Religion Separates Us Quotes

I'm completely in favor of the separation of Church and State. ... These two institutions screw us up enough on their own, so both of them together is certain death.

Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either -- but right through every human heart -- and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains ... an unuprooted small corner of evil. Since then I have come to understand the truth of all the religions of the world: They struggle with the evil inside a human being (inside every human being). It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person.

Those who would renegotiate the boundaries between church and state must therefore answer a difficult question: why would we trade a system that has served us so well for one that has served others so poorly?

This is a lttle prayer dedicated to the separation of church and state. I guess if they are going to force those kids to pray in schools they might as well have a nice prayer like this: Our Father who art in heaven, and to the republic for which it stands, thy kingdom come, one nation indivisible as in heaven, give us this day as we forgive those who so proudly we hail. Crown thy good into temptation but deliver us from the twilight's last gleaming. Amen and Awomen.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

We wrap up our violent and mysterious world in a pretense of understanding. We paper over the voids of our comprehension with science and religion, and make believe that order has been imposed. And, for the most of it, the fiction works. We skim across the surfaces, heedless of the depths below. Dragonflies flitting over a lake, miles deep, pursuing erratic paths to pointless ends. Until that moment when something from the cold unknown reaches up to take us. The biggest lies we save for ourselves. We play a game in which we are gods, in which we make choices, and the current follows in our wake. We pretend a separation from the wild. Pretend that a man’s control runs deep, that civilization is more than a veneer, that reason will be our companion in dark places.

We are not sheep or cows. God didn’t create fences for us or boundaries to contain our nationalities. Man did. God didn’t draw up religious barriers to separate us from each other. Man did. And on top of that, no father would like to see his children fighting or killing each other. The Creator favors the man who spreads loves over the man who spreads hate. A religious title does not make anyone more superior over another. If a kind man stands by his conscience and exhibits truth in his words and actions, he will stand by God regardless of his faith. If mankind wants to evolve, we must learn from our past mistakes. If not, our technology will evolve without us.

Besides the danger of a direct mixture of religion and civil government, there is an evil which ought to be guarded against in the indefinite accumulation of property from the capacity of holding it in perpetuity by ecclesiastical corporations. The establishment of the chaplainship in Congress is a palpable violation of equal rights as well as of Constitutional principles. The danger of silent accumulations and encroachments by ecclesiastical bodies has not sufficiently engaged attention in the U.S.

I sip my coffee. I look at the mountain, which is still doing its tricks, as you look at a still-beautiful face belonging to a person who was once your lover in another country years ago: with fond nostalgia, and recognition, but no real feelings save a secret astonishment that you are now strangers. Thanks. For the memories. It is ironic that the one thing that all religions recognize as separating us from our creator--our very self-consciousness--is also the one thing that divides us from our fellow creatures. It was a bitter birthday present from evolution, cutting us off at both ends.

The world is getting too small for both an Us and a Them. Us and Them have become codependent, intertwined, fixed to one another. We have no separate fates, but are bound together in one. And our fear of one another is the only thing capable of our undoing.

the oldest problem, the deepest dream—the pain of separation, the desire for reunion. That’s the nub of human heartache and desire, regardless of your religion, birth country, personality.

Why go on clinging to this clod of earth, this way of life, why pay heed to what your neighbour says? It is so parochial to bind oneself to views which are no longer binding even a couple of hundred miles away. Orient and Occident are chalk-lines drawn before us to fool our timidity. I will make an attempt to attain freedom, the youthful soul says to itself; and is it to be hindered in this by the fact that two nations happen to hate and fight one another, or that two continents are separated by an ocean, or that all around it a religion is taught which, nevertheless, did not exist a few thousand years ago. All that is not you, it says to itself.

It is ironic that the one thing that all religions recognize as separating us from our creator--our very self-consciousness--is also the one thing that divides us from our fellow creatures. It was a bitter birthday present from evolution.

The supernatural is not as it claims, for it is inherently unnatural; it seeks to separate us from our natural world.

I guess that sometimes it just takes a long walk through the darkness, a long walk through the darkest shadows and corners of your soul to realize that those are a part of you as well, that you've created through your experiences and thoughts those parts within yourself and as much as you can choose to fear them and repress them, they will require your attention one day, they will need your care and acceptance before you can clean them away and turn the lights on. For you refuse to shine the light on something that is imperfect, because you fear judgement and rejection, but you can always choose to look towards the light as the only source of true beauty and love that can help you in the cleaning process. Healing, after a long time of struggle and mess is a complex process, but a necessary one nevertheless. We are so overwhelmed by the amount of work it requires that we so often choose to run away from the light, hide in our dark corner and hope that we will never be found, hope that we will never be seen, or desperately look outwards for that love and compassion that we can no longer find within ourselves, for our soul's light no longer shines as it used to. And sometimes we just find those people that can see the light beneath all that dust and darkness that's been pilled up, those kind of light workers that understand our broken souls and manage to pick us up and see the beauty within us, when we find it so hard to see it ourselves. Sometimes I get so tired of separation, of division, of groups and different religions and belief systems. Even if you do find the truth, once you've put it into words, books and rules it already becomes distorted by the mind into something that is no longer truth. So I no longer hope for understanding, no longer hope for the opinion of a judgemental mind, but I hope to find the words that touch the soul before the mind, I hope to find the touch that warms the heart from deep inside, and hope to find that far away abandoned part of me which I've left behind.

The Christian faith, simply stated, reminds us that our fundamental problem is not moral; rather, our fundamental problem is spiritual. It is not just that we are immoral, but that a moral life alone cannot bridge what separates us from God. Herein lies the cardinal difference between the moralizing religions and Jesus’ offer to us. Jesus does not offer to make bad people good but to make dead people alive.

Incompatible religious doctrines have balkanized our world into separate moral communities, and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it has been at any time in the past. The recent conflicts in Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists), Nigeria (Muslims vs. Christians), Ethiopia and Eritrea (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Indonesia (Muslims vs. Timorese Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Russians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few cases in point. These are places where religion has been the explicit cause of literally millions of deaths in recent decades. Why is religion such a potent source of violence? There is no other sphere of discourse in which human beings so fully articulate their differences from one another, or cast these differences in terms of everlasting rewards and punishments. Religion is the one endeavor in which us–them thinking achieves a transcendent significance. If you really believe that calling God by the right name can spell the difference between eternal happiness and eternal suffering, then it becomes quite reasonable to treat heretics and unbelievers rather badly. The stakes of our religious differences are immeasurably higher than those born of mere tribalism, racism, or politics.

And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separeates us from the uncreative beasts. If the glory can be killed, we are lost.

Weren’t movies his generation’s faith anyway- its true religion? Wasn’t the theatre our temple, the one place we enter separately but emerge from two hours later together, with the same experience, same guided emotions, same moral? A million schools taught ten million curricula, a million churches featured ten thousand sects with a billion sermons- but the same movie showed in every mall in the country. And we all saw it. That summer, the one you’ll never forget, every movie house beamed the same set of thematic and narrative images…flickering pictures stitched in our minds that replaced our own memories, archetypal stories that become our shared history, that taught us what to expect from life, that defined our values. What was that but a religion?

This is it, I think, this is it, right now, the present, this empty gas station, here, this western wind, this tang of coffee on the tongue, and I am petting the puppy, I am watching the mountain. And the second I verbalize this awareness in my brain, I cease to see the mountain or feel the puppy. I am opaque, so much black asphalt. But at the same second, the second I know I've lost it, I also realize that the puppy is still squirming on his back under my hand. Nothing has changed for him. He draws his legs down to stretch the skin taut so he feels every fingertip's stroke along his furred and arching side, his flank, his flung-back throat. I sip my coffee. I look at the mountain, which is still doing its tricks, as you look at a still-beautiful face belonging to a person who was once your lover in another country years ago: with fond nostalgia, and recognition, but no real feeling save a secret astonishment that you are now strangers. Thanks. For the memories. It is ironic that the one thing that all religions recognize as separating us from our creator--our very self-consciousness--is also the one thing that divides us from our fellow creatures. It was a bitter birthday present from evolution, cutting us off at both ends. I get in the car and drive home.

