Sunday, March 20, 2011
Saturday, March 19, 2011
Great Teacher
The Art of Peace begins with you. Work on yourself and your appointed task in the Art of Peace. Everyone has a spirit that can be refined, a body that can be trained in some manner, a suitable path to follow. You are here for no other purpose than to realize your inner divinity and manifest your innate enlightenment. Foster peace in your own life and then apply the Art to all that you encounter.
All things, material and spiritual, originate from one source and are related as if they were one family. The past, present, and future are all contained in the life force. The universe emerged and developed from one source, and we evolved through the optimal process of unification and harmonization.
The Art of Peace is medicine for a sick world. There is evil and disorder in the world because people have forgotten that all things emanate from one source. Return to that source and leave behind all self-centered thoughts, petty desires, and anger. Those who are possessed by nothing possess everything. (read more)
Morihei Ueshiba (植芝 盛平, December 14, 1883 – April 26, 1969) was a famous martial artist and founder of the Japanese martial art of aikido. He is often referred to as "the founder" Kaiso (開祖?) or Ō sensei (大先生/翁先生?), "Great Teacher".
The real birth of Aikido came as the result of three instances of spiritual awakening that Ueshiba experienced. The first happened in 1925, after Ueshiba had defeated a naval officer's bokken (wooden katana) attacks unarmed and without hurting the officer. Ueshiba then walked to his garden and had a spiritual awakening.
"...I felt the universe suddenly quake, and that a golden spirit sprang up from the ground, veiled my body, and changed my body into a golden one. At the same time my body became light. I was able to understand the whispering of the birds, and was clearly aware of the mind of God, the creator of the universe.
At that moment I was enlightened: the source of budo is God's love - the spirit of loving protection for all beings... Budo is not the felling of an opponent by force; nor is it a tool to lead the world to destruction with arms. True Budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect and cultivate all beings in nature."
His second experience occurred in 1940 when,
"Around 2am as I was performing misogi, I suddenly forgot all the martial techniques I had ever learned. The techniques of my teachers appeared completely new. Now they were vehicles for the cultivation of life, knowledge, and virtue, not devices to throw people with."
His third experience was in 1942 during the worst fighting of WWII, Ueshiba had a vision of the "Great Spirit of Peace".
"The Way of the Warrior has been misunderstood. It is not a means to kill and destroy others. Those who seek to compete and better one another are making a terrible mistake. To smash, injure, or destroy is the worst thing a human being can do. The real Way of a Warrior is to prevent such slaughter - it is the Art of Peace, the power of love." (read more)
(Morihei Ueshiba in 1935)
Friday, March 18, 2011
Thursday, March 17, 2011
Godzilla: the nuclear monster
Godzilla (ゴジラ, Gojira?) is a daikaijū, a Japanese movie monster, first appearing in Ishirō Honda's 1954 film Godzilla. Since then, Godzilla has gone on to become a worldwide pop culture icon starring in 28 films produced by Toho Co., Ltd.
With the bombings of Hiroshima and Nagasaki still fresh in the Japanese consciousness, Godzilla was conceived as a monster created by nuclear detonations and a metaphor for nuclear weapons in general. As the film series expanded, the stories took on less serious undertones portraying Godzilla in the role of a hero, while later movies returned to depicting the character as a destructive monster.
Although his origins vary somewhat from film to film, he is always described as a prehistoric creature, who first appeared and attacked Japan at the beginning of the Atomic Age. In particular, mutation due to atomic radiation is presented as an explanation for his size and powers. The most notable of Godzilla's resulting abilities is his atomic breath: a powerful heat ray of fire from his mouth.
Godzilla is one of the most recognizable symbols of Japanese popular culture worldwide and remains an important facet of Japanese films, embodying the kaiju subset of the tokusatsu genre. He has been considered a filmographic metaphor for the United States, as well as an allegory of nuclear weapons in general. The earlier Godzilla films, especially the original, portrayed Godzilla as a frightening, nuclear monster. Godzilla represented the fears that many Japanese held about the nuclear attacks on Hiroshima and Nagasaki, and the possibility of recurrence. (read more) (godzilla trailer) (nuclear boy)
This is a message to every UK police man and woman before the Anti Cuts Demonstration in London on March 26th
“Before the possibility that on the March 26th London demonstration MET police are ordered to kettle us; use their shields as a weapon, or even draw their baton please remember that we are your teachers, your nurses and doctors, your neighbours, your checkout assistant, your child’s best friend’s parent, the disabled, the elderly, the students and the children. We are all here to stand against cuts that affect us all, you included.
We are all marching to say we oppose EVERY cut. Many of us are marching to try to protect our children’s future; knowing that without changes our children can never afford to go into further education; could you afford for your child to go to university on your wages? These cuts in public spending are going to affect everyone who is not either a banker or politician, or has a similar wage packet as either. And to make matters worse, this all comes at a time when the cost of food, fuel, and gas, and electric are rising, when youth unemployment is higher than it has ever been; when thousands face losing their jobs and homes as a result of these cuts.
This government uses the word ‘fair’ to describe what they are doing to our society, yet is it fair that this government indulges in “legitimate” criminal activities? Stealing tax payers money and giving it to corporations to run our services and makes the poor and hard-working pay? Is it fair that huge companies get away without paying their taxes; the tax that Boots alone evade could stop the cuts on the NHS, the £7 billion tax Vodaphone evades could help thousands of families get out of the poverty trap. The tax that banks such as Barclays evades could be spent on police funding and so much more. Billions more is avoided by Tesco and Amazon on their offshore tax havens. All of this money could be used to pay of this country’s debt, while not making one single cut to public spending.
The government is saying these cuts are necessary, but they are not. We are told that we ‘are all in this together’ but so far the widely supported Robin Hood tax is not being implemented. The legal loopholes that allow individuals and companies to evade millions even billions in tax have not yet been closed. We are told that it is spending on welfare, the NHS, the police force, local councils that are to blame for the financial position our country finds itself in; but it is the tax avoiders, the corporations and the banks who are REALLY responsible for this debt; as they suck out money from the system into tax havens and hidden accounts and avoid tax. They remain unchallenged by government, who are working to give them even more control over the things in our communities that matter.
How can we afford to lose the tax payers’ public sector; the things that protect us, that we pay for; the NHS, the schools, the libraries, the nurseries, elderly care services, the police on our streets, the rape crisis centres, the voluntary and community organisations; just so that already greed-driven corporations can get their claws into our tax-payer state, then be paid by us to run vital services badly. Once these changes are made it is very unlikely we will be ever able to go back to the things that mattered. The corporations, the banks and stock-market racketeers continue to get fatter salaries, bigger bonuses, larger investments while the poor and weak struggle to survive. . That is why we are fighting these cuts and we are asking YOU to join us, we are at a crucial, historical moment.
We all understand that you have to uphold the law; that is your job. What we are all asking is for you to allow us to march, not kettle and beat us. We are peaceful protesters in the main; many of us are mothers who are bringing our children with us as these cuts affect them too. We are marching to tell our politicians that we are NOT going to pay for their mistakes any longer. It would be amazing if you joined us like the police in Wisconsin did when faced with a similar situation.
