Global Unity Quotes

You are never alone. You are eternally connected with everyone.

The true miracle lies in our eagerness to allow, appreciate, and honor the uniqueness, and freedom of each sentient being to sing the song of their heart.

We all are so deeply interconnected; we have no option but to love all.

ONE BUT MANY One God, many faces. One family, many races. One truth, many paths. One heart, many complexions. One light, many reflections. One world, many imperfections. ONE. We are all one, But many.

The Talmud states, "Do not be daunted by the enormity of the world's grief. Do justly now, love mercy now, walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it.

When two brothers are busy fighting, an evil man can easily attack and rob their poor mother. Mankind should always stay united, standing shoulder to shoulder so evil can never cheat and divide them.

True universalists are not those who preach global tolerance of differences and all-encompassing unity, but those who engage in a passionate struggle for the assertion of the Truth which compels them.

We live in a world where everything is connected. We can not longer think in terms of us and them when it comes to the consequences of the way we live. Today it's all about WE.

We live in everyone. I live in you. You live in me. There is no gap, no distance.

We ache with the yearning that turns half into whole and offer no excuses for the beauty of our souls.

If you truly want to make World unity reality, you must be prepared to sacrifice your tribal and nationalist loyalty, and embrace your global identity.

To become a true global citizen, one must abandon all notions of 'otherness' and instead embrace 'togetherness'. The world is no longer white, black, yellow and brown. Through love, tribes have been intermixing colors to reveal a new rainbow world. And as more time passes, this racial and cultural blending will make it harder for humans to side with one race, nation or religion over another. Therefore, practical wisdom should be used to abandon any cultural, social, religious, tribal, and national beliefs of alterity altogether. This is the only way mankind will truly evolve. Segregation is a word of the past. Unity is the key to a peaceful future.

We are all part of the same rainbow. We are all reflections of each other. As unique and diverse as we are in character and skills, the source of all creation is as multidimensional as we are.

In an age of bombs guzzling blood, skylarks merge peace with thought and action.

There is more for us to gain through love than hate.

Before the thunderous clamor of political debate or war set loose in the world, love insisted on its promise for the possibility of human unity: between men and women, between blacks and whites, northerners and southerners, haves and have-have-nots, self and self.

To become a true global citizen, one must abandon all notions of otherness and instead embrace togetherness.

I am for true world peace and building a beautiful global garden for our children.

You are a valuable instrument in the orchestration of your own world, and the overall harmony of the universe.

When the world shifts its focus on heart over mind, we will finally experience a beautiful global village for our children.

Whatever the reason we first mustered the _Apollo_ program, however mired it was in Cold War nationalism and the instruments of death, the inescapable recognition of the unity and fragility of the Earth is its clear and luminous dividend, the unexpected final gift of _Apollo_. What began in deadly competition has helped us to see that global cooperation is the essential precondition for our survival. Travel is broadening. It's time to hit the road again.

God would prefer us all to be united than divided. The devil would prefer us all to be divided than united. God prefers the man who loves than the one who hates. The devil prefers the man who hates than the one who loves.

You are not just white, but a rainbow of colors. You are not just black, but golden. You are not just a nationality, but a citizen of the world. You are not just for the right or left, but for what is right over the wrong. You are not just rich or poor, but always wealthy in the mind and heart. You are not perfect, but flawed. You are flawed, but you are just. You may just be human, but you are also a magnificent reflection of God.

Separation is itself an integral part of the unity of this world, of a global social practice split into reality and image. The social practice confronted by an autonomous spectacle is at the same time the real totality which contains that spectacle. But the split within this totality mutilates it to the point that the spectacle seems to be its goal.

Segregation is a word of the past. Unity is the key to a peaceful future.

The future of self is love.

Yoga exercises are the best connecting tools for unity, human dignity, health, equality, global peace and compassion.

For thousands of years previously, history was already moving slowly in the direction of global unity, but the idea of a universal order governing the entire world was still alien to most people.

We need to cultivate a sense of universal responsibility for one another and the planet we share. True happiness comes from a sense of brotherhood and sisterhood, but not from hatred and division.

India itself cannot be viewed only as a bundle of the old and the new, accidentally and uncomfortably pieced together, an artificial construct without a natural unity. Nor is she just a repository of quaint, fashionable accessories to Western lifestyles; nor a junior partner in a global capitalist world. India is its own distinct and unified civilization with a proven ability to manage profound differences, engage creatively with various cultures, religions and philosophies, and peacefully integrate many diverse streams of humanity.

Inequality and poverty, unhealth and no wealth are hand in hand. And if we are all born equal that should be true in all lands. We cannot divide the world between poor and rich countries. It's like saying the ones are good, the others are junkies. That can only increase more prejudice, miseries and sorrow. Turning the wheel today it will lead to a better tomorrow.

The world is no longer white, black, yellow and brown. Through love, tribes have been intermixing colors to reveal a new rainbow world. And as more time passes, this racial and cultural blending will make it harder for humans to side with one race, nation or religion over another.