We wrap up our violent and mysterious world in a pretence of understanding. We paper over the voids in our comprehension with science or religion, and make believe that order has been imposed. And, for the most of it, the fiction works. We skim across surfaces, heedless of the depths below. Dragonflies flitting over a lake, miles deep, pursuing erratic paths to pointless ends. Until that moment when something from the cold unknown reaches up to take us. The biggest lies we save for ourselves. We play a game in which we are gods, in which we make choices, and the current follows in our wake. We pretend a separation from the wild. Pretend that a man's control runs deep, that civilization is more than a veneer, that reason will be our companion in dark places.

Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for this is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

Government in our democracy, state and national, must be neutral in matters of religious theory, doctrine, and practice. It may not be hostile to any religion or to the advocacy of no-religion; and it may not aid, foster, or promote one religion or religious theory against another or even against the militant opposite. The First Amendment mandates governmental neutrality between religion and religion, and between religion and nonreligion. [Epperson v. Arkansas, 393 U.S. 97, 1968.]

Moyers: ...modern Americans have rejected the ancient idea off nature as a divinity because it would have kept us from achieving dominance over nature... Campbell: Yes, but that's not simple a characteristic of modern Americans, that is the biblical condemnation of nature which they inherited from their own religion and brought with them.... God is separate from nature, and nature is condemned of God. It's right there in Genesis: we are to be the masters of the world. But if you will think of ourselves as coming out of the earth, rather than having been thrown I here from somewhere else, you see that we are the earth, we are the consciousness of the earth...the Gaia principle.

The very nature of dogma is to separate, because these kinds of systems claim to have the only truth. Therefore, no matter how altruistic its announcements, a rigid religion will produce judgment, because there will always be “others” who believe differently. Judgment leads to discrimination and, all too often, to persecution. Dogma can never bring us together to understand each other in our shared humanity.

You frequently state, and in your letter you imply, that I have developed a completely one-sided outlook and look at everything in terms of science. Obviously my method of thought and reasoning is influenced by a scientific training – if that were not so my scientific training will have been a waste and a failure. But you look at science (or at least talk of it) as some sort of demoralizing invention of man, something apart from real life, and which must be cautiously guarded and kept separate from everyday existence. But science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life. In so far as it goes, it is based on fact, experience and experiment. Your theories are those which you and many other people find easiest and pleasantest to believe, but so far as I can see, they have no foundation other than they leaf to a pleasanter view of life (and an exaggerated idea of our own importance)... I agree that faith is essential to success in life (success of any sort) but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world… It has just occurred to me that you may raise the question of the creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our significant race in a tiny corner of the universe, and still less in us, as still more significant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith – as I have defined it.

We're not very different from one another, not different at all, in fact. We're all just people with the same needs, the same desires, the same feelings. It's a lie about us being different. It's something they cooked up so we'd be fighting one another instead of them, the ones who keep us down and make their fortunes off our labor, the same ones who send us off to war when they get to fighting among themselves over the spoils. You'll find that out someday. They'll be calling on you to go to war for them, you can be sure of that, because there's going to be lots more wars in the future. I got in one myself, as you know. I saw men getting killed and wounded and crippled, and I must have killed a lot of men myself, and I'm just sick every time I think of it. Why? Because we were fighting one another instead of those who'd sent us out there. Oh, they're clever, those capitalists. It's hard to beat them at their game. They've fooled us with words like patriotism and duty and honor, and they've got us divided up into classes and religions so that each one of us figures he's better than the other. But it'll all change, 'arry. Believe me, it will. People get smarter. The human brain has a potential for development. Someday it will grow big enough so that everybody will see and understand the truth, and then we won't act like a bunch of sheep, and then that wall that separates the two sides of our street will crumble.

And an old priest said, Speak to us of Religion. And he said: Have I spoken this day of aught else? Is not religion all deeds and all reflection, And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom? Who can separate his faith from his actions, or his belief from his occupations? Who can spread his hours before him, saying, "This for God and this for myself; This for my soul and this other for my body"? All your hours are wings that beat through space from self to self. He who wears his mortality but as his best garment were better naked. The wind and the sun will tear no holes in his skin. And he who defines his conduct by ethics imprisons his song-bird in a cage. The freest song comes not through bars and wires. And he to whom worshiping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn. Your daily life is your temple and your religion. Whenever you enter into it take with you your all. Take the plough and the forge and the mallet and the lute, The things you have fashioned in necessity or for delight. For in reverie you cannot rise above your achievements nor fall lower than your failures. And take with you all men: For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. And if you would know God, be not therefore a solver of riddles. Rather look about you and you shall see Him playing with your children. And look into space; you shall see Him walking in the cloud, outstretching His arms in the lightning and descending in rain. You shall see Him smiling in flowers, then rising and waving His hands in trees.

We can remove the veil that shrouds our understanding and made us forget who we truly are. When we understand the core self and live from the core self, the myth of separation, concepts of separation, color, religion, class, intelligence…all these fade away. We are not our color. We are not our religion. We are not our sexual preference. We are human beings. We are spiritual beings.

A human being is a spatially and temporally limited piece of the whole of what we call the "universe". He experiences himself and his feelings as separated from the rest, an optical illusion of his consciousness. The quest for liberation from this bondage [or delusion] is the sole object of real religion. Not nurturing the delusion but only overcoming it gives us the attainable measure of inner peace.

...all religions seek to approach the reality of God through symbols, and these symbols point to the mystery of human life, pushing us beyond ourselves, beyond our limits...there is a danger of stopping short at the sign, which will then become a wall which separates us from truth.

In Africa every human has a spark of divine nature, and sin does not separate us from it. We are cousins of God. Every person has multiple souls, including the souls of ancestors that reincarnate through us. The purest soul is called an ori, and a person who cultivates their ori can attain divinity.

I had a lot of Hell that God needed to squeeze out of me, and believe me, sometimes when the Hell leaves you it screams at God on the way out. And when the pain from your past leaves you, sometimes you have to feel it again on the way out. There's nothing we can say or do that can separate us from God's love.

We need new rituals to awaken us to the fact that we are not separate from the land, water, and sky. We need ceremonies putting us back in touch, and urging us to conserve the resources that give life to everything in existence. We need to once again think as part of something greater, to view reality from a place higher than the narrow confines of a shortsighted ego. Empathy toward other living things should be one of the very first lessons instilled by all religions.

A human being is a part of the whole, called by us ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion.” ~ Albert Einstein

When I like a black person, they dislike me. When I like a white person, they despise me. When I like a mixed person, they harass me. When I like an illiterate person, they revile me. When I like an educated person, they attack me. When I like a weak person, they berate me. When I like a strong person, they condemn me. When I like a lowly person, they denounce me. When I like an eminent person, they renounce me. When I like a famous person, they disparage me. When I like a rich person, they trouble me. When I like a poor person, they hassle me. When I like an obscure person, they pester me. When I like a young person, they deride me. When I like an old person, they hate me. When I like myself, they slander me. Age doesn't separate us, maturity does. Ethnicity doesn't separate us, prejudice does. Tradition doesn't separate us, bigotry does. Ancestry doesn't separate us, character does. Religion doesn't separate us, ignorance does. Tribe doesn't separate us, intolerance does. Culture doesn't separate us, misunderstanding does. Sex doesn't separate us, bias does. Race doesn't separate us, injustice does. Class doesn't separate us, poverty does. Politics doesn't separate us, corruption does. Gender doesn't separate us, mentality does. Wealth doesn't separate us, greed does. Appearance doesn't separate us, attitude does. Power doesn't separate us, ambition does. Fame doesn't separate us, ego does.

We need to accept that our skin colour, our race, beliefs, our genders does not separate us, we stand as one, one united person, let us unite!

Not wanting to have an obvious hand in actually separating church and state, the U.S. Congress amended an appropriations bill to ensure that federal funds could not be used for the monument’s removal.

