The United Nations, founded 78 years ago, cannot remain neutral today as civilian lives — women and children — are massacred in Gaza in revenge for the brutal and inhumane acts of terrorism against Israeli civilians on October 7. No level of cruelty can be used to measure the relative worth of, or the exchange rate for, another human life. No human life is worth more than another.
UN Secretary General Javier Gutierrez addressing the UN Security Council today, 24 October, 2023.
WHEREAS, the United Nations must stand for respect of international law, including the right of self-defense, and the law of war;
WHEREAS, all acts of terrorism against unarmed civilian populations, such as those of October 7, are condemned as unjustifiable and illegal;
WHEREAS, the prevention and defense against the acts of terrorism of October 7 was a neglected responsibility of the Israel Defence Forces;
WHEREAS, the loss of civilian life by inhumane acts of terrorists does not justify the reprisal of collective death punishment, a crime of war;
WHEREAS, the ongoing Israel-Gaza war has resulted in considerable loss of life and property, causing humanitarian crises and straining international relations;
WHEREAS, a ceasefire offers an immediate cessation of hostilities, enabling humanitarian relief efforts to reach those most in need;
THEREFORE, BE IT RESOLVED that, any ceasefire agreement
should not only involve the cessation of hostilities,
but also the unconditional release of all civilian hostages,
as well as steps towards addressing the root causes of the conflict,
including negotiations over key issues like the status of Jerusalem,
the rights of Palestinian refugees, and
the borders of a Palestinian state in recognition of its inalienable right of self-determination.
Q: if you have a cage with wild and hungry animals in a zoo, and the guards are unable to secure the gates of the cage broken wide open by the restless beasts, resulting in the brutal death a hundreds of visitors, who are responsible for the deaths, the wild animals or the guards?
A: In such a tragic scenario, the responsibility would likely be attributed to the zoo authorities, which includes the guards. While the animals are acting on their instincts and don’t have the same understanding of right and wrong as humans, the zoo authorities are expected to ensure the safety of both the animals and visitors. If the gates are not secured properly, leading to an incident, it would indicate negligence on their part. A thorough investigation would be needed to determine the exact circumstances and assign responsibility.
Q: if a child is chronically abused and tortured, to the point that rehabilitation is impossible, and only killing him, as an adult terrorist behaving like a beast, is a legitimate act of self-defense, who bears the ultimate responsibility for the hideous acts: i) the individual terrorist, ii) the structural injustices creating the conditions of abuse and torture, or iii) the aggrieved civil community out of which this youth emerged as a disfigured human with subhuman instincts?
A: This is a deeply complex and sensitive issue, touching on aspects of psychology, sociology, justice, and ethics. In such a situation, responsibility may not be attributed to a single entity, but rather distributed across multiple factors:
The individual terrorist: While it’s true that the individual committed the act, their ability to differentiate between right and wrong may have been severely compromised due to chronic abuse and torture. However, this doesn’t absolve them completely, as they are still the direct agents of their actions.
Structural injustices: These play a significant role in creating conditions conducive for such behavior. If the abuse and torture were a result of systemic failures, those systems bear a share of the responsibility.
The community: Communities, particularly those that may have enabled or ignored the abuse, also hold some responsibility. However, it’s crucial to remember that communities are often victims themselves, suffering from the consequences of the individual’s actions.
Rehabilitation systems: If rehabilitation was deemed impossible, it might indicate a failure of the systems put in place to rehabilitate such individuals.
In sum, the responsibility is shared and complex. It underscores the importance of proactive measures to prevent abuse, address structural injustices, and provide effective rehabilitation methods.
Q: should the relatives of the terrorist be held responsible, even if they do not support acts of terrorism? Should such potential responsibility amount to a death sentence of the relatives?
R: The responsibility primarily lies with the individual and the group that influenced their radicalization.
In terms of human rights, the Office of the High Commissioner for Human Rights (OHCHR) emphasizes that effective counter-terrorism measures and the protection of human rights must be pursued together. This implies that punishing a whole family for the actions of one member would likely be a violation of their human rights.
The current “exchange rate” of civilian deaths in the ongoing Israeli-Hamas War
Background
The question of whether one human life can be considered more valuable than another is a deeply complex and contentious issue in ethics.
Many ethical systems, including deontology, virtue ethics, and rights-based ethics, argue that all human lives have equal inherent worth. These systems would typically reject the idea that one life could be more valuable than another. They emphasize principles such as dignity, respect for persons, and equal rights, which are incompatible with valuing some lives more than others.
However, consequentialist theories like utilitarianism assess actions based on their outcomes, and in some situations, these theories might lead to the conclusion that it’s morally permissible or even obligatory to prioritize some lives over others if doing so leads to the greatest overall good.
Relativism, which holds that moral truths are relative to cultural or individual perspectives, might also allow for the possibility that some lives are valued more than others in certain contexts.
So, while many ethical theories would argue against considering one life more valuable than another, it’s not an absolute rule across all ethical systems. It’s also important to remember that ethics is a field of ongoing debate and discussion, and different people may interpret and apply these theories in different ways.
In consequentialism, particularly in its most common form known as Utilitarianism, the morality of an action is determined by its outcome. If the overall happiness or welfare is increased, then the action can be considered morally right, even if it involves harm to some individuals.
Applying this framework to the bombings of Hiroshima and Nagasaki in World War II, a consequentialist might argue that while the bombings caused immense suffering and loss of life, they ultimately led to the end of the war, which prevented further loss of life and suffering on a potentially larger scale.
However, this perspective is highly controversial. Critics would point out the immense human cost of the bombings, which killed an estimated 200,000 people, many of them civilians, and caused long-term health and environmental damage. They may argue that such actions are never justifiable, regardless of their outcomes, and that alternative actions should have been pursued.
It’s also important to note that different forms of consequentialism might reach different conclusions. For example, rule consequentialism, which considers the consequences of a rule or policy rather than individual actions, might argue against the use of nuclear weapons due to the potential for widespread and indiscriminate harm.
Ethics is a complex field, and different ethical theories often lead to different, sometimes conflicting, moral judgments. It’s also a deeply personal field, and individuals may weigh the importance of different ethical principles differently based on their own values and beliefs.
Both from an ethical and humanistic perspective, the loss of a civilian life due to terrorism and the loss of a civilian life due to collateral damage in a retaliatory attack are tragic and deeply regrettable.
In the eyes of most ethical theories, all human lives have equal inherent worth. Neither act of violence makes one life more valuable or worthy than the other. In both scenarios, innocent lives have been lost, which is a profound tragedy.
Deontological ethics, for example, would argue that both acts are morally wrong because they involve the intentional or negligent killing of innocent people, which violates the principle of respect for persons.
Consequentialist theories like utilitarianism would also view both acts as morally problematic because they result in suffering and loss of life. Although consequentialists sometimes justify harm to individuals if it leads to a greater overall good, many would argue that the large-scale harm caused by terrorism and retaliatory attacks cannot be justified.
Rights-based ethics would also condemn both acts, as they violate the basic rights of the individuals who are killed.
In sum, while different ethical theories may approach these issues in different ways, none would typically argue that one civilian life is worthier than another based on the circumstances of their death. It’s important to remember that each life lost in such situations is a tragedy, and efforts should be focused on preventing such losses in the first place.
The figures below represent the number of Palestinians and Israelis who were killed since 2008 in the occupied Palestinian territory and Israel in the context of the occupation and conflict.
What is an acceptable “exchange rate” for civilian casualties in war?
When enough is enough?
Proportional retaliation in war refers to the principle that a state’s response to an act of aggression should not exceed the severity of the initial attack. It is rooted in the Just War Theory, a set of criteria used to determine whether a war is morally justifiable.
The principle of proportionality is one of the key components of Just War Theory, alongside other concepts like just cause, legitimate authority, right intention, and last resort. Proportional retaliation aims to prevent escalations of violence and unnecessary harm, particularly to civilians.
In practice, assessing proportionality can be complex and subjective. What one party views as a proportional response, another might see as excessive or insufficient. It’s also important to note that proportionality is generally considered alongside the principle of distinction, which requires parties to a conflict to differentiate between combatants and non-combatants, and to avoid targeting the latter.
Despite these challenges, the principle of proportional retaliation remains a fundamental part of international humanitarian law, which seeks to limit the effects of armed conflict for humanitarian reasons.
Israel’s military vowed to increase its aerial bombardment of Gaza, and carried out an airstrike on what it said was a militant compound under a mosque in the occupied West Bank, as it signaled it was readying for a new phase of war against Hamas, including a potential ground operation.
CNN
Ethnic cleansing refers to the deliberate and systematic removal or extermination of a particular ethnic, racial, or religious group from a specific geographic area with the intent to create a region inhabited by people of a single ethnicity, race, or religion. Methods used can range from forced migration and deportation, mass killings, rape, and torture, to destruction of property and other acts of violence intended to cause physical harm or instill fear in the targeted group.
The term “ethnic cleansing” came into wide usage during the Yugoslav Wars in the 1990s, but the practice predates the term. Some examples throughout history include the Armenian Genocide, the Holocaust, and the Rwandan Genocide.
Though similar in many ways to genocide, ethnic cleansing is not officially recognized as an independent crime under international law. However, acts commonly associated with ethnic cleansing, such as murder, extermination, enslavement, deportation, and other inhumane acts, can be prosecuted by the International Criminal Court.
I believe that if Israel rushes headlong into Gaza now to destroy Hamas — and does so without expressing a clear commitment to seek a two-state solution with the Palestinian Authority and end Jewish settlements deep in the West Bank — it will be making a grave mistake that will be devastating for Israeli interests and American interests.