So long as globalization was slow in coming, everyone hoped and prayed that it would come soon. The unity of the world's nations was one of the great triumphalist themes of modernism. World's fairs were staged in its honor, one after another. Now that globalization is here, however, it arouses more anxiety than pride. The erasing of differences may not portend the era of universal reconciliation that everyone confidently expected.

East and West, as well as North and South, need each other. Our species can no longer afford to be self-divided. Our future depends on whether we as individuals and as societies can learn - quickly - from the experiences of the different branches of our single human family, and discover how to live in harmony with one another.

Unity is a beast in itself.

What matters is 'progressive thinking', regardless of its source.

A mantra isn't just a repetition of words or phrases; it's a sacred journey into the intricate layers of life and the cosmic consciousness.

I am no insect of the gutter that can be identified by the puny two directions, east and west - I am time - I am space - I am the very dimension of life, love and unity.

The precondition for thinking politically on a global scale is to see the unity of the unnecessary suffering taking place. *

The holy trinity of tackling a crisis is unity, faith and sacrifice. We must stay united as humans above all else, we must have faith in ourselves and in each other and we must sacrifice our self-obsession.

Do not focus too much on the east, And forget the west. And do not ignore the south, To speak for the north. What happens in the east Has effects in the north, As the west has on the south. And do not focus on one species, And ignore another. Or love your father, But ignore your mother. Or love your sister, But ignore your brother. Do not forget each other. We are all part of each other. We are all one. THE WORLD CITIZEN by Suzy Kassem Copyright 1993, The Spring For Wisdom

As business people today, it's important to realize that from one perspective, we live in a global society. As executives and entrepreneurs and employees, we should embrace and cherish both diversity and unity. We should embrace the diversity of language from Spanish to English to Mandarin to Japanese... We should embrace the diversity of race and ethnicity.... We should embrace the diversity of philosophy and religion... Embracing the diversity opens up more business opportunities and it also allows you to cultivate more meaningful connections.

It is of immense importance, that first and foremost, people identify themselves as human beings, rather than as a believer in a spiritual belief system. Any spiritual belief system. There is such a preoccupation with where a person will be after he/she dies, that people keep on forgetting we are all here right now— on this planet! Okay, so you are on your way to Heaven, of course, whilst many others who do not believe as you do are on their way to hell, of course— but those are not yet facts! The fact that we do have, though, is the fact that we are all here right now, on this Earth, living this life, breathing this air, and it's about time we identify ourselves with the reality in front of us: that we are human beings and we all cry, laugh, love and hurt.

In order to assimilate the culture of the oppressor and venture into his fold, the colonized subject has to pawn some of his own intellectual possessions. For instance, one of the things he has had to assimilate is the way the colonialist bourgeoisie thinks. This is apparent in the colonized intellectual's inaptitude to engage in dialogue. For he is unable to make himself inessential when confronted with a purpose or idea. On the other hand, when he operates among the people he is constantly awestruck. He is literally disarmed by their good faith and integrity. He is then constantly at risk of becoming a demagogue. He turns into a kind of mimic man who nods his assent to every word by the people, transformed by him into an arbiter of truth. But the fellah, the unemployed and the starving do not lay claim to truth. They do not say they represent the truth because they are the truth in their very being. During this period the intellectual behaves objectively like a vulgar opportunist. His maneuvering, in fact, is still at work. The people would never think of rejecting him or cutting the ground from under his feet. What the people want is for everything to be pooled together. The colonized intellectual's insertion into this human tide will find itself on hold because of his curious obsession with detail. It is not that the people are opposed to analysis. They appreciate clarification, understand the reasoning behind an argument, and like to see where they are going. But at the start of his cohabitation with the people the colonized intellectual gives priority to detail and tends to forget the very purpose of the struggle - the defeat of colonialism. Swept along by the many facets of the struggle, he tends to concentrate on local tasks, undertaken zealously but almost always too pedantically. He does not always see the overall picture. He introduces the notion of disciplines, specialized areas and fields into that awesome mixer and grinder called a people's revolution. Committed to certain frontline issues he tends to lose sight of the unity of the movement and in the event of failure at the local level he succumbs to doubt, even despair. The people, on the other hand, take a global stance from the very start. "Bread and land: how do we go about getting bread and land?" And this stubborn, apparently limited, narrow-minded aspect of the people is finally the most rewarding and effective model.

I call for all religions, cultures, countries, crews, parties and peacemakers to unite for the sake of building a peaceful, united global village for future generations. It starts TODAY. If we stay divided, we will only remain crippled - and we will fall. It is time for everyone to see there is more for us to GAIN through unity and love than hatred and division. Get wise and unite. This is the only way. We need to start fresh with a truly united perspective.

The Chinese government assigns capital to everything. Infrastructure development. Industrial plant buildout. Transport systems. Educational systems. Health systems. Everything and anything that puts people in jobs. Excruciatingly little of it would qualify as “wise capital allocation.” The goal isn’t efficiency or profitability, but instead achieving the singular political goal of overcoming regional, geographic, climatic, demographic, ethnic, and millennia of historical barriers to unity. No price is too high.

