The Four Bases of Psychic Power (cattaro iddhipada) are according to the teachings of Buddhism essential components of self-development. It is believed that those who have developed, multiplied, cultivated and established within themselves these bases of psychic power may, if they wish to, elevate themselves even to the status of supernormal beings having the ability to control even material forces of nature.

These bases of psychic power can also be understood as psychological qualities, which could be utilized in the achievement of any worthwhile objective or goal. They consist of the development of a genuine interest in what one wants to achieve (chanda), effort (viriya), proper direction of focus of thought (citta) and proper investigation (vimamsa). In each case these qualities of mind should be rigorously harnessed in order to achieve one's objective. The interest (chanda), for instance, should be concentrated, it should be sustained with effort, and volitional force should be generated with a view to attaining one's objective (chanda samadhi padhana sankhara samannagatam).

The cultivation of these psychological qualities are undoubtedly useful and necessary in the effective achievement of any worthwhile goal. The factors of enlightenment which are supposed to grow within the personality of one who applies oneself to the path of self-development are also wholesome psychological states. They are mindfulness (sati), investigation of truth (dhammavicaya), effort (viriya), joy (piti), tranquillity (passaddhi), mental composure (samadhi) and equanimity or a balanced and impartial mind (upekkha).

The essence of the Buddhist teaching on development is that all development must be guided by wisdom. For all development is first and foremost by man and for man. Wisdom can be gained only by self-development. Science and technology have provided us with knowledge, but not wisdom. The knowledge of the fool arises for his/her own ill (yavadeva anatthaya nattam balassa jayate).

It might be contended that the development of science has put an end to superstition by enlightening man on human nature itself. It might further be contended that the moral ideals and patterns of behaviour traditionally upheld were derived largely from mythical beliefs and superstitions and that the scientific revolution has had the advantage of replacing those beliefs with empirically testable and scientifically valid beliefs about human nature. It might be argued that traditional moralities have been replaced by the more scientifically grounded morality which may be described as "scientific humanism". It might also be claimed that as a consequence of this the concern with human rights and resistance to all kinds of discrimination has come to the forefront in the ethical consciousness of contemporary man.

All this may to a certain extent be granted. But the mechanistic and materialistic world-view associated with modern science which leads to an exclusive interest in changing the external factors for the attainment of happiness and well-being without the slightest concern about changing one's own inner nature seems certainly to be putting man on the path of self-destruction. This is true of a vast area of productions of modern science and technology having the veritable effect of a dehumanization of development. What is required for a humanization of development is nothing but self-development.

Remarks on psychic power by P. D. Premasiri, in Humanization of Development: A Theravada Buddhist Perspective, Indira Gandhi National Centre for the Arts, New Delhi © 1996