Interview: Decolonizing the mind – Mental healing and wisdom-oriented politics
“I wish for all of us, including future generations, courage and love. May we recognize that at our core, we are wonderful, spiritual beings who long for peace, comfort, and want to return to our true home. We are not mere biological machines which exist to blindly amass goods and social status or follow algorithms”, says Khushwant Singh. Photo: Unsplash
Amosinternational: "Decolonizing the mind" – How mental healing and wisdom-oriented politics can contribute to addressing global challenges
Interview with Khushwant Singh on the role of spirituality and religion in sustainable development
Khushwant Singh professionally and as a volunteer, brings together people from politics, academia, religions and other civil society backgrounds to work collaboratively towards a better future for humanity and nature. For him, religious actors are crucial in achieving the 2030 Agenda. The world community has set 17 goals for Sustainable Development with this agenda. Singh is convinced that successful global collaboration can only happen when the knowledge, resources, networks, and experiences of religious communities are considered. Since spirituality touches the heart, according to Singh, it is essential not only for existential questions but also for behavioral change. Singh's spirituality, rooted in Sikhi, the Sikh religion, inspired this perspective. Privately, professionally, and as a volunteer, he relies on the universal wisdom and values stemming from this tradition, where the equal worthiness of all people is the foundation. Amosinternational spoke with him about the peace potential of religion, intuitive and evoked ethics, mental healing, colonization, wisdom-oriented politics, and a Holistic Index for measuring the well-being of humans, animals, and nature (HWI).
Amosinternational: Mr. Singh, you work in various contexts at the intersection of religion, dialogue, and sustainable development. What do you aim to achieve with this?
Khushwant Singh: I am inspired to do what is inherent in me as a Sikh: to promote dialogues beyond human-made boundaries and contribute to understanding, justice, peace, and environmental protection. The Sustainable Development Goals (SDGs) of the 2030 Agenda are clear: we all need to work together globally to create a good future. The International Partnership on Religion and Sustainable Development (PaRD) is one example here. Since 2016, it brings together actors from religious and other civil society organizations with representatives of governments, multilaterals such as the United Nations (UN) entities, and academia. The members work on issues like environmental protection, health, equality, peace, Freedom of Religion and Belief (FoRB), with a long-term, equitable approach to contribute to the SDGs.
We live on a planet, the organism Mother Earth. And when the organism is sick, we can't just say we'll take care of one small part. Therefore, we strive to consider all relevant voices, perspectives, and wisdom, including Indigenous traditions. That's why, in addition to founding PaRD in 2016, we initiated the Religion Matters! dialogue series at that time. The aim was to listen more closely to what representatives from religious traditions advise in terms of successful sustainable development.
The title "Religion Matters!" speaks for itself: The majority of humanity feels connected to a religious, spiritual, or indigenous tradition - not necessarily institutionally but in their hearts. This connection can be utilized for the benefit of humanity. In politics and development cooperation. The responsibility of politics is to create the needed frameworks in society. But when politicians say to use less water, there's an outcry and politicians are out under pressure. When religious leaders say, "Listen! We all need to cut back. Let's be more humble, eat less meat, buy more environmentally friendly and smaller cars, ride bikes and walk more, and shower instead of filling the bathtub," it resonates more with people.
Interview with Khushwant Singh on well-being, wisdom, sustainability and the art of being a guest on Mother Earth. Credits: G20 Interfaith Forum
Indeed, Pope Francis, the Dalai Lama, and other religious leaders act as “ambassadors of peace and unity” and call for better protection of the Earth. Do such gestures have an effect beyond their symbolic value?
Inspiring symbolic gestures are important. Leading by example is even more crucial. In Sikhi, which is the original way of referring to the Sikh religion (Sikhism), there is a pursuit of congruence between words and deeds. This is indeed challenging. If I live a lavish life but preach modesty, that doesn't fit together. If I talk about environmental protection and smoke, it doesn't match. And if I rail against cannabis but promote alcohol as a cultural asset, that doesn't work either. The Wise Ones of Sikhi, whom we view as Enlightened Ones (Gur, Bhagat), but who see themselves solely as humble divine servants and messengers (Das, Jan), say, “I am healed when there are no more incongruities.” This is when the cacophony of thoughts and inner voices becomes a harmonious natural choir.
