TIGblogs - Ed Jonas

Over the millenniums many of our species have fought and died for harmony. Chirst, Buddha, Abraham, Mary, Joan of Ark, Moses, Ghandi, Lincoln, Luther, Mother Teresa, Martin Luther King, the Kennedys, Trudeau.
What they have perhaps fought for , what they did fight for was The Right to Harmony, Their right to live in a harmonious world. so in unison with their great works can we petition then all and these in
a "Charter of Harmony" Not as policy or doctrine but as lessons and truths arising from this great fountain of love. A Love and Charter of and for International harmony.

Not sure of the author here but a nice segment of a larger piece

enjoy

ed

4. In Search of Harmony of Vital Forces
THE VITAL FORCES of humans, ethnos, and society consist of physical, spiritual, natural, intellectual, and technological forces. Harmony and balance of vital forces ensures stability within society, completeness of life, and historical, physiological, and social longevity. Should one of these constituents become exhausted, especially the spiritual or natural one, disharmony, degeneration, or even complete extinction of ethnos, society, or Homo sapiens itself may occur. Many outstanding philosophers of antiquity and the present time have sought to achieve harmony of human vital forces.
In the historical past, the relationship between humans and nature was determined to a great extent by the rhythm of processes. The concept of general recurrence of natural and social phenomena, as well as the cyclic evolution of ethnicities, communities, and peoples has been recognised since ancient times. Enlightened people—priests, high priests, and the wise realised it. Oswald Spengler, Arnold Toynbee, Gumilyov, and other famous thinkers recognised the correlation of nature and social phenomena. The vital forces of humanity, ethnos, and community are also cyclic in nature—they die away, only to transform and grow stronger in their new upsurge.
In ancient Greek philosophical schools, such as those of Plato and Pythagoras, youth were primarily taught how to attain harmony between body and soul, how to observe nature, and how to understand its secret forces and rhythm. This philosophy is still practised in Buddhist schools and monasteries today, that is, not as the conquest of nature but the true perception of nature in order to achieve harmonious co-existence.
Christianity has taught us that the implementation of the divine ideal includes the ethics of responsibility. Humans are truly religious and spiritual beings only when they resist the desire to harm living creatures or nature and when they submit to an inner incentive to create good and to love life. Christian ethics, as Albert Schweitzer argued, starts with this "reverence towards life."
Thales from Milet (about 625 or 640 - 547 or 545 B.C.), an ancient Greek philosopher, forefather of ancient philosophy, and founder of the Milet school, one of the first philosophical schools, associated all variety of matters with one initial element—water. He considered water a primal matter. Water, he taught, is the source and origin of everything. At the same time, water and everything that descended from it is not inanimate but alive. According to Thales, nature, both live and inanimate, has an initial driving force, namely the soul and god.
Lao Tzi (Li Er) (born in 604 B.C.), the great Chinese thinker and a founder of Taoism had similar teachings. The main notion of Taoism is Tao, which is metaphorically linked to water (susceptibility and resilience). Lao Tzi said: "The higher good is similar to water. Water enlivens all living creatures and never contests with them. Everything that doesn't comply with Tao (presumably, harmony) dies prematurely." Taoism is the philosophy or the path towards harmony. While one might not achieve absolute harmony, the path towards it will be righteous and a true path of development. According to Lao Tzi, people should not interfere with nature's way of development.
Pythagoras of Samos (circa 570-500 B.C.), the ancient Greek philosopher, also embraced similar teachings. Pythagoreans referred to the world as cosmos, implying its harmony and perfection (the Greek word cosme means "beauty"). Perfection of the cosmos is based on certain numerical correlations which are the basis of the motion of heavenly bodies. They are also the basis of musical harmony and may even be found in the proportions of the human body. Pythagoras was the first to call the discourse on animate life philosophy or love of wisdom.
Heraclites of Ephes (about 544-438 B.C.), another ancient Greek philosopher, extended some of these ideas. He developed the concept of perpetual flux and formation and taught us that "everything is in a state of flux," and "one can not step into the same river twice". According to Heraclites, humanity is part of nature. Nature (cosmos) is a perpetually living, pulsating flame (energy?) which was not created by anyone. It is eternal and immortal ('divine'). We should conform to nature and its "animate" soul—everlasting fire-Logos.
It is interesting how Heraclites sees "the barbarity of the human soul" in its specific corporeal state. He explains that although the soul originates from moisture, it tends to dry up. The difference between a 'wet' and a 'dry' soul determines the difference between a fool and a clever person. The soul of a wise man is the driest and the best. According to Heraclites, in the state of utmost dryness a soul radiates light.
Socrates (about 469-399 B.C.), another ancient Greek philosopher, was one of the founders of dialectics as a method of the search for truth. He regarded self-realisation as a way to achieve harmony, which was the aim of philosophy.
Democritus (circa 470-360 B.C.), the ancient Greek philosopher, considered the achievement of the highest level of well-being, or harmony, possible by limiting one's desires and by adopting a moderate lifestyle.
Aristotle (384-322 B.C.), the ancient Greek philosopher and universal thinker, conceived of the essentials of many new sciences, namely physics, biology, psychology, logic, and ethics. He considered god the highest instance of natural rather than social order. The roots of European civilisation extend back to ancient Greece, where a continuous, unified culture flourished. The ancient Greeks had a distinctly integral and clear vision of the world, as did Oriental philosophies in general, including Hinduism and Buddhism.
The scientific revolution is usually associated with the names of Copernicus, Galileo, and Newton. The scientific method was developed and we owe our present-day scientific and technical progress to it. Yet it destroyed the wholeness and integrity of the world. We alienated ourselves from nature. Disharmony prevailed in the development of civilisation. We are now facing its consequences and again trying to find a way back to harmony, but we tend to forget that humanity has already passed this way. Moreover, these paths were traversed differently in various countries of the world. There were always countries that were able to maintain the traditions of harmonious coexistence with nature, dynamic equilibrium between spiritual and material forces and between peoples and society for millennia.

