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In Search of a Greater God, Part I.

Given the range of life experiences most adults go through, it is impossible for them to long cherish the images of God they developed at the Sunday School level, and which usually have remained static – unless they are prepared to deny what life’s experiences has taught them.

It is normal that we should outgrow our childish ideas of God, just as we evolve and outgrow every other idea we formed in childhood. This process is regarded as perfectly desirable in every area of life apparently except the area of religion. Somehow abandoning the naïve and sentimental God images of Sunday School tends to be frowned upon and regarded as somehow dangerous. The result is, many people feel the God they are "forced" to accept through religious peer pressure is far too small to do justice to the belief that ‘he’ is the one who produced the cosmos and is responsible for the whole mystery of life and death.

Most people’s image of God owes a lot to how they regarded their parents when they were growing up. This is all natural and well and good, provided the notions mature as we grow older. When Jesus advised us to become like ‘little children’ he was not putting a premium on human immaturity.

Guilt and fear are generated by having an over-bearing parent or authority figure prominent in our early lives. If we are afraid of this person, or worse still, guilty because we are afraid, our images of God will be colored by that experience, and this is something that is extremely hard to outgrow. If one can do a little reverse engineering on this issue, then the fact that so many Christian communions today seem to be centrally focused on arousing guilt and repentance would seem to imply that the great number of people who respond to this type of message are likely to have been victims of some overbearing authority figure or authoritarian code of conduct during their childhood.

It follows that such people will tend to estimate the value of their Christianity by the degree to which they can feel sadness, guilt and remorse for what their sins have done to God, and more particularly to Jesus, who is assumed to be more exposed to the vagaries of humanity through having come "down here" personally. This swing from the depths of guilt and remorse up to the heights of redemption and forgiveness, and back down again, is one of the most powerful engines of religion today, and likely to remain so.

Much has been made in the past of the idea of conscience as "the voice of God." It is one thing to ascribe some sort of moral discernment to conscience, but a very different and dangerous thing is to regard it as the voice of God. In the first place it would be unwise as nobody really wants to have much to do with a being modeled on the nagging, disturbing, probing and discomforting roles that conscience can play in our lives. Secondly, conscience is not a very reliable guide, for its dictates can vary considerably from one person to another, depending on one’s personality, training and upbringing. Certain standards and ways of behaving are taught in every society, and it is normal to feel a sense of guilt if these taboos and regulations are broken. However taboos change and vary from culture to culture. For example, in certain cultures in the recent past no guilt was felt for abandoning one’s parents to die in advanced age, and in another culture, female babies were regularly abandoned on garbage heaps. The whole point being, conscience is artificially induced, trained into us by the laws and mores of a particular society. What we hear as the voice of conscience is not the voice of God, but rather the voice of that culture’s upbringing.

People who are morbidly sensitive can have their lives turned into a living hell by an over-scrupulous conscience if they regard it as the voice of God speaking to them. On the other hand a person who is wise and callous in the ways of the world will never feel any such pangs, and it would be equally absurd to dignify such a convenient conscience as the voice of God either.

Generally speaking, the all-over picture of God that stems from these, and many similar images, is a negative one which just surrounds us with commands and prohibitions. The acceptance of this kind of God is bitter fruit, and it deprives one’s life of joy, spontaneity or color. Unfortunately, at times this can turn into some form of perverted masochistic sense of self which takes extreme gladness and delight in being broken and nothing in the sight of God. This is all too often a mainstay of faith for a significant proportion of religious believers today.

To be continued.


For a longer version of this article, go to Miceal Ledwith's website at hamburgeruniverse.com

Dr. Miceal Ledwith, L.Ph., L.D., D.D., LL.D. (h.c.) has been a Professor of Theology and University President of Maynooth College in Ireland, a member of the Vatican’s International Theological Commission, and has lectured extensively throughout Europe and North America. He has been a long-time member of the Ramtha School of Ancient Wisdom.

 

 

Waging Peace

by Cate Montana

Peace is breaking out all over.

If you get your news from mainstream TV and radio, you probably haven't noticed. But here are a few startling statistics the networks have overlooked in their rush to promote the usual stories of crime, corruption, terrorism and war.

  • More lasting peace initiatives have been successful in the last 15 years than over the last two or three centuries combined.
  • More individuals and private groups are involved in effective grass roots peace-making and conflict resolution efforts than ever before.
  • Thirty years ago the great majority of the world's governments were autocratic, totalitarian regimes with democracies far in the minority. Today approximately 70% of world governments are democratic.1

With our attention fixed on "the problems," we rarely hear stories like the one about the philanthropist who subsidized a group of 8,000 Transcendental Meditation practitioners to engage in group meditation twice a day from 1988 to 1990, near New Delhi, India.

