Categories
- Empowerment - Primary Care - Three Protagonists Discourse Health Care Human Nature Knowledge Social Action

Re-Birth of the Clinic

Humanity is on the threshold of the crowning stage in its evolutionary history – its collective maturity, characterized by a unification of the entire human race, manifest through a new world civilization which has achieved a dynamic coherence between the material and spiritual aspects of existence.

Who are the ones that are to bring about humanity’s vast transformation? All individuals.  Since all individuals are part of humanity. In addition to individuals, there are two other protagonists that will share in the advancement of civilization – the institutions and the community.

 

How does this civilization advance? Through the empowerment of its three protagonists.

 

And empowerment?  Through the generation of knowledge.

 

Knowledge is a potent force propelling the advancement of civilization. “What appears to be called for in any given region, microregion or cluster is the involvement of a growing number of people in a collective process of learning, one which is focused on the nature and dynamics of a path that conduces to the material and spiritual progress of their villages or neighbourhoods. Such a process would allow its participants to engage in the generation, application, and diffusion of knowledge, a most potent and indispensable force in the advancement of civilization.”

 

Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities.”
The generation and application of knowledge, part of this collective process of learning, takes place in the context of three broad areas of endeavor –community-building drawing upon spiritual principles; social action; and participation in social discourse.

 

What ensures coherence between and among these three areas of endeavor is the process of systematic learning that occurs throughout.

 

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The clinic is a place in which individuals are already engaged in some sort of institutionalized discourse on human nature – albeit material in nature only.  The clinic is a place in which a certain type of social action already takes place – albeit from one group directed at another.  The clinic is a place in which a community comes together and forms a certain version of identity – albeit, a secondary identity at best.

 

The three broad endeavors are already present – yet, they are stuck in the patterns of the old world.

The three protagonists are all interacting – yet, they are stuck in modes of the old world.

It has potential.  It needs to be spiritualized.

 

 

Let us no longer allow the clinic to join ranks with the pulpit and the classroom and the newsstands and the market, and fall prey to society’s oppressive tendencies – dispensing knowledge and prescriptions to a passive recipient; fragmenting community life into walled-off exam rooms; restricting otherwise naturally-occurring spiritual conversations to material aspects of reality; and robbing people of their true identity as active agents of civilization-building, replacing it with the identity of some chronic disease.  Rather, let us re-conceptualize it as a place of empowerment.  Patients, physicians, family members, can all participate in a descriptive process of the generation, application, and diffusion of knowledge, each contributing to the building of a community concerned about the welfare of people within and beyond its borders, about their physical and spiritual well-being, and engaging in a discourse on the elements of a healthy society – spiritual, physical, intellectual.

 

 

THE CLINIC: An institution of society, animated by noble individuals, that operates within a community; where learning can be generated on the interaction of these three protagonists in all three endeavors, contributing towards the creation of a new world civilization.

 

 

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Categories
- Religion - Three Protagonists Expansion & Consolidation Justice Social Action

Ridvan 2014 Message Summary

Paragraph#:

To the Baha’is of the World

1 – 3 years down. 2 to go. 2 Movements reinforced by youth conferences. 2000 Programs of growth (PG) remain of the goal.

2 – 3000 PG’s. Many simple lines of action; some intensified pitch; educational quality attracts participants. Momentum regained with searching consultation into lulls. Scope and complexity commensurate to supportive environment. 100′s serving thousands. Underlying vision discernible with large numbers.

3 – Expanding conversation amongst 10,000 locals on Vanuatu’s Mashriqu’l-Adhkár extension of training institute. Chief’s support junior youth groups which galvanize all age groups through practical service projects. The Local Spiritual Assembly gives guidance and resolution with wisdom and sensitivity against a backdrop of Expansion and Consolidation (E&C) when the other elements of the Plan are coherently combined. House of Worship captures imaginations.

4 – Counterpart in reflection on action, consultation, study, and action in numerous advanced clusters.

5 – Local capacity for learning fosters progress. Dynamic clusters identify what is required and create ways to achieve it. Rigid formulae cannot be extrapolated as circumstances are all unique, each contributing to collective learning. Beyond “success and failure” that breed freneticism or paralysis. Detachment: Effort is for God.

6 – If we exert an effort, heavenly aid will be vouchsafed. Entreat in the shrines on our behalf. Call to Action. Tear the veils assunder, point out the path of Salvation.

signed: THE UNIVERSAL HOUSE OF JUSTICE

 

“There is much here to indicate that, when the elements of the Plan’s framework for action are combined into a coherent whole, the impact on a population can be profound.” 

Universal House of Justice - Main Hall

Categories
- Education - Empowerment - Governance - Oppression - Orthopaedic Surgery - Prevailing Conceptions - Religion - Science - Three Protagonists Development Discourse Health Care Human Nature Justice Knowledge Oneness Power

Artificial Scarcity & The Baha’i Faith

The Problem

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ARTIFICIAL SCARCITY is a term used to describe the condition in which masses of people are deprived of their bare necessities, while wealth, resources, and infrastructure exist in sufficient proportion to provide for all. The amount of wealth and scientific technology available to humanity in the 21st century is more than at any previous time in human history. So why are the following statistics still true?
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-There are 1 billion children living in poverty today.  
-Twenty-two thousand children die each day from hunger/malnutrition.
-Two point two million children die from preventable illnesses annually, due to lack of immunization.
-120 million children are not in any school (60% of these are girls).
-Over 1 billion people lack access to clean water (millions of women spend hours each day collecting water).
-Two billion people lack basic sanitation.
-One billion people are illiterate.
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To put these statistics in perspective: it would take less than what the United States spends annually on dog food to solve any one of these global tragedies. Alternatively, it would take less than a tenth of 1% of what the US government spends on the military annually to do the same. 
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Scarcity & Modernity

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So with the increase in scientific technology and global wealth production, why is the number of people under poverty increasing, not decreasing? Humanity is richer and more technologically advanced than ever before, and yet the scale of suffering, and its proportion as a factor of global population is increasing. With the aid of science, agriculture industries produce more food than the entire species needs to survive, but hunger still persists. Millions of people die from preventable disease, for which vaccine immunizations have already been invented. The internet makes knowledge universally accessible, but education is still not universal. 
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Privation is a condition being exacerbated by modernity, not alleviated by it, despite an ironic time-warp advance in agricultural technology and global productivity in the 20th cenntury. A complex result of international disunity, outmoded economic theories, cultural slogans, corporate and government exploitation of indigenous peoples, and squandering of natural resources, has artificially imposed scarcity as a defining feature of modern civilization, crippling the abundance and global prosperity of human civilization that is its natural state, by orders of magnitude.
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It’s Origin

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A particular conception of human nature which is implicitly, and sometimes explicitly, promoted in popular narratives can be traced back and identified as the Archimedian point from which the lever of human history pivoted in the trajectory of artificial scarcity . With the post-dark ages rise of the state-type known as ‘western democracy’, an implicit claim of superiority regarding its cultural values, was exported along with its plastic goods, fast food corporations, and sexualized media. Economic hegemony of the globe implied at least three metaphysical presuppositions, to a world fixated on materialism as its religion and new standard of truth. Understood to be the basis upon which western prosperity was ostensibly achieved, three assumptions stood out about human nature.
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Human Nature is:
1) Material
2) Individualistic
3) Competitive
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We are learning that human nature is not material but spiritual, not individualistic but communal, and not competitive but cooperative.
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Science Devoid of Religion

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Much of science is only acknowledged as true science until such time as it is disproven to be the fancies of personal bias amongst the elite who control thought in ways that benefit them through mechanisms of power: private and public grant funding, editors of academic journals, television and internet news media moguls, and industry-sponsored misinformation. A classic example is the transition from Newtonian to Modern Physics, the ecstatic character of which resembles mass religious conversion, more than the sterile stereotype of science fancied in popular imagination (See Kuhn, On the Structure of Scientific Revolutions). In orthopaedic surgery, the controversy over research on drugs like rhBMP-2, procedures like kypho- and vertebroplasty, and implanting of metal-on-metal hip prostheses, bear similar semblance to the effect of profit-motive over elite decision makers who lampoon their whims downhill as the edicts of gods from Mount ‘Science’, only to realize in retrospect a lesson which humility could have taught prior to the the cost in human life and morbidity. It is not science, but hubris that is to be blamed. 
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Likewise, the  three assumptions of human nature popularized implicitly by materialism’s gospel of human betterment which was successfully exported along with US lifestyle’s addiction to instant gratification (salt, fat, sugar, sex, violence, and drugs), purported to be scientific as well. Again, not because of evidence, but because of arrogance.
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The Science of Economics

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The science of economics, taught in every school, has led humanity down a dark path,  because it is based on a flawed conception of human nature. According to the fathers of modern economic theory, which still holds sway in dominant market spheres today, actors in the marketplace can be characterized according to the following three principles. 
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1) Human actors express unlimited material wants
2) The quantity of  desirable resources and wealth is limited and finite
3) Markets operate in an efficient manner
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Principle one states that human beings are rationally self-interested actors in pursuit of maximizing hedonistic pursuit of insatiable material pleasure. Here, both self-interest and a materialistic conception of human nature are presupposed implicitly in the premise. Principle two states that resources and opportunities are limited. In the case of natural resources for example it holds them, implicitly to be non-renewable (viz a vis. fossil fuels but not solar power)  and in the case of educational opportunities (university admissions but not online courses, open-source code, Ruhi classes, or grass roots distance education) and employment opportunities (trickle down theory and not regulated, responsible, socially just policies). As such, it presupposes them to be scarce and insufficient. Principle three states that consumers will purchase good products more frequently than inferior products and as a result of Laissez-faire natural selection producers of poor products will fall out of business, leaving an increasingly superior quality of product available for sale in the marketplace (ignoring the effect of advertising, which is one of the biggest investments of corporate producers, designed explicitly to undermine rational self-interest and persuade consumers to purchase things that are not to their benefit. Also, ignoring negative externalities which lie beyond the purview of market actors, and are having a devastating effect on human society, viz a vis green-house induced climate change.)  Value ought to be determined by a commodity’s worth to human society, as opposed to its price, which in modern economic theory is left unregulated as the equilibrium point between supply and demand. To drive up price, supply is intentionally limited by providers, even in the case of necessities, to maximize their profit margin. As worth is divorced from price so to is universal prosperity impoverished by income inequality.
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Reform in Retrospect