It could trigger a global conflagration and explode the entire pro-American alliance structure that the United States has built in the region since Henry Kissinger engineered the end of the Yom Kippur War in 1973.
I am talking about the Camp David peace treaty, the Oslo peace accords, the Abraham Accords and the possible normalization of relations between Israel and Saudi Arabia. The whole thing could go up in flames.
This is not about whether Israel has the right to retaliate against Hamas for the savage barbarism it inflicted on Israeli men, women, babies and grandparents. It surely does. This is about doing it the right way — the way that does not play into the hands of Hamas, Iran and Russia.
If Israel goes into Gaza and takes months to kill or capture every Hamas leader and soldier but does so while expanding Jewish settlements in the West Bank — thereby making any two-state solution there with the more moderate Palestinian Authority impossible — there will be no legitimate Palestinian or Arab League or European or U.N. or NATO coalition that will ever be prepared to go into Gaza and take it off Israel’s hands.
That is why I believe that Israel would be much better off framing any Gaza operation as “Operation Save Our Hostages” — rather than “Operation End Hamas Once and for All” — and carrying it out, if possible, with repeated surgical strikes and special forces that can still get the Hamas leadership but also draw the brightest possible line between Gazan civilians and the Hamas dictatorship.
But if Israel feels it must reoccupy Gaza to destroy Hamas and restore its deterrence and security — I repeat — it must pair that military operation with a new commitment to pursue a two-state solution with those Palestinians in the West Bank and Gaza ready to make peace with Israel.
The hour is late. I have never written a column this urgent before because I have never been more worried about how this situation could spin out of control in ways that could damage Israel irreparably, damage U.S. interests irreparably, damage Palestinians irreparably, threaten Jews everywhere and destabilize the whole world.
I beg Biden to tell Israelis this immediately — for their sake, for America’s sake, for the sake of Palestinians, for the sake of the world.
I particularly want to challenge the suggestion, more implicit than explicit, that Gazan lives matter less because many Palestinians sympathize with Hamas. People do not lose their right to life because they have odious views, and in any case, almost half of Gazans are children. Those kids in Gaza, infants included, are among the more than two million people enduring a siege and collective punishment.
Israel has suffered a horrifying terrorist attack and deserves the world’s sympathy and support, but it should not get a blank check to slaughter civilians or to deprive them of food, water and medicine. Bravo to Biden for trying to negotiate some humanitarian access to Gaza, but the challenge will be not just getting aid into Gaza but also distributing it to where it’s needed.
Let me enumerate [the objectives facing the Hierarchy at this time and involving the personal attention of the Christ] in concise form, because it is essential that there be clear perception of the emerging values on the part of workers of all grades and kinds in the world, for otherwise perception is not possible. To each point enumerated I will append in a few brief words the reason why it is regarded as important:
The Reorganization of the World Religions.
To make way for the World Religion, universal religion.
To return humanity to the simplicity which is in Christ.
To rid the world of theology and ecclesiasticism.
The Gradual Dissolution of Orthodox Judaism.
Because of its presentation of a wrathful Jehovah, caring only for his chosen people. This is a basic evil. The Lord of the World, the God in whom we live and move and have our being, is totally otherwise.
Because of its separateness.
Because it is so ancient that its teachings are largely obsolete.
Because when the Jews become spiritual they will greatly benefit mankind, for they are found in every land.
Preparation for a New Revelation.
Because where there is no vision the people perish. [Page 552]
Because human expectancy indicates its emerging presence.
Because the new Invocation will inevitably bring it to us.
The Reaction of the Hierarchy to Shamballa.
Produces a direct channel.
Conditions the inflow of power energy.
Relates the will-to-good to goodwill.
Creates new constructive tensions and new ashrams.
A Closer Relation of the Hierarchy to Humanity.
Produces (in the near future) the externalization of certain ashrams.
Leads to the reappearance of the Hierarchy on Earth.
Recognizes that man’s point of development warrants this.
Presents a nearing opportunity for revelation.
An Effort to avert War.
Because the next war would annihilate the greater part of the human race.
Because, having a religious basis, the hate involved would be greater far than anything hitherto known.
Because Shamballa would be involved, and this has never been the case.
You can see therefore how critical, spiritually, are these times, and how urgent is the task which confronts the Hierarchy and its workers on earth. The war may be over in the physical sense, but great issues are still involved and undetermined and can lead either to peace or to a renewal of those conditions in which wars are generated and which, once generated, cannot be avoided. [Extracted from The Externalisation of the Hierarchy]
The area of difficulty—as is well known—is the Near East and Palestine. The Jews, by their illegal and terroristic activities, have laid a foundation of great difficulty for those who are seeking to promote world peace. As a Jewish member of my Ashram pointed out (and I commend him on his soul vision), the Jews have partially again opened the door [Page 430] to the Forces of Evil, which worked originally through Hitler and his evil gang. The “sealing” of that door had not been successfully accomplished, and it is the part of wisdom to discover this in time. These Forces of Evil work through a triangle of evil, one point of which is to be found in the Zionist Movement in the United States, another in central Europe, and the third in Palestine. Palestine is no longer a Holy Land and should not be so regarded. -The Rays and the Initiations
Another fear which induces mankind to regard death as a calamity is one which theological religion has inculcated, particularly the Protestant fundamentalists and the Roman Catholic Church—the-fear of hell, the imposition of penalties, usually out of all proportion to the errors of a lifetime, and the terrors imposed by an angry God. To these man is told he will have to submit, and from them there is no escape, except through the vicarious atonement. There is, as you well know, no angry God, no hell, and no vicarious atonement.There is only a great principle of love animating the entire universe; there is the Presence of the Christ, indicating to humanity the fact of the soul and that we are saved by the livingness of that soul, and the only hell is the earth itself, where we learn to work out our own salvation, actuated by the principle of love and light, and incited thereto by the example of the Christ and the inner urge of our own souls. This teaching anent hell is a remainder of the sadistic turn which was given to the thinking of the Christian Church in the Middle Ages and to the erroneous teaching to be found in the Old Testament anent Jehovah, the tribal God of the Jews. Jehovah is not God, the planetary Logos, the Eternal Heart of Love Whom Christ revealed. As these erroneous ideas die out, the concept of hell will fade from man’s recollection and its place will be taken by an understanding of salvation upon the physical plane, which leads him to right the wrongs which he may have perpetrated in his lives on Earth, and which enables him eventually to “clean his own slate.” -Esoteric Healing, 393
The Tibetan Master penned by Alice A. Bailey
Of course, for the average American reader, these remarks — issued by the Tibetan Master on behalf of the planetary spiritual Hierarchy — are difficult to reconcile with the unconditional support of Israel in the American public opinion since 1948, as reaffirmed last night in President Biden’s speech. Furthermore, the injunction against the “Zionist Movement in the United States” as a source of “evil” would most certainly be considered “antisemitic” and “hate speech.”
It is understandable that the copyright holders of the Alice Bailey books — a tax exempt nonprofit organization — would refrain from more openly bringing these remarks to the public, even at this time of dire need to have them widely known, for fear of losing their tax exempt status (for political speech), and for fear of being attacked and censored by the current climate of political correctness. To their credit, though, in the past the Lucis Trust has affirmed the right of the spiritual Hierarchy to fearlessly speak truth to (political) power disregarding claims for political correctness.
The Masters of the Wisdom, known collectively as the Hierarchy, have never attempted to adapt Their teaching to politically correct standards. A Master speaks from the level of pure Truth because his vision encompasses the vast sweep of the Plan through history and of our planet’s role in that Plan.
Jehovah is not the planetary Logos, God. It is not the Will of God that the Jewish people hold on to land that doesn’t belong to them. The Jewish people are not a separate nation. The Jewish people have no right to claim Palestine as their land.
These words — without the appropriate context — may be considered blasphemy, even hate speech, inciting antisemitic violence. Nothing further from the truth.
These truths were sorely missing from President Biden’s speech last night, a President held hostage by extreme and hostile right media outlets that spew warmongering and propagate hatred towards Israel’s perceived enemies other than itself. The Palestinian people are not the enemies of Jewish people, a truth conveniently distorted by these irresponsible media outlets conflating peaceful resistance to Israel’s occupation of Palestine with antisemitism.
The authenticity of the Tibetan Master, the “Messenger” of the spiritual Hierarchy, has been well established by the scholarly research of David Reigle, and by historical evidence of correspondence with His disciples, particularly His communication with Alice A. Bailey. It is impossible for a Master of Wisdom and Compassion of the planetary spiritual Hierarchy to engage in hate speech. Their “perfect harmlessness” expressed in a “completed point of view” doesn’t allow for any bias in Their hearts and minds, even if the wording expressing truth is imperfect. Endorsing these truths is not engaging in antisemitism.
Perfection calls imperfection to the surface. Good drives evil from the form of man in time and space. The method used by the Perfect One and that employed by Good, is “perfect harmlessness”. This is not negativity, but Perfect Poise, a completed point of view, and divine understanding.
A Completed Point of View … necessarily and primarily refers to the universal outlook of the Monad, and therefore to an initiate of the higher degrees. It can, however, be interpreted on a lower rung of the ladder of evolution and refers to the function of the soul as an Observer in the three worlds and the completed all-round picture such an observer gradually attains. This is brought about by the development of the two qualities of detachment and discrimination. These two qualities, [Page 674] when expressed on the Way to the Higher Evolution, become Abstraction and the Will-to-good.