The history of the own that is grasped on too small a scale and the foreign that is treated too badly reaches an end at the moment when a global co-immunity structure is born, with a respectful inclusion of individual cultures, particular interests and local solidarities. This structure would take on planetary dimensions at the moment when the earth spanned by networks and built over by foams, was conceived as the own, and the previously dominant exploitative excess as the foreign. With this turn, the concretely universal would become operational. The helpless whole is transformed into a unity capable of being protected. A romanticism of brotherliness is replaced by a cooperative logic. Humanity becomes a political concept. Its members are no longer travellers on the ship of fools that is abstract universalism, but workers on the consistently concrete and discrete project of a global immune design. Although communism was a conglomeration of a few correct ideas and many wrong ones, its reasonable part - the understanding that shared life interests of the highest order can only be realized within a horizon of universal co-operative asceticisms - will have to assert itself anew sooner or later. It presses for a macrostructure of global immunizations : co-immunism.

To really change the world, we have to help people change the way they see things. Global betterment is a mental process, not one that requires huge sums of money or a high level of authority. Change has to be psychological. So if you want to see real change, stay persistent in educating humanity on how similar we all are than different. Don't only strive to be the change you want to see in the world, but also help all those around you see the world through commonalities of the heart so that they would want to change with you. This is how humanity will evolve to become better. This is how you can change the world. The language of the heart is mankind's main common language. -- Suzy Kassem

Merchants, conquerors and prophets were the first people who managed to transcend the binary evolutionary division, ‘us vs them’, and to foresee the potential unity of humankind. For the merchants, the entire world was a single market and all humans were potential customers. They tried to establish an economic order that would apply to all, everywhere. For the conquerors, the entire world was a single empire and all humans were potential subjects, and for the prophets, the entire world held a single truth and all humans were potential believers. They too tried to establish an order that would be applicable for everyone everywhere. During the last three millennia, people made more and more ambitious attempts to realise that global vision.

There is one thing that—even if it were considered essential—no student movement or urban revolt or global protest or what have you would ever be able to do. And that is to occupy the football field on a Sunday.The very idea sounds ironic and absurd; try saying it in public and people will laugh in your face. Propose it seriously and you will be shunned as a provocateur. Not for the obvious reason, which is that, while a horde of students can fling Molotov cocktails on the jeeps of any police force, and at most (because of the laws, the necessity of national unity, the prestige of the state), no more than forty students will be killed; an attack on a sports field would surely cause the massacre of the attackers, indiscriminate, total slaughter carried out by self-respecting citizens aghast at the outrage.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

The Belt and Road is global in nature. Its ruling principle is interdependence, a close network of common interests by which every country’s development is affected by the development path in other countries. In his Jakarta speech, Xi called it a “community of shared destiny.” The expression featured in Chinese official pronouncements since at least 2007, when it was used to describe relations between Taiwan and the Mainland. Applied to relations outside China’s borders, it was a reformulation—a modern version—of the traditional concept of Tianxia (天下), which scholars such as Zhao Tingyang had been popularizing with extraordinary success. Zhao argued that the most important fact about the world today is that it has not become a zone of political unity, but remains a Hobbesian stage of chaos, conflict, noncooperation and anarchy.16 Looking for a way to frame new political concepts distinct from Western ideas of world order, the Chinese authorities quickly appropriated Tianxia—a notion that originated about three thousand years ago—and made it the cornerstone of their most ambitious geopolitical initiative. The idea of a community of shared destiny and the Belt and Road develop the two sides of every human action. Both have their own emphasis: the former belongs to the idea, the concept or type, the latter is aimed at practice. Together they form the “dialectical unity of theory and practice, goals and paths, value rationality and instrumental rationality.”17

Charles is difficult to pigeonhole politically. Tony Blair wrote that he considered him a “curious mixture of the traditional and the radical (at one level he was quite New Labour, at another definitely not) and of the princely and insecure.” He is certainly conservative in his old-fashioned dress and manners, his advocacy of traditional education in the arts and humanities, his reverence for classical architecture and the seventeenth-century Book of Common Prayer. But his forays into mysticism and his jeremiads against scientific progress, industrial development, and globalization give him an eccentric air. “One of the main purposes of the monarchy is to unite the country and not divide it,” said Kenneth Rose. When the Queen took the throne at age twenty-five, she was a blank slate, which gave her a great advantage in maintaining the neutrality necessary to preserve that unity. It was a gentler time, and she could develop her leadership style quietly. But it has also taken vigilance and discipline for her to keep her views private over so many decades. Charles has the disadvantage of a substantial public record of strong and sometimes contentious opinions, not to mention the private correspondence with government ministers protected by exemptions in the Freedom of Information Act that could come back to haunt him if any of it is made public. One letter that did leak was written in 1997 to a group of friends after a visit to Hong Kong and described the country’s leaders as “appalling old waxworks.