You may die - now, or later; with the rest of us or alone, separated from everyone. You will have no church, no mass, no priest at your side. But I now think that none of that is needed. You have what is needed: you have Jesus Christ." "Yes," said Jozef firmly, as if answering the most important catechism of his life. "I am resting in the blood of Jesus Christ my Saviour. I do not fear death, Waclaw.

A human being is a spatially and temporally limited piece of the whole of what we call the "universe". He experiences himself and his feelings as separated from the rest, an optical illusion of his consciousness. The quest for liberation from this bondage [or delusion] is the sole object of real religion. Not nurturing the illusion but only overcoming it gives us the attainable measure of inner peace.

And there it is again: the oldest problem, the deepest dream—the pain of separation, the desire for reunion. That’s the nub of human heartache and desire, regardless of your religion, birth country, personality.

The God I serve is able to save us both. To give us the winning lottery ticket so all our money problems will go away. To mend our broken hearts. To bring us close to those we love. He is able. He is able. He is able. But even if He doesn’t, do not bow to bitterness. Do not fall down onto your broken pieces and let them cut you to ribbons. Even if He doesn’t do all that He is able to do, all that we wish He would do, He is good.

Our species...has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men...Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man... And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

New Rule: You don't have to teach both sides of a debate if one side is a load of crap. President Bush recently suggested that public schools should teach "intelligent design" alongside the theory of evolution, because after all, evolution is "just a theory." Then the president renewed his vow to "drive the terrorists straight over the edge of the earth." Here's what I don't get: President Bush is a brilliant scientist. He's the man who proved you could mix two parts booze with one part cocaine and still fly a jet fighter. And yet he just can't seem to accept that we descended from apes. It seems pathetic to be so insecure about your biological superiority to a group of feces-flinging, rouge-buttocked monkeys that you have to make up fairy tales like "We came from Adam and Eve," and then cover stories for Adam and Eve, like intelligent design! Yeah, leaving the earth in the hands of two naked teenagers, that's a real intelligent design. I'm sorry, folks, but it may very well be that life is just a series of random events, and that there is no master plan--but enough about Iraq. There aren't necessarily two sides to every issue. If there were, the Republicans would have an opposition party. And an opposition party would point out that even though there's a debate in schools and government about this, there is no debate among scientists. Evolution is supported by the entire scientific community. Intelligent design is supported by the guys on line to see The Dukes of Hazzard. And the reason there is no real debate is that intelligent design isn't real science. It's the equivalent of saying that the Thermos keeps hot things hot and cold things cold because it's a god. It's so willfully ignorant you might as well worship the U.S. mail. "It came again! Praise Jesus!" Stupidity isn't a form of knowing things. Thunder is high-pressure air meeting low-pressure air--it's not God bowling. "Babies come from storks" is not a competing school of throught in medical school. We shouldn't teach both. The media shouldn't equate both. If Thomas Jefferson knew we were blurring the line this much between Church and State, he would turn over in his slave. As for me, I believe in evolution and intelligent design. I think God designed us in his image, but I also think God is a monkey.

I never understood the discord between our religions. If there is one thing I learned from the time young Rose spent with us, it is that we are all speaking to the same God. It is not religion that divides man. It is good and evil here on earth that separates us.

In the best case, notions of God’s love and grace provide some relief—but the central message of these faiths is that each of us is separate from, and in relationship to, a divine authority who will punish anyone who harbors the slightest doubt about His supremacy.

If, as Moses Mendelssohn maintains, Judaism is not a religion but a revealed legislation, it seems strange that such a God should be its author and symbol. He who has, precisely, nothing of the legislator about Him. Incapable of the slightest effort of objectivity, He dispenses justice according to His whim, without any code to limit His divagations and His impulses. He is a despot as jittery as He is aggressive, saturated with complexes, an ideal subject for psychoanalysis. He disarms metaphysics, which detects in Him no trace of a substantial, self-sufficient Being superior to the world and content with the interval that separates Him from it. A clown who has inherited heaven and who there perpetuates the wost traditions of earth, he employes means, astounded by His own power and proud of having made its effects felt. Yet His vehemence, His shifts of mood, His spasmodic outbursts finally attract, if they do not convince us. Not at all resigned to His eternity, He intervenes in the affairs of earth, makes a mess of them, sowing confusion and clutter. He disconcerts, irritates, seduces.

This is outrageous and demonstrates the danger of permitting religion in the public square,” Liebowitz said. “History teaches us, or should have by now, that wars caused by religion, and especially Christianity, have killed more people than all other causes, combined.” “I'm afraid that's not accurate. Stalin, Mao and Pol Pot each killed millions and they were all confirmed atheists,” Cardinal Guzetti replied. “Remember the Great Peoples Cultural Revolution? Over twenty million died before it was over. The killing fields in Cambodia claimed the lives of unknown millions, but some estimates suggest twenty five percent of the country's population died at the hands of the Camere Rouge. Joseph Stalin starved ten to twelve million Russian peasant farmers to death and killed another two million building the great Canal outside of Moscow. All three of these monsters were confirmed atheists . . . Probably five thousand people were killed during the Inquisition. In America, thirteen were put on trial during the Salem witch trials. Horrible and indefensible, no doubt. But millions of human beings were slaughtered by Stalin, Pol Pot and Mao. I'm afraid we Christians are amateurs compared to you atheists.

A Christian has no right to separate his life into two realms... to say the Bible is good for Sunday, but this is a week-day question, or the Scriptures are right in matters of religion, but this is a matter of business or politics. God reigns over all, everywhere. His will is the supreme law. His inspired Word, loyally read will inform us of His will in every relation and act of life, secular as well as religious; and the man is a traitor who refuses to walk therein with scrupulous care. The kingdom of God includes all sides of human life, and it is a kingdom of absolute righteousness. You are wither a loyal subject, or a traitor. When the King comes, how will He find you doing?

Our insistence on being different from everything around us is one of the greatest mistakes of mankind. We stubbornly maintain an illusory distinction that sets us apart from rock and ice, water and fire, plant and animal. Both religion and rationality try to explain it through an elaborate vocabulary of separation—soul, atman, spirit, ghosts in the machine or simply the idea of selfhood. We have dreamed up gods so that we can reassure ourselves that somewhere, someday, somehow, after this life is over, something awaits us: a presence that recognizes who we are. But if we approach a mountain instead, accepting that we are nothing more or less than an integral part of its existence, our ego merges with the nature of the mountain. In

Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

When I talk about religions, I am referring to the wonderful spiritual wisdom and traditions, not to the man-made edicts and rules that were promulgated for political reasons and which serve to separate people rather than to unify them. We must be careful to differentiate spiritual truths from politically motivated rules. Such rules are fences, keeping us fearful and apart.

And an old priest said, Speak to us of Religion. And he said: Who can separate his faith from his actions? Who can spread his hours before him, saying, "This for God and this for myself; This for my soul, and this other for my body?"… He who wears his morality but as his best garment were better naked… And he to whom worshiping is a window, to open but also to shut, has not yet visited the house of his soul …

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

The illusion of being superior engenders the need to prove it; and so oppression is born. A bishop in Africa told me that, even though there were few Christians in the area, he had built his cathedral bigger than the local mosque. All this to prove that Christianity was a better, more powerful religion than Islam. So we build walls around our group and cultivate our certitudes. Prejudice grows on such walls. How did we, the human race, get to this position where we judge it natural not just to band ourselves into groups, but to set ourselves group against group, neighbour against neighbour, in order to establish some ephemeral sense of superiority? One of the fundamental issues for people to examine is how to break down these walls that separate us one from another; how to open up one to another; how to create trust and places of dialogue.