During this same period, the seven year war between Iraq and Iran came to an end. The Soviet Union's brutal invasion of Afghanistan was called to a halt. In 1989 the Berlin Wall fell, the Soviet Union dissolved, and the Cold War, which had held the world teetering on the brink of extinction for forty years, simply evaporated. Coincidence? Not hardly.

There is a technology of peace, and many organizations and individuals have been utilizing it for a long time. The most prominent is the Maharishi University of Management, based in Fairfield, Iowa, founded by His Holiness Maharishi Mahesh Yogi.

With a university degree in physics, Maharishi was determined to ground the ancient science and meditation practices of the Vedas in modern scientific understanding and terminology. In line with his stated goals to "bring enlightenment to every individual on Earth, and to establish a state of permanent peace in the world," he established the university in 1971 to not only provide an excellent academic and holistic education for students from around the world, but also to take meditation mainstream by providing scientific proof that meditation is effective in reducing stress, and inducing calmness, peace and mental/emotional fortitude.

World renowned physicist John Hagelin, responsible for the development of a highly successful grand unified field theory based on the Superstring, is Director of the Institute of Science, Technology and Public Policy at the university and a professor of physics. Along with Hagelin, scientists at the university have meticulously conducted over 600 scientific studies on the effects of meditation, and have been awarded nearly $20 million in federal research grants over the years to continue their investigations.

From this research, the effectiveness of meditation as a world-wide peace inducing technology has been extrapolated. "Reality is really one of unity, one of awareness, and universal consciousness," says Hagelin. "With the discovery of the Unified Field, we are witnessing a total transformation of human knowledge — from the isolated understanding of specific laws of nature to the holistic understanding of the unity of existence."

Transcendental Meditation, also known as TM, is not just healthy for the individual, it's healthy for the planet and everyone on it. By tapping into the peace of the unified field, individuals meditating alone or in groups, literally emanate the qualities of unity, oneness and peace that characterize this underlying quantum level of reality. Studies have even revealed the number of meditating participants necessary worldwide to effect optimum change: either one percent of the earth's population of 6.5 billion, (6.5 million), or the square root of one percent which is (maybe you guessed it already) approximately 8,000.

Because of wave amplification dynamics, having that number meditating in one large group, such as in the New Delhi experiment, is ideal. However it is also effective having smaller groups around the world meditating. To this end, Hagelin is helping establish the University of Peace worldwide, with the main campus in Iowa.

The goal to establish one University of Peace near every state capital in the U.S. is currently underway, and campuses are already in place in over 100 countries. In India, about 175 small campuses, with an average of 350 students each, have been established. One campus is being created in Washington D.C. "Which is not enough to bring peace to the world," says Hagelin, "but it is enough to bring a very powerful source of peace to the United States and particularly in and around Washington D.C. where the influence of peace and sanity is perhaps most critically needed."

The Lebanon study

One of the most well-known, and best controlled studies of the peace-creating effects of group meditation occurred during the Lebanese civil war in the early 1980s. With Israeli troops heavily involved, the situation around Beirut and the Chouf mountains was rapidly creating a middle-eastern powder keg. Into this arena in 1983, Drs. Charles Alexander and John Davies at Harvard University, in collaboration with Maharishi University of Management researchers, brought 200 experienced meditators, setting up a group base in Jerusalem along with local Israeli meditators, for a period of two months. In addition, a smaller group was formed in Lebanon, containing both Muslim and Christian meditators, and five other larger groups were established at various distances from Lebanon, ranging from 2,000 in Yugoslavia to 8,000 in the US, at intervals over a 2¼ year period.

"The Lebanese participants were heavily at risk doing this," says Davies, co-director of the Partners in Conflict and Partners in Peacebuilding Projects at the Center for International Development and Conflict Management at the University of Maryland. "If their fellow countrymen had known that Muslims and Christians were talking with each other, let alone meditating in harmony, they would have been killed."