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These “scientific” principles are more selfish, egocentric, philosophical beliefs, that are essentially metaphysical in character, with no amenability to scientific inquiry. More like Machiavellian or Nietzschean claims of human nature than empirical science. It should evoke the question in us all, “why has metaphysical speculation, personal conjectures, and supernatural philosophy been allowed to pass as science?” It makes science seem like prejudice, superstition, and ignorance, especially those branches of science that endorse these claims about human nature. The twilight of this conception of human nature is at hand, giving way under mounting evidence of success in ethical-collective-cooperative business models, but not before its effects had been baptized into law, dogmatized as inviolate, and employed in not only academic exercises, but also in application to global market operations, Geopolitical relations, ownership of natural resources, and even in the domestic policy arising in the wake of civil rights and social justice struggles.
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Notwithstanding this, the most tragic victim of the material-individualistic-competitive conception of human nature is the education system. The fundamental principles of pedagogy upon which K-12 and university models of education have been adopted endorse a zero-sum grading curve, in which the success of one student necessitates the failure of his classmates, interpersonal competition fostered for internal class ranks, extinguishing creativity through emphasis on standardized testing, and social hierarchies that rarely relate to inherent talent but more often reflect access to opportunities family finances that enable credentialing like MD and PhD, exclusively and artificially maintained, through insurmountable tuition barriers.
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Artificial Scarcity of Education

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How did the esotericization of knowledge come to replace what is the birthright of all humankind — universal education? The esotericization of knowledge is the single most grievous victim of the economic system that birthed artificial scarcity. Baha’u’llah writes, “What “oppression” is more grievous than that a soul seeking… knowledge…should know not where to go for it?” Knowledge has been artificially controlled by barriers to its generation, application, and diffusion. Barriers that include cultural myths about who has access to it, economic barriers about who can afford it, and popular barriers about what its usefulness and application can be. Furthermore, education suffers from internal corruption regarding its generation, and what kinds of subjects are investigated, reported and applied that are of specialized interest to wealthy urban technocrats and irrelevant to the majority of people.
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The internet and cyberspace has created the possibility of exploding knowledge at unprecedented rates across millions of miles to peoples and lands who would otherwise never be able to communicate. Tuition is used to keep people out of universities, while the curriculum is already online wholesale. Exorbitant tuitions purchase for the student only the numeric digits of the password to access gigabytes of lectures and audio-visual material that is already uploaded online. This material could be used to teach graduate curricula in every shack or shanty town with a wifi connection accross the villages and urban sprawls of Africa and Latin America. False scales of prestige are perpetuated by cultural narratives originating in the enlightenment by which knowledge is conserved as the elite purview of credentialed experts (MD, PhD, etc.) by which masses are excluded from contributing to knowledge, but also from participating in its application to their own life situations. In this way a passive, recipient class is created which depends upon the knowledge and expertise of gatekeepers, prior to their own use of knowledge to advance towards prosperity. The inherent potential, volition, and talent of the masses is subjugated and destroyed in exchange for the experts to acquire their profits.
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Disempowerment is profitable to the few. Yet prosperity for all demands that we enact the democratization of knowledge, revolutionizing the systems of pedagogy using modern day technology to achieve relevant and participatory education for all.
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Applicability of Curricula

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The content of research and educational curricula are set by intellectuals who are ironically distant from the life of the masses from which the most important questions of our generation arise. Academic content  is determined by individuals and systems with priorities alien to the communities and realities of the majority of people. Graduate curricula and research agendas are as irrelevant to the issues of privation and prosperity as they are to industry needs of employment markets. The education-to-employment market mismatch is an oversight which is staggering even from a materialist point of view. An unprecedented proportion of college graduates are working unskilled minimum wage jobs. The corporatization of the university has metastasized and is stealing nutrients from its parent-cancer, the broader unregulated capitalization of civilization. This is the nature of self-interest — it splinters until the tinniest atoms of existence are at war with each other.
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Culture of Contest

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Artificial scarcity squanders human and natural resources through conflict that is the result of a self-fulfilling prophecy. The narrative is sold that opportunities are scarce and competition between individuals needed to determine who deserves opportunity — inculcating a culture of contest, prescriptively. Similarly, this same logic is used to make economic decisions regarding the structural supply of goods and services in the form of policy and infrastructure that creates opportunity and education. The prevalent discourse about what is considered valuable opportunities for the actualization of human potential is likewise prescribed via education by the beneficiaries of a pacified and obedient labor force. As such, both the social structure and the minds of social actors, individuals and institutions, is handicapped in the reductionism of the prison of the scarcity mindset. A self-reinforcing cycle of human consciousness and social structures is established in which privation and inter-personal conflict are regarded as natural. Slowly, what should be a reprehensible externality is transmuted into a fact to be embraced by those functioning most virtuously within the system. Before any evil decision-making has entered, injustice is already prevalent, and no one is to blame.
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Consumerism as Opiate

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The material-individual-competitive conception of human nature exported by an imperialistic consumer culture has built scarcity into the economic paradigm as a means of maximizing profits but not prosperity for the world order. For the growing number of the oppressed, their economic situation is resembling more and more the feudal relationship that characterized wealthy land-owners and peasant farmers in medieval Europe. Instead of military force to induce compliance, the modern masters of social and economic control employ subtle mechanisms of consumerism and entertainment which act as opium to the human soul, lulling a satisfied and docile slave labor class into generational obedience. Myths of opportunity and the american dream maintain people in the belief that suffering and privation result from the failure of individuals and not from the nature of the socioeconomic system.Workplace specialization and a growing climate of worker insecurity drive laborers to increasingly monotonous occupations that necessitate increasing quantities of nightlife entertainment to cure and assuage the destruction of their God-given potential. Exploiting the bodies of the masses, unjust labor wages drain biological treasure, while consumerism and entertainment exploit financially, reabsorbing monetary treasure back into the system. In simple terms, the feudal lord owns the adjacent beer-hall, in which the peasants squander their family’s livelihood on substance addiction each pay-day. Like all opiates, tolerance to even the highest doses becomes inevitable. Income inequality and mass privation of an increasingly employed and impoverished majority cannot but lead to instability and a breakdown of law and order. As riches are increasingly concentrated in the hands of an elite minority, receptivity to alternative social orders grows amongst the populace.  Only those who question, and are attune to the searing of the Undying Flame of the Baha’i Revelation are awakening to alternative worlds.
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Market-Share Vs. Pie-Size

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Re-conceptualizing human nature as spiritual-communal-cooperative allows a transition from emphasizing an individual’s or business’s market-share as a proportion of profits, to emphasizing the total size of the pie available to everyone. Shoghi Effendi, the Guardian of the Baha’i Faith writes, “the advantage of the part is best to be reached by the advantage of the whole.” This revolution in economic theory and social policy implies a profound change at the level of culture, both as individuals and communities, and at the level of social structure and institutions. Unlike the pseudo-science of modern economics, a growing body of evidence is showing that when each individual or group works to further the productivity and usefulness of the entire market (ie: pie-size), it may entail that the group’s particular market-share decreases as a proportion, but notwithstanding this, their particular allotment actually increases in terms of its absolute quantity. This evidence flies in the face of the zero-sum conception of reality in which competitive and self-interested systems inculcate scarcity as a natural outgrowth of the economic paradigm. Ironically, selflessness conduces to prosperity. According to the Baha’i conception, scarcity is an aberration. The reality of the universe is abundance.
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De Beers is a well known manipulator of diamond supply (via its leverage over a majority of global diamond mines) to fix prices at a high level.
diamonds
Categories
- Empowerment - Religion - Three Protagonists Development Discourse Justice Oneness

120 years of discourse

A few days ago passed the 120th anniversary of the first mention of the Baha’i Faith in the Western hemisphere.  At last, the spiritual forces released by Baha’u’llah’s Revelation had an “initial conversation” through which they could be channeled.  Many of the early Baha’is of the West interacted with the Faith through this initial conversation – whether they were present, read about in it a newspaper, or heard about it in a subsequent conversation.

 

September of 1893, just over a year after Bahá’u’lláh’s ascension, Reverend George Ford, a missionary in Syria, read a paper by a Presbyterian minister named Henry Jessup, at the World Parliament of Religions held in downtown Chicago.  After speaking about Christianity, he ending the speech with,

 

In the Palace of Bahjí , or Delight, just outside the Fortress of ‘Akká, on the Syrian coast, there died a few months since, a famous Persian sage, the Bábí Saint, named Bahá’u’lláh -the “Glory of God”- the head of that vast reform party of Persian Muslims, who accept the New Testament as the Word of God and Christ as the Deliverer of men, who regard all nations as one, and all men as brothers. Three years ago he was visited by a Cambridge scholar and gave utterance to sentiments so noble, so Christlike, that we repeat them as our closing words:

“That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religions should cease and differences of race be annulled. What harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.”

 

Thus began a discourse on Baha’u’llah’s principle of the oneness of humankind.

 

One way to think about discourse is as the instrumentality through which spiritual forces are able to influence the hearts and minds of human beings.  As thoughts and habits of behavior are altered, so are social structures.  The initial conversation – the Word of God brought by a Manifestation of God and subsequently spread across the world – leads to a community dedicated to translating high ideals into action.  This new system of values reorders consciousness and behavior and restructures the administration of society.  Eventually, a civilization emerges that embodies the concepts contained throughout this conversation.  As more and more people engaged in this conversation, the civilization becomes more and more just – as justice requires universal participation.  And as it becomes more and more just, it takes on higher degrees of unity.

 

The discourse on peace that began 120 years ago in the heart of North America has gained in strength and momentum, and taken on degrees of complexity.  The conversation has taken many forms and included many topics over the last century, and is currently about a community-building endeavor that receives its impetus from an education process that seeks to build capacity in its protagonists for acts of service through imparting skills, insights, and knowledge.  But it’s always been the same conversation. This is humanity’s conversation about its spiritual and social destiny – all can contribute, all have a say.  And at a deep level, all are connected to it….all can learn from it and advance it.  The conversation’s aim is to empower populations to take charge and responsibility for their own development, as a people.  In what ways are your daily thoughts, words, and actions contributing to this conversation?

 

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Categories
- Governance - Three Protagonists Human Nature

The Reality of Coherence

In the 1 July 2013 Message of the Universal House of Justice, that beloved Body draws a connection between an individual’s engagement in the process of civilization-building and that individuals own personal development. The Letter states,

“You, however, are aware of your part in a mighty, transforming process that will yield, in time, a global civilization reflecting the oneness of humankind. You know well that the habits of mind and spirit that you are nurturing in yourselves and others will endure, influencing decisions of consequence that relate to marriage, family, study, work, even where to live.”

