There is a rule of law that pervades the
Earth. Governments, corporations, and
even religions are increasingly conforming to this law. It is a composite law forged through the
countless interactions of all the respective traditional laws within humanity,
nature, and the Universe. At this
moment, it is a law without any officially recognised nation, court, or
citizen; yet it governs all nations,
courts, and citizens. It is an intrinsic
law. It is a subtle law. It is a Universal Law.
Yet, there are also entities that refuse to
conform to this law. Militaries refuse
to conform to this law; and thus there
is an increasing separation emerging between governments and militaries. Fundamentalist religious adherents refuse to
conform to this law; and thus such
entrenched adherents become increasingly separated from the totality of
convention. Selfishness itself refuses
to conform to this law; and thus such
practitioners become increasingly subjected to the consequences of such
disobedience.
It is a law, and a
culture, that becomes increasingly evident and manageable through a proficient
awareness of, and empathy with, the plight of “the other.” It is the law and culture of “globalism.”
I am a multiethnic
man, and I notice that many other multiethnic people tend to share this same
globalist culture. For multiethnic
people, it is a globalist culture that is forged within the experience of being
unable to fit within the neat confines of an established community, and thus
transcending these confines. But
whilst multiethnic people share this globalist culture, it is also shared by
many monoethnic people; monoethnic
people who have genuine experience, or at the least a genuine interest, in
people from another community. So whilst
multiethnic people are intrinsically in tune with this globalist law, all
individuals have an awareness of, and propensity towards, this globalist
law.
The proceeding are some of the
characteristics of people who are proficient with this globalist law and
culture. It is appropriate to note that
some of these characteristics may vary in intensity within different
individuals, as we are all a unique composite of numerous characteristics. However, these are some of the main
characteristics that comprise this globalist law and culture (particularly as
it differentiates from contemporary convention).
Characteristics of Globalist Law And
Culture:
Agape: We tend to have a strong empathy towards
others, and particularly towards “the other.”
The Golden Rule is a prominent fixture within our ethics (we do unto
others as we would have others do unto us), as we strongly identify with the
experience of “the other.”
Ahimsa: We highly value the abstinence from
violence. We build cultures of Ahimsa
and we work towards making Ahimsa increasingly systemic and pervasive
throughout our aggregate community.
Honesty: Truthfulness is important; and beyond this, we look for transparency and
probity within those with whom we interact.
Humility: We tend to be continuously humble,
recognising our comparatively novice stature within convention and continuously
engaging within the steeped traditions of others. We have respect for all. And like water, we tend to acquire the lowest
seat and wait for others to promote us to higher honour.
Deliberation: When confronted with a disagreement between 2
other parties, or when simply confronted with a dilemma, we are cautious within
our judgment. We refuse to presume
having a totality of all circumstances and experiences, so we listen to all the
sides involved before making a decision.
Diplomacy: We have a second nature for being an
ambassador amongst different communities;
we are Peace-builders, and we negotiate harmony. We also develop the ability to disagree with
others without explicitly arguing or contradicting someone else; we are in accord with our beliefs and remain
stoic when others voice an opinion that differs from these beliefs.
Positivity: We tend to avoid speaking negatively about
others. When it is appropriate to
communicate a criticism of someone, we tend to contextualise that criticism
within a larger consideration of positive, affirmative characteristics of that
individual or group.
Egalitarianism: We highly value horizontal cooperation, where
each individual is respected at the same level.
We recognise higher wisdom, skill sets, proficiencies, and
responsibilities within different individuals, whilst simultaneously
recognising that each individual maintains such and is to be respected on an
equal level.
Consensus: We value decision-making processes that
include the interests and opinions of all participants. We progress beyond the archaic and divisive
paradigm of “majority rule,” to recognise that all individuals and groups are
part of the collective community and the collective decision. As such, we exercise patience, compromise,
and additional discipline to facilitate the conclusion of consensus and the
continuing cohesion of the group.