We are marching to protect your jobs too!
Please, join the people. The people who care about this country!
With love and solidarity, the concerned, peaceful, law-abiding citizens of Britain”
http://achancetospeak.wordpress.com/
Wednesday, March 16, 2011
Daniel and Philip Berrigan and the Peace Movement
Philip and Daniel Berrigan were ushered into the national attention by their radical demonstrations against the Vietnam War. They were Catholic priests with a powerful affinity to the issues of peace and social justice. In response to a question as to the motivation for their actions, the answer was, "How could one live under "sane" leaders threatening violence on a grotesque and epic scale do otherwise." They also stated that, "We resist because we believe and we believe because we resist." For a time, the Berrigan brothers were listed as one of the FBI's Ten Most Wanted Fugitives.
In the 1890s Freda Fromhart grew up in the forests north of Lake Superior. It was a harsh and hostile environment. The forty acres of land that she and her parents lived on were secured under the Homestead Act. Her family had emigrated from the Black Forest of Germany. Freda met Tom Berrigan at a local dance. They were married on June 21, 1911. They were Catholics who were influenced by a Catholic priest who was an uncompromising advocate of tolerance. The Berrigans emigrated from Ireland during the potato famine. Between 1845 and 1849, some three million Irish came to the United States to flee horrific conditions in their homeland. The Berrigans settled in South Onondaga, New York. In 1879, Tom's father suffered a horrible death. This experience took its toll on the son.
Daniel and Philip Berrigan, the sons of Tom and Freda, were born on May 9, 1921 and October 5, 1923, respectively, in Two Harbors, Minnesota. Their father was given to fits of horrible rages, self-pity and confusing bursts of affection.
The family lived in the humblest of circumstances. They lived in a tar-paper shack in a desolately cold and hostile climate. Their father drove steam engines across Northern Minnesota; a job that took him away from home for weeks at a time. The Berrigan brothers were two of six boys, of which Daniel, the fifth born, was the least robust; a reality that did not please his father, but gained his mother's protection.
Daniel entered Catholic seminary at age 18. The Church offered a kind of solace and order to his existence. He entered St. Andrew's on the Hudson Seminary in Poughkeepsie, New York. The seminary was run by the Society of Jesus – Jesuits. Daniel had always demonstrated a love of books and poetry. This proclivity was probably instrumental in his choice of the Jesuits on account of their reputation for serious achievement and academic excellence. Daniel grew up in a working class environment and his professional choices were few; the priesthood, therefore, offered him away to pursue his academic interests.
His mother, Freda was torn by son's leaving. For the next fifteen years he was involved in what was referred to as "training." He compared this experience to birth. It was an austere and demanding life – profoundly satisfying to him. It provided a strong sense of belonging. While Daniel was in the seminary, his brother, Philip, was finishing high school.
When Fascism had begun to overwhelm Europe under the crazed leadership of German Chancellor Adolf Hitler, The Berrigans were your men. Philip served in World War II as an artillery man during the Battle of the Bulge (1945). He was profoundly influenced by the violence that he witnessed firsthand. Daniel, for his part, was deeply concerned by the fact that the Church had not responded adequately to the challenge of fascism; it was docile and self-serving during Hitler's reign. This further convinced him that he needed to become more directly involved in social issues. His brother, Philip, was also deeply impacted by the racism that he experience directly from Army boot camps located in the American South.
In 1954, Daniel was called to serve in France. This experience exposed him to priests who were very active in their local communities and attracted him to the idea of the "worker-priest." Philip went onto college; he enrolled in the small Catholic college of St. Michael's in Toronto. He was drafted into the army in 1943 as was described previously. On his return from the war, Philip came back as a changed man determined to address what he felt was the twin horrors of war and racism. He was scarred by the war and profoundly influenced by plight of black Americans in the American South, who were forced to live under the oppressive conditions imposed by Jim Crow. Using the benefits of the GI Bill that was enacted to offer assistance to those veterans returning from war, Philip entered Holy Cross College. It was here that he began to consider moral action based on conscience. He graduated in 1950 and joined the Josephite Seminary. A Josephite is a member of the St. Joseph's Society of the Sacred Heart formed in 1871 in Baltimore, Maryland devoted to missionary work among black Americans. In this role, he became intimately involved in the Civil Rights Movement. In this capacity, he felt he could make a difference.
Philip was an exciting, admired and a stimulating teacher at Loyola University in New Orleans, a Catholic university. He was regarded as a charismatic leader determined to work for the common good. He also had an outgoing and contagious personality. In 1957, Archbishop Romell mandated the integration of the Catholic institutions of Archdiocese of New Orleans. Philip's students asked how they could help. In response, Philip suggested that they should go to the nearest Catholic Church to serve as a witness. They attended an all-white church where they were cursed and threatened. Sometime later some of the contingent were jumped and beaten by enraged whites with tire irons.
Daniel was teaching at Brooklyn Prep where he felt terribly stifled. He was later hired as Assistant Professor of Dogmatic Theology. There he encouraged his students to investigate the slum housing conditions that existed in Syracuse. As a consequence, his students uncovered an uncomfortable relationship between the college and local landlords. As a consequence, some called for his resignation. Daniel got into further trouble for supporting a vocal pacifist and war resister. He founded the International House off campus with the purpose of serving as a gathering place for students whose interests coincided with moral discussions, inner-city activism, social work and possible tours of duty in developing nations.
Eventually, the passions and activism of the Berrigan brothers come together. Between the years of 1960 through 1963, Daniel dispatched his students to his brother Philip to assist the Congress of Racial Equality (CORE) in its civil rights campaigns. In 1963, the brothers were invited to join with other clergy in an attempt to integrate the facilities at the Jackson, Mississippi airport. There they were to meet with James Farmer of CORE to plan a strategy. They realized that their involvement might result in physical beatings and jail time. Bishop Jackson, who was Daniel's superior, fearing retaliation against the local churches, prohibited Daniel from going. Daniel sought guidance from his mentor Thomas Merton, author of the famous theological and philosophical work, Seven Story Mountain. Merton advised him to follow his superior's wishes, but to persist in his wider mission. Daniel ultimately obeyed his superior. His brother, Philip, as a Josephite, continued to confront Jim Crow in the South and got involved in the distribution of food and clothing. Philip's continued activist and confrontational involvement both in the civil rights movement and as an outspoken critic in the 1960s resulted in his forced transfer from his community. He was also told to maintain public silence regarding the Vietnam War. He did not maintain this silence for long. He continued to draw parallels between war and racism. He joined with SANE and CORE to speak out against the U.S. military intervention in Southeast Asia.
It was the Gulf of Tonkin affair that was the turning point in the U.S. involvement in Vietnam; President Lyndon Johnson used this spurious incident to justify the continuation and acceleration of the war. This new reality solidified the Berrigan brothers' opposition to the conflict. In addition, the attitude of African-Americans towards their continued oppression shifted to greater militancy as exemplified by the rise in influence of Malcolm X. The Watts riots of 1965 further added to national uncertainty. Catholic Workers, who represented the progressive wing of the Catholic Church founded in 1933 by Dorothy Day and Peter Maurin, became more involved in the anti-war activities with a number of their members burning themselves alive in protest much like their Buddhist counterparts in Vietnam. One of these was Roger LaPorte. Daniel did know LaPorte; as a consequence, Bishop Cardinal Spellman attempted to have Daniel expelled from the Archdiocese of New York. As a compromise he was sent to Chile. There, he did some significant soul searching.