Living as One with All

By

Todd F. Eklof

March 5, 2006
Master Morihei Ueshiba, the founder of Aikido, taught us that “All things , material and spiritual, originate from one source, and are related as if they were one family.”[1] This is not unlike what scientists are telling us today about the Universe, that all things originate from the, so called, Big Bang, and are, therefore, related. Indeed, even today, all beings are still so intimately related that we continue to share between us the very same atoms that were created in those first fiery moment 13.7 billion years ago. With each inhalation we take in almost a quadrillion of these atoms, that’s ten with 24 zero’s behind it, more than 1000 trillion. And with each exhalation we offer that same number of atoms back to the Universe. As Deepak Chopra explains, “we can show beyond a shadow of doubt that right this moment you have in your physical body at least a million atoms that were once in the body of Christ, or the Buddha, or Michelangelo, or Leonardo da Vinci, or Saddam Hussein, or Osama bin Laden, or George Bush. You have a million atoms right now that have been in the body of every single being that has existed since the dawn of creation. In just the last three weeks a quadrillion atoms have gone through your body and they have gone through the body of every other living species on this planet.”[2] Or, as theologian Matthew Fox simply says, “Creation brings us all together.”[3]

This is important information because it reminds us that we not only come from one source, but we remain connected to that source through our relation to each other, forever! As Thomas Aquinas understood, “each and every creature exists for the perfection of the entire universe.”[4] In other words, though each of us is individually imperfect, and incapable, therefore, of existing and continuing completely on our own, all things are created to work perfectly together. This means, furthermore, that the Universe would be incomplete without you! Without you, the entire universe would cease to exist! This isn’t to say that another universe, a universe without you might not spill into existence as a default, but the universe that now exists would be gone forever. Perhaps this is what William James understood when he suggested we can “see a world in a grain of sand, or heaven in a wildflower;”[5] Not that the entire Universe exists within each grain, or heaven within each flower, but that without that individual grain, or that individual flower, the entire Universe, as we know it, would be incomplete.

Surely this is what Master Ueshiba understood when he further advises us to “Return to that source, leaving behind all self-centered thoughts, petty desires, and anger. Those who are possessed by nothing possess everything.”[6] For it is only when we forget where we come from, and, subsequently, that all is related, part of one Universe, that our actions, through egocentrism, and the collective egocentrism we call “anthropocentrism,” that our actions become harmful to ourselves and to All Our Relations. “There is evil and disharmony in the world,” Ueshiba says, “because people have forgotten that all things emanate from one source.”[7] Or, as Black Elk explained, “Peace comes within the souls of [people] when they realize their relationship, their oneness with the universe and all its powers, and when they realize that at the center of the Universe dwells Wankan-Tanka [the Great Spirit], and that this center is really everywhere, it is within each of us.”[8]

For the sake of continuing our discussion, then, let us dare attempt to describe this Source, this Great Mother, from which all things originate. But in so doing, we must humbly understand what is meant when the Tao Te Ching explains, “the name that can be named is not the eternal Name,”[9] and when the Baghavad Gita tells us, “God has a million faces,” and the Rg Veda says, “The one being the wise call by many names.”[10] This is the reason the ancient Israelites, led through the wilderness by a nebulous cloud and an ever-changing ball of fire, considered it a sin to even speak the unspeakable name of God, and why the Jewish Kabbalah tells us, “Every definition of God leads to heresy.”[11] Even the word “God” itself if far too small and inadequate a lens through which to view this Source. As Erich Fromm understood, “The more I know what God is not, the more knowledge I have of God.” [12] Similarly, Meister Eckhart, who referred to God as Absolute Nothing, suggested we “cannot know what God is, even though [we] be ever so well aware of what God is not…”[13]

In Buddhism, therefore, this Source from which we come, and to which we must return, is simply called “Mu,” which means “Nothingness.” Before Creation is Mu, nothingness, chaos and confusion, and it is ultimately out of this dark void that the Universe is born. As cosmologist, Brian Swimme tells us, “Each of the sextillion particles that foamed into existence had its root in this quantum vacuum, this originating reality.”[14] Nevertheless, science now explains that at almost the first instant of Creation, certain laws came to exist that have governed the Universe ever since. Although there was a brief moment when the electrons, positrons, quarks, and neutrinos that were rapidly coming into being interacted freely and randomly, it didn’t take long, much less than a second, before the gravitational, electromagnetic and the two strong and weak nuclear interactions became the basic phenomenological laws governing reality. Again, as Swimme explains;

In this phase transition the fundamental architecture of the universe’s interactions was set for all time. ]It was not yet certain where the largest stars would appear, but the upper limits of their sizes and intensities were already fixed. It was not yet certain how many planets would come into existence, but an invisible ceiling for their highest mountains was already in place because the strengths of the interactions of the mountain’s constituents were now in place. It was not at all certain that bivalve mollusks would ever exist, but the possibility for shell sizes were now determined. It was certainly far from obvious whether or not there would ever exist anything like a mammal, but the fundamental range for how high they could leap or how powerfully they could clamp their jaws was now set into the sinews of the universe.[15]

Perhaps even more important than our existential dependence on the fundamental interactions established during the first instance of the Cosmic birth is the fact that other laws, that could easily have been, were not established. “Had it settled on a slightly different strong interaction,” Swimme continues, “all the future stars would have exploded in a brief time, making an unfurling of life impossible. Had the universe established a slightly different gravitational interaction, none of the future galaxies would have taken shape.”[16] The establishment of these fundamental laws, or, if you will, habits, out of Mu, nothingness, chaos, are the very principles that have given shape to the Universe ever since, and have allowed the myriad of things, ourselves included, to be.