The Wise Ones of Sikhi write in their original scriptures (Gurbani), written in the script-language Gurmukhi, and which have been preserved to this day: "The servants speak only what is true in this world and the hereafter." This is a very high standard. Because already what can be refuted in the here and now is not considered divine.
On the Topic of Role Models: Historically and in the present, religions have also caused a lot of suffering. Think of the Crusades and terrorism in the name of religion. Is religion now the problem or the solution?
Religions cannot create suffering. Only people can who misuse religion. People interpret and act upon religious insights. Violence in the name of religion is unimaginable because religion is the force of love, peace, healing, and understanding. But if I am taught from an early age to unquestioningly follow monologues, supposed leaders, and simplistic worldviews, I will eventually lose the ability to reflect and act radically in the end. Be it as a racist or a supposed believer. In this way, religion loses its credibility. If I use religion according to its true nature, for inner reflection, dialogue, and peace, I become part of the solution. A mature way of life involves reflective loyalty, not only in religion but also in work and family.
You bring people from the world of spirituality and religion together, even with political decision-makers, as the former Chairman of the Council of Religions in Frankfurt and in the SikhiCouncil. What inspires you, and what do you aim to achieve with these dialogues?
In the Council of Religions in Frankfurt, which I have accompanied from its inception and chaired for four years, we promote dialogue among religious communities and address challenges together. We can find better solutions when we bring our strengths together. Along with state departments and other stakeholders we have initiated initiatives, such as the publication “Interreligious Spiritual Care” to provide guidance on how spiritual care can be offered when patients are Muslims, Buddhists, or Sikhs. Through the work of the Council, the city of Frankfurt now acknowledges not only Abrahamic holidays but also important days of other religions. I had suggested celebrating a common holiday for all religious, spiritual, indigenous, and humanist traditions. This could have symbolized that we are all guests on Mother Earth and are here to focus on what unites us. It remains to be seen when we will be mature enough for such an endeavor.
The SikhiCouncil (www.sikhi.eu) is also a volunteer initiative that provides insights into Gurmat: unifying timeless spiritual wisdom which yet respects plurality. This wisdom is at the heart of Sikhi, the fifth-largest world religion. It inspires self-reflection, also on childhood imprints and our current behavior. Gurmat helps to live in harmony with oneself, fellow humans, animals and nature. Based on the equal worthiness of all people and human rights, the SikhiCouncil advocates for peaceful coexistence, Freedom of Religion and Belief (FoRB), and interfaith dialogue. The Council also serves as a contact for interested individuals, media, educational and healthcare institutions, authorities, and politics.
The 2030 Agenda you mentioned sets 17 sustainable development goals to be achieved by 2030. What influence do religions have in reaching these goals?
Religious actors have extensive global networks and have been on the ground long before services by nation states were established. Religious organizations and initiatives have substantial resources and can rely on volunteers who are inspired by the idea of service, and not just by money. They operate in regions where public services reach their limits. When it comes to humanitarian aid, education, and health services, they play a significant role worldwide. Therefore, these positive potentials of religion must be included if we want to achieve the 2030 Agenda. At the same time, it is crucial not to be blinded by the misuse of religion. It has always existed, whether for political, nationalistic, or economic interests.
Even more important is the realm of values and virtues. Spirituality inspires dedication, sacrifice, humility, empathy, and to care for the common good. And it serves as a reminder that we are guests on Earth. When we feel like guests, we naturally treat each other and Mother Earth with respect. When I am your guest, I will not rage in your living room but be polite, perhaps have a cup of tea, carefully place the cup back, and then return home. Spirituality is humanism complemented with transcendence. It reminds us: We will not stay here but ultimately return home. This connects us. We all live in the diaspora of ephemerality. This world is the actual diaspora.
Spirituality also imparts resilience and courage to go against the grain and resist when necessary. Many are experiencing psychological or physical violence at this very moment. I myself am repeatedly put under pressure, slandered, insulted, and threatened. In Sikhi, the following wisdom guides us in such situations: Neither frighten others nor be frightened. Especially for spiritual people, it is about making clear: We stand together. For love. For peace. For justice. Against hatred. Against violence. Against greed. It is not easy, but a difficult art. Nevertheless, it is worth trying.
Climate change, pandemics, war: Our world is not characterized by harmony, and faces significant global challenges. Are religions living up to their responsibility to address these challenges?