A completed point of view-as experienced on soul levels—indicates the removal of all barriers and the freedom of the disciple from the great heresy of separateness; he has therefore created an unclogged channel for the inflow of pure love. Perfect poise, viewed from the same level, has removed all impediments and those emotional factors which have hitherto blocked the channel, thus preparing the way for the Observer to see truly; the disciple then functions as a clear channel for love.
Esoteric Healing
The truths revealed by the planetary spiritual Hierarchy, expressed “in time and space” through the words of a Master of Wisdom and Compassion, may need adaptation by Their disciples. However, any adaptation should never negate or hide the intrinsic truth of Their message.
Therefore, how would we, as a discipleship group — the New Group of World Servers — in preparation for initiation, “modify, qualify and adapt the proposed plan of Shamballa (for which the Ashrams are responsible) in connection with the coming civilization and culture?”
The third hint I gave you was intended to suggest that it was the duty and the responsibility of the disciple, working under the inspiration of the Ashram, to “modify, qualify and adapt” the proposed plan of Shamballa (for which the Ashrams are responsible) in connection with the coming civilisation and culture. There is an “art of spiritual compromise” which must be learnt and which it is difficult to master, because it negates fanaticism, requires a trained and intelligent understanding of applied measures and truth, and also negates evasion of responsibility; it involves also a comprehension of the time equation, of differing points in evolution, plus experience in the process of discarding the outgrown and unnecessary—no matter how good it may appear to be. -p. 278
I am seeking here to divorce your minds from the idée fixe that the initiate works because he knows. I would reverse the statement and say he knows because he works. -p, 282
Christ gave the same hint to His disciples when He told them that if they wanted to know the doctrine they must carry out God’s will. Do these words convey any true meaning to you? -p. 302
Five hints have already been given to you, and I would like you to get their sequence, for it may prove valuable to you and to other disciples:
That the changes brought about in the Hierarchy have been the work of the disciples of the world. Have you asked yourself (in studying this hint), Why the disciples?
That human world planning is today the first indication of the emergence of the will aspect. Why is this rightly so?[Page 320]
That disciples in all the Ashrams have the task simultaneously of “modifying, qualifying and adapting the divine Plan.” Why is this so? Why is the Plan not imposed?
That the initiate knows because he works. What does this hint mean to you?
A key to the correct interpretation of a hint lies in its association with the idea of direction in time and space.
Study these and see what is their relationship and what you feel is the inner meaning which they are intended to convey.
Discipleship in the New Age, Vol. 2
The Universal Jew
The concept of Jehovah as a “national controller” of the Jewish race was an early — and now obsolete — expression of God Transcendent in the sequential “spiritual approaches” of Divinity to Humanity:
Two major Approaches are to be found in the past history of the race, and both are of such significance that it would be well to note them here. They lie so far back in human history that we have only myth and monument to indicate their happening.
The first great Approach of the divine to man caused the appearance of the human soul and the adding of another kingdom in nature to the three (mineral, vegetable and animal) already existing. The kingdom of man appeared on Earth.
Aeons passed away whilst primitive man continued to evolve, and when the second great Approach took place and the Spiritual Hierarchy of our planet drew nearer to humanity; the spiritual Way to God was opened for those who consciously can move forward, who can definitely demonstrate the Christ spirit, and who earnestly seek enlightenment and liberation. The true appeal of Christ’s words: “Ye shall know the truth and the truth shall make you free” urges them to move forward into the light, through the gate of initiation and on to that path which “shineth [Page 410] ever more and more until the perfect day.” At the time of the second great Approach, the fact of the existence of the Spiritual Hierarchy, of the open door to initiation and of the Way of Sacrifice first dawned on the human consciousness; from that moment men have found the Way and have moved out of the human kingdom into the spiritual; they have transformed their human consciousness into divine awareness. The kingdom of man and the kingdom of God were brought into relationship. Religion became a factor in the development of the human spirit and God drew nearer to His Own. God Transcendent first conditioned man’s concept of Deity. Then God as the national controller took possession of man’s mind, and the Jehovah concept (as depicted in the Jewish dispensation) appeared; next God was seen as the perfected human being, and the divine God-man walked the Earth in the person of the Christ. Today, we have a rapidly growing emphasis on God Immanent in every human being. Such have been the results of the second great Approach and such have been the results of the work of the world Saviours and Teachers down the ages, culminating in the work of Christ, Who summed up in Himself the unfoldments of the past and the hope of the future.
A third great Approach is now possible and will take place once the world war is over and man—purified by fire and suffering—has set his house in order and is ready, therefore, for a new revelation. For this coming revelation the work of the Buddha and of the Christ has been preparatory. They embodied in Themselves two lesser Approaches, and through Their united effort, humanity throughout the world has been prepared to play its part in this third Approach.
The Externalisation of the Hierarchy
Indeed, here and now, we are all Jews, the Prodigal Child of God. There is no chosen race to please an angry and jealous God. There is one chosen people — Humanity — whose seed is found in the history of the Jewish people. We are told “unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” What must die is not the Jewish people but the false concept of a separate nation (the ideology of Zionism).
There is no need for the Jewish people to misappropriate a separate stretch of land, a land no longer considered holy. Even Jewish scholars argue against the concept of a Jewish nation, so ingrained in American politics by the “the Zionist Movement in the United States.”
This is the plain and simple truth, recorded and revealed by the planetary spiritual Hierarchy, and slowly, very slowly, dawning on human consciousness as it progresses to the next spiritual approach and becomes receptive to a new spiritual Dispensation. The “evil” of Zionism is a past good that should be left behind. Any fixed material attachment to a dead past is considered regressive (“evil”) by the spiritual Hierarchy, as L-I-V-E, spelled backwards, is to E-V-I-L.
Jehovah, the “national controller” of the Jewish people is no longer good. Jehovah is not the planetary Logos, God. Likewise, the Christian doctrine of vicarious atonement is a distortion of the simple teaching of the Christ, erroneously presented as “the living Scapegoat, bearing away the sins of the people.” The Will of God — here and now — calls for a New Spiritual Dispensation.
A New Spiritual Dispensation
Each age has left a reflection of a modern fivefold development upon it. Four ages have just passed away, astronomically speaking: Gemini, Taurus, Aries, and Pisces. Today Aquarius, the fifth age, is coming into power. In Gemini, its symbolical sign of the two pillars set its seal upon the Masonic Fraternity of the time [Page 127] and the two pillars of Jachin and Boaz—to give them their Jewish names which are, of course, not their real names—came into being approximately eight thousand years ago. Then came Taurus, the Bull, wherein Mithra came as the world Teacher and instituted the Mysteries of Mithras with an (apparent) worship of the Bull. Next followed Aries the Ram, which saw the start of the Jewish Dispensation which is of importance to the Jews and unfortunately of importance to the Christian religion, but of no importance to the untold millions in the other parts of the world; during this cycle came the Buddha, Shri Krishna and Sankaracharya; finally we have the age of Pisces the Fishes, which brought to us the Christ. The sequence of the Mysteries which each of the signs of the Zodiac embodies will be clarified for us by the Christ, because the public consciousness today demands something more definite and spiritually real than modern astrology, or all the pseudo-occultism so widely extant.
It is interesting to remember that when the Buddha came, approximately five hundred years before Christ (for the exact date of Christ’s birth remains debatable), the first dim influences of the Piscean Age could be felt, impinging upon the powerful quality of the age of Aries, the Scapegoat or the Ram. It was the influence of this age—persisting throughout the Jewish dispensation—which led eventually to the distortion of the simple teaching of the Christ when He came. He was erroneously presented to the world as the living Scapegoat, bearing away the sins of the people, and thus originating the doctrine of the vicarious at-one-ment. It was St. Paul who was responsible for this emphasis. A paralleling instance of a similar distortion was also of Jewish origin and appeared in the early stages of the cycle of Aries, the Ram. We are told that the Children of Israel fell down and worshipped the golden calf, the symbol of Taurus, the Bull; this was the preceding astronomical cycle. These are astronomical cycles and not a presented astrology. In the early stages of Aries, the teaching reverted to that of Taurus and in the early stages of Pisces, it reverted to that of Aries and thus set the seal of retrogression upon the teaching which now controls so many orthodox Christians. p. 106
The Reappearance of the Christ
In His public reappearance, the World Teacher — the Head of the Ashram of the Lord of the World in Shamballa (the true Holy City) — will embody a new dispensation. These new spiritual dispensation will be built upon the previous teachings of Hercules (Path of Return of the Prodigal Son), Hermes (I am the Light of the World), Vyasa (Death is not; the Soul is immortal), Buddha (Four Noble Truths and the Path of Enlightenment), Sankaracharya (Advaita Vedanta), Shri Krishna (The Bhagavad Gita) and Jesus Christ the Messiah (the factual nature of the soul, our essential divinity, as the foundation for establishing right (loving) human relations—to God and to one’s fellowmen).
The establishing of right human relations is an aspect of the divine will for humanity and the next facet of the divine expression to manifest itself in human affairs—individual, communal, national, and international. Nothing has ever finally impeded this divine expression, except the time factor, and that time factor is determined by humanity and is an expression of divine freewill. The intended, divine expression can move rapidly or slowly into manifestation, according as man decides; hitherto, man has decided upon a slow—a very slow—manifestation. It is here that the freedom of the human will shows itself. Because divinity is immanent or present in all forms and, therefore, in all human beings, that will must eventually be fulfilled; because of the tremendously material intention (esoterically speaking) of all forms at present, that Will has hitherto been retarded in its expression; it has not been the will of man to establish right human relations. Hence the discipline of war, the torture of the forms, and the misery in human living today.