In brief, then, chaos gave birth to order, and it is that particular order that has sustained us, and the entire Universe ever since. So, perhaps, the best name we can give this Source, besides Mu, Nothingness, Chaos, is Harmony. Again, although, by themselves all things and all beings are imperfect, all of us have evolved together to work perfectly together. Another way to put it is that the Universe is simply relationship. If we don’t connect with each other through right relations there is, as Ueshiba said, “evil and disorder in the world.” In his profound book, The Natural Way of Farming, Masanobu Fukuoka suggests we can really consider all the laws of the Universe as one law, which he calls, “The Law of Harmony.”[17]As he understands it, all things return to it this law until they are eventually reabsorbed into Mu, Nothingness, Chaos. “All things fuse into a circle,” he says, “which reverts to a point, and the point to nothing.”[18]

So it truly is important as we live our lives that we return, as much as possible, to our origins by living according the first law, the Law of Harmony. “Harmony,” says Master Ueshiba, “originates with the flow of all things—its heart is like the movement of the wind and waves. The Way is like the veins that circulate blood through our bodies, following the natural flow of the life force. If you are separated in the slightest from that divine essence, you are far off the path.”[19]

In the Creation story of the Huichol Indians of Northern Mexico, all of us once lived in the realm of the divine, but forgot our origins when we were born into this world through a long tunnel. Each day, Tatewari, the Highest God, the Sun, visits us in this world to remind us of our fiery origins, then moves across the sky, returning to darkness to further remind us of our true home. For the Huichol, then, the spiritual journey involves our attempt to remember our true history and origins. Carl Jung also found this motif of a return to the womb, or to a Mother image of some sort, among other peoples as well. “The meaning of this cycle of myths is clear enough,” he said, “it is the longing to attain rebirth through a return to the womb, and to become immortal like the sun.”[20]

What the Huichols refer to as our original descent into this world through a tunnel from a forgotten divine realm, transpersonal theorist, Ken Wilber simply calls, involution (as opposed to evolution). “The whole ‘downward’ movement, whereby Spirit playfully loses and forgets itself in successively lower levels,” he writes, “is called involution.”[21]He further defines involution as 1) the successive “moving away” from Godhead, 2) the successive lessening of consciousness, 3) a successive forgetting or amnesis, 4) a successive stepping down of Spirit, 4) a successive increasing of alienation, separation, dismemberment, and fragmentation, and, 6) a successive objectification, projection, and dualism.

As we spiral further down each level of involution, we forget all that came before, rendering us, as Wilber says, “unconscious.”[22] Fortunately, once this process us complete, and we have fully forgotten our origins, true evolution can occur, described by Wilber as, “the unfolding of the higher from the lower.”[23] “Where involution proceeded by successive separations and dismemberments,” he says, “evolution, as the reverse, proceeds by successive remembering or anamnesis (Plato’s ‘recollection’ or ‘remembrance,’ Sufi zikr, Hindu smara, Buddha’s ‘recollection,’ etc.). Further, anamnesis and holism are actually the same thing: to remember is really to re-member, or join again in higher unity.”[24]

Unlike the Darwinian idea, then, of evolution as merely “natural selection,” Wilber’s idea is that true evolution occurs the more we remember our connection to All That Is, the more holistically we come to see the Universe and our role in it, the more we climb upward, returning to the Godhead, to our true origins. This means, then, the more we move toward the Law of Harmony, towards all things working together as one, the higher our level of existence becomes, even though this Law of Harmony may be called by different names. Among the solar systems we call it gravity or attraction. Among people it is called equality. In economics it’s called justice. In the environment it’s called sustainability. Science calls it homeostasis. Artists called it balance. Art lovers call it beauty. Philosophers call it truth, and moralists call it good. As Ueshiba says, “The Way of Harmony is a celebration of the bonding of heaven, earth, and humankind. It is all that is true, good, and beautiful.”[25] Whatever we may call it, the Law of Harmony is the first law of creation, the law within each of the trillions of billions of atoms we share together in each eternal moment, with each eternal breath.

الميثاق من إنسجام دوليّة
Automatically translated into Arabic thanks to WorldLingo
على الألفية قد تنازع كثير من نوعنا ويموت لإنسجام. [شرست], [بودّها], [أبرهم], ميري, [جوأن] من صندوق, [موسس], غاندي, لنكولن, [لوثر], أم [ترسا], مارتن [لوثر] ملك, [كنّدس], ترودو.
ماذا هم يتلقّى ربّما يتنازعون ل, ماذا هم تنازعوا ل كان الحق إلى إنسجام, حقهم أن يعيش في عالم توافقيّة. هكذا في [أونيسن] مع أعمالهم عظيمة يستطيع نحن يقدّم بعد ذلك كلّ وهذا في
"ميثاق الإنسجام" لا كسياسة أو مذهب غير أنّ كدروس وحقائق ينشأ من هذا نافورة عظيمة حالة حبّ. حالة حبّ وميثاق من ولإنسجام دوليّة.

استمتعت

لا يوقن من المؤلفة هنا غير أنّ قطعة لطيفة من قطعة

كبيرة [إد]

