalism are not exhaustive and may vary depending on the specific philosophical framework or context in which the term is used. Philosophers may have different perspectives on Oneness within the naturalistic worldview. Within the naturalistic worldview, the concept of Oneness can be understood in various ways. These interpretations of Oneness within the naturalistic worldview are not exhaustive and may vary depending on individual perspectives and philosophical frameworks. The concept of Oneness can be explored and understood in different ways, and philosophers may have diverse viewpoints on this topic.

(viii) Oneness in Existentialism

In existentialism, the concept of Oneness or unity is not central. Existentialism primarily focuses on individual existence, freedom, and the subjective experience of human beings. However, some connections and interpretations can be made about Oneness. Existentialism recognizes the shared human condition and the universal aspects of human existence. It acknowledges that individuals face common existential concerns, such as the search for meaning, freedom, and authenticity. In this sense, there can be a sense of unity in individuals' shared experiences and struggles. Existentialism often confronts the inherent absurdity and meaninglessness of existence. While this can be a source of existential anguish, it can also lead to a recognition of the shared human condition and a sense of unity in the face of the absurdity of life. This emphasizes the importance of living authentically and taking responsibility for one's choices and actions. This notion of authenticity can be seen as a unifying factor, as individuals strive to live by their values and beliefs. Existentialism recognizes the shared human condition and the universal aspects of human existence. It acknowledges that individuals face common existential concerns, such as the search for meaning, freedom, and authenticity. In this sense, there can be a sense of unity in individuals' shared experiences and struggles. Existentialism often confronts the inherent anguish and anxiety that arises from the recognition of human freedom and responsibility. While this anguish is deeply personal and subjective, it can also reflect the interconnectedness of individuals and their impact on each other's lives. The choices and actions of one person can have repercussions on others, highlighting the interconnected nature of human existence. Existentialism emphasizes the importance of living authentically and taking responsibility for one's choices and actions. This notion of authenticity can be seen as a unifying factor, as individuals strive to live by their values and beliefs. Authenticity can also involve recognizing the interconnectedness of one's actions and their impact on oneself and others.

It is important to note that existentialism's concept of Oneness or unity and interconnectedness is not as prominent as in other philosophical traditions. Existentialism tends to focus more on individual existence and subjective experience. The sources provided offer further insights into the topic and may provide more specific perspectives on the relationship between Oneness and existentialism.

Existential philosophy does not have a unified perspective on the interconnectedness of all things. However, there are some connections and interpretations that can be made:

Interconnectedness of Human Existence: Existentialism recognizes the interconnectedness of human existence in terms of shared experiences, struggles, and the impact individuals have on each other's lives. Existential thinkers often explore how individuals are influenced by societal, cultural, and historical factors, highlighting the interconnected nature of human existence.

Interdependence in Existential Anguish: Existentialism acknowledges the interdependence of individuals in the face of existential anguish and the search for meaning. While existential anguish is deeply personal, it can also reflect the interconnectedness of individuals and their impact on each other's lives. The choices and actions of one person can have repercussions on others, highlighting the interdependence of human existence.

Recognition of Interconnectedness in Eastern Influences: Some existential philosophers, particularly those influenced by Eastern philosophies, incorporate ideas of interconnectedness into their existential thought. For example, "interbeing" in Buddhism emphasizes the interconnected nature of all phenomena and the interdependence of individuals and the world around them.

(ix) Oneness in Co-existentialism (Sah-astitvvad)

In Co-existentialism (Sah-astitvvad), the interconnected nature of Oneness is often emphasized. The philosophy recognizes the interdependence and interconnection of all beings and phenomena. This interconnectedness implies that everything is part of a complex web of relationships, where the well-being and existence of one entity are intertwined with the well-being and existence of others.

The interconnected nature of Oneness in co-existentialism. For example, one source mentions "interconnected, interdependent/complementary, mutually enriching relationships."[363] This suggests that co-existentialism acknowledges various elements' interdependence and complementary nature within the natural world. Furthermore, the idea of mutual recognition and respect is highlighted in the context of ethical relations. This notion implies that individuals recognize and respect each other's existence and interconnectedness, forming the basis for ethical interactions. It is important to recognize higher or natural laws and the interconnection of humans with the rest of nature.[364] These concepts suggest that co-existentialism acknowledges the interconnectedness between humans and the natural world, emphasizing the need to consider and respect the broader ecological context. While the concept of Oneness in co-existentialism is not extensively discussed in the search results, the emphasis on interconnectedness, interdependence, and mutual recognition suggests recognizing the unity and interconnected nature of all things within the co-existentialist framework.

Co-existentialism (Sah-astitvvad) is a philosophical perspective that emphasizes the interdependence and interconnectedness of all forms of existence. Oneness and harmony in the context of co-existentialism (Sahastitvavad) can be understood as follows:

Interconnectedness: Everything in the universe is interconnected. The existence of one entity is tied to the existence of others. This is about ecological balance and the socio-economic and spiritual connections between individuals and communities.

Mutual Respect: Co-existentialism advocates for mutual respect among all forms of life. Recognizing the intrinsic value of every being leads to a more harmonious existence.

Symbiosis: Just as in natural ecosystems where different species live together in a symbiotic relationship, co-existentialism suggests that humans should also live in a way that supports and enhances the life of other beings.

Non-violence: The principle of non-violence or "Ahimsa" is central to co-existentialism. It promotes living in a way that does not harm others, whether they are humans, animals, or any other form of life.

Sustainability: Co-existentialism encourages sustainable living practices that ensure the well-being of future generations. This involves careful use of resources, environmental conservation, and a long-term perspective on the impacts of human actions.

Global Ethics: It calls for a set of global ethics that transcend cultural, religious, and national boundaries, fostering a sense of global responsibility and care for the entire planet and its inhabitants.

Compassion and Empathy: Understanding and sharing the feelings of others is a key component of co-existentialism. It leads to compassionate actions that contribute to the welfare of all.

Holistic Development: Co-existentialism promotes the holistic development of individuals and societies, considering physical, mental, emotional, and spiritual growth as interconnected and essential for true well-being.

In practical terms, applying the principles of co-existentialism means creating policies, lifestyles, and systems that are not just focused on human needs but also consider the rights and needs of other species and the environment. It requires a shift from anthropocentrism to a more inclusive view that recognizes the intrinsic value of all forms of life and their roles in the larger ecosystem.

(x) Humanism

In Humanism, the concept of Oneness is not explicitly central or widely discussed. However, some suggest connections between humanism and the idea of Oneness. Some sources mention the Oneness of all religions as a component of humanism. This perspective emphasizes the unity and interconnectedness of different religious traditions into a broader humanistic framework. Oneness in the context of unity, connection, and interdependence. For example, there are references to the Oneness of body, mind, and spirit in the holistic model of medicine, which emphasizes the interconnected nature of these aspects of human existence. Additionally, there are references to the sense of unity and Oneness with the outer world in the context of Tagore's songs and poetry, highlighting a feeling of kinship and interconnectedness with the broader world. It is important to note that the concept of Oneness in humanism may vary depending on the specific context and interpretation. Humanism is a diverse philosophy with various perspectives, and the emphasis on Oneness may differ among different humanist thinkers and traditions.[365]

In humanism, there are references to harmony and interconnectedness, highlighting the recognition of the interdependence and unity of individuals and their relationship with the broader world. Humanism acknowledges that all beings, both sentient and non-sentient, are interconnected and interdependent. This perspective emphasizes that nothing exists independently in the universe, and all entities are part of a larger interconnected whole.[366] The concept of harmonious interconnectedness is mentioned in the context of spiritual well-being and holistic education. It suggests that individuals experience a sense of harmony and interconnectedness with themselves, others, and the world around them, contributing to their overall well-being and growth. Humanism recognizes the importance of systemic interconnectedness with nature. It emphasizes the need for humans to live in harmony with the environment and acknowledges the interdependence between humans and the natural world.[367]^{&^[368]}Humanism emphasizes the significance of social connectedness and cooperation. It highlights the capacity of individuals to live in harmony with society, fostering a sense of belonging, social interest, and genuine security. Social improvement and mental health are seen as outcomes of positive social relationships and interconnectedness.[369] While the concept of harmony and interconnectedness is not the central focus of humanism, these references suggest that humanism recognizes and values the interdependence and unity of individuals and their relationship with others and the natural world. Humanism acknowledges individuals' interdependence and reliance on each other for social, emotional, and intellectual growth. This perspective emphasizes that humans are social beings who thrive through cooperation, empathy, and mutual support. The concept of unity is mentioned in humanism, highlighting the idea of shared humanity and the belief that all individuals are part of a larger whole. This perspective emphasizes the importance of recognizing and respecting every person's inherent worth and dignity, regardless of differences. Some sources mention the idea of cosmic unity in humanism, which refers to the interconnectedness of humans with the broader universe. This perspective recognizes the interdependence between humans and the natural world, emphasizing the need to live in harmony with the environment.[370] Ubuntu, a concept associated with African humanism, emphasizes the interconnectedness and interdependence of individuals within a community. It highlights the belief that one's humanity is defined through relationships with others, emphasizing unity, compassion, and communal well-being. While the concept of interdependence and unity is not the central focus of humanism, these references suggest that humanism recognizes and values the interconnectedness and unity of individuals and their relationship with others and the world. Ubuntu philosophy is a concept that has been associated with African humanism. It emphasizes the interconnectedness and interdependence of individuals within a community.

Ubuntu can be understood as a form of humanism that emphasizes "being self through others.”[371] It is often expressed in the phrase "I am because of who we all are" and is associated with the Zulu saying "ubuntu ngumuntu ngabantu.”[372] Ubuntu philosophy gained popularity in the mid-20th century, particularly through the writings of Jordan Kush Ngubane in the African Drum magazine. It was further developed and described as a specific kind of African humanism in the context of the transition to majority rule in Zimbabwe and South Africa.[373] However, it is important to note that the term "ubuntu" has been contested, and its exclusive framing as humanism has been questioned. Ubuntu philosophy shares some similarities with Western humanism in that it recognizes the importance of the human being in its ethical system.[374]

(xi) Oneness in Baháʼí

The Baháʼí teaching of the unity of humanity (also known as the Oneness of humanity) stems from the teaching that all humans have been created equal in the image of God and that God does not make any distinction between people.[375] The teaching emphasizes the unity of humanity transcending all divisions of race, nation, gender, caste, and social class while celebrating its diversity.[376] The Baháʼí writings state that since the human race is one unified, organic unit, all people have the same basic capacities and that physical differences, such as skin colour, are superficial and do not make one ethnic group superior to another. In the Baháʼí view, humanity has always constituted one group, but ignorance, prejudice, and power-seeking have prevented the recognition of the Oneness of humanity.[377] The historical differences that have existed between different ethnic groups are attributable to differences in education and cultural opportunities over the long term, as well as to racial prejudice and oppression.[378] While defining political unity, an essential mission in the teachings of Baháʼu'lláh, the founder of the Baháʼí Faith, was to bring about a consciousness in the peoples of the world regarding the Oneness of humankind.[379] However, Baháʼu'lláh stated that along with the increase in individual and collective consciousness of the Oneness of humanity, new social structures are also needed to achieve the Oneness of humanity.[380] He wrote, “It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and Mankind, its citizens.”[381]

Part III: ONE WORLD FAMILY: PHILOSOPHICAL AND CONCEPTUAL DIMENSIONS

2.5 Overview

"Vasudhaiva Kutumbakam" encapsulates the idea of the world as one big family, emphasizing the interconnectedness of all living beings. This notion holds immense global relevance, especially in addressing humanity's myriad challenges. Firstly, in an increasingly interconnected world, problems such as climate change, poverty, and pandemics transcend national boundaries. Embracing the philosophy of Vasudhaiva Kutumbakam encourages collaborative and collective action on a global scale. It fosters a sense of shared responsibility toward tackling these issues, as they affect not just one nation but the entire global community. Secondly, conflicts and tensions often arise due to perceived differences among people based on nationality, ethnicity, or religion. Vasudhaiva Kutumbakam promotes acceptance, understanding, and respect for diversity by promoting the idea of a One World family. It encourages individuals and nations to recognize the inherent humanity in all, thereby fostering harmony and peaceful coexistence.

Moreover, the concept underscores the importance of empathy and compassion towards others, irrespective of their background or circumstances. In a world grappling with social inequalities and injustices, embracing the ethos of Vasudhaiva Kutumbakam can pave the way for a more equitable and inclusive society. Furthermore, in the realm of governance and policymaking, the principle of considering the global community as one family can inform decision-making processes. Policies formulated with this perspective in mind prioritize the well-being of all people and the planet rather than narrow national interests.

In essence, the concept of Vasudhaiva Kutumbakam offers a holistic worldview that transcends boundaries and promotes unity, cooperation, and compassion. Embracing this philosophy holds the potential to foster a more sustainable, peaceful, and harmonious world for present and future generations. The concept of "Vasudhaiva Kutumbakam" serves as a powerful catalyst for developing human consciousness on both individual and collective levels.

At an individual level, embracing the idea of the world as one family encourages introspection and self-awareness. It prompts individuals to recognize their interconnectedness with all living beings, fostering a sense of empathy, compassion, and responsibility towards others. This heightened awareness of our interconnectedness transcends ego-centric perspectives, leading to a more profound understanding of the human experience and our place in the world. Moreover, the philosophy of Vasudhaiva Kutumbakam promotes a shift from a mindset of separation and division to one of unity and solidarity. Acknowledging the inherent dignity and worth of every individual, regardless of differences, cultivates a sense of respect and appreciation for diversity. This, in turn, fosters inclusive attitudes and behaviours, contributing to the development of a more compassionate and harmonious society.

On a collective level, embracing Vasudhaiva Kutumbakam can inspire social movements and initiatives aimed at addressing global challenges. When individuals recognize themselves as part of a larger human family, they are more likely to advocate for justice, equality, and sustainability. This collective consciousness drives efforts towards creating a more just, equitable, and sustainable world for all.

Furthermore, the philosophy of Vasudhaiva Kutumbakam can inform educational curricula and cultural narratives, shaping the values and attitudes of future generations. By instilling the principles of interconnectedness, empathy, and cooperation from an early age, societies can nurture a generation of individuals who are committed to building a more peaceful and sustainable world. The concept holds immense potential for elevating human consciousness and fostering positive social change. By embracing this philosophy, individuals and societies can cultivate a deeper sense of interconnectedness, empathy, and responsibility towards one another, ultimately contributing to human consciousness's evolution and global well-being's advancement.