The following are some of the well-known involvements of the Berrigans in the anti-war effort.
On October 27,1967, the Baltimore Four (Philip Berrigan, artist Tom Lewis, poet, teacher and writer David Eberhardt and United Church of Christ (UCC) pastor Rev. James L Mengel) poured blood on the selective service records in the Baltimore Customs House. In their defense they stated that, "This sacrificial and constructive act is meant to protest the pitiful waste of American and Vietnamese blood in Indochina." They were subsequently sentenced to six years in prison.
On May 17, 1968 nine Catholic men and women including the Berrigan brothers entered the Selective Services offices in Catonsville, Maryland. They proceeded to remove hundreds of draft records and ceremonially burned them with homemade napalm in protest of the war. In defense of their actions, they released the following statement, "We confront the Roman Catholic Church, other Christian bodies, and the synagogues of America with their silence and cowardice in the face of our country's crimes. We are convinced that the religious bureaucracy in this country is racist, is an accomplice in this war, and is hostile to the poor."
On September 9, 1980, Berrigan, his brother Daniel, and six others (the "Plowshares Eight") began the Plowshares Movement when they entered the General Electric Nuclear Missile Re-entry Division in King of Prussia, Pennsylvania where nose cones for the Mark 12A warheads were made. They hammered on two nose cones, poured blood on documents and offered prayers for peace. They were arrested and initially charged with over ten different felony and misdemeanor counts. On April 10, 1990, after nearly ten years of trials and appeals, the Plowshares Eight were re-sentenced and paroled for up to 23 and 1/2 months in consideration of time already served in prison. A documentary was made about this action called "In the King of Prussia" by Emile D'Antonio. Since this action over seventy Plowshares actions have taken place around the world against weapons of war, several involving Philip Berrigan himself.
Philip left the priesthood in 1973 and went on to marry Elizabeth McAlister. Together they founded the Jonah House in Baltimore to support war resistors. Their three children, Frida, Jerry and Kate all grew up to be anti-war activists. He died on December 6, 2002. His brother Daniel remains an ardent advocate of peace and social justice. Daniel now resides in New York City, teaches at Fordham University and is its poet in residence. These brothers have left behind a rich and often controversial legacy in regards to non-violent social action. They certainly drew attention to the horrors of the Vietnam War in particular and the dangers inherent in the stockpiling of weapons of mass destruction.
In the 1890s Freda Fromhart grew up in the forests north of Lake Superior. It was a harsh and hostile environment. The forty acres of land that she and her parents lived on were secured under the Homestead Act. Her family had emigrated from the Black Forest of Germany. Freda met Tom Berrigan at a local dance. They were married on June 21, 1911. They were Catholics who were influenced by a Catholic priest who was an uncompromising advocate of tolerance. The Berrigans emigrated from Ireland during the potato famine. Between 1845 and 1849, some three million Irish came to the United States to flee horrific conditions in their homeland. The Berrigans settled in South Onondaga, New York. In 1879, Tom's father suffered a horrible death. This experience took its toll on the son.
Daniel and Philip Berrigan, the sons of Tom and Freda, were born on May 9, 1921 and October 5, 1923, respectively, in Two Harbors, Minnesota. Their father was given to fits of horrible rages, self-pity and confusing bursts of affection.
The family lived in the humblest of circumstances. They lived in a tar-paper shack in a desolately cold and hostile climate. Their father drove steam engines across Northern Minnesota; a job that took him away from home for weeks at a time. The Berrigan brothers were two of six boys, of which Daniel, the fifth born, was the least robust; a reality that did not please his father, but gained his mother's protection.
Daniel entered Catholic seminary at age 18. The Church offered a kind of solace and order to his existence. He entered St. Andrew's on the Hudson Seminary in Poughkeepsie, New York. The seminary was run by the Society of Jesus – Jesuits. Daniel had always demonstrated a love of books and poetry. This proclivity was probably instrumental in his choice of the Jesuits on account of their reputation for serious achievement and academic excellence. Daniel grew up in a working class environment and his professional choices were few; the priesthood, therefore, offered him away to pursue his academic interests.
His mother, Freda was torn by son's leaving. For the next fifteen years he was involved in what was referred to as "training." He compared this experience to birth. It was an austere and demanding life – profoundly satisfying to him. It provided a strong sense of belonging. While Daniel was in the seminary, his brother, Philip, was finishing high school.
When Fascism had begun to overwhelm Europe under the crazed leadership of German Chancellor Adolf Hitler, The Berrigans were your men. Philip served in World War II as an artillery man during the Battle of the Bulge (1945). He was profoundly influenced by the violence that he witnessed firsthand. Daniel, for his part, was deeply concerned by the fact that the Church had not responded adequately to the challenge of fascism; it was docile and self-serving during Hitler's reign. This further convinced him that he needed to become more directly involved in social issues. His brother, Philip, was also deeply impacted by the racism that he experience directly from Army boot camps located in the American South.
In 1954, Daniel was called to serve in France. This experience exposed him to priests who were very active in their local communities and attracted him to the idea of the "worker-priest." Philip went onto college; he enrolled in the small Catholic college of St. Michael's in Toronto. He was drafted into the army in 1943 as was described previously. On his return from the war, Philip came back as a changed man determined to address what he felt was the twin horrors of war and racism. He was scarred by the war and profoundly influenced by plight of black Americans in the American South, who were forced to live under the oppressive conditions imposed by Jim Crow. Using the benefits of the GI Bill that was enacted to offer assistance to those veterans returning from war, Philip entered Holy Cross College. It was here that he began to consider moral action based on conscience. He graduated in 1950 and joined the Josephite Seminary. A Josephite is a member of the St. Joseph's Society of the Sacred Heart formed in 1871 in Baltimore, Maryland devoted to missionary work among black Americans. In this role, he became intimately involved in the Civil Rights Movement. In this capacity, he felt he could make a difference.
Philip was an exciting, admired and a stimulating teacher at Loyola University in New Orleans, a Catholic university. He was regarded as a charismatic leader determined to work for the common good. He also had an outgoing and contagious personality. In 1957, Archbishop Romell mandated the integration of the Catholic institutions of Archdiocese of New Orleans. Philip's students asked how they could help. In response, Philip suggested that they should go to the nearest Catholic Church to serve as a witness. They attended an all-white church where they were cursed and threatened. Sometime later some of the contingent were jumped and beaten by enraged whites with tire irons.
Daniel was teaching at Brooklyn Prep where he felt terribly stifled. He was later hired as Assistant Professor of Dogmatic Theology. There he encouraged his students to investigate the slum housing conditions that existed in Syracuse. As a consequence, his students uncovered an uncomfortable relationship between the college and local landlords. As a consequence, some called for his resignation. Daniel got into further trouble for supporting a vocal pacifist and war resister. He founded the International House off campus with the purpose of serving as a gathering place for students whose interests coincided with moral discussions, inner-city activism, social work and possible tours of duty in developing nations.