With Iran’s revolution, an Islamist movement dedicated to overthrowing the Westphalian system gained control over a modern state and asserted its “Westphalian” rights and privileges—taking up its seat at the United Nations, conducting its trade, and operating its diplomatic apparatus. Iran’s clerical regime thus placed itself at the intersection of two world orders, arrogating the formal protections of the Westphalian system even while repeatedly proclaiming that it did not believe in it, would not be bound by it, and intended ultimately to replace it. This duality has been ingrained in Iran’s governing doctrine. Iran styles itself as “the Islamic Republic,” implying an entity whose authority transcends territorial demarcations, and the Ayatollah heading the Iranian power structure (first Khomeini, then his successor, Ali Khamenei) is conceived of not simply as an Iranian political figure but as a global authority—“the Supreme Leader of the Islamic Revolution” and “the Leader of the Islamic Ummah and Oppressed People.” The Iranian constitution proclaims the goal of the unification of all Muslims as a national obligation: In accordance with the sacred verse of the Qur’an (“This your community is a single community, and I am your Lord, so worship Me” [21:92]), all Muslims form a single nation, and the government of the Islamic Republic of Iran has the duty of formulating its general policies with a view to cultivating the friendship and unity of all Muslim peoples, and it must constantly strive to bring about the political, economic, and cultural unity of the Islamic world.

He was in love with France before he even reached Paris. Jefferson’s work in Europe offered him a new battlefield in the war for American union and national authority that he had begun in the Congress. His sojourn in France is often seen as a revolutionary swoon during which he fell too hard for the foes of monarchy, growing overly attached to—and unhealthily admiring of—the French Revolution and its excesses. Some of his most enduring radical quotations, usually considered on their own with less appreciation of the larger context of Jefferson’s decades-long political, diplomatic, and philosophical careers, date from this era. His relationship to France and to the French, however, should be seen for what it was: a political undertaking in which Jefferson put the interests of America first. He was determined to create a balance of global power in which France would help the United States resist commercial and possible military threats from the British.5 From the ancien régime of Louis XVI and Marie-Antoinette to the French Revolution to the Age of Napoleon, Jefferson viewed France in the context of how it could help America on the world stage.6 Much of Jefferson’s energy was spent striving to create international respect for the United States and to negotiate commercial treaties to build and expand American commerce and wealth. His mind wandered and roamed and soared, but in his main work—the advancement of America’s security and economic interests—he was focused and clear-headed. Countries earned respect by appearing strong and unified. Jefferson wanted America to be respected. He, therefore, took care to project strength and a sense of unity. The cause of national power required it, and he was as devoted to the marshaling of American power in Paris as he had been in Annapolis. E

David Landes, the distinguished economic historian, has even seen in the political fragmentation of the Old Continent one of the roots of its later global dominance. By decentralizing authority, fragmentation made Europe safe from single-stroke conquest – the fate of many empires of the past, from Persia after Issus (333 BC) and Rome after the sack of Alaric (410 AD) to Aztec Mexico and Inca Peru. The American historian concludes his argument with a citation from Patricia Crone’s Pre-Industrial Societies: ‘Far from being stultified by imperial government, Europe was to be propelled forward by constant competition between its component parts’ (Landes 1998: 528). These and other scholars stressing the importance of inter-state competition in European history have been inspired by the arguments advanced by Eric Jones in his well-known book The European Miracle. The miracle the British historian wished to explain is the fact that one thousand years ago, more or less, nobody would have thought possible that Europe could ever be able to challenge the great empires of the East, but five hundred years later European global dominance was already becoming a reality. According to Jones the essence of this ‘European miracle’ lies in politics rather than in economics: in its long-lasting system of competing but also cooperating states. Considered as a group, the members of the European states system realized the benefits of competitive decision-making but also some of the economies of scale expected of an empire: ‘Unity in diversity gave Europe some of the best of both worlds, albeit in a somewhat ragged and untidy way’ (Jones 1987: 110).

In the succeeding two centuries, however, some countries evolved in a very different direction. Prussia, Denmark, the Netherlands, Britain, and other European countries followed France in the development of centralized bureaucracies organized along Weberian lines. The French Revolution had, moreover, unleashed not just demands for popular political participation but also a new form of identity by which a shared language and culture would be the central source of unity for the new democratic public. This phenomenon, known as nationalism, then prompted the redrawing of the political map of Europe as dynastic states linked by marriage and feudal obligations were replaced by ones based on a principle of ethnolinguistic solidarity. The levée en masse of the French Revolution represented the first coming together of all these trends: the revolutionary government in Paris was able to mobilize a significant part of the available able-bodied male population to defend France. Under Napoleon, this mobilized expression of state power went on to conquer much of the rest of Europe.

I shall argue in Chapters 7 and 8, solutions to the broader problems of economic marginality in this country, including those that stem from changes in the global economy, can go a long way toward addressing the problems of inner-city joblessness, especially if the application of resources includes wise targeting to the groups most in need of help. Discussions that emphasize common solutions to commonly shared problems promote a sense of unity, regardless of the different degrees of severity to which these problems afflict certain groups. Such messages bring races together, not apart, and are especially important during periods of racial tension.