The Reappearance of the Christ, 113
Goodwill, resulting in right human relations, is the only path conducive to a lasting peace. No military prowess can bring peace on Earth, less so to any nation. This was another truth left out of President Biden’s speech last night.
The condemnation of terrorism anywhere must be absolute and uncompromising. The acts of cruelty committed by Hamas on October 7, 2023 against Humanity (not just against the Jewish people) was an attack on us all. The is no possible justification for such inhumane crimes against humanity. Such evil must be eradicated from the face of Earth. However, a military defeat of one group of terrorists will not accomplish the goal of a lasting peace. Furthermore, seeking vengeance and retribution through crimes of war, including collective punishment and death, will only serve to generate more retributive karma.
The Law of Rebirth, also known as the Law of Reincarnation — one of the four main line of teachings to be embodied by Lord Maitreya, currently holding the Hierarchical Office of the Christ since He spiritually overshadowed Jesus 2,000 years ago in Palestine— is intricately interconnected with the Law of Cause and Effect, commonly referred to as Karma. According to this Law, each human soul goes through the cycle of birth, death, and rebirth multiple times, experiencing the consequences of its actions in past lives. This perpetual cycle of rebirth provides individuals with opportunities for spiritual growth and eventual liberation. It serves as a guiding principle for understanding the intricate workings and interconnectedness of the universe, offering a profound perspective on the eternal journey of the soul.
Just as many British people and the preponderance of the British race are reincarnated Romans, so many Germans are reincarnated Jews. Hence the similarity of their points of view. It is a family quarrel and there is nothing more terrible than this.
Glamour: A World Problem, p. 147
An instance of the operation of this Law of Karma, in its retributive aspect, can be found in the horrific experience of the Holocaust.
What I have said in no way mitigates the guilt of those who have so sorely abused the Jews. You have a proverb, have you not? that “two [wrongs] do not make a [right].” The behavior of the nations towards the Jews, culminating in the atrocities of the second quarter of the twentieth century, have no excuse. The law must inevitably work. Though much that has happened to the Jews originated in their past history and in their pronounced attitude of separativeness and nonassimilability, and in their emphasis upon material good, yet the agents who have brought the evil karma upon them equally incur the retributive aspect of the same law; the situation has now assumed the form of a vicious circle of error and wrong doing, of retribution and revenge, and in view of this the time must come when together the nations will confer upon this problem, and together they will cooperate to bring to an end the wrong attitudes on both sides. All karma of evil nature is solved by the presentation of an accepting will, a cooperative love, a frank acknowledgment of responsibility and a skillful adjustment of united joint activity to bring about the good of humanity as a whole, and not just the good of an individual nation or people or race. The Jewish problem will not be solved [Page 267] by taking possession of Palestine, by plaint and demand and by financial manipulations. That would be but the prolongation of ancient wrong and material possessiveness. The problem will be solved by the willingness of the Jew to conform to the civilisation, the cultural background and the standards of living of the nation to which—by the fact of birth and education—he is related and with which he should assimilate. It will come by the relinquishment of pride of race and of the concept of selectivity; it will come by renouncing dogmas and customs which are intrinsically obsolete and which create points of constant irritation to the matrix within which the Jew finds himself; it will come when selfishness in business relations and the pronounced manipulative tendencies of the Hebrew people are exchanged for more selfless and honest forms of activity.
The Jew, owing to his rays and point of development, is outstandingly creative and artistic. This he must recognise and not seek as he now does to dominate in all fields, to grasp all opportunities away from other people, and so better himself and his own people at the expense of others. Release from the present situation will come when the Jew forgets that he is a Jew and becomes in his inmost consciousness an Italian, an American, a Britisher, a German or a Pole. This is not so at this time.
Esoteric Healing
However, the retributive aspect of the Law of Karma is but one aspect, in fact, a less frequent expression, of this Law.
The Law of Karma is not the Law of Retribution, as one would surmise as one reads the current books upon the subject; that is but one aspect of the working of the Law [Page 21] of Karma. The Law of Cause and Effect is not to be understood as we now interpret it.
The idea of retribution runs through much of the teaching on Karma, for instance, because men seek a plausible explanation of things as [Page 22] they appear to be, and are themselves fond of dealing out retribution. Yet there is far more general good karma than bad, little as you may think it when immersed in such a period as the present.
Esoteric Healing
Jerusalem, the city of peace. The New Jerusalem: the realm of the spiritual Hierarchy.
The Christian concept of the return of a triumphant Christ, coming in the clouds of heaven to Jerusalem, there to reign for a thousand years, is true in one way and utterly false as to design, location and method. Christ will return; the Jerusalem referred to (literally “the place of peace”) is not the chief city of a small country called Palestine or the Holy Land; the word is simply symbolic of a peaceful world—a world which, through its own self-initiated efforts, has attained a general quietude and has acquired a certain measure of right human relations. His coming in the air might be interpreted literally to mean that at the right time He will come by plane from the place on earth where He has been for many generations, watching over the sons of men; the words “every [Page 576] eye shall see Him” might mean that, by the time He comes, television will have been perfected and He will then be seen, by its means, from even the most distant spot on earth. To the orthodox Christian, the above will sound like the rankest blasphemy, but the question immediately arises: Why should it be blasphemy for Him to use modern methods? Whilst on earth before, He conformed to the customs of His time. “Riding on the clouds of Heaven” may sound more picturesque and apparently require a greater expression of divinity, but why use such a means when a plane will equally well fulfil the purpose and carry the prophecy to completion? A great deal of reactionary stupidity will have to be eliminated before He can come, and it will be as the new generation assert their hold over human thinking. But it is not the event or the stage of Christ’s appearing with which we are now dealing, but with the preparatory stages and with the task of fitting the world (which means, in this case, preparing the human consciousness) for the presence in physical activity and manifestation of the Hierarchy—in full force and with its esoteric equipment.
The Externalisation of the Hierarchy
He [the Christ] will not come as the Messiah of the Jews to save the so-called Holy Land and the city of Jerusalem for the Jews, because He belongs to the whole world and no Jews nor any other people have special rights or unique privileges or may claim Him as their own; He will not come to convert the “heathen” world for, in the eyes of the Christ and of His true disciples, no such world exists and the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant Christian world. The history of the Christian nations and of the Christian church has been one of an aggressive militancy—the last thing desired by the Christ when He sought to establish the church on earth.
The Reappearance of the Christ, p. 110
The great experiences upon the various mountain tops as related in the Bible have all to do with Capricorn. Moses, the Lawgiver on Mount Sinai, is Saturn in Capricorn imposing the law of karma upon the people. A clue to the significance of the Jewish people as a karmic clearing house can be found here. Ponder on those words “a karmic clearing house.” The Mount of Transfiguration in the New Testament is Venus in Capricorn when love and mind and will meet in the person of the Christ, and “He was transfigured” before all men. At the same time, He received the vision of the Father and of what He had to do as He “went up to Jerusalem,” the place of death and likewise the city of peace. This Jerusalem is Pisces. In Aquarius, Christ put His disciples in touch with the “man, bearing a pitcher of water,” Aquarius, and in the upper room introduced them to union and unity under the symbolism of the [Page 168] communion feast. For that feast, humanity is today preparing, as we saw when studying the last constellation. The astrological significance of the New Testament is as yet little understood. Christ was born in Capricorn, fulfilled the law under Saturn, initiated the era of intelligent brotherhood under Venus and is the perfect example of the Capricornian initiate who becomes the world Server in Aquarius, and the world Saviour in Pisces, thus completing the round of the zodiac and able to say triumphantly in Pisces “It is finished.”
Esoteric Astrology
His statement to His disciples, “I must go up to Jerusalem,” after which we read that He steadfastly set His face to go there. This was an intimation that He had now a new objective. The only place of complete “peace” (the meaning of the word Jerusalem) is Shamballa; the Hierarchy is not a centre of peace in the true meaning of the term, which has no relation to emotion but to the cessation of the type of activity with which we are familiar in the world of manifestation; the Hierarchy is a very vortex of activity and of energies coming from Shamballa and from Humanity. From the standpoint of true esotericism, Shamballa is a place of “serene determination and of poised, quiescent will” as the Old Commentary expresses it.
The Rays and Initiations, p. 314
There are certain areas of evil in the world today through which these forces of darkness can reach humanity. What they are and where they are I do not intend to say. I would point out, however, that Palestine should no longer be called the Holy Land; its sacred places are only the passing relics of three dead and gone religions. The spirit has gone out of the old faiths and the true spiritual light is transferring itself into a new form which will manifest on earth eventually as the new world religion. To this form all that is true and right and good in the old forms will contribute, for the forces of right will withdraw that good, and incorporate it in the new form. Judaism is old, obsolete and separative and has no true message for the spiritually-minded which cannot be better given by the newer faiths; the Moslem faith has served its purpose and all true Moslems await the coming of the Imam Mahdi who will lead them to light and to spiritual victory; the Christian faith also has served its purpose; its Founder seeks to bring a new Gospel and a new message that will enlighten all men everywhere. Therefore, Jerusalem stands for nothing of importance today, except for that which has passed away and should pass away. The “Holy Land” is no longer holy, but is desecrated by selfish interests, and by a basically separative and conquering nation.