The connection between devoting your efforts to community-building efforts at the grass roots and developing success in personal affairs, the House of Justice explains, lies in the qualities of mind and spirit that are developed in community work that are beneficial to personal affairs, and vice versa.

What qualities of mind and spirit do we think are beneficial to a fulfilling marriage? Patience, tact, wisdom, love. To happy family? Selflessness, integrity, faithfulness, devotion. To effective study? Discipline, consistency, humility, reverence. To fruitful work? Obedience, loyalty, honesty, dedication, innovation. To strategic choice of living location? Consciousness of the provisions of the plan, awareness of the exigencies of population demographics, perception of receptivity, and freedom from prejudice.

How does one develop patience, tact, wisdom, love? How does one develop selflessness, integrity, faithfulness, devotion? How does one develop discipline, consistency, humility, reverence? How does one develop obedience, loyalty, honesty, dedication, innovation? How does one develop consciousness of the provisions of the plan, awareness of the exigencies of population demographics, perception of receptivity, and freedom from prejudice? Can these be developed in a vacuum, by simply willing it to be so? Virtues, must be developed by habituation, by practice — virtue requires application.

From where can the will and opportunity to develop all these virtues be mustered? It does not seem possible that for the sake of things in themselves (marriage, family, study, work, home) that this will is effectively summoned. To wit, we submit the testimony of the unnumbered millions with failed marriages, families, academics, careers, and homes. Where can the will and training arena to develop all the qualities needed to succeed in personal milestones be found? The Universal House of Justice is proposing: in selfless service to the provisions of the 5 year plan the youthful individual positions him or herself success in all these things. The 1 July Letter states,

“In the struggles that are common to each individual’s spiritual growth, the will required to make progress is more easily summoned when one’s energies are being channelled towards a higher goal—the more so when one belongs to a community that is united in that goal.”

Serving a higher goal, the creation of a New World Order, allows one to summon the will necessary to develop virtues. In practicing consultation one develops patience. In composing e-mails one develops tact. In navigating delicate situations one develops wisdom. In sacrificing for others one develops love and selflessness. In upholding others trust one develops integrity. In making good on one’s commitments one develops faithfulness. In prayer toward the common good one develops devotion. In punctuality one develops discipline. In tenaciously pursuing goals one develops consistency. In maintaining loving relationships one learns humility. In learning one acquires reverence. In instant, unquestioning servitude to the institutions one develops obedience.  In defending the Covenant and protecting others from those who would harm it one develops loyalty. In communicating efficiently one avoid lies and becomes honest. In enduring service one become dedicated. In problem solving one becomes innovative. In studying the guidance one learns the provisions of the plan. In scouting focus neighborhoods one learns population demographics. In teaching the Cause one develops perception of receptivity. In living with diverse cultures and socio-economic statuses one develops freedom from prejudice. Serving alongside comrades, sharing in their sorrows and delights, supporting them in their struggles and victories, further reinforces the will.  The qualities of mind and spirit needed for success in personal affairs are all developed in wholehearted service to the community that is laboring for social transformation and the erection of a divine civilization.

Coherence is the state of being in which multiple separate things are nevertheless linked through the products of their processes that are not only beneficial for the success of others, but necessary for it. The byproduct of community building is the necessary nourishment of personal success. As such, though they are separate things, they are one, as an ecosystem has parts, and yet is still one. Though animals and plants are distinct kingdoms, yet animals depend upon vegetation for their nourishment, and trees in turn rely upon pollination and dispersal by animal carriers to continue their life cycle. As such, the coherence that characterizes the balance of an ecosystem, is not unlike the coherence that characterizes the relationship between an individual’s personal affairs and his or her dedication to social welfare and public advancement.

Clearly then, the cycle would not be complete if civilization-building alone contributed to personal development and did not receive from it anything beneficial. Success in personal development contributes invaluably to the process of community building. Community building could not be carried in the absence of personal successes of individuals. It would be to allege that the work of advancing civilization could be carried out by disembodied souls. Human society advances as the result of human beings.

What qualities does a fulfilling marriage, a happy family, a prosperous occupation, and a strategic home-front pioneering position lend to the process of civilization building? A fulfilling marriage unleashes the powers of mind and speech upon which so many relationships that inspire organized community efforts depends. A happy family can anchor an entire community by providing moral leadership, organizing influence, for various age groups of activities for others to join, and a gathering center for other families. A prosperous occupation serves the community, inspires respect, conduces to dignity, and draws one into the economic and political  context of the society one serves. A well selected home front pioneering position, allows one to serve the best interests of receptive populations and establish pockets of social action.

Personal developmental achievements are dedicated to the operation of collective advancement, and striving for social change generates the qualities of mind and spirit that conduce to prosperity in individual affairs. Society cannot advance without individuals who are knowledgeable and capable of serving its needs, and wholesome family units with careers and social influence cannot be raised without engagement with society. Neither branch of coherence is acceptable without the other, for neither can subsist in the absence of the other.

Collapsing the dichotomy of the two-fold moral purpose is the secret to achieving coherence. This is the reality of coherence.

Recycle small

Categories
- Empowerment - Three Protagonists Development Justice Oneness

From the Animator to a World Civilization

The worldwide Baha’i community is dedicated to a systematic long-term process of learning how to translate the principles of the Revelation of Baha’u’llah into reality and engaging more and more people in an “exploration of reality that gives rise to a shared understanding of the exigencies of this period in human history and means for addressing them.”  The community’s activities are the current representation of this process of learning.  The end goal: a world civilization that has achieved a dynamic coherence between the material and spiritual requirements of life.

 

How do these activities relate to a world civilization?  Let’s work backwards.

 

A world civilization that has achieved a dynamic coherence between the material and spiritual requirements of life requires relationships that are completely reconceptualized and based upon the principle of the oneness of humankind – the relationships between and among individuals, communities, and institutions – as well as social structures that are based on fresh conceptions of justice.

Relationships based upon the oneness of humanity and social structures based upon justice require patterns of behavior and habits of thought that are founded upon an understanding of the spiritual nature of the human being: that justice is a faculty of the soul, and that the rational soul – a human being’s identity – has no gender, race, ethnicity, or class.

These patterns of behavior and habits of thought that strive to embody more and more the principles of oneness and justice – in other words, a change of culture – require patterns of community life that draw upon our common identity; a community that takes “charge of its own spiritual, social and intellectual development” and is “eager to improve [its] material and spiritual conditions”.

Creating such a community life necessitates certain foundational collective activities that will occur even as humanity matures into a world civilization, such as praying together, educating the young together, studying together and applying insights into action together, and reflecting and consulting together.  These activities will never cease, only simply change form.

At various stages in the development of community life, one activity may flourish more rapidly.  This should be strengthened, as an advance in one aspect of the community-building process will advance the whole.  At our current stage of growth, the junior youth spiritual empowerment program has proven vital and beneficial to enhancing the entire scheme of community-building.

In order to develop the junior youth spiritual empowerment program, there needs to be strong animators – those older youth who work with junior youth groups – who “come to regard themselves as agents of social change”, “endowed with a twofold sense of purpose that impels them to take charge of their own spiritual and intellectual growth and contribute to the welfare of society”, and who can “examine the forces shaping their society and their role in contributing to its constructive transformation”.

 

This sequence of thoughts helps to show how service as an animator of a junior youth group is directly tied with contributing to the advancement of a world civilization.

Categories
- Empowerment - Religion - Three Protagonists

Advent Youth Conference

“In the young people of the world, then, lies a reservoir of capacity to transform society waiting to be tapped.  And the release of this capacity should be regarded by every institute as a sacred charge.”

“In an age consumed by self-interest, in which even spiritual affiliation is weighed in the scales of reward and personal satisfaction, it is heartening to encounter individuals from their mid-teens to their twenties- -those upon whom the sights of an aggressive materialism are decidedly trained–who are galvanized by the vision of Baha’u’llah and are ready to put the needs of others before their own.”

“We extend an invitation to these gatherings to every youth who recognizes in the methods and instruments of the Plan potent means for movement towards a better society.”

Dates and cities are listed below. To register, please visit:

http://www.youthconf.bahai.us

revolution baha'i youth

 

 

Atlanta / August 9 — 11

For residents of: Alabama, Florida, Georgia, Mississippi

Register With Others As a Group Register Yourself


Boston / July 19 — 21

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Categories
- Governance - Religion - Three Protagonists Discourse

Double Cure: Eliminate Parties and Campaigning

Partisanship is a bane to effective governance. Identifying with a political party exacerbates a bitter partisan divide that threatens the very fiber of social order and governance. Motivations of civil servants should be only the good of all people and the interests of the common weal. Political parties are artificial fabrications designed to impose a priority on public servants entirely alien to the betterment of the nation and the people.

Campaigning is a bane to institutional integrity and effective governance. Campaigning is not necessary for effective elections. People’s character should be known to the community through their deeds and selfless service. Ballots need only allow voters to write in the name of the desired candidate. A plurality of votes would elect the individual most renowned for her brilliant character, virtuous conduct, mature experience, established service, and achievements on behalf of public welfare. Special interests are able to distort representation by donating to campaign funds. The presence of campaigning requires candidates to raise funds to win elections, which structurally enslaves their will to corporate profits.

It is the combination of partisanship and campaigning which makes political candidates dependent on funding because they need to campaign against proponents from opposing parties.  Without political parties there would be no need to campaign against anyone else, and without campaigning  there would be no funding requirement to drive politicians to seek lobbyist’s endorsement. Partisanship and campaigning are institutional arrangements of  American politics that have distorted its true nature and corrupted it effectiveness.

It is the philosophical position of this forum that steps toward the elimination of political parties as well as the banning of the practice of campaigning would increase the integrity of democracy and the efficacy of governance. We recommend steps toward the structural transformation of national, local, and international politics removing the institutional arrangements of parties and the introduction of legal bans on campaigning. Any person or group operating in a way appearing to constitute overt campaigning will be disqualified from the electoral process. Without need to generate funding for costly campaigns, candidates will be free of lobbyists and donations from special interests. Free from partisan affiliations, government representatives will vote on all issues according only to principles of selfless and academically-informed considerations of public welfare.

holy land

Categories
- Governance - Oppression - Prevailing Conceptions - Three Protagonists Discourse Justice

Money, Lies, and Spiritual Solutions

Since the housing market crash of 2008 we have heard it said that the economy is recovering. Who, I wonder are the people who are actually recovering? Let us look into what the facts say. The top 7% of wealthy americans have gained $5.6 trillion during the period of time called the recovery from 2009-2011. The rest of the 93% of the working public have actually had a net loss in assets during this period amounting to a deficit of $669 billion. From 2009 to 2011, the richest 8 million families (7% of the population) have seen a rise in their personal assets increasing from $1.7 million to $2.5 million per family, on average. During this exact same “recovery” period 93% of the population – 111 million families – have seen their income decline by $6,000 per family, on average.