2.5.1 Concept of One World Family

The concept of a “One World Family” is rooted in the idea that all human beings are interconnected and share a common destiny. It emphasizes the importance of unity, cooperation, and understanding among people from diverse backgrounds, cultures, and nations. This concept promotes the idea that despite our differences, we are all part of a global community and should strive to work together to better humanity as a whole. This concept emphasizes the interconnectedness and interdependence of all individuals and promotes the idea that we should treat each other as members of a global family. It suggests that we should prioritize the well-being of all people, regardless of their race, culture, religion, or nationality. The concept is rooted in the belief that we are all connected and that our actions impact others.[382] The Indian idea of "Vasudhaiva Kutumbakam,"[383] which translates to "the world is one family," is often an example of this concept. It highlights the belief that all living beings, including humans and animals, are part of one global family. This idea promotes inclusiveness, kindness, and compassion towards all individuals.[384]

The concept of a One World Family has deep historical roots, with its origins found in various religious and philosophical traditions throughout the world. Many spiritual teachings emphasize the interconnectedness of all living beings and advocate for universal love, compassion, and harmony. In Hinduism, the concept of “Vasudhaiva Kutumbakam” translates to “the world (earth) is one family,” highlighting the belief in the oneness of humanity. Similarly, in Buddhism, Jainism, Sikhism, and other Western philosophies and theologies, the principle of interconnectedness (dependent origination) underscores the idea that all beings are interdependent and part of a larger whole. In contemporary times, the concept of a One World Family has gained prominence as globalization has connected people across geographical boundaries more than ever before. The rapid advancements in technology, communication, travel, and trade have made it increasingly evident that events in one part of the world can have far-reaching effects on others. This interconnectedness has led to a growing awareness of the need for global cooperation to address pressing issues such as climate change, poverty, conflict resolution, and human rights.

Advocates of the One World Family concept emphasize the importance of promoting unity and understanding among individuals and nations. This involves fostering mutual respect, empathy, and appreciation for diverse cultures and perspectives. By recognizing our shared humanity and working towards common goals, proponents believe that it is possible to create a more peaceful and equitable world for future generations. Understanding that the core of the universe is a true parental heart, we aspire to develop our own parental heart toward others. We strive to build families centred on the heart of a God of altruistic love. In a heart-centred family, there will be differences in opinions and choices, but all are united in loving relationships, wishing the best for each other. Families are the building blocks of society and culture. In the family, children learn to love and appreciate others, and the values we carry with us in life are often rooted in our family heritage. What we learn in our family has a lasting impact. We strive to create lasting relationships infused with the natural respect, trust, and appreciation that builds character and self-confidence.[385]

One World Family promotes inclusivity and compassion towards all individuals, regardless of their background or nationality. It encourages us to recognize every person's inherent worth and dignity and treat them with kindness and respect. The concept of the One World Family highlights the need to address global humanitarian crises collectively. It suggests that by embracing the idea of interconnectedness and working together, we can find sustainable solutions to global challenges such as poverty, inequality, climate change, and conflict.[386] One World Family recognizes the importance of nurturing and caring for children, as they represent the future of the world. By providing them with love, education, and opportunities, we can create a better world for generations to come.[387] One World Family celebrates diversity and acknowledges that each individual has unique qualities and contributions to offer. It encourages us to appreciate and learn from different cultures, traditions, and perspectives, fostering a sense of unity amidst diversity. The concept of the One World Family emphasizes shared responsibility for the well-being of the planet and its inhabitants. It calls for responsible stewardship of the environment, sustainable practices, and the promotion of social justice and equality. One World Family promotes peaceful coexistence among individuals and nations. It encourages dialogue, understanding, and cooperation to resolve conflicts and build a harmonious global community. Embracing the concept of One World Family involves developing global awareness and collaborating with others to address global issues. It encourages us to expand our knowledge, engage in meaningful conversations, and work together towards a more just and sustainable world.

Challenges and Obstacles to the One World Family Concept: Despite the growing awareness and support for the One World Family concept, numerous challenges must be addressed to make it a reality. Some of these challenges include Political and cultural differences. The world is characterized by a diverse array of political, cultural, and religious beliefs, which can often lead to disagreements and conflicts. Economic inequality: Wealth disparities between nations and individuals can create tension and impede progress toward a unified global community.

Environmental concerns: The impact of human activities on the has become a pressing global issue, and addressing these challenges will require international cooperation.

Technological challenges: The rapid pace of technological advancements can both aid and hinder efforts to create a One World Family, as societies must adapt to new ways of communicating and interacting.

Potential Implications of the One World Family Concept If the One World Family vision becomes a reality, several positive outcomes could occur, including Increased cooperation and collaboration. A unified global community could foster greater cooperation and collaboration among nations, leading to more efficient problem-solving and resource allocation.

Reduction of conflict: By addressing underlying political, economic, and cultural differences, the One World Family concept could help to reduce global conflicts and promote peace.

Improved quality of life: A more unified world could lead to better access to resources, education, and healthcare, ultimately improving the quality of life for people across the globe.

Sustainable development: A global community working together could more effectively address environmental challenges and promote sustainable development practices.

The One World Family concept represents a vision of global unity and cooperation that has been advocated for by various thinkers and visionaries throughout history. While numerous challenges must be overcome, the potential benefits of such a unified global community are significant. By working together to address political, economic, cultural, and environmental challenges, the world can move closer to the ideal of a One World Family.[388]

2.5.2 Need for One World Family: Importance and Benefits of One World Family

The global landscape has undergone significant changes in recent decades, with increased interconnectedness and interdependence among nations. Rapid technological advancements, globalization, and the proliferation of communication tools have brought the world closer together. These factors have led to the emergence of global challenges such as climate change, economic inequality, and the spread of infectious diseases that transcend national borders. The need for a One World Family has become increasingly apparent in light of these challenges. Furthermore, a One World Family could foster international cooperation and collaboration, which is essential for achieving sustainable development and ensuring global peace and security.[389]

Important implications:

The concept of a One World Family holds several important implications and benefits

· Unity and Harmony: Embracing the idea of a One World Family promotes unity and harmony among individuals and communities. It encourages people to recognize their shared humanity and to work together towards common goals;

· Peace and Cooperation: By fostering a sense of global family, the concept of a One World Family promotes peace and cooperation among nations. It encourages dialogue, understanding, and collaboration to address global challenges and conflicts;

· Inclusivity and Equality: One World Family emphasizes inclusivity and equality, urging us to break down barriers and treat all individuals with respect and dignity. It calls for the elimination of discrimination based on race, culture, religion, and other factors.

· Shared Responsibility: The concept of a One World Family highlights the idea of shared responsibility. It encourages individuals to take care of one another and to contribute to the well-being of the global community. It recognizes that our actions have consequences that extend beyond our immediate surroundings.

· Global Awareness and Consciousness: Embracing the concept of a One World Family promotes global awareness and consciousness. It encourages individuals to consider the impact of their choices and actions on a global scale, fostering a sense of interconnectedness and empathy.

Chart 2.3: One World Family Cycle

The concept of the One World Family emphasizes the interconnectedness and interdependence of all individuals. It promotes unity, peace, and harmony among people from different backgrounds and cultures. By recognizing our shared humanity and working together as a global family, we can create a world that is free from violence, discrimination, and inequality.

Several key aspects of the One World Family concept contribute to its development and implementation.

Global Citizenship: Encouraging individuals to view themselves as global citizens rather than just members of their nation or community can help break down barriers between nations and foster a sense of shared responsibility for global issues. This can be achieved through education programs that emphasize the interconnectedness of the world and promote cultural exchange;

Education for Global Understanding: Providing education emphasizing the importance of global understanding and cultural diversity can help create a more compassionate and empathetic society. By exposing students to different cultures, languages, and perspectives, they can develop a deeper appreciation for the diversity that exists within our world and the value it brings to our collective human experience;

Sustainable Development: Encouraging and implementing sustainable development practices can help to create a more equitable and prosperous world for all. By focusing on the needs of future generations and the environment, sustainable development can help to bridge the gap between developed and developing nations, fostering greater cooperation and understanding among all people;

Global Governance: Establishing a more effective and accountable system of global governance can help to address the complex challenges that the world faces today. This can include reforming international institutions, such as the United Nations, to better represent the interests and needs of all nations and promoting more inclusive decision-making processes;

Technology and Innovation: Leveraging technology and innovation can help to overcome barriers and create new opportunities for collaboration and problem-solving on a global scale. By fostering the development of new technologies and sharing knowledge and resources, we can help to create a more interconnected and resilient world.

One World Family represents a vision of a global society where people from all backgrounds unite and cooperate to address shared challenges and create a more just, equitable, and sustainable world for all. By fostering global citizenship, promoting education for global understanding, investing in sustainable development, establishing effective global governance, and leveraging technology and innovation, we can work towards realizing this vision and creating a brighter future for generations to come.

Significance of One World Family: The significance of a "One World Family" lies in its potential to foster unity, cooperation, and understanding among individuals and nations. Here are some key points regarding its significance

Unity and Interconnectedness: Embracing the concept of a One World Family recognizes the inherent interconnectedness of all human beings. It promotes the idea that we are all part of a larger human family, sharing common goals, aspirations, and challenges despite our differences.

Peace and Harmony: The vision of a One World Family emphasizes the importance of peace and harmony among nations. By recognizing our shared humanity and working together, conflicts can be resolved peacefully, fostering a more peaceful and stable world.

Global Cooperation: The concept of a One World Family encourages global cooperation to address common challenges such as climate change, poverty, inequality, and pandemics. It highlights the need for collective action and collaboration among nations to find sustainable solutions.

Respect for Diversity: A One World Family mindset promotes respect for diversity, recognizing and appreciating the richness of different cultures, religions, and backgrounds. It encourages individuals to embrace inclusivity and celebrate the unique contributions of each member of the global family.

Humanitarian Values: The idea of a One World Family aligns with humanitarian values such as compassion, empathy, and solidarity. It emphasizes the importance of caring for one another, supporting the vulnerable, and working towards the well-being of all global family members.

Sustainable Development: Embracing the concept of a One World Family is crucial for achieving sustainable development goals. It calls for collective efforts to address global challenges, promote social and economic progress, and ensure the well-being of present and future generations. The significance of a One World Family lies in its potential to foster unity, peace, cooperation, respect for diversity, and collective action to address global challenges. It promotes a sense of shared responsibility and highlights the importance of working together for the well-being of all global family members.

2.5.3 Concept of Family: For Building a One World Family

The concept of “Building a World One Family” is centred around the idea that families can work together to create a more harmonious and supportive global society. The role of families in achieving this vision is multifaceted and involves fostering strong relationships, promoting understanding, and encouraging cooperation on a global scale. One of the most important roles of families in building a world one family is to foster strong relationships within their households. This begins with open communication, where family members feel comfortable expressing their thoughts, feelings, and opinions. The Role of Families in Promoting Sustainable Development” by UNICEF. UNICEF highlights the importance of families in promoting sustainable development and environmental stewardship, as well as advocating for social justice and equality on a global scale.[390] Encouraging respect and understanding among family members can lead to a stronger sense of unity and togetherness. Moreover, families should also work to create a supportive environment where members feel valued and appreciated. This can be achieved by recognizing the unique qualities and strengths that each individual brings to the family unit. By doing so, families can help to build self-esteem and confidence, which are essential for personal growth and development. In addition to nurturing strong relationships within their own families, families need to promote understanding and cooperation among different cultural, religious, and ethnic groups. This can be achieved by exposing family members to diverse cultures and perspectives, either through travel or by inviting guests from different backgrounds into their homes. By doing so, families can help to break down barriers and foster a greater sense of empathy and global citizenship. Furthermore, families can play a crucial role in advocating for social justice and equality on a global scale. By raising awareness about issues such as poverty, inequality, and human rights abuses, families can help to create a more informed and engaged global citizenry. Encouraging family members to participate in volunteer work, community service, or activism can further strengthen their commitment to building a more just and equitable world. Another way that families can contribute to building a world one family is by promoting sustainable practices and environmental stewardship. By teaching family members about the importance of preserving the environment and reducing their ecological footprint, families can help to create a more sustainable future for all. The role of families in building a world one family is multifaceted and involves fostering strong relationships, promoting understanding, and encouraging cooperation on a global scale. By nurturing these values within their own families and promoting them among different cultural, religious, and ethnic groups, families can help to create a more harmonious and supportive global society.[391] ^{and [392]}

The basic objectives of the family system are to develop confidence in oneself, respect for the excellence of others, balance personality and talent, be social in behaviour, and be self-reliant in business/work.[393]

Family: Definition, Role, Function, Key Aspects

A family is a group of persons united by the ties of marriage, blood, or adoption, constituting a single household and interacting with each other in their respective social positions, usually those of spouses, parents, children, and siblings. The family group should be distinguished from a household, which may include boarders and roomers sharing a common residence. It should also be differentiated from kindred (which also concerns bloodlines) because kindred may be divided into several households. Frequently, the family is not differentiated from the marriage pair, but the essence of the family group is the parent-child relationship, which may be absent from many marriage pairs.[394]

Family is a key social institution in all societies. Similarly, values and norms surrounding marriage are found all over the world in every culture. Societies create and sanction certain statuses (i.e., wife, husband, mother, father, brother, sister, etc.). While marriage and family have historically been closely linked in U.S. culture, with marriages creating new families, their connection is becoming more complex, as illustrated by the opening vignette and in the subsequent data on cohabitation.[395]

One of the primary functions of the family involves providing a framework for the biological and social production. This can occur through sharing material substances (such as food), giving and receiving care and nurture (nurture kinship), parental rights and obligations, and moral and sentimental ties.[396]^&[397] Thus, one's experience of one's family shifts over time. There are different perspectives on the 'family.' From the perspective of children, the family is a "family of orientation"; the family serves to locate children socially and plays a major role in their enculturation and socialization.[398] From the point of view of the parent(s), the family is a "family of procreation," which aims to produce, enculturate, and socialize children.[399] However, producing children is not the only function of the family; in societies with a sexual division of labour, marriage, and the resulting relationship between two people, it is necessary to form an economically productive household.[400]

The traditional Indian family concept is deeply rooted in patriarchy, patrilineal rule of descent, and matrilocal or matriarchal tendencies, with extended family networks often spread across different regions and occupations. The family is seen as a collectivistic society where loyalty and interdependence are emphasized, and decisions affecting one's personal life take priority over individual interests.[401] This extends beyond the typical nuclear unit to encompass wider family circles. Household structures can be multigenerational, with three or four generations living together, often with strong relationships with aunts, uncles, and grandparents.[402]

Key aspects of the Indian family concept include Patriarchal Ideology. The traditional Indian family structure is patriarchal[403], with the father often serving as the patriarch and his wife supervising any daughters or daughters-in-law.[404] The lineage is traced through the father, and this rule is followed in inheritance.[405] These networks are spread across different regions and occupations, often including cousins, aunts, and uncles.[406] Decisions affecting one's personal life take priority over individual interests, and loyalty to the family is expected.[407] These households can include three or four generations living together, often with strong relationships within the family and extended family.[408] The traditional family concept often encourages loyalty and support for career advancement, especially for younger generations who are increasingly challenging these perceptions.[409]

Actionable Steps for Understanding the Indian Family Concept Better

One needs to understand the importance of patrilineal descent and its role in inheritance, as well as the concept of extended family networks and their role in Indian society. It is crucial to examine the concepts of loyalty and interdependence within the family and how they impact decision-making. Additionally, understanding the role of women in Indian society, the constraints they face, and the steps being taken to empower them is essential. One must also learn about the concept of arranged marriages and how it varies across different regions and religions. Finally, it is important to observe the influence of traditional family values on career advancement, especially among younger generations.

