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1. ON THE POSSIBILITY OF LASTING PEACE 1. ON THE POSSIBILITY OF LASTING PEACE It is considered by many that pacifism is a retreat from active participation in life, a pursuit for the weak and the timorous. In point of fact the edifice of Peace is a stronghold for us as human beings and an entire positive process. It emerges as a result of the mobilization of our whole selves into a formation that is both reasoned and impassioned--reasoned because war is the height of irrationality, and impassioned because war is an abomination and an outrage. The rationality together with the passion must translate into action which is courageous, just, and firm. Accordingly, we will endeavor to treat the subject of Peace with courage, justice and necessary firmness. Peace is a very deep and complex issue and we must gain insight into its complexity and depth without losing sight of its simplifying outlines. We will begin by looking at the discernible possible causes of bellicosity in human nature and in our circumstance. The first possible cause of warring postures among humans may be heredity. The present ongoing study of the Human Genome, or genetic pool, indicates that there are groups of genes which make for a proclivity to violent or aggressive behavior. This means that there are some individuals with these tendencies, which could account for specific kinds of warring postures. Certain of these individuals are ill, it is found, with diverse forms of recognized mental illnesses and brain dysfunctions, such as various types of psychoses, seizure disorders, and even some personality disorders, all of which can contain violence-prone and hostile states. If the individual in question retains his ability to function, a bellicose posture can result. The mechanism for turning abnormal cognitive states into war postures has been largely unstudied to date. However, psychotropic drugs which ameliorate such violence states are being developed and their effectiveness is improving, raising the hope of eliminating this possible cause of war. There are other reasons for bellicosity in humans. One possible reason is improper care of the developing organism in gestation (such as drug use by the mother) and after birth. It is now suspected that ill treatment of the growing child can affect adversely the nascent brain structure, and this may lead to hostile and belligerent states at later times. Yet another component in tendencies to do war is a quality possessed by most people which we will call Obtuseness. Obtuseness is the inherent insensitivity or insouciance that mentally “healthy” people have toward the awesome finality of death. This quality has the effect of making individuals reckless and wanton in the face of danger to their lives. Obtuseness is a natural defense mechanism against the anxiety and despondency we would live in if we were constantly fearful of death as the inevitable, possibly traumatic end of life. However, it is the Achilles heel of the Civilization, particularly because it has not been acknowledged as such by anyone in the realm of the “sane”. Only some of the mentally ill who have an acute awareness of death, and perhaps the moribund can have a proper appreciation of Obtuseness, which to them may seem anomalous. This explains why untold millions have gone to their death in war against all self-preservation and rational good sense. The solution for Obtuseness is awareness that it is a lethal and pervasive trait. We have dealt with three kinds of inherent characteristics which we believe could contribute to attitudes of bellicosity. We now turn to the component of war postures which is due to conditioning. Conditioning is the mechanism by which we as human beings acquire attitudes and convictions and make them the basis of our behavior. There are two different kinds of conditioning which are germane to war. The first is adverse conditioning from negative experience with other humans which can make individuals vengeful or aggressive. The second is societal conditioning which is based on tradition , history, and the various trappings and effects of war such as armies with all their panoply, monuments, and laudatory literature of war adulating it as a heroic undertaking. Very often conditioned attitudes and convictions remain unexamined for their rationality and merit. The attitudes and convictions that make for the practice of war are unexamined in this way. This is a major obstacle to dispensing with them. As we have said, an important aspect of war conditioning is tradition. It is considered that war is a necessary part of life because traditionally it was made the way of settling disputes. In this view changing a traditional pattern and dispensing with an irrational and deadly pursuit from the past is considered impossible. Thus the tradition propagates over centuries and those who would be loath to put an end to it point to its duration as an argument in its favor. However, conditioning cannot be the whole answer to warring attitudes because there are whole communities of people who are pacifist without any overweening effort, proving that it is possible to de-condition humans from adverse attitudes and behavior. Therefore, why are people like that? Why do human beings go to their death for reasons which are trivial compared to its