Who is recovering then I repeat? This comes out to a 28% increase in the assets of the wealthy, and 4% reduction in the assets of the poor. The phenomenon can be explained by a straightforward hypothesis: the entire financial product of the recovery is being accrued directly in the personal bank accounts of a wealthy minority. Income can be imagined to be a stream of money; wealth is the pool into which that stream flows. The vast majority of the water that was generated in the so-called “recovery” has flowed directly into the existing largest bodies of water, ie: all the reward gained by the recovery labor and austerity were accrued directly into investors pockets, some of it even being siphoned off from smaller lakes and streams that are already nearly dried up.

It seems we are to believe that the status of world affairs is determined by how the rich alone are feeling, and is reflective only of the state of the satisfaction of the privileged. This skewed metric of success is then reported publicly as if it applied equally to all. Medical science has confirmed that some affluent individuals suffer from Narcissistic personality disorders but how can a whole society be forced to think and feel the happiness of a small subset of people. I’ve never heard of a thief who forces his victim to deny his own feelings and profess great happiness at the wonderful new acquisition of commodities by the thief.

Through arrogance and methodical coaxing, through social conditioning and propaganda  the rich have come to identify the well-being of the state with their own personal well being.  If the rich feel enriched, the news announces, “we” are all richer. If the rich feel poorer, the media chastises american laborers for laziness, and calls for slashing of taxes and dismantling governmental infrastructure and safety nets. The entire world is asked to be selfless to make room for the narcissism of wealthy bankers and investors. Countless human beings in the latin american and african continents deny themselves their own perspectives and legitimacy in favor of believing the pronouncements and self-expressions of the powerful and wealthy elites of american society. The suffering millions go unmentioned and uncared for because media tycoons have decreed that it would suit their interests more if the news popularized the release of their latest technocratic gadget for consumer consumption.

Ideological transformation is necessary. Spiritual values must be heard throughout the world:  “tell the rich of the midnight sighing of the poor.”

The recovery has made a fortune for the rich and applied further downward economic pressure on the middle and working classes. A plan brought this turn of events about. The same plan that told the news media to cover reports of the great figures demonstrating a healthy and vibrant stock market and finance earnings. The discussion of the well-being of the masses of humanity is Taboo in american society. Such taboos themselves are evidence of a culture designed to placate and remove any trace of public discontent with the economic and social status quo. The more that news can spread of the recovery, the more the plight of the impoverished masses is kept out of the limelight, and the more injustice continues unabated and even intensifies in its oppression.

After greedy banks manufactured fraudulent credit schemes and sold them to the american public the stock market that had traded with and insured these corrupt mortgages collapsed. The government simply credited large amounts of money to these same banks that had ruined the world, in  order to prevent the world from suffering a collapse of the global credit system. Bail outs consisted of the US government using taxpayer money to pay the bloated salaries and bonuses of the big bankers who threatened to resign if not bailed out.
The so-called “bailout” designed to benefit victims of the banking fraud unfortunately followed the exact same logic as fraud itself, which was: paying fat cats at the top promotes wealth by a “trickle down” phenomenon. Our own tax dollars and government championed the world view that the rich deserve to get richer even after having made the poor poorer.

The Federal Reserve credited trillions of dollars to Wall Street firms employing a wide variety of transparent and opaque financial maneuvers with little accountability and even less earmarking. The graph below demonstrates the beneficiaries of the bail bouts by amount received. As you can see the lion’s share went to private firms on Wall Street.  Fannie May and Freddie Mac are officially private institutions however they operate the same way as Wall Street banks.

There is a financial-legal pipeline between political positions in washington and high finance. Financial influence on Wall Street readily translates into legislative power in the senate and vice versa. They are like one currency with two forms of expressions: money and power. Most individuals shuttle back and forth between Washington and Wall Street during their careers. It is these folks that write laws and basic policies that govern our nation, legally and economically. They consult for and advise banks and then go legislate policies that enable things like sub-prime loans. Instead of representing citizens they made bankers billionaires and evicted countless american homeowners and cause an economic Armageddon.

These same wall street politicians proposed and carried out the bailout. This is severe and unregulated conflict of interests. Hank Paulson served as chairman of Goldman Sachs before being hired as Secretary of the Treasure under W. Bush  in Washington. Timothy Geithner was head of the regional Federal Reserve Board in New York (side by side with the heads of all major Wall Street Banks) prior to being asked by President Obama to join his cabinet as Secretary of the Treasury. Many congressmen and staffers hold offers for lucrative Wall Street employment in recompense for work they performed while occupying an office on the hill. Together, this marriage of finance and government has enacted a half-century of policies that rob the middle and working class of their rewards on labor in order to enrich the already wealthy. Is there any more blatant idolatry at the false-god of money than this?

Policy after policy enacted protects big banks and emboldens them in their ways. Even at the time for punishment, the bail out solution takes the form of money paid to big banks to incentivize them to put things back together. This doesn’t count as democracy. This is plutocracy.

The partisan system only exacerbates the dilemma. The election procedure that decides between party candidates often boils down to cash donations for campaign funds. Underlying their time in office, in legislating, in campaigns, and getting elected – money is the real common denominator in what is done. And therefore banks reign supreme.

The current stimulus policy being pursued by the Federal Reserve operates under the presumption that wealth trickles down. They have continuously been reducing interest rates on diverse bonds and securities to facilitate and expedite the flow of money as much as possible into stocks holdings. As money pours into stocks, their value on the market increases, and supports a thriving, bullish stock market. Wealthy investors who profit by their stocks going up  are somehow mysteriously thought to reinvest their earnings into the economy in a constructive way that creates jobs, supports education, fosters research, and bolsters infrastructures. According to this theory, upper class elites rarely spend private finances on offshore investments like cheap labor in Foxconn plants in china, or store it in offshore bank accounts where US taxes don’t apply, and rarely squander their money on useless pastimes such as extravagant, unnecessary lifestyles like sailing yachts, sports cars, private jet planes and esoteric entertainment. This is the trickle down wealth effect theory that is basically a hoax devoid of economic data and dogmatized by people who need an excuse to justify the corrupting influence of finances of government.

Why lower interest rates on securities in the first place? Why give low-interest rates to investment banks? How does giving 0% interest to banks help the citizenry? These Banks have consistently been using that money to make risky investments and loan it to the American people for a usury profit. outlandish interest rates on credit cards, escalating mortgage rates, and a plethora of high-interest credit lines for the public to consume is the result. Why doesn’t the government loan us the money itself at a low-interest rate, taking out the middleman?  Big banks are the middlemen who turn a huge profit peddling our own government cash to us at a higher rate than the government loaned it to them. Then they higher politicians after office to reward them for their favorable policies.

Figure 2 demonstrates that encouraging investments in the stock market is basically giving money to the rich. The top 1% of wealthy americans own 35-40% of all stocks. The top 20% of all wealthy americans own almost 60% of all stocks. Therefore, an investment in the stock market is bypassing the majority of the people in the middle and working classes prima facie. It benefits them not.

In the crash of 2008 Wall Street made millions in a process that is the legal equivalent to gambling and as a result the middle class has been in recession ever since. Over the several months that ensued, the fallout of 8 million jobs lost was noted. The clear paper trail leads directly to Wall Street financiers who, acting on greed, concocted sub-prime mortgages after lobbying for dysregulation of the finance sector under Allen Greenspan and W. Bush and repealing Glass-Steagall. Their aim: to sell more mortgages and maximize short-term profits for their shareholders.

No mention of justice or punitive measures for the guilty parties have ever been mentioned. No one who committed white-collar crimes has been imprisoned, nor have their assets accrued unjustly been confiscated. People who suffered job losses in the middle and working classes have never been appropriately compensated. Ironically, the rhetoric of “moochers” and “free-loaders” and “the 47% of the country who don’t take responsibility for their lives” continues. The federal stimulus package merely slowed the pace of the recession. It has not improved middle class average incomes, let alone reversed the direction of the recession. Only the rich are profiting again from stock market investments. We are facing the highest levels of sustained unemployment since the Great Depression with the lowest number of people seeking employment since 1979, 63%.  Figure 3 shows how the long-term unemployed level, as a proportion of total population, is at an unprecedented high.

The mortgage bubble bursting caused wide-scale business failure and massive layoffs.  Because average middle class incomes plummeted there was less principle to be taxed by state and local governments, robbing them of their primary source of revenue. Justice would require fact-based appropriations of Wall Street private bank accounts to be tapped for compensating people with foreclosures, firings, failed businesses, and slashed government programs. In reality what happened is that we simply allowed government programs and employment levels to take the hit.

This however introduced a vicious cycle. Because people didn’t have jobs and lost major portions of their income, governments couldn’t tax incomes if they no longer existed. So, governments had to slash programs for which funds had already been earmarked, necessitating a further round of layoffs. And so on and so forth.

Secondly, rising unemployment drives up labor supply while the demand remains stagnant or even declines. Price is determined by the intersection of supply and demand profiles. The result is a significant decrease in the salaries offered for labor, further driving down workers wages. The corporate savings on decreased workers wages and collapsed government union bargaining conduces to further profits for the wealthy.

Compared with today, the government has never employed such a low percentage of the total populace before. This is unprecedented in american history. How detrimental to the welfare of the masses this predicament will be is not clear, except for what is obvious in the reduction in public sector employment. Police, teachers, EMS, and air-traffic controllers have been cut and their families destitute or sinking into poverty without new jobs to replace the old ones.  Table 1 below demonstrates teachers employment dropped almost 6%, policeman over 8%, emergency responders down almost half of what it was, and air traffic controllers down almost 30%. (Please note: Air traffic controllers affect congressmen directly. Therefore,  it appears a hasty bill has been passed to mitigate the effects of the sequester on that particular sector of employment.)

