Nature-Based Culture And Religion (1st Draft)

“Originally, human cultures evolved as part of a natural ecosystem, part of a natural bioregion, and the cultures that evolved, in part, evolved out of that natural harmony and relationship between nature and human culture, human groups.”  John P Milton (Shaman, Founder, The Way Of Nature), “With One Voice”

Within the documentary, “With One Voice,” John Milton describes a rather logical sequence of human evolution that explains much of the differences within humanity.  Milton posits that human beings are creatures that inhabit many different natural habitations throughout the Earth;  from the mountains to the seas to the deserts to the lakes to the prairies to the islands to the hot to the cold to the temperate to the rainy to the windy, and additionally.  There is even the consideration (given the many different renderings of the Creation narrative), that human beings physically emerge from each of these different natural habitations. 

In either event, human beings settle within these natural habitats and learn how to survive and procreate within these different environments.  Human beings develop methodologies, amidst the respective natural habitats, for living and interacting with each other.  And these methodologies evolve into cultures;  with the purpose of these cultures to preserve and progenerate the lives of the human beings living within the respective natural habitats. 

But it gets even deeper than that:  human beings become living extentions, biological manifestations, of these respective natural habitats.  The Buddhist Monk, Thich Nhat Hanh explains that a flower exists much beyond the basic petals, stamen, stem, leaves, and roots that comprise the flower.  The flower needs soil, needs water, needs Sunshine (and some may offer:  needs a positivity of consciousness), in order to grow and thrive.  And Thich Nhat Hanh explains that when you look at the flower, you can cultivate a vision that actually sees the Sunshine and all the additional, perceivably separate, elements that feed the flower;  the flower is the Sunshine.

In a similar manner, we are all the manifestation of the natural habitat that sustains us.  Throughout our historic generations, we drink the water that flows in our nearby streams, we consume the vegetation that grows in our midst, we utilise the healing qualities of the herbs and plants that grow around us.  Now, within our post-modern, post-industrialised communities, much of what we drink, consume, and utilise is frequently derived from locations that are very distant from our dwelling places.  However, this is a comparatively new phenomenon:  the majority of our respective biological constructs still carry the heavy influence of living within a very homogeneous natural habitat.

Within the course of humanity (and even through to today), there is previously substantial competition, conflict, and warfare between different cultures;  different methodologies for living and prospering.  But this cultural conflict is both asinine and futile.  It is like telling an arid jasmine to live as a mountain lily, or an arctic hare to live as a meadow rabbit.  Each culture and each natural habitat has its rationale, its legitimacy, and its inevitability.  There are reasons why people in Africa behave in a certain way, why people in the Mediterranean behave in a certain way, why people in Europe behave a certain way, why people in Asia behave a certain way, and people in the Western Hemisphere behave in a certain way.  Imposing 1 culture over another culture abstains from accounting for the rationale, legitimacy, and inevitability that originally establishes that other culture.

Now, eventually during the course of this human evolution, an innovation emerges within a community, and certain individuals reap the benefits from that innovation.  In order to compete amidst the power shift, other individuals look for additional innovations to establish a competitive advantage.  And often, these other individuals travel to other communities to find these additional innovations.  As the competition escalates, civilisations form and spread.  And the other individuals begin looking for innovations that are derived further and further away from the community’s natural habitat.

So, during the evolution of human existence, communities and civilisations increasingly lean upon each other’s innovations.  During this same process of human development, we each experience the necessity of preserving the integrity of the perception of ourselves:  our thoughts and ideas, our knowledge, our language, our relationships, our material prosperity, and even our leisurely pursuits:  our cultures.  So, we historically engage upon egocentric-based subjugation or annihilation of the thoughts and ideas, knowledge, language, relationships, material prosperity, and leisurely pursuits that are different from our own.  Whilst some look for innovations from other communities, others look to conquer or annihilate other communities in a process of expanding others’ own communities and cultures.

