Religion does not stand alone, separate from our social and political problems. In this regard, the sacred texts do allow for the legitimate use of violence to alleviate dominance of one group over another. Yet, all religions (religious diversity is God's plan) provide us with a social consciousness and are complementary with each other and with our culture to assist us in overcoming our common enemy -- man's inhumanity to man. Thus, an important aspect of Islam today is how it can complement secular culture, still expressing the compassion and forgiveness that is central to Islamic beliefs.

The Venerable Dagpo Rinpoche, Former Professor at INALCO, School for Oriental Studies, Paris, delivered a short prayer for peace. He then acknowledged that religions have the same spiritual objectives -- to alleviate suffering and to obtain happiness. We suffer from imperfections of the spirit, but must comprehend the wisdom that is the essence of the spirit. From the Buddhist perspective one does not rely on God but on methods or the way to achieve self-fulfillment. Buddhists believe that all religions of the world are part of Buddhism and therefore understand that whatever religion one practices it is useful to human beings in improving themselves. Even if one does not believe, the mere presence of religion ennobles all humans to improve themselves. All religions must be respected as treasures that can alleviate suffering. The real objective is to understand the way to achieve peace. To avoid destructive behavior that is the foundation of all violence, education is important to teach alternatives to harmful patterns of behavior. In the mental realm, there is no justification for violence in the Buddhist perspective. If you act in anger you damage not only others but yourself as well. As individuals we have to take responsibility for anger, understanding that being helpful to others brings joy and happiness.

David Chappell spoke of the need for institutional ethics in light of Buddhism's emphasis on individual ethics. This is particularly relevant today since much of the violence is institutional violence, and the greatest form of institutional violence is poverty. It is the role of Buddhism to create a culture of peace in a world where ignorance is the fundamental problem. We must attend to the consequences of action, provide information about the well-being of our planet, and give attention to a new kind of learning to evolve a better social process. Some examples of how we can improve the social process, along with understanding the Earth Charter, is to understand and analyze decision making, including those effected by decisions in the decision making process, being educated to the pain of the world, and by understanding that fairness begins in small groups.

Dr. Chirzin Habib emphasized that we are a single human family, but we must learn to deal with those who are marginalized in our society. Dr. Habib shared with the Conference his participation in a Movement for Reconciliation that had met two weeks before in Indonesia. Present were those wronged, the victims, and those who undertook action. What became evident was that each was culturally ignorant of each other, there had never been any real interactivity. In these times of hegemonic relationships, trust building is a crucial process. Part of this process is to recognize past wrongs and to speak about the reality of each situation, which in many cases is the political and cultural domination of the state. This is one way in which we can bring into society those marginalized by the current structural dominance, reconciling political and cultural misunderstandings and acknowledging our interconnectedness. Reconciliation must encompass a willingness to listen based on respect, trust, and acceptance. In the end, a new spirituality is essential to this process, a spirituality that will resist the commoditization (or privatization) of basic needs and the domination that endangers our diversity -- a spirituality that is just, humane, and based on a sustainable order.

Mr. Ahmet Alibasic, a facility member of Islamic Studies in Sarajevo, spoke of the Bosnian conflict. For Mr. Alibasic, religious dialogue is a matter of survival. He strongly discounted religion as being a cause of the war, attributing the war to politically motivated men. What happened was the manipulation of religious feelings by the elite that included not only politicians, but the media and religious leaders as well. Each religion has the potential for tolerance and intolerance, and for violence and peace. Those who make the choices are the politicians, but the media particularly played a role in the dehumanization of Muslims. Mr. Alibasic believes that statements that everyone is guilty result in no one being held responsible – without punishment of the perpetrators the same thing will happen again since the perpetrators of violence will believe that violence is profitable. Thus, one important element to avoid future situations is to implement justice, and to find ways in which to break the cycle of violence as evidenced in Europe after World War II.

Professor Sulak Sivaraksa ended the session by indicating that the causes of violence can be traced to how rich people are and how important they believe they are. He emphasized the importance being aware of hypocrites, and of moving forward with openness and humility, being accountable and finding ways to cultivate peace. The real spiritual experience for all of us is with the divine.

The afternoon session involved the panel on "Interfaith and Peace Education".

Cheb Sun, a journalist, spoke in the absence of Ms. Betoule Fakkar Lambiotte, president of Terres d'Europe. Mr. Sun told the audience about the Terres d'Europe program. In seeking ways to move toward peace, Terres d'Europe was initiated to integrate Muslims into French society. Second and third generation Muslims are interested in becoming real citizens while retaining links to their culture and traditions. The critical concept is to dispel the notion of Islam as an identity, thereby retaining isolation, by demonstrating an essential set of values that apply to all, values that we all belong to the same species. Mr. Sun concluded by stating that ignorance is pain, and in pain one overreacts in an aggressive manner. We must share our larger history so that we can see our collective presence that allows us to live together harmoniously.