Family Culture

Family culture is important for several reasons. Family culture provides a sense of identity and belonging for family members. It helps family members know who they are, where they come from, and what they stand for. Family culture also helps them feel connected and supported by their kin. Family culture can foster a stronger sense of self-esteem, confidence, and purpose for family members. Family culture provides a framework for the behaviour and attitudes of family members. It is useful for family members to know how to behave and what to expect in different situations. It helps family members to develop moral values and ethical principles that guide their actions and decisions. This can foster a stronger sense of responsibility, integrity, and respect for family members and provide a source of stability and continuity for them. Family culture helps family members cope with changes and challenges in life and helps family members preserve and transmit their heritage and traditions across generations. Family culture can foster a stronger sense of resilience, adaptability, and loyalty for family members.[410]

The essential themes of Indian cultural life are learned within the bosom of a family. The joint family is highly valued, ideally consisting of several generations residing, working, eating, and worshipping together. Even in rapidly modernizing India, the traditional joint household remains the primary social force for most Indians, both in their ideals and in practice. Large families tend to be flexible and well-suited to modern Indian life, especially for the more than two-thirds of Indians who are involved in agriculture. As in most primarily agricultural societies, cooperating kin help provide mutual economic security. Joint families are also common in cities, where kinship ties are often crucial to obtaining employment or financial assistance. Many prominent families, such as the Tatas, Birlas, and Sarabhais, retain joint family arrangements as they cooperate in controlling major financial empires.[411]

The ancient ideal of the joint family culture retains its power. Many Indians live in nuclear families—a couple with their unmarried children -but belong to strong networks of beneficial kinship ties. Often, clusters of relatives live as neighbours, responding readily to their kinship obligations. As they expand, joint families typically divide into smaller units, which gradually grow into new joint families, continuing a perpetual cycle. Today, some family members may move about to take advantage of job opportunities, typically sending money home to the larger family.[412] Most Indian families share and follow important values. But today’s young generation, which is in the modern age, doesn’t seem to like the traditions and family practices that their families have followed for decades. They are more inclined towards Western culture and lifestyle. Indians generally hold family progress, unity, and support in high regard. Lately, more and more people are opting for ‘live-in’ relationships, a concept that is borrowed from the West.

The discussion on family life in India can be continued further, as there are many more interesting things about it. In its entirety, it would suffice to know that the people in India look up to family life, which is evident in the dedication of every family member.[413]

2.5.4 Connection of Family to One World Family

In today’s increasingly interconnected and globalized world, the significance of family connections cannot be overstated. Families serve as the foundation of societies, and their connections can profoundly impact individuals, communities, and the world. This essay will explore how family connections contribute to the well-being and development of individuals, communities, and the world.[414]

Family connections provide a sense of belonging and identity for family members. As people grow up, they develop a strong attachment to their family and its members, which forms the basis of their self-esteem and identity. Family connections offer emotional support, unconditional attachment, and love, which are essential for personal development and emotional well-being. Furthermore, family connections can inspire and motivate children, as they often look up to their parents and other family members as role models.

Family connections foster strong communities. Families are the building blocks of communities, and when families are connected, they can work together to achieve common goals and solve problems. Family connections can strengthen communities and promote social cohesion by fostering a sense of unity and cooperation. This can lead to increased support networks, better access to resources, and a greater sense of belonging for community members. Family connections can contribute to global development and prosperity. Families connected across different countries and cultures can facilitate the exchange of ideas, knowledge, and resources. This can lead to increased cultural understanding and collaborative and economic growth. Family connections can also promote global peace and security by creating personal connections between individuals from different countries, which can help to reduce misunderstandings and conflicts.

The report titled, “A Global Report on Family Trends and Policies,” provides an in-depth analysis of family trends and policies across the globe. It highlights the challenges and opportunities that families face in the modern world and how they can contribute to the well-being of individuals, communities, and the world.[415] The global family and how it is transforming the way people view and interact with one another. By examining the role of family connections in shaping individual identities, fostering community development, and promoting global cooperation, the research provides a compelling argument for the significance of family connections in today’s interconnected world.[416] “The Family in Global Perspective”[417] offers a comprehensive overview of how family structures and dynamics have evolved over the past century. This source provides valuable insights into families' challenges and opportunities in the modern world by examining the impact of globalization, technological advancements, and social changes on family connections. The Family in Global Perspective effectively demonstrates how families worldwide are impacted by social, economic, and political change. It is helpful in family studies, sociology, global studies, cultural studies, and social work.

The importance of family connections in the world cannot be overstated. They play a crucial role in the well-being and development of individuals, communities, and the global society. By understanding the significance of family connections and how they can contribute to the world’s development, we can work towards fostering stronger, more connected families and communities, ultimately leading to a more prosperous and harmonious global society. The connection between family and the One World Family can be understood from various perspectives.

Family as a Microcosm of the World: Families are the miniature of the One World family that reflects the dynamics and values of the larger or global society. The relationships, interactions, and values within a family can shape the way individuals perceive and engage with the world around them. Family as a Source of Support: Strong family relationships can provide a sense of belonging, emotional support, and stability. This support can empower individuals to navigate the challenges of the world with confidence and resilience.[418]

Family as a Foundation for Global Change: The values and principles instilled within families can have a ripple effect on the larger society. Individuals can create a more compassionate and harmonious world by promoting love, empathy, and inclusiveness within their families.

Family as a Bridge Across Cultures: Families often serve as a bridge between different cultures and traditions. Individuals can foster understanding, appreciation, and connection between different cultures through intercultural marriages, adoption, or simply embracing diversity within their families. However, it is important to note that the concept of "One World Family" can have different interpretations and applications depending on cultural, philosophical, and personal perspectives. The concept of "One World Family" promotes the idea of global unity, inclusiveness, and compassion. It highlights the interconnectedness of all living beings and encourages individuals to embrace the values of oneness and kindness in their interactions with the world. By recognizing the connection between family and the world, individuals can contribute to creating a more harmonious and compassionate global community.[419]

The impact of the family on promoting harmonious living to build a One World Family culture can be explored from various perspectives; the role of the family in promoting worldwide harmony is multifaceted and can be influenced by various cultural, social, and individual factors, Such as Values Education and transmission of Values. Families play a crucial role in transmitting values of empathy, respect, tolerance, and understanding to their members. By instilling these values within the family unit, individuals are more likely to carry them into their interactions with others, promoting harmonious relationships on a personal and mutual level. The family serves as the primary socializing agent, transmitting values, Trust, beliefs, and cultural practices to its members. By fostering values such as empathy, respect, tolerance, and understanding, families can raise individuals who are more inclined to embrace diversity and promote harmony in their interactions with others.

Intercultural and cultural understanding: Families that embrace diversity and engage in intercultural experiences can contribute to a broader understanding of different cultures and perspectives. Exposing family members to different traditions, languages, and customs can foster an appreciation for diversity and promote harmony in interactions with people from different backgrounds. Families that embrace diversity and engage in intercultural experiences can promote a broader understanding of different cultures and perspectives. By exposing family members to different traditions, languages, and customs, families can cultivate a sense of appreciation for diversity and contribute to a more inclusive and harmonious global community.

Intergenerational Learning: Within families, knowledge, wisdom, and experiences are passed down from one generation to another. By preserving and sharing this knowledge, families can contribute to the collective wisdom of society, promoting understanding and harmony across generations.

Conflict Resolution Skills: Conflict is a natural part of human interactions, and families play a crucial role in teaching conflict resolution skills. By promoting open communication, active listening, and negotiation within the family unit, individuals can develop the skills to resolve conflicts peacefully and contribute to peaceful interactions in the broader society. Families can teach and model effective conflict resolution skills, which are essential for promoting harmony within the family and in broader social interactions. By promoting open communication, active listening, and negotiation, families can empower their members to resolve conflicts peacefully and contribute to harmonious relationships.

Social Responsibility and Service: Families can instil a sense of social responsibility in their members by engaging in community service and promoting acts of kindness and compassion. By actively participating in initiatives that address social issues and promote equality and justice, families can contribute to creating a more harmonious and equitable world. Families can foster a sense of social responsibility in their members by engaging in community service and promoting acts of kindness and compassion. By actively participating in initiatives that address social issues and promote equality and justice, families can contribute to creating a more harmonious and equitable world.

Communication and Connection: Effective communication within families can foster strong bonds and understanding among family members. By promoting open and respectful communication, families can serve as a model for positive communication in the broader society. This can contribute to reducing misunderstandings, promoting empathy, and building bridges between individuals and communities.

Global Awareness and Engagement: Families can play a role in raising global citizens who are aware of global challenges and actively engaged in finding solutions. By discussing global issues, encouraging critical thinking, and supporting initiatives that promote sustainability, human rights, and social justice, families can inspire their members to contribute to a more harmonious and sustainable world. Families can play a role in raising global citizens who are aware of global challenges and actively engaged in finding solutions. By discussing global issues, encouraging critical thinking, and supporting initiatives that promote sustainability, human rights, and social justice, families can inspire their members to contribute to a more harmonious and sustainable world.[420]

It is important to note that the impact of the family on promoting global harmony may vary depending on cultural, social, and individual contexts. There should be a mindset of universally ethical conduct in an individual's life; involves cooperation, active participation, and collaboration in sustaining family relationships; includes promoting humanity and human non-discriminative culture and civility within society, safeguarding and fostering human values, humane policies, and programs of creating awareness of Oneness, Vasudhaiva Kutumbakam at the national level, and creating favourable conditions in the international community. These elements collectively contribute to establishing a cohesive and unbroken global society,[421] i.e., Vasudhaiva Kutumbakam, One World Family.

However, families can play a significant role in cultivating a sense of global harmony within their members and beyond by nurturing values, embracing diversity, teaching conflict resolution skills, promoting social responsibility, fostering effective communication, and raising global awareness.[422] It is important to note that the impact of the family on promoting worldwide harmony may vary depending on cultural, social, and individual contexts. However, by transmitting values, embracing diversity, teaching conflict resolution skills, promoting social responsibility, fostering intergenerational learning, and raising global awareness, families can play a significant role in cultivating a sense of harmony within their members and beyond.

Role of Family in Creating One World Family

Creating a united family unit is crucial for cultivating a harmonious world. Nurturing family unity for a harmonious world is essential for creating a global sense of Oneness and interconnectedness. It is necessary to foster a sense of unity, understanding, and interconnectedness within the family unit.

To strengthen the family for a global Oneness,

Chart 2.4: Role of the Family in Creating One World Family

Cultivate a Sense of Shared Purpose: Encourage open discussions about the values, goals, and aspirations the family collectively holds. By identifying a shared purpose, the family can work together towards a common vision, fostering a sense of unity and collaboration.

Practice Empathy and Compassion: Teach family members to empathize with and understand the perspectives and experiences of others. Encourage acts of kindness, compassion, and support within the family, promoting a sense of interconnectedness and care for one another.

Promote Cultural and Global Awareness: Explore and appreciate the diversity of cultures, traditions, and perspectives within the family and the world. Engage in activities that expose family members to different cultures, fostering a sense of global Oneness and respect for all people.

Encourage Open Communication: Create a safe and non-judgmental space for family members to express their thoughts, feelings, and concerns. Encourage active listening, understanding, and effective communication skills to promote healthy and harmonious relationships.

Foster Mutual Respect: Emphasize respecting each family member's individuality, opinions, and boundaries. Teach family members to value and appreciate each person's unique contributions and strengths to the family unit.

Engage in Shared Activities: Participate in activities that promote togetherness and bonding. This could include family outings, game nights, volunteering, or engaging in shared hobbies or interests. These activities help strengthen family bonds and create lasting memories.

Practice Mindfulness and Mindful Parenting: Encourage family members to cultivate mindfulness and present-moment awareness. Mindful parenting involves being fully present and attentive to the needs of each family member, fostering deeper connections and understanding.

Seek Support and Resources: Utilize resources such as books, workshops, or online platforms that promote family unity, global awareness, and intercultural understanding. These resources can provide guidance and inspiration for strengthening the family unit.

Shared Values and Compassion: Cultivate shared values within the family that promote compassion, empathy, and respect for diversity. Teach family members to embrace these values and extend them to the broader world, fostering a sense of unity and understanding.

Peace Education: Promote peace education within the family by discussing conflict resolution, non-violent communication, and understanding different perspectives. Encourage family members to learn about global issues and explore ways to contribute to peacebuilding efforts.

Reinforce Family Dynamics: Strengthen family bonds by reinforcing positive family dynamics. Encourage open communication, active listening, and mutual support. Create a safe and nurturing environment where each family member feels valued and heard.

Engage in Civic Initiatives: Encourage family members to participate in civic initiatives that promote harmony and unity in the community. This could involve volunteering together, supporting local organizations, or engaging in activities that foster social cohesion.

Embrace Cultural Diversity: Foster an appreciation for cultural diversity within the family. Explore different cultures, traditions, and perspectives by trying new cuisines, attending cultural events, or learning about different customs. This helps promote understanding and respect for global diversity.

Utilize Digital Platforms: Utilize digital platforms to connect with individuals and families from different parts of the world. Engage in online discussions, join global initiatives, or participate in virtual cultural exchanges. This allows family members to broaden their horizons and develop a sense of global Oneness.

Support Global Efforts: Encourage family members to support global efforts to promote peace, unity, and harmony. This could involve donating to organizations working towards these goals, participating in awareness campaigns, or advocating for positive change on global issues.

Predictable and Organized Environment: Create a predictable and organized family environment where everyone knows what to expect. Establish routines and schedules that provide a sense of stability and security for family members.[423]

Cultivate Warmth and Positive Attention: Show each family member love, care, and positive attention. Express appreciation, support, and encouragement regularly.

Embrace Cultural Diversity: Recognize and appreciate the cultural backgrounds and identities within the family. Encourage discussions about different cultures, traditions, and perspectives; these foster understanding, respect, and unity among family members.

Promote Harmony and Mutual Trust: Teach the importance of harmony, mutual trust, and cooperation within the family. Encourage open communication, active listening, and conflict resolution skills. Create an environment where everyone's voice is heard and valued.

