hundreds of years, perhaps to the Muslims’ early seventeenth-century expulsion from Spain.
Later, at the start of the twentieth century, Arabs perceived the colonizing French and British as
cause for their hardship; then beginning in the 1950s, they viewed the United States as the
personification of evil. Americans were corrupt, Arabs believed, because they supported corrupt
Middle East regimes and played war games with civilian lives, exploiting the region’s natural
resources for their own economic gain. Though such grievances were largely justified, the Arab
world was too disorganized to muster an effective diplomatic response.
The mid-twentieth century also ushered in attempts to unify the Arabs socially, efforts akin to
Muhammad’s mission over a thousand years earlier. After secular ideologies, such as Gamal
Abdel Nasser’s pan-Arabism, failed to resonate in the Arab world, exclusionary monotheism
consolidated poor and relatively uneducated populations with incontestable revelations from the
Qur’an. Following the addition of social services, fundamentalist organizations succeeded in
galvanizing millions of people to the banner of jihad, a crusade in devotion to Allah. In the hands
of Hamas, Osama bin Laden, the Iranian clergy, and other extremists, Islam was soon
transformed into an instrument for unifying Arab resentment against the Christian West and
Israel, in the process exploiting jihadists for political and economic gains.
A striking parallel can be seen in America, where fundamentalist Christianity found receptivity
among impoverished and poorly educated residents of the Bible Belt, who had felt
disenfranchisement since the post-Civil War shift in economic dominance from a North-South to
an East-West axis. Here, too, exclusionary monotheism lent vigor to extremist political agendas,
empowering millions through social programs aimed at increasing their voting power. In this
instance, violence of the disenfranchised was directed against people viewed as corrupting the
moral fiber of America—because of skin color, reading material, sexual orientation, or positions
on abortion and other personal-choice issues. Church life, offering its own ideals of virtue,
gained moral authority over a wide range of circumstances to prepare God-fearing worshippers
for the “end times” described in the Book of Revelations.
With increased government programs in the 1930s, corporations favoring unchecked capitalism
aligned themselves with evangelical leaders and Dixiecrats, widening the gap between the
electorate and legislators. Then, like the fundamentalists under the jurisdiction of politically
motivated Islamic leaders, evangelists were directed to consider the perceived moral character
of political opponents a public religious issue. The impeachment proceedings for President
Clinton disclosed the degree to which fundamentalist Christianity was poised to align itself with
unrestricted corporatism, funneling money into military and pharmaceutical coffers, media
deregulation and the resulting decline in journalistic standards, legislation restricting income
mobility for the middle and lower classes, and eradication of environmental statutes. Later, in an
ideologically driven response to 9/11, fundamentalist Christianity joined with Israel in portraying
Islam as evil, revealing the extent to which America’s fundamentalist Christians, like their Arab
counterparts, had again employed religion to sanctify political and economic missions. The
result: in the Middle East and the West, monotheistic religious messages increasingly contradict
the aspirations of humanism and expansive spirituality.
Israel’s brand of exclusionary religious fundamentalism also is associated with political and
economic agendas, fueled by interpretations of the Hebrew Bible that forecast the imminent
arrival of a messianic leader who will fight to “reestablish” the borders of a mythical biblical
kingdom called Greater Israel. To Jewish extremists, war is not only inevitable but necessary for
the fulfillment of God’s word, a belief demonstrated by an ultraorthodox Jew’s assassination of
peace advocate Yitzhak Rabin, Israel’s eleventh prime minister. Like evangelists and jihadists,
fundamentalist Jews incite divisiveness through expressions of bigotry, even against secular
Jews; by appealing to people with limited education; by considering themselves legislators of
morality; through striving for an electoral majority by following the letter of the biblical
commandment to be fruitful and multiply; and by condoning violence in the forms of occupation
of Arab territory and retaliation for Palestinian violence.
Everywhere, including the Arab world, Israel, and the United States, religious fundamentalism’s
defense of violence has incubated heinous crimes of increasing magnitude because of its long,
unchecked history in thwarting creativity, gaining control over thought, weakening education,
disseminating fear, and stifling the questioning process. Worshippers today, unwittingly
conflating religious ardor with temporal ambitions, contribute directly or indirectly to the killing of
thousands of people, the enactment of inequitable global trade agreements and social policies,
degradation of the natural world, and the cultural obsession with strictly materialistic goals.