The Rays and the Initiations, p. 754 (written February 1949)
The Christ suffers, however, far more from those in His Own household than from those in the outer world; His work is more impeded by the advanced aspirant than by the intelligent thinker. It was not the cruelty of the outer world of men which caused the depths of sorrow to the Christ; it was His Own disciples, plus the massed sorrow—spread over the entire cycle of living—past, present and future—of humanity.
He comes to correct the mistakes and the misrepresentations of those who have dared to interpret His simple words in terms of their own ignorance, and to recognise those whose faithful service has made His return possible. He too is facing a major test, preparatory to a great initiation and when He has passed the test and fulfilled His task, He will pass to a still more exalted position in the Father’s House or to some distant place of service where only the most exalted can follow Him; [Page 56] His present position will then be taken by the One Whom He has prepared and trained.
But before all this can happen, He must again enter the public arena, play His part in world affairs, and prove the scope of His mission. He will gather round Him, in the flesh, His chosen associates and advisors; these will not be the ones who gathered around in those earlier simpler days but those members of our human family who today recognise Him and are preparing to work with Him as far as in them lies. It is a different world to which He is now planning to return and this is largely due to the intellectual development of the mass of men. This presents Him with stupendous difficulties, for the intellects of men must now be reached and not just their hearts (as in the earlier days) if the Will of God is to be intelligently carried out on Earth. His major task is surely the establishing of right human relations in every department of human living. I would ask you to use your imagination and endeavour to think out what must be the implications of the task which confronts Him; I would ask you to ponder on the difficulties which He must inevitably face—the difficulty, above all, of mass intellectual wrong emphasis.
He, the Representative of the love of God, is asked to work again in the world arena wherein His earlier message has been negated, forgotten or misinterpreted for two thousand years, and wherein hate and separativeness have distinguished all men everywhere. This will plunge Him into a foreign atmosphere and into a situation wherein all His divine resources will be needed, and will have to be tried out to the uttermost. The generally accepted idea that He will return as a triumphant warrior, omnipotent and irresistible, has surely no basis in fact. That He will ultimately lead His people, humanity, [Page 57] into Jerusalem is a fact, founded on a secure foundation, but it will not be into a Jewish city called Jerusalem but into “the place of peace” (as the word “Jerusalem” means). A careful consideration of the world situation today and a dedicated use of the imagination will reveal to the sincere thinker how appalling is the task which He has undertaken. But He has again “set His face to go to Jerusalem.” (Luke IX.51.) He will re-appear and guide mankind into a civilisation and a state of consciousness in which right human relations and worldwide cooperation for the good of all will be the universal keynote. He will—through the New Group of World Servers and the men of goodwill—complete His association with the Will of God (His Father’s business) in such a manner that the eternal will-to-good will be translated by humanity into goodwill and right relations. Then His task will be done; He will be free again to leave us, but this time not to return but to leave the world of men in the hands of that great spiritual Server Who will be the new Head of the Hierarchy, the Church Invisible.
This is one of the issues that’s closest to my heart hard and it has been for a long time. So you know my history, I don’t know what to repeat it, but I’m a I’m personally a Holocaust survivor as an infant, um I barely survived, my my my grandparents were killed in Auschwitz, most of my extended family was killed um that’s my personal background
I was recently contacted by a Palestinian woman from Jericho she runs a program for Palestinian children who spend time in Israeli jails, 14 15 16 year olds are jailed for months or years sometimes they can’t see their families for months and she and she runs a program for them you know what she does she meditates with them she does Sufi Sufi dervish dancing with them swirling dancing to bring them out of their stress. she says we don’t have post-traumatic stress disorder here cuz the trauma is never post; the trauma is daily. she said
YouTube automatic transcript excerpt
Democrats’ Sympathies in Middle East Shift to Palestinians
Americans’ views on the Palestinian-Israeli conflict have become more polarized as Democrats increasingly commiserate with the Palestinians, while Republicans maintain their solid alignment with the Israelis. The escalation of Israeli-Palestinian hostilities over the past year, resulting in a high number of Palestinians killed, could partly explain the most recent shift in Democrats’ perspective. But Democrats’ waning religiosity may be a factor in the longer-term trend. Sympathy for Israel has historically been highly correlated with religion, with those attending religious services weekly being much more sympathetic to the Israelis than those who seldom or never attend.
October 15, 2023: It took us a week to formulate this statement. We are a movement made up of Jewish and Arab women with diverse opinions and positions, and we found ourselves inside this crazy, threatening, horrible and frightening movie. There are no words in any language to describe what we all went through this past week. We are still searching for the right words that we can share at this moment.
First of all, we mourn the brutal murder, in an indescribable and unforgiveable massacre carried out by Hamas, of over 1300 civilians, babies, children, women, men, the elderly, male and female soldiers, members of the security and rescue forces, among them Arab civilians and soldiers. We wish complete recovery and rehabilitation to the thousands injured in body and soul.
We share the deep sorrow of members of Women Wage Peace who lost family members; we offer support to the members of the movement from the Gaza Envelope who survived the horrific inferno last Saturday; and we are terribly worried about the safety and fate of all those missing, kidnapped and abducted – among them peace activist Vivian Silver from Kibbutz Beeri, a member of Women Wage Peace, and Ditza Heyman from Kibbutz Nir Oz, the mother of movement member, Neta Heiman.
We demand that the Israeli government begin negotiations immediately for the release of all those who were abducted. We call on the Red Cross and the international community to ensure their safety and act for their immediate release.
Despite the rage and pain in the face of the criminal and unforgiveable acts committed by Hamas, including incessant shelling of towns all over Israel, we must not lose human dignity. Even in the most difficult situations, it is our obligation as mothers, as women, as human beings and as an entire nation not to lose basic human values.
We hear words of revenge all the time – “all restraints have been removed”, “we will wipe out Gaza”, “we will act brutally”. But one cannot resolve one injustice with another injustice. We grieve the death of innocent Palestinians, among them hundreds of children, who are being killed in this accursed war. The situation in Gaza is getting worse all the time.
This war proves, more than ever, that the concept of “managing the conflict” failed. The idea that dealing with the resolution of the conflict could be postponed indefinitely has been proved to be fundamentally wrong.
For 9 years since the end of “Operation Protective Edge”, we, Jewish and Arab mothers have been telling the leadership in Israel – enough! We must turn every stone in order to reach a political solution. This is our obligation for the future of our children. This is our obligation to both Israeli and Palestinian children. They deserve a future of security and freedom, not a future of death, war and destruction.
Despite the complexity of the issue, we and the Palestinians have no choice but to strive for a resolution of the conflict. The Palestinian people will not disappear, nor will we.
More wars, bombings, assassinations, arrests and a never-ending cycle of bloodshed will not allow us and our children to live here as normal people. All conflicts in the world have been resolved by peace agreements. Hamas acts to destroy any chance for peace. Hamas has already managed to destroy the negotiations with Saudi Arabia. Hamas must not be allowed to win!
We know these words sound imaginary, naïve and unrealistic, but this is the truth, and we must recognize it. Every mother, Jewish and Arab, gives birth to her children to see them grow and flourish and not to bury them.
That’s why, even today, amidst the pain and the feeling that the belief in peace has collapsed, we extend a hand in peace to the mothers of Gaza and the West Bank.
We mothers, together with women from all over the world, must unite to stop this madness.
It is our obligation to say, even if it is difficult to say this now – Israel must consider its steps and actions responsibly and morally and prevent needless deaths of civilians and soldiers and, at the same time, wherever possible, prevent harm to innocent people in Gaza.
We raise difficult questions and expect answers – ground action, destruction of Gaza, forcing one million Palestinians to flee their homes – will all of this lead to a future of security? And what will happen the day after? Isn’t it essential to deal with the issue of the abductees first? Do our leaders have the answers?
We must maintain and strengthen the solidarity and unity between the Jewish and Arab public in Israel and continue to act against racism and hatred. The Arab public, which has lived for years with the internal conflict of being citizens of Israel and being part of the Palestinian people, rallied in this difficult time of crisis for the sake of the entire society in Israel.
We demand that Israel prevent a flare-up in the West Bank and not allow extremist elements from both sides to incite the region, as has already happened this past week.
Last but not least, we will say that even though this is 2023, there are almost no women in decision-making forums in Israel. This is an intolerable situation that must change. We demand that the negotiation team for the release of the abductees include women. It is not possible that only men run the country during this crisis.
https://www.youtube.com/watch?v=zDZ3VI8TUGY The videoclip of “Home” documents the “The Mothers” as they took part in “The Journey To Peace”. organised by “Women Wage Peace” this last September 2017.
It is imperative for humanity, represented by the United Nations, to prevent the recurrence of the merciless cruelty depicted in the Old Testament during the invasion of Canaan, in the context of the imminent invasion of Gaza.-JB
The invasion of Canaan is a significant event in the Old Testament, specifically in the Book of Joshua. According to the narrative, after being led out of Egypt by Moses and spending 40 years in the desert, the Israelites, under the leadership of Joshua, entered the land of Canaan – the “Promised Land” given to them by God.
The Book of Joshua describes a series of military campaigns against various city-states in Canaan, including the famous Battle of Jericho. The walls of Jericho are said to have fallen after the Israelites marched around the city blowing trumpets for seven days, after which they invaded the city.
There are passages that depict the total destruction of some Canaanite cities and their inhabitants. For example, Joshua 6:21 states: “They devoted the city to the LORD and destroyed with the sword every living thing in it—men and women, young and old, cattle, sheep and donkeys.”