The reflex as it is defined in the classical conception does not represent the normal activity of the animal, but the reaction obtained from an organism when it is subjected to working as it were by means of detached parts, to responding not to complex situations but to isolated stimuli. Which is to say that it corresponds to the behavior of a sick organism--the primary effect of lesions being to break up the functional continuity of nerve tissues--and to "laboratory behavior" where the animal is placed in an anthropomorphic situation since, instead of having to deal with those natural unities which events or baits are, it is restricted to certain discriminations; it must react to certain physical and chemical agents which have a separate existence only in human science. Every organic reaction supposes a global elaboration of the excitations which confers properties on each one of them that it would not have singly. It is not surprising that, even in the laboratory, so few pure reflexes are found.

Once the nations can genuinely engage in interventions of international unity, national security will prevail on its own.

Becoming an astronaut in order to glimpse global unity is a small-batch solution to a large-scale problem.

Welcome to Earth (World Tourism Sonnet) When you are down with doubts sit down, For lessons of revolution from the Americas. When you are beginning to have cold feet, Siphon some much needed resilience from Africa. When your heart is beginning to turn cold, Have a rejuvenating swim in the warmth of Asia. When clouds of gloom start to grab hold, Breathe in some fresh air from Australia. Whenever the bickering goes overboard, Draw some lessons of unity from Europe. Whatever it is you seek my friend, We just might be able to satisfy your hope. Come visit us sometime, on our little blue dot. We are the beings of love, light and colors, as such we often go overboard.

The elites at the top of the wealth-power pyramid are incapable of separating their own interests from those of the state: whatever diminishes my wealth cannot possibly be good for the status quo, as my interests and the interests of the state are one. This self-serving unity breaks down in crises that reveal the widening gap between the common interest and the interests of the elite.

In uncertain times, Mr. President,” the prime minister said, “the call of religious and ethnic solidarity can be intoxicating. And it’s not so hard for politicians to exploit that, in India or anywhere else.” I nodded, recalling the conversation I’d had with Václav Havel during my visit to Prague and his warning about the rising tide of illiberalism in Europe. If globalization and a historic economic crisis were fueling these trends in relatively wealthy nations—if I was seeing it even in the United States with the Tea Party—how could India be immune? For the truth was that despite the resilience of its democracy and its impressive recent economic performance, India still bore little resemblance to the egalitarian, peaceful, and sustainable society Gandhi had envisioned. Across the country, millions continued to live in squalor, trapped in sunbaked villages or labyrinthine slums, even as the titans of Indian industry enjoyed lifestyles that the rajas and moguls of old would have envied. Violence, both public and private, remained an all-too-pervasive part of Indian life. Expressing hostility toward Pakistan was still the quickest route to national unity, with many Indians taking great pride in the knowledge that their country “had developed a nuclear weapons program to match Pakistan’s, untroubled by the fact that a single miscalculation by either side could risk regional annihilation.

I nodded, recalling the conversation I’d had with Václav Havel during my visit to Prague and his warning about the rising tide of illiberalism in Europe. If globalization and a historic economic crisis were fueling these trends in relatively wealthy nations—if I was seeing it even in the United States with the Tea Party—how could India be immune? For the truth was that despite the resilience of its democracy and its impressive recent economic performance, India still bore little resemblance to the egalitarian, peaceful, and sustainable society Gandhi had envisioned. Across the country, millions continued to live in squalor, trapped in sunbaked villages or labyrinthine slums, even as the titans of Indian industry enjoyed lifestyles that the rajas and moguls of old would have envied. Violence, both public and private, remained an all-too-pervasive part of Indian life. Expressing hostility toward Pakistan was still the quickest route to national unity, with many Indians taking great pride in the knowledge that their country had developed a nuclear weapons program to match Pakistan’s, untroubled by the fact that a single miscalculation by either side could risk regional annihilation.

Our oneness...leaves DNA evidence that Jesus has been here.

To manufacture unity, the imperialists of history followed another animal pattern, that of the dominance hierarchy—the strangely unjust principle which sometimes uses brutality to bring individuals or collections of groups together in a stable and ultimately peaceful form. It’s ironic that one of our strongest forces of cohesion should be something so unpleasant as our will to lord it over others and that this ace-attractor should be egged on by repulsers—

Human groups in times of trouble stiffen up their unity,12 squelch ideas,13 rally ‘round their leaders,14 and spit out those who fail to ape the top dog faithfully. Group members project their own forbidden emotions onto others, and in their ferocity become enforcers for the group’s norms. They spot the smallest sin among their fellows and punish it intolerantly.15 In biology, emergency measures like these have a tendency to cut two ways. In short jolts they produce bursts of power. But used in the long run, they destroy.16 The oneness which gives society the punch of a bayonet produces over the course of time a paralyzing rigidity.

The proletariat should not be viewed as a monolithic entity represented by a single party (a la the various currents of Marxism) but rather as a contested body whose unity is contingent on the freedom of its different parts to fight for their interests within it. The fight for women’s liberation or the recognition of the rights of various ethnic groups then are not battles to be put off until after the proletariat seizes power globally, but are necessary precursors to that seizure of power that clarify the revolutionary orientation of the proletariat.

Tu mano en mi mano, nos haremos humano. Your hand in my hand we’ll make the human hand. Your sight in my sight we shall develop foresight.