Remember how those who bent on denying the truth plotted against you to imprison you or kill you or expel you: they schemed—but God also schemed. God is the best of schemers. 31 Whenever Our revelations are recited to them, they say, ‘We have heard them. If we wished, we could produce the like. They are nothing but the fables of the ancients.’ 32 They also said, ‘God, if this really is the truth from You, then rain down upon us stones from heaven, or send us some other painful punishment.’ 33 But God would not punish them while you [Prophet] were in their midst, nor would He punish them so long as they sought forgiveness. 34 Yet why should God not punish them when they debar people from the Sacred Mosque, although they are not its guardians? Its rightful guardians are those who fear God, though most of them do not realize it. 35 Their prayers at the Sacred House are nothing but whistling and clapping of hands. ‘So taste the punishment because of your denial.’ 36 Those who are bent on denying the truth are spending their wealth in debarring others from the path of God. They will continue to spend it in this way till, in the end, this spending will become a source of intense regret for them, and then they will be overcome. And those who denied the truth will be gathered together in Hell. 37 So that God may separate the bad from the good, He will heap the wicked one upon another and then cast them into Hell. These will surely be the losers. 38 Tell those who are bent on denying the truth that if they desist, their past shall be forgiven, but if they persist in sin, they have an example in the fate of those who went before.b 39 Fight them until there is no more [religious] persecution,c and religion belongs wholly to God: if they desist, then surely God is watchful of what they do, 40 but if they turn away, know that God is your Protector; the Best of Protectors and the Best of Helpers!

The domestic dog is an ancient companion of humans, and it is possible that domestication was taking place as we ourselves were emerging as a separate species. This helps us understand the close and symbiotic relationship between dogs and humans. I think it is reasonable to say that our attitude to animals and to nature is part of what defines us as humans. When we are in harmony with nature and treat other species with respect, we elevate ourselves as human beings. I believe this is a spiritual and ethical matter. Of course, Buddhism, Hinduism, Taoism, and many indigenous and ancient religions endorse this attitude, but I think it applies whatever your personal belief system. Respect for nature and kindness to animals are, I believe, fundamental human values, just as respect for and kindness to other people should be. I hope that the stories which follow help to illustrate that belief as it is actually lived, and hopefully, does so in an entertaining way.

Returning to ourselves is confusing at first. It’s not as simple as listening for the voices inside of us. Because sometimes the voices inside of us, which we’ve assumed speak Truth, are just the voices of human beings who told us what to believe. Often the internal voice telling us who God is and what God approves of is not God; it’s our indoctrination. It’s an echo of the voice of a teacher, a parent, a preacher—someone who has claimed to represent God to us. Many of those people have been well meaning, and others have only sought to control us. Either way, not a single one of them has been God’s appointed spokesperson. Not a single one of them has more God in her than you do. There is no church that owns God. There is no religion that owns God. There are no gatekeepers. None of this is that easy. There is no outsourcing your faith. There is just you and God. Some of the hardest and most important work of our lives is learning to separate the voices of teachers from wisdom, propaganda from truth, fear from love and in this case: the voices of God’s self-appointed representatives from the voice of God Herself. When choosing between something you Know and something other people taught you to believe, choose what you Know. As Whitman said, “Re-examine all you have been told in school or church or in any book, and dismiss whatever insults your own soul.” Having the courage to dismiss what insults your soul is a matter of life or death.

It is simply anachronistic to divide ancient motivations into the religious and the political. They were tangled up together. For us, the state is—in theory—exclusively political and should not interfere in questions of personal belief, religion, faith, or God. In reality religion and politics are thoroughly entangled with one another, but we idealize the separation of church and state and the freedom of individuals to practice their religious traditions. For ancient Romans the state

Here in the labyrinth, I struggle to find words to describe what I feel. Up on the mountaintop, I knew the language to describe God: majestic, transcendent, all-powerful, heavenly Father, Lord, and King. In this vocabulary, God remains stubbornly located in a few select places, mostly in external realms above or beyond: heaven, the church, doctrine, or the sacraments. What happens in the labyrinth seems vague, perhaps even theologically elusive. Like countless others, I have been schooled in vertical theology. Western culture, especially Western Christianity, has imprinted a certain theological template upon the spiritual imagination: God exists far off from the world and does humankind a favor when choosing to draw close. Sermons declared that God’s holiness was foreign to us and sin separated us from God. Yes, humanity was made in God’s image, but we had so messed things up in the Garden of Eden that any trace of God in us was obscured, if not destroyed. Whether conservative or liberal, most American churches teach some form of the idea that God exists in holy isolation, untouched by the messiness of creation, and that we, God’s children, are morally and spiritually filthy, bereft of all goodness, utterly unworthy to stand before the Divine Presence. In its crudest form, the role of religion (whether through revivals, priesthood, ritual, story, sacraments, personal conversion, or morality) is to act as a holy elevator between God above and those muddling around down below in the world.

The eventual goal of science is to provide a single theory that describes the whole universe. However, the approach most scientists actually follow is to separate the problem into two parts. First, there are the laws that tell us how the universe changes with time. (If we know what the universe is like at any one time, these physical laws tell us how it will look at any later time.) Second, there is the question of the initial state of the universe. Some people feel that science should be concerned with only the first part; they regard the question of the initial situation as a matter for metaphysics or religion. They would say that God, being omnipotent, could have started the universe off any way he wanted. That may be so, but in that case he also could have made it develop in a completely arbitrary way. Yet it appears that he chose to make it evolve in a very regular way according to certain laws. It therefore seems equally reasonable to suppose that there are also laws governing the initial state.

Learning to listen with one's whole body. Learning to hear with the eye and see with the ear and speak with the hearing. Knowing the Spirit in movement and not in stasis. Such a process makes us aware of the way some of our bodily and work-role functions were usurped for the rituals of the church over which women were forbidden to officiate as celebrants. New birth, symbolized by the uterine waters of baptism, was separated from physical birth. The Eucharist took the serving role in which women were cast all the time and adapted it as a seminal experience that only men could perform.

The experience of freely willed action is quite separate from physical causality. Although it is your hand that picks up the salt, you do not think of the event in terms of a chain of physical causation. You experience it as caused by a decision that a disembodied you made, because you wanted to add salt to your food. Many people find it natural to describe their soul as the source and the cause of their actions. The psychologist Paul Bloom, writing in The Atlantic in 2005, presented the provocative claim that our inborn readiness to separate physical and intentional causality explains the near universality of religious beliefs. He observes that “we perceive the world of objects as essentially separate from the world of minds, making it possible for us to envision soulless bodies and bodiless souls.” The two modes of causation that we are set to perceive make it natural for us to accept the two central beliefs of many religions: an immaterial divinity is the ultimate cause of the physical world, and immortal souls temporarily control our bodies while we live and leave them behind as we die. In Bloom’s view, the two concepts of causality were shaped separately by evolutionary forces,

Sun Dance makes me strong. Sun Dance takes place inside of me, not outside of me. I pierce the flesh of my being. I offer my flesh to the Great Spirit, the Great Mystery, Wakan Tanka. To give your flesh to Spirit is to give your life. And what you have given you can no longer lose. Sun Dance is our religion, our strength. We take great pride in that strength, which enables us to resist pain, torture, any trial rather than betray the People. That's why, in the past, when the enemy tortured us with knives, bullwhips, even fire, we were able to withstand the pain. That strength still exists among us. When you give your flesh, when you're pierced in Sun Dance, you feel every bit of that pain, every iota. Not one jot is spared you. And yet there is a separation, a detachment, a greater mind that you become part of, so that you both feel the pain and see yourself feeling the pain. And then, somehow, the pain becomes contained, limited. As the white-hot sun pours molten through your eyes into your inner being, as the skewers implanted in your chest pull and yank and rip at your screaming flesh, a strange and powerful lucidity gradually expands within your mind. The pain explodes into a bright white light, into revelation. You are given a wordless vision of what it is to be in touch with all Being and all beings. And for the rest of your life, once you have made that sacrifice of your flesh to the Great Mystery, you will never forget that greater reality of which we are each an intimate and essential part and which holds each of us in an embrace as loving as mother's arms. Every time a pin pricks your finger from then on, that little pain will be but a tiny reminder of that larger pain and of the still greater reality that exists within each of us, an infinite realm beyond reach of all pain. There even the most pitiable prisoner can find solace. So Sun Dance made even prison life sustainable for me. I am undestroyed. My life is my Sun Dance.