Ms. Jacqueline Rouge, Honorary President, World Conference of Religions for Peace, spoke about the importance of peace education to promote freedom and peace. One is more likely to serve peace if one knows their own religion well. We must begin early in school, upholding pluralism, the freedom of expression, and the importance of peace.

Michael von Bruck spoke about the need for information and how important is the analysis of the information so that it is interpreted properly. One point is to encourage each other to engage in the right practices, to go beyond ego through experience. This will give us awareness so that we can better understand the other.

Professor Bruck then discussed some of the programs that have been undertaken in Germany. In Germany the religious traditions can present religious concepts in schools, but this is limited to Christianity and Judaism. Islam and Buddhism are excluded. Thus, programs have been initiated in model schools that begin with the historical development of the different religions. Then students are separated according to their specific religious community. Next, the students are provides opportunities of interaction with others from the different religious traditions. At the university level, these same ideas were implemented in a large program overarched by methodology. The concept is to bring this education to those who are participating in social and political activities. In both systems there has been introduced voluntary mental cultivation or meditation, including yoga and breathing exercises. Finally, a peace academy has been established in Berlin that will include interfaith education. All of these programs bring people together in community and mutual understanding.

Dharma Master Hsin Tao believes that if we are to move toward peace education then we must start with spiritual education. Spiritual values are at the root of peace education, achieving world peace through spiritual peace. Only by developing inner peace can we expect world peace, and every religion has much to offer in this regard. Spirituality is the common bond for humanity, the very essence of life. Spirituality is an intuitive experience, it shows us what is unique and demonstrates the interdependency of life, offering to us more than survival of the fittest. Thus, the global ethic needs to be reconsidered in light of globalization and the importance of spiritual education.

A number of avenues to explore spirituality are open to us through the different religions. In this world, we talk of peace but the world is filled with danger and conflict. All to often we are trapped in a vicious circle of self-interest. By reviving our common spiritual values we can realize the continuation of the planet. Interfaith dialogue creates an awareness of the importance of peace education, and such initiatives as The Museum of World Religions uplifts people's spirituality by bringing together the common values that serve all religions.

Spiritual practice and social engagement can be integrated in three aspects. The first is between people, confirming the ultimate concerns of love and peace illustrated by the Golden Rule of Life: "do to one another as we would like to be done to ourselves" -- benefit all in the activities you undertake. The second is between humans and the material world. An antidote to the disasters brought about by human greed is to live a more spiritual life that is simple and natural. The third is between humans and nature. We must treat nature as the mother of all life, and not harm the system of life. Ultimately, we must undertake a spiritual revival, starting at the individual level, developing a simple way of life so that we can engage in social movements for world peace and the continuation of life on this planet.

Professor Eric Geoffroy concluded the panel by recognizing that we are living in extraordinary times, demonstrating hypocrisy and the corruptness of globalization. Some in Islam they believe God is constantly involved, and is using the evident hypocrisy and corruptness as a ploy to show the problems of the world. For these people, Islam has on its shoulders the misery of the world. What role can Islam play? Islam is geared toward justice and committed to the community; peace is borne out of security, and education plays an important in this regard that can overcome ignorance.

Dr. Alon Goshen-Gottstein in summary of the panel, pointed out three aspects of education: internal education for internal transformation, education within our own religious tradition, and education about the religious traditions of others.

Dr. Rosa Guerreiro, Program Specialist for Interreligious Dialogue Program, UNESCO, offered closing remarks. Dr. Guerreiro thanked all of the participants and found the three days of dialogue very informative. The world situation makes faith quite difficult, and religion is capable of justifying the best and worst actions. Globalization requires the participation of religion so that religion cannot be manipulated. To change forms of behavior we must work closely together to engage in specific action. There is a great value to on-going discussions as we are by essence intercultural beings and human life is interdependent.

Throughout the Conference members of the audience made contributions to the dialogue. Some of these contributions follow.

We need a vision on how to live, to achieve common values that are universally accepted. One approach is to begin from negativity; to work from the basis of what we can all agree is unjust. This can provide a basis of unity.

Education does not reflect what should be. It is religion that envisions what should be, building the bridges of communication. The mission of religion is the reconciliation of people with one another, creating links between the physical reality and the heart, and integrating the cosmic into everyday life to develop a global ethic of non-violence and protection of the environment.

There is problem in speaking about universal principles that can be agreed upon by all. We need a starting point, and that must be the planet earth, to protect the planet earth, moving toward sustainable economic development. As many parameters as possible must be included so that a holistic approach toward social justice is achieved.

Now we face the issues of structural violence that favors the rich against the poor at the expense of nature. Much of this structural violence is institutionalized so as to preserve itself. The middle class must learn to understand the poor to meet its social responsibility with compassion. Both Islam and Buddhism have visions for the individual and for society with the common element being knowledge so that one can discover the depth of the human personality, transcending the concepts of ego. These religions allow one to bring oneself closer to the divine to find inner and outer solutions for peaceful co-existence.