Occupation

Employment (2009)

Employment (2011)

Change in Employment

Percent Change in Employment

Teachers

3,942,700

3,721,938

-220,762

-5.6%

Policemen

666,579

610,427

-56,125

-8.4%

Fire fighters

233,051

277,158

44,107

18.9%

Emergency responders

69,370

39,170

-30,200

-43.5%

Air-traffic controllers

23,959

17,128

-6,831

-28.5%

The decision to bail out the banks in 2008 was based upon the threat that the global economy was infected with illegitimate credit and would collapse if the banks went out of business. Whether or not this was true, does not imply that the only option for the public is to roll over dead and allow the banks to do as they please. Otherwise they will take tax payer bailout billions, and simply continue their pillaging of public wealth. Nevertheless, that is exactly what happened. Big banks were bailed out, multi-million dollar salaries and bonuses continued to be awarded, gambling on wall street proceeded unabated, in fact with new vigor and boldness. The banks have actually delved deeper into dangerous practices and have grown in size. If they were too big to fail then, there is no description for how big they are now. The LIBOR scandal and other rigging of global interest rates is another outgrowth of this emboldened attitude after the crisis of 2008. Like a child who never receives discipline, bankers are growing in audacity, and are often in collusion with regulatory mechanisms or simply legislate them away.  Practices of gambling with insured deposit money, partnering with loan sharks, money laundering for drug cartels and terrorist organization, and increasing the monthly dues on homeowners forcing them into premature foreclosure have all proceeded unchecked. Figure 5 illustrates just how much since 2008 nothing has changed to break up big banks or to curb the expeditious use of immoral practices.

As an example of the cancerous degree of the growth of big banks, consider their relationship to, and enabling effect on, wealth inequality – which is a well-documented precipitant of social unrest and civil disobedience. The top hedge fund manager in 2012 reports having “earned” in a single hour the equivalent of what a family would make in 21 years, on average in the united states. Now consider the top 10 hedge fund managers “earned” in 1 year the equivalent of what approximately 200k registered nurses working in hospitals in the US would make combined.

The value of a hedge fund to society is similar to the value of a casino. They have an economy of their own that produces and consumes, but it yields no positive effect on society besides enriching the winners and impoverishing masses. Simple gambling is immoral, but at least is currently legal. A hedge fund manager’s expertise is in concocting schemes to bend rules and obscure crimes, to break the law or to buy it. Illegal insider tips hidden without a traced. High-frequency trading without actually caring about the product of the company invested in. Manipulating stocks with rumors or media. Exploiting tax loopholes. Manufacturing and marketing fraudulent financial products or bundles designed to fail so insurance money can be claimed. These are some of the ways that hedge fund managers break the law, make millions swindling hard-working families, and avoid being caught.

In modern times, radicalism doesn’t just increase in Islamic groups, it increases in political partisanship and financiers as well. Rhetoric and doctrines to support particular agendas become popularized through well-funded campaigns and propaganda,  often amongst rural, uneducated, and unsuspecting populations. Fear mongering and prejudice coupled with bigotry and the promised pleasures of materialism sway the minds of the electorate and purchase voting power in the grass-roots. As a war of civilization rages on the international front, a war of financial radicals pitted against the common weal ranges domestically — lobbied by Halliburton, the NRA, and big banks. Their viciousness is matched only by the fanaticism of the extremists who fight with each other overseas to see who will control oil resources. A philosophy that aggrandizes the ego and glorifies violence is used to seduce people, taking them back to fantasies of boyhood compensation sloganized in the works of 1-dimensional thinkers like Ayn Rand.

The erroneous philosophy of seeing competition, struggle, and war in everything. The juvenile outlook that society consists only of individuals and that government has no place in regulating, legislating, and providing infrastructure. These are the ideas of individuals who do not know what they are saying, and in their ignorance have even steeped to hatred of the poor. Rhetoric, such as “moochers”, “f freeloaders, and “the 47% who do not take responsibility for their lives” deserves no place in a society of mature souls, with spiritual insight, and moral integrity.

Individuals must voluntarily ask that their privileges be suspended if it would serve the common weal and ease the travails of their fellow countrymen. But this is not the interpretation given to the Bible anymore. Albeit, these were the sentiments and explicit intentions of Jesus Christ, Whom this Nation of God-fearing people reveres so much. So how could it be that national discourse has overlooked this striking passage from the mouth of Jesus, “go and sell your possessions and give to the poor, and you shall have treasure in heaven; and come, follow Me.”

Rich and engaging discourse from all sectors on these and other issues of collective importance will raise awareness and educate the masses in the nature of what transpires in the economic and political spheres around them. In self-propelling systems of distance education at the grassroots lies our only hope of an irrepressible movement. Knowledge and spiritual transformation are a light that will illuminate the economic-political axis of darkness, and liberate individuals to love their social institutions fully, reduce the extremes of wealth inequality, and nurture all people without prejudice in a system that rests-assured that the surest path to the protection of any one part is to ensure the prosperity of the whole.

Various economic policy suggestions have been proposed by way of solutions to the dilemmas listed above. In addition to spiritual transformation and grassroots education, practical steps to mitigate short-term damage in the present humanitarian crisis of poverty would do well to consider the following activist opportunities. A Robin Hood Tax on Wall Street financial transactions. This is a matter of justice. Every sale or transaction in the US is subject to sales tax, why is high-stakes multi-national gambling not taxed? It is certainly a sale, and it may even be worthy of a vice tax as well. This is a principled starting point. The tax rate can be increased until the rate of day trading slows down enough to represent a legitimate interest on the part of the investor in the product and mission of any given corporation and sufficient time is allowed for products and initiatives to come to fruition before the stock is deemed worthy of sale or withdrawal. Such a posture is more in keeping with the honest and genuine intentions of an investor seeking to sponsor the business of a corporation. The tax rate on stocks, bonds, and derivatives can be raised until high-frequency trading for example is eliminated. These taxes would be used to offset the damages done to the global infrastructure as a result of scams originating from Wall Street. As a matter of fact, eleven nations have already decided to adopt the Robin Hood tax to govern their own internal stock exchanges. For more information please visit robinhoodtax.org.

Another practical solution is state banks that could compete and replace Wall Street type banks in each of the US’s 50 states. North Dakota  has a State Bank functioning in a transparent, honest, and legitimate service model devoid of corporate shareholdings, illegally maintained profit requirements, and other pressures of financiering. We recommend the erection of 50 public state banks to support local city banks with loans to private citizens to mirror the success seen in the State Bank of North Dakota model. Bankers in these banks, as public servants, receive reasonable, and not extravagant, salaries. It makes sense for the government to give low-interest rate credit to these banks because they pursue the interests of the people, not their own selfish interests. For more information please visit the Public Banking Institute which is led by Ellen Brown and Marc Armstrong. Twenty states are currently exploring this idea with their help. It is morally imperative that conscientious citizens become active in the reform that could improve conditions of economic and social justice in our society. This discourse represents one of many constructive ways to reform Wall Street’s influence on the economy and capitol hill. Justice demands that labor be rewarded with wages, and those wages not be taken by corrupt bankers even if they lobby the law to be written in their favor and can’t be caught. Society needs reform.

“Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path of destruction, and deprive them of the Tree of Wealth. To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues.” 
sun trees cold
Categories
- Empowerment - Religion - Three Protagonists Discourse

Summary Ridvan 2013 Message: Growth and Discourse, A Dynamic Coherence

Paragraphs:

1- “The Book of God is wide open, and His Word is summoning mankind unto Him. Incline your ears, O friends of God, to the voice of Him Whom the world hath wronged, and hold fast unto whatsoever will exalt His Cause. With the utmost friendliness and in a spirit of perfect fellowship take ye counsel together, and dedicate the precious days of your lives to the betterment of the world and the promotion of the Cause of Him Who is the Ancient and Sovereign Lord of all.”

2- These Words come to mind unbidden at sight of consecrated global efforts. Power of Word of God is ascendant in hearts.

3- Training institute is mainstay. Some relocate to receptive village or neighborhood. 3 Month rhythmic pulses; 3 distinct stages of education process.

4- Dynamic cluster process not readily simplified. New features require special attention. Expansion phase goal can vary.

5- Different speeds. Welcome all contributions. Reflection on entirety and specific endeavours. Progress achieved with love.

6- Neighborhoods of intense activity have preceded cluster IPG’s. Community building transforms spirit and culture of a place.

7- Training institute impels Social Action. Common conceptual framework governs spheres of endeavour. OSED evolving.

8- Faith identified with possessing welfare of humanity at heart, in conception, and means.  Even in the Cradle of the Faith.

9- Recent wave of Iran’s persecution endowed network of agencies. Grassroots discourse arises naturally. National level discourse proceeds with action, reflection, consultation, study. Office of Public Discourse established at BWC to: facilitate learning, ensure coherence, coordinate activity, and systematize experience.

10- Chilean Temple apace. Expectation surrounding 7 new Mashriqu’l-Adhkárs. Fundamentally spiritual endeavour. Union of worship and service.

11- Fervor by convocation of 95 youth conferences. Younger followers stimulate entire Cause.

12- Day of supreme felicity, Ridvan 1.5 centuries ago, Najíbíyyih Garden. Word of God gone forth and God-intoxicated lovers have blossomed a community of purpose.

 

Nancy Wong Photography, LLC

Categories
- Governance - Oppression - Prevailing Conceptions - Three Protagonists Discourse Justice

New World Order

Corrupt incentives drive people’s contribution to the public discourse. Politicians, businessmen, financiers, are all guilty. The discourse no longer represents an honest viewpoint of reality, the dominant slogans on TV and radio are a designed smoke-screen to hide the real structure, decision-making, and motives at play in the world of economic policy, legislation, and campaigning. The derangement in  economics, political deceit, and social manipulation is reaching unrecognizable proportions. Popular culture is responsible for making itself gullible to such influence. Our society nurtures a desire to be entertained from childhood, cultivating generations eager to be led by priests, politicians, advertising, pop idols, and whoever proves skillful at appealing to superficial emotions. Hence the increasing efficiency with which political marriages to the finance sector manipulate mass perceptions in the electorate during campaign season and drive up consumer demand with commercial advertising. The world’s social, economic, and political Order is in an irreparable downward spiral. Nothing can salvage it except a broad reconceptualization of our fundamental conceptions of society, self, government, global interdependence, the rule of Justice and Law, the reviving of the spirit of brotherhood in Religion, wide-scale increase in education and the free-flow of knowledge, robust discourse amongst the masses, self-sacrifice for unity, and a sense of  obedience to One Universal Cause.

Framing the problem and a plea to begin rethinking society’s fundamentals begins here with Professor David Harvey:

NWO
Categories
- Empowerment - Prevailing Conceptions - Three Protagonists Discourse Human Nature

Unemployment and Religion

No one looks for the source of economic problems in spiritual matters. Likewise, no one looks for solutions to economic problems through spiritual means. Unemployment is the self-claimed most important economic problem of the day, and yet, the fact that workers aren’t motivated to go to work isn’t seen as a systemic problem of our culture, but rather as a problem with those individual workers themselves. “Lazy”, some people call them. “Unmotivated” others say. And yet, what do we expect individual’s to feel motivated by in our current conception of the purpose and nature of employment? How does it draw on a human being’s capacity, talents, and aspirations? These are the sources of motivation after all.