But the question arises as to what makes the Christian framework unique. Here we see the second cardinal difference between the Judeo-Christian worldview and the others. It is simply this: no amount of moral capacity can get us back into a right relationship with God. The Christian faith, simply stated, reminds us that our fundamental problem is not moral; rather, our fundamental problem is spiritual. It is not just that we are immoral, but that a moral life alone cannot bridge what separates us from God. Herein lies the cardinal difference between the moralizing religions and Jesus’ offer to us. Jesus does not offer to make bad people good but to make dead people alive.

The Western principle of the sanctity of human life—a principle which is unique in the sharpness with which it separates the wrongness of taking the life of any human being, no matter how severely defective, from the wrongness of taking the life of any non-human animal, no matter how intelligent—can, as I have argued elsewhere, be explained as the legacy of the Judeo-Christian world view, in which humans, but not animals, are made in the image of God and have immortal souls. For those of us who do not accept the authority of the Judeo-Christian religions, this explanation should lead to a critical re-examination of our belief in the sanctity of all and only human life. One

Until Americans can overcome this idealization of law, until they begin to see that law is, like other institutions and actions, to be measured against moral principles, against human needs, we will remain a static society in a world of change, a society deaf to the rising cries for justice- and therefore,a society in serious trouble.” Added a quotation: “The realities of american politics, it turns out, are different than as described in old civic textbooks, which tell us how fortunate we are to have the ballot. The major nominees for president are not chosen by the ballot, but are picked for us by a quadrennial political convention which is half farce, half circus, most of whose delegates have not been instructed by popular vote. For months before the convention, the public has been conditioned by the mass media on who is who, so that it will not be temped to think beyond that list which the party regulars have approved.” Added a quotation: “I do not think civil disobedience is enough; it is a way of protest, but in itself it does not construct a new society. There are many other things that citizens should do to begin to build a new way of life in the midst of the old, to live the way human beings should live- enjoying the fruits of the earth, the warmth of nature and of one another-without hostility, without the artificial separation of religion, or race, or nationalism. Further, not all forms of civil disobedience are moral; not all are effective.” Added a quotation: “It is very hard, in the comfortable environment of middle-class America, to discard the notion that everything will be better if we don't have the disturbance of civil disobedience, if we confine ourselves to voting, writing letters to our congressmen, speaking our minds politely.....somehow we must transcend our own tight, air-conditioned chambers and begin to feel their plight, their needs. It may become evident that, despite out wealth, we can have no real peace until they do. We might then join them in battering at the complacency of those who guard a false "order," with that healthy commotion that has always attended the growth of justice.

The separation wall between religion and sincere scientific thinking, so ingeniously erected by our church doctors, does not really exist; it means rather the acknowledgement of an official lie. This lie, which poisons both the life of the individual and of society, this lie, which will drag us sooner or later into utter barbarism, for it will, as a matter of course, bring victory to the evil and stupid ones among us (for they alone are sincere and therefore strong), this lie results from the fact that we Indo-Europeans — belonging to the most religious tribe of mankind on earth — have degraded ourselves so deeply by adopting Jewish history as the basis and Syro-Egyptian magic as the crown of our alleged 'religion'.

Seeking, finding, maintaining, and safeguarding our well-being is the great project to which we all are devoted, whether or not we choose to think in these terms. This is not to say that we want mere pleasure or the easiest possible life. Many things require extraordinary effort to accomplish, and some of us learn to enjoy the struggle. Any athlete knows that certain kinds of pain can be exquisitely pleasurable. The burn of lifting weights, for instance, would be excruciating if it were a symptom of terminal illness. But because it is associated with health and fitness, most people find it enjoyable. Here we see that cognition and emotion are not separate. The way we think about experience can completely determine how we feel about it.

our inborn readiness to separate physical and intentional causality explains the near universality of religious beliefs. He observes that “we perceive the world of objects as essentially separate from the world of minds, making it possible for us to envision soulless bodies and bodiless souls.” The two modes of causation that we are set to perceive make it natural for us to accept the two central beliefs of many religions: an immaterial divinity is the ultimate cause of the physical world, and immortal souls temporarily control our bodies while we live and leave them behind as we die. In Bloom’s view, the two concepts of causality were shaped separately by evolutionary forces, building the origins of religion into the structure of System 1. The

We wrap up our violent and mysterious world in a pretence of understanding. We paper over the voids in our comprehension with science or religion, and make believe that order has been imposed. And, for the most of it, the fiction works. We skim across surfaces, heedless of the depths below. Dragonflies flitting over a lake, miles deep, pursuing erratic paths to pointless ends. Until that moment when something from the cold unknown reaches up to take us. The biggest lies we save for ourselves. We play a game in which we are gods, in which we make choices, and the current follows in our wake. We pretend a separation from the wild. Pretend that a man’s control runs deep, that civilization is more than a veneer, that reason will be our companion in dark places. I

The student will, of course, realize that the illustrations given above are necessarily imperfect and inadequate, for they represent the creation of mental images in finite minds, while the Universe is a creation of Infinite Mind — and the difference between the two poles separates them. And yet it is merely a matter of degree — the same Principle is in operation — the Principle of Correspondence manifests in each — "As above, so Below; as Below, so above." And, in the degree that Man realizes the existence of the Indwelling Spirit immanent within his being, so will he rise in the spiritual scale of life. This is what spiritual development means — the recognition, realization, and manifestation of the Spirit within us. Try to remember this last definition — that of spiritual development. It contains the Truth of True Religion.

In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can

O Petronius, thou hast seen what endurance and comfort that religion gives in misfortune, how much patience and courage before death; so come and see how much happiness it gives in ordinary, common days of life. People thus far did not know a God whom man could love, hence they did not love one another; and from that came their misfortune, for as light comes from the sun, so does happiness come from love....Thou didst say to me that our teaching was an enemy of life; and I answer thee now, that, if from the beginning of this letter I had been repeating only the three words, ‘I am happy!’ I could not have expressed my happiness to thee. To this thou wilt answer, that my happiness is Lygia. True, my friend. Because I love her immortal soul, and because we both love each other in Christ; for such love there is no separation, no deceit, no change, no old age, no death. For, when youth and beauty pass, when our bodies wither and death comes, love will remain, for the spirit remains. Before my eyes were open to the light I was ready to burn my own house even, for Lygia’s sake; but now I tell thee that I did not love her, for it was Christ who first taught me to love. In Him is the source of peace and happiness. It is not I who say this, but reality itself. Compare thy own luxury, my friend, lined with alarm, thy delights, not sure of a morrow, thy orgies, with the lives of Christians, and thou wilt find a ready answer. But, to compare better, come to our mountains with the odor of thyme, to our shady olive groves on our shores lined with ivy. A peace is waiting for thee, such as thou hast not known for a long time, and hearts that love thee sincerely. Thou, having a noble soul and a good one, shouldst be happy. Thy quick mind can recognize the truth, and knowing it thou wilt love it. To be its enemy, like Cæsar and Tigellinus, is possible, but indifferent to it no one can be. O my Petronius, Lygia and I are comforting ourselves with the hope of seeing thee soon. Be well, be happy, and come to us.

Until Americans can overcome this idealization of law, until they begin to see that law is, like other institutions and actions, to be measured against moral principles, against human needs, we will remain a static society in a world of change, a society deaf to the rising cries for justice- and therefore,a society in serious trouble.” “The realities of american politics, it turns out, are different than as described in old civic textbooks, which tell us how fortunate we are to have the ballot. The major nominees for president are not chosen by the ballot, but are picked for us by a quadrennial political convention which is half farce, half circus, most of whose delegates have not been instructed by popular vote. For months before the convention, the public has been conditioned by the mass media on who is who, so that it will not be temped to think beyond that list which the party regulars have approved.” “I do not think civil disobedience is enough; it is a way of protest, but in itself it does not construct a new society. There are many other things that citizens should do to begin to build a new way of life in the midst of the old, to live the way human beings should live- enjoying the fruits of the earth, the warmth of nature and of one another-without hostility, without the artificial separation of religion, or race, or nationalism. Further, not all forms of civil disobedience are moral; not all are effective.” “It is very hard, in the comfortable environment of middle-class America, to discard the notion that everything will be better if we don't have the disturbance of civil disobedience, if we confine ourselves to voting, writing letters to our congressmen, speaking our minds politely.....somehow we must transcend our own tight, air-conditioned chambers and begin to feel their plight, their needs. It may become evident that, despite out wealth, we can have no real peace until they do. We might then join them in battering at the complacency of those who guard a false "order," with that healthy commotion that has always attended the growth of justice.