Eventually, the passions and activism of the Berrigan brothers come together. Between the years of 1960 through 1963, Daniel dispatched his students to his brother Philip to assist the Congress of Racial Equality (CORE) in its civil rights campaigns. In 1963, the brothers were invited to join with other clergy in an attempt to integrate the facilities at the Jackson, Mississippi airport. There they were to meet with James Farmer of CORE to plan a strategy. They realized that their involvement might result in physical beatings and jail time. Bishop Jackson, who was Daniel's superior, fearing retaliation against the local churches, prohibited Daniel from going. Daniel sought guidance from his mentor Thomas Merton, author of the famous theological and philosophical work, Seven Story Mountain. Merton advised him to follow his superior's wishes, but to persist in his wider mission. Daniel ultimately obeyed his superior. His brother, Philip, as a Josephite, continued to confront Jim Crow in the South and got involved in the distribution of food and clothing. Philip's continued activist and confrontational involvement both in the civil rights movement and as an outspoken critic in the 1960s resulted in his forced transfer from his community. He was also told to maintain public silence regarding the Vietnam War. He did not maintain this silence for long. He continued to draw parallels between war and racism. He joined with SANE and CORE to speak out against the U.S. military intervention in Southeast Asia.
It was the Gulf of Tonkin affair that was the turning point in the U.S. involvement in Vietnam; President Lyndon Johnson used this spurious incident to justify the continuation and acceleration of the war. This new reality solidified the Berrigan brothers' opposition to the conflict. In addition, the attitude of African-Americans towards their continued oppression shifted to greater militancy as exemplified by the rise in influence of Malcolm X. The Watts riots of 1965 further added to national uncertainty. Catholic Workers, who represented the progressive wing of the Catholic Church founded in 1933 by Dorothy Day and Peter Maurin, became more involved in the anti-war activities with a number of their members burning themselves alive in protest much like their Buddhist counterparts in Vietnam. One of these was Roger LaPorte. Daniel did know LaPorte; as a consequence, Bishop Cardinal Spellman attempted to have Daniel expelled from the Archdiocese of New York. As a compromise he was sent to Chile. There, he did some significant soul searching.
The following are some of the well-known involvements of the Berrigans in the anti-war effort.
On October 27,1967, the Baltimore Four (Philip Berrigan, artist Tom Lewis, poet, teacher and writer David Eberhardt and United Church of Christ (UCC) pastor Rev. James L Mengel) poured blood on the selective service records in the Baltimore Customs House. In their defense they stated that, "This sacrificial and constructive act is meant to protest the pitiful waste of American and Vietnamese blood in Indochina." They were subsequently sentenced to six years in prison.
On May 17, 1968 nine Catholic men and women including the Berrigan brothers entered the Selective Services offices in Catonsville, Maryland. They proceeded to remove hundreds of draft records and ceremonially burned them with homemade napalm in protest of the war. In defense of their actions, they released the following statement, "We confront the Roman Catholic Church, other Christian bodies, and the synagogues of America with their silence and cowardice in the face of our country's crimes. We are convinced that the religious bureaucracy in this country is racist, is an accomplice in this war, and is hostile to the poor."
On September 9, 1980, Berrigan, his brother Daniel, and six others (the "Plowshares Eight") began the Plowshares Movement when they entered the General Electric Nuclear Missile Re-entry Division in King of Prussia, Pennsylvania where nose cones for the Mark 12A warheads were made. They hammered on two nose cones, poured blood on documents and offered prayers for peace. They were arrested and initially charged with over ten different felony and misdemeanor counts. On April 10, 1990, after nearly ten years of trials and appeals, the Plowshares Eight were re-sentenced and paroled for up to 23 and 1/2 months in consideration of time already served in prison. A documentary was made about this action called "In the King of Prussia" by Emile D'Antonio. Since this action over seventy Plowshares actions have taken place around the world against weapons of war, several involving Philip Berrigan himself.
Philip left the priesthood in 1973 and went on to marry Elizabeth McAlister. Together they founded the Jonah House in Baltimore to support war resistors. Their three children, Frida, Jerry and Kate all grew up to be anti-war activists. He died on December 6, 2002. His brother Daniel remains an ardent advocate of peace and social justice. Daniel now resides in New York City, teaches at Fordham University and is its poet in residence. These brothers have left behind a rich and often controversial legacy in regards to non-violent social action. They certainly drew attention to the horrors of the Vietnam War in particular and the dangers inherent in the stockpiling of weapons of mass destruction.
Tuesday, March 15, 2011
Curt's Page
In a society which is predicated on competition,
and really often the ruthless exploitation of
one human being by another, the profiteering
of other peoples problems, and very often
the creation of problems for the sole
purpose of profiteering, the ruling
ideology will very often justify
that behavior by appeals to some
fundamental and unalterable
human nature. So the myth
in our society is that
people are competitive
by nature and that they
are individualistic
and that they
are selfish.
Monday, March 14, 2011
donate to the Japanese Red Cross Society
Donate to the
Japanese Red Cross Society
with Google Crisis Response.
http://www.google.com/crisisresponse/japanquake2011.html
Sunday, March 13, 2011
Satellite Photos of Japan, Before and After the Quake and Tsunami
http://www.nytimes.com/interactive/2011/03/13/world/asia/satellite-photos-japan-before-and-after-tsunami.html?src=tptw
*Move the slider to compare satellite images, taken by GeoEye, from before and after the disaster.
tsunami
Tsunami by Hokusai 19th Century
A tsunami (Japanese: "harbor wave"; English pronunciation: / tsoo-NAH-mee) is a series of water waves (also called a tsunami wave train) caused by the displacement of a large volume of a body of water, usually an ocean, though it can occur in large lakes. Tsunamis are a frequent occurrence in Japan; approximately 195 events have been recorded. Owing to the immense volumes of water and the high energy involved, tsunamis can devastate coastal regions.Earthquakes, volcanic eruptions and other underwater explosions (including detonations of underwater nuclear devices), landslides and other mass movements, meteorite ocean impacts or similar impact events, and other disturbances above or below water all have the potential to generate a tsunami.
The Greek historian Thucydides was the first to relate tsunami to submarine earthquakes, but the understanding of a tsunami's nature remained slim until the 20th century and is the subject of ongoing research. Many early geological, geographical, and oceanographic texts refer to tsunamis as "seismic sea waves." (read more)
Saturday, March 12, 2011
Aphrodite
THAT (REAL) OLD TIME RELIGION
Chorus:
Give me that Old Time Religion,
Give me that Old Time Religion,
Give me that Old Time Religion ...
It's good enough for me!
We will worship Aphrodite,
'Though she's kind of wild and flighty -
We will see her in her 'nighty
And that's good enough for me!
We'll sing praises to Apollo;
Where the Sun God leads we'll follow
('Though his head's a little hollow) -
He's good enough for me!
With the aid of my athame
I can throw a "double-whammy"
(And can slice and dice salami!)
So it's good enough for me.