Because organized religion interprets morality in term of political and economic goals, even an
apolitical religionist’s involvement has political ramifications. And wherever an unchallenged
religious authority with extremist beliefs capitalizes on disenfranchisement, poverty, and the lack
of a spiritually inclusive education, that involvement can spark acts of terrorism in the name of
God.
The way to curb organized religion’s political agendas and potential for abuse of power is by
undermining the concept of religious authority. This can be done by embracing spiritual inquiry,
with its premise of critically examining any truths proposed as sacred. Such an attitude naturally
results in an expansive sense of self that can automatically diminish unhealthy social conditions
and thus uproot the underlying causes of sanctified terrorism.
Truth seekers on the path of spiritual inquiry may find that behind the battle cry “My God is
greater than your God”—uttered by religious authorities in dominant societies as well as
terrorists—lie divisive interpretations of God that terrorize the human psyche with a sense of self
so narrow it is unable to identify with many others. Seekers might also observe that it’s just as
likely for a dominant society to glorify war and vilify terrorists as it is for a disenfranchised
minority to glorify terrorism and vilify their perceived oppressors. The greater terrorism, one
might conclude, is the enemy within us all: the narrow sense of self that sees violence as a
solution to conflict. And the way to combat this violence is by challenging authority, identifying
with perceived enemies, and sacrificing narrow self-interests that thwart our ability to implement
more life-promoting solutions.
Before beginning, it is natural to wonder to whom or what these personal interests are best
sacrificed. In general, sacrificing for the glory of God is dangerous because definitions of God,
especially monotheistic ones, often reflect a narrow sense of self. For instance, fundamentalists
of all religions eagerly make personal sacrifices for the sake of fellow believers without
considering the larger interests of humanity. Similarly, missionaries who seek to convert people
of other cultures may claim to have humanity at heart in their sacrifices, but actually they have
projected onto humanity their own narrow sense of self. Likewise, Islamic suicide bombers who
strongly identify with the suffering of their people perpetrate acts of violence that mistake their
projected personal interests for humanity’s or God’s interests. Too often, sacrifices made for the
glory of God are simply sacrifices made for narrow self-interests. When the goal is humanity’s
freedom from terrorism, personal interests are best sacrificed not for God but for humanity as a
whole, as described in Technique 6.
TECHNIQUE 6
Sacrificing Personal Interests for Transpersonal Interests
Sacrificing one’s own interests for transpersonal interests prioritizes the needs of humanity.
Transpersonal interests might include a more equitable distribution of wealth, a healthier
environment worldwide, better education for more people, and mitigation of conditions that
breed war. But until the narrow sense of self is dislodged through self-evaluation, sacrifices for
any universal ideal will probably be of little benefit. Clear signs of the narrow self are
exclusionary religious views, ideologies that depreciate human life, “us and them” perceptions,
an unwillingness to take on challenges, lack of empathy for people of other cultures, and
unwillingness to consider ways in which they truly want to be helped.
The first step in sacrificing personal interests for transpersonal ones is to explore pressing
concerns around the world, perhaps through a global colloquium. Without coming together to
share information and perspectives, it is easy to see conditions primarily from a narrow point of
view and continually project our individualized interests onto the world, sometimes thinking we
are saving people whom we are actually exploiting. A forum for dialogue about the concerns of
people worldwide can alert participants to the exploitive policies leading to religion-based
conflicts and terrorist attacks.
Ideally, the shift in focus to transpersonal interests will encompass concerns of the volunteers
whom terrorists recruit. Understanding their exploitation at the hands of terrorists and factors
contributing to their vulnerability can transport us beyond vengeful reactions to their horrifying
assaults on civilians. Responding to terrorism with violence or indifference only breeds further
violence; a more advantageous response is to increase public awareness of the underlying
issues, protest injustices, and exemplify the principles of the expansive self in daily life.
Sacrificing personal interests for transpersonal interests means to transcend the narrow sense
of self and actively identify with more and more portions of the human race, steering humanity
away from self-destructive patterns through increased dialogue.
For a more harmonious and peaceful world, it is also essential that nations sacrifice personal
interests for transpersonal interests. An economic boon in one country is not good for anyone if
it negatively affects the health and well-being of citizens of another country. To prevent such
occurrences, and ensure the positive impact of a country’s policies on world conditions, citizens
would work for social changes that benefit everyone. Possibilities include advocating for projects
that satisfy the needs of the disenfranchised instead of allowing fundamentalist religions to fill
the vacuum; supporting politicians who value alternative forms of energy; conserving energy so
there are increased resources for world use; making sure trade agreements are not only honest
and fair, but reflective of the wealthier nations’ spirit of sacrifice; and leaving a healthier
environment, the source of all wealth, to future generations.