The results were highly significant. After controlling statistically for weather changes, Lebanese and Muslim, Christian and Jewish holidays, police activity, fluctuation in group sizes, and other variant influences, during the course of the study violence in Lebanon decreased between 40 to 80 percent each time a meditating group was in place, depending upon the measure and statistical approach used. This pattern was replicated seven consecutive times between 1983 and 1985. During the period each of the seven groups was in place, the average number of people killed during the war per day dropped from twelve to three, a decrease of more than 70%; war-related injuries fell by 68%; the intensity level of conflict dropped by 48%; and cooperation among antagonists increased by 66%. And the effects didn't stop there. Violent crime incidents, auto accidents and fires in both Lebanon and Israel also decreased significantly during each of the studies.

According to an analysis of the results by the Maharishi School of Management, "the likelihood that these combined results were due to chance is less than one part in 1019, making this effect of reducing societal stress and conflict the most rigorously established phenomenon in the history of the social sciences."

In 1988, Alexander and Davies' meticulous findings on the very first study in 1983 were published in the prestigious Journal of Conflict Resolution. But the backlash of criticism was formidable, and it was another 15 years before Davies' research showing that results were replicated seven times over with different groups could be presented in another peer-reviewed journal.

Peace from the bottom up

It is precisely because of the closed-minded attitudes of mainstream scientific organizations and publications, mainstream politics and mainstream journalism, that individuals such as Maharishi, Hagelin and Davies are taking peace-creating initiatives to the streets, teaching individuals how to transform their personal lives and showing them how they can make a difference in the world.

"Our most important responsibility as citizens is to create peace in our own lives," says Davies. "We have to move beyond hypocrisy if we're going to make peace. You can't impose peace in a complex society, such as we're living in now, through simply dictating what's right and what's wrong while not living up to your own standards. The first step of responsibility, which applies to all of us, is to be able to look to our own lives and see if we're living and being the peace we want to create."

Davies works to create peaceful solutions to political rivalries around the world through conflict resolution with Partners in Conflict and Partners in Peacebuilding Projects. His organization helped resolve an often violent Peru — Ecuador conflict over disputed territory when private citizens of both nations agreed to meet at the Maryland headquarters. "The solution that came up in our workshops was, let's make this a bi-national park that honors the people that have died on both sides fighting over this sacred ground, and have shared sovereignty," says Davies. "So that met the needs of both sides — it was win-win — and was incorporated as the basis for an official peace agreement."

His organization has also been involved in mitigating tensions between Palestinians and Israelis, contributing to an agreement on how the very limited water supplies there could be managed. Civilian workshops eventually arrived at a solution where people's basic needs would be met at a low cost within budget parameters, while higher rates were established for irrigation and luxury use and water waste minimized. "Since those agreements emerged, water issues are no longer a deal breaker for a peace agreement between the Israelis and the Palestinians," says Davies. "And that's still the case."

Davies is clear about the need for taking personal responsibility for creating peace. By uplifting one's thoughts and expanding attitudes through meditation, people can prepare themselves to take a greater responsibility for world affairs. Changes in attitudes and widened perceptions are critical if a difference is to be made.

"We mistake the world for being some sort of zero sum place — we're all fighting over limited resources," he says. "But it's not the resources that are limited. It's the capacity to manage the resources well ... and understand the human needs that are at stake. You've got to connect with people as human beings. From there, that and a little empathy allows you to be able to very quickly find ways of building partnerships that allow both side's needs to be met."

The Peace Government

After running for president on the Natural Law Party platform in 2000, Hagelin now eschews the regular political channels with their stubborn complexity, hierarchical structuring and lack of innovative thinking. As President of the US Peace Government, which is the US affiliate of the Global Country of World Peace founded by His Holiness Maharishi Mahesh Yogi in October 2002, Hagelin is busy building partnerships that carry grassroots peace efforts far beyond America's shores. Literally a country without borders, the Global Country of World Peace is pulling together organizations, citizens and diplomats from around the world who hold the vision and who are willing to learn the scientifically proven principles and policies of governance under Natural Law.

According to Hagelin, the international diplomatic community in Washington D.C. has welcomed the existence of this essentially self-proclaimed Peace Government, and has been very active in visiting Hagelin's D.C. offices for luncheons and planning projects — especially peace promoting projects in their own countries. "There are many countries in the world that are not particularly pleased with the current administration," Hagelin says, "and are very eager to explore the possibility of relationships with an alternative government in the United States that is fundamentally concerned with their welfare and peace, and prevention of crime and promotion of education in their country."


For more information uspeacegovernment.org

1John Davies, Ph.D. Co-Director, Partners in Conflict and Partners in Peacebuilding Projects, Center for International Development and Conflict Management, Department of Government and Politics, University of Maryland, College Park MD

 










   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 


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