Modern western society has reduced the individual’s perspective of work to what is termed “gainful employment.” The gainful employment conception sees work as solely aimed at acquiring the means for the consumption of produced goods. The main driving thrust of employment then is to put into  society the labor that earns one the credit on which to purchase society’s commodities. There is no real purpose or passion or spiritual worth intrinsic to the labor itself in this conception. Society has crafted innumerable “jobs”, to be filled, and “products” to be consumed around this vapid conception of employment.

No serious doctor would look at the human form and reduce the purpose of eating to being healthy, and the value of health to hoarding food. But that is precisely what we have done when we expect society to work for a salary, and expend that salary on the consumption of goods. The system is circular: acquisition and consumption resulting in the maintenance and expansion of the system of good production and, in consequence, upholding the practice of gainful employment. Whereas, the reality is that human life should have a purpose that transcends the mere physical dimension.

In the gainful employment conception, there is no consideration for matching a human being’s natural talents to her or his tasks, for the maximization of society’s benefit from her or his labor. Neither is there a sense of credence given to the dreams or aspirations of the individual, in what he or she deems worthy of their life’s work. Finally, there is very little collective planning with regard to what division of labor would be most efficient and conducive to the prosperity of society as a whole. Corporations are empowered to employ countless thousands of mindless workers without questioning the merits of the menial tasks they assign them to perform, many of which are a waste of true human potential, and taken cumulatively  usually detrimental to the interests of society. For example, the maintenance and running of enumerable fast food chains, which waste human talents and capacities on things like assembly line production for Big Macs or janitorial labor, meanwhile the whole time these establishments do a disservice to society, driving up the consumption of unhealthy foods and saturated fats, simple sugars, and processed goods.

Taken individually, things like labor of various complex levels, compensation of salaries and wages, and the purchasing of goods, groceries, and housing are all essential activities to the economic order, however the vapidness of the entire conception is demonstrable in its circular-ness. Bodies don’t live to eat, and expend energy to hunt food — we live to listen to music, love our families, serve our communities, and develop our potential for art, science, and civic engagement. Eating is just something we do to enable this whole process. Likewise with sleeping, and using the energy from our food to solely pursue another meal or shelter, clothing, and some other basic necessity. The purpose per se of our health in our bodies however is not the acquisition of the next meal, nor is it the purpose of food and rest and shelter simply to create those conditions in which we feel most comfortable and secure. They are part of a larger context in which meaning comes to be realized through a series of complex, interconnected social, personal, and spiritual pursuits that give a sense of transcendence and purpose to our lives.

The  inadequacy of the concept of gainful employment, as it is practiced in our modern culture can be read from two sources: First, the wide-scale apathy of workers and upswing in mass shootings that social media sources are covering as the natural expression of people on their daily routine grind as post-office workers, school boys, or university students. The second sign of the inadequacy of the conception of gainful employment is the mounting tide of people who are totally unemployed all together. The growing armies of the unemployed, who develop day by day an increased sense of demoralization and despair, are considered by those who believe in social safety nets and those that consider them lazy or un-ingenuitive, a bad sign for health of the economy. One of the most important indices of economic strength and prosperity is the unemployment level, and in turn, one the major causes of unemployment is the conception of gainful employment as it is understood in modern culture. A reconceptualization  of employment in popular culture is the spiritual solution to the economic problem of unemployment.

Workers

Categories
- Governance - Religion - Three Protagonists

Guns and Moses

If other people were carrying guns in the Newtown massacre they would have been able to intervene and stop the mentally ill killer — Or so the argument by gun owners goes. The reason why this argument is false is that mental illness exists with a predictable proportion within the population. Increasing gun ownership increases the number of mentally ill people with guns too. This means we will have more mass shootings, which will require more people to carry guns. Very convenient for the NRA.

Unintelligent and egotistical people fall for this corporate reasoning. Real heroes don’t kill bad guys, they sacrifice their “rights” to save children. It is vain and statistically inaccurate to believe that guns prevent mass shootings.

This is not a progressive viewpoint. This transcends partisan disagreements. This is a moral ideal with universal scope. Absolute demilitarization of nations and disarmament of individuals is a pre-requisite for world peace. Whatever minor technologies are necessary for maintenance of internal law and order by official police is all that is needed. Without national militaries, a small global peace keeping force under UN authority will be all that is necessary.

It is the presence of weapons and militaries that makes violence and war possible. Security and peace cannot be kept by threats and war, they must be produced by disarmament and demilitarization.

The legislative function of nations and the UN must come into play to outlaw the possession of all guns and weapons and the demilitarization of all national armies. Only when disarmament and demilitarization are embraced as law and principle can the safety and security of the people of the world be established.

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MLK

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Categories
- Consultation - Education - Empowerment - Governance - Language - Oppression - Prevailing Conceptions - Religion - Three Protagonists Development Discourse Human Nature Justice Knowledge Oneness

Summary: Ridvan 2012 Message

Paragraph#:

1. Abdu’l-Baha’s Temple-ground piercing Centenary. Diverse participants then and now.

2. Divine civilization beyond mere adjustments to present order.

3. Erroneous assumptions of human nature, justified by failings, disallow spiritual potential.

4. Imprisonment enables sympathetic hearts. 5-Year Plan (5YP) features grasped. Intensify application.

5. Signs: individual transformation, divine communities, administration promotes human welfare. Protagonist’s mutual support.

6. Citizens, body politic, societal institutions struggle for power. Cooperative Baha’i alternative emerging: responsible individual, nurturing institutions, eager community.

7. Revelation recasts societal relationships. Economic injustice tolerated; disproportionate gain emblem of success. Eschew dishonesty, exploitation.

8. National Mashriqu’l-Adhkars to be raised in Democratic Republic of Congo and Papua New Guinea. Remarkable response to Plans.

9. Mashriqu’l-Adhkar weds worship and service, reflected in devotionals and educational process, correlates with size and SA. JYSEP fuels SC’s and CC’s. Learning site fortifies E&C. Erection of Local Houses of Worship: Battambang, Cambodia; Bihar Sharif, India; Matunda Soy, Kenya; Norte del Cauca, Colombia; and Tanna, Vanuatu clusters.

10. Temples Fund established. Sacrificial contributions invited.

11. Seven countries breaking Temple-ground. Every city prelude. From these Dawning-Points peal out anthems of His praise.

The Universal House of Justice

 

“…extraordinary reservoir of spiritual potential available to any illumined soul…”

 

Abbreviations:
5YP – Five Year Plan
SA – Social Action
JYSEP – Junior Youth Spiritual Empowerment Program
SC – Study Circle
CC – Children’s Class
E&C – Expansion and Consolidation

 

 

Categories
- Consultation - Empowerment - Governance - Religion - Three Protagonists Discourse

Summary of August 9th Message

Paragraph#:

1. 10 new Regional Councils (RC’s). 5-Year Plan messages foundation of action and study. Familiarity with dynamics of growth increases with core activities.

2. Dichotomy of neighborhood and centralized children’s classes (CC) transcended. 2 Junior Youth learning sites. Expansion/consolidation primary task of RC’s.

3. RC’s to ensure functioning of Regional Training Institute (RTI) and Area Teaching Committees (ATC). Two perspectives: cycles of activity and educational process.

4. RC to draw on world-wide system of generation and dissemination of knowledge. Relationship with Counsellors significant. Report successes and impediments.

5. Prospects for Junior Youth program especially bright. Transformation in junior youth and rapid development in those accompanied to serve as animators.

6.  Capacity for human resource development needed for sustainable progress in growth of Cause and transformation of society.

7. Intensity and patience are called for organically in accordance with the varying rates of growth in various populations.

8. Refrain from comparisons between differing circumstances. Validity of network teaching versus intense neighborhoods. Guard against inundating fledgling efforts.

9.  Attention to Latin, African, Asian children; now 1 in 4 children. Vibrant sense of community more pronounced. CC’s and JYSEP accelerate community building.

10. NSA to engage in regular consultation with Counsellors on form of scheme of cluster coordination being studied by International Teaching Center.

11. Ramifications for organization of National Center. Decentralization to respond to financial needs at grassroots. Funds for part- and full-time workers.

12. Growth not to revolve around expectations or presence of RC members. Requests for reports or gatherings deferred in response to needs of grassroots.

13. Appreciation of efforts. Ardent supplications on behalf of new RC’s. May Baha’u’llah bless American Baha’i community.

Department of the Secretariat

9 August 2012

Categories
- Governance - Human Body - Three Protagonists Discourse Justice Oneness Power

Beyond Political Partisanship

Three Protagonists and the Life of Society

Prosperity is the goal for mankind. As individuals and as a collective. To govern large groups of individuals congregated into a collective, as in a metropolis or a rural village, as in a city hall or a neighborhood shop, to prevent chaos, violence, injustice, and disturbances of the peace, institutions are needed. Security provided by appropriately appointed law administrators allows societal functions of education, travel, medicine, and commerce to receive well-deserved focus and resources. From the sanctity of authority, institutions engineer the erection of infrastructure and offer their guidance for the organization of social elements. While elected representatives are of the people, governance flows from the occupied institutions to the people. Albeit, creative initiative and prosperity are experienced fundamentally at the level of the individual and their families. At the same time, it should not be overlooked that prosperous institutions conduce to prosperous communities, and prosperous communities ultimately will be undermined if individual health and wealth disparities are so extreme as to undermine the very fabric of safety and security in a society.

Partisanship, Unity, and Justice

Partisanship is defined as loyalty to a group of people or a camp of ideology over and above its merits or its rightness or wrongness on individual issues. Initially parties are purportedly selected on the basis of personal affinities for the rightness or wrongness of their stance on issues, the very existence of parties beyond the issues implies loyalty on the basis of something other than whats right. What does partisanship add where the issues end? What does a party contribute that principles could not? Party choice is maintained often in the absence of close affinity with many issues, or even of those issues with the reality of the exigencies of the people. Party affiliation is not repeated for each issue, deciding what is best in each case. Moreover, oftentimes party membership is selected on the basis of cultural values or family position. For those in politics, often the choice is a pragmatic one brought about by the considerations of career opportunities and personal success. Times change and issues come and go, issues are even conjured up as distractions or partisan chess pieces; throughout all this proponents of a given party are expected to adapt their beliefs to the platform propounded by the partisan goals and agenda. Little thought is given to alternatives to this system given how antithetical partisanship is to nurturing right, moral, constructive, reasonable, and honest governance and societies. Partisanship is by definition antithetical to unity. To say “we have a partisan system” is to deny the successful functioning and the very unity of the system itself. A broken system is all that remains, a so-called “gridlock” is what they call it today. Partisan politics does not produce governance, it entails conflict between warring factions.

