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 11 May 2010

Naughty children and teenagers and severe pain in old age.


Just found this "gem" that exemplifies what I am aiming to explore. In relation to the idea of desire as the expression of absences of essential necessities in childhood, would it be possible to jump all the way into understanding how those unbalances will then express themselves in pain and other illnesses in adulthood? What's even more relevant here is that we can make these connections in relation to all aspects of our lives.

Those inabilities to adapt to the status quo are expensively paid by the individuals who are isolated and sent to "special" treatments and self healing courses. But who amongst us in the developed world is actually free of such unbalances?

What one has to be very careful with, with articles like this one is that they tend to place the emphasis on adapting to the status quo and not being naughty so that one doesn't have to pay with it later with sever pain instead of realizing that what our societies are producing today is people who suffer all their lives one way or another because the status quo is inhuman.

http://rheumatology.oxfordjournals.org/cgi/content/full/keq052

Influence of childhood behaviour on the reporting of chronic widespread pain in adulthood: results from the 1958 British Birth Cohort Study



 Abstract
TopAbstract
IntroductionSubjects and methodsResultsDiscussionConclusionAppendix 1AcknowledgementsReferences

Objectives. To determine whether childhood behaviour is associated with the likelihood of chronic widespread pain (CWP) in adulthood, and any such relationship is mediated through adult psychological distress, using a large population-based birth cohort.
Methods. A prospective cohort study (the 1958 British Birth Cohort) was conducted. Participants were enrolled at birth in 1958, and followed up throughout childhood and adulthood. Data on childhood behaviour were collected from parents and teachers. Data regarding pain were collected at the age of 45 years by self-completion questionnaire. Risk ratios (RRs) and 95% CIs were estimated using Poisson regression, adjusting for gender, social class in childhood and adulthood, childhood common symptoms and adult psychological distress.
Results. CWP was slightly more common in adult females than males (12.9 vs 11.7%). There was an increased likelihood of reporting CWP at the age of 45 years with every unit increase in teacher-reported behaviour score at 16 (RR 1.04; 95% CI 1.02, 1.05), 11(RR 1.02; 95% CI 1.01, 1.03) and 7 years (RR 1.01; 95% CI 1.00, 1.02) of age. Those with scores indicating severe behaviour disturbances at 11 and 16 years of age had an increasedlikelihood of CWP in adulthood (RR 1.95; 95% CI 1.47, 2.59 and RR 1.69; 95% CI 1.18, 2.42, respectively). The strongest association was seen among those indicating persistent behaviour problems at 7, 11 and 16 years (RR 2.14; 95% CI 1.43, 3.21) of age, compared with those without at all three ages. Similar but slightly weakerassociations were shown for parent-reported behaviour.
Conclusion. Maladjusted (social) behaviour is associated with increased long-term CWP beyond childhood and adolescence.

KEY WORDS: Chronic widespread pain, Childhood behaviour, Epidemiology, Conduct problems, Birth cohort, Life course, Multiple imputation

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