It was good enough for Buddha,
As a god he kinda cute-a,
And he comes in brass or pewta'
So he's good enough for me!
We all worshipped Dionysus
'Till we ran into a crisis -
The bar had raised its prices;
That's not good enough for me.
We will worship like the Druids
And drink strange, fermented fluids
And run naked through the woods
'Cause that's good enough for me!
We will go and sing "Hosanna"
To our good ol' pal, Gotamma.
He will never flim or flam ya',
And that's good enough for me!
We will finally pray to Jesus
From our sins we hope he frees us
Eternal life he guarantees us
And that's good enough for me!
It was good enough for Isis,
'Cause she comes through in a crisis
And she's never raised her prices
So she's good enough for me.
There are some that call it folly
When we worship Mother Kali.
She may not be very jolly
But she's good enough for me.
Shall we sing in praise of Loki,
Though he left poor Midgard smokey?
Oh, his sense of humor's hokey,
But he's good enough for me.
It was good enough for Loki,
The old Norse god of chaos,
Which is why this verse doesn't rhyme,
But it's good enough for me!
Montezuma liked to start out
Rites by carrying a part out
That would really tear your heart out,
But it's good enough for me!
It was good enough for Odin
Though the tremblin' got forbodin'
Then the giants finally strode in,
But it's good enough for me.
There's that lusty old Priapus -
He's just itching to unwrap us.
(He'd do more to us than tap us
And that's good enough for me!)
Shall we sing a verse for Thor,
Though he leaves the maidens sore?
They always come back for more,
So he's good enough for me!
It was good enough for Venus,
Of the Gods she is the meanest
And she bit me on my ... elbow
But she's good enough for me!
There are those who practice Voodoo,
There are those who practice Voodoo,
I know I do, I hope you do -
It's good enough for me.
We will go to worship Zeus
Though his morals are quite loose
He gave Leda quite a goose
And he's good enough for me!
(see entire lyrics)
Friday, March 11, 2011
Shirin Ebadi - Another Voice for Peace and Social Justice
Shirin Ebadi was born on June 21, 1947 in Hamedan in central-western Iran approximately 180 miles from Tehran. Her father, Mohammad Ali Khan was born into a wealthy land-owning family and his father had been a colonel in the military during the last days of the Qajar Dynasty - the Qajars were a Turkmen tribe. She has two sisters and one brother.
In terms of an historic perspective, Agha Mohammad Khan, the leader of the Qajars, unified present day Iran in 1794 by eliminating all of his enemies. Ebadi’s father, Mohammad Ali Ebadi, was the head of Hamedan’s Registry Office at the time of Ebadi’s birth. He had written several books in his field and was a known lecturer. He was chosen to be the Deputy Minister of Agriculture under the Shah; as a consequence of this promotion, the family moved to Tehran. Ebadi was one years old at the time. Ebadi’s parents were married in 1941 in a traditional Iranian ceremony. Her mother, Minu was a devoted wife and mother; she was beset however, with mental and medical problems – she showed the symptoms of paranoia and suffered from asthma. Her father passed away in 1993.
Ebadi was educated at the Firuzhkuhi primary school and went on to Anoshiravn Dadgar and Reza Shah Kabir secondary schools. Ultimately she received her law degree from the University of Tehran in 1968. In March of 1969 she began her career as a trial judge. In addition, she held a number of positions in the Justice Department, and in 1975 became the President of Bench 24 in Tehran City Court. It is interesting to note that she was the first woman in Iranian history to have served as a judge.
Ebadi and her family lived through the Islamic Revolution that culminated in 1979 in the formation of a state governed by Sharia Law. The transition to this revolutionary leadership had a profound effect upon her, her family and her career. As a consequence of the changes invoked by the new authority, she was ultimately dismissed from her judgeship and offered a position as a clerk on account of the fact that she is a woman. She refused to countenance this change and applied for early retirement and was granted this option. Not to be easily dissuaded, she submitted an application to practice law; she was initially turned down until 1992 when she finally succeeded in obtaining a law license.
Recognizing the harsh injustices that became apparent following the Islamic Revolution, Ebadi refused to be quiet. Since her personal life in particular and the role of women in Iran in general had been so seriously impacted by the imposition of Sharia Law, it would, therefore, be germane to examine the events that led up to this profound political and cultural revolution.
In the early twentieth century, the government of Iran was experiencing the onslaught of modernization that was exerting its effects throughout the world. Britain and Russia had considerable influence; although, they did not colonize the country. In 1905, violent student protests led to the formation of the first Majlis – National Assembly - and in 1906 this body met to create a Constitution. The Shah died and the new king promulgated the Supplementary Fundamental Law. This law and the document that was the product of deliberations of the Majlis became the essence of the Iranian Constitution. Fearful that the newly constituted Majlis would accrue too much power, the Russians invaded the country, and dissolved the Majlis. Although the constitution and parliament survived, their powers were significantly curtailed.
At the beginning of World War I, the Iranian economy was in disastrous condition. As a result, by 1921 Reza Khan entered Tehran with troops, took control of the military, and by 1923 he became its Prime Minister. As a consequence, the Shah from the Qajar Dynasty abdicated and Reza Khan named himself Shah and created the Pahlavi Dynasty. During his reign, many progressive reforms were instituted and he even banned the veil worn by traditionalist women. These changes were welcomed by what constituted the middle and upper classes. To many, however, these changes were met with severe disapproval; they were viewed as incompatible with the teachings of the Koran.
World War II brought into play new political forces. The British and Russians occupied Iran, for they needed oil to sustain the war effort. As a consequence, Reza Shah was forced to abdicate in 1941, and he was replaced by his son, Mohammad Reza, who was found to be more maleable in the eyes of the occupiers. The British needed access to the vast oil reserves of the Persian Gulf and needed a local ruler that they could more effectively control. Although the young Shah had the support of the rich landowners and clerics, he proved to be a weak ruler.
In 1949, Mohammed Mosadegh formed the National Front Party (NFP) with the intended objective of living up to the 1906 constitution. He became involved in the ambitious and controversial goal of nationalizing the oil industry. At that time the British company, the Anglo-Iranian Oil Company was making more money from oil than the Iranian government. Under popular pressure, the Shah appointed Mosadegh as Prime Minister. In response, the British removed its technicians and attempted to impose a worldwide embargo on Iranian oil. The British also attempted to take its position to the International Court of Justice at the Hague. The court, however, found in favor of Iran. Mosadegh’s power and influence continued to grow. He reduced the term of the National Assembly to two years and ultimately removed the legislative body. These events made the government of the United States, under the leadership of President Dwight D. Eisenhower, very uneasy, especially in the midst of the Cold War.
In 1953 Mosadegh was overthrown and replaced by the Shah, whose former power was reinstated. It was later discovered that The CIA was deeply involved in the plot to unseat Mosadegh in an operation referred to as Ajax. Mosadegh was deemed to be a threat on account of his leftist political leanings. The Anglo-Iranian oil company had been expelled from the country some nine months earlier. According to Kermit Roosevelt in his book entitled, Countercoup: the Struggle for the Control of Iran (this book was deemed so “dangerous” that McGraw Hill was persuaded by British Petroleum to recall all the books from the book stores), Anglo-Iranian oil proposed the overthrow of the Iranian Premier. Initially, Mosadegh fled the country and was later put under house arrest until his death. Ebadi was a young girl attending grade school when these momentous events unfolded.