Whilst religion can be arguably considered as part of culture, for the purposes of this exposition, we consider religion (and with increased accuracy, spirituality) as a distinct phenomenon of “belief.”  So in this respect, religion/spirituality/belief exists as a means of reconciling our natural existence with our esoteric existence.  Organised religion exists as that tangible medium where nature-based culture is fused with the intangible experience of an esoteric Ultimate Reality. 

It can be arguably considered that we all share this same esoteric Ultimate Reality, though we each have a different religious experience and means of communicating this esoteric Ultimate Reality.  And indeed, there are numerous historic accounts of conflict that previously emerges through these differences of religious experience and belief.  Yet, it is very much our nature-based culturalistic differences, (including the manifestations of our self-involved egos) that lead individuals into conflict, rather than our spiritual/esoteric-based beliefs;  because violent conflict is a physical manifestation of our physical, nature-based beings.  Of course there are differences between tangibly communicated experiences of esoteric/spiritual beliefs, but even these are also manifestations of nature-based cultural differences (language, words, and similar contextualisations).  Mystical pursuits of respective religious traditions reveals that there are commonly held beliefs amongst our many different religious traditions of humanity.  And it may be considered that the very highest composition of our respective religious/spiritual/esoteric beliefs and traditions exists within these commonly held beliefs/principles as the Ultimate Reality.

Today, amidst this progression and evolution of human civilisation, we substantially exist as international entities, with some exceptions.  Through the emergence of international economics and additional phenomena, our physical beings and nature-based cultures are increasingly derived from, and dependent upon, a comprehensive set of ideas, innovations, and natural habitats that respectively exist from throughout the Earth and throughout humanity.  We acquire produce and spices to/from distant lands with distant people, we manufacture and transport products to/from distant lands with distant people, we acquire services and labour to/from distant lands with distant people, we travel for recreation and solace to/from distant lands with distant people, and we make spiritual/religious pilgrimages to/from distant lands with distant people.  As these exchanges are made, we increasingly become a part of these distant lands and distant people, and the respective, coinciding ideas, innovation, principles and nature-based cultures of these distant lands and people.

Today, people frequently communicate or intimate the notion of “white people” (meaning people of European ancestry) ruling the Earth.  This, however, is very much a woeful inaccuracy for numerous reasons. 

1^st, we can briefly review the course of human civilizational development.  With respect to religion, Judaism (in Israel of the Mediterranean) and Hinduism (in India of Asia) both emerge, emphasising familial lineage, social rank and order, and relationship with God.  Then, after a few millennia, a Prophetic figure respectively emerges in both traditions, teaching radical compassion and turning the conventional hierarchy of social rank and order on its head.  And territorially in-between these epicentres of the Mediterranean and Asia, a number of traditions emerge, at different, intermittent stages, as voices of mediation and temperance:  Zarathustrianism, Islam, and the Baha’i Faith.

During this same process of religious development, there is exists an evolution of philosophical development within these areas;  and this evolution of philosophy is intertwined with the previously described esoteric-based belief systems.  This includes Taoism and Confucianism within Eastern Asia (China), and Socrates, Aristotle, Plato in the Northern Mediterranean (Greece).  And through to this past century, the Japan-China binary is very comparable to the Britain-Deustchland binary (considering the respective development of empire and competition with both regions, utilising the respective philosophical and religious constructs and cultural innovations).

But before we even reach today (when considering the perception of European dominance), it is appropriate to consider the development of culture and civilisation.  Over a millennia ago, Europe exists as a disparate collective of rather homogeneous communities.  Religion and culture are both substantially derived from the experience of being reconciled with 1’s immediate natural habitat.  Eventually, the Roman Empire, travelling from its base within the area of the Mediterranean, arrives within Southern Europe, bringing Mediterranean innovations (also from Greece, Egypt, Persia, Asia, and additionally).  The Romans also bring the foreign belief-system and ethics of Judeo-Christian religion.  As these innovations are utilised, the power dynamics in Europe are altered, and Judeo-Christian religion becomes increasingly dominant compared to indigenous belief-systems.