China no doubt wonders how Americans can feel any patriotic unity or affection, the bonding agent of classical citizenship, for a country so confessedly and irredeemably racist and divided. No wonder, then, indications arose that in 2020 China was directly funding various identity politics groups within the United States, apparently on the theory that their adherence to tribalism weakened Beijing’s existential rival.50

The surest route to global unity is through diversity.

Since 1996, the Kuramoto model has turned up in other physical settings, from arrays of coupled lasers to the hypothesized oscillations of the wispy subatomic particles called neutrinos. We may be catching the first glimpses of a deep unity in the nature of sync. Whether there will be any practical applications remains to be seen. Given how many diseases are related to synchrony and its disruption (epilepsy, cardiac arrhythmias, chronic insomnia) and how many devices rely on synchrony (Josephson and laser arrays, electrical power grids, the global positioning system), it seems safe to say that a deeper understanding of spontaneous sync is bound to find practical benefit.

A global issue that can polarize nations, can only be defeated through a united commitment to act in unison for a common vision.

The shape of democracy is defined by our sense of unity, not by our ideological loyalty, not by our nationalist stubbornness, not by our religious rigidity.

Child of Earth (The Sonnet) Walk, walk, walk ahead, O brave child of earth. Let no fear shackle your feet, Selflessness paves all path. Meditate on unity, Dedicate to inclusion. Educate your soul, Be free from self-absorption. Forget gender, religion and ideology, Abolish all chains of tribalism. Place people at your heart's altar, One dream, one mission – universalism. Shallow and separated we can stay no more. We must break ourselves to let light outpour.

Live each day of your life, as proof of love and oneness. Cause inclusion defying prejudice, You are the cure for divisiveness.

Then, in ancient Greece, something happened. Plato posited an ideal realm outside of space and time and disparaged our existence in the flawed material world. Rather than attend to the unity of all things, this view segregated the spiritual from the material. If I may oversimplify: in most ancient and traditional beliefs, the world comprised the most holy and important things; in the European, or “Western,” perspective that developed after Plato, the world was the least holy, least important thing. The Western view has globalized, and the global economy reflects this Western devaluation of the world. And here we are.

Together we care, together we dare - Kindness turns air into breath, Cruelty turns breath back into air.

Stepping up the game, as if there are no winners or losers. Simply players within a field, unified in conscious love. Aware of the stakes, connected to those playing for a better way- for all to see clear. Flourishing into a river from the heart to the Soul: A nation undivided, unified in a field of conscious play, with never-ending love for our great nation. A magnificent player. Playing fair, with all. Stepping up in our glorious world, within a planet of conscious global natives. Our interconnected world, supported by sovereign beings- Our vote is our word.

Kevin Danaher: Our principle of unity was that we were going to nonviolently try to shut them [i.e. the World Trade Organization (WTO)] down. It wasn't asking for reform, it was abolition. We abolished slavery. We abolished prohibition on women voting. We abolished certain civil rights abuses. These institutions need to be abolished. They are bad institutions. But the protesting conduct has to be nonviolent. [As quoted by DW Gibson.]

One Mission, Many Vessels (The Sonnet, 1313) One thunder, visions plenty. One mission, vessels plenty. One source, seekers plenty. One fate, fervors plenty. From dust we're born, In dust we're gone. Cashes to ashes, Bitcoins in trashes, Division is nefarious, Unity is dawn. The day the billions of people of earth are valued more than the billionaires, that day you shall be human being, that day you are king and queen. Naskar doesn't have flag or nation, My flag is world flag - my nation, world nation. Call me poet, scientist or humanitarian, Naskar is the spirit of world integration.

What is Naskar (The Sonnet) Naskar is a culture unto themselves, Naskar is a nation unto themselves. Naskar is a planet unto themselves, Naskar is a paradigm unto themselves. Naskar culture is integration, Naskar nation is world nation. Naskar planet is borderless, Naskar paradigm is undivision. Naskar is not a he or she, Naskar is the whole of humanity. Naskar is neither east nor west, Naskarosphere is conscious unity. Naskar is just a lesser synonym, The original name is Human Being.