Why is it that you don’t know what to do when there is desire? I’ll tell you why. Because this rigid decision of yours is still in operation. All religions have told us to deny sex, to suppress it, because they say it is a waste of energy and you must have energy to find God. But this kind of austerity and harsh suppression and conformity to a pattern does brutal violence to all our finer instincts. This kind of harsh austerity is a greater waste of energy than indulgence in sex. Why have you made sex into a problem? Really it doesn’t matter at all whether you go to bed with someone or whether you don’t. Get on with it or drop it but don’t make a problem of it. The problem comes from this constant preoccupation. The really interesting thing is not whether we do or don’t go to bed with someone but why we have all these fragments in our lives. In one restless corner there is sex with all its preoccupations; in another corner there is some other kind of turmoil; in another a striving after this or that, and in each corner there is the continual chattering of the mind. There are so many ways in which energy is wasted. If one corner of my life is in disorder, then the whole of my life is in disorder. If there is disorder in my life in regard to sex, then the rest of my life is in disorder. So I shouldn’t ask how to put one corner in order, but why I have broken life into so many different fragments – fragments which are in disorder within themselves and which all contradict each other. What can I do when I see so many fragments? How can I deal with them all? I have these fragments because I am not whole inside. If I go into all this without causing yet another fragment, if I go to the very end of each fragment, then in that awareness, which is looking, there is no fragmentation. Each fragment is a separate pleasure. I should ask myself whether I am going to stay in some sordid little room of pleasure all my life. Go into the slavery of each pleasure, each fragment, and say to yourself, my god, I am dependent, I am a slave to all these little corners – is that all there is to my life? Stay with it and see what happens.

I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme.

Jesus walked a path of "suffering servanthood." We Christians say glibly that we are "saved by the death and resurrection of Jesus" but seem to understand this as some kind of heavenly transaction on his part, instead of an earthly transformation on his and our part. We need to deeply trust and allow both our own dyings and our own certain resurrections, just as Jesus did! This is the full pattern of transformation. If we trust both, we are indestructible. That is how Jesus "saves" us from meaninglessness, cynicism, hatred, and violence--which is indeed death. God is Light, yet this full light is hidden in darkness so only the sincere seeker finds it. It seems we all must go into darkness to see the light, which is counter-intuitive for the ego. Our age and culture resists this language of "descent." We made Christianity, instead, into a religion of "ascent," where Jesus became a self-help guru instead of a profound wisdom-guide who really transformed our mind and heart. Reason, medicine, wealth, technology, and speed (all good in themselves) have allowed us to avoid the quite normal and ordinary "path of the fall" as the way to transform the separate and superior self into a much larger identity that we call God.

Let us, then, with courage and confidence pursue our own Federal and Republican principles, our attachment to union and representative government. Kindly separated by nature and a wide ocean from the exterminating havoc of one quarter of the globe; too high-minded to endure the degradations of the others; possessing a chosen country, with room enough for our descendants to the thousandth and thousandth generation; entertaining a due sense of our equal right to the use of our own faculties, to the acquisitions of our own industry, to honor and confidence from our fellow-citizens, resulting not from birth, but from our actions and their sense of them; enlightened by a benign religion, professed, indeed, and practiced in various forms, yet all of them inculcating honesty, truth, temperance, gratitude, and the love of man; acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter -- with all these blessings, what more is necessary to make us a happy and a prosperous people? Still one thing more, fellow-citizens -- a wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.

A second point that caught my attention was that the very persons who insist upon keeping religion and science separate are eager to use their science as a basis for pronouncements about religion. The literature of Darwinism is full of anti-theistic conclusions, such as that the universe was not designed and has no purpose, and that we humans are the product of blind natural processes that care nothing about us. What is more, these statements are not presented as personal opinions but as the logical implications of evolutionary science. Another factor that makes evolutionary science seem a lot like religion is the evident zeal of Darwinists to evangelize the world, by insisting that even non-scientists accept the truth of their theory as a matter of moral obligation. Richard Dawkins, an Oxford Zoologist who is one of the most influential figures in evolutionary science, is unabashedly explicit about the religious side of Darwinism. his 1986 book The Blind Watchmaker is at one level about biology, but at a more fundamental level it is a sustained argument for atheism. According to Dawkins, "Darwin made it possible to be an intellectually fulfilled atheist." When he contemplates the perfidy of those who refuse to believe, Dawkins can scarcely restrain his fury. "It is absolutely safe to say that, if you meet somebody who claims not to believe in evolution, that person is ignorant, stupid or insane (or wicked, but I'd rather not consider that)." Dawkins went to explain, by the way, that what he dislikes particularly about creationists is that they are intolerant.

That great portion of what is generally received as Christian truth is, in its rudiments or in its separate parts, to be found in heathen philosophies and religions. For instance, the doctrine of a Trinity is found both in the East and in the West; so is the ceremony of washing; so is the rite of sacrifice. The doctrine of the Divine Word is Platonic; the doctrine of the Incarnation is Indian; of a divine kingdom is Judaic; of Angels and demons is Magian; the connection of sin with the body is Gnostic; celibacy is known to Bonze and Talapoin; a sacerdotal order is Egyptian; the idea of a new birth is Chinese and Eleusinian; belief in sacramental virtue is Pythagorean; and honours to the dead are a polytheism. Such is the general nature of the fact before us; Mr. Milman argues from it,—'These things are in heathenism, therefore they are not Christian:' we, on the contrary, prefer to say, 'these things are in Christianity, therefore they are not heathen.' That is, we prefer to say, and we think that Scripture bears us out in saying, that from the beginning the Moral Governor of the world has scattered the seeds of truth far and wide over its extent; that these have variously taken root, and grown up as in the wilderness, wild plants indeed but living; and hence that, as the inferior animals have tokens of an immaterial principle in them, yet have not souls, so the philosophies and religions of men have their life in certain true ideas, though they are not directly divine. What man is amid the brute creation, such is the Church among the schools of the world; and as Adam gave names to the animals about him, so has the Church from the first looked round upon the earth, noting and visiting the doctrines she found there.