Within the next few centuries, as Judeo-Christianity becomes widespread, the psychical dynamics of European thought significantly shift.  The narratives, ideas, and principles of Rome, Greece, Christianity, and Judaism (amongst others) are increasingly indoctrinated and become authoritative within European nature-based cultures and religions, spirituality, and beliefs.  A Creation narrative takes hold where Europe is other than the epicentre.  All of this intrinsically challenges the authority, legacy, and influence of European forefathers;  and that effectively and innately establishes an inferiority complex with much of the European psyche.  So, in the recent centuries when Europeans experience increasing innovations and technological advancement (that prompts exploration and colonial expansion/conquests), it is at the cost of becoming subservient to culture and religion that is other than its own.

As Europeans and Mediterraneans arrive in the Western Hemisphere, there is a similarly disparate collective of communities with religions and cultures that are significantly informed through respective natural habitat;  that of the respective indigenous people.  Europeans and Mediterraneans continue colonising Western Hemisphere, effectively establishing an unprecedented phenomenon:  people respectively of European and Mediterranean biological constructs, governed substantially by Mediterranean innovations and religion, relying upon additional innovations (substantially labour, agricultural, and additional acumen) of Africans, and living upon (and learning from) the natural habitat and culture of the Western Hemisphere. 

As the centuries of this colonial period develop, the very nature of all the people (particularly the colonialists) changes substantially.  Individuals continue to culturally evolve and are called to hold ideas and beliefs that include, and are accepting of, the different areas of civilisation (Mediterranea, Europe, Africa, and the Western Hemisphere) that form the communities in the Western Hemisphere.  Amidst the joy, there are also tremendous difficulties (particularly as individuals attempt asserting 1 specific nature-based culture on all other cultures).  But amidst these joys and challenges, there is tremendous prosperity;  and this significantly influences other communities around the Earth (further evolving the cultures and beliefs of other communities).

Within the past few generations, another new phenomenon emerges:  the influx of Asian civilisation within the Western Hemisphere.  This poses additional challenges, but it also provides new ways for individuals to be reconciled amidst the diversity of cultures and beliefs within the Western Hemisphere.  This also provides the prospect for reconciliation throughout humanity as lessons and innovations are shared:  a new consciousness;  a new awareness, where respective spiritual, esoteric beliefs are increasingly synonymous with respective nature-based cultures.

Thus, there is relief for people of European ancestry and people of all ancestries.  To experience this, it is helpful to recognise that there is purpose for all paths and evolutions;  there is validity in all paths and evolutions, even within those paths that are previously abandoned.  And there is encouragement all individuals to explore a spirituality/religion that harmoniously coincides with individuals’ own nature-based construct;  and to find harmony with all other individuals of other natures and spiritualities and religions.

Postscript.

Amidst the internationalisation of humanity, there is also a reactionary call for greater homogeneity:  the preservation of perceived nature-based culture and spirituality/religion.  This reactionary call for homogeneity is actually reasonable, but it is important to abstain from inter-cultural conflict, and it is important to pursue and maintain this homogeneity in a genuine manner.  1^st, this homogeneity is unattainable as a colonial entity (living on a land that is different from the nature-based culture that is being pursued and maintained).  To pursue and maintain such homogeneity, 1 must 1^st relocate to that original land of that nature-based culture.  2^nd, 1 must refuse to accept, as much as possible, any advantages derived from the emergence of ideas and innovations from any foreign nature-based cultures.  The extent of the purity of this homogeneity of 1’s own nature-based culture and religion is dependent upon the ability to genuinely abstain from utilising the innovations and advantages provided from other nature-based cultures and religions.  The 3^rd protocol is to avoid attempts of expanding 1’s own nature-based culture and religion to other lands and other people.  Such attempts inevitably result in a fundamental transformation of the nature-based culture and religion attempting to be preserved homogeneously.  Amidst adherence to these protocols, the rest of humanity should respect the interests for being homogenous and autonomous from the rest of our internationalised humanity.

Love And Peace.