In 1963, the Shah announced the so-called “White Revolution.” His intention was to speed the transition of an essentially agrarian society to an industrial base. The changes that he imposed deeply disturbed the conservative clerics. Among these changes, women were given the right to vote. The minimal age for legal marriage for women rose to 18 and the divorce laws were liberalized. Many women from upper and middle-class backgrounds subsequently entered the workforce.
Ruhollah Khomeini, a conservative cleric, was so distraught and angered by these changes that he organized an uprising against the White Revolution. The Shah, responding to this threat, had Khomeini expelled from the country and sent to Najaf, Iraq. This happened on the same year as Mosadegh’s death. At that time Mosadegh was beloved by his countrymen and anti-American sentiment was deeply entrenched in the hearts and minds of the population.
The Shah continued to pursue a policy of accelerated development and growth; in cities such as Tehran; development proceeded at a fevered pace. Traditionalists were deeply troubled by these changes, fearing that Western values were being imposed upon them. The clerics were angered by these events, for they felt that their power and influence were being eroded.
In January, 1978 President Jimmy Carter visited Iran, and was shown on television drinking champagne with the Shah. This seemingly innocuous event, sent shockwaves throughout the nation, for it was the first time a Muslim leader was seen drinking alcohol on television; the drinking of alcohol is forbidden under Islam. In response, angry protestors marched on the shrine in the holy city of Qom; the government sent in the military and protestors were killed. As a consequence, the pent-up frustrations of many Iranians were released and an open struggle between the clerics and the Shah began. All of this came to a bloody climax when the government sent tanks to quell the demonstrations at Zhaleh Square in Tehran; as a result, 600 protestors were killed. This day became known as Black Friday. At the behest of the Shah, Saddam Hussein expelled Khomeini from Iraq; he took refuge in France. From there, he directed the opposition. Facing overwhelming opposition from the people of Iran, the Shah finally fled Iran on January 16, 1979. And on February 1, 1979, Khomeini left his wife behind and flew to Tehran. When he touched down on Iranian soil, he was greeted by millions of supporters. He immediately appointed Mehdi Bazargan as prime minister of the provisional government, and on March 1979, the Islamic Republic of Iran came to fruition. After 2500 years, the Iranian monarchy had been abolished – a remarkable and historic event. Khomeini went on to create the Supreme Council of the Islamic Revolution, and its members began the process of the setup a new government. When the newly created constitution was presented to the Council of Experts – dominated by Shia clergy – they were not happy with the essentially secular nature of the document and proceeded to make it more Islamic. Ultimately, under Khomeini’s guiding hand, a new doctrine was formulated, Velayat-e-Faqih – rule by jurisprudence. This essentially gave Khomeini more power than the Shah ever had.
As an Iranian lawyer, human rights activist and founder of Centre for the Defense of Human Rights in Iran, Ebadi wrote several books and had many articles published in Iranian journals. She became involved in many troubling cases as the defense attorney. Among them, she represented the families Dariush and Parvaneh Foruhar) and Ezzat Ebrahiminejad, who were killed during the attack on the university dormitory by a serial killer. She also took on a large number of child abuse cases. As a result of these experiences, she helped to found a children’s rights organization.
She also represented the mother of Mrs. Zahra Kazemi, a photojournalist killed in Iran. According to Ebadi, involvement in such high-profile cases radically changed her perspective and she became actively engaged in the human rights movement. She wrote an article for Iran-e Farda in which she decried the way Iranian law treats women. This article became wildly popular and the authorities found her to be a threat and wanted to silence her. In the defense of one case in particular, she was sent off to prison. She was eventually released.
On October 10, 2003, Ebadi was awarded the Nobel Peace Prize In 2009, Ebadi's award was allegedly confiscated by the Iranian authorities; this allegation was later denied by the Iranian government. If true, she would be the first person in the history of the Nobel Prize whose award has been forcibly seized by state authorities.
The following is an excerpt from her Nobel Prize Acceptance speech; it provides some insight into her character and unwavering support of peace and social justice.
“Today coincides with the 55th anniversary of the adoption of the Universal Declaration of Human Rights; a declaration which begins with the recognition of the inherent dignity and the equal and inalienable rights of all members of the human family, as the guarantor of freedom, justice and peace. And it promises a world in which human beings shall enjoy freedom of expression and opinion, and be safeguarded and protected against fear and poverty.
“Unfortunately, however, this year's report by the United Nations Development Program (UNDP), as in the previous years, spells out the rise of a disaster which distances mankind from the idealistic world of the authors of the Universal Declaration of Human Rights. In 2002, almost 1.2 billion human beings lived in glaring poverty, earning less than one dollar a day. Over 50 countries were caught up in war or natural disasters. AIDS has so far claimed the lives of 22 million individuals, and turned 13 million children into orphans.
“At the same time, in the past two years, some states have violated the universal principles and laws of human rights by using the events of 11 September and the war on international terrorism as a pretext. The United Nations General Assembly Resolution 57/219, of 18 December 2002, the United Nations Security Council Resolution 1456, of 20 January 2003, and the United Nations Commission on Human Rights Resolution 2003/68, of 25 April 2003, set out to underline that all states must ensure that any measures taken to combat terrorism must comply with all their obligations under international law, in particular international human rights and humanitarian law. However, regulations restricting human rights and basic freedoms, special bodies and extraordinary courts, which make fair adjudication difficult and at times impossible, have been justified and given legitimacy under the cloak of the war on terrorism.”
Ebadi has lived in exile in Canada since June 2009 due to the disturbing increase in persecution of Iranian citizens who are critical of the current regime. The story of the life of Sharin Ebadi to date is an extraordinary one; she exemplifies the influence an individual can exert when driven to shed light on injustice and demand meaningful change.
In terms of an historic perspective, Agha Mohammad Khan, the leader of the Qajars, unified present day Iran in 1794 by eliminating all of his enemies. Ebadi’s father, Mohammad Ali Ebadi, was the head of Hamedan’s Registry Office at the time of Ebadi’s birth. He had written several books in his field and was a known lecturer. He was chosen to be the Deputy Minister of Agriculture under the Shah; as a consequence of this promotion, the family moved to Tehran. Ebadi was one years old at the time. Ebadi’s parents were married in 1941 in a traditional Iranian ceremony. Her mother, Minu was a devoted wife and mother; she was beset however, with mental and medical problems – she showed the symptoms of paranoia and suffered from asthma. Her father passed away in 1993.
Ebadi was educated at the Firuzhkuhi primary school and went on to Anoshiravn Dadgar and Reza Shah Kabir secondary schools. Ultimately she received her law degree from the University of Tehran in 1968. In March of 1969 she began her career as a trial judge. In addition, she held a number of positions in the Justice Department, and in 1975 became the President of Bench 24 in Tehran City Court. It is interesting to note that she was the first woman in Iranian history to have served as a judge.
