The Separation between State and Religion

In time we will realize that Democracy is the entitlement of individuals to every right that was in its times alloted to kings. The right to speak and decide, to be treated with decency, to serve and be served by people in a State of “love” that is, to serve with one’s work for the development of ‘life’. To belong to the Kingdom of Human Beings without racial, national, social or academic separations. To love and be loved. To die at the service of the whole and be honored in one’s death, for one’s life and work was legitimately valued. To be graceful and grateful. To have the pride and the humility of being One with the Universe, One with every realm of Existence, One with every living and deceased soul. To treat with dignity and be treated with dignity for One is dignified together with All others and Life itself. To walk the path of compassion, not in the sorrow of guilt but in the pride of being. To take responsability for one’s mistakes and sufferings and stand up again and again like a hero and a heroine and face the struggle that is put at one’s feet and in one’s hands. Millions of people, millions and millions of people might take many generations to realize the consciousness of our humaneness but there is no other dignified path for the human being.

The “work” as I conceive it is psychological and political. Psychology is the connection between the different dimensions within one’s self and Politics is the actualization of that consciousness in our practical lives. Religion is the ceremony that binds the connectedness between the individual and the Universe. The separation between religion, politics and science, the arts and sports is, in the sphere of the social, the reflection of the schizophrenia within the individual and the masses. The dialogue between individuality and the "human" belongs to consciousness. The tendency to develop cults resides in the shortcomings we’are finding in life as it is structured today. “Life” has become the private property of a few priviledged who cannot profit from it because as soon as it is appropriated it stops to be “life” or “life-giving”.

We are all the victims of our own invention and each one is called upon to find solutions. The only problem is believing our selves incapable of finding them. We are now free to use all Systems of knowledge objectively, sharing them without imposing our will on each other. To become objective about our lives means to understand that the institutions that govern its experience are critically important. That we are one with the governments, one with the religious activities that mark its pace, that the arena’s in which we move our bodies and the laboratories in which we explore our possibilities are ALL part and parcel of our own personal responsibility. That WE ARE ONE WITH EACH OTHER AND EVERYTHING AROUND US and acknowledge for ourselves a bond of love in conscious responsibility. That we human beings know ourselves part of each other and are willing and able to act on our behalf for the benefit of each and every individual. That we no longer allow governments, industries, universities or any other institution to run along unchecked by the objective principles of humaneness. That we do not allow gurus to abuse their power or governors to steal the taxes and use them to their personal advantage in detriment of the whole. That we do not allow abuse from anyone anywhere because life is too beautiful to do so and that we are willing to stop the rampant crime with the necessary compassion Conscious knowledge is every individual's right. Conscious action is every individual's duty.

Blog Archive

Tuesday 13 April 2010

Why cults are necessary

Interview with N. Chomsky

QUESTION: What is one to make of Clinton's comment in his recent State of the Union speech. He said, "We can't renew our country unless more of us, I mean all of us, are willing to join churches."
CHOMSKY: I don't know exactly what's in his mind, but the ideology is very straightforward. If you devote yourself to activities out of the public arena, we folks [in power] will be able to run it straight....


From an interview with David Barsamian in Keeping the Rabble in Line (Common Courage, 1994):
QUESTION: Historian Paul Boyer, in his book When Time Shall Be No More, writes, "Surveys show that," and I find this absolutely stunning, "from one third to one half of the population," he's talking about Americans, "believes that the future can be interpreted in biblical prophecies." Have you heard of these things?
CHOMSKY: I haven't seen that particular number, but I've seen plenty of things like it. I saw a cross-cultural study a couple of years ago, I think it was published in England, which compared a whole range of societies in terms of beliefs of that kind. The U.S. stood out. It was unique in the industrial world. In fact, the measures for the U.S. were similar to pre-industrial societies.
QUESTION: Why is that?
CHOMSKY: That's an interesting question, but it's certainly true. It's a very fundamentalist society. It's like Iran in the degree of fanatic religious commitment. You get extremely strange results. For example, I think about seventy-five percent of the population has a literal belief in the devil. There was a poll several years ago on evolution. People were asked their opinion on various theories of evolution, of how the world came to be what it is. The number of people who believed in Darwinian evolution was less than ten percent. About half the population believed in a church doctrine of divine-guided evolution. Most of the rest presumably believed that the world was created a couple of thousand years ago. This runs across the board. These are very unusual results. Why the U.S. should be off the spectrum on these issues has been discussed and debated for some time.
I remember reading something by a political scientist who writes about these things, Walter Dean Burnham, maybe ten or fifteen years ago. He had also done similar studies. He suggested that this may be a reflection of depoliticization, that is, inability to participate in a meaningful fashion in the political arena, which may have a rather important psychic effect, heightened by the striking disparity between the facts and the ideological depiction of them. What's sometimes called the ideal culture is so radically different from the real culture in terms of the theory of popular participation versus the reality of remoteness and impotence. That's not impossible. People will find some ways of identifying themselves, becoming associated with others, taking part in something. They're going to do it some way or other. If they don't have the options of participation in labor unions, political organizations that actually function, they'll find other ways. Religious fundamentalism is a classic example.
We see that happening in other parts of the world right now. The rise of what's called Islamic fundamentalism is to a significant extent a result of the collapse of secular nationalist alternatives which were either discredited internally or destroyed, leaving few other options. Something like that may be true of American society. This goes back to the nineteenth century. In fact, in the nineteenth century you even had some conscious efforts on the part of business leaders to promote and encourage fire and brimstone-type preachers who would lead people into looking in another way. The same thing happened in the early part of the Industrial Revolution in England. E.P. Thompson writes about this in his classic The Making of the English Working Class.
QUESTION: What is one to make of Clinton's comment in his recent State of the Union speech. He said, "We can't renew our country unless more of us, I mean all of us, are willing to join churches."
CHOMSKY: I don't know exactly what's in his mind, but the ideology is very straightforward. If you devote yourself to activities out of the public arena, we folks [in power] will be able to run it straight....

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