tragic finality? SO FAR NO ONE HAS STUDIED THE PROBLEM and WE DO NOT KNOW. We can only speculate. Discounting the inherent factors and conditioning, we think they do it out of a vast and gaping emptiness or dearth in their lives--out of boredom, out of not sharing with others a fulfilling purpose in existence, out of a lack of feeling dignity and worth, all of which turns their starved humanity to hellionism, hatred and avarice, creating a developed bellicose nature. This bellicose nature is in effect caused by existential despair. It has become so entrenched in human practice and memory that it appears not as a human contrivance but as an absolute fact and as an integral part of the make-up of the preponderance of humankind. We know very well that territorial and other situational disputes, if not generated by issues of sheer survival, are no excuse. Yet tomorrow there will be conflagration somewhere in the world because people take as given their warring habits, in the face of the reality that they create a whole cultural milieu for war. They sanction untrammeled bellicosity and programmatic violence by their laws and systems of ordnance. This sanctioning and encouragement is the means of conferring nobility and right of passage on those trained on war of aggression and retaliation. As we have already said, there are those who have shown that war is an avoidable option by transforming themselves into peaceful and Peace-giving men. We all know their example and it is sufficiently clear and permanent to convince anyone of any social acuity that war is a willful and corrigible human enterprise. If it is true that human beings resort to war out of desperation, why don’t they realize it and change? It seems people become fearful of the consequences of any change, which they take as dangerous and irrevocable, and they choose a very slow progression in gaining Peace. This much is clear: Any attempt to delay is an evasion of responsibility and truth. This evasion is a bitter canard and a blatant distortion of the human condition. What it says is that men in their willfulness are entitled to commit group fratricide without qualm and apology. Even if material sanctions are applied to the warring parties, there is no moral injunction or outrage adjoined. This is a very pointed and tragic comment on our cowardly and exorbitant self-license. That it is cowardly can be seen from the fact that those who ordain wars are not in general those who fight them. Such individuals have a mentality that is cynical if not corrupt: they send young people to fight wars because it is the young who can be duped into thinking that there is glory and self-fulfillment in war. Any good officer who has faced combat will admit that war is a heinous human cataclysm. We have no inkling what it is that we engender by our nihilism, intransigence, and moral sloth. War destroys and disrupts our Civilization’s progress and achievement. There is no possibility of a truly vital civilizational rise in the presence of the possibility of war. The loss to the human estate is incalculable. What is written here will no doubt be considered excessive by many but in truth it is the only chance we have at present for gaining Peace. The first thing that we must do in the quest for Peace is transform ourselves into human entities who know that Peace can be achieved by ACTION. This action is the natural outcome of our personal and social nature when we do not allow it to be spoiled by any inherent tendencies to act violently, by our Obtuseness, by our conditioning and by our quarrels with existence. FOR IT IS TRUE THAT AT THE CORE WE ARE CREATORS AND BUILDERS, AND ABOVE ALL NURTURERS AND DEFENDERS OF THE VULNERABLE FROM THE RAVAGES OF FATE. This is our true destiny and calling and when we exercise these powers within us we put behind us all the possible inbred and acquired warring tendencies of our being. In the language of antiquity these warring tendencies are a demon, the demon of war. First we must do all we can to exorcise this demon using all the best, the most scientific means we have, for here we must truly leave no stone unturned. Thus we must do more research on violent and bellicose tendencies and control them with will-power and, if necessary, with the best drugs and therapies at our disposal. We must conquer Obtuseness by our rationality. We must carefully study our conditioning and see its effect on our behavior and convictions. We must investigate any other possible root causes of war that may emerge, looking at them from every perspective. We must realize to what extent we have surrounded ourselves with effects edifying the practice of war, and have in this way enshrined it as a glorious good. We must dismantle all this war culture and begin to edify the glories of peace instead, for it is written that seven demons come to replace the one exorcised if there is nothing to fill the emptiness left behind it. That is to say, we must see the heroism and triumph of SAVING human lives and conquering human pain. This is a great and noble, lofty and inspiring quest. We will become new men and women when we aspire to its claim upon us. In this way we will shed all of our ruinous and reprehensible past and face a future which is unsullied by unnecessary tragic death, a future that is our achievement and our heyday, our lasting Peace.