Ebadi and her family lived through the Islamic Revolution that culminated in 1979 in the formation of a state governed by Sharia Law. The transition to this revolutionary leadership had a profound effect upon her, her family and her career. As a consequence of the changes invoked by the new authority, she was ultimately dismissed from her judgeship and offered a position as a clerk on account of the fact that she is a woman. She refused to countenance this change and applied for early retirement and was granted this option. Not to be easily dissuaded, she submitted an application to practice law; she was initially turned down until 1992 when she finally succeeded in obtaining a law license.
Recognizing the harsh injustices that became apparent following the Islamic Revolution, Ebadi refused to be quiet. Since her personal life in particular and the role of women in Iran in general had been so seriously impacted by the imposition of Sharia Law, it would, therefore, be germane to examine the events that led up to this profound political and cultural revolution.
In the early twentieth century, the government of Iran was experiencing the onslaught of modernization that was exerting its effects throughout the world. Britain and Russia had considerable influence; although, they did not colonize the country. In 1905, violent student protests led to the formation of the first Majlis – National Assembly - and in 1906 this body met to create a Constitution. The Shah died and the new king promulgated the Supplementary Fundamental Law. This law and the document that was the product of deliberations of the Majlis became the essence of the Iranian Constitution. Fearful that the newly constituted Majlis would accrue too much power, the Russians invaded the country, and dissolved the Majlis. Although the constitution and parliament survived, their powers were significantly curtailed.
At the beginning of World War I, the Iranian economy was in disastrous condition. As a result, by 1921 Reza Khan entered Tehran with troops, took control of the military, and by 1923 he became its Prime Minister. As a consequence, the Shah from the Qajar Dynasty abdicated and Reza Khan named himself Shah and created the Pahlavi Dynasty. During his reign, many progressive reforms were instituted and he even banned the veil worn by traditionalist women. These changes were welcomed by what constituted the middle and upper classes. To many, however, these changes were met with severe disapproval; they were viewed as incompatible with the teachings of the Koran.
World War II brought into play new political forces. The British and Russians occupied Iran, for they needed oil to sustain the war effort. As a consequence, Reza Shah was forced to abdicate in 1941, and he was replaced by his son, Mohammad Reza, who was found to be more maleable in the eyes of the occupiers. The British needed access to the vast oil reserves of the Persian Gulf and needed a local ruler that they could more effectively control. Although the young Shah had the support of the rich landowners and clerics, he proved to be a weak ruler.
In 1949, Mohammed Mosadegh formed the National Front Party (NFP) with the intended objective of living up to the 1906 constitution. He became involved in the ambitious and controversial goal of nationalizing the oil industry. At that time the British company, the Anglo-Iranian Oil Company was making more money from oil than the Iranian government. Under popular pressure, the Shah appointed Mosadegh as Prime Minister. In response, the British removed its technicians and attempted to impose a worldwide embargo on Iranian oil. The British also attempted to take its position to the International Court of Justice at the Hague. The court, however, found in favor of Iran. Mosadegh’s power and influence continued to grow. He reduced the term of the National Assembly to two years and ultimately removed the legislative body. These events made the government of the United States, under the leadership of President Dwight D. Eisenhower, very uneasy, especially in the midst of the Cold War.
In 1953 Mosadegh was overthrown and replaced by the Shah, whose former power was reinstated. It was later discovered that The CIA was deeply involved in the plot to unseat Mosadegh in an operation referred to as Ajax. Mosadegh was deemed to be a threat on account of his leftist political leanings. The Anglo-Iranian oil company had been expelled from the country some nine months earlier. According to Kermit Roosevelt in his book entitled, Countercoup: the Struggle for the Control of Iran (this book was deemed so “dangerous” that McGraw Hill was persuaded by British Petroleum to recall all the books from the book stores), Anglo-Iranian oil proposed the overthrow of the Iranian Premier. Initially, Mosadegh fled the country and was later put under house arrest until his death. Ebadi was a young girl attending grade school when these momentous events unfolded.
In 1963, the Shah announced the so-called “White Revolution.” His intention was to speed the transition of an essentially agrarian society to an industrial base. The changes that he imposed deeply disturbed the conservative clerics. Among these changes, women were given the right to vote. The minimal age for legal marriage for women rose to 18 and the divorce laws were liberalized. Many women from upper and middle-class backgrounds subsequently entered the workforce.
Ruhollah Khomeini, a conservative cleric, was so distraught and angered by these changes that he organized an uprising against the White Revolution. The Shah, responding to this threat, had Khomeini expelled from the country and sent to Najaf, Iraq. This happened on the same year as Mosadegh’s death. At that time Mosadegh was beloved by his countrymen and anti-American sentiment was deeply entrenched in the hearts and minds of the population.
The Shah continued to pursue a policy of accelerated development and growth; in cities such as Tehran; development proceeded at a fevered pace. Traditionalists were deeply troubled by these changes, fearing that Western values were being imposed upon them. The clerics were angered by these events, for they felt that their power and influence were being eroded.
In January, 1978 President Jimmy Carter visited Iran, and was shown on television drinking champagne with the Shah. This seemingly innocuous event, sent shockwaves throughout the nation, for it was the first time a Muslim leader was seen drinking alcohol on television; the drinking of alcohol is forbidden under Islam. In response, angry protestors marched on the shrine in the holy city of Qom; the government sent in the military and protestors were killed. As a consequence, the pent-up frustrations of many Iranians were released and an open struggle between the clerics and the Shah began. All of this came to a bloody climax when the government sent tanks to quell the demonstrations at Zhaleh Square in Tehran; as a result, 600 protestors were killed. This day became known as Black Friday. At the behest of the Shah, Saddam Hussein expelled Khomeini from Iraq; he took refuge in France. From there, he directed the opposition. Facing overwhelming opposition from the people of Iran, the Shah finally fled Iran on January 16, 1979. And on February 1, 1979, Khomeini left his wife behind and flew to Tehran. When he touched down on Iranian soil, he was greeted by millions of supporters. He immediately appointed Mehdi Bazargan as prime minister of the provisional government, and on March 1979, the Islamic Republic of Iran came to fruition. After 2500 years, the Iranian monarchy had been abolished – a remarkable and historic event. Khomeini went on to create the Supreme Council of the Islamic Revolution, and its members began the process of the setup a new government. When the newly created constitution was presented to the Council of Experts – dominated by Shia clergy – they were not happy with the essentially secular nature of the document and proceeded to make it more Islamic. Ultimately, under Khomeini’s guiding hand, a new doctrine was formulated, Velayat-e-Faqih – rule by jurisprudence. This essentially gave Khomeini more power than the Shah ever had.
As an Iranian lawyer, human rights activist and founder of Centre for the Defense of Human Rights in Iran, Ebadi wrote several books and had many articles published in Iranian journals. She became involved in many troubling cases as the defense attorney. Among them, she represented the families Dariush and Parvaneh Foruhar) and Ezzat Ebrahiminejad, who were killed during the attack on the university dormitory by a serial killer. She also took on a large number of child abuse cases. As a result of these experiences, she helped to found a children’s rights organization.
