Preparing For Reconciliation With US Government 121.6.15;69;5.7

Love And Peace, Family And Friends.

There is another event of reconciliation approaching between myself and the United States government.

I am informed of there being a warrant issued for my arrest, stemming from events that occur over 2 years ago.  During that period 2 years ago, on US national election day, I am arrested by Cleveland Heights police for engaging within an act of civil transcendence (or disobedience):  I intercede on the behalf of 2 young men of African descent during a traffic stop a few hundred meters from the flat where I reside. 

During this intercession, I carefully approach the scene with the intention to discern from the young men whether the young men are OK.  As I approach, the 1^st police officer on the scene approaches me and commands me to distance myself.  I approach closer to establish direct contact with the 2 young men.  After receiving a communication of wellbeing from 1 of the young men, and amidst the increasing agitation experienced by the police officers, I carefully distance myself from the immediate scene. 

At this point, a number of the police officers continue to approach me and interrogate me.  Because of the level of agitation, I sit down on the ground, with my legs crossed, and I respond to the questions of the police officers.  I explain that I am a spiritual diplomat who builds Peace, Understanding, and Cooperation between different communities;  and that my interest is simply to confirm the wellbeing of the 2 young men.  After a lengthy exchange of perhaps 30 – 40 minutes, the police seem to be increasingly comfortable with me. 

The police officers communicate the intention of letting me go, but then accuse me of possessing marijuana.  I refuse to be searched, so the police officers communicate the intention of “running my name through the system.”  Upon doing this, the police communicate there being a standing warrant issued for my arrest;  that arrest warrant stemming from a randomly issued, and unreceived, solicitation by the Bureau of Motor Vehicles to show proof of driver’s insurance, occurring years ago prior to that point. 

So, based upon that proclamation, the police arrest me.  I refuse cooperation.  After approximately 2 – 3 hours, the police transport me to the Cleveland Heights precinct, and I am locked up within the detox unit.  I abstain from being photographed, fingerprinted, or processed.  After a few days, I talk with the judge and he lists the charges being placed against me, which include the immediate incident of the traffic stop.  I reply by citing the 3/5^ths Compromise of the United States Constitution.  I continue refusal of cooperation. 

After a week, the police communicate the interest of releasing me.  I communicate a willingness to sit at the entrance of the cell and to abstain from significantly resisting the taking of my fingerprints.  A police officer takes my thumbprint and I am released.  There is an absence of any statement of pending charges or any court date communicated.  I am told that I am “free to go,” and the presumption is that the charges are dropped.  And that is where I leave the circumstances.

Indeed, within the proceeding 2 years, I have a number of additional challenging interactions with the police. 

On 1 instance, I am playing football with friends of the campus of 1 of my almae mater, Case Western Reserve University.  Security guards arrive and kick out a group of adolescent men (also of African descent).  The adolescent men are behaving politely, yet are without required identification.  I proclaim to the security guards that the adolescent men are my guests and the security guards begin to interrogate me.  A lengthy, respectful conversation degenerates into an interrogation.  As I attempt to leave the premises, I am grabbed by 1 of the security guards.  I sit down in a similar manner of Ahimsa, and recite a chant (in accordance with my civil transcendence training).  The security guards call Cleveland police, and eventually I am transported to a psych ward;  and subsequently spend the next 4 – 5 months locked away in a halfway house.  When the Cleveland police are called, there is an absence of any mention of a warrant being issued for my arrest or transporting me to Cleveland Heights to be detained.

The night before that incident, I participate within a squatting campaign in the Cleveland area.  The police are called, and I refuse to respond to questioning (during that period, it is late Autumn, it is around 2am, the temperature is cold, and I am concerned with maintaining warmth within the layers inside the tent I in which am located during that point).  I am forcefully removed from the tent and sent to an emergency room for psych evaluation.  After speaking at length with the ER doctor, I am released from the facilities.  There is an absence of a mention any warrant being issued for my arrest.

A few months later, I participate within a squatting campaign (after being threatened with eviction for providing extended hospitality to street friends in need).  During the squatting campaign, I am again arrested by the Cleveland police.  And again, I refuse cooperation.  On this occasion, I am taken to Cleveland central lock-up, and I spend a few days in jail.  After a few days, I am forcefully removed from my jail cell, placed within a transportation apparatus, and carried outside the precinct doors.  The restraints are removed and I am told that I am free to go;  without being processed, without charges raised against me.  And again, there is an absence of any mention of a warrant for my arrest being issued by the City of Cleveland Heights.

From the Cleveland police precinct, I walk back to the squatting location.  A few hours later, I am visited again by the police.  On this case, the police inform me of an order being issued for my detainment within a psych ward.  Again, I refuse cooperation.  I am forcefully transported to a psych ward, and subsequently transported to another halfway house, where I am held for the proceeding 6 months or so.