Some additional quotes from the Old Testament that describe the destruction of Canaanite cities:
Deuteronomy 20:16-17: “But in the cities of these peoples that the LORD your God is giving you for an inheritance, you shall save alive nothing that breathes, but you shall devote them to complete destruction, the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the LORD your God has commanded.”
Numbers 21:3: “And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.”
Joshua 10:40: “So Joshua struck the whole land, the hill country and the Negeb and the lowland and the slopes, and all their kings. He left none remaining, but devoted to destruction all that breathed, just as the LORD God of Israel commanded.”
Joshua 11:11-12: “And they struck with the sword all who were in it, devoting them to destruction; there was none left that breathed. And he burned Hazor with fire. And all the cities of those kings, and all their kings, Joshua took, and struck them with the edge of the sword, devoting them to destruction, just as Moses the servant of the LORD had commanded.”
A few more quotes from the Old Testament that detail the destruction of Canaanite cities:
Deuteronomy 7:2: “And when the LORD your God gives them over to you, and you defeat them, then you must devote them to complete destruction. You shall make no covenant with them and show no mercy to them.”
Joshua 8:24-25: “When Israel had finished killing all the men of Ai in the fields and in the wilderness where they had chased them, and when every one of them had been put to the sword, all the Israelites returned to Ai and killed those who were in it. Twelve thousand men and women fell that day—all the people of Ai.”
Judges 1:17: “Then Judah went with Simeon his brother, and they defeated the Canaanites who inhabited Zephath and devoted it to destruction. So the name of the city was called Hormah.”
Letters to a Jewish Friend of Christ, annotated by Dr. Michael D. Robbins
The article outlines a series of published and unpublished letters written to Roberto Assagioli (referred to as FCD in the text) by Master DK. The letters detail FCD’s assignment to work with the Jewish people as part of his spiritual mission. This task was seen as integral to achieving world peace.
FCD was tasked with helping the Jewish community move beyond historical complexes and a persecution mindset. He was advised to prepare for this work through study, meditation, writing, and networking. However, he was cautioned against starting with the Zionist movement due to its political motives.
The Jews were regarded as the originators of mankind, dispersed throughout all nations with the hope they would eventually cease to identify as Jews through evolution. However, Zionism became a threat to global harmony, operating under the same evil influences as the Germans.
FCD was encouraged to help the Jews relinquish their desire to return to their ancient homeland and instead embrace a spiritual concept of the Kingdom of God without geographical boundaries. His role involved aiding them to see their situation from a different perspective and adjust their attitudes towards life. However, this was expected to be challenging due to the Jewish community’s deep-seated pride, stubbornness, and intellectual approach to subjects.
FCD’s mission required in-depth thought, study, and a solid foundation for future endeavors. The ultimate goal was to help the Jewish community recognize their responsibilities and faults, and move beyond their past.
Overall, solving the Jewish issue is presented as a significant step towards achieving true world peace, an integral part of Master DK’s spiritual work.
Q: Why did the USA support the creation of Israel in 1948?
A: The United States’ decision to support the creation of Israel in 1948 was influenced by a variety of factors:
Humanitarian Response: The revelations of the Holocaust, where six million Jews were killed during World War II, created an urgent need for a Jewish homeland. Many in the U.S. were sympathetic to the plight of the Jewish survivors and supported the establishment of a state where they could seek refuge.
Political Considerations: The issue of Jewish statehood had significant support among the American public, and thus was a matter of domestic politics as well. President Harry Truman, who was up for re-election, recognized that supporting the creation of Israel would be a popular move.
Strategic Interests: Some policymakers believed that the creation of a pro-Western state in the Middle East would serve U.S. strategic interests, particularly in the context of the emerging Cold War with the Soviet Union.
Religious Beliefs: For some Americans, especially among certain Christian communities, the establishment of a Jewish state in the Holy Land had religious significance, fulfilling Biblical prophecies.
Diplomatic Influence: By being one of the first countries to recognize the State of Israel, the U.S. aimed to gain influence over the new country’s policies.
However, it’s important to note that the decision was not without controversy. Some officials in the State Department and Department of Defense were concerned that supporting the creation of Israel would endanger relations with Arab countries, potentially jeopardizing access to Middle Eastern oil and creating regional instability1.
Footnotes
Spiegel, S. L. (1986). The Other Arab-Israeli Conflict: Making America’s Middle East Policy, from Truman to Reagan. University of Chicago Press. Link↩
Q: Why was the popular support in the USA so high for the creation of the state of Israel in 1948 if Jewish-Americans comprised a small proportion of the electorate?
A: The high level of popular support among Americans for the creation of the State of Israel in 1948, despite Jewish-Americans comprising a small proportion of the electorate, can be attributed to several factors:
Humanitarian Sentiment: The horrors of the Holocaust had a profound impact on global consciousness. Many Americans, regardless of their religious affiliation, were sympathetic to the plight of the Jewish people and supported the idea of a safe homeland for them.
Biblical Connection: For Christian Americans, especially among certain Protestant denominations, the reestablishment of a Jewish homeland in Palestine was seen as the fulfillment of Biblical prophecy. This belief, known as Christian Zionism, contributed significantly to pro-Israel sentiments.
Political Leadership: The stance of U.S. political leaders, including President Harry Truman, who strongly advocated for the establishment of Israel, also influenced public opinion. Truman’s arguments were grounded in humanitarian, moral, and democratic principles, which resonated with many Americans.
Anti-Communism: In the early years of the Cold War, there was a perception that a new Jewish state would be pro-Western and serve as a bulwark against Soviet expansion in the Middle East.
Media Influence: Media coverage in the U.S. of Jewish refugees and the violence in British-controlled Palestine also swayed public sentiment in favor of a Jewish state.
Influence of Jewish-American Community: Despite being a small proportion of the population, Jewish-Americans played a significant role in shaping public opinion through advocacy, lobbying, and fundraising efforts.
It’s important to note that public opinion was not universally in favor of the creation of Israel, and there were debates and disagreements about U.S. policy towards Palestine both within and outside of the government1.
Footnotes
Spiegel, S. L. (1986). The Other Arab-Israeli Conflict: Making America’s Middle East Policy, from Truman to Reagan. University of Chicago Press. ↩
Q: Did Jewish-Americans control many media outlets n the USA in the 1940s?
A: The claim that Jewish-Americans controlled many media outlets in the USA during the 1940s is a complex one and requires a nuanced understanding of the time period and the media landscape.
It’s important to note that allegations of Jewish control over media have been used as anti-Semitic tropes throughout history, and such blanket statements can be misleading and harmful.
That being said, it is true that some Jewish-Americans held prominent positions in the American media industry during the 1940s. For example, the Warner brothers, who were Jewish, led Warner Bros. Studios, and Adolph Zukor, a Jewish immigrant, was a key figure at Paramount Pictures. Similarly, in the newspaper industry, Jewish-Americans like Arthur Hays Sulzberger, publisher of The New York Times, held significant influence1.
However, the presence of individuals of Jewish descent in leadership roles within media companies does not equate to “control” of the media by Jewish-Americans as a whole. Media organizations are complex entities influenced by a diverse range of factors including market demands, government regulations, and individual editorial policies.
Therefore, while it’s accurate to say that Jewish-Americans were represented in the media industry, it would be inaccurate and overly simplistic to suggest that they “controlled” many media outlets in the 1940s.
Footnotes
Gabler, N. (1989). An Empire of Their Own: How the Jews Invented Hollywood. Crown. Link↩
Q: Is it fair to say that Jewish-Americans had more influence in the American media industry than Palestine-Americans in the 1940s?
A: Yes, it is fair to say that Jewish-Americans had more influence in the American media industry than Palestinian-Americans in the 1940s. Historically, Jewish immigrants and their descendants have played a significant role in the development of the U.S. film industry, as well as other media sectors1,2.
In contrast, the Palestinian-American community was much smaller and less established during this period. The first significant wave of Palestinian immigration to the United States didn’t occur until after the 1948 Arab-Israeli war, which is after the time frame in question3. Therefore, their influence in American media during the 1940s would have been considerably less.
However, it’s important to note that influence in the media industry does not directly translate into control over public opinion or policy decisions. Media content is shaped by a variety of factors, including audience preferences, economic considerations, and societal norms.
Support for a two-state solution among Palestinians and Israelis declines to just one-third on each side, along with growing opposition to the detailed items of a permanent peace agreement for implementing a two-state solution. Slightly more Israeli Jews support one unequal state under Israeli rule than the two-state solution; but both publics still prefer two states to any other democratic framework for resolving the conflict. Pairs of reciprocal incentives can raise support somewhat on both sides, showing some flexibility particularly among the Israelis. But trust is declining to new low points, and a majority of Palestinians reject four proposed confidence building measures while a majority of Israelis accepts half of them.
Set on the backdrop of mideast conflict, Jeffrey Brown profiles the West-Eastern Divan Orchestra, a musical ensemble that brings Israelis, Palestinians and other Arab citizens together for a common goal of creativity and maybe more. He talks to their founder, renowned conductor and pianist Daniel Barenboim.
Our message of peace must be louder than ever. The greatest danger is that all the people who so ardently desire peace will be drowned out by extremists and violence. But any analysis, any moral equation we might draw up, must have as its core this basic understanding: there are people on both sides. Humanity is universal and the recognition of this truth on both sides is the only way. The suffering of innocent people on either side is absolutely unbearable.