Set Goals for a Diverse and Harmonious Society: Discuss the kind of cultural community you envision and want to contribute to. Encourage family members to think about what it means to live and work together in a diverse society. Explore ways to build relationships, resolve differences, and create a fair, equitable, moral, and harmonious society.[424]

Value the Family Unit: Emphasize the importance of the family unit and the roles and responsibilities each member has within it. Teach mutual support, cooperation, and interdependence. Encourage family members to work together towards common goals and shared values.[425]

Foster Environmental Consciousness: Teach the importance of caring for the environment and being responsible stewards of the Earth. Encourage sustainable practices, respect for nature, and understanding our interconnectedness with the natural world.[426]

Draw Inspiration from Cultural and Ethical Traditions: Explore cultural and ethical traditions that promote unity, harmony, and respect for all beings. Draw inspiration from teachings such as Confucianism, which emphasizes the importance of family and cosmic harmony.

Building a united family unit for a harmonious world requires ongoing effort, open-mindedness, and a commitment to understanding and embracing diversity. Adapt these suggestions to fit your family's specific dynamics and values.

Remember, nurturing family unity for a harmonious world is an ongoing process that requires continuous effort and commitment. Each family is unique, so adapt these suggestions to fit your family's specific dynamics and values. Remember, building a strong and united family for global Oneness is an ongoing process that requires patience, understanding, and continuous effort. Each family is unique, so adapt these suggestions to fit your family's specific dynamics and needs.

2.5.5. One World Family in Eastern Philosophies

The concept of a One World Family is deeply rooted in various Eastern philosophies, emphasising the interconnectedness of all living beings and the importance of harmony among individuals. This essay will explore the significance of the One World Family concept in Eastern philosophies, the various perspectives on this idea, and how these philosophies contribute to fostering unity and understanding among people. Eastern philosophies emphasize various principles and concepts that can contribute to the idea of a united family unit and a harmonious world.

Hinduism, another significant Eastern philosophy, also promotes the idea of a One World Family. The Vedas, the oldest sacred texts of Hinduism, contain numerous hymns that celebrate the unity of all living beings. The Upanishads, another important set of Hindu texts, emphasize the concept of Atman, the universal self, which is present in all living beings. According to Hinduism, recognizing the presence of the Atman in every individual allows people to understand the inherent unity among all living beings, promoting the idea of a One World Family.[427]

Buddhism, one of the major Eastern philosophies, teaches that all sentient beings are interconnected and share the same desire for happiness and freedom from suffering. The Buddha emphasized the importance of compassion, love, and interdependence, the foundational principles of the One World Family concept. In Buddhism, the idea of interconnectedness is illustrated through the Wheel of Samsara, a cyclical process where all beings are born, age, suffer, and eventually die, only to be reborn again. This continuous cycle highlights the interconnectedness of all living beings and, thus, the importance of a One World Family.[428]

Taoism, an ancient Chinese philosophy, also promotes the idea of a One World Family. The Tao Te Ching, the primary text of Taoism, teaches that the Tao, the fundamental principle of the universe, is present in all things and interconnects all living beings. The concept of wuwei, or non-action, in Taoism encourages individuals to follow the natural flow of the Tao, which results in harmony and balance among all living beings. In this sense, Taoism promotes the idea of a One World Family by emphasizing the importance of living in harmony with nature and one another.[429]

Eastern philosophies often prioritize harmony and balance in relationships, including within the family. Concepts such as Confucianism highlight the importance of maintaining harmonious relationships through practices like filial piety, respect for elders, and fulfilling family responsibilities. Interconnectedness: Eastern philosophies often emphasize the interconnectedness of all beings and the world. This perspective can foster a sense of unity within the family and a recognition of each family member's impact on the whole. It encourages individuals to consider the well-being of others and promotes a collective mindset. Eastern philosophies, such as Buddhism, emphasize compassion and kindness towards all beings. These principles can be applied within the family, promoting empathy, understanding, and support for one another. By cultivating these qualities, families can contribute to a more compassionate and harmonious world. Eastern philosophies often emphasize the practice of mindfulness and being fully present in the moment. Applying these principles within the family can enhance communication, deepen connections, and foster a sense of unity. Mindful parenting, for example, involves being fully present and attentive to the needs of each family member. Eastern philosophies often promote respect for diversity and the acceptance of different perspectives. Encouraging family members to appreciate and learn from different cultures, traditions, and beliefs can contribute to a more inclusive and harmonious world. It is important to note that Eastern philosophies encompass many traditions and beliefs, and the specific teachings and practices may vary. Applying these principles within the family will also depend on individual interpretations and cultural contexts.

(i) In Vedic Philosophies

In Vedic philosophies, "Vasudhaiva Kutumbakam" is often mentioned, translating to "The World is One Family." This idea emphasizes the interconnectedness and unity of all living beings. It is derived from ancient Hindu and Vedic philosophy and reflects the belief that all individuals, regardless of their differences, are part of a larger global family. "Vasudhaiva Kutumbakam" is found in Hindu texts such as the Maha Upanishad. It signifies that all living beings on Earth are considered part of one family. This concept promotes a sense of universal brotherhood, compassion, and respect for all beings.

The idea of a united family extends beyond biological relationships and encompasses the entire world. It encourages individuals to recognize humanity's interconnectedness and treat others with love, kindness, and understanding. While Vedic philosophies provide the foundation for the concept of a united world family, it is important to note that interpretations and practices may vary among different individuals and communities. The "Vasudhaiva Kutumbakam" concept reminds us of our shared humanity and the importance of fostering harmony and unity in the world.

In ancient Vedic texts, the concept of universal brotherhood is often mentioned, reflecting the belief in the interconnectedness and unity of all beings. While specific references to universal brotherhood in Vedic texts were not found in the provided snippets, the overarching principles of Vedic philosophy and Hinduism emphasize the unity and interconnectedness of all living beings. The Vedas, considered the most ancient scriptures in the Vedic tradition, contain hymns and verses that glorify various gods and natural phenomena. While the Vedas primarily focus on rituals and religious practices, they also convey a sense of reverence for the natural world and the interconnectedness of all beings. The Upanishads, considered the epitome of Vedic knowledge, delve deeper into philosophical and spiritual teachings. They emphasize the realization of ultimate truth and the unity of all existence. The Upanishads are not religious scriptures in the conventional sense but offer profound insights into the nature of reality and the interconnectedness of all beings.

Vasudhaiva Kutumbakam, meaning "The World is One Family," is often associated with universal brotherhood in Hinduism. This concept highlights the belief that all living beings on Earth are part of one global family. It promotes a sense of unity, compassion, and respect for all beings, transcending boundaries of nationality, religion, or ethnicity. It is important to note that Vedic texts are vast and complex, and interpretations may vary among different scholars and practitioners. The concept of universal brotherhood in Vedic philosophies reflects the broader principles of interconnectedness, unity, and respect for all beings. The ancient Vedic scriptures, including the Vedas and Upanishads, do not provide explicit information about the human race's origins. The Vedas are a collection of religious texts that originated in ancient India and are composed of Vedic Sanskrit. They are considered the oldest scriptures of Hinduism and contain hymns, prayers, rituals, and philosophical teachings. The Vedas primarily focus on religious practices, rituals, and spiritual insights rather than providing detailed historical or scientific explanations. They emphasize the worship of deities, the performance of rituals, and the pursuit of spiritual knowledge. While the Vedas do not provide specific information about the origins of the human race, they do contain references to the creation of the universe and the divine forces that govern it. These references are often symbolic and metaphorical, conveying deeper philosophical and spiritual truths. It is important to note that the Vedic tradition recognizes the diversity of human experiences and the existence of different lineages and communities. The emphasis is placed on the underlying unity and shared essence that transcends these differences.

The ancient Vedic scriptures do not provide a specific account of the human race's origins. While the snippets from the search results mention various topics related to Vedic scriptures, such as descriptions of extraterrestrial beings, flood stories, and the caste system, they do not provide direct information about the origins of the human race according to Vedic scriptures. It is important to note that the Vedic tradition encompasses many texts and teachings, and interpretations may vary among scholars and practitioners. The focus of the Vedic scriptures is primarily on spiritual and philosophical aspects, rituals, and moral teachings rather than providing detailed historical or scientific explanations. The snippets also mention references to other sources and perspectives, such as the views of Swami Prabhupada and the concept of Lokas or planes of existence. These perspectives may offer additional insights into the understanding of creation and the diversity of life according to Vedic traditions.

Further exploration of Vedic texts and teachings can provide a more comprehensive understanding of the perspectives on the origins of the human race within the Vedic tradition. The concept of universal kinship is present in Vedic scriptures and ancient Hindu philosophy. While specific references to universal kinship in Vedic texts were not found in the provided snippets, the overarching principles of interconnectedness, unity, and respect for all beings are central to Vedic teachings. The Vedic scriptures, including the Vedas and Upanishads, emphasize the interconnectedness of all living beings and the recognition of a universal kinship. These texts highlight the belief that all beings are part of a larger cosmic order and share a common essence. They promote the idea that all individuals, regardless of their differences, are interconnected and should be treated with respect and compassion.

The concept of universal kinship is closely related to the broader principle of "Vasudhaiva Kutumbakam," which translates to "The World Is One Family." This concept reflects the belief that all living beings on Earth are part of one global family. It encourages individuals to recognize humanity's inherent interconnectedness and treat others with love, kindness, and understanding. It is important to note that Vedic scriptures are vast and complex, and interpretations may vary among different scholars and practitioners. The concept of universal kinship in Vedic philosophies reflects the broader principles of interconnectedness, unity, and respect for all beings. The concept of universal kinship is reflected in Vedic scriptures and ancient Hindu philosophy. While specific references to universal kinship in Vedic texts were not found in the provided snippets, the overarching principles of interconnectedness, unity, and respect for all beings are central to Vedic teachings.

The Vedas, the oldest scriptures in the Vedic tradition, contain hymns and verses that express reverence for the natural world and the interconnectedness of all beings. While the Vedas primarily focus on rituals and religious practices, they convey a sense of unity and interconnectedness among all living beings. The Upanishads considered the philosophical essence of the Vedas and delved deeper into the nature of reality and the interconnectedness of all existence. They emphasize the realization of ultimate truth and the recognition of universal kinship. The Upanishads teach that the essence of all beings is the same and that recognizing this unity leads to a sense of kinship and compassion for all.

The concept of Vasudhaiva Kutumbakam, meaning "The World Is One Family," is often associated with the idea of universal kinship in Hinduism. This concept highlights the belief that all living beings on Earth are part of one global family. It promotes a sense of unity, compassion, and respect for all beings, transcending boundaries of nationality, religion, or ethnicity. It is important to note that Vedic scriptures are vast and complex, and interpretations may vary among different scholars and practitioners. The concept of universal kinship in Vedic philosophies reflects the broader principles of interconnectedness, unity, and respect for all beings. The concept of shared ancestry is present in Vedic scriptures and ancient Hindu philosophy. While specific references to shared ancestry in Vedic texts were not found in the provided snippets, the overarching principles of interconnectedness and unity among different groups are central to Vedic teachings. The Vedic scriptures, including the Vedas and Upanishads, emphasize the interconnectedness of all living beings and the recognition of a universal kinship. These texts highlight the belief that all beings are part of a larger cosmic order and share a common essence. They promote the idea that all individuals, regardless of their backgrounds or lineages, are interconnected and should be treated with respect and compassion.

It is worth noting that the Vedic tradition recognizes the diversity of human experiences and the existence of different lineages and communities. However, the emphasis is placed on the underlying unity and shared essence that transcends these differences. Genetic studies and other lines of evidence suggest that there have been migrations and interactions among different groups in the Indian subcontinent throughout history. These interactions have contributed to the genetic diversity and shared ancestry among the people of the region.

While the Vedic scriptures do not explicitly discuss genetic ancestry, they provide a philosophical framework that emphasizes the interconnectedness and unity of all beings. This concept of shared ancestry aligns with the broader principles of interconnectedness and respect for all beings found in Vedic teachings.

Ancient Vedic scriptures contain references to shared ancestral origins, although specific mentions of this concept were not found in the provided snippets. The Vedas, which are the oldest texts in India, contain sections that are believed to reflect ancient knowledge and wisdom. While the Vedas primarily focus on rituals and religious practices, they provide insights into ancient cultural and spiritual beliefs.

The Rig Veda, the oldest text in India, is mentioned in the search results as having sections that are believed to contain ancient wisdom. However, the specific content related to shared ancestral origins was not provided in the snippets.

The Vedic scriptures are an important class of religious texts in Indian literature, and they form the foundation of Hinduism. They contain hymns, prayers, rituals, and philosophical teachings. While the Vedas do not explicitly discuss genetic or ancestral origins, they emphasize the interconnectedness of all beings and the recognition of a universal kinship.

It is important to note that the Vedic tradition recognizes the diversity of human experiences and the existence of different lineages and communities. However, the emphasis is placed on the underlying unity and shared essence that transcends these differences.

(ii) In Jainism

The “One World Family” concept is a fundamental principle in Jainism, an ancient Indian religion that emphasizes non-violence, compassion, and the interconnectedness of all living beings. This principle reflects the Jain belief in the essential unity of humanity and the interconnectedness of all life forms. According to Jain's teachings, all living beings, regardless of their form or species, are considered part of one universal family.

Jainism teaches that every living being is interconnected and interdependent, from the smallest microorganism to the largest mammal. This interconnectedness is not limited to human beings but extends to animals, plants, and even inanimate objects. Jains believe that all forms of life possess a soul (jiva), and therefore, each being deserves respect and compassion. The “One World Family” concept in Jainism is closely tied to the principle of ahimsa, or non-violence. Jains strive to live their lives in a way that minimizes harm to other living beings. This includes adhering to a vegetarian diet, Practicing mindfulness to avoid causing harm, and promoting peaceful coexistence with all forms of life.

In Jain's philosophy, the idea of a “One World Family” also extends beyond the boundaries of species and encompasses the entire universe. Jains believe in the existence of multiple inhabited worlds and universes, each teeming with diverse forms of life. This expansive view reinforces the notion that all living beings are interconnected and part of a larger cosmic family. The “One World Family” concept also has practical implications in Jain communities. Jains are encouraged to engage in acts of charity, service, and kindness towards all living beings. This includes practices such as providing food and shelter for animals, participating in environmental conservation efforts, and supporting humanitarian causes that benefit people from all walks of life. The “One World Family” concept in Jainism underscores the interconnectedness and interdependence of all living beings. It promotes a deep sense of respect, compassion, and responsibility towards every life form, emphasizing the unity that binds humanity with the natural world.

(iii) In Buddhism

In Buddhism, the concept of “One World Family” is deeply rooted in the teachings of interconnectedness and interdependence. The idea of a global community where all living beings are considered part of one family is central to Buddhist philosophy. This concept emphasizes the importance of compassion, empathy, and understanding towards all individuals, regardless of their background or beliefs.

The “One World Family” notion is closely tied to the Buddhist “Metta” or loving-kindness principle. Metta is the practice of cultivating a boundless and unconditional love for all beings, extending beyond personal relationships to encompass all living creatures. This practice encourages Buddhists to develop a sense of universal love and goodwill towards others, fostering a deep understanding of interconnectedness and unity.