4. [إين سرش وف] إنسجام من قوات
حيويّة يتألّف القوات حيويّة من أناس, [إثنوس], ومجتمعة طبيعيّة, روحانيّة, طبيعيّة, عقليّة, وقوات تكنولوجيّة. يضمن إنسجام وميزان من قوات حيويّة استقرار ضمن مجتمعة, اكتمال الحياة, وتاريخيّة, [فسولوجكل], وطول عمر اجتماعيّة. سوفت واحدة من هذا مكونات يصبح يستنزف, خصوصا الروحانيّة أو طبيعيّة واحدة, تنافر, إنحلال, [أر فن] إخماد كاملة [إثنوس], مجتمعة, أو [هومو سبينس] بنفسي يمكن وقعت. قد بحث كثير فيلسوفات بارزة من العصور القديمة وال [برسنت تيم] أن يحقّق إنسجام من قوات إنسانيّة حيويّة.
في الماض تاريخيّة, حدّدت العلاقة بين أناس وطبيعة كان إلى مدى عظيمة بالإيقاع العمليات. ميّزت المفهوم من تكرار عامّة من طبيعيّة و [فنومنوم] اجتماعيّة, [أس ولّ س] التطور دوريّة عرقية, جماعات, و [بيوبلس] يتلقّى يكون منذ أوقات قديمة. ينار [بيوبل-بريستس], كاهن عال, والحكيمة يحقّق هو. ميّز [أسولد] [سبنغلر], أرنولد [تونب], [غميلوف], وأخرى مفكرات مشهورة الإرتباط من طبيعة و [فنومنوم] اجتماعيّة. القوات حيويّة من إنسانية, [إثنوس], وجماعة أيضا [سكليك] داخل [نتثر-ثي] يموتون بعيدا, إلاّ أنّ أن يغيّر ونمات قوّيّة في ارتفاع مفاجئهم جديدة.
في يونانية قديمة مدارس فلسفيّة, مثل أنّ من أفلاطون و [بثغرس], علمت شباب كان أوّلا كيف أن يبلغ إنسجام بين جسم وروح, كيف أن يلاحظ طبيعة, وكيف أن يفهم ه سر قوات وإيقاع. تدرّبت هذا فلسفة بعد في بوذيّة مدارس وأديرة اليوم, [ثت يس,] لا كالغزوة الطبيعة غير أنّ ال يصحّ إدراك الطبيعة [إين وردر تو] حقّقت [ك-إكسيستنس] توافقيّة.
مسيحية يتلقّى يعلمنا أنّ يتضمّن التزويد من المقدّسة مثاليّة العلم خلق المسؤولية. أناس حقّا دينيّة وكائن روحانيّة فقط عندما يقاوم هم الرغبة أن يضرّر حيّة مخاليق أو طبيعة وعندما هم يقدّمون إلى دافع داخليّة أن يخلق جيّدة وأن يحبّ حياة. يبدأ علم خلق مسيحية, بما أنّ [ألبرت] شفايتزر جادل, مع هذا "توقير نحو حياة. "
صحب [ثلس] من [ميلت] (حوالي 625 أو 640 - 547 أو 545 [ب.ك.]), قديمة يونانية فيلسوفة, جد من فلسفة قديمة, ومؤسسة من [ميلت] مدرسة, واحدة من المدارس أولى فلسفيّ, كلّ تشكيل الأوامر مع واحدة [إلمنت-وتر] أوّليّة. هو اعتبر ماء أمر بدائيّة. رويت, هو علم, المصدر وأصل من كلّ شيء. [أت ث سم تيم], ليس ماء وكلّ شيء أنّ نزل من هو جامدة غير أنّ حيّة. وفقا ل [ثلس], يتلقّى طبيعة, على حدّ سواء حيّة وجامدة, [دريف فورس] أوّليّة, أيّ الروح وإلهة.
تلقّى [لو] [تزي] (اللّي آ) ([بورن] في 604 [ب.ك.]), المفكرة عظيمة صينيّة ومؤسسة [تويسم] تعليمات مماثلة. الفكرة رئيسيّة [تويسم] [تو], أيّ يكون [متفوريكلّي] اقترنت أن يروي (متأثّريّة ورجوعيّة). [لو] [تزي] يقال: "ال [هيغر] جيّدة مماثلة أن يروي. ماء يحيي كلّ حيّة مخاليق وأبدا مسابقات مع هم. يموت كلّ شيء أنّ لا يذعن مع [تو] (فرضا, إنسجام) مبتسرا. "[تويسم] الفلسفة أو الممر نحو إنسجام. بينما واحدة أمكن لم يحقّق إنسجام مطلقة, سيكون الممر نحو هو مستقيمة ويصحّ ممر التطوير. وفقا ل [لو] [تزي], الناس سوفت لا يتدخّل مع طبيعة طريق التطوير.
[بثغرس] من [سموس] ([سرك] 570-500 [ب.ك.]), القديمة يونانية فيلسوفة, أيضا يعتنق تعليمات مماثلة. [بثغرنس] أحال العالم ككون, يتضمّن ه إنسجام وكمال (اليونانيّة كلمة يعني [كسم] "جمال"). أسّست كمال من الكون على إرتباطات مؤكّدة عدديّة أيّ يكون الأساس من الحركة من أجسام مبهجة. هم أيضا الأساس من إنسجام موسيقيّة ويمكن حتّى كنت أسّست في النسب من ال [هومن بودي]. [بثغرس] كان الأولى أن يدعو الخطبة على متحرّكة حياة فلسفة أو حالة حبّ الحكمة.
مدّد [هركليتس] من [إفس] (حوالي 544-438 [ب.ك.]), آخر قديمة يونانية فيلسوفة, بعض من هذا فكرة. هو طوّر المفهوم من دائمة تدفق وتشكيل وعلمنا أنّ "كلّ شيء في دولة التدفق," و" واحدة يستطيع لا يخطو داخل ال نفسه نهر مرّتين". وفقا ل [هركليتس], إنسانية جزء الطبيعة. طبيعة (كون) [بربتثلّي] يعيش, ينبض لهب (طاقة?) أيّ كان لم يخلق ب أيّ شخص. خمّنت هو دائمة وخالدة (""). أحيات نحن سوفت طابقت إلى طبيعة وه "" [فير-لوغس] [سول-فرلستينغ].
هو ممتعة كيف [هركليتس] يرى "ال [بربريتي] من الروح إنسانيّة" في دولته خاصّة جسديّة. هو يفسّر أنّ رغم أنّ الروح يتكوّن من رطوبة, يميل هو أن ينشّف فوق. بلّل الفرق بين "" و"جافّة" روح يحدّ الفرق بين مغفلة وشخص ذكيّة. الروح من [ويس من] الجافّة والجيّدة. وفقا ل [هركليتس], في الدولة من جفاف قصوى يشعّ روح ضوء.
كان [سكرتس] (حوالي 469-399 [ب.ك.]), آخر قديمة يونانية فيلسوفة, واحدة من المؤسسات ال [ديلكتيك] كطريقة من البحث لحقيقة. هو اعتبر [سلف-رليسأيشن] كطريق أن يحقّق إنسجام, أيّ كان الهدف الفلسفة.
اعتبر [دموكريتثس] ([سرك] 470-360 [ب.ك.]), القديمة يونانية فيلسوفة, الإنجاز من ال [هيغست لفل] من [ولّ-بينغ], أو إنسجام, يمكن ب يحدث رغبات [أن 'س] وب يتبنّى أسلوب حياة معتدلة.
أرسطو (384-322 [ب.ك.]), القديمة يونانية فيلسوفة ومفكرة عالميّة, يتصوّر من ال [إسّنتيل] من كثير أعلام جديدة, أيّ فيزياء, علم الأحياء, علم نفس, منطق, وعلم خلق. هو اعتبر إلهة المثال [هيغست] من طبيعيّة [رثر ثن] أمر اجتماعيّة. يمدّد الجذور من [سفيليسأيشن] أوروبيّة [بك تو] يونان قديمة, حيث مستمرّة, يوحّد ثقافة ازدهر. تلقّى ال [أنسنت غريك] بوضوح متكاملة ورؤية واضحة من العالم, بما أنّ أتمّوا فلسفات شرقيّة [إين جنرل,] بما في ذلك هندوسية وبوذية.
صحبت الثورة علميّة عادة مع الاسم من [كبرنيكس], غاليليو, ونيوتن. طوّرت الطريقة علميّة كان ونحن نستدين نا [برسنت-دي] علميّة وتقدم فنّيّة إلى هو. مع ذلك دمّر هو الصفة كمال ونزاهة من العالم. نحن غرّبنابنفسي من طبيعة. تنافر ساد في التطوير ال [سفيليسأيشن]. نحن الآن نواجه نتيجاته وثانية يحاول أن يجد طريق [بك تو] إنسجام, غير أنّ يميل نحن أن ينسى أنّ إنسانية يتلقّى سابقا يمرّ هذا طريق. فضلا عن ذلك, اجتزت هذا ممرات كان بطريقة مختلفة [إين فريووس كونتريس] من العالم. هناك كان دائما بلاد أنّ كان يمكن أن يبقي التقاليد من تعايش توافقيّة مع طبيعة, توازن حركيّة بين روحانيّة وقوات مادّيّة وبين [بيوبلس] ومجتمعة لألفية.