Inter-Movement Weaving Initiative IMWI Mantra v1.2

Inter-Movement Weaving Initiative

IMWI Mantra (v1.2)

1.)  Within each of us, there is a Divine Presence, a Spirit, a Power Of Thought:  an esoteric existence.

2.)  This esoteric existence is manifested within the physical Realm:  within our bodies, within our physical surroundings, and within the whole Natural Universe;  extending all the way back to the infinity of our esoteric existence.

3.)  Our wellbeing is sustained through proficient harmony amongst our bodies, our physical surroundings, and the whole Natural Universe.

4.)  “Economy” is derived from the Greek, “oikos” (οἶκος) meaning “home,” and “nemein” (νέμω) meaning “management”;  we recognise “economics” as the behavioural management of our bodies as home, our physical surroundings as home, and the whole Natural Universe as home.

5.)  We establish a compassion-based economy upon the foundational practices of Agape and Ahimsa; 

6.)  We build our compassion-based economy with the framework principles of:  Honesty, Modesty, Moderation, Respect, Patience, Trust, Productivity, Efficiency, Prosperity, Sustainability, AlTruism, and Reconciliation.

7.)  We are guided by:

Welt Ethos

Charter For Compassion

United Religions Initiative Charter

Earth Charter

Universal Declaration Of Human Rights

8.)  Within our compassion-based economy, we establish the monetary unit, “CoCas” (“Compassion Cash”), with 1 unit having the equivalent value to 1 kilogram of a composite of international grains (rice, corn, wheat, oats, quinoa, amaranth, barley, rye, potatoes, chickpeas, lentils, and beans).

9.)  Our compassion-based economy is governed by the honour system.

10.)  We promise to care for each other.

IMWI Cooperative Economic System Mantra v1.1

Inter-Movement Weaving Initiative

Cooperative Economic System Mantra (v1.1)

121.1.1;68;5o2

1.)  Within each of us, there is a Divine Presence, a Spirit, a Power Of Thought;  an esoteric existence.

2.)  This esoteric existence is manifested within the physical Realm, within our bodies, our physical surroundings, and the whole Natural Universe;  extending all the way back to the infinity of our esoteric existence.

3.)  Our wellbeing is sustained through proficient symbiosis between our bodies, our physical surroundings, and the whole Natural Universe.

4.)  “Economy” is derived from the Greek, “oikos” (οἶκος) meaning “home,” and “nemein” (νέμω) meaning “management”;  we recognise economics as the behavioural management of our bodies as home, our physical surroundings as home, and the whole Natural Universe as home.

5.)  We establish an economy based upon Agape and Ahimsa; 

6.)  We also include the principles of:  Honesty, Modesty, Moderation, Respect, Patience, Trust, Productivity, Efficiency, Prosperity, Sustainability, AlTruism, and Reconciliation.

7.)  We are guided by:

Welt Ethos

Charter For Compassion

United Religions Initiative Charter

Earth Charter

Universal Declaration Of Human Rights

8.)  Within our economy, we establish the monetary unit, “CoCas” (“Compassion Cash”) with 1 unit having the equivalent value to 1 kilogram of a composite of international grains (rice, corn, wheat, oats, quinoa, amaranth, barley, rye, potatoes, chickpeas, lentils, and beans).

9.)  The honour system governs our engagement within our compassion-based economy.

10.)  We promise to care for each other.

Declaration Of Liberation (v1.0)

Declaration Of Liberation (v1.0)

In Congress, 121.1.1;68;5o2

The unanimous Declaration of the infinite united selves of always:

When in the course of existential progression, it becomes necessary for one collective to dissolve the political bands which previously connect that collective with another, and to assume among the powers of the Universe, the separate and equal station to which the Laws of the Universe and of the Highest Authority, known by many names, entitle that collective, a decent respect to the opinions of humanity requires that this collective should declare the causes which impel the collective to the separation.