Buddhism teaches that all living beings are interconnected and interdependent. This interconnectedness is often illustrated through the concept of “Dependent Origination” or “Pratityasamutpada,” which explains how all phenomena arise in dependence on multiple causes and conditions. According to this teaching, nothing exists in isolation, and everything is connected in a complex web of interdependence.

The understanding of interconnectedness extends beyond human relationships to encompass the entire natural world. Buddhists believe that all living beings share a common bond and are part of an intricate network of relationships. This perspective fosters a deep sense of responsibility towards the well-being of others and the environment, promoting harmony and balance within the global community.

(iv) In Sikhism

The “One World Family” concept in Sikhism extends beyond mere tolerance and acceptance; it emphasizes active engagement with people from diverse backgrounds and cultures. Sikhs are encouraged to serve humanity and selflessly promote equality and justice for all. This principle is exemplified through langar, a community kitchen where free meals are served to all visitors regardless of their social or economic status. Langar embodies the spirit of equality and fraternity, fostering a sense of belonging and unity among all individuals. The teachings of Sikh Gurus emphasize the importance of recognizing the divine spark within every individual, irrespective of their external differences. This inclusive approach promotes a sense of global citizenship and encourages Sikhs to contribute positively to society while respecting the dignity and rights of all people.[430] The “One World Family” concept underscores humanity's interconnectedness and calls upon individuals to cultivate compassion, empathy, and understanding towards others. In summary, “One World Family” is a core principle in Sikhism that underscores the Oneness of humanity, equality, and interconnectedness. It guides Sikhs to actively promote harmony, justice, and compassion for all individuals, transcending barriers of nationality, ethnicity, and religion.[431]

2.5.6 One World Family in Abrahamic Philosophies

The unity of humanity is an important aspect of Abrahamic religions, including Judaism, Christianity, and Islam. While there may be theological differences among these religions, they share a belief in the common origin of humanity and the idea that all human beings are part of a larger global family. According to the teachings of these religions, the unity of humanity can be traced back to the figure of Abraham. In the book of Genesis, Abraham is considered the father of many nations and is revered as a central figure in the Abrahamic faiths. Judaism and Christianity trace their lineage to Abraham through his son Isaac, while Islam traces it through his son Ishmael. The belief in the unity of humanity goes beyond the figure of Abraham. All three religions recognize the importance of Adam, the first human being, as a symbol of the common origin of humanity. Each religion reveres Adam and acknowledges God as the father of humanity and the father of each religion. The unity of humanity is also emphasized in the teachings of the Bahá'í Faith, which is considered an independent world religion that emerged from the Abrahamic tradition. The Bahá'í Faith teaches the spiritual unity of all humankind and emphasizes the importance of unity among different religions. According to Bahá'í teachings, there is a fundamental unity in many of the world's religions, and the teachings of major religions are part of a single plan directed by the same God. The concept of the unity of humanity promotes the idea that all human beings are interconnected and share a common destiny. It encourages individuals to recognize every person's inherent worth and dignity, regardless of their religious or cultural background. This belief in the unity of humanity serves as a foundation for promoting peace, understanding, and cooperation among different religious communities.

It is important to note that while the concept of the unity of humanity is emphasized in Abrahamic religions, there may be variations in interpretations and practices within each religion. Additionally, other religious and philosophical traditions also promote the idea of the unity of humanity, highlighting the universal nature of this concept. The unity of humanity is a central theme in Abrahamic religions, emphasizing the shared origin and interconnectedness of all human beings. This belief serves as a basis for promoting peace, understanding, and cooperation among different religious communities and fostering a sense of global kinship.

(i) In Christianity

The “One World Family” concept in Christianity is rooted in the belief that God creates all people and is, therefore, part of a single human family. This idea is based on the teachings of Jesus Christ, who emphasized love, compassion, and unity among all people. The notion of universal brotherhood and sisterhood is central to Christian theology and has been a source of inspiration for many individuals and organizations seeking to promote peace, understanding, and cooperation across different cultures and nations. The idea of a “One World Family” is closely linked to the biblical concept of the Kingdom of God, which is often described as a realm where all people live in harmony and peace. In the New Testament, Jesus teaches his followers to love their neighbours as themselves and to treat others with kindness and empathy. These teachings emphasize the fundamental unity of humanity and the importance of transcending social, cultural, and religious barriers to embrace a shared sense of kinship.

Throughout history, various Christian leaders and theologians have advocated for the vision of a unified human family. For example, in his encyclical letter “Pacem in Terris” (Peace on Earth), Pope John XXIII emphasized the need for global solidarity and cooperation in building a more just and peaceful world. He called for mutual respect among people of different nations, races, and religions, echoing the Christian belief in every individual's inherent dignity and worth.

In contemporary times, many Christian denominations and organizations actively promote the idea of a “One World Family” through interfaith dialogue, humanitarian aid efforts, and advocacy for social justice. These initiatives seek to bridge divides, foster understanding, and address issues such as poverty, conflict, and environmental degradation on a global scale.

The “One World Family” concept in Christianity underscores the interconnectedness of all people and the moral imperative to work toward a more inclusive, compassionate, and harmonious world. It reflects the core values of Christian faith, including love for one another, forgiveness, reconciliation, and the pursuit of peace. By embracing this vision, Christians seek to fulfil their calling to be agents of healing and reconciliation in a diverse and interconnected world.

(ii) In Islam

The concept of “One World Family” in Islam is rooted in the belief that all human beings are part of a single global community, regardless of their race, ethnicity, or nationality. This idea is deeply ingrained in Islamic teachings and is based on the principle of the unity of humanity. The Quran, which is the holy book of Islam, emphasizes the common origin of all human beings and stresses the importance of treating others with compassion, justice, and equality.

In Islam, the notion of a unified human family is closely linked to the concept of brotherhood and sisterhood among believers. The Quran explicitly states in Chapter 49, verse 13: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” This verse underscores the idea that diversity among human beings is a deliberate act of divine creation and serves as a means for people to come to know and understand one another.

In Islam, the concept of a One World Family is rooted in the belief in the unity of humanity. Muslims believe that all human beings are created by Allah (God) and are part of a larger global family. This belief is emphasized in the teachings of the Quran and the example set by the Prophet Muhammad.

Islam teaches that all human beings, regardless of their race, ethnicity, or social status, are equal in the sight of Allah. The Quran states, "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you" (Quran 49:13). This verse highlights the importance of recognizing and appreciating the diversity among human beings while emphasizing that righteousness and purity are the criteria for superiority.

Furthermore, Islam encourages Muslims to treat all people with kindness, compassion, and justice. The Prophet Muhammad said, "None of you truly believes until he loves for his brother what he loves for himself" (Sahih Bukhari). This teaching emphasizes the importance of empathy and caring for others, regardless of their religious or cultural background.

The concept of a One World Family in Islam extends beyond the Muslim community. Muslims are encouraged to engage in dialogue and build bridges of understanding with people of different faiths. The Quran states, "Say, 'O People of the Scripture, come to a word that is equitable between you and us - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.' But if they turn away, then say, 'Bear witness that we are Muslims [submitting to Him]'" (Quran 3:64). This verse highlights the call for peaceful coexistence and mutual respect among different religious communities.

Furthermore, the Prophet Muhammad emphasized the importance of unity and solidarity among all members of the human family. In his farewell sermon, delivered during his final pilgrimage to Mecca, he declared: “All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety and good action.”

This profound statement by Prophet Muhammad underscores the egalitarian nature of Islam and its emphasis on universal brotherhood/sisterhood. It rejects any form of discrimination or prejudice based on race, ethnicity, or social status. Instead, it promotes the idea that all individuals are equal in the sight of God and should be treated with fairness and compassion.

The concept of a “One World Family” in Islam is encapsulated by the Quranic verse (49:13), which emphasizes humanity's common origin and purpose. This verse underscores the idea that diversity among human beings is a deliberate act of divine creation and serves as a means for people to come to know and understand one another. Furthermore, Prophet Muhammad’s farewell sermon highlights the egalitarian nature of Islam and its emphasis on universal brotherhood/sisterhood. It rejects any form of discrimination or prejudice based on race, ethnicity, or social status. Instead, it promotes the idea that all individuals are equal in the sight of God and should be treated with fairness and compassion.

(iii) In Judaism

The “One World Family” concept in Judaism reflects the belief that all human beings are interconnected and share a common origin, regardless of their cultural, religious, or ethnic differences. This idea is rooted in the fundamental teachings of Judaism, which emphasize the unity of humanity and the importance of treating others with compassion and respect.

In Jewish tradition, the notion of a universal human family is exemplified by the biblical story of Adam and Eve, who are regarded as the progenitors of all humanity. According to the Book of Genesis, God created Adam and Eve in his image and gave them the responsibility to populate and steward the Earth. This narrative underscores the shared ancestry of all people and serves as a reminder that despite our diverse backgrounds, we are ultimately part of a single human family.

Furthermore, “tikkun olam,” which translates to “repairing the world” in Hebrew, is central to Jewish ethical teachings. Tikkun olam emphasizes the collective responsibility to create a more just, compassionate, and harmonious world. It encourages individuals to engage in acts of kindness, social justice advocacy, and charitable deeds to address societal inequities and promote universal well-being. This principle underscores the interconnectedness of humanity and reinforces the idea that all individuals have a role to play in nurturing a global community based on mutual understanding and cooperation.

The concept of a One World Family is not explicitly mentioned in the Torah, which is the sacred text of Judaism. However, the principles of unity, compassion, and recognising the shared humanity among all individuals are central to Jewish teachings. The Torah emphasizes the belief that all human beings are created in the image of God (Genesis 1:27) and are, therefore, deserving of dignity, respect, and compassion. This belief forms the basis for the ethical teachings and commandments within Judaism, which emphasize the importance of treating others with kindness, fairness, and justice. Furthermore, the Torah repeatedly underlines the obligation of love and care for the stranger, as the Jewish people themselves were once strangers in the land of Egypt (Leviticus 19:34). This principle underscores the belief in the unity of humanity and the responsibility to extend kindness and hospitality to all individuals.

Judaism also strongly emphasises the value of "tikkun olam," which means "repairing the world." This concept encourages Jews to actively engage in acts of social justice, charity, and compassion to make the world a better place for all people, regardless of their background or beliefs.

While the specific term "One World Family" may not be mentioned in the Torah, the principles of unity, compassion, and social responsibility are deeply ingrained in Jewish teachings and guide Jewish individuals' and communities' actions and attitudes.

It is important to note that the Torah is just one part of Jewish scripture and tradition. Other texts, such as the Talmud and various commentaries, further expand on these principles and guide how to live a righteous and compassionate life within the Jewish faith.

In summary, while the specific term "One World Family" may not be found in the Torah, unity, compassion, and the recognition of the shared humanity among all individuals are central to Jewish teachings. These principles guide the actions and attitudes of Jewish individuals and communities, promoting a sense of global kinship and the responsibility to make the world a better place for all people.

Judaism also upholds the value of welcoming strangers and treating them with empathy and hospitality. The Torah repeatedly emphasizes the importance of showing kindness to foreigners, as the Israelites themselves were once strangers in the land of Egypt. This injunction to care for outsiders underscores Judaism’s commitment to embracing diversity and recognizing the inherent worth of every individual, regardless of their background.

2.5.7. One World Family in Western Philosophies

A One World Family has been a central idea in Western philosophies for centuries. It envisions a world where people from diverse backgrounds, cultures, and nations unite as one global community, transcending borders and promoting unity, peace, and cooperation. This essay will explore the historical roots of this idea, its development within Western philosophical traditions, and its significance in contemporary thought.

The Origins of the One World Family Concept

The idea of a One World Family can be traced back to ancient Greek and Roman philosophers, such as Plato and Cicero, who envisioned a global community united by shared values and governance. Over the centuries, this concept evolved and gained momentum, particularly during the Enlightenment period when thinkers like John Locke and Voltaire emphasized the importance of reason, tolerance, and progress.

The Development of the One World Family Concept in Western Philosophy

The concept of a One World Family has been further developed and refined by prominent Western philosophers and thinkers. Immanuel Kant’s “Perpetual Peace” (1795) laid the groundwork for a global political order based on the principles of cosmopolitanism and international law. Kant’s work laid the foundation for the development of the One World Family concept by emphasizing the importance of cosmopolitanism and international law.[432] In the 19th and 20th centuries, thinkers such as Jeremy Bentham and John Stuart Mill advocated for global cooperation to address issues like poverty, inequality, and human rights violations. Karl Polanyi (1944) explores the historical development of globalization and its impact on societies, emphasizing the need for international cooperation and the importance of the One World Family concept in addressing global challenges.[433]

In the 20th century, the idea of a One World Family gained further traction with the emergence of global institutions like the United Nations, which aimed to promote international cooperation and peace. Additionally, the end of the Cold War and the rise of globalization have fueled the belief that a One World Family is possible and necessary for addressing shared challenges like climate change, terrorism, and economic inequality.

The Significance in Today’s World

The One World Family concept is more relevant than ever as the world faces increasingly complex challenges that transcend national borders. It emphasizes the importance of international cooperation, mutual understanding, and shared responsibility in addressing global issues. By fostering a sense of global citizenship and promoting the values of tolerance, empathy, and interdependence, the One World Family concept can help create a more just, peaceful, and sustainable world. The concept of a One World Family is deeply rooted in Western philosophies, which emphasize the importance of unity, understanding, and cooperation among all people. This essay will explore various points and arguments supporting the One World Family concept, drawing from the works of renowned philosophers and thinkers.

One of the fundamental principles of a One World Family is the belief in the inherent worth and dignity of every human being. Immanuel Kant, an influential German philosopher, argued that every person should be treated as an end in themselves and never merely as a means to an end. This idea, known as the “categorical imperative,” is a foundation for the belief that everyone deserves equal respect and consideration, regardless of their background or beliefs.

Another key aspect of a One World Family is the idea of universal human rights. John Stuart Mill, a prominent British philosopher, argued for protecting individual liberty and allowing people to pursue their goals and aspirations. This notion of liberty has been further developed into the modern concept of human rights, which seeks to protect the rights of all individuals to life, liberty, and the pursuit of happiness.[434]

A One World Family cannot be achieved without global cooperation and understanding. The works of various philosophers, such as Thomas Hobbes, who emphasized the need for social contract and cooperation to maintain peace and order[435], and Jean-Jacques Rousseau, who argued for the importance of individual freedom and collective decision-making, provide a solid foundation for the belief in global cooperation.

