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

Sunday 19 December 2010

The Epidemic of Youth Violence Excerpted from Lost Boys; Why Our Sons Turn Violent and How We Can Save Them


Elena: This is very interesting because it depicts the Assange phenomenon backwards. Why is he so dangerous? Because he is a white man from Australia calling for transparency and freedom of speech. If he were not Australian he would be a third world nobody who no one is willing to listen to unless he's paid over twenty years in prison or serves the interested to undermine another country's policies. 
He is so dangerous because he is heard. He can stand up and be noticed!. The rest aren't noticed unless the payment they've made is supra-human. Interesting isn't it?  And looked at the phenomenon backwards, bullying is the way in which people impose their presence wether others are willing to take it or not. Bullying is abuse of power no matter where but is it the effect of being ignored what makes it happen in lower classes? Is it the response of young people to the fact that they don't "practically" count? The way they make themselves be counted on? At the same time asserting their own self? Were the answer positive, would we be able to affirm that equality amongst human beings would tend to reduce violence between people?________
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http://www.enotalone.com/article/5178.html
Bill Talley, a public defender who has spent years representing inner-city kids in court, put it this way, "No one's calling these white youths 'maggots or animals.'" Judge Milton Wright noted that when Kip Kinkel committed his murders in Springfield, Oregon, Newsweek began its coverage this way: "With his shy smile and slight build, 15-year-old Kip Kinkel has an innocent look that is part Huck Finn and part Alfred E. Neuman-boyish and quintessentially American." Wright went on to say, "Quintessentially American? That always means white."
I have seen firsthand verification of this class and race bias. When I began working on issues of lethal violence and violent trauma in the lives of inner-city kids more than a decade ago, it was hard to get the attention of most Americans, beyond the professionals and parents who lived or worked in inner-city minority communities. The rest of America could afford to ignore the violence when it seemed to be "them," not "us." Perhaps the worst example of this came when a staff member from a congressional committee visited me in my office in Chicago to discuss the issue of lethal youth violence. He found out the problem was mainly confined to inner-city minority populations, and when he communicated this fact to the legislators he represented, they decided it wasn't worth holding hearings on the matter. Nasty, indeed, but brutally honest as an expression of politics as usual.
But the lack of interest among mainstream white America has its origins in more than racism and class bias. Until recently, most American parents could count on the fact that random youth violence was not their problem but a problem for others. After all, 84 percent of the counties in the entire country recorded no youth homicides at all in 1995, and parents and children in most places must have felt a kind of immunity-if they thought about it at all-because they, like my son in 1994, didn't see themselves in the pictures of the killers and the killed. But that was before Jonesboro and Paducah and Springfield, before the cast of characters expanded, and young middle-class Americans, like my daughter, came to see that this could happen to them and their schoolmates.
Now new voices of concern are heard, new faces appear in the newspaper, and new people show up for my lectures and my workshops on violence, trauma, and kids who kill. The killings in the small towns and suburbs during the 1997-1998 school year have served as a kind of wake-up call for America. But this is also an opportunity for Americans to wake up to the fact that the terrible phenomenon of youth violence has been commonplace for the past twenty years and to learn from the experiences of those who have lived with this problem for the last two decades.
In June of 1998, I was speaking at a meeting of mothers who had buried murdered sons. There were more than a dozen mothers in the audience, mostly African American and Hispanic women, bearing the black-draped photos of their dead sons and wearing the commemorative ribbons as testimony to an epidemic of lethal youth violence that is all too familiar to them. But they are no longer alone. The old faces and voices have not disappeared or grown silent but, rather, have been added to as every parent in the country now wonders, Where next? Is my child safe? Could it happen here? What can we do?

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