In the Name of the Highest Authority we respectively and collectively recognise, known by many different names, including God, El Shaddai, Eloheinu, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus, Dominus, Jah, Jehovah, Allah, Ahura Mazda, Vayu Guru, The Divine, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally:  we recognise our necessity to be reconciled with ourselves, each other, and our natural Universe, to atone, and to separate ourselves from our previous transgressions.

We hold this Truth to be self-evident, that all beings are created equally with Divine Presence, that we are endowed by the Highest Authority with this certain unalienable Divine Presence;  that amongst this is involved Wellbeing, Prosperity, and the pursuit of Liberation;  that life is the confluence of material and esoteric existence, and all beings are entitled to promote our respective personal existence with modesty and moderation;  and that to secure this entitlement, Governments are instituted amongst beings, Heaven, and Earth, deriving governments’ just powers from the consent of the governed;  that whenever any Form of Government becomes destructive of these ends, it is the Right of the Sentient Beings to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organising its powers in such form, as to us shall seem most likely to effect our Peace, Prosperity, and Liberation.  Prudence, indeed, will dictate that Governments long established should abstain from being changed for light and transient causes, as such governance satisfies certain needs;  and accordingly all experience hath shewn, that sentient beings are increasingly disposed to suffer, whilst transgressions are sufferable, than to right ourselves by abolishing the forms to which we are accustomed.  But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce us under absolute Corruption, it is our right, it is our duty, to throw off such Government and to provide new Guards for our future security.  Such has been the patient sufferance of these united selves of Always;  and such is now the necessity which constrains us to alter our former Systems of Government.  The history of our previous forms of governance is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Corruption over our selves.  We previously transgress against Truth, against Nature, against, Life, and against ourselves.  To prove this, let Facts be submitted to a candid Universe:

Through our governments, we previously murder each other through military warfare and conquest.

Through our governments, we previously murder each other through police violence.

          Through our governments, we previously murder each other through domestic violence.

Through our governments, we previously murder each other through street violence.

Through our governments, we previously murder each other through the consumption of flesh.

Through our governments, we previously cause violent harm towards each other through rape.

Through our governments, we previously cause violent harm towards each other through torture.

Through our governments, we previously cause violent harm towards each other through domestic abuse.

Through our governments, we previously cause violent harm towards each other through physical fights.

Through our governments, we previously cause violent harm towards each other through physical confinement.

Through our governments, we previously cause violent harm towards each other through abduction.

Through our governments, we previously cause violent harm towards each other through failing to provide sufficient healing.

Through our governments, we previously sexually exploit each other through prostitution.

Through our governments, we previously sexually exploit each other through pornography.

Through our governments, we previously sexually exploit each other through commercial advertising.

Through our governments, we previously sexually exploit each other through adultery and promiscuity.

Through our governments, we previously sexually exploit each other through immodesty.

Through our governments, we previously sexually exploit each other through lust.

Through our governments, we previously sexually oppress each other through chauvinistic prohibitions.

Through our governments, we previously sexually oppress each other through excessively championing the aggressions of masculinity.

Through our governments, we previously sexually oppress each other through undermining manhood.

Through our governments, we previously enslave each other.

Through our governments, we previously accuse each other of being evil.

Through our governments, we previously accuse each other of being devoid of Divine Presence.

Through our governments, we previously economically exploit each other.

Through our governments, we previously cheat each other.

Through our governments, we previously lie to each other.

Through our governments, we previously steal from each other.

Through our governments, we previously impose usury upon each other.

Through our governments, we previously impose debt upon each other.

Through our governments, we previously extort each other.

Through our governments, we previously become woefully intoxicated.

Through our governments, we previously burden ourselves with both sloth and excessive labour.

Through our governments, we previously prevent each other from being educated and uplifted.

Through our governments, we are previously greedy against each other.

Through our governments, we are previously apathetic towards each other.

Through our governments, we previously devastate our natural environment.

Through our governments, we previously overconsume resources.

Through our governments, we previously harmfully extract resources.

Through our governments, we previously commit deforestation.

Through our governments, we previously cause pollution of the air, water, land, outer atmosphere, and our bodies.

Through our governments, we insufficiently recycle.