Additionally, the idea of cosmopolitanism, as advocated by philosophers like Immanuel Kant and Martha Nussbaum, promotes the notion that we should treat all human beings as citizens of the world rather than merely as members of a specific nation or ethnic group. This perspective emphasizes recognizing and respecting the common humanity that binds everyone together. Bull’s work examines the historical evolution of international society and the role of global institutions in promoting peace and cooperation among nations, further supporting the One World Family concept.[436]

Overcoming Barriers and Building Bridges

For a One World Family to become a reality, it is essential to overcome the barriers that divide people, such as nationalism, racism, and religious intolerance. The works of philosophers like John Locke, who advocated for religious tolerance, and Peter Singer, who argued for the importance of global justice and equality, provide valuable insights into how we can overcome these divisions and build bridges of understanding and cooperation.

Moreover, developing global institutions and organizations, such as the United Nations and various non-governmental organizations, has fostered dialogue and cooperation among nations. These institutions and Western philosophers' ideas can help create a more inclusive and unified global community.

The One World Family concept is deeply rooted in Western philosophies, which emphasize the importance of unity, understanding, and cooperation among all people. By drawing upon the works of influential philosophers like Kant, Mill, Hobbes, Rousseau, Locke, and Singer, we can better understand the foundations of a One World Family and the steps we must take to achieve it. Global cooperation, recognising universal human rights, and overcoming divisive barriers are all essential components in pursuing a more unified and harmonious world.

[1] https://www.uaf.edu/news/friday-focus-vasudhaiva-kutumbakam.php

[2] https://en.wikipedia.org/wiki/Vasudhaiva_Kutumbakam

[3] https://www.researchgate.net/publication/374029948_The_Ethico-Social_Philosophy_of_Vasudhaiva _Kutumbakam_and_Ubuntu

[4] https://nrsrini.blogspot.com/2022/05/hindus-philosophy-of-vasudhaiva.html

[5] https://vedicambassador.wordpress.com/2012/09/29/vasudhaiva-kutumbakam-the-whole-world-is-one-family/

[6] The four Mahavakyas are: "Prajnanam Brahma" (Consciousness is Brahman) from the Aitareya Upanishad. "Aham Brahmasmi" (I am Brahman) from the Brihadaranyaka Upanishad. "Tat Tvam Asi" (That Thou Art) from the Chandogya Upanishad. "Ayam Atma Brahma" (This Self is Brahman) from the Mandukya Upanishad.

[7] https://www.yogapedia.com/definition/6372/vasudeva-kutumbakam-yoga

[8] https://www.yogapedia.com/definition/6372/vasudeva-kutumbakam-yoga

[9] SACHIT ANAND M.L .SEAL (2019) Vedic Universal 5philosophies- Nyaya- Vaisheshika-Sankhya-Yoga-Vedanta: Circulars For Global Peace Manifestos For Global Harmony Panchadarshana Publications,

[10] https://en.wikipedia.org/wiki/Vasudhaiva_Kutumbakam

[11] https://en.wikipedia.org/wiki/Vasudhaiva_Kutumbakam

[12] https://pwonlyias.com/vasudhaiva-kutumbakam-g20/

[13] https://pib.gov.in/PressReleasePage.aspx?PRID=1591742

[14] https://pib.gov.in/PressReleasePage.aspx?PRID=1591742

[15] https://www.linkedin.com/pulse/vasudhaiva-kutumbakam-teachings-bhagwad-gita-dr-sanjay-sarda-bgbbc

[16] https://www.vifindia.org/print/5929

[17] https://www.yogapedia.com/definition/6372/vasudeva-kutumbakam-yoga

[18] http://home.iitk.ac.in/~guptah20/kri.html

[19] https://www.thehindu.com/society/faith/jiva-brahma-oneness/article25382513.ece

[20] https://www.thehindu.com/society/faith/jiva-brahma-oneness/article25382513.ece

[21] https://www.speakingtree.in/blog/brahman-means-ultimate-truth-oneness-is-the-nature-of-brahm

[22] https://www.speakingtree.in/blog/brahman-means-ultimate-truth-oneness-is-the-nature-of-brahm

[23] https://en.wikipedia.org/wiki/Brahman

[24] https://en.wikipedia.org/wiki/Brahma_Sutras

[25] https://en.wikipedia.org/wiki/Hitopadesha

[26] https://pwonlyias.com/vasudhaiva-kutumbakam-g20/

[27] https://en.wikipedia.org/wiki/Vasudhaiva_Kutumbakam

[28] https://www.dailyexcelsior.com/vivekanandas-vision-of-vasudhaiva-kutumba/

[29] https://sadhviji.org/swami-vivekananda-a-full-resurgence-the-value-of-values/

[30] https://center4study.wordpress.com/2016/05/22/sri-aurobindo-maharishi-arvind/

[31] Undivided Society (Akhanda Samãja)- feeling of being related to every human being.

[32] https://madhyasth-darshan.info/browse-texts/browse-topics/definitions/

[33] https://atmiyauni.ac.in/public/file/HVPE%20Text%20Book.pdf

[34] Jain prayers include: "Universal Peace Prayers for well-being of all living beings"

[35] Buddhist prayers include: "May all beings have happiness and the causes of happiness", "May all be free from sorrow and the causes of sorrow", "May all never be separated from the sacred happiness which is sorrowless", "We pray for peace in all the world", "We pray that evil may be overcome by good", "We pray for harmony in the Sangha, and for the cessation of all disaster"

[36] Caratha bhikkhave cārikam, bahujanahitāya bahujanasukhäya, lokânukampāya, atthāya hitâya,: sukhāya devämanussånan (Wander of monks! For the welfare of humanity, for the happiness of humanity for the good of the world, for the welfare and happiness of humans and gods) (Oldenberg l1879-1883: i21).

[37] Morris, R. and E. Hardy (eds.). 1995-1900. The Aiguttara Nikāya. S vols. London: Pali Text Society

[38] Wiltshire, Martin G. 1990. Ascetic Figures Before and in Ancient Buddhism: The Emergence of Gautama as the Buddha. Walter de Gruyter. (241-242)

[39] Rhys Davids and Carpenter 1890-1911: i.3) 11-315).

[40] Trenckner and Chalmers 1888-1896: i.289; Feer 1884-1898: i.101)

[41] Fausböll, V. (ed.). 1985. The Sutta-Nipāta. London: Pali Text Society.

[42] Fausböll 1985: 837

[43] Sarao 2009: 362; Rhys Davids and Carpenter 1890-1911: ii.107; Feer 1884-1898: v.263

[44] Sarao 2009: 199

[45] Sarao, K.T.S. (trans). 2009. The Dhammapada: A Translator's Guide. New Delhi: Munshiram Manoharlal: 262

[46] Elgin, D. 1993. Voluntary Simplicity: Toward a Way of Life that is Outwardly Simple, Inwardly Rich. Rev. ed. New York: Quill.: 41-42

[47] https://news.cgtn.com/news/3d3d674d7a45444f34457a6333566d54/index.html

[48]https://en.wikipedia.org/wiki/Taoism

[49] https://www.worldhistory.org/Yin_and_Yang/

[50] सर्वे पितृभ्रातृपितृव्यमातृ – पुत्राङ्गजास्त्रीभगिनीस्नुषात्वम् । जीवाः प्रपन्ना बहुशस्तदेतत्, कुटुम्बमेवेति परो न कश्चित् ।। ६ ।।

[51] ।। सर्वेषां हिते आत्मनः हितम् ।। ।। सबके हित में हमारा हित है ।।

[52] https://jyot.in/declaration/vasudhaiva-kutumbakam-ki-oar-2-0-joint-declaration/

[53] https://en.wikipedia.org/wiki/History_of_Islam

[54] https://isb.org.uk/wp-content/uploads/2023/01/pdf-Friends-.Brotherhood-Sisterhood-summary-revised1.pdf

[55] https://www.history.com/topics/religion/islam#five-pillars-of-islam

[56] Surat an-Nisa/ 4:5

[57] https://en.wikipedia.org/wiki/Muslim_Brotherhood

[58] http://www.quranexplorer.com/blog/Education_In_the_Light_of_Sunnah/Unity_is_Strength

[59] http://www.quranexplorer.com/blog/Education_In_the_Light_of_Sunnah/Unity_is_Strength

[60] http://www.quranexplorer.com/blog/Education_In_the_Light_of_Sunnah/Unity_is_Strength

[61] https://islam4u.pro/blog/the-unbreakable-brotherhood-bond-in-islam-the-prophets-legacy/

[62] https://islam4u.pro/blog/the-unbreakable-brotherhood-bond-in-islam-the-prophets-legacy/

[63] https://iqranetwork.com/blog/brotherhood-in-islam-strengthening-bonds-of-faith-and-community/

[64] Surah Al-Hujurat, 49:10

[65] Sahih al-Bukhari

[66] https://islam4u.pro/blog/the-unbreakable-brotherhood-bond-in-islam-the-prophets-legacy/

[67] https://islam4u.pro/blog/the-unbreakable-brotherhood-bond-in-islam-the-prophets-legacy

[68]https://islam4u.pro/blog/the-unbreakable-brotherhood-bond-in-islam-the-prophets-legacy/

[69] http://www.quranexplorer.com/blog/Education_In_the_Light_of_Sunnah/Unity_is_Strength

[70] https://livingstreams.org/blog-archive/unity-according-to-jesus

[71] https://www.gotquestions.org/Bible-family.html

[72] https://www.gotquestions.org/Bible-family.html

[73] https://www.christianpure.com/learn/the-biblical-meaning-of-unity

[74] https://www.christianpure.com/learn/the-biblical-meaning-of-unity

[75] https://www.bu.edu/cgcm/annual-theme/a-doxological-reflection-on-global-christianity/

[76] https://www.bu.edu/cgcm/annual-theme/a-doxological-reflection-on-global-christianity/

[77] https://americanreformer.org/2023/11/no-christian-nation-no-christian-family/

[78] https://medium.com/@prasannaswaroopa/the-earth-is-one-family-321f70a1508f

[79] https://www.ubahouston.org/blog/christian-grace-unity-changed-the-wrold

[80] https://www.yogapedia.com/definition/6372/vasudeva-kutumbakam-yoga

[81] Immanuel Kant: “Perpetual Peace: A Philosophical Sketch”

[82] Kant’s work on cosmopolitanism was used to demonstrate how he saw the concept as a call for nations to work together to promote peace and justice.

[83] Immanuel Kant’s “Groundwork of the Metaphysics of Morals”

[84] This work by Mill was used to explain how he interpreted Vasudhaiva Kutumbakam as an embodiment of utilitarian values, emphasizing global cooperation and interdependence. And Mill’s “Utilitarianism”

[85] Jean-Jacques Rousseau’s “The Social Contract”

[86] John Dewey, “Human Nature and Conduct” (1922).

[87] Albert Camus, “The Myth of Sisyphus” (1942).

[88] Martin Buber, “I and Thou” (1923).

[89] “Global Ethics: A Philosophical Inquiry” by David T. Jones

[90] “Cultural Exchange and Globalization” by Ulf Hannerz

[91] “Environmentalism and Ecology: An Introduction” by Michael Allaby

[92] K. Sunanda, Nelson Mandela: A Life of Courage and Conviction

[93] https://www.un.org/sg/en/content/sg/articles/2018-09-21/kofi-annan-was-the-united-nations

[94] https://www.npr.org/2009/01/21/99634389/new-president-new-era-of-responsibility

[95] https://www.southernliving.com/culture/unity-quotes

[96] https://www.pinterest.com/pin/186899453266532178/

[97] https://plato.stanford.edu/entries/globalization/

[98] “The Global Ethic: An Initial Declaration”

[99] www.global-ethic.org

[100] “A Common Word Between Us and You”

[101] www.acommonword.com

[102] www.cosmopolitanism.org

[103] https://epublications.marquette.edu/cgi/viewcontent.cgi?article=1836&context=theo_fac

[104] https://scholarship.law.wm.edu/cgi/viewcontent.cgi?article=1690&context=wmelpr

[105] Gandhi, M. K. (1998). All men are brothers: Selected non-violent struggles in India.

[106] csctr.net (https://csctr.net/sd-shares/universal-brotherhood-sisterhood/)

[107] https://www.unifor.org/resources/our-resources/global-solidarity-shared-responsibility-unifor-statement-world-aids-day

[108] Interdependence (becomingbetter.org)

[109] https://medium.com/thrive-global/is-your-ecosystem-healthy-ca7758d9bbfc

[110] https://pixels.com/featured/people-holding-hands-forming-a-rainbow-circle-peter-hermes-furian.html

[111] https://pediaa.com/what-is-the-difference-between-tolerance-and-acceptance/

[112] https://www.un.org/en/academic-impact/inter-cultural-dialogue

[113] freepik.com

[114] https://www.instagram.com/pramod_kurlekar/p/ChgcmkULn_H/?img_index=1

[115] Vast network of lost ancient cities discovered in the Amazon | National News | kulr8.com

[116] https://sujatasinghi.com/blog/vasudhaiva-kutumbakam-a-spiritual-principle/

[117] https://www.peoplebuilders.com.au/blog/work-with-others-toward-shared-goals

[118] https://www.linkedin.com/pulse/7-universal-human-needs-holistic-wellbeing-work-wiedemann-ph-d-

[119] ‘यथा पिण्डे तथा ब्रह्माण्डे’ Yatha pinde tatha brahmande" (https://ideal-india.in/veda)

[120] https://americankahani.com/perspectives/how-the-principle-of-vasudhaiva-kutumbakam-derived-from-maha-upanishad-helps-foster-global-unity/

[121] https://americankahani.com/perspectives/how-the-principle-of-vasudhaiva-kutumbakam-derived-from-maha-upanishad-helps-foster-global-unity/

[122] https://americankahani.com/perspectives/how-the-principle-of-vasudhaiva-kutumbakam-derived-from-maha-upanishad-helps-foster-global-unity/

[123] https://pwonlyias.com/vasudhaiva-kutumbakam-g20/

[124] https://www.financialexpress.com/lifestyle/indias-philosophy-of-vasudhaiva-kutumbakam/2338989/

[125] https://edumound.com/article/vasudhaiva-kutumbakam-the-world-is-one-family/

[126] (PDF) Introduction to Harmony in Chinese Thought (researchgate.net)

[127] All My Relations: An Inquiry into a Spirit of a Native American Philosophy of Business on JSTOR

[128] https://www.hyunjinmoon.com/what-is-hongik-ingan/

[129] https://www.robinbrightwisdom.com/post/understanding-the-meaning-and-significance-of-hongik-ingan-in-korean-culture

[130] https://hongikmartialarts.com/the-philosophy-of-taekwondo/

[131] https://en.wikipedia.org/wiki/Hongik_Ingan

[132] https://en.wikipedia.org/wiki/Hongik_Ingan

[133] https://www.hyunjinmoon.com/on-hongik-ingan-and-the-future-of-the-korean-peninsula/

[134] Oppenheim, Claire E. “Nelson Mandela and the Power of Ubuntu.” MDPI. Molecular Diversity Preservation International, 26 Apr. 2012. Web. 10 Mar. 2017

[135] Rich, Dr. Judith. “Embracing the Spirit of Ubuntu.” The Huffington Post. TheHuffingtonPost.com, 22 Aug. 2012. Web. 10 Mar. 2017.