We, who feel connected to a religious tradition, must fulfill our responsibility more than ever before. It is about living and conveying joy in life. It is about an affirmative and ethical life style which unifies and overcomes divisions. A guiding question is: What connects us as human beings existentially? What connects us with nature? If we strengthen this universal approach, more peace, harmony, understanding, respect, and even joy will become possible.
The current war in Eastern Europe reminds us after decades of supposed carelessness that peace and energy are precious commodities and that short-sighted and profit-driven dependencies with ruthless leaders and regimes that trample on human and environmental rights never pay off. Especially in times like these, it is the responsibility of religion to provide guidance to politics from an independent and far-sighted perspective. Recently, in a panel in Indonesia where Indigenous and Sikhs from Australia were among the participants, we discussed “Spiritual Policy Making”. It means wisdom-based politics which is not based on short-term party programs and electoral calculations but on inclusive and cyclical thinking that holistically considers the long-term effects on humans, animals, and the environment. This aligns with what spirituality at its core means for a Sikh: promoting well-being. It is about harmony with oneself and all sentient beings, including nature.
What changes and unifying values do we need to lead a wisdom-oriented life and politics? What principles of a global ethics are required?
In simplified terms, divine values unite us. Human-made constructs like nation-states divide us. Therefore, wisdom is about cultivating values that are universal, meaning they guide the actions of all people regardless of time and region and help us come closer together.
In practical terms, this means, for example, that I do not separate myself based on traditional dietary restrictions or habits, but rather, I am guided by the principle of health. I apply this principle to my body, my consciusness, as well as to animals and the environment. From this, I derive the following: avoiding overeating, processed and fattening food, preservatives, and additives such as hormones, buying more organic and local products. Wisdom-oriented living is not about adhering to a command for its own sake but about the ability to distinguish desires from natural needs and satisfy them appropriately. This helps in all aspects of life, and thus, we can contribute to animal welfare, reduce factory farming, and decrease side-effects on our bodies. On top of this, we get closer to one another in our hearts because there are no dietary prohibitions between us. When we internalize this approach from childhood, we will later advocate for appropriate values and conditions as politicians and in other responsible positions.
The inherent worthiness of all living beings, including nature, is the central foundational value from which everything else is derived. Dignity must be protected. The challenge is to embed this foundational value not through mere rhetoric but at home, in educational institutions, and in the workplace. Over the past centuries, we have increasingly been conditioned to perceive ourselves as optimizable “biological machines” that must function well in a capitalist job market. We often refer to this as “making career”. However, the deeper mystery of life, the reason behind the reason, is lost in the process. It often gains significance only when the supposed machine no longer finds meaning in the job, experiences burnout or depression.
It is key to make education more holistic from kindergarten onwards. This includes shifting from competition and comparison to value-driven education that integrates both subject knowledge and wisdom holistically, and fosters a culture of respectful cooperation, willingness to compromise, promoting the common good, and enhancing the resilience and well-being of the growing generation.
In such contexts, you speak of being colonized. What do you mean by that?
As a Sikh, I come from a tradition that has experienced colonization and missionary efforts at various levels until today. We have been colonized at the level of language, and consequently, in the way we think. This colonization has been solidified, among other things, through translations of the original scriptures of the Enlightened Ones (Gurbani) by missionaries, and Orientalists. In addition, institutions, dogmas, concepts, rituals, and the commercialization of religion have been imposed on us, distancing us from the core way of life in Sikhi. To be honest, we must admit that we have allowed this to happen. Especially the Guru Granth Sahib and the writings of the Enlightened One Gur Gobind Singh along with social anthropology has helped me gradually uncover the facets of colonization, and I am still in the process. Today, I try to always refer to the original scriptures and not to translations, secondary literature, or interpretations by third parties. You may have noticed that in this conversation, I occasionally quote original words and verses.
Until we do not reflect on and deconstruct the depth of our colonization, it is difficult for us to evolve. This is not just about external aspects, such as demanding reparations for exploited resources. It is also about recognizing on a spiritual level where we live under external influence and mimicry, in defamation of the profound wisdom that has been gifted to us unconditionally. It is about unlearning (Anpadea) the conditioning that alienates us from the Divine and harms us in the long term. This is why I refer to this process as 'Decolonizing the mind.' It hurts, yet it is healing. Because healing follows injury. This perspective offers hope. People from other traditions, including Indigenous, tell me similar things.