Solutions: Secret Ballot and Bans on Campaigning

Keeping our political views personal and voting privately allows justice, thoughtfulness, and more nuanced governance. Publicizing our political viewpoints, public displays of party loyalty, talk of voting choices, and expensive campaigning all force people to act more than they think, force people into camps before the issues are considered, and prevents them from being able to reflect privately. Privacy and humility in these considerations allows voters, politicians, governments, and populus to reserve their choices for what they think is right and best, and protects political action from public confusion or particularistic coercion. The concept “special interest” is contrary to the betterment of the people; all that should be considered is “general interest”, and common well-being, as the prosperity of the part is best safeguarded by pursuing the prosperity of the whole. Politics will, as medicine has, learn this. With the thought of the betterment of society in the uppermost of our consideration a better modus operandi for political action is achieved. Conversely, the continual flow of statements of loyalty, mass action, and emotional hysteria in the political sphere prevents people from considering and planning based on the their perception of what is just in a given issue before contributing their voice, vote, assistance, or position. A) Being morally correct, and B) being applicable to the priorities of society is foremost in people’s deliberation. Without secrecy from public scrutiny, without privacy from particularistic detractors, how can one reconsider one’s views on challenging questions? Said another way, without thought, how can difficult problems be approached? Excessive publicization has suffocated the internal thought process. After pledging commitment on one topic, voters are drawn in by ties of partisanship to support other viewpoints propounded by the platform and whatever irrelevant issues the party leaders deem strategically useful in the expedient time frame.

The presence of campaigning detracts from the selflessness and virtues prerequisite to the very act of leadership. Indeed, campaigning itself raises questions as to the motives and intentions of the individual whose foremost requirement would be qualities of selflessness and self-abnegation in deference to the interests of the good of all people. The implementation of a system of secret ballot for voting for positions of all offices and all important issues would eliminate the counterproductive conglomeration of individuals into morally superfluous partisan factions. What does partisanship add that private principle does not? What fame does campaigning achieve that successful service to human good does not? Disqualification of any candidate for office on the basis of attempts to campaign would protect those offices from the corruption that self-serving politicians have inflicted upon the populus since the inception of democracy.

“O ye the elected representatives of the people in every land! Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof, if ye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires and have erred grievously. And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before.”

Categories
- Governance - Prevailing Conceptions - Three Protagonists Power

Governance and Discipline

How does the conception of power from the last few posts shape thoughts regarding governance?  Currently, because our society’s structures and relationships are dominated by self-interested expressions of power, governance is viewed as a set of regulations and rules of conduct between competing parties, or an instrument of oppression by those in positions of privilege.  Government, viewed in this manner, disciplines the populous in two ways – through systems of overt reward and punishment to ensure order and the status quo; and through a version of “common sense” indoctrinated through government education and socialization to ensure the easy governability of the people.  What results is a perpetual struggle for power.  Little wonder the lack of trust in authority.

As demonstrated with the analogy of the relationship between the nervous system and the muscular system in the body’s release of power, the role of government instead, is to guide and coordinate collective capacity towards pursuit of collective goals, decided upon through consultation.  The highest purpose of institutions is nurturing human potential – releasing the creative powers of individuals and communities and harmonizing them together.  Discipline also takes on new meaning.  On the individual level, it is responsibly aligning creative capacity and action with collective endeavors, and consulting thoughtfully with institutions.  On the institutional level, it is putting aside their own interest, valuing the welfare of all, and consulting with humility, never considering themselves intrinsically superior.  On both levels, this discipline is not imposed by checks and balances, nor by fear or incentive.  It is ultimately a conscious, spiritual, internal process entailing self-sacrifice and alignment with a higher purpose.  And this process will lead to empowered individuals, empowered communities, and empowered institutions, utilizing power for the betterment of the world.

Do you have any relationships with authority that nurtures and releases your capacities and powers?  What are the dynamics?

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Categories
- Empowerment - Human Body - Three Protagonists Oneness Power

Neuromuscular Power

Operating under the assumptions that human beings, by nature, are cooperative and not competitive, and that there are spiritual sources of power that can unleash the latent capacities of individuals towards contributing to the advancement of civilization, the model of contest for social structures is ineffective. Instead, what are other models of social organization that are just, sustainable, and empower humanity to take charge of its destiny?

We, again, arrive at the analogy of the human body. Human society is a single body – composed of diverse yet organically unified cells, dynamic in its function, and in which the well-being of every part is inextricably linked to the well-being of the whole (and likewise, the well-being of each part can only be had through seeking the well-being of the whole). How does the human body exhibit power? Movement is achieved when the muscles exert force onto the skeletal structure, while in harmony with a relaxed counter-muscle, and in concert with the directives of the nervous system. There are multiple entities, all working together and for the same goal, that allows power to manifest – it cannot be accomplished without the cooperation of all parts, and surely not if some parts are in competition with others. Organic bodies are characterized by having properties that only emerge on the level of the whole, that do not exist at the level of any parts.

With this understanding, power is an expression of unity – an emergent property of our organic social body that is manifest when the relationship between individuals and institutions is marked by harmony, cooperation, integration, and interdependence. Power ultimately resides in the individual members of the social body (muscles), but the capacity to release this power rests with the institutions of society (nervous system) – the creative powers of humanity will never manifest to their fullest without a true harmony, trust, and common vision between these two. Social structures, as trustees of collective well-being, must learn to guide, coordinate, and tap into the capacities and powers of all people in pursuit of collective goals. And individuals must align their initiatives with this guidance and vision. Only then will we have the makings of a healthy social neuromuscular junction.

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- Three Protagonists Power

Spiritual Magnetisim

Spiritual sources of power and capacity are relatively more intangible than material sources; they nonetheless exist and exert influence just the same.  One way to discuss their dynamics and learn how to draw upon them is to use the analogy of a magnet.

A magnet is an object, composed of a common substance like iron, and when under proper conditions, creates an invisible magnetic field – harnessing the power inherent in invisible electric charges to produce an invisible electromagnetic force.  The only difference between a magnetized piece of iron and a non-magnetized piece of iron is the internal alignment of its elements.  Basically, if the electron configuration among the atoms are such that the poles and charges are all aligned in the same direction, the material will produce a net total magnetic field.  If the electron configurations are in different and random directions, the material will not be magnetized.

Quite an insightful analogy, one must say!  The human soul (magnet) has the latent capacity to manifest spiritual powers (magnetism), such as the power to unify and the power to attract other hearts through goodly deeds and a praiseworthy character.  The human being acquires these powers through the proper alignment (electronic configuration) of its thoughts, words, actions, attitudes, etc., with the spiritual forces and laws that govern reality.

Social institutions, such as the family, the state, the university, the clinic, and so on, can also manifest collective powers of justice and unity, for instance, through their proper internal alignment – both of individuals constituting those agencies and of the structure, values, purpose, and nature of the organization itself.

Likewise, communities, when composed of individuals and institutions described above, will manifest characteristics of love, oneness, and reciprocity.  It will become a wholly magnetized environment that elicits the capacities of all towards contributing to a process of collective betterment.

Categories
- Religion - Science - Three Protagonists Knowledge

Walking a Path

That one who generates knowledge can be likened unto a scout evokes images of walking a path, which perhaps can be an analogy to the process of generating and applying knowledge.  Let us expand on this analogy.  Firstly, walking a path is a collective enterprise, not an isolated act; a path invites the participation of many and can be known by all.  A path has an end point and necessitates a structured, defined, and logical progression forward; but the actual course is not a straight line – thus, progress is mapped out, by multiple groups, through periodic reflection on current position and factors, at which point, the course and direction can be adjusted.  In this way, uncharted territory and related lines of exploration can be charted, and a fuller picture of the landscape can be obtained.  Walking a path implies constant movement and active effort, and yet the pace is not fixed; all strides are accommodated.  Those who walk this path require skills and abilities, qualities and attitudes, and it is through walking with others that these capacities are developed, not in isolation or off the path – there is no “practice” path; all actions are within a social context.  And of course, this path is not mapped out from the beginning; the horizon in the distance beckons those who walk and provides the general direction and goal, while the lamps that illumine their footsteps are the systems of knowledge and practice of science and religion.

One note about pace.  Although it is fostering a natural and unified process of forward movement with others that is important, and not reaching the end goal in a disunified manner, still there must be value placed on the speed of exploration.  The rate of progress of organic social processes can be increased, while still maintaining requisite characteristics of unity, justice, and humility.  The relationships between individuals, communities, and institutions, all walking this path, and their ability to engage in an ongoing learning process – defined as consultation, action, reflection on action, and study of science and religion – is what will determine the pace of progress.  In short, as has been a theme throughout, the advancement of civilization is propelled by the generation of knowledge within a learning mode and the development of proper relationships between its three protagonists.

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- Consultation - Empowerment - Three Protagonists Knowledge

Global Learning

A culture of learning that operates through study, consultation, action, and reflection, depends on empowerment and capacity building on the level of both the individual and the institutions of society.

Individually, all are responsible to participate in the generation and application of knowledge according to each’s unique talents and capacities.  Contrasted to current society’s depiction of education and learning as a filling information into the empty minds of passive recipients, a culture of learning recognizes the innate capacities of creativity, insight, and intelligence of all individuals.  Opportunities must be created to develop these latent capacities towards the end of generating and applying knowledge for the betterment of the world.

Institutional capacity must also be developed – both creating systems which foster the empowerment of individuals through manifesting their latent capacities of knowledge generation, as well as  consolidating, integrating, and diffusing generated knowledge.  Learning is a collective enterprise, as consultation thrives on diverse perspectives and views from many individuals.  Thus, not only does the role of institutions becomes the empowerment of all to contribute to learning, but to distill and synthesize knowledge generated from diverse settings and contexts.  Knowledge propels the advance of civilization – the goal being a world civilization.  Knowledge, therefore, has a global dimension, and institutions must discern universal patterns from local insights.  Of particular significance is the impact these concepts have on the educational systems of the world.  They need to be concerned with empowering students to be active participants in a process of generating and applying knowledge – not receptacles of others’ learning; and they need to compare knowledge from diverse contexts, identify patterns, and disseminate learning.  In these ways will institutions be empowered themselves to guide a global collective learning process towards building a world civilization.