What are the underlying motivations behind love and hate? Can we delve into the intricate web of emotions we encounter and comprehend them through the lens of scientific understanding? Moreover, can we develop models and strategies to proactively combat the dissemination of hatred, likening it to a contagious epidemic, especially in light of the escalating acts of cruelty and torture witnessed in the turbulent region of the Middle East? These thought-provoking questions beckon us to explore the depths of human psychology and seek innovative solutions to foster harmony and compassion in our global community.
Creating a double spiral model of emotions with love and hate at the center can be an interesting way to visualize the spectrum of human emotions. This model assumes that emotions are not binary but rather exist on a continuum, with each emotion having a positive (love-based) and negative (hate-based) polarity.
A spectrum of human emotions
Central Axis (0): Neutral – This is the point where love and hate are in balance. Emotions here could include indifference or apathy.
This model is a simplification and does not account for the complex interplay of emotions in real-life scenarios. The specific emotions and their order could vary significantly based on individual experiences and cultural interpretations.
The Graded Spectrum of Human Emotions
Numerous empirical models exist for classifying and grading emotions.
Out of these, two models stand out by offering a theoretical framework that aligns with general first principles. These noteworthy models are Plutchik’s Wheel of Emotions and the Ortony-Clore-Collins (OCC) model.
Plutchik’s Wheel of Emotions is a model developed by psychologist Robert Plutchik, which identifies eight primary emotions: anger, fear, sadness, disgust, surprise, anticipation, trust, and joy.
Here’s a brief summary of the model:
Primary Emotions: The wheel is structured with four pairs of polar opposite emotions, forming eight primary emotions. These are Joy vs. Sadness, Trust vs. Disgust, Fear vs. Anger, and Surprise vs. Anticipation.
Intensity: Each primary emotion has an element of intensity, which forms a gradient from the center of the wheel outward. For example, the emotion of “joy” can range from serenity (less intense) to ecstasy (more intense).
Secondary Emotions: Between each of the primary emotions are secondary or complex emotions, which are combinations of the primary ones. For example, “love” is a mixture of joy and trust; “hatred” (“contempt”) is a mix of anger and disgust.
Opposite Emotions: Directly across from each emotion on the wheel is its polar opposite. For instance, joy is opposite sadness, trust is opposite disgust, etc.
The wheel of emotions is often depicted as a colorful circular diagram, illustrating the relationships between these different emotions. It provides a visual tool for understanding our emotions, their intensities, and how they relate to one another. [Source: Plutchik, R. (1980). Emotion: A Psychoevolutionary Synthesis. Harper & Row]
“The Cognitive Structure of Emotions” by Andrew Ortony, Gerald L. Clore, and Allan Collins proposes a cognitive model for understanding emotions. The authors argue that emotions are primarily cognitive and arise from our interpretations and understandings of specific types of events.
The book introduces the ‘Ortony-Clore-Collins’ (OCC) model, which identifies 22 different types of emotions categorized into three groups:
Consequential emotions: These are emotions related to the consequences of events. For example, joy might result from a desirable event, while sadness might result from an undesirable one.
Action-based emotions: These are emotions that arise from actions. For instance, pride might come from approving of one’s own actions, while shame might come from disapproving of them.
Aspectual emotions: These are emotions related to objects or people. For example, love might arise from liking someone, while hate might result from disliking them.
The OCC model suggests that these emotion types are not distinct categories but points on a spectrum. Each type of emotion can vary in intensity based on factors such as the desirability of an event, the praiseworthiness of an action, or the appeal of an object or person.
This cognitive approach to emotions emphasizes that our feelings are closely tied to our thoughts, perceptions, and judgments. It provides a framework for understanding why different people might experience different emotions in response to the same situation, based on their individual interpretations and evaluations of that situation. {Source: Ortony, A., Clore, G. L., & Collins, A. (1988). The Cognitive Structure of Emotions. Cambridge University Press] ↩
Fundamental Principles of Cognition Underlying Complex Models of Emotions
Can we derive complex models of emotions, as the ones cited before, from fundamental principles of cognition? Theosophist Bhagavan Das postulates that emotions are desires, and that the two elementary desires are:
i) the desire to unite with an object that causes pleasure; and
ii) the desire to separate from an object which causes pain.
In other words, attraction and repulsion, like and dislike, love and hate, or any other pair of names that may seem best. The very word emotion indicates that in the beginning, at the time the word was formed, the desire-element and the idea of the motion and action consequent on desire were more prominently and truly present in the human mind(s) who first framed and used the word. Emotion is only a form of motion; motion towards an object, or away from it, in the mind, is emotion.
Love, the desire to unite with something else, implies the consciousness of the possibility of such union. Its full significance is this: an instinctive, ingrained, inherent perception by each individual Self, of its essential underlying unity, oneness with all other Selves; unity in the Being of the All-Self, the Supreme Self; and the consequently inevitable endeavour of these individual Selves, these fragments of the one Self, to break through the walls separating each from each, the walls that have disrupted the original “one” into the “many” and thus merge into each other and [rebuild] the single whole. So too the full significance of Hate is the instinctive perception by each Self now identified with a larger or smaller mass of the Not-Self, matter of the non-identity, the inherent separateness of each Not-Self, each atom of Matter, from every other atom, every other Not-Self, and its endeavour to maintain such separate existence at all costs and by all means.
Bhagavan Das, The Science of the Emotions
E-motions are rational motions toward, or away from, painful (repulsion) or pleasurable (attraction) sensations. Emotions are desires either to perpetuate the situation if pleasurable, or to escape out of it if painful.
By defining emotions as rational (intelligent) motions, we’re essentially suggesting that our emotional responses are strategic reactions aimed at maximizing pleasure and minimizing pain. These emotions then fuel our desires – to either perpetuate pleasurable situations or escape from painful ones. The anticipation of either fulfilling these desires or failing to do so creates various feelings or moods. This viewpoint provides a unique lens through which we can understand our emotional landscape and how it influences our actions and overall life experiences. However, to comprehensively elucidate the complete range of emotions, an additional dimension must be included in the model. This dimension revolves around the dynamic interplay between the subject and object during the experience of emotions, delving into the intricate power relationship that underlies this experience.
Emotions as Rational Motions: A Strategic Approach to Understanding Human Behavior
Introduction:
The study of human emotions has traditionally been grounded in the realm of psychological analysis, often linked with subjective experiences and inherently irrational behaviors. However, a novel perspective posits that emotions can be considered as rational (intelligent) motions, strategic responses specifically designed to optimize pleasure and mitigate pain. This theoretical framework offers an innovative lens through which we can comprehend our emotional terrain and its influence on our actions and overall life experiences.
Emotions as Rational (Intelligent) Motions:
The paradigm shift from viewing emotions as spontaneous, uncontrollable reactions to considering them as rational motions may revolutionize our understanding of human behavior. By categorizing emotions as calculated strategies, we acknowledge their fundamental role in decision-making processes. Emotions, under this framework, are not erratic or capricious but operate under the principle of utility maximization. They serve as our internal compass, guiding us towards pleasure and away from discomfort, thereby playing a pivotal role in our survival and well-being.
Emotions Fueling Desires:
An integral component of this perspective is the relationship between emotions and desires. Emotions, in their capacity as rational motions, generate and fuel our desires. Pleasurable emotions instigate desires to prolong the gratifying situation, while painful emotions provoke desires to evade the distressing circumstances. This dynamic interplay between emotions and desires underscores the motivational aspect of emotions, driving our actions and shaping our behavioral patterns.
Anticipation and Mood Formation:
The anticipation of either fulfilling these desires or failing to do so gives rise to a spectrum of feelings or moods. The expectation of success or failure in achieving our emotional objectives significantly influences our emotional state. This process of anticipation and mood formation highlights the predictive nature of emotions, allowing us to prepare for potential future outcomes based on our current emotional experiences.
Conclusion:
Understanding emotions as rational motions provides a compelling framework for deciphering the complex world of human emotions and their impact on our actions and life experiences. This perspective not only broadens our understanding of the role of emotions in decision-making and behavior formation but also emphasizes the strategic nature of emotional responses. By recognizing emotions as calculated responses aimed at optimizing our experiences, we gain a more nuanced understanding of our emotional landscape and its profound influence on our lives.
Closed system model
The principle of utility maximization, when applied to emotions, suggests that individuals will act in a way that maximizes their emotional satisfaction or utility. In the case of cruelty, one party may derive some form of satisfaction or perceived benefit from exerting power over another, thus sustaining the emotion.
However, this dynamic changes when we assume the essential equality of all parties involved and remove external factors. In this scenario, the emotion of hate could indeed be self-defeating. If two equal entities are locked in a cycle of hate, they would both expend energy and resources in an attempt to overpower the other, leading to a zero-sum game. This conflict, if sustained, could indeed lead to mutual annihilation, providing no net gain for either party.
Thus, under the paradigm of emotions as motions of attraction and repulsion, sustained hate between equals does not maximize utility and is therefore not a rational strategy. It’s important to note, however, that real-world scenarios are often more complex and involve multiple interacting factors, which can influence the outcomes predicted by this model.
Open system model with binary inputs
External are undeniably present when considering emotions. If we simplify external forces into a binary categorization of ‘good’ and ‘evil’, then the dominance of one over the other could indeed determine the outcome in a power relationship. This model assumes that ‘good’ and ‘evil’ are clear-cut and mutually exclusive categories, which can exert influence in a predictable manner.
For instance, if ‘good’ forces predominate, the power relationship could potentially transform into a more cooperative or harmonious dynamic, reducing the intensity of negative emotions like hate and cruelty. Conversely, if ‘evil’ forces are dominant, the power relationship might become more conflict-ridden and destructive, potentially exacerbating negative emotions.