The Dalai Lama expressed it in a similar way: The bad, even what has crept into religion, must be eradicated. This requires honesty and courage, which leads to resistance and criticism, especially from those who worldly profit from colonization.
You mentioned that the vast majority of humanity feels connected to a religious, spiritual, or Indigenous tradition. These traditions emphasize the preservation of nature. Why then is the planet increasingly being destroyed?
That is a valid question that troubles us because religion inspires us to do good. Accordingly, large parts of the planet should be in a paradisiacal state. However, it's like in Star Wars. We have good and bad within us, light and shadow. It is up to us whether we want more light or shadow.
The over 30 Enlightened Ones from whose life paths Sikhi emerged in medieval North India describe it like this: There is an inherent spiritual reason why paradise can never be created externally. This life, the diaspora, acts as a therapeutic place of spiritual healing. When we recover, we return to the realm of all enlightened souls (Sach Khand, Par Brahm, Wahe Guru). We are not talking about a physical place, but a spiritual level of consciousness in the here and now. Every being has something to learn and heal (Jo Jo Disai So So Rogi). That is why we were born. Sikh means student. Students learning the art of self-healing.
Life is a precious gift, and the hybris (Pharam) we carry as divine beings on a spiritual level within us needs healing, according to the Enlightened Ones. They identify hybris as the primordial source of all life. The remedy for this hybris is separation from the spiritual homeland (Sai Bhang), the ocean of all enlightened souls. The soul afflicted by the disease (Rog) of hybris, assuming it can independently guide the destiny of the cosmos as a drop without the ocean, is incarnated into the material world, the diaspora of transience. The experience of estrangement from the spiritual root family and homeland prepares the therapeutic ground for healing (Daru, Mera Baid Guru Govinda). The divine and powerful soul experiences limitations through natural laws, through seemingly contradictory experiences like joy and sorrow, aging and suffering (Dukh), all experiences that want to be avoided. After countless reincarnations this leads to a form of humility that culminates in the realization: Although I am divine, I need my spiritual family. Healing begins with this realization and the longing to return home. Therefore, the Wise Ones emphasize: It is about saving oneself, not the world.
As a guest in a hotel, I do not start decorating the hotel. As a patient, I do not start adorning the hospital room with gold to make it more luxurious. I do everything to recover quickly and be discharged. The Wise Ones of Sikhi use the analogy “getting on one's feet” (Charan Chalo). It means nourishing all the virtues needed to master the rocky path back to the summit of the soul’s spiritual homeland. Achieving this results in enlightenment. My little light blends with the sun, the source of light (Joti Jot Ralia). My drop merges with the eternal ocean (Sagar Mahe Bund Bund Mahe Sagar).
How does the process of spiritual healing work?
On the path of healing, the first step is to recognize and accept the weaknesses within us. In Sikhi, we refer to the "five thieves" that sap our energy and absorb virtues. The art of spirituality reminds us of the Law of Conservation of Energy. Nothing is lost, just transformed. It involves transformation from a thief to a saint. The five thieves, which arise from the root disease of hybris, include:
Desire, 2. Anger, 3. Greed, 4. Attachment, and 5. Egoism
During the process of healing, anger is transformed into courage and a sense of justice, greed into humility, and attachment into unconditional love. This is truly a high art, as challenging as walking on a hair or the edge of a sword, as described by the Enlightened Ones. They speak of the art of wielding the “sword of wisdom” (Gian Khadag).
The small sword that Sikhs of the order of Khalsa carry, symbolizes two things: the ongoing battle against our inner demons and the courage to stand up for justice, the marginalized, and the common good. This sword acts as a scalpel at a spiritual level. It separates the bad, the tumor, and preserves the healthy tissue. This is what our daily pilgrimage as spiritual beings is about: immersing ourselves in the spiritual bath of wisdom in the temple of the heart and cleansing ourselves (Ishnan, Man Mandir Tan Ves Kalandar Ghat Hi Tirath Nava). Sikhs regard the insights of the Enlightened Ones as the highest inspiration for this art. Internalizing wisdom and bringing it to life is considered the highest deed (Utam Karni Sabad Vichar).
Do Sikhs believe in reincarnation, or do we only have this one life “to heal”?