Categories
- Religion - Science - Three Protagonists Development Knowledge

History of the World, Part 4

Humanity’s social life is evolving towards fruition of a world civilization.  This process is propelled by two complementary systems of knowledge and practice – religion and science.  Both of these systems advance human insights into the same reality.  Both use similar faculties of the mind and soul, such as reason, imagination, attraction to beauty, and commitment to truth.  Both have underlying assumptions, a language, methods, and both progress over time.  Science without religion becomes blind materialism, and religion without science becomes superstition.  Together, they advance civilization.  What are some examples of past societies where the two were in harmony?

The source of true religion is, has been, and will continue to be the Manifestation of God.  Thus, the ultimate cause of the advancement of civilization is the education given to humanity by the Manifestations throughout time.  They bring teachings according to the requirements of the age, and their teachings unfold progressively over time.  There is but one religion, as there is but one humanity.

We know that humanity’s evolutionary process is cyclical in nature, like seasons of a year.  These Manifestations bring periods of spiritual vigor, akin to a springtime.  We are currently living in such a transition time of regeneration, where there is an interplay of two sets of forces.  The first is the disintegrative force – bringing turmoil, suffering, destruction, and at the same time, collapsing the obstacles and breaking down hindrances on the path towards world unity.  It is haphazard and chaotic in its application, and mysterious in nature.  The other is the integrative force – systematic, steady, calm, persistent, as it gives rise to new systems founded on oneness and justice.  It is manifest through cooperation, reciprocity, and mutual aid, and through the spirit of world solidarity we increasingly see.

This cyclic, organic, evolutionary process of the advancement of civilization – propelled by knowledge, vitalized by the Manifestation, shaped by integrative and disintegrative forces – is nonetheless largely determined by human agency.  It is on the will of our three protagonists – individuals, communities, and institutions – that depends the outcome of our unfolding drama.

Categories
- Three Protagonists Development Oneness

History of the World, Part 2

All things evolve and develop along a path, unfolding towards maturity along a spiritual journey. The richest repository of this potential is human civilization progressing from ancient times until the modern age. The present era has seen the emergence of humankind from an age of infancy towards its transitional phase of adolescence before full adulthood. The exigencies of the age we live in vary from those gone before it, the remedies and methods employed even fifty years ago are inadequate and lamentably deficient in addressing the challenges we face today.  Similarly, humanity’s collective achievements and capacities are of a scale undreamt of an age ago.  The explosion of knowledge, alone, testifies that we are indeed evolving through a distinct phase.  This adolescent age of transition is characterized by turbulence, chaos, and a questioning of collective identity; yet discernible is the approaching age of maturity that humanity is irresistibly marching towards.  Whether we arrive is not a question – rather, how will we reach our next evolutionary stage?  Will we stubbornly cling to old patterns of behavior, competitive and atomistic?  Will we embrace a consultative, cooperative, and collective consciousness and proceed united?

The hallmark of this age of maturity is the unification of the entire human race.  This represents the consummation of human evolution, which began with the birth of family life, to tribal solidarity, to the creation of city-states, to independent nations, and will continue to a world civilization.  Why wouldn’t this be so.  Why do we think of all things in terms of evolution, and not humanity?  And then once we do, why would we think our social evolution has halted with our current stage of sovereign nations?  Isn’t world civilization the next obvious step in humanity’s social progression?  Our next stage requires reordering the life of the individual, of the community, and of the institutions, and reconceptualizing the relationships between and among them all.

Categories
- Prevailing Conceptions - Three Protagonists Human Nature Oneness

The Rise of Christianity and Individualism

The socio-spiritual phenomenon beginning circa 33 AD inaugurated an era of ever-deepening emphasis on the social reality of the individual, in terms of her or his status and rights, merits and responsibilities, and origins and opportunities. The various religions of Christianity are not individualistic ideologies per se. Indeed Christianities historically and geographically have inculcated tens of thousands of institutionalized structures designed to give prominence to community based and collectivist forms of social organization, value normalization, and moral education. Churches speak of their communal existence through congregational participation as “the body of Christ,” a metaphor of the unity of all its members into a single body unified by ritualistic and soteriological association. Worldwide, altruistic charity has often been associated with church-related motivations in television, newspapers, and news media. Notwithstanding, individualism emerged as a new way of thinking and acting that grew in seventeenth century Europe. At this stage it was confined to purely secular sectors of society and indeed may have attracted some heterodoxical condemnations from church authorities against its philosophical proponents at the time of its initial formulation. It was in the context of the political and economic rights of the propertied that the initial dogmas of individualism, with imperatives for behavior and property protection, were classically formulated. At the time this was a more or less secular domain of concern. Nevertheless Christianity would go on to re-shape the modern notion of the individual in a way that restructured societal self-conception and organization forever after. A force as powerful as Christian faith revolutionizes social realities it touches. As the dove that lighted upon Jesus’ shoulder after baptism in river Jordan, the history of the individual before and after, has never been the same. With the rise of Christianity, people had the opportunity to choose whether they wanted to believe in Jesus as God’s Messiah or to deny Him. Faith, previously a matter of birthright in the Jewish milieu from which Christianity emerged, became a matter of personal choice. Jesus says, “Do not think that I came to bring peace on Earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s enemies will be the members of his household. He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow Me is not worthy of Me. He who has found his life will lose it, and he who has lost his life for My sake will find it.” (Matthew 10:34–39 NASB) Judaism saw religion as a product of ethnicity and birthright, situating religion squarely in the domains of community based, collectivist forms of social organization. Penance was earned by a Jewish community when it unitedly sacrificed non-human animals to appease the indiscriminate wrath of God for their collective transgressions as a community. This relationship existed in Christianity at the level of the individual, where religious allegiance became a matter of personal choice, salvation became a function of faith in Jesus, and ethnicity and community – indeed all manner of collectivist social organization – were categorically subordinated to individual religious conscience. Communities bound by blood were transmuted into congregations constructed on personal faith, God’s chosen people through family origin and birthright were transformed into communities of salvation through the inner experience of belief in Jesus Christ as Lord and Savior. Protestantism further pioneered the framework of rights and responsibilities that led to individualism as a cultural and economic status quo. Max Webber insightfully deconstructs the involved sociological link between the protestant work ethic and the imperatives and motivations central to economic laissez-faire capitalism, within which individualism flourished widely. The stage was set for industrialization, the scientific revolution, unilateral economic growth, and various associated global challenges.

Categories
- Prevailing Conceptions - Three Protagonists

Ideological Either-Or

In addition to individualism and individuality, here are two more examples of fragmented social theories on the conception of the individual: anarchism and socialism.

Anarchism’s view places the individual as the source of inspiration, and values freedom for the people from the state.  It is not the popularly-held notion that individuals just create disorder in society through lack of rules.  Rather, social rules and moral principles are only valuable to the extent that they don’t repress the individual, but free him from imposition of political authority.  People naturally have energy and talents, and they should have the freedom to express and develop these.  A collection of self-interested actors will create a successful collective.

Socialism’s target for critique is capitalism, in which, they claim, egoism and anarchistic pursuit of self-interest creates disorder and disunity.  Socialism resolves this by places higher value on service to the community and placing confidence in order.  No individual is free from social ties, and thus no individual can simply pursue one’s own interest; the Robinson Crusoe ideal is absurd and can’t actually exist.  Socialism’s collective values, implemented by a strong state apparatus, will establish an equality and freedom that capitalism cannot naturally achieve.

Clearly, none of these theories provide an adequate enough understanding of human nature required for humanity’s imminent transformation.  How have these prevalent thoughts been incorporated into society’s current view of an individual?  What are they missing?  What do they have in common?  What are some of your thoughts on human nature?

Categories
- Prevailing Conceptions - Three Protagonists

Individualism and the West

Individuality consists in the inner feelings and essential subjectivity of the human condition. Individualism on the other hand is a politico-economic doctrine instating rights and privileges of persons. The former is empirical fact; the latter, a cornerstone of anglo-american political theory and cultural heritage. The concept of the radical individual is a new historical phenomenon, unique to the modern age. Ties of loyalty and love connect human hearts as always, but beneath it lies awareness that we do so as individuals with the freedom and liberty to decide otherwise. Diverse cultures and divergent stages in history have seen types of humans conscious of themselves only as members of one collective, one party, one corporation, one tribe, one army, one race, one civilization, a single species. Our notion of the individual as an entity separate from the collectivity is the product of an evolutionary process that contributes in part to the roots of  Western civilization. North America and Western Europe have placed an increasingly weighty emphasis on the individual. Human names are not an empirical fact, and yet to disregard a person’s name and instead address her or him according to their function is culturally rude. Perhaps this is universally true. Alternatively, it goes against the individualistic agenda of aggrandizing the importance of the personal identity. A complicated and persistent program with roots traceable to the 12th century can be seen consolidating itself in cultural attitudes towards death, the writing of novels, the painting of portraits, and the crafting of sculptures. Religion follows suit. The development of the confessional in Catholicism and salvation through faith alone in protestant Christianity have brought the hegemony of churches into the consciences of individuals, recasting religiosity in the mold of economically advantageous policies, controlling industrial productivity and entrepreneurial innovation through the soul of the fundamental protagonist.

Categories
- Three Protagonists Human Nature Oneness

Cult of the Individual

Society is plagued by a cult of the individual that has gone so far as to see association with other human beings merely as a means through which an individual acquires commodities that satiate his private desires. Presuppositions of the individual’s paramount importance amongst the structures of society, and materialistic assumptions that individuals desire inanimate or personally consumable pleasures enjoyable mostly in private, this cult casts human nature in its own mold of convenience to suit its structural agenda. Ignored and marginalized lies the importance of collective and community life as well as the power and productivity generated by institutional capacity. Dissuaded and castigated remain the achievements and glory of public reputation, community responsibility, and collective destiny. These are less easily commodified and consumed; these are difficult to acquire; these are not deemed valuable in the consumer culture currently propounded. The individual becomes the sacrosanct end and society the denigrated means. Consumer culture’s iron clad grip on the global conscience originated historically as a ruse foisted onto the materially developed populous, propelled in part by a profiteering consumer agenda in whose interests it is for human masses to remain so haplessly addicted, and perpetuated in part by people’s own temptation when confronted with instant gratification. With corporate tycoons as ecclesiastics, financial motivation their will to power, the marketplace as their temple, satiety as its heaven, and commodification as ritual – the cult of the individual has become the orthodoxy of a new materialistic religion.