It is during this most recent detainment, within the past year or so, that I am casually informed, by my mor (mother), of there being a warrant issued by Cleveland Heights for my arrest.  I initially abstain from directly responding to this notice because of an acute back injury.  After that, there is an interest in me attending a number of conferences, so I abstain from directly jeopardising my mobility to attend these conferences.  So, within the past 2 months or so, I arrive at an increasingly open availability to directly address this issue.  And that is what I am doing.

Within the next week, I am planning to approach the Cleveland Heights police precinct and directly solicit reconciliation of this issue.  There is uncertainty regarding any continuing existence of such a warrant and/or what intentionality there is in enforcing any such warrant.  So, if you abstain from hearing from me for a while, you likely know the reason why.  :-)

I thank you for your consideration and support.

Love And Peace,

Peter.

Intended Correspondence To Cleveland Heights Police Department 121.6.15;69;4.6

Love And Peace, Friends Of Cleveland Heights Police Department.

My name is Peter Frank Womack Johannessen Osisi;  your official records may currently have me listed as Peter Frank Womack.

I am a spiritual diplomat, a Mystic, and a mixed ethnicity man, living in the Coventry neighbourhood.

I am writing to you because I am informed of there being a warrant issued for my arrest, stemming from events that occur over 2 years ago.  I am interested in reconciling this issue.

I am providing my Ohio state-issued identification, and I intend to wait for approximately 10 – 15 minutes for a direct response to my solicitation for reconciliation.

I can provide that I am a practitioner of Ahimsa (peace:  abstinence from violence), and I am a Universal Citizen in accordance with:

Universal Declaration of Human Rights

Declaration of a Welt Ethos

Charter For Compassion

United Religions Initiative Charter

Earth Charter

Mixed Heritage Bill Of Rights

अΣOאن冬宮 (Asona Ashram) Charter

WเเϕअAنא天 (UIFAN) Mantra

Universal Principles Of Faith

I appreciate your consideration.  I look forward to reconciling this issue and continuing to build with you.

Love And Peace,

Peter.

Glocal Civilian Peace Treaty 121.6.14;69;3.5

What's Up, Family And Friends.

Are you willing to sign this "Glocal Civilian Peace Treaty"?

1.)  I promise to abstain from striking, kicking, or utilising a weapon against another human being in a violent or threatening manner;  and I promise to abstain from utilising violent or threatening speech.

2.)  I promise to fully divest from any organisation that manufactures or trades weapons, and to fully divest from any organisation (company, financial instrument, university, and additionally) that is invested within a weapons manufacturer or weapons trader.

3.)  I promise that the police who protect me abstain from unduly killing, beating, or threatening any individual;  and when an individual is violated, I promise to properly dismiss or discipline that police officer.

4.)  I promise to join, and continually participate as I am readily able, within a civilian forum that discusses and acts upon the concerns of my local community and our global community;  and I promise to continually support, and directly enlist within as I am readily able, the service corps of my civilian forum.

5.)  I promise to inform my civilian forum whenever I observe an individual possessing a weapon.

Love And Peace,

Peter.

The Quality Within Slavery; Love And Peace 121.6.9;69;4o14

The Quality Within Slavery

It is February;  which means that within the United States we are reminded of slavery, and we talk about the Civil Rights Movement, and we consider rather arbitrary anecdotes of “…the 1^st black person to…”  I appreciate the study of African history within the Northwest Quad;  and I treasure when people concentrate upon the intrinsic and tangible value of Africans in America and throughout the African Diaspora.  I simply believe this should be done beyond the insufficient reaction to historic and contemporary African slavery and oppression.  Black History Month should be a millennia-long beginning, rather than an annual reminder.

Despite my criticism, there are bright spots in this observance.  There are moments and revelations that inspire 1 to consider Africans and all beings with profound respect, compassion, and even lightweight awe.

Recently, I am provided with a quote from Charles Darwin.  Darwin basically states that it is other than strength or intelligence that determines the success of a living being or species within the process of evolution.  The determining characteristic is Adaptability.

And upon further consideration and context, this thought is rather interesting and uplifting.  Amidst the continual reminders of Black History Month, it occurs to me:  who displays the epitome of adaptability other than “the slave;”  the esoteric and nuanced teaching of the slave is the millennia-old wisdom of adaptability. 