Do not understand only the words; also understand their contexts since they illuminate you precisely. If you vote wisely, you won’t have to fight for your rights and peace everywhere. The political mafia is the mother of all mafias and often causes wars and uses vetoes to disrupt global peace. My every minute of life is for the entire humanity and human rights; it is a core prayer of all my prayers. What is a mafia, how do you understand it, and when do you overcome it? It is neither easy nor difficult; just be brave for your rights and never ignore them. No one can stand in front of your rights if you truly believe that. I have described the context of the mafia in the form of quotations that may guide and enlighten your life journey honourably. When a nation faces the Mafia Judiciary, which employs and applies an unfair way that fractures justice, the criminal mafia groups become licensed, and freehand is a juristic disaster. Wherever the medical, trade, business, media, and political interests of the mafia prevail, there is certainly neither a cure nor freedom possible nor justice nor peace. A vote holds not only significant power; it also carries a key to a system, essence to the welfare, surety to the career of a future generation, and a magnet to the stability of the state. The wrong choice or emotional pledge and favor of the vote-casting can indeed victimize a voter himself as a consequence. Realize this power and use it wisely, disregarding all external influences and tricks. Such a political party remains the proprietorship of a particular family, a rich circle, a corrupt mafia, or an establishment that accomplishes neither transparent democratic legitimacy nor fair democracy. Undoubtedly, such a party enforces majority dictatorship when it comes to power. It is mendacious dishonesty and severe corruption in a precise democratic voting context. I have been critical of the undemocratic rule, but now I think it may be the option of neutral law, but not martial law, which is essential for the stability and unity of Pakistan’s state, constitution, economy, and institutions to eliminate the democratic mafia and terror. International intelligence agencies and their hired ones avoid the weapons now; however, they utilize deadly chemicals to kill their rivals, whether high-level or low-level, whereas doctors diagnose that as a natural death. Virtually becoming infected and a victim of deathly diseases through chemicals is neither known publicly nor common. As a fact, the intelligence mafia can achieve and gain every task for their interests.

the threat today is not western religions, but psychology and consumerism. is the Dharma becoming another psychotherapy, another commodity to be bought and sold? will western Buddhism become all too compatible with our individualistic consumption patterns, with expensive retreats and initiations, catering to overstressed converts, eager to pursue their own enlightenment? let’s hope not, because Buddhism and the west need each other. despite its economic and technologic dynamism, western civilisation and its globalisation are in trouble, which means all of us are in trouble. the most obvious example is our inability to respond to accelerating climate change, as seriously as it requires. if humanity is to survive and thrive over the next few centuries, there is no need to go on at length here about the other social and ecological crisis that confront us now, which are increasingly difficult to ignore [many of those are considered in the following chapters]. it’s also becoming harder to overlook the fact that the political and economic systems we’re so proud of seem unable to address these problems. one must ask, is that because they themselves are the problem? part of the problem is leadership, or the lack of it, but we can’t simply blame our rulers. it’s not only the lack of a moral core of those who rise to the top, or the institutional defamations that massage their rise, economical and political elites, and there’s not much difference between them anymore. like the rest of us, they are in need of a new vision of possibility, what it means to be human, why we tend to get into trouble, and how we can get out go it, those who benefit the most from the present social arrangements may think of themselves as hardheaded realists, but as self-conscious human beings, we remain motivated by some such vision, weather we’re aware of it or not, as why we love war, points out. even secular modernity is based on a spiritual worldview, unfortunately a deficient one, from a Buddhist perspective.

LSD profoundly alters cognitive unity. Many people feel that the separation between the self and world dissolves when on LSD, and they begin to feel at one with everything. Conscious experience as a unified whole also breaks down on LSD, especially during the acute phase at high doses, so that perceptions that originate from inside are difficult to disentangle from those originating from outside. Experience itself becomes like movie frames slowed down so that each frame is perceivable. We know now that there are neurobiological reasons for this; hallucinogens have profound effects on global brain activity. Psilocybin, for example, decreases the connections between visual and sensorimotor networks, while it seems to increase the connectivity between the resting-state networks. Temporal integration is related to one’s sense of the current moment. Conscious experience is somehow located in time. We feel like we occupy an omnipresent widthless temporal point—the now. As Riccardo Manzotti says: Every conscious process is instantiated by patterns of neural activity extended in time. This apparently innocuous hypothesis hides a possible problem. If neural activity spans in time (as it has to do since neural activity consists in trains of temporally distributed spikes), something that takes place in different instants of time has to belong to the same cognitive or conscious process. For instance, what glues together the first and the last spike of neural activity underpinning the perception of a face? We know that neuronal oscillations at different frequencies act as this temporal glue. However, when you’re on LSD, this glue seems to dissolve. As Albert Hofmann and many others report, your normal sense of time vanishes on psychedelics. The famous bicycle trip on acid during which Hofmann reported that he felt he was not moving, and yet he arrived at home somehow, illustrates this distortion of the brain mechanisms that support our normal perception of the flow of time.

Quit the contraction, start the construction, Set out as sailors in the course of unity. Quit the paralysis, start the osmosis, Disinfect the world with your fearless electricity.