She also represented the mother of Mrs. Zahra Kazemi, a photojournalist killed in Iran. According to Ebadi, involvement in such high-profile cases radically changed her perspective and she became actively engaged in the human rights movement. She wrote an article for Iran-e Farda in which she decried the way Iranian law treats women. This article became wildly popular and the authorities found her to be a threat and wanted to silence her. In the defense of one case in particular, she was sent off to prison. She was eventually released.
On October 10, 2003, Ebadi was awarded the Nobel Peace Prize In 2009, Ebadi's award was allegedly confiscated by the Iranian authorities; this allegation was later denied by the Iranian government. If true, she would be the first person in the history of the Nobel Prize whose award has been forcibly seized by state authorities.
The following is an excerpt from her Nobel Prize Acceptance speech; it provides some insight into her character and unwavering support of peace and social justice.
“Today coincides with the 55th anniversary of the adoption of the Universal Declaration of Human Rights; a declaration which begins with the recognition of the inherent dignity and the equal and inalienable rights of all members of the human family, as the guarantor of freedom, justice and peace. And it promises a world in which human beings shall enjoy freedom of expression and opinion, and be safeguarded and protected against fear and poverty.
“Unfortunately, however, this year's report by the United Nations Development Program (UNDP), as in the previous years, spells out the rise of a disaster which distances mankind from the idealistic world of the authors of the Universal Declaration of Human Rights. In 2002, almost 1.2 billion human beings lived in glaring poverty, earning less than one dollar a day. Over 50 countries were caught up in war or natural disasters. AIDS has so far claimed the lives of 22 million individuals, and turned 13 million children into orphans.
“At the same time, in the past two years, some states have violated the universal principles and laws of human rights by using the events of 11 September and the war on international terrorism as a pretext. The United Nations General Assembly Resolution 57/219, of 18 December 2002, the United Nations Security Council Resolution 1456, of 20 January 2003, and the United Nations Commission on Human Rights Resolution 2003/68, of 25 April 2003, set out to underline that all states must ensure that any measures taken to combat terrorism must comply with all their obligations under international law, in particular international human rights and humanitarian law. However, regulations restricting human rights and basic freedoms, special bodies and extraordinary courts, which make fair adjudication difficult and at times impossible, have been justified and given legitimacy under the cloak of the war on terrorism.”
Ebadi has lived in exile in Canada since June 2009 due to the disturbing increase in persecution of Iranian citizens who are critical of the current regime. The story of the life of Sharin Ebadi to date is an extraordinary one; she exemplifies the influence an individual can exert when driven to shed light on injustice and demand meaningful change.
Thursday, March 10, 2011
the hero
Have you ever wondered...
why there are no more heroes?
It's because in today's world...
all men and women are heroes.
Wednesday, March 9, 2011
Quantum Activist
Quantum physics in the form of its famous observer effect (how an observation transforms quantum possibilities into actual experiences in the observer’s consciousness) is forcing us into a paradigm shift away from the primacy-of-matter to a new paradigm: the Primacy of Consciousness. Quantum Activism is the idea of changing ourselves and our societies in accordance with the transformative and revolutionary message of quantum physics. This change is taking its cue from the emergence of a new paradigm within science; the paradigm of a consciousness based reality as articulated by Quantum Physics.
So what are the transformative messages of quantum physics? First, consciousness is the ground of all being, and all objects of our experience (sensing, thinking, feeling, and intuition) are quantum possibilities for consciousness to choose from.
Second, if we choose from what is known, that is to say, what is conditioned in us from prior experiences, we are choosing from our ego-consciousness. But if we choose what is unknown, what is unmanifest in our prior experiences, we are choosing from what spiritual traditions call God-consciousness (in scientific language we call it quantum consciousness). Choosing from God-consciousness requires quantum leaps (movement from point A to point B without going through intermediate steps), nonlocality (signalless communication), and tangled hierarchy (causal relationships of circularity)
The third message of quantum physics is the evolution of consciousness, and it is taking us toward a greater and greater capacity for processing the meaning of our lives and the world around us. The immediate future of evolution is promising to take us from our current preoccupation with the rational mind to an intuitive mind that values the archetypes; such as Good, Beauty, Truth, Justice, and Love, and gives us the ability to process the meaning of our lives through these archetypes.
So the goal of the quantum activist is to explore quantum possibilities and manifest these archetypes—Good, Beauty, Truth, Justice, and Love—in his or her life as intimately and as expressly as one can, and in doing so to help transform the world. The means a quantum activist uses to achieve this goal are threefold—right thinking, right living, and right livelihood.
Right thinking consists of understanding the paradigm shift from a user’s point of view and helping others in our environment to do so. Right living consists of walking the talk, manifesting our understanding in how we live, and becoming guiding examples for the inspiration of others. As such it takes a lot of quantum leaps, openness to being in the nonlocality of God consciousness which informs the doing of the ego’s day to day activities;, and the desire to change hierarchical relationships into tangled ones. Right livelihood consists of earning our living in a way that is congruent with our modes of thinking and living and helping our entire society to achieve this congruence.
It is exciting you say, but is that enough to motivate me? I will tell you my fundamental understanding: if you are reading this column you are already motivated. You know what? Consciousness is already pressuring you to join its evolutionary movement.
So what do we do now? We become Quantum Activists of course!
A Thought Dream
There is so much needless suffering in this pathetic world that humans have created for themselves. There is a boundless wealth of imagination, ingenuity, intelligence, generosity and potential that is bound up in the lives of billions of humans whose lives are unnecessarily cut short or bastardized by poverty, disease, conflict, war and scarcity – all of which that are wholly preventable. In response to this madness, this is my wish list -
If that cumulative potential were only released; if war was only made obsolete; if the untold wealth diverted to weapons and instruments of death was only redirected to human progress, what a different world we would have. If those who have been taught to look upwards for salvation to some essentially unreachable deity would only look around themselves for answeres, what a different world we would have. If only all of us would find peace within ourselves and reflect on the well spring of our own behavior, what a different world we would have. If only humanity would speak the world love and truly mean it and accept the implications of this kind of surrender, what a different world we would have. If only the wealthy among us would understand the emptiness of greed, prejudice and mindless acquisition, what a different world we would have. If only true-believers would remove the blinders that obstruct their minds and see the beauty inherent in diversity, the universality and interdependence of all of life, what a different world we would have. This is my fondest desire.
If that cumulative potential were only released; if war was only made obsolete; if the untold wealth diverted to weapons and instruments of death was only redirected to human progress, what a different world we would have. If those who have been taught to look upwards for salvation to some essentially unreachable deity would only look around themselves for answeres, what a different world we would have. If only all of us would find peace within ourselves and reflect on the well spring of our own behavior, what a different world we would have. If only humanity would speak the world love and truly mean it and accept the implications of this kind of surrender, what a different world we would have. If only the wealthy among us would understand the emptiness of greed, prejudice and mindless acquisition, what a different world we would have. If only true-believers would remove the blinders that obstruct their minds and see the beauty inherent in diversity, the universality and interdependence of all of life, what a different world we would have. This is my fondest desire.
Tuesday, March 8, 2011
kiss your mother
It's International Woman's Day,
go kiss your mother, your wife,
your sister, your daughter,
for they are the givers of life.
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