[وهيثر] خضراء [أوتوبيس]

سفر إلى الماض أو رؤيات المستقبل?

ب [أرنب] روي [شودهوري]

(تم - نوفمبر - تشرين الثّاني 19, 2007) [أوتوبيا] حرفيّا "إلى لا مكان يهبط," مجتمعة مثاليّة في آخر مكان حيث حرية, حالة تساو, وعدل يسود. أرض إلى ما بعد إستثمار, حرب, فقر, وإضطهاد. [أوتوبيس] عموما جدّا حرجة حول ال [برسنت ستثأيشن] من المجتمعة ([فرنكلند], [برّي], 2002). [أوتوبيك] فلسفات معاودة خلال تاريخ الأفكار; هم قد سطّحوا تكرارا في ربوة الأشكال, في أعمار مختلفة. نحن نتلقّى "[أوتوبيا] ماركسيّة" ك ال أكثر يلمع مثال, أيّ يتلقّى التأثير سائدة أكثر في تاريخ إنسانيّة. بالمثل يتلقّى نحن توهمات خضراء, أيّ يكون الموضوع النقاشة من هذا ورقة.
"[أوتوبيس] خضراء" أو "[إك-توبيس]" مجتمعات نموذجيّة حيث رجل وطبيعة يتواجد في كاملة إنسجام واعتماد متبادل. ال [إك-توبيست] يصدق فيلسوفة أنّ هناك كان "[إيدل-تب]" شرط في الماض حيث واقعيّا هذا شرط من إنسجام كاملة ساد, أنّ ما إن هم كانوا "حقيقة تجريبيّة" ([جوس], 1999). يحافظ نماذج مثاليّة من هذا مجتمعات مصونة في عقلهم, ال "يريد متطرفات خضراء," في نمط مماثلة ك ال "متطرفات ماركسيّة," إلى [كرت] مجتمعة حيث شروط نقيّة سيسودون.
انفجر سياسة بيئيّة خارجا داخل المشهد في متأخّرة ستينات, فترة عندما فوضوية كان أنعشت كمذهب كبريات سياسيّة. [ديسنشنت] الجيل من ستينات كان مع رأسمالية والماركسيّ أفكار بسبب التدهورات من هذا مذاهب أن يجد حل مناسبة لإنسانيّة شقاء وإستثمار, واتّجاه مناسبة لإنسانيّة سعادة وعمليّة تحرير. تبع مع ال [إكنوميك دبرسّيون] عظيمة من 1929 بالكوارث من الحرب عالميّة وإضطهاد بنظامات استبداديّة ماركسيّة, هذا جيل كان قد خسر كلّ شيء, هم أرادوا أن يذهب إلى الخلف في الحنون إلى الماضي بعد, هم أرادوا أن يعيش من ال "يسرع خطوة التاريخ," هم حلموا حول قريتهم طبيعتهم وحياتهم [إيدلّيك] أيّ هم مرّة استمتعوا, وهم لاحظوا أنّ [إفيلنسّ] من طمع إنسانيّة لثروة وقوة قد دمّر الطبيعة وحياتهم. هذا الخلفيّة من أيّ اللون الأخضر فكرة سياسيّة قد ظهر.
يتلقّى السياسة خضراء في جنرال اثنان مقاربة, واحدة أكثر أو أقلّ متمركزة, ضحلة, أقلّ [إنفيرونمنتليسم] متطرّفة; الأخرى عميقة, [بيوسنتريك], [إكلوجسم] متطرّفة. يصدق هم كلا يتلقّى هم خاصّة توهمات, ال أقلّ متطرفات في مجتمعة مساواتيّة في إنسجام مع طبيعة, حيث طبيعة بالتّأكيد يتلقّى وجود منفعيّة; حيث أنّ الأكثر [بروتو-غرينس] متطرّفة يصدقون يعطي يتماثل حقوق أن يجنّد وأخرى حيوية [نون-هومن], حيث طبيعة يتلقّى ه خاصّة [إينترينسك فلو] [نون-وتيليترين]. يعتمد الشكل من حركات خضراء أنّ قد طوّر في أمريكا, أستراليا, واسكندينافيا, أيّ يكون [إين فكت] يطوّر رأسمالية بلاد, أكثر أو أقلّ على الفلسفة [بروتو-غرين] متطرّفة; حيث أنّ الحركات بيجيّة من ال [ثيرد وورلد كونتري], في الأغلب فقير وبلاد متخلّفة, يعتمدون على المبادئ ضحلة بيجيّة من عدل بيجيّة, حيث تكافؤ في توزيع من الموردات بيجيّة يكون مهمّة, أيّ ذهبت [هند-ين-هند] مع المناقشة على تطوير قابل للمحافظة ([غها], 1997, 2000, 2006).
على حدّ سواء المتطرّفة ويستنتج الفكرة ضحلة [إك-بوليتيكل] كثير من شهيقه من ثلاثة خطوط الفلسفات: فوضوية, [رومنتيسسم], و [ديب-كلوجسم], أيّ يكون [إين فكت] مماثلة في كثير طرق. أنا سأتناقشهم [أن بي ون].
فوضويّة في الدّرجة الأولى فلسفة فرنسيّة يطوّر ب [بروودهون] و [بكونين], وفيما بعد ببيتر [كروبتوكين]. أخذ [مورّي] [بووكشن] [كروبتوكين] فكرة, أعطى هو إلتواء بيئيّ, وطوّر المدرسة من "علم بيئة اجتماعيّة." يأتي كثير من الفكرة بيئيّ سياسيّة من ال [إك-نرشستس]. يستنتج الكلمة [أنرك] من الكلمة يونانيّة "دون قاعدة," غير أنّ دون قاعدة ليس نسيبة مع "دون قواعد," لذلك هو كان خاطئة أن يعادل "[أنرك]" مع "حالة فوضى." كاملة [أنرك] شرط من حالة تساو كاملة سياسيّة. يتعارض الفوضويّ خصوصا الدولة وطبيعته قهريّة; هم يصدقون أنّ مجتمعة بلا جنسيّة على حدّ سواء يمكن ومفضّلة من [ستت-دومينتد] واحدة. الآن مجتمعة بلا جنسيّة يستطيع [فري ولّ] كنت دعات مجتمعة توهّميّة, غير أنّ الإعتقاد جدّا أنّ ما إن هم تواجدوا يسلّف العلامة مميّزة توهّميّة إرساء تجريبيّة (ضوء, 2002).
