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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Friday 4 March 2011

Unity - wikipedia


From a Anglo-French unite (c.1200), from Latin unitatem (nom. unitas) "oneness, sameness, agreement," from unus "one". Unity is defined as the state of being undivided or unbroken completeness or totality with nothing wanting. It is the smallest whole numeral representation. It has the quality of being united into one. Unity can denote a combining of all the parts, elements and individuals into an effective whole. It is applicable to people and objects forming whole notions of any concept. It implies oneness when there is a certain usual division.[1]

Spiritual unity

Within the Ahmadiyya understanding of Islam, the Islamic concept of Unity of God, often referred to as Oneness of God, in application to humans, inculcates in man the realisation of the oneness of the human species, and does away with all such barriers as divide man into racial, ethnic and colour denominations. This gives birth to the universal concept of equality in Islam. Hence from the vantage point of God, all human beings, wherever and in whichever age they were born, stand equal in His sight. [2] The Qur'an views that in the history of mankind prophets or messengers were sent to every nation or society to guide people towards God in every age. For this reason, with support from theological study, Ahmadis recognise many of the world faiths as having divine origin and their founders as divinely appointed individuals, such as ZoroasterBuddhaKrishna and Confucius. The founder of the Ahmadiyya community, Mirza Ghulam Ahmad explained how the teachings of various faiths all converged to Islam as a universal religion.[3]
Three core assertions of the Bahá'í Faith, sometimes termed the "three onenesses", are central in the teachings of the religion. They are the Oneness of God, the Oneness of Religionand the Oneness of Humanity.[4] They are also referred to as the unity of God, unity of religion, and unity of mankind. The Bahá'í writings state that there is a single, all powerful God, revealing his message through a series of divine messengers or educators, regarding them as one progressively revealed religion, to one single humanity, who all possess a rationalsoul and only differ according to colour and culture. This idea is fundamental not only to explaining Bahá'í beliefs, but explaining the attitude Bahá'ís have towards other religions, which they regard as divinely inspired. The acceptance of every race and culture in the world has brought Bahá'í demographics an incredible diversity, becoming the second most widespread faith in the world,[5] and translating its literature into over 800 languages.[6]
In Kabbalah, unity amongst people is a method for achieving spirituality. Kabbalist Yehuda Ashlag stated in his article, "Unity of Friends," that “the important thing that stands before you today is the unity of friends. Toil in that more and more, for it can compensate for all the faults.” His son, Kabbalist Baruch Ashlag, also emphasized a method among friends that involved unity to reach the spiritual.[7] In previous generations Kabbalists such as Rav Abraham Kook argued that the affirmation of God aspires to reveal unity in the world as it is the basis of all spiritual knowledge and one the highest notions which mankind can perceive.[8]

Sense of community

Sense of community (or psychological sense of community) is a concept in social psychology (or more narrowly, in community psychology), as well as in several other research disciplines, such as urban sociology, which focuses on the experience of community rather than its structure, formation, setting, or other features. Sociologistssocial psychologists,anthropologists, and others have theorized about and carried out empirical research on community, but the psychological approach asks questions about the individual's perception,understandingattitudesfeelings, etc. about community and his or her relationship to it and to others' participation – indeed to the complete, multifaceted community experience.[9]
In his seminal 1974 book, psychologist Seymour B. Sarason proposed that Psychological Sense of Community become the conceptual center for the psychology of community, asserting that it "is one of the major bases for self-definition." By 1986 it was regarded as a central overarching concept for Community Psychology (Sarason, 1986; Chavis & Pretty, 1999).
Among theories of Sense of Community proposed by psychologists, McMillan & Chavis's (1986) is by far the most influential, and is the starting point for most of the recent research in the field. It is discussed in detail below. There's a group in Ottawa called: Unity. The singers are Adam Saint-Fleur, Gottfried Blaise St-Vil, Nick Manigat, Gaddi August Jean-Julien, Djemcy Latortue, Sébastien Christian Duffaut and Judson Clarke. Created by: Catheline Saint-Fleur. They sing gospel song, for the glory of God. They are real popular, in the churches in Ottawa.

References

  1. ^ Merriam–Webster's Dictionary of Synonyms: A Dictionary of Discriminated Synonyms with Antonyms and Analogous and Contrasted Words, By Merriam–Webster, Inc, Merriam–Webster, Merriam–Webster, Philip B. Gove, Contributor Philip B. Gove, Published by Merriam–Webster, 1984, ISBN 0877793417, 9780877793410, pg. 844
  2. ^ "THE BELIEF IN THE UNITY OF GOD". Retrieved 2 September 2010.
  3. ^ "An Overview". Retrieved 6 September 2010.
  4. ^ Hutter, Manfred (2005). "Bahā'īs". In Ed. Lindsay Jones. Encyclopedia of Religion2 (2nd ed. ed.). Detroit: Macmillan Reference USA. pp. 737–740. ISBN 0-02-865733-0.
  5. ^ "The Bahá'í Faith". Britannica Book of the Year. Chicago: Encyclopaedia Britannica. 1988. ISBN 0-85229-486-7.
  6. ^ The National Spiritual Assembly of the Baha'is of the United States (2006). ""Bahá'í scripture"". bahai.us. Archived from the original on 2006-08-05. Retrieved 2006-08-03.
  7. ^ Ashlag, Yehuda. "Society as a Condition for Attaining Spirituality"www.kabbalah.info. Laitman Publishing. Retrieved 2009-06-11.
  8. ^ Abraham Isaac Kook: The lights of penitence, The moral principles, Lights of holiness, essays, letters, and poems By Abraham Isaac Kook, Translated by Ben Zion Bokser, Published by Paulist
  9. ^ Human services and resource networks, By Seymour Bernard Sarason, Published by Jossey-Bass, 1977, Original from the University of California

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