At the time of the Fourth Fire, the history of another people came to be braided into ours. Two prophets arose among the people, foretelling the coming of the light-skinned people in ships from the east, but their visions differed in what was to follow. The path was not clear, as it cannot be with the future. The first prophet said that if the offshore people, the zaaganaash, came in brotherhood, they would bring great knowledge. Combined with Anishinaabe ways of knowing, this would form a great new nation. But the second prophet sounded a warning: He said that what looks like the face of brotherhood might be the face of death. These new people might come with brotherhood, or they might come with greed for the riches of our land. How would we know which face is the true one? If the fish became poisoned and the water unfit to drink, we would know which face they wore. And for their actions the zaaganaash came to be known instead as chimokman—Vne long-knife people. The prophecies described what eventually became history. They warned the people of those who would come among them with black robes and black books, with promises of joy and salvation. The prophets said that if the people turned against their own sacred ways and followed this black-robe path, then the people would suffer for many generations. Indeed, the burial of our spiritual teachings in the time of the Fifth Fire nearly broke the hoop of the nation. People became separated from their homelands and from each other as they were forced onto reservations. Their children were taken from them to learn the zaaganaash ways. Forbidden by law to practice their own religion, they nearly lost an ancient worldview. Forbidden to speak their languages, a universe of knowing vanished in a generation. The land was fragmented, the people separated, the old ways blowing away in the wind; even the plants and animals began to turn their faces away from us. The time was foretold when the children would turn away from the elders; people would lose their way and their purpose in life. They prophesied that, in the time of the Sixth Fire, “the cup of life would almost become the cup of grief.” And yet, even after all of this, there is something that remains, a coal that has not been extinguished. At the First Fire, so long ago, the people were told that it is their spiritual lives that will keep them strong. They say that a prophet appeared with a strange and distant light in his eyes. The young man came to the people with the message that in the time of the seventh fire, a new people would emerge with a sacred purpose. It would not be easy for them. They would have to be strong and determined in their work, for they stood at a crossroads. The ancestors look to them from the flickering light of distant fires. In this time, the young would turn back to the elders for teachings and find that many had nothing to give. The people of the Seventh Fire do not yet walk forward; rather, they are told to turn around and retrace the steps of the ones who brought us here. Their sacred purpose is to walk back along the red road of our ancestors’ path and to gather up all the fragments that lay scattered along the trail. Fragments of land, tatters of language, bits of songs, stories, sacred teachings—all that was dropped along the way. Our elders say that we live in the time of the seventh fire. We are the ones the ancestors spoke of, the ones who will bend to the task of putting things back together to rekindle the flames of the sacred fire, to begin the rebirth of a nation.

I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

God has not given us the spirit of fear. He has given us the spirit of Love and a competent mind. Love conquers fear, because Love has Power, that creates a competent mind, that allows a person to make rational decisions and use righteous judgment to resolve or solve problems. Through this God-given process, we are able to endure and persevere in times of hardships, and when facing a crisis. When our spirit is broken by hate, and heavy loads are placed upon us, we turn to God for strength in our storms of life. And we seek his Love to restore us to wholeness. He restores us with Hope. From within him we receive Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance as it is noted in Galatians 5:22. Because of God's Love for us, we are able to have the patience to wait for his Power to restore us so that we are in control of our mind to over-power fear and to lead a successful life to meet our goals and create a greater opportunity filled with his blessings. He has created us to be a victorious people. Therefore, we are able to create far greater opportunities through Love. God gives power to the faint; and to them that have no might he increases strength. (Isaiah 40:29) When we are broken by the storms of life, God's Love restore us. We bow before him, in a humble spirit at his throne of grace, and ask in prayer for mercy and renewed strength. It is here that we find the needed strength to forgive those who have wronged us and the Power to Love. Those who wait upon the Lord, shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk and not faint. (Isaiah 40:31) Fear is powerless. It torments the mind and paralyzes the thought process. It causes panic. Thereby, leaving the person, feeling a sense of hopelessness and unwilling to trust others. It closes possibilities to allow for change. The prophet Isaiah noted; Even the youth shall faint and be weary, and the young men shall utterly fall. (Isaiah 40:30) And when Jesus disciples saw him walking on the sea, they were troubled, saying, "It is a spirit," and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I, be not afraid. (Matthew 14:26, 27) Fear is a person's worst enemy; it causes panic, that results in making irrational decisions. Such behavior is based on poor judgment, that was made due to a lack of patience, to make an adequate investigation of the situation before proceeding. The outcome will create serious problems that can cause serious harm. LOVE is the chain that binds us together. Do not allow hate to separate us. There is One God One family One faith One world We are not defined by belief or by faith nor religion. We are the family of God. Written by: Ellen J. Barrier Source of Scriptures: King James Version Bible

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...

The Mosaic legend of the Fall of Man has preserved an ancient picture representing the origin and consequences of this disunion. The incidents of the legend form the basis of an essential article of the creed, the doctrine of original sin in man and his consequent need of succour. It may be well at the commencement of logic to examine the story which treats of the origin and the bearings of the very knowledge which logic has to discuss. For, though philosophy must not allow herself to be overawed by religion, or accept the position of existence on sufferance, she cannot afford to neglect these popular conceptions. The tales and allegories of religion, which have enjoyed for thousands of years the veneration of nations, are not to be set aside as antiquated even now. Upon a closer inspection of the story of the Fall we find, as was already said, that it exemplifies the universal bearings of knowledge upon the spiritual life. In its instinctive and natural stage, spiritual life wears the garb of innocence and confiding simplicity; but the very essence of spirit implies the absorption of this immediate condition in something higher. The spiritual is distinguished from the natural, and more especially from the animal, life, in the circumstance that it does not continue a mere stream of tendency, but sunders itself to self-realisation. But this position of severed life has in its turn to be suppressed, and the spirit has by its own act to win its way to concord again. The final concord then is spiritual; that is, the principle of restoration is found in thought, and thought only. The hand that inflicts the wound is also the hand which heals it. We are told in our story that Adam and Eve, the first human beings, the types of humanity, were placed in a garden, where grew a tree of life and a tree of the knowledge of good and evil. God, it is said, had forbidden them to eat of the fruit of this latter tree: of the tree of life for the present nothing further is said. These words evidently assume that man is not intended to seek knowledge, and ought to remain in the state of innocence. Other meditative races, it may be remarked, have held the same belief that the primitive state of mankind was one of innocence and harmony. Now all this is to a certain extent correct. The disunion that appears throughout humanity is not a condition to rest in. But it is a mistake to regard the natural and immediate harmony as the right state. The mind is not mere instinct: on the contrary, it essentially involves the tendency to reasoning and meditation. Childlike innocence no doubt has in it something fascinating and attractive: but only because it reminds us of what the spirit must win for itself. The harmoniousness of childhood is a gift from the hand of nature: the second harmony must spring from the labour and culture of the spirit. And so the words of Christ, ‘Except ye become as little children’, etc., are very far from telling us that we must always remain children. Again, we find in the narrative of Moses that the occasion which led man to leave his natural unity is attributed to solicitation from without. The serpent was the tempter. But the truth is, that the step into opposition, the awakening of consciousness, follows from the very nature of man; and the same history repeats itself in every son of Adam. The serpent represents likeness to God as consisting in the knowledge of good and evil: and it is just this knowledge in which man participates when he breaks with the unity of his instinctive being and eats of the forbidden fruit. The first reflection of awakened consciousness in men told them that they were naked. This is a naive and profound trait. For the sense of shame bears evidence to the separation of man from his natural and sensuous life. The beasts never get so far as this separation, and they feel no shame. And it is in the human feeling of shame that we are to seek the spiritual and moral origin origin of dress.

the U.S. is on the precipice of a permanent shift that threatens to transform the country from a thriving, diverse community of religious believers who share a marketplace and a public square into a collection of separate mini-theocracies, where we are more concerned about the religion of the person sitting next to us than the fact that he or she is a fellow American, where an employee needs to know the religion of a Fortune 500 company's owners to know what the health coverage will be, and where goods are tagged with religious identity.

Everyone is to blame. He says that when you separate people into groups, they start to believe that one group is better than another. I think about Papa's medical books and how we all have the same blood, and organs, and bones inside us, no matter what religion we're supposed to be" -Nisha

Only the passage of time ultimately separates each generation. Our humanity remains stalwartly impervious to political manipulations and to the social, culture and economic tidings that each generation must etch out a living. Our sense of time past, present and future is the common denominator that each generation shares because time refuses to standstill for mere human beings. Time cannot be ignored or shunted, but must be respected for the indomitable power that its relentless pressure applies upon each of us. The unyielding power of time sneers at each of us regardless of our race, religion, creed, nationality, gender, age, or sexual orientation. Potency of time is irreducible, it is irreversible, and it is inerasable. Through the periscope of memory, we can dice snippets of time’s atoms into infinitesimal pictures of mere moments; we can harness select prized memories to build a molecular mind’s magical playhouse. The capacity of the human mind for memory enables people to preserve, retain, and subsequently recall knowledge, information, and experience. Replaying snapshots of the past enables us to comprehend the magnitude of the present and take account of the inevitability of our future.