Adaptation is the process of recognising a phenomenon, a circumstance, that exists beyond an individual’s control (essentially beyond 1’s ego), and transforming the nature of that individual’s behaviour, words, and thought to exist within harmony with that phenomenon, circumstance.  Ultimately within this temporal life, we each are slaves to some phenomenon and circumstance:  slaves to gravity, slaves to our selfishness, slaves to the very basic necessities of living, like food and shelter.  The conventional slave is simply subjugated by certain conventional precepts, including the egos of others (which are essentially the slave’s own ego).  Whilst we all experience this ego subjugation, the slave is increasingly stigmatised for this.  Yet, the slave finds a way to continue living;  finds a way to answer the necessities of life;  and even frequently finds a way to marry, have children, and continue traditions for further generations.

The paradigm of the slave exists within many civilisations and periods throughout humanity.  Within the United States, slavery exists as a foundational and intricate factor within American systems and institutions.  This is applicable for African slaves, European slaves, Latino slaves, Asian slaves, Mediterranean slaves, Native slaves, and additionally.  However, given the formalities and entrenchment of African slavery, it seems appropriate to provide this specific phenomenon certain consideration (after all, it is Black History Month).

African slaves experience a multitude of transgressions.  Betrayed, captured, abandoned, and sold by other Africans, African slaves experience an existential disconnect before even leaving the continent.  The initial storage and loading of African slaves may seem rather ordinary to the history observer;  however, once entering the slave ships bound for the Western Hemisphere, the African slave narrative assumes an ominous undercurrent.  It is on those slave ships where Africa ego subjugation meets European efficiency and industriousness.  The African slaves are literally packed like sardines to optimise the ROI (return on investment) for European financiers, slave traders, the ship’s crew, and additionally;  fed to the sharks, indeed. 

Upon entering the land of the American colonies (and later the United States), the institution of African slaves sinks in its teeth, in earnest.  The African slaves are sold exactly like cows and horses.  The African slaves are forced into living within meagre accommodations.  The African slaves are driven into arduous physical labour for long hours.  The African slaves are tortured when practising African culture (such as speaking the language, playing the drum, observing the rituals, and additionally).  The African slaves are indoctrinated to accept an ideology that proclaims the African slaves as less than human.  And the African slaves are deceitfully given the option to receive better treatment by accepting a deity portrayed with a Eurocentric image.  It is amazing to consider the nebulous prospect of African slaves prospering under such unforgiving conditions.

But African slaves do prosper.  And African slaves prosper through adapting. 

African slaves prosper through adapting a formidable Self-Awareness:  a sense for recognising 1’s current circumstances (favourable or unfavourable), recognising 1’s position within those circumstances, recognising the position of others within those circumstances, and recognising the nature of causality amidst these different positions and relationships.  “I stay in my lane, Nigga.”

African slaves prosper through adapting a prominent sense of Community:  building allegiances beyond language, tribes, and customs to recognise the common benefit and common bond that is shared within the collective.  “Hit me up though, Nigga.”

African slaves prosper through adapting a keen penchant for Self-Improvement:  constantly searching for opportunities to accumulate knowledge and wisdom, building schools, establishing social societies, practising spiritual disciplines, and additionally.  “You do you, Nigga.”

African slaves prosper through adapting an immediate tendency for Ego-Quelling:  quickly recognising a power that exists beyond an individual’s own will and searching for a means to be reconciled with this duality.  “Hold me down, Nigga.”

African slaves prosper through adapting a profound sense of Purpose:  recognising that an individual is born from acute and destitute experiences of suffering and that the individual shares a responsibility for improving these experiences of suffering for other individuals.  “Eye on the Prize, Nigga.”

And the list continues.  And it is critical to abstain from shying away from the historic experience of slavery;  to abstain from acquiescing to the stigma and the dismissal of the institution of slavery.  Everyone experiences this.  African slavery is simply 1 of infinite iterations.  And when we delve through the fear and shame and guilt, we can better witness the favourable characteristics of the slave:  the adaptability.  We can better witness the Sentience, the Belonging, the Transcendence, the Humility, and even the Prophethood of the slave.  And because everyone lives in an experience of enslavement, everyone can benefit by recognising the quality of the slave.  Because when an individual recognises the quality of the slave, the individual experiences True Liberation.

This lesson is applicable to all the slaves who exist within the United States today:  the corporate executive;  the university graduate paying back loans;  the immigrant working without leverage;  the political dissident forcefully injected with anti-psychotic drugs;  the mor being abused by her husband;  and additionally.

Darwin provides an appropriate consideration for reconciling this adversity:  Adaptability.  Historically within America, there is a heavy reliance upon the authority of materially affluent European men.  We all need this art of adaptability as the Earth and the United States become increasingly diverse and plural;  a community with authority emanating from many different individuals, from many different cultures, traditions, and languages, with many different dispositions.  We all need the adaptability to learn to follow the customs and wisdom of our many different communities and traditions.  Within the progression of the social evolution of humanity, this adaptability translates into prosperity for our entire community.