Sikhi is less about belief. Sikhi is about lived wisdom and being attuned to the Divine and nature. Beliefs divide us. Wisdom unites us. When you observe a leaf falling from a tree, you might say, “the leaf has died.” In reality, only transformation is occurring. Accepting things as they are, transcending superficiality – that is what spirituality is about. A leaf becomes earth, and new life emerges from it, whether or not we believe in it. We humans are part of nature. We are equally subject to the laws of nature and part of a cycle and not a linear process. We are part of biological and spiritual evolution. It would not be very divine if there was only one chance of self-realization and healing, and no other opportunity if we missed to utilize the precious chance in our present life.
What fundamental principles of ethics are derived from the spiritual insights of Sikhi? What role do intuitive and evoked ethics play in this context?
In Sikhi, the focus is on exploring one’s own soul. Scientists primarily study matter and the biological body. The Enlightened Ones speak of the "non-body" (Badehi) because the body is transient. Spiritual people are researchers of their own soul, the “true body” (Dehi).
The Wise Ones say, “when you understand yourself, you understand the universe.” So, life is about exploring one's inner core and healing. This is a secular process. It can be applied in psychology, ethics, biology, as well as in business.
If I truly understood myself, I would not have to say, “how could I do that?” Thus, there is a participatory observer. The synchrony of reflection and action is present in fully healed individuals (Puran Brahm). They have no reason to be reborn. For those who want to heal, there are mainly two ways of learning: 1. through suffering, 2. through observation. This is also the difference between evoked and intuitive ethics: In evoked ethics, something external has to happen, such as a nuclear disaster, before we realize that operating nuclear reactors is highly problematic. Intuitive ethics recognizes early on, intuitively from within, that everything with massive side effects (in the present example, the millions of years of radiation danger) needs to be avoided.
The fundamental principle of intuitive ethics in Sikhi is foresight (Lami Nadar). A foresight that goes beyond one's biological life. Intuitive ethics is quality oriented. Accordingly, before colonization, there was no majority principle in Sikhi but the principle of wisdom. Here, the quality of a person's wisdom speaks for itself. Enlightened Ones like Bhagat Kabir, Gur Nanak, Gur Angad, Gur Gobind Singh, the Five Beloved Ones (the first ones who joined the Khalsa order through the Khande Di Pahul initiation), Bhai Mani Singh, as well as Buddha, Jesus, and the Prophet Mohammed, were not elected but they were chosen by the Divine. In Sikhi, we refer to the Divine as the nameless Wondrous Illuminator or Enlightener (Wahe Guru).
Another key principle is symbolized by the turban, which we Sikhs tie anew every day to cover our uncut hair, expressing naturalness. The original word for turban, Dastar, symbolizes the protective hand of the Divine. The turban reminds me that there is a higher wisdom that always guides me, and to which I am bound. Every morning, when I look in the mirror to tie the turban, I say, “Live humbly the highest vision of yourself and do not mess up.” Ehrfurcht (awe) is a great German word. It contains honor but also fear. It expresses this deep love for the Divine, knowing well that it is not I but the wisdom of the Divine (Gurmat) that ultimately decides what therapy is necessary for healing.
So, it's not about acting good to become popular, accumulate points for the next political election, or collect points for the supposed paradise. Paradise is here when I am happy. Hell is here when I suffer. Intuitive ethics means to be virtuous even when we know that the universe will be destroyed in the next few minutes. Acting virtuously from within and not out of an expectation of salvation is truly intuitive spiritual ethics.
You speak of “Gurmat” in your texts. What exactly does that mean?
There is Manmat, one's limited perspective, and Gurmat, the holistic divine perspective. When I, as a Sikh, speak, it is my duty not to speak based on my ego and personal opinion. This is contrary to what we usually learn from childhood onwards, especially in educational institutions. There, the ego is nurtured.
Gurmat means transcending the ego. It means speaking when we are asked to, not when we want to. It is comparable to a radio that only transmits when it is turned on. Gurmat also means realizing that it is not about venerating the radio. The Divine (Guru), the source that brings the beautiful voice to the radio, is venerated. Veneration in Sikhi means internalizing the message of the transmitter and living in harmony with it, which is called Hukam. A traveler in the desert who is about to die of thirst and to whom a desert dweller points the way to the water spring will find no help in worshiping the dweller’s finger or constantly repeating the word water. It will help the traveler to attentively follow the indicated direction and then drink the water from the spring. The Wise Ones call this act of internalizing wisdom Nam Japna or Langar.
