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.

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Monday 14 June 2010

The "discourses" in relation to their Times


In the eighteenth century and in the greater part of the nineteenth, man’s thinking made every effort to win for the “I” its place in the universe. Two thinkers who are already keeping aloof from this direction are Arthur Schopenhauer and Eduard von Hartmann, who is still vigorously working among us. Neither any longer transfers the full being of our “I,” which we find present in our consciousness, as primal being into the outer world. Schopenhauer regarded one part of this “I,” the will, as the essential being of the world, and Hartmann sees the unconscious to be this being.
Common to both of them is this striving to subordinate the “I” to their assumed general world-being. On the other hand, as the last of the strict individualists, Friedrich Nietzsche, taking his start from Schopenhauer, did arrive at views that definitely lead to the path of absolute appreciation of the individual “I.” In his opinion, genuine culture consists in fostering the individual in such a way that he has the strength out of himself to develop everything lying within him. Up until now it was only an accident if an individual was able to develop himself fully out of himself. “This more valuable type has already been there often enough: but as a happy chance, as an exception, never as willed. Rather he was precisely the one feared the most; formerly he was almost the fearful thing; — and out of fear, the opposite type was willed, bred, attained: the domestic animal, the herd animal, the sick animal man, the Christian …” Nietzsche transfigured poetically, as his ideal, his type of man in his Zarathustra. He calls him the Superman (Übermensch). He is man freed from all norms, who no longer wants to be the mere image of God, a being in whom God is well pleased, a good citizen, and so on, but rather who wants to be himself and nothing more — the pure and absolute egoist.”

Elena:
Yes to everything BUT the pure and absolute egoist. What we are all talking about is not essentially different, the differences lie more in the different times and what is required in each one. These men protest “communality” as the supposed authority of the “clan” and they were as right in doing so as I am right in protesting individualism today. Individuality is not individualism or egotism, it has nothing to do with that and the misinterpretation leads to greater absurdity and inhumanity and finds its justification in the misinterpretation of such texts.
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