[136] Bernard Mayaka,Rory Truell, Ubuntu and its potential impact on the international social work profession (https://www.socialserviceworkforce.org/system/files/resource/files/Ubuntu.pdf)

[137]Hailey, J.; 2008. Ubuntu: a literature review. Document. London: Tutu Foundation.

[138] Samkange, S. J. W. T. and Samkange, S.; 1980. Hunhuism or Ubuntuism: A Zimbabwe Indegenous Political Philosophy. Harare: Graham Publishing.

[139] Wichtner-Zoia, Y.; 2012. Could the philosophy of ubuntu support community connections, development and economic prosperity in your community? Available from: http://msue.anr.msu.edu/news ubuntu is powerful thinking (Accessed 5 June 2013).

[140] Tutu, D.; 2000. No future without forgiveness: A Personal Overview of South Africa's Truth and Reconciliation Commission. London: Rider Random House.

[141] World Resources Institute. "The Success and Failures of Johannesburg: A Story of Many Summits".

[142] General Convention 2009, EpiscopalChurch.org

[143] Official Ubuntu Documentation. Canonical. Archived from the original on 23 February 2013. Retrieved 2 February 2017.

[144] "I Am Because We Are"—PowerHouse Books.

[145] "Sage Francis - "UBUNTU" song, video + fundraiser". Strange Famous Records. 2 December 2012.

[146] Council of Social Workers (CSW); 2012. Social worker’s code of ethics. Statutory Instrument 146 of 2012.

[147] A maxim is simply a moral rule or principle, which can be considered objective or subjective, and dependent on one's philosophy. A maxim is often pedagogical and motivates specific actions.

[148] Samkange, S., & T. M. Samkange (1980). Hunhuism or Ubuntuism: A Zimbabwe Indigenous Political Philosophy. Salisbury [Harare]: Graham Publishing, ISBN 0-86921-015-7. 106pp.

[149] https://en.wikipedia.org/wiki/Ubuntu_philosophy#cite_ref-Samkange1980_14-1

[150] https://finnsbeachclub.com/pancasila-day-indonesia/

[151] Sukarno (1960). "Membangun Dunia Kembali" [To Build The World a New [sic]] (PDF) (in Indonesian). Retrieved 3 January 2023.

[152] Eko Handoyo; Rahmat Petuguran; Heri Rohayuningsih (November 2018). Pertarungan Ideologi: Pancasila di Tengah Kepungan Ideologi-Ideologi Dominan [The Ideological Battlefield: Pancasila Surrounded by Dominant Ideologies] (PDF) (in Indonesian). UNNES Press.

[153] Kosky (Ed) 1999, p. 46.

[154] Radhakrishnan, S., & Moore, C.A. A Source Book in Indian Philosophy. Princeton University Press. (Print)

[155] https://www.omaritani.com/blog/wabi-sabi-philosophy-teachings

[156] https://www.omaritani.com/blog/wabi-sabi-philosophy-teachings

[157] https://japanobjects.com/features/wabi-sabi

[158] https://en.wikipedia.org/wiki/Confucianism

[159] https://www.nationalgeographic.org/encyclopedia/confucianism/

[160] Chan, Wing-tsit. A Source Book in Chinese Philosophy. Princeton University Press.

[161] https://www.mdpi.com/2077-1444/14/8/1036/review_report

[162] Sharma, Arvind. Classical Hindu Thought: An Introduction. Oxford University Press.

[163] https://www.hawaii.edu/uhwo/clear/home/lawaloha.html

[164] https://www.hawaii.edu/uhwo/clear/home/lawaloha.html

[165] https://collectionsofwaikiki.com/aloha-meaning/

[166] https://collectionsofwaikiki.com/aloha-meaning/

[167] https://manoa.hawaii.edu/catalog/courses/phil-340-hawaiian-philosophy-aloha-aina-3/

[168] Radhakrishnan, S., & Moore, C. A. (1957). A Source Book in Indian Philosophy. Princeton University Press.

[169] https://en.wikipedia.org/wiki/Lagom

[170] Orange, Richard (6 February 2017). "Calm down trendspotters – 'lagom' is not the new hygge". The Guardian.

[171] Prisma's Stora Engelska Ordbok, 1995.

[172] https://bigthink.com/thinking/swedish-philosophy-lagom-just-enough/

[173] https://bigthink.com/thinking/swedish-philosophy-lagom-just-enough/

[174] Armstrong, Karen. The Great Transformation: The Beginning of Our Religious Traditions. New York: Alfred A. Knopf, 2006.

[175] "'눈치' is first appearing in the 17th century as '눈츼(眼勢)'." "Nunchi first appeared as nunch'ŭi (眼勢). in the 17th century." "눈치 국어국어원". National Institute of Korean Language.

[176] ^ Vegdahl, Sonja; Hur, Ben (15 September 2008). CultureShock! Korea: A Survival Guide to Customs and Etiquette. Marshall Cavendish International Asia Pte Ltd. p. 36. ISBN 9789814408943.

[177] Kim, Euny Hong. “The Power of Nunchi: The Korean Secret to Happiness and Success.” Simon & Schuster.

[178] Radhakrishnan, S. “The Principle of Vasudhaiva Kutumbakam.” Philosophy East & West, vol. 48, no. 1, 1998, pp. 99-112.

[179] Sharma, Ravi M.K. “Vasudhaiva Kutumbakam: The Conceptual Convergence of India’s Foreign Policy.” Indian Foreign Affairs Journal, vol. 12, no. 3-4, 2017, pp. 231-243.

[180] François, Damien (2007). The Self-destruction of the West: critical cultural anthropology. Publibook. p. 28. ISBN 978-2-7483-3797-6.

[181] Maroukis, Thomas Constantine (2005). Peyote and the Yankton Sioux: The Life and Times of Sam Necklace. University of Oklahoma Press. p. 160. ISBN 0-8061-3649-9.

[182] https://en.wikipedia.org/wiki/Mitakuye_Oyasin

[183] Sharma, A., & Sharma, S. (2016). Vasudhaiva Kutumbakam: An Indian Perspective on Global Management Philosophy. IUP Journal of Soft Skills, 10(2), 7-16.

[184] https://www.learningtogive.org/community

[185] https://www.myjewishlearning.com/article/tikkun-olam-repairing-the-world/

[186] https://reformjudaism.org/glossary/tikkun-olam

[187] https://www.myjewishlearning.com/article/tikkun-olam-repairing-the-world/

[188] https://www.chabad.org/library/article_cdo/aid/3700275/jewish/What-Is-Tikkun-Olam.htm

[189] https://www.chabad.org/library/article_cdo/aid/4197979/jewish/6-Myths-and-Facts-About-Tikkun-Olam.htm

[190] https://www.learningtogive.org/resources/tikkun-olam

[191] Maitrī - Wikipedia

[192] Harvey, Peter. An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press

[193] Koller, John M. Asian Philosophies. Prentice Hall.

[194] https://en.wikipedia.org/wiki/Ujamaa

[195] Hyden, G., & Bratton, M. (1992). Governance and politics in Africa. Lynne Rienner Publishers.

[196] Mohapatra, Ramesh Chandra. “Vasudhaiva Kutumbakam: A Vision for New World Order.”

[197] Iliffe, J. (1979). A modern history of Tanganyika. Cambridge University Press. (Print), Shivji, I. G., & Kapinga, A. B. (1976). The state and socialism in Tanzania: The road to Ujamaa (Vol. 1). Heinemann Educational Books Ltd. (Print), Nyerere, J. K. (1968). Freedom and socialism: Uhuru na ujamaa; a selection from writings and speeches 1965-1967 (Vol. 1). Oxford University Press. (Print)

[198] https://xphi.hillsdale.edu/oneness-an-experimental-philosophical-approach

[199] https://cup.columbia.edu/book/the-oneness-hypothesis/9780231182980

[200] https://xphi.hillsdale.edu/oneness-an-experimental-philosophical-approach

[201] https://xphi.hillsdale.edu/oneness-an-experimental-philosophical-approach

[202] https://www.worldtribune.org/2021/we-are-connected-to-everyone-everything/

[203] https://www.worldtribune.org/2021/we-are-connected-to-everyone-everything/

[204] https://www.darshams.info/connectedness.html

[205] https://medium.com/@pritamkumarsinha/interconnected-existence-exploring-the-world-as-a-manifestation-of-universal-consciousness-f17c96c30813

[206] https://www.linkedin.com/pulse/oppenheimer-bhagavad-gita-exploring-intersection-nidh

[207] https://www.worldtribune.org/2021/we-are-connected-to-everyone-everything/

[208] https://www.sokaglobal.org/resources/study-materials/buddhist-concepts/the-oneness-of-life-and-its-environment.html

[209] https://www.sokaglobal.org/resources/study-materials/buddhist-concepts/the-oneness-of-life-and-its-environment.html

[210] https://medium.com/@rohanroberts/part-1-the-unity-of-all-things-non-dualistic-philosophy-and-the-artistic-vision-of-modern-45bd76db60d4t

[211] https://ndpr.nd.edu/reviews/oneness/

[212] https://www.integralchristiannetwork.org/writings/2023/1/21/other-traditions-and-oneness

[213] https://en.wikiquote.org/wiki/Monism

[214] https://www.spaceandmotion.com/philosophy-metaphysics-heraclitus.htm

[215] https://www.spaceandmotion.com/philosophy-metaphysics-heraclitus.htm

[216] https://sacred-texts.com/nth/sotu/sotu07.htm

[217] https://www.frontiersin.org/articles/10.3389/fpsyg.2020.02092

[218] https://www.frontiersin.org/articles/10.3389/fpsyg.2020.02092/full

[219] https://xphi.hillsdale.edu/oneness-an-experimental-philosophical-approach

[220] https://www.linkedin.com/pulse/intriguing-concept-oneness-exploring-innovations-insights-r%C3%A4tsep

[221] https://www.linkedin.com/pulse/intriguing-concept-oneness-exploring-innovations-insights-r%C3%A4tsep

[222] https://ndpr.nd.edu/reviews/oneness

[223] https://ndpr.nd.edu/reviews/oneness/

[224] https://vedicglobal.org/vasudhaiva-kutumbakam/

[225] https://en.wikipedia.org/wiki/Vasudhaiva_Kutumbakam

[226] https://vedicglobal.org/vasudhaiva-kutumbakam/

[227] https://vedicglobal.org/vasudhaiva-kutumbakam/

[228] https://civil20.net/working-groups/vasudhaiva-kutumbakam-world-is-one-family/

[229]https://www.reddit.com/r/askphilosophy/comments/ltw20q/what_is_the_problem_with_individualism/?rdt=34759

[230] https://www.wisdomwordsppf.org/2016/10/28/the-problem-of-hyperindividualism-and-its-impact-on-american-life/

[231] Philip J. Ivanhoe et al., eds., The Oneness Hypothesis (New York: Columbia University Press, 2018)

[232] https://www.psychologytoday.com/us/blog/small-town-usa/202106/is-hyper-individualism-undermining-the-social-contract

[233] ttps://www.researchgate.net/publication/325144576_The_Oneness_Hypothesis_Beyond_the_Boundary_of_ Self

[234] https://www.vifindia.org/

[235] https://madhyasth-darshan.info/

[236] https://www.chinmayamission.com/

[237] https://vedanta.org/what-is-vedanta/the-oneness-of-existence/

[238] https://ndpr.nd.edu/reviews/oneness/

[239] MacLean et al., 2011; Taylor, 2017

[240] Lomas, 2019

[241] Hogan, 2010; Goleman and Davidson, 2017; Lomas, 2019

[242] Griffiths et al., 2018

[243] https://www.frontiersin.org/articles/10.3389/fpsyg.2020.02092/full

[244] The Great Teacher Miao-lo (711–82), also known as the Great Teacher Ching-hsi, after his birthplace. A patriarch of the T’ien-t’ai school in China. He is revered as the school’s restorer. His commentaries on T’ien-t’ai’s three major works are titled The Annotations on “The Profound Meaning of the Lotus Sutra,” The Annotations on “The Words and Phrases of the Lotus Sutra” and The Annotations on “Great Concentration and Insight.

[245] https://www.nichirenlibrary.org/en/dic/Content/O/21

[246] https://www.nichirenlibrary.org/en/dic/Content/T/63

[247] https://www.sokaglobal.org/resources/study-materials/buddhist-concepts/the-oneness-of-life-and-its-environment.html

[248] Wayne L. Wang, (2006) The Principle of Oneness and Field-Being Philosophy Presented at “A Seminar on Taoist Philosophy” The 9th Symposium on Field-Being and the Non-substantialistic Turn, Brock University, St, Catherines, Ontario, Canada.

[249] Stanford Encyclopaedia of Philosophy, United Nations Development Programme, Harvard Divinity School

[250] United Nations - un.org, World Bank Group - worldbank.org

[251] https://madhyasth-darshan.info/introduction/brief/

[252] https://madhyasth-darshan.info/postulations/basics/

[253] The Journal of Comparative Philosophy

[254] Rig Veda Samhita 1.164.46:

[255] Rig Veda Samhita 1.164.46

[256] William A. Graham, Beyond the Written Word: Oral Aspects of Scripture in the History of Religion, pp. 70–71.

[257] Frauwallner, Erich (1973), History of Indian Philosophy: The philosophy of the Veda and of the epic. The Buddha and the Jina. The Sāmkhya and the classical Yoga-system, Motilal Banarsidas

[258] Akilattirattu Ammanai published by T. Palaramachandran Nadar, 9th impression, 1989 Page 225-227

[259] Thiruvasakam-2

[260]: “यथा पिण्डे तथा ब्रह्माण्डे”

[261] Nakamura, Hajime (1990), A History of Early Vedanta Philosophy. Part One, Motilal Banarsidass Publishers, pp. 110–114

[262] Eliot Deutsch, Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, pages 10–14

[263] John Koller (2007), Chad Meister and Paul Copan (Editors): The Routledge Companion to Philosophy of Religion, Routledge, p 98–106

[264] Banhatti, G. S. (1995). Life and Philosophy of Swami Vivekananda. Atlantic Publishers & Dist.

[265] Ravinder Kumar Soni. The Illumination of Knowledge. GBD Books. pp. 201–203. अधिद्यामस्थाद्वष्भो विचक्षणोऽरूरुचद्वि दिवो रोचना कविः। राजा पवित्रमत्येति रोरुवद्दिवः पीयूषं दुहते नृचक्षसः ।।

[266] Ben-Ami Scharfstein (1998), A comparative history of world philosophy: from the Upanishads to Kant, Albany: State University of New York Press, pp. 9-11

[267] James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: A-M. The Rosen Publishing Group. p. 66

[268] https://sikhinstitute.org/eosp/ch-3.html

[269] "BBC – Religions – Sikhism: Sikh Beliefs". Retrieved 2017-12-07.