2. ON COMPASSION IN MEN In practically all societies on Earth men are distanced from compassion. The only exception are some who are deeply religious and those who have undergone a searing experience which made them sensitive to human suffering and pain. Among them are those who have gone through a profound spiritual crisis. The rest are for the most part indifferent to the trails of those not in their immediate circle. There are also pathological states which can make both men and women callous and merciless to all human beings. One such state is called the anti-social personality disorder. According to studies of the human Genome such states might arise from a genetic predisposition. They might also be the result of poisoning by drugs or alcohol in the womb, or of abuse after birth. However, we will discuss another reason for lack of compassion in men. That reason is conditioning. It is well known that male children are generally brought up to be stalwart and as a result inured to suffering. The primary cause of this is the tradition of bellicosity present in all parts of the world. A civilization which condones war in all its enclaves must bring up soldiers in each generation and compassion is contrary to this practice. Furthermore, the experience of war itself makes many people aggressive and unfeeling. Another cause of stalwart upbringing in men is their domination over women and children, which is still extant in all societies. Only the most advanced nations have attained to the beginning of a sea change in this regard. Men from male-dominated societies are usually bellicose and unheeding of others. It is clear that if men were more compassionate we would not have wars, wars of mass destruction, terrorism and capital crime, for “rogue women”, as we know, are small in number. The question then arises: how do we change male upbringing to make men compassionate? The first thing we must do is start right from birth. Boy babies should be nursed, held, cuddled, talked to just as much as girl babies. They should be given “gentle” toys which are soft or friendly or both. There should be emphasis on toys with “human” faces and those that are harmless human artifacts. Boys should not be exposed to toy guns, soldiers, or other military paraphernalia. They should, of course, have “sport “ toys, e.g. balls and rattles just as girls do. As they grow and learn to speak, they should be taught to say “hurt” whenever they feel pain, and whenever someone else is in pain. They should be given the example of nurturing those who are sick and disabled. They should role-play situations in which one of their toys is sick or suffering. By the age of five, boys should be ready to learn about bearing ordinary pain, such as a scrape or light bruise without crying. As they grow older they should learn to control the urge to weep by turning to others when they are unhappy or afraid. They should learn bravery by comforting others in distress. As they grow into adolescence they should have guidance from several adults, such as parents and close relatives, who would talk to them at length about compassion , and explain that it is a form of heroism. They should also be told that compassion leads to a great deal of happiness. They should be warned that uninitiated youth may tell them that compassion is for sissies, so that they can withstand such pressure. In the teenage years they should be exposed to the major problems in the world such as famine, war and abuse and should feel free to discuss death in this connection. They should be encouraged to consider helping those in dire straits as a dictate of conscience. As they approach adulthood they should know all the locations on Earth of lethal problems and those involving untenable pain and should feel compelled by conscience to take part in addressing them to the best of their ability. This will make of them noble human beings and truly compassionate Men.