[رومنتيسسم] كان أدبيّة وحركة فلسفيّ يزوّد بالعمل من [رووسّو] في فرنسا, [غث] في ألمانيا, والشاعرات [كلريدج] و [ووردسوورث] في بريطانيا. [رومنتيسستس] قيمة إبداع وحرية من خبرة فرديّة واهتمام أصيلة ل [أونسبويلت] طبيعة وتقليد ريفيّة. ازدهر الحركة في [وسترن يوروب] وأمريكا من ال [1750س] إلى ال [1870س]. جعل فردانيّته مع تقدير [ملنشليك] من يغيب طبيعة [رومنتيسسم] سياسيّا متطرفة, وهو يستطيع كنت رأيت بما أنّ [بروتو-غرين] في يقترن هذا مواضيع ([ستفنس], 2002).
بالمثل, "عميقة علم بيئة حركة" يستطيع كنت تتبّعت من مادة يكتب بفيلسوفة نرويجيّة ونشط بيئيّ [أرن] [نسّ] في 1973, يخوّل الضحلة والعميقة علم بيئة ([لونغ رنج]) حركة: خلاصة. [نسّ] يرفض ال "ضحلة بيئيّ" مقاربة [إين ففوور وف] المتأخّرة ويكتب أنّ ال "تعلّقت علم بيئة عميقة" مع [()] رفض من [من-ين-نفيرونمنت] صورة, [إين ففوور وف] علائقيّ إجماليّة مجال صورة; [(ب)] [إغليترينيسم] [بيوسفريكل] في مبدأ; [(ك)] مبدأ من تنوع ومن [سمبيوسس] [(د)] [أنتي-كلسّ] وضع [()] معركة ضدّ تلوث وموردة استنزاف [(ف)] تعقيد لا تعقيد مضاعف [(غ)] محلّية حكم ذاتيّ ولامركزيّة ([برّي], 2002). يتلقّى كلّ هذا فلسفة إجهادات من "عمق" و" ضحالة" في هم, هم يختلفون في راديكاليّتهم وهم يتلقّون رؤيات مختلفة [أوتوبيا].
الآن, هناك ما من مشكلة مع [أوتوبيس] بما أنّ مثل هذا, في كلّ مجتمعة وكلّ ثقافة يتواجد هو في أشكال مختلفة, غير أنّ رؤيات [موبيك] من المستقبل غالبا يخلقون مشكلة [إن-رووت] يحقّقهم. اتّهمت البيئويّ ضحلة يتلقّى يكون من [نيفت] سياسيّة [بوبوليسم] وانتعاش من قوات محافظة [أنتي-سكلر] في هند; بسبب اهتمامهم فوقيّة مادّيّة يشكّل هم يتلقّى غالبا تحالفات متضايق مع قوات بلديّ, هم غالبا [ركأيشنري] في طبيعة يتلقّى ما من مذهب خاصّة سياسيّة [أر فن] رؤيات بديلة مستقبل ولذلك حركاتهم يصبحون نهاية في وب بنفسي. ناقدات يقولون أنّ تواجد صورتهم كاملة من مجتمعة [أبّرسّيونلسّ] [إين فكت] أبدا في التاريخ من [سفيليسأيشن] إنسانيّة, وأنّ لما هم يكونون توهمات ([برسد], 2003, 2004). المتطرّفة "اتّهمت [ديب-كلوجستس]," يتلقّى يكون من منظرات [أنتي-هومن], هم يصيغ "ثمانية نقطة منصة," في النقطة رابعة [أف وهيش] هم يقولون, "ال يزدهر من حياة إنسانيّة وثقافة متوافقة مع تناقص جوهريّة في الالسّكان إنسانيّة, بينما ال يزدهر من حياة [نون-هومن] يتطلّب هذا تناقص" ([برّي], 2002); وفي النقطة ثامنة يقول هم, "أنّ الذي يكتتب إلى الآنفة يتلقّى إلتزام أن يطبّق التغيرات ضروريّة" ([برّي], 2002), هو يستطيع كنت بوضوح تضمّنت أنّ هناك تضمن غريبة من مذهب متطرّفة فاشيّ في هذا معتقدات. هذا يعني أنّ هم يستطيع ذهبت إلى أيّ طول أن "طبّقت التغيرات ضروريّة" أن يقلّل الالسّكان إنسانيّة وهو يستطيع قدت إلى آخر [نزي] أو ماركسيّة "المحرقة" ([ستودنمير], 1995).
بما أنّ أنا قلت هناك ما من مشكلة مع [أوتوبيا] بما أنّ مثل هذا -- أنا أعجب حلم أنّ يعطي سبب وسبب أن يعيش, أنّ دفع نا نحو إنجاز من شروط جيّدة حيّة, سعادة, وحرية, غير أنّ هذا حلم سوفت كنت قابل للتعديل. عندما يصبح سبب أو سبب [غرت ثن] بنفسي وهدفه يصبح أكثر مهمّة من [منس] ه, بعد ذلك الهدف موضوعيّة يغلب ال [هومن سوبجكت], في البداية ل الذي تحسين الهدف كان صغت. حسابات تاريخيّة من خسارة بيئيّة سوفت أعطيتنا [ورنينغ سنل] أنّ نحن سوفت استعملت بيئتنا مع تعقل ولا مع تهتك ([غها], 2006); هو جيّدة [أس لونغ س] يتصرّف تاريخ كمعلمة, غير أنّ لا سوفت هو يتصرّف بما أنّ [كمّندينغ وثوريتي] ولا هو سوفت كنت استعملت كذريعة من يأخذ إنتقام. الماض يستطيع بالتّأكيد كنت نموذج أنّ يلهمنا غير أنّ الجوابة أوضاع [إين ث فوتثر], ل أيّ نحن نضطرّ تمرين بدنيّ سلميّا مع مورداتنا حاضرة.