[270] "Sikhism Religion of the Sikh People". www.sikhs.org. Retrieved 2017-12-07.

[271] https://www.learnreligions.com/ik-onkar-one-god-2993045

[272] "Different Names of GOD incorporated in Sri Guru Granth Sahib ji". www.speakingtree.in

[273] https://www.sikhiwiki.org/index.php/One_God

[274] https://www.theinterfaithobserver.org/journal-articles/2019/11/13/guru-nanak-and-the-oneness-of-all-humanity

[275] https://en.wikipedia.org/wiki/God_in_Sikhism

[276] https://www.sikhcoalition.org/about-sikhs/beliefs/

[277] SGGS. Ang (limb) 611 ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥

[278] "The Idea of The Supreme Being (God) In Sikhism – Sikhism Articles – Gateway to Sikhism". Gateway to Sikhism.

[279] https://economictimes.indiatimes.com/blogs/the-speaking-tree/the-oneness-principle-2/

[280] https://www.herenow4u.net/index.php?id=1367

[281] 1. Jain Philosophy: Historical Outline - Author: Dr. H.C. Bharill, 2. Jainism: An Introduction - Author: Jeffery D Long, 3. The Jains - Author: Paul Dundas

[282] https://link.springer.com/article/10.1007/s10943-021-01437-w

[283] https://sameoldzen.blogspot.com/2019/09/the-buddhist-teaching-of-oneness.html

[284] https://www.sokaglobal.org/resources/study-materials/buddhist-concepts/the-oneness-of-life-and-its-environment.html

[285] https://www.shambhala.com/opening-to-oneness.html

[286] https://blogs.scientificamerican.com/cross-check/dont-make-me-one-with-everything/

[287] https://sameoldzen.blogspot.com/2019/09/the-buddhist-teaching-of-oneness.html

[288] https://blogs.scientificamerican.com/cross-check/dont-make-me-one-with-everything/

[289] https://www.sokaglobal.org/resources/study-materials/buddhist-concepts/the-oneness-of-life-and-its-environment.html

[290] https://www.worldtribune.org/2021/we-are-connected-to-everyone-everything/

[291] https://blogs.scientificamerican.com/cross-check/dont-make-me-one-with-everything/

[292] https://en.wikipedia.org/wiki/Trinity

[293] https://www.biblestudytools.com/bible-study/topical-studies/why-do-we-call-the-church-the-body-of-christ.html

[294] https://www.britannica.com/topic/tawhid

[295] Matthew 28:19

[296] John 14:16-17

[297] https://en.wikipedia.org/wiki/Trinity

[298] https://www.thegospelcoalition.org/course/the-doctrine-of-the-trinity/

[299] "IslamAwakened [Qur'an 112:1]". IslamAwakened.com.

[300] "IslamAwakened [Qur'an 112:2]"

[301] Ali Ünal. "The Qur'an with Annotated Interpretation in Modern English [Qur'an 112:4]"

[302] Sayyidna Ahmad ibn Ibrahim al-Naysaburi, (A Code of Conduct, tr. Verena Klemm & Paul E. Walker, 44)

[303] https://www.hebrew4christians.com/Scripture/Torah/The_Shema/Complete/complete.html

[304] https://biblehub.com/isaiah/44-6.htm

[305] https://ayn-sof.fandom.com/wiki/Ayn_Sof

[306] www.myjewishlearning.com, www.chabad.org

[307] Stace, W. T. (1960) The Teachings of the Mystics, New York, Signet, pp. 110–123

[308] Stace, W. T. (1960) The Teachings of the Mystics, New York, Signet, p. 122

[309] Stamatellos, Giannis. Plotinus and the Presocratics: A Philosophical Study of Presocratic Influences in Plotinus' Enneads. SUNY Series in Ancient Greek Philosophy. SUNY Press, 2007, p. 37

[310] https://www.masterclass.com/articles/individualistic-culture

[311] https://philpapers.org/rec/IVATOH

[312] https://cup.columbia.edu/book/the-oneness-hypothesis/9780231182980

[313] https://www.degruyter.com/document/doi/10.7312/ivan18298/html?lang=en

[314] https://cup.columbia.edu/book/the-oneness-hypothesis/9780231182980

[315] https://ndpr.nd.edu/reviews/oneness/

[316] https://ndpr.nd.edu/reviews/oneness/

[317] https://xphi.hillsdale.edu/oneness-an-experimental-philosophical-approach

[318] https://you.com/search?q=oneness+concept+in+western+philosophies+&fromSearchBar=true&tbm=youchat &cid=c0_6a5427c2-d909-45ce-8559-d8fda087ad95

[319] https://philpapers.org/rec/IVATOH

[320] https://www.linkedin.com/pulse/why-western-science-eastern-philosophies-moving-similar

[321] https://en.wikipedia.org/wiki/Pythagoreanism

[322] Plato. “Republic.”, and “Parmenides.”

[323] Aristotle. “Metaphysics.”

[324] Baruch Spinoza. “Ethics.”

[325] https://plato.stanford.edu/entries/leibniz/

[326] G.W.F. Hegel. “Phenomenology of Spirit.” and “Science of Logic.”

[327] https://infinitylearn.com/surge/english/mahatma/gandhian-philosophy/

[328] https://infinitylearn.com/surge/english/mahatma/gandhian-philosophy/

[329] https://www.mkgandhi.org/articles/murphy.htm

[330] https://www.mkgandhi.org/articles/Radhakrishnan.htm

[331] https://en.wikipedia.org/wiki/Gandhism

[332] J.J. Messner, The Philosophy of Gandhi

[333] Judith Brown, Gandhi and Nonviolence: A Critical Examination

[334] Bhikhu Parekh, Gandhi: The Mind of the Mahatma

[335] https://www.mkgandhi.org/articles/Radhakrishnan.htm

[336] https://www.marxists.org/archive/fromm/works/1961/man/ch04.htm

[337] https://en.wikipedia.org/wiki/Materialism

[338] https://journal.shabda.co/2021/09/04/voidism-and-oneness-in-the-philosophy-of-sri-chaitanya/

[339] https://prezi.com/jmnpjicfkyq4/2-personalism-and-impersonalism/

[340] https://journal.shabda.co/2021/09/04/voidism-and-oneness-in-the-philosophy-of-sri-chaitanya/

[341] https://www.themodernmanifestation.com/post/law-of-divine-oneness

[342] https://en.wikipedia.org/wiki/Idealism

[343] https://plato.stanford.edu/entries/idealism/

[344] https://www.studysmarter.co.uk/explanations/english-literature/literary-movements/american-realism/

[345] Helen De Cruz,Johan De Smedt, Oneness. An experimental philosophical approach. (Saint Louis University) 2022

[346] Edited by Philip J. Ivanhoe, Owen J. Flanagan, Victoria S. Harrison, Hagop Sarkissian, and Eric SchwitzgebelThe Oneness Hypothesis, Beyond the Boundary of Self, Columbia University Press

[347] https://chopra.com/blogs/meditation/what-is-oneness

[348] Edited by Philip J. Ivanhoe, Owen J. Flanagan, Victoria S. Harrison, Hagop Sarkissian, and Eric SchwitzgebelThe Oneness Hypothesis, Beyond the Boundary of Self, Columbia University Press

[349] https://www.brookings.edu/articles/vasudhaiva-kutumbakam-for-the-21st-century__trashed/

[350] https://www.exoticindiaart.com/book/details/vasudhaiva-kutumbakam-relevance-of-india-s-ancient-thinking-to-contemporary-strategic-reality-nay939/

[351] https://www.vifindia.org/event/report/2019/february/27/seminar-on-vasudhaiva-kutumbakam%20

[352] https://plato.stanford.edu/entries/scientific-unity/

[353] https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html

[354] https://brocku.ca/MeadProject/James/James_1907/James_1907_04.html

[355] https://school.careers360.com/vasudhaiva-kutumbakam-essay-essy

[356] https://you.com/search?fromSearchBar=true&tbm=youchat&cid=c0_22589433-10de-405f-8a4c-a562a8be0f24

[357] Mario De Caro, Maria Silvia Vaccarezza & Ariele Niccoli, Phronesis as Ethical Expertise: Naturalism of Second Nature and the Unity of Virtue, The Journal of Value Inquiry volume 52, pages287–305 (2018)

[358] https://www.britannica.com/topic/naturalism-philosophy

[359] Thomas Spiegel, Is Naturalism Coherent (Meta philosophy, Metaphysics, Philosophy of Science) (University of Leipzig) https://scholar.uwindsor.ca/essaysofsignificance/2016/eos2016/2/

[360] https://www.conscious-collective.com/blog/what-is-deep-ecology-looking-deeply-into-our-oneness-with-nature

[361] Kjirsten Durand, a spiritual framework of organic oneness: the eco-theological shift towards a collective ecological consciousness, Florida Atlantic University, Boca Raton, FL, 2017

[362] https://naturalism.org/worldview-naturalism.

[363] https://www.scribd.com/document/125873450/Coexistentialism-the-philosophy-of-A-Nagraj-Sharma).

[364] http://fdp-si.aicte-india.org/UHV-II%20Reports/Proceedings%20ICHVHE2017.pdf

[365] Ronald Knapp (2019) ONENESS! Thoughts On a Humanistic Theology of Everything, ISBN-10 ‏: ‎ 1977219535

[366] https://philosophia-bg.com/archive/philosophia-27-2021/gandhian-concept-of-humanism-way-to-global-harmony/

[367] https://www.un.org/en/chronicle/article/philosophy-true-harmony-global-citizenship

[368] https://rishihood.edu.in/reconnecting-with-nature-through-an-integral-humanism-approach/

[369] https://www.alfredadler.edu/about/alfred-adler-theory-application/

[370] https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5664223/

[371] Mugumbate, Jacoba,and Nyanguru, Andrewb, Exploring african philosophy: the value of ubuntu in social work, (AJSW) African Journal of Social Work, Volume 3, Number 1, 2013

[372] Mugumbate, J. & Nyanguru, A. (2013). Exploring African philosophy: The value of ubuntu in social work. African Journal of Social Work, 3 (1), 82-100.

[373] https://en.wikipedia.org/wiki/Ubuntu_philosophy

[374] https://www.thegadflymagazine.org/home-1/ubuntu-beyond-an-african-humanism

[375] Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press.

[376] Hatcher, W.S.; Martin, J.D. (1998). The Baháʼí Faith: The Emerging Global Religion. San Francisco: Harper & Row.

[377] Hatcher & Martin 1998, p.76

[378] Hatcher & Martin 1998, p.75

[379] Hatcher & Martin 1998, p. 76

[380] Hatcher & Martin 1998, p. 78

[381] Baháʼu'lláh (1976). Gleanings from the Writings of Baháʼu'lláh. Wilmette, Illinois, USA: Baháʼí Publishing Trust.

[382] https://oneworldfamily.de/en/

[383] अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥ Ayam Nijah Paro Veti Ganana Laghucetasam. Udaracaritanam Tu Vasudhaiva Kutumbakam.

[384] https://www.one-world-one-family.com/

[385] https://www.nhfaithfusion.com/community-life/one-world-family/

[386] https://www.one-world-one-family.com/

[387] https://www.one-world-one-family.com/

[388] https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10114570/

[389] https://www.gdrc.org/u-gov/global-neighbourhood/chap1.htm

[390] www.unicef.org

[391] www.janegoodall.org

[392] www.gottman.com

[393] https://madhyasth-darshan.info/postulations/basics/#Harmony

[394] https://www.britannica.com/topic/family-kinship

[395] https://courses.lumenlearning.com/wm-introductiontosociology/chapter/defining-family/

[396] Schneider, David 1984 A Critique of the Study of Kinship. Ann Arbor: University of Michigan Press. p. 182

[397] Deleuze-Guattari (1972). Part 2, ch. 3, p. 80

[398] Russon, John, (2003) Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life, Albany: State University of New York Press. pp. 61–68.

[399] George Peter Murdoch Social Structure p. 13

[400] Wolf, Eric. 1982 Europe and the People Without History. Berkeley: University of California Press. 92

[401] https://www.linkedin.com/pulse/concept-family-modern-india-dr-archika-didi

[402] https://family.jrank.org/pages/859/India-Family-Life-Family-Values.html

[403] https://www.britannica.com/topic/patriarchy

[404] https://www.indianetzone.com/38/indian_family_structure.htm

[405] https://asiasociety.org/education/indian-society-and-ways-living

[406] https://historyplex.com/family-life-in-india

[407] https://www.quora.com/How-does-Indian-culture-perceive-the-concept-of-family

[408] https://www.ndtvprofit.com/opinion/what-indian-family-values-are-they-talking-about

[409] https://www.linkedin.com/pulse/concept-family-modern-india-dr-archika-didi

[410] https://www.aii.edu.kh/the-importance-of-family-culture/

[411] Bumiller, Elisabeth. May You Be the Mother of a Hundred Sons: A Journey among the Women of India. New York: Fawcett Columbine, 1990.

[412] https://asiasociety.org/education/indian-society-and-ways-living

[413] https://historyplex.com/family-life-in-india

[414] https://peacefulpresence.com/the-world-is-one-family

[415] https://ifstudies.org/ifs-admin/resources/reports/worldfamilymap-2019-051819.pdf

[416] https://royalsocietypublishing.org/doi/10.1098/rspb.2021.2641

[417] https://titles.cognella.com/the-family-in-global-perspective-9781516531363

[418] https://raisingchildren.net.au/grown-ups/family-life/routines-rituals-relationships/strong-families

[419] https://www.abhijeetshirke.in/one-world-one-family-one-law/

[420] https://files.eric.ed.gov/fulltext/EJ1150969.pdf

[421] https://madhyasth-darshan.info/postulations/basics/#Harmony

[422] https://www.graygroupintl.com/blog/culture-of-peace

[423] https://raisingchildren.net.au/grown-ups/family-life/routines-rituals-relationships/strong-families

[424] https://ctb.ku.edu/en/table-of-contents/culture/cultural-competence/culture-and-diversity/main

[425] https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1071736/

[426] https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html

[427] The Upanishads, (translated) by Swami Prabhavananda and Christopher Isherwood

[428] A Comprehensive Introduction to Buddhism, by Maurice Walshe

[429] Tao Te Ching, (translated) by Stephen Mitchell

[430] sikhfoundation.org

[431] sikhrehatmaryada.org

[432] https://classicsofstrategy.com/2016/01/19/kant-perpetual-peace-1795

[433] https://inctpped.ie.ufrj.br/spiderweb/pdf_4/Great_Transformation.pdf

[434] https://socialsciences.mcmaster.ca/econ/ugcm/3ll3/mill/liberty.pdf

[435] Thomas Hobbes, “Leviathan”

[436] Hedley Bull, The Anarchical Society: A Study of Order in World Politics (London: Macmillan, 1977),

Tuesday, 6 August 2024