Through our governments, we wastefully manufacture products.

Through our governments, we inefficiently utilise energy.

In every stage of these Oppressions We previously Petition for redress in the most humble terms:  Our repeated Petitions are previously answered only by repeated injury.  Rulers whose character is thus marked by ever act which may define Tyranny, are unfit to be rulers of free beings.

Nor do we abstain attentions to our fellow beings.  We previously warn our fellow beings from moment to moment of attempts by these governments to extend an unwarrantable jurisdiction over us.  We previously remind our fellow beings of the circumstances of our settlement here.  We previously appeal to our fellow beings’ native justice and magnanimity, and we previously conjure our fellow beings by the ties of our common kindred to disavow these usurpations, which, would inevitably interrupt our connexions and correspondence.  Our fellow beings too are previously deaf to the voice of justice and of consanguinity.  We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold our fellow beings, as we hold the rest of the Universe, Students in Transcendence, in Peace Friends.

We, therefore, the self-proclaimed united selves of Always, in General Congress, Assembled, appealing to the Supreme Highest Authority of the Universe for the rectitude of our intentions, do, in the Name, and by Authority of the benevolent beings of these united selves, solemnly publish and declare, That these United Selves are, and of Right ought to be Liberated and Independent beings;  that we are Absolved from all Allegiance to the previous governments, and that all political connexion between us and the previous governments, is and ought to be totally dissolved;  and that as Liberated and Independent beings, we have full Power to levy teachings, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and endeavours which independent beings may of right do.  And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Prosperity, and our sacred Honour.

To My Wife 27

I tell another
of my affinity
towards the Sunrise.
She says
she has less of an interest,
and attempts
passing me unto her suitor.
I decline.
Marriage is a precarious endeavour.
And I long to engage.
I wonder if I see you,
the other day;
when my assembly adjourns
and you gather with your friends.
What keeps me
from speaking
with you.
Perhaps I have yet
to summon the courage
to experience success;
A dream,
perhaps.
But sitting in that lobby
provides me confidence
that you are here,
somewhere,
and we are becoming
closer.

A Tale Of 2 Cities; Love And Peace 120.12.13;68;1o14

Love And Peace, Family And Friends.

A number of family members and friends recently talk or reference the dilemma of Israel and Palestine.  1 of my initial thoughts to this issue is that there are numerous humanitarian issues and conflicts within our global community;  this is only 1.  It is also only a comparatively recent conflict in humanity, substantially emerging upon the establishment of the Jewish state of Israel.  But I understand that this issue involves millennia-old questions, and it morally affects billions of people in a rather immediate manner.  So I recognise the relevance of delving into this issue.

When I am asked about this question, I usually begin by stating that this is a family feud;  and rather than a conflict over land, it is a conflict over righteousness.  It just so happens that both sides, Jews/Israelis and Muslims, directly link the position of “most righteous” with stewardship of the “Holy Land.”  The overwhelming paradox (that few seem to want to recognise) is that the increasingly righteous community is the community that lets the land go. 

I cite the example our far, Avraham.  His tribesmen begin quarrelling with the tribesmen of his nephew, Lot, because both camps become increasingly prosperous and numerous (thus competing for an increasingly smaller area of land to graze the respective cattle).  Avraham allows Lot to decide the area of land in which Lot prefers to settle, and Avraham chooses the other area.  That is righteousness.  And that is the highest and overarching principle governing this land dispute. 

However, there are additional principles of stewardship.  Candidly, I side on the favour of a “1-state solution,” where the entire land of Israel (Eretz Israel) is governed as an Israeli (Jewish) state.  I may be accused of being bias, given my Israeli heritage, but everyone has a bias.  I may also be accused of being insane, given my Islamic behaviour, but everyone has idiosyncrasies.  I emphasise concentration upon Universal and Ahimsic principles of stewardship.