مراجع

[برّي], جون (2002) "علم بيئة عميقة" في جون [برّي] ومورثة [فرنكلند] ([إد].) [إنسكلوبديا] دوليّة من سياسة بيجيّة, لندن: [أوسا]: كندا [رووتلدج].

[جوس], [م.]. [د] (1999), [أوتوبيس] بيجيّة: يتصوّر المجتمعة قابل للمحافظة, كتب دوليّة, [أولترشت].

[غها], [رمشندرا] (1997) تشكيلات ال [إنفيرونمنتليسم]: تجارب شمال وجنوبيّة (مع [جوأن] [مرتينز-لير]), [أإكسفورد ونيفرستي] صحافة, هند.

[غها], [رمشندرا], (2000) [إنفيرونمنتليسم]: تاريخ شاملة, [أإكسفورد ونيفرستي] صحافة, نيو دلهي.

Guha, Ramachandra (2006) How Much Should a Person Consume? Thinking Through the Environment, University of California, Berkeley Press; Permanent Black, India.

Light, Andrew (2002), "Murray Bookchin" in John Barry and Gene Frankland (ed.) International Encyclopaedia of Environmental Politics, London: USA: Canada Routledge.

Prasad, Archana (2003) Against Ecological Romanticism: Verrier Elwin and the Making of an Anti-Modern Tribal Identity, Gurgaon, India Three Essays Collective.

Prasad, Archana (2004), Environmentalism and the Left, New Delhi Leftword Books

Staudenmaier, Peter (1995) "Fascist Ideology: The Green Wing of the Nazi Party and its Historical Antecedents" in Peter Staudenmaier and Janet Biehl (ed) Ecofascism; Lessons from German Experience, Edinburgh, Scotland

Stephens, Piers H.G.(2002) "Romanticism" in John Barry and Gene Frankland (ed.) International Encyclopaedia of Environmental Politics, London: USA: Canada Routledge.

Living as One with All

By

Todd F. Eklof

March 5, 2006
Master Morihei Ueshiba, the founder of Aikido, taught us that “All things , material and spiritual, originate from one source, and are related as if they were one family.”[1] This is not unlike what scientists are telling us today about the Universe, that all things originate from the, so called, Big Bang, and are, therefore, related. Indeed, even today, all beings are still so intimately related that we continue to share between us the very same atoms that were created in those first fiery moment 13.7 billion years ago. With each inhalation we take in almost a quadrillion of these atoms, that’s ten with 24 zero’s behind it, more than 1000 trillion. And with each exhalation we offer that same number of atoms back to the Universe. As Deepak Chopra explains, “we can show beyond a shadow of doubt that right this moment you have in your physical body at least a million atoms that were once in the body of Christ, or the Buddha, or Michelangelo, or Leonardo da Vinci, or Saddam Hussein, or Osama bin Laden, or George Bush. You have a million atoms right now that have been in the body of every single being that has existed since the dawn of creation. In just the last three weeks a quadrillion atoms have gone through your body and they have gone through the body of every other living species on this planet.”[2] Or, as theologian Matthew Fox simply says, “Creation brings us all together.”[3]

This is important information because it reminds us that we not only come from one source, but we remain connected to that source through our relation to each other, forever! As Thomas Aquinas understood, “each and every creature exists for the perfection of the entire universe.”[4] In other words, though each of us is individually imperfect, and incapable, therefore, of existing and continuing completely on our own, all things are created to work perfectly together. This means, furthermore, that the Universe would be incomplete without you! Without you, the entire universe would cease to exist! This isn’t to say that another universe, a universe without you might not spill into existence as a default, but the universe that now exists would be gone forever. Perhaps this is what William James understood when he suggested we can “see a world in a grain of sand, or heaven in a wildflower;”[5] Not that the entire Universe exists within each grain, or heaven within each flower, but that without that individual grain, or that individual flower, the entire Universe, as we know it, would be incomplete.

Surely this is what Master Ueshiba understood when he further advises us to “Return to that source, leaving behind all self-centered thoughts, petty desires, and anger. Those who are possessed by nothing possess everything.”[6] For it is only when we forget where we come from, and, subsequently, that all is related, part of one Universe, that our actions, through egocentrism, and the collective egocentrism we call “anthropocentrism,” that our actions become harmful to ourselves and to All Our Relations. “There is evil and disharmony in the world,” Ueshiba says, “because people have forgotten that all things emanate from one source.”[7] Or, as Black Elk explained, “Peace comes within the souls of [people] when they realize their relationship, their oneness with the universe and all its powers, and when they realize that at the center of the Universe dwells Wankan-Tanka [the Great Spirit], and that this center is really everywhere, it is within each of us.”[8]

For the sake of continuing our discussion, then, let us dare attempt to describe this Source, this Great Mother, from which all things originate. But in so doing, we must humbly understand what is meant when the Tao Te Ching explains, “the name that can be named is not the eternal Name,”[9] and when the Baghavad Gita tells us, “God has a million faces,” and the Rg Veda says, “The one being the wise call by many names.”[10] This is the reason the ancient Israelites, led through the wilderness by a nebulous cloud and an ever-changing ball of fire, considered it a sin to even speak the unspeakable name of God, and why the Jewish Kabbalah tells us, “Every definition of God leads to heresy.”[11] Even the word “God” itself if far too small and inadequate a lens through which to view this Source. As Erich Fromm understood, “The more I know what God is not, the more knowledge I have of God.” [12] Similarly, Meister Eckhart, who referred to God as Absolute Nothing, suggested we “cannot know what God is, even though [we] be ever so well aware of what God is not…”[13]