3. ON THE BEAUTY OF A CRIPPLED LIFE Human life can be beautiful or not. It depends on what we do with what we are given. Whether we are normal, crippled or disfigured, we can find that kernel of our being that responds to existence and brings us fulfillment and joy. Take the life of a crippled person. Such people usually live in reduced circumstances. They have few diversions and entertainments. Yet they can have smaller pleasures and amusements. They can enjoy a simple, hearty meal, a tree at their window to see through the seasons of the year, inexpensive spy-glasses for bird watching, children to observe in the park in all their variety and winning ways--most of all those that are not beautiful--, a notebook and pen for putting down plans for work at a special goal, nurturing a houseplant or small fish, corresponding with others and saving cherished letters to read at difficult times, getting up at dawn to see the sunrise and blessing the sunset, getting to the library and Internet. These are the diminutive gratifications which can temporarily take the cripple away from the suffering and depressing boredom of daily living. There are, however, much more serious pastimes which may lift her or him out of despondency and dwelling on pain. First of all there is part-time work, which should be gratifying and non-trivial. There are many cripples who have talent, or are blessed with a great deal of industriousness. They love being creative or they find good workmanship very gratifying, although they tire more easily than those who are well. Some love nurturing others in ways accessible to them. Some can even help those in distress, calling them at hospitals or nursing homes. There are those who are gifted teachers and tutors. Some value being good stewards, taking care of nature or the environment through write-in campaigns. There are those who work for modest pay but, having another source of income, donate what they earn to those who are worse off than they are. Theirs is a great satisfaction in what they do. Then there are those who cannot work for pay but can do volunteer work on a sporadic or continued basis, and find it very pleasing. All of these serious involvements give the crippled individual a feeling of self-worth and let him or her spend time in useful ways. A most important factor in the life of the crippled are relationships with others. These add a great deal of variety, human interest, and even adventure to what can otherwise be a monotonous existence. Each crippled person should make special efforts to have and keep devoted friends. All of the conditions as given can render the life of a crippled human being not only worthwhile, but above all beautiful.
4. ON WOMEN AND MEN From the dawning of our race men have dominated women. The reason for this is simple: Men were bigger and stronger, and were not worn down by bearing children, which in most places on earth is still a lethal risk. The truth is that to this day many women at the basal level are afraid of men. Those that are most emancipated and venturesome train in martial arts. Others live with their instinctive fear as a limitation on their lives, this in spite of modern laws which have been instituted to protect women from male violence. Even in countries with such laws there is still sizable frequency of violence against females perpetrated by males. This means that men still have to evolve to a properly humane level. Historically, there has been a dearth of male protest to male domination of women. Paul of Tarsus, for instance, despite his immortal paean to Love, taught that men must have primacy in families and women must be totally subject to them, confirming the idea that men are to have dominion over women in practically all respects. The male tradition of chivalry in the Middle Ages and the Renaissance was an attempt to accord women gentle treatment despite their bondage. The status of females in developed countries has improved greatly with the education of women, with their right to suffrage and other laws such as divorce statutes, and with the advent of social work and counseling. In general, women are more evolved emotionally than men, who are trained to disparage emotion. This, when combined with their social supremacy over women, which is still a fact practically everywhere, means that there is a disparity in feeling between the sexes. Men usually are not delicate in their feelings, which tends to wound women’s sensibilities. This is especially problematic in marriage, where the disparity can cause estrangement and withdrawal of both parties from each other. Also, men tend to discount women’s judgment, and fail to appreciate female valor which is expressed through perseverance and commitment to humane values. Thus we see that there is a rift between men and women which is regrettable, and, indeed, harmful. If men took it upon themselves to really try to understand the female spirit and mind, and take seriously the experience that forms these attributes, they would find real allies in womankind, and come to apprehend what the ”other half” truly represents. For women have a great deal to give to the commonweal of marriage. They tend to be steadfast, patient, imaginative, helpful, humorous and forgiving. They often have a very broad world view, and an abiding compassion for those who suffer. In a typical marriage most of this resource remains untapped, and their male partners would be amazed to know the truth of it. Women, on their hand, should take care to develop the above qualities, and should not forbear to share them with their mates. This in the beginning will take courage, but it is extremely important and worthwhile. The harmony thus achieved and the happiness attained to has wide-ranging social implications, particularly as regards rearing children, which should be the domain of both partners alike. A special societal resource are the echelons of intellectual women, whether attained to through study, or developed by variegated experience. Such women historically have been a treasure to the conduct of affairs of state in their countries. The same can be said now. Nevertheless, the majority of such women tend to accept the status quo created by men and there is not enough projection of ideas native to their kind into the societal realm. The idea of global peace among women who have known war is a prime example. Within the advanced countries, a modicum of women has sought to make progress in politics and various other kinds of disciplines where their influence and their specific point of view might be instrumental. Much more should be heard from the general polity of women regarding issues they consider most important. The evolution of the Race and the equality of all Mankind require nothing less.