Diligence: We recognise that amidst our egalitarianism,
we each have the responsibility to optimally contribute to our community. We have the autonomy to pursue the endeavours
that interest us, and we engage within these endeavours with passion,
dedication, and vigour.
Self-Motivation: Amidst our level hierarchy of leadership, we
take the initiative to address the needs of our community and start projects
for the benefit of our community.
Pluralism: We recognise and respect our differences, and
we recognise and adhere to the need for our differences to coexist in
harmony. We are hyper-sensitive and
averse towards practices that unduly subordinate 1 tradition or community to
another. We protect the integrity of
cultures and communities.
Stewardship: We emphasise our responsibility to care for
our natural habitat, rather than fighting to claim ownership. We recognise the impermanence of all material
phenomena and strive to maintain balance within our cycles of consumption,
production, and recycling.
Natural Harmony: We are aware of, and appreciate, the
harmonious interdependence between sentient beings, nature, and
technology. We cultivate understanding
for the intrinsic characteristics of each of these phenomena and how these
respective phenomena can exist in accord with each other.
Celebration: We rejoice in life, within our cultures, and
within the cultures of others. We
recognise the importance of cultural observances and rituals as a means for
strengthening the esoteric connexions between ourselves, our natural habitat,
and the Universe.
Awe: We maintain a profound respect and wonder
towards the Universe and towards Ultimate Reality, often referred to by
different names and concepts; and often understood within the English language as
“God.” We have different traditions and
conclusions regarding the Universe and Ultimate Reality. We also tend to progress beyond the bias
tendencies of perceiving God as a male authoritarian figure, and instead, we
recognise God as an “omni-” phenomenon (-present, -potent, -scient) of both
compassion and indifference.
Trust: We tend to have an inexplicable confidence
within the unseen and the unspoken. We
recognise the limitations of language and proofs to explain, predict, and
account for the experiences of life.
Beyond all calls for justice, we believe in the inevitability of Karma
and miracles. Indeed, beyond the odds
and hostilities, we are each born into this Universe through acts of love.
Amidst these characteristics, there are
also contemporary challenges for those of us who practise this globalist law
and culture. 1 difficulty is finding
ourselves: becoming confident within our
identities and asserting our beliefs.
There seems to be a certain tendency towards promiscuity and sexual
deviance, although we are working to become increasingly settled and
conservative within our sexual ethics and practices (emphasising the importance
and integrity of families and relationships).
And because of our extensive deliberation, there is frequently
difficulty in reaching decisions (both individually and as groups). Our pensiveness is also often perceived as a
lack of productivity.
We also experience the general dissonance
that emerges within convention as this globalist law and culture becomes
increasingly conventional.
The emergence and predominance of this
globalist culture can be evidenced through many different ways: globalisation of national economies, the
internet, travel and immigration patterns, arts and entertainment, and
additionally. Even within the most
technologically advanced militaries, there is a fundamental paradigm shift from
nuclear weapons to drones: from the
ability for causing the most amount of damage, to the ability for causing
pinpoint harm from a distant insularity.
Rather than destroying and imposing empires, militaries are learning how
to become increasingly influential within standing empires and civilisations. It is a recognition of the validity of “the
other,” even amidst the selfish tendency of attempting the control of (or at
the least, manipulation of) “the other.”
Amidst our selfish tendencies and the dissonance
with convention, humanity is becoming increasingly aware of, and intentional
with, this globalist law and culture.
Indeed, it may be considered that globalist law and culture increasingly
asserts itself as humanity continues to interact with itself. Individuals and institutions are learning to
become increasingly proficient with this globalist law and culture in order to
merely achieve the respective objectives and purposes of individuals and
institutions. Through these efforts,
globalist law and culture is becoming increasingly systematised; and through this systematisation, this
globalist law and culture is increasingly becoming “the norm.” And as the norm, students are increasingly
studying this globalist law and culture in classrooms throughout the
Earth. Indeed, according to our
globalist law and culture, students would inevitably gravitate towards this
globalist law and culture regardless of whether it is taught inside or outside
the classroom. Such is the nature of our
globalist law and culture.
Love And
Peace.