On a more individual level, sacrificing personal interests for transpersonal interests can be
approached in many creative ways, none of which entails deprivation. For example, instead of
seeking happiness through wealth and possessions, you might pursue happiness through
gradually sacrificing excess goods, living a simpler life, and sharing your surplus with women
around the world in need of better education or access to birth control. If you would prefer to
help others indirectly by giving to a charity, make sure not to donate to a group with hidden
social agendas you disapprove of. If you own a business, recognize its impact on the
community and environment, and consider sacrificing some of your profit for the good of the
earth and humanity, such as in research and development into new and better sources of green
energy.
Other ways to sacrifice for transpersonal interests without renouncing a healthy lifestyle include
participating in nonviolent protests, fasts, or vigils to bring public attention to various injustices
and refusing to shop at stores or own stock in companies that are irresponsible. Sacrificing for a
cause will expand the sense of self as long as the cause benefits a large number of people
without discrimination. To make such personal sacrifices easier, more enjoyable, and more
publicly effective, seek like-minded friends who will join you in your efforts.
To shift your focus to transpersonal interests, educate yourself about people of other cultures.
Information gleaned through reading, travels, or documentaries may spark an empathic
response, encouraging you to help them improve their lives. Whereas the small self, unable to
identify with the human race, may have you convinced that you do not personally cause global
conditions of poverty, lack of education, damage to the environment, divisiveness, or terrorism,
the empathic larger self assumes responsibility for them. To mitigate these conditions, you might
sacrifice your desire to promote personal values and beliefs while traveling abroad unless
asked, or forgo any inclination to abuse the world’s natural resources and labor pools.
If through education and dialogue you sincerely arrive at transpersonal interests, it is likely they
will soon replace your personal interests. You will then seek to satisfy your personal interests by
working for transpersonal ones. For example, your transpersonal interests may prompt you to
support regional farmers both at home and overseas by shopping for groceries with them in
mind and voting for politicians who promote fair trade and fiscal responsibility in a global
economy. Alternatively, you might start gardening. Or you might feel strongly about making
progressive agricultural resources available to everyone.
With increased awareness of transpersonal interests, you will understand how they can guide
everyday decision-making. Then you will see that, in stark contrast to sacrificing one’s life in
martyrdom to God, it is possible to dedicate little pleasures and comforts of the small self to the
altar of humanity. In time, you will automatically replace the old ways of doing things with new
ways that are more socially and environmentally responsible because they reflect the interests
of more people. Instead of only watching travel videos to learn about humanity’s diverse
experiences, you might imagine living in other parts of the world and actually identifying with
these people; identifying with others means acting every day in anticipation of switching places
with them the next day. And rather than generating needless waste, you might minimize
packaging and reuse and recycle as much as possible, using fewer fossil fuels as energy
sources and generally striving for self-sustainability.
As sacrifice becomes habitual, your interests will begin to reflect those of an increasingly larger
radius of people, at which point you will know inwardly that everyone is a victim of injustice and
violence and everyone is responsible for it. In this sense, sacrifice is a proactive spiritual
technique used to expand the sense of self. As your interests shift to reflect global interests,
people around you will mimic the nonviolent patterns of living you are establishing. Viewed from
this perspective, sacrifice is a force for positive social change, inviting even enemies to embrace
its principles. Patterns of nonviolence, like patterns of violence, impel others to exhibit a similar
psychophysiological disposition. Both are contagious, exciting effects that can last for
generations.
The more you sacrifice, the more you will be inclined to sacrifice, because you will be
empathizing with more needs of humanity. In turn, the more you replace divisiveness with
respect, the more you will know that your sacrifices are successfully combating injustices and
encouraging universal harmony. By embracing sacrifice, we at once dislodge personal patterns
of violence in ourselves, join with others who want to positively direct nonviolence, and pave the
way for world peace.