How can “Gurmat” help address the challenges and problems of humanity?
The beauty of Gurmat lies in its universal applicability. I can use spiritual wisdom personally without the expectation of salvation or a creed. It can also be used in other contexts such as family, job, and at societal level. People who listen with an open heart say, “I find this wisdom inspiring. There's something deep behind it. The traditions of Sikhi are foreign to me, but the wisdom has touched my heart.” When more spiritual wisdom is passed on and made public, future generations will be better equipped to deal with individual and collective problems than we are. When we better understand who we really are and why we are here, we will intuitively do more for our healing and pave the way for future generations in a good way. Who wants to look in the mirror and say, “We were highly advanced in terms of technology, infrastructure, and medicine, but in the end, due to our lack of inner development, we destroyed Mother Earth.”
You have mentioned the need for an “interdisciplinary council of wise people” in your articles. What exactly do you envision?
We need interdisciplinary cooperation. It is important to consider current challenges, such as ensuring energy supply, not just from the perspective of experts who are well-versed in their specific academic or political fields and can speak well. It requires a complementary perspective. Here, wisdom about the deeper connections of life can help. It could be brought in by wise individuals who authentically follow intuitive ethics and are not driven by worldly interests or missionary zeal. Experts and wise individuals could collaborate to help establish a Holistic Well-being Index (HWI), where the well-being of humans, animals, and nature is the core indicator of progress, and not income and linear economic growth, which is based on the exploitation of nature, humans, and animals.
Indigenous people in Australia consider big cities inherently hostile to nature because Mother Earth can never reproduce what a city robs from her in terms of natural resources. They advocate for smaller communities that prioritize cyclical thinking and actions. This aligns with the way the Enlightened One Gur Nanak, one of the most influential Wise Ones, lived and worked as a humble farmer in the village of Kartarpur in Panjab. When we consider a holistic, cyclical, and nature-oriented perspective, we will establish a different political culture and alternative solutions. We can call it spiritual or wise policymaking.
What do you wish for?
I wish for all of us, including future generations, courage and love. May we recognize that at our core, we are wonderful, spiritual beings who long for peace, comfort, and want to return to our true home. We are not mere biological machines which exist to blindly amass goods and social status or follow algorithms.
The interview was conducted by Claudia Schwarz, Dortmund.
Khushwant Singh studied ethnology, pedagogy, and social anthropology, completing his master's degree at University of Heidelberg and his Master of Research at Goldsmiths College, University of London, both with distinction. Singh has worked as a social worker with migrants and unaccompanied minor refugees. Since 2006, he has been working in international development cooperation on topics such as migration, diaspora cooperation, religion, trade barriers, and digitization. He currently serves as the Head of Secretariat of the International Partnership on Religion and Sustainable Development (PaRD). Singh is a founding member of the Council of Religions Frankfurt, which he chaired voluntarily from 2014 to 2017. He is also enganged at the SikhiCouncil, and in youth education, produces podcasts and volunteers in other initiatives on interfaith dialogue and anti-racism work. Singh publishes and gives lectures on topics related to Sikhi/Gurmat, spirituality, ethics, behavior change, sustainability, and global challenges facing humanity.
Selected Publications
Singh, Khushwant. (2023). Sikhi's Wisdom, Ethics and (De)Radicalisation: Decolonizing the Mind through Disidentification and Circular Thinking. In Ignace Haaz, Jakob Bühlmann Quero, & Khushwant Singh (Eds.), Ethics and Overcoming Odious Passions: Mitigating Radicalisation and Extremism through Shared Human Values in Education (pp. 243-259). Globethics.
Singh, Khushwant. (2018). Gurmat – The Art of Spiritual Wisdom. How Peace from Mind through Knowledge of the Soul can Help Overcoming the Challenges of Humankind. In James Walters (Ed.), Religious Imaginations (pp. 218-233). Gingko Press.
Source
AmosInternational, Issue 4/2022, The Shared Responsibility of Religions
The religions of this world can only address current challenges collectively. They possess cultural influence and the power to shape the coexistence of peoples on this planet. The contributions in this issue focus on the responsibility of religions to use their shared values to make this world a better place to live.