In Buddhism, therefore, this Source from which we come, and to which we must return, is simply called “Mu,” which means “Nothingness.” Before Creation is Mu, nothingness, chaos and confusion, and it is ultimately out of this dark void that the Universe is born. As cosmologist, Brian Swimme tells us, “Each of the sextillion particles that foamed into existence had its root in this quantum vacuum, this originating reality.”[14] Nevertheless, science now explains that at almost the first instant of Creation, certain laws came to exist that have governed the Universe ever since. Although there was a brief moment when the electrons, positrons, quarks, and neutrinos that were rapidly coming into being interacted freely and randomly, it didn’t take long, much less than a second, before the gravitational, electromagnetic and the two strong and weak nuclear interactions became the basic phenomenological laws governing reality. Again, as Swimme explains;

In this phase transition the fundamental architecture of the universe’s interactions was set for all time. ]It was not yet certain where the largest stars would appear, but the upper limits of their sizes and intensities were already fixed. It was not yet certain how many planets would come into existence, but an invisible ceiling for their highest mountains was already in place because the strengths of the interactions of the mountain’s constituents were now in place. It was not at all certain that bivalve mollusks would ever exist, but the possibility for shell sizes were now determined. It was certainly far from obvious whether or not there would ever exist anything like a mammal, but the fundamental range for how high they could leap or how powerfully they could clamp their jaws was now set into the sinews of the universe.[15]

Perhaps even more important than our existential dependence on the fundamental interactions established during the first instance of the Cosmic birth is the fact that other laws, that could easily have been, were not established. “Had it settled on a slightly different strong interaction,” Swimme continues, “all the future stars would have exploded in a brief time, making an unfurling of life impossible. Had the universe established a slightly different gravitational interaction, none of the future galaxies would have taken shape.”[16] The establishment of these fundamental laws, or, if you will, habits, out of Mu, nothingness, chaos, are the very principles that have given shape to the Universe ever since, and have allowed the myriad of things, ourselves included, to be.

In brief, then, chaos gave birth to order, and it is that particular order that has sustained us, and the entire Universe ever since. So, perhaps, the best name we can give this Source, besides Mu, Nothingness, Chaos, is Harmony. Again, although, by themselves all things and all beings are imperfect, all of us have evolved together to work perfectly together. Another way to put it is that the Universe is simply relationship. If we don’t connect with each other through right relations there is, as Ueshiba said, “evil and disorder in the world.” In his profound book, The Natural Way of Farming, Masanobu Fukuoka suggests we can really consider all the laws of the Universe as one law, which he calls, “The Law of Harmony.”[17]As he understands it, all things return to it this law until they are eventually reabsorbed into Mu, Nothingness, Chaos. “All things fuse into a circle,” he says, “which reverts to a point, and the point to nothing.”[18]

So it truly is important as we live our lives that we return, as much as possible, to our origins by living according the first law, the Law of Harmony. “Harmony,” says Master Ueshiba, “originates with the flow of all things—its heart is like the movement of the wind and waves. The Way is like the veins that circulate blood through our bodies, following the natural flow of the life force. If you are separated in the slightest from that divine essence, you are far off the path.”[19]

In the Creation story of the Huichol Indians of Northern Mexico, all of us once lived in the realm of the divine, but forgot our origins when we were born into this world through a long tunnel. Each day, Tatewari, the Highest God, the Sun, visits us in this world to remind us of our fiery origins, then moves across the sky, returning to darkness to further remind us of our true home. For the Huichol, then, the spiritual journey involves our attempt to remember our true history and origins. Carl Jung also found this motif of a return to the womb, or to a Mother image of some sort, among other peoples as well. “The meaning of this cycle of myths is clear enough,” he said, “it is the longing to attain rebirth through a return to the womb, and to become immortal like the sun.”[20]

What the Huichols refer to as our original descent into this world through a tunnel from a forgotten divine realm, transpersonal theorist, Ken Wilber simply calls, involution (as opposed to evolution). “The whole ‘downward’ movement, whereby Spirit playfully loses and forgets itself in successively lower levels,” he writes, “is called involution.”[21]He further defines involution as 1) the successive “moving away” from Godhead, 2) the successive lessening of consciousness, 3) a successive forgetting or amnesis, 4) a successive stepping down of Spirit, 4) a successive increasing of alienation, separation, dismemberment, and fragmentation, and, 6) a successive objectification, projection, and dualism.

As we spiral further down each level of involution, we forget all that came before, rendering us, as Wilber says, “unconscious.”[22] Fortunately, once this process us complete, and we have fully forgotten our origins, true evolution can occur, described by Wilber as, “the unfolding of the higher from the lower.”[23] “Where involution proceeded by successive separations and dismemberments,” he says, “evolution, as the reverse, proceeds by successive remembering or anamnesis (Plato’s ‘recollection’ or ‘remembrance,’ Sufi zikr, Hindu smara, Buddha’s ‘recollection,’ etc.). Further, anamnesis and holism are actually the same thing: to remember is really to re-member, or join again in higher unity.”[24]

Unlike the Darwinian idea, then, of evolution as merely “natural selection,” Wilber’s idea is that true evolution occurs the more we remember our connection to All That Is, the more holistically we come to see the Universe and our role in it, the more we climb upward, returning to the Godhead, to our true origins. This means, then, the more we move toward the Law of Harmony, towards all things working together as one, the higher our level of existence becomes, even though this Law of Harmony may be called by different names. Among the solar systems we call it gravity or attraction. Among people it is called equality. In economics it’s called justice. In the environment it’s called sustainability. Science calls it homeostasis. Artists called it balance. Art lovers call it beauty. Philosophers call it truth, and moralists call it good. As Ueshiba says, “The Way of Harmony is a celebration of the bonding of heaven, earth, and humankind. It is all that is true, good, and beautiful.”[25] Whatever we may call it, the Law of Harmony is the first law of creation, the law within each of the trillions of billions of atoms we share together in each eternal moment, with each eternal breath.