If we can find a way as a society to integrate these two opposing outlooks, we’ll no longer have to fight about them. Right now we deal with the contradictions between science and religion by allowing them to operate in completely separate arenas. The Buddhist outlook allows us to fully integrate them. I don’t think this integration will happen for a few hundred years, at least. By then Buddhism will probably no longer be called “Buddhism” and won’t have much connection to ancient Indian cosmology and mythology. But I think future historians will see the connection between Buddhism and a more fully integrated and realistic view of life.

Religion is a dream, in which our own conceptions and emotions appear to us as separate existences, beings out of ourselves. The religious mind does not distinguish between subjective and objective, - it has no doubts; it has the faculty of not discerning other things than itself, but of seeing its own conceptions out of itself as distinct beings. What is in itself merely a theory is to the religious mind a practical belief, a matter of conscience, - a fact. [A] fact is that which one cannot criticise or attack without being guilty of a crime; … a fact is a physical force, not an argument, - it makes no appeal to the reason. … [F]acts are just as relative, as various, as subjective, as the ideas of different religions[.] … A fact … is a conception about the truth of which there is no doubt, because it is no object of theory, but of feeling, which desires that what it wishes, what it believes, should be true. … A fact is … a … conception which, for the age wherein it is held to be a fact, expresses a want, and is for that reason an impassable limit of the mind. A fact is every wish that projects itself on reality[.]

We often encounter a view of God—indeed, plaguing our own hearts—in which God is essentially against us; that he’s only a hair’s breadth away from crushing us, with the least provocation. To put it differently, we function as though we deeply believe that God’s disposition is first and foremost anti-us and that we must do something to bend his heart towards us, to make him pro-us. This mode of thought, and the actions that flow from it, are completely contrary to the Christian faith. In fact, this is where Christianity separates itself from every other religion. The God of Christianity is for you and me; he is “pro-me.” His “pro-me-ity” is the way he is; it’s not something which he can or has to be cajoled into being. [...] This “promeity” isn’t based on what we each have done, are doing, or will do. God was, in fact, pro-me even when we were anti-him, when we hated him

We know something about a system of explosive atoms whirling separately in a space which is immense compared to their own dimension. Yet we do not know why they should appear to us a solid piece of radiant mineral. And if there is an onlooker who at one glance can have the view of the immense time and space occupied by innumerable human individuals engaged in evolving a common history, the positive truth of their solidarity will be concretely evident to him and not the negative fact of their separateness.

We may as well face it: the whole level of spirituality among us is low. We have measured ourselves by ourselves until the incentive to seek higher plateaus in the things of the Spirit is all but gone. Large and influential sections of the world of fundamental Christianity have gone overboard for practices wholly unscriptural, altogether unjustifiable in the light of historic Christian truth and deeply damaging to the inner life of the individual Christian. They have imitated the world, sought popular favor, manufactured delights to substitute for the joy of the Lord and produced a cheap and synthetic power to substitute for the power of the Holy Ghost. The glowworm has taken the place of the bush that burned and scintillating personalities now answer to the fire that fell at Pentecost. The fact is that we are not today producing saints. We are making converts to an effete type of Christianity that bears little resemblance to that of the New Testament. The average so-called Bible Christian in our times is but a wretched parody on true sainthood. Yet we put millions of dollars behind movements to perpetuate this degenerate form of religion and attack the man who dares to challenge the wisdom of it. Clearly we must begin to produce better Christians. We must insist on New Testament sainthood for our converts, nothing less; and we must lead them into a state of heart purity, fiery love, separation from the world and poured-out devotion to the Person of Christ. Only in this way can the low level of spirituality be raised again to where it should be in the light of the Scriptures and of eternal values.

It is ironic that the one thing that all religions recognize as separating us from our creator—our very self-consciousness—is also the one thing that divides us from our fellow creatures. It was a bitter birthday present from evolution, cutting us off at both ends.

Most world religions also teach that human nature is flawed, and that there is something fundamentally wrong with all human beings that must be corrected in order to reach that religion's idea of salvation or enlightenment. This wrongness may be called original sin or ego or desire or free will... but the existence and overcoming of this inherent wrongness is the basis of the spiritual practices, sacraments, and ethics practiced by their members. ... The concepts of separateness and wrongness are so ingrained in each of us and in our culture that most of us are often not even aware they color our perceptions, life experience, and spiritual growth.

Most wars, genocides, and tragedies in history have been waged by unquestioning followers of dominating leaders. Yet there is a strange comfort in staying within the confines of such a leader and his ideologies, even if it leads us to do evil. It frees us from the burden of thinking and from personal responsibility. We are also creatures who love the familiar, the habitual, our own group; and we are all tied deeply to our early conditioning, for good and for ill. Most people will not leave the safety and security of their home base until they have to. Thus the Gospel call, again and again, is to leave home, family, and nets (Mark 1:16–20). Without that necessary separation, order itself, and my particular kind of order, will often feel like a kind of “salvation.” It has been the most common and bogus substitute for the real liberation offered by mature religion. “Keep the rules, and the rules will keep you!” we were told our first day in the seminary. Franciscans should have known better. But

We are all the same underneath our clothes. Only our thoughts separate us.

So I lived in their midst, always on the fringes, insignificant, and they spoke freely in my presence. I saw how little regard they had for us, how much they held us in low esteem. They did not know us, and were not really interested in knowing us either. By virtue of their faith, their mission, and their biases, they did not have to: they knew better than us, both what we needed and how we should live. I cannot discount the unparalleled work they did in education and healthcare. I would not have had a formal education had it not been part of their plan. The free dispensary was always full, rolling back childhood diseases in the region. I saw them clean the most putrid wounds with a straight face. Yet, their mission required locals to forfeit ancestral practices, including our indigenous languages, which we were forbidden from using in their presence. The essence of our being in the world, its core tenet, ingrained in us across generations, was being violently questioned. Their work demanded allegiance, utter surrender, from us. I did not realise this then, but these demands threw us off balance, divided us, made us doubt ourselves and weakened us. They birthed a cruel conflict in us, putting our loyalty to the test. We were inhabited by this childish and conflicting desire to please and resist them all at the same time. Our people claimed neither detachment from the world nor dominion over it. We did not have the universe and its mysteries, meant to be conquered, subjugated on one side, and humankind, the mighty owner of it all, on the other. We were the world and the world was us: water, wind, sand, the past, the future, the living, the dead... we were all woven into the fabric of the world. They, however, had appropriated it, simplified it to make it intelligible and malleable. They had invented words and concepts that dismissed our more complex and comprehensive intuitive understanding of reality. There is no denying that, seen through their eyes, conceptualised in their terms, the world was unmistakeably coherent, logical. For those of us who embraced the mysteries of the world, the encounter was a matter of course, and a tragedy. I doubt we will ever fully grasp the exact extent of our distress. Today, I believe Western knowledge is both simple and despotic. There is only one God and he is present in church. Education is found only in textbooks. Art is separate from spirituality, confined to specific spaces. The law applies equally to everyone and all values have a price. The sole measure of success is material. Our paths in life are already charted, marked out, and you can choose to follow... the path assigned to you. A promise of comfort, a ready-made life so enticing it warrants universalisation; a dream no human should be denied. Masters, gurus travel the world to guide lost peoples towards this path of salvation, readily resorting to violence to crush every resistance, driven by the firm conviction that their philosophy is the philosophy and their religion the religion. Perhaps it spread so far and wide due to the active proselytism inherent to the Western vision of the world, or maybe it was so easy to replicate because it was the most simplistic doctrine ever developed by humans—it did a better job of dismissing our diversity and disregarding the complexity of our being. Our material realities would become more bearable, that was the promise. It mattered not that this would devastate nature and leave our inner beings shuddering with anxiety.

We all carry unseen stories under our skin. We hold identities around ethnicity, gender, ability, or religion that remain invisible and are discounted by the world around us. We wish for a sense of belonging without negotiation, explanation, or being required to somehow prove our validity. In a world of separation and division, we need to learn to be better at seeing (and believing) each other.