I provide another comparison.  There is a boy playing on the playground and he has 2 toy trucks.  Another boy is also on the playground, but he has 0 toy trucks with which to play.  The “rule of playground equity” generally stipulates that the boy with 2 toy trucks provides 1 of his toy trucks to the boy without any toy trucks.  The fact is, the land of Israel is increasingly important to Israelis than it is to Muslims.  It is the Holiest of Holies to Israelis.  Muslims have another Holy Land, in another area (Mekkah and Medinah), that is the Holiest of Holies to Muslims.

Some may argue that the boy has possession of the 2 toy trucks (or that he has the 2 toy trucks 1^st), so it is the boy’s prerogative what happens with the 2 toy trucks.  When it comes to the specific issue of Israel and Palestine, that argument (as vehemently as people want to make it) is comparatively shaky.  The question is:  at what point does humanity recognise the “original stewards” of the land of Israel?  The land of Israel experiences a series of numerous occupations before the British transfer the mandate to the current Israeli government (via the United Nations).  And when that mandate is transferred, there are, indeed, many Palestinians living on the land.  And, also according to Universal and Ahimsic principles of stewardship, this residency establishes certain legitimacy of stewardship.

When something (a toy truck or a homeland) is unduly taken from someone, Universal and Ahimsic principles of righteousness generally stipulate that this something (a toy truck or a homeland) be restored to the original steward.  1 of the challenges is that the collective common memory of many civilisations only travels for a few centuries.  It just so happens that the collective common memory of Israelis travels for a few millennia.  And within this collective common memory, before the Palestinians establish residency and stewardship of the land of Israel, Israelis establish residency and stewardship of the land of Israel.  And it is essentially, and ironically, through this very residency and stewardship that the land is considered Holy by Muslims (through the civilisations of Avraham, Israel, David, Solomon, and additionally).  1 may argue the right of residency and stewardship on the behalf of the descendants of the Canaanites whom the Israelites remove from the land, however Muslims seem to abstain from making that specific argument.

But, even with that communicated, the dilemma has yet to be resolved.  Simply legitimating the stewardship claim of Israelis for the land of Israel is insufficient in addressing the comprehensive circumstances.  Even as stewards of the land of Israel, Israelis have the responsibility for providing appropriate, alternative habitation opportunities for Palestinians.  Whilst some argue inclusion as citizens of the government of Israel, this may be less preferable.  Another, perhaps far-fetched, option is for Israel to acquire land from neighbouring nations (Lebanon, Syria, Jordan, and/or Egypt), establish aqueducts from the Mediterranean Sea, construct numerous desalination facilities, and cultivate cities and agriculture that can support thriving and prosperous Palestinian communities.  That may be easier done than said.

So, in the meanwhile, I regress to my initial statement.  This is a dilemma of righteousness.  Who will allow the other side to make the choice of where to settle?  Perhaps Muslims will take the high road.  Perhaps Israelis will take the high road.  Or perhaps 1 of these 2 sides will select the less righteous option, and begin developing those cities and agriculture for the other side to resettle.

Love And Peace,

Peter

A Gangster Neighbourhood

A young man lives in a neighbourhood where gangsters abound.  Within this neighbourhood, there is 1 particular gangster that is highly powerful and dominant over all the other gangsters.  On occasion, this particular gangster invades the home of the young man, forces himself upon the young man’s mother, and additionally violates the young man’s family;  the young man’s father is too weak to defend his family. 

The young man is filled with ideas of revenge and he refuses to acquiesce to the threats of that particular gangster.  So 1 day, that particular gangster takes the young man and beats him until he is unconscious.  That particular gangster tells the young man that if he tries to make a move on that particular gangster, that particular gangster will do the same to the rest of the young man’s family.  And that particular gangster proclaims to the whole neighbourhood that anyone who hires or helps the young man is also in trouble.  So the young man becomes quieter and reserved;  he struggles to support himself amidst the isolation from the neighbourhood.

And so the days pass.  And when that particular gangster invades the young man’s home, he leaves a little money for the young man to buy some groceries;  and that particular gangster proclaims himself to be a philanthropist.  And the young man woefully learns the meaning of Social Security.