The biggest difficulty I had with this technique was in participating with others in working toward
transpersonal interests. I was an expert at fasting but remained inexperienced at fasting with a
group in public protest of an injustice. Years of solitude and study became habituated and
inhibited the sort of collective sacrifice required by this technique. Personal sacrifices are all well
and good but one man does not make a march. The power to change the world is potentially in
the hands of any few million people who sacrifice in tandem. Moreover, when this principle is set
in motion, the fruit of years of effort at expanding the sense of self can be reaped in a single
afternoon of joining others in self-sacrifice for a larger cause.
My first taste of collective self-sacrifice came when serving as a monk in the ancient Swami
Order. For the first time in my life I engaged with others in sacrifices of personal interests in the
service of a global community. My own efforts felt amplified merely by pooling them with the
efforts of others. After that, I worked with others in developing a communal template
self-reliance, eventually establishing Whirlwind Community, a self-sustainable ranch in the high
Chihuahua desert of sourthern New Mexico.
Terrorism in the name of God is yet another example of what can happen when people become
alienated from their inherent intellectual and spiritual powers. In this instance, the projection of
exclusive images of God, refusal to question tradition, and surrender to an absolute authority
may lead to a torrent of trained killers eager to extinguish their lives for a cause in which no one
is immune to attack. Though individually, armed zealots, like other devout worshippers, tend to
demonstrate great religious conviction, when they come together to serve an elite religious
minority their spiritual sacrifices can become corrupted. Creative visions of past spiritual and
philosophical luminaries have often turned into dictates for military activists, imperiling the
intellectual and spiritual evolution of the human race. Even the view espoused by organized
religion that the earth is a fallen world and that Christ will soon descend to save the righteous
has the potential to endanger societies through divisive dogma and shortsighted policies.
Because of the apparent inability of institutions entrenched in tradition to unify people’s social
power across the world, humanity is now on a destructive course that threatens world habitats,
harmony, and lasting peace.
Worshipping by wondering is a means by which we not only question belief systems devised by
elite groups to pervert spiritual ideals, but also reclaim our inherent intellectual and spiritual
powers. These innate powers, unshackled by wonder, are exercised when we are free to direct
our awareness as we choose instead of it being constantly pulled toward centralized religious,
political, and economic institutions of power. Showing devotion to a more universal ideal of God
embodied in humanity, wonder opens our eyes to the natural world; simultaneously, we
examine the past, challenge political and economic agendas of the present, and gradually
change our direction. Instead of worshipping divisive religious myths based on projections of
cramped self-images, we can expand the sense of self narrowed by sectarian beliefs and
broaden our intellectual and intuitive perceptions until the ideas of self and ideals of God include
everyone and everything.
CHAPTER TWO
A Bigger Picture of Human Progress
The Cycle Theory
I do not believe in the indefinite
progress of Societies;
I believe in man’s progress over himself.
—Honoré de Balzac
Gaining a broader perspective on human history, humanity’s relation to the cosmos, and the
meaning of life helps us reexamine truths we have inherited. A wider viewpoint of this sort
provides both a good foundation for questioning and resources to investigate intuitive
self-knowledge. But questioning accepted truths of the past is challenging due to our cultural
traditions. In regard to religion the difficulty is compounded by the assumption that organized
religion is a divine dispensation, or at the very least, an integral and unalterable component of
human life. Seeking God without religion seems impossible when religion is viewed in this way.
However, by looking at the bigger picture of human progress it becomes possible to discover
how today’s dominant organized religions fit into a larger context, challenging the notion that
they have a fixed place in human destiny.
Many scientific thinkers have been intrigued by the seeming fluctuations in human progress, as
characterized by the rise and fall of various civilizations and the attendant advances and
declines in human knowledge. In his book Cosmos, Carl Sagan remarks on the diminishing
number of Ionian scientists from the time of the Greek philosopher Thales of Miletus, born in the
seventh century BCE, to the era of Hypatia, a mathematician, philosopher, astronomer, and
physicist born in Alexandria in 370 CE. He further characterizes the scientific attitudes of earlier
philosophers like Thales, Democritus, and Anaxagoras as superior to the later approaches of
Plato and Aristotle because their methods more often agree with modern science. Why was
knowledge already on the decline long before the advent of the Dark Ages?
Ironically, Sagan points out, seeds for a scientifically and philosophically progressive world were
planted over twenty-three hundred years ago in Egypt, where Alexandria’s many libraries were
a bastion for the advancement of knowledge. But in the first century BCE, after attracting such
thinkers as Euclid, Erastosthenes, and Aristarchus, Alexandria’s great library was subjected to
Dostları ilə paylaş: |