5. ON ESCHEWING LUXURY Luxury, if the truth be told, is one of the greatest burdens of human existence. The amount of labor, maintenance, and renewal required by luxury is truly phenomenal, and nobody takes stock of whether it is worth the bother. Existentially, it does little to contribute to our well-being, our feeling of worth, our maturity, our very rationality. People who yield to its siren call are trapped, for they remove themselves from all that is interesting, compelling and fulfilling in life, namely contributing to the welfare of others, and sharing their life’s venturing and vicissitudes. Such luxury-bound people become jaded and embittered with time, their life turning into a stream of boredom and senseless routine. Some wake up before it is too late, and shed their worthless existence. They become post-materialist, and begin solving social problems. They use their experience to benefit others, influencing them to follow in their footsteps. They become teachers and sponsors of their wealthy peers. In this way they try to turn the tide of materialism to a healthy frugality, and free up capital for changing the condition of the endangered, the suffering, the destitute. Many of them experience a spiritual awakening in the process. It is very important that young people have contact with these Gurus at a formative time in their lives. The young are often prone to eschewing riches and serving those needing help in their plight. They also have a great deal of energy, enthusiasm, and a lot of ideas “outside the box”. Moreover, they relate well to the older “potentate” generation. The middle generation is often absorbed by acquisitiveness and materialism. People in that age group are not inclined to give up their wealth and its trappings. Since they are also in power politically, it is very difficult to effect a societal change to a post-material climate. Taking the longer perspective, much of luxury represents a reprehensible amount of waste in production and materiel which could be diverted to improving the health and life condition of humanity without detriment to that which is the truly invaluable culture trove of the Civilization. Here, again, frugality is the by-word. If we divest Earth of most of its luxury, we shall live free and happy, busy and vindicated among Men who are our Brothers and Sisters and our lasting Friends.
Most people on Earth are only partially mature, owing to the fact that they live lives sequestered from reality which is available to them, but which they choose to ignore. This usually means that they are only partially fulfilled and that they cannot take themselves to be serious human beings, even when they are advanced in age. Given our human nature, the most fulfilling maturity we can attain to is that which comes from devoting ourselves to others and to God. It is this commitment that confers on us the conviction that we belong to something vast and vastly challenging. When we respond to this challenge, we command the most vital and quintessential aspects of our nature, and we rise to our highest stature, even as our increased self-awareness saves us from hubris. We see, therefore, that the maturity which comes from Ecumenical Humanism is supreme, and supremely fulfilling. The existential content of Ecumenical Humanism shows us that it is so. First of all, the task of Ecumenical Humanism commands us to face problems of life and death on a continuing basis. This means that we learn to live through battles against death and pain, exulting when we triumph and overcoming grief when we lose. Our spirituality grows accordingly, when we turn to the Ultimate in our joy and sorrow, our hope and foreboding . In all of this we find ourselves waxing strong, and ever more resolved, ever more loving. Moreover, many Ecumenical Humanists working for others must themselves live with lethal risk. Doing so, they have to develop a special esprit and world view in keeping with their faith and position on the value of life, which are truly heroic. Second of all, as Ecumenical Humanists, we gain experience in treating of the most weighty matters with a great many people whom we get to know at their deepest, most noble level. We can draw on this experience in all our vicissitudes, learning to negotiate them with surety and courage. Thirdly, we develop knowledge about every part of our world and its peoples, and come to learn loyalty to them all. We become connected with our fellow human beings in an ever-expanding feeling of their presence to us everywhere on our Planet, variegated and glittering, downtrodden and needy. We give them all our tolerance and trust, our steadfast friendship. In this way we become citizens of Earth. The last, most obvious, formative influence of Ecumenical Humanism on human maturity is its intellectual and cultural richness arising from thematic extent. This richness is in itself a great leaven of life’s mixture for the maturing Ecumenical Humanist. It broadens capacity to think creatively and to act freely in the most complex human situations. It gives self-assurance and proper posture for negotiating difficult obstacles. Thus, as we have seen, Ecumenical Humanism evolves human beings to an unprecedented realization of their cognitive and emotional potential, the essence of true maturity. |