As we continued to watch, the scenes accelerated forward, and we could see individuals remembering their spiritual missions at increasingly younger ages. Here we could see the precise understanding that would soon embody the new spiritual world-view. Individuals would come of age and remember themselves as souls born from one dimension of existence into another. Although memory loss during the transition would be expected, recapturing pre-life memory would become an important early goal of education. As youths, our teachers would first guide us through the early experience of synchronicity; urge us to identify our intuitions to study certain subjects, to visit particular places, always looking for higher answers as to why we were pursuing these particular paths. As the full memory of the Insights emerged, we would find ourselves involved with certain groups, working on particular projects, bringing in our full vision of what we had wanted to do. And finally we would recover the underlying intention behind our lives. We would know that we came here to raise the vibratory level of this planet, to discover and protect the beauty and energy of its natural sites, and to ensure that all humans had access to these special locations, so that we could continue to increase our energy, ultimately instituting the Afterlife culture here in the physical. Such a worldview would especially shift the way we looked at other people. No longer would we see human beings merely in the racial dress or national origin of one particular lifetime. Instead, we would see others as brother or sister souls, engaged, like us, in a process of coming awake and of spiritualizing the planet. It would become known that the settling of certain souls into various geographical locations on the planet had occurred with great meaning. Each nation was, in fact, an enclave of specific spiritual information, shared and modeled by its citizens, information waiting to be learned and integrated. As I watched the future unfold, I could see that a world political unity, envisioned by so many, was finally being achieved— not by forcing all nations into subservience to one political body, but rather through a grassroots acknowledgment of our spiritual similarities while treasuring our local autonomy and cultural differences. As with individuals interacting in a group, each member of the family of nations was being recognized for this culture truth represented to the world at large. Before us, we saw Earth’s political struggles, so often violent, shifting into a war of words. As the tide of remembrance continued to sweep the planet, all humans began to understand that our destiny was to discuss and compare the perspectives of our relative religions and, while honoring the best of their individual doctrines at the personal level, ultimately to see that each religion supplemented the others and to integrate them into a synthesized global spirituality.

To maintain, in this new situation, the old missionary attitude is not merely inexcusable but positively dangerous. In a world threatened with nuclear war, a world facing a global ecological crisis, a world more and more closely bound together in its cultural and economic life, the paramount need is for unity, and an aggressive claim on the part of one of the world’s religions to have the truth for all can only be regarded as treason against the human race.

China will not cede this territory and, as in Tibet, the window for independence is closing. Both are buffer zones, one is a major land trade route, and – crucially – both offer markets (albeit with a limited income) for an economy which must keep producing and selling goods if it is to continue to grow and to prevent mass unemployment. Failure to so do would likely lead to widespread civil disorder, threatening the control of the Communist Party and the unity of China.

There are similar reasons for the Party’s resistance to democracy and individual rights. If the population were to be given a free vote, the unity of the Han might begin to crack or, more likely, the countryside and urban areas would come into conflict. That in turn would embolden the people of the buffer zones, further weakening China.

They charged that liberal relativism, permissiveness (= moral laxity), affirmative action, and secularism were softening the national will, mocking ideals of loyalty and patriotism, and in the process undermining national unity in the global struggle with Soviet communism.

Fall together, fly together.

Consensus of Heart (The Sonnet) Place truth at the feet of love, Intellect at the feet of integration. Place belief at the feet of harmony, Stubbornness at the feet of ascension. Place tradition at the feet of expansion, Individuality at the feet of collectivity. Place knowledge at the feet of warmth, Patriotism at the feet of world community. Place differences at the feet of unity, Rebellion at the feet of accountability. Place serenity at the feet of social uplift, Practicality at the feet of dignity 'n equality. Whether there is consensus of head or not, Let us first ensure consensus of the heart.

Honor He Wrote Sonnet 79 When we end up together, That's not an end, but the beginning. It's division that ends all journey, End division, ‘n life will have true beginning. Century after century went on with division, Yet unity is forever, division is nonexistence. To breathe, eat, mate and sleep, ain't existence, To help, heal, lift and light, that's existence. We've got intellect, we've got sentiment, All are useless if they don't help erase division. Human is another name for undivision, Not another synonym for discrimination. To have 'n to hold, mustn't be a vow between just two. Make it one among all, and soon unity will be true.

Some possible new minds: A mind like a human mind, just faster in answering (the easiest AI mind to imagine). A very slow mind, composed primarily of vast storage and memory. A global supermind composed of millions of individual dumb minds in concert. A hive mind made of many very smart minds, but unaware it/they are a hive. A borg supermind composed of many smart minds that are very aware they form a unity. A mind trained and dedicated to enhancing your personal mind, but useless to anyone else. A mind capable of imagining a greater mind, but incapable of making it. A

Globalisation Means the whole world, not just some of us.

UNITED GHANA AGENDA Bill Gate assisted in discovering Microsoft a window that connects the world to an interactive SocialMedia Networking to sell,market and trade their uniqueness to the world for profits . Though MicroHard has being discovered,it seems Micro-Hard still plays same technological duties,Chief-Icons has discovered the Micro - Tough(trademark from Micro-Hard) Micro-Tough(M-H) will connect the world both offline and online on a unified interactive SocialMedia Networking to live in complete peace and unity with each other to make even huger profits and be granted the complete comfort to live ,enjoy and be Happy . Business Friendship when applied to our daily lives will reborn TRUST for greater things. United Ghana(Roadmap to Successful Globalization) is target but beyond the skies is the limit . Written and Endorsed, Icons-Gates Network, Chief-Icons

Age of Aquarius: 2000–4000CE Aquarius is an Air sign ruled by Uranus, which evokes a spirit of unity and oneness. This influence translates into unconventional innovations, and humanitarian ideals that serve the greater good. With the emergence of the internet, we’ve already witnessed mass communication transmitted through the airwaves. This supports free speech, enables the sharing of ideas and information, and promotes a global outlook that catalyzes positive social change.

Without togetherness, there is no species.