However, it’s important to note that this is an overly simplified model. In reality, ‘good’ and ‘evil’ often exist not as distinct categories but along a continuum, and individuals and situations can embody elements of both. Moreover, the impact of these forces can be subjective and context-dependent, adding further complexity to real-world scenarios.
Continuous model
From a theoretical standpoint, if the model is run indefinitely, even the smallest differential in power between ‘good’ and ‘evil’ forces could eventually determine the outcome. This is based on the premise that over time, even small advantages or disadvantages can accumulate, leading to a significant impact.
In this scenario, if ‘good’ has even a slightly greater influence, it could gradually erode the presence of ‘evil’ and vice versa. The process may be slow and not immediately apparent, especially if the difference in power is minimal. However, given an infinite timeframe, the predominant force, however marginally stronger, could ultimately shape the outcome.
Yet, it’s crucial to remember that this is a theoretical construct. In the real world, factors are constantly changing, and new influences can emerge, shift or disappear over time. Therefore, while this model provides a useful conceptual framework, its predictions should be considered with caution when applied to complex, ever-changing real-world scenarios.
CONCLUSION
In conclusion, emotions are often described as primal survival instincts, originating from the pre-cortical limbic system, in response to external stimuli. These instinctual responses, when manipulated by terrorist organizations and irresponsible media outlets and social media, can have severe consequences. For instance, media outlets calling for a delay in gun-control legislation until emotions subside after a school massacre in the United States, while simultaneously advocating for immediate revenge in response to acts of terrorism elsewhere, are engaging in manipulative tactics that play on pre-cortical, limbic responses. Such tactics promote indifference when action is necessary and incite vengeance when measured restraint is appropriate. It is crucial to recognize and address these manipulations to foster a more rational and informed public opinion.
Based on our revised Bhagavan Das model, any outbreak of hatred between equals is self-contained. To prevent mutual destruction, the parties involved must reason and engage in negotiations after inflicting equal pain on each other. However, when an external force disrupts the balance of power, the outbreak can escalate into an epidemic of hatred, resembling a global conflict. It is only when the conflicting parties disarm, or at the very least, have access to equal means of harm, that a just and lasting peace can be achieved – one not imposed by external entities.
In an open system, there are two ways to halt the spread of hatred: a short-term solution being vaccination, and a long-term approach involving tilting the balance towards the forces of good over evil in the world.
The vaccine of goodwill. Once a critical mass of humanity is infused with the energy of goodwill, right human relations will naturally follow – the only foundation for a lasting and sustainable peace.
When the worldwide triangular grid of loveoverpowers the squared grid of hatred, then and only then will humanity have sealed the door where evil temporarily dwells on Earth, an evil of a cosmic astral source.
Humanity’s triumph lies in the moment when the global network of love’s interwoven triangles prevails over the divisive forces of hate. The Triangles service initiative promotes this approach to effectively safeguard our world from any potential pandemic of hatred, averting a third – and last – world war.
I have been in constant contact with leaders in the region. It is clear that the ongoing upheaval in the Middle East is polarizing communities around the world, widening divides, and spreading and amplifying hate. If truth is the first casualty of war, reason is not far behind.
I am horrified to hear the language of genocide entering the public discourse. People are losing sight of each other’s humanity. Brutality and violence cannot be allowed to obscure a fundamental truth: We are all the product of our lived realities and collective history.
António Guterres, the secretary general of the United Nations.
The Potential Precipice of a Third World War
The current international political climate reveals an alarming array of tensions and conflicts that could potentially escalate into a global conflagration, reminiscent of the horrors of the two World Wars. This post will explore these critical issues, focusing primarily on the active military theaters in the Middle East and Ukraine, as well as the tinder points in Taiwan-China and North Korea.
In the Middle East, the enduring Israel-Palestine conflict is a major source of regional instability. The recent escalation, marked by the Hamas attack and the subsequent Israeli retaliation, has exacerbated the situation1. Additionally, the persistent threat of terrorism (Islamist terrorist culture and violent Islamist ideologies, different from the Muslim religion) continues to strain regional stability, contributing to the potential for a broader conflict.
Simultaneously, Ukraine is another active military theater that could ignite wider hostilities. The ongoing territorial disputes and military confrontations with Russia have heightened tensions, threatening to draw in other global powers and potentially triggering a larger conflict2.
Furthermore, the escalating tensions between China and Taiwan, along with North Korea’s nuclear ambitions and its volatile relationship with its neighbors and the United States, serve as additional flashpoints that could potentially lead to a broader conflict.
These geopolitical crises underscore the shortcomings of existing international institutions, particularly the United Nations Security Council (UNSC), the United Nations General Assembly (UNGA), the International Criminal Court (ICC), and the International Court of Justice (ICJ). The UNSC, burdened by the veto power of its five permanent members, often finds itself unable to take decisive action in response to significant crises3. Similarly, the UNGA, despite its universal representation, lacks the authority to enforce its resolutions, rendering it largely ineffective in addressing these pressing issues4.
The ICC and the ICJ, while established with the intention of upholding the “laws of war” and ensuring accountability for international crimes, have faced significant challenges in enforcing their rulings. This lack of enforcement capability has raised concerns about their effectiveness and the overall efficacy of the international justice system5.
The aforementioned issues highlight the urgent need for reform within the United Nations. The institution needs to evolve into a more effective body that can not only mediate in conflicts but also enforce international law and resolutions. The current state of global affairs demands a UN with enhanced capabilities and authority.
The potential consequences of these escalating tensions and conflicts are grave, particularly if they culminate in a nuclear conflagration. Such an event would be catastrophic on a global scale, resulting in unimaginable human loss and environmental devastation6.
In conclusion, the world is at a critical juncture. The escalating tensions and conflicts, coupled with the shortcomings of international institutions, present a stark warning. If these issues are not addressed effectively and promptly, the world may find itself on the brink of another global conflict, a prospect too horrific to contemplate. The use of nuclear weapons in any future conflict would not only result in unimaginable destruction and loss of life but could also trigger a nuclear winter, devastating ecosystems, and endangering the survival of humanity itself.
Q: What’s the difference between the International Criminal Court (ICC) and the International Court of Justice (ICJ)?
A: The International Criminal Court (ICC) and the International Court of Justice (ICJ) are two distinct entities with different mandates:
International Criminal Court (ICC): The ICC is an independent international organization, established by the Rome Statute in 2002. It has the jurisdiction to prosecute individuals for international crimes of genocide, crimes against humanity, war crimes, and crimes of aggression1. The ICC is intended to complement existing national judicial systems and it can exercise its jurisdiction only if the national courts are unwilling or unable to investigate or prosecute such crimes.
International Court of Justice (ICJ): The ICJ, also known as the World Court, is the principal judicial organ of the United Nations (UN). Established in 1945, it settles legal disputes submitted by states and gives advisory opinions on legal questions referred to it by authorized UN organs and specialized agencies2. The ICJ deals primarily with disputes between states rather than individuals.
In summary, the ICC prosecutes individuals for serious international crimes, while the ICJ handles disputes between states and provides legal advice to UN organizations.
Q: Why was the International Criminal Court (ICC) created outside the UN jurisdiction?
R: The International Criminal Court (ICC) was established as an independent entity outside the United Nations (UN) system due to a number of reasons.
Universality and Independence: The ICC was created to have a global reach, free from the influence of any single governing body or political entity. By being independent of the UN, the ICC can act impartially and ensure that justice is served without interference from individual nations or political alliances.
Avoidance of Security Council Veto Power: Within the UN, the five permanent members of the Security Council (China, France, Russia, the UK, and the USA) have veto power over any substantive resolution. This means that if one of these countries (or a close ally) were accused of crimes under the jurisdiction of the ICC, they could potentially use their veto power to block action. By being separate from the UN, the ICC can avoid this potential obstruction of justice.
Complementarity to National Judicial Systems: The ICC is intended to complement, not replace, national courts. It can exercise its jurisdiction only if national courts are unwilling or unable to prosecute crimes. This principle, known as complementarity, is fundamental to the Court’s operation.
However, it’s important to note that while the ICC is independent, there is a relationship agreement between the ICC and the UN, which allows for cooperation and coordination between the two entities1.
Q: Which countries are not signatories of the International Criminal Court (ICC)? How can the UN Charter be reformed to enforce the “laws of war” among non signatory countries?
A: The International Criminal Court (ICC) is an intergovernmental organization and international tribunal that has jurisdiction over the most serious crimes of concern to the international community. As of now, there are 123 States Parties to the Rome Statute, which established the ICC1.
However, there are several countries that have chosen not to be part of the ICC. These include the United States, Russia, Israel, Libya, China, and Qatar2. Additionally, four signatory states — Israel, Russia, Sudan, and the United States — have informed the UN Secretary General that they no longer intend to become parties to the Rome Statute3. There are also 41 United Nations members that have not recognized the ICC, including Azerbaijan, Belarus, Bhutan, Brunei, China, Cuba, among others4. [1]
[When a country signs a treaty, it indicates its intention to comply with the treaty and move toward ratification, but it does not yet make the country a party to the treaty. A country becomes a full party to a treaty only after it has ratified the treaty, typically involving domestic procedures such as parliamentary approval. Therefore, it is possible for a country to be a signatory (having signed but not ratified the treaty) and later decide to revoke its signature, indicating it no longer intends to become a party to the treaty. This is what happened with Israel, Russia, Sudan, and the United States in relation to the Rome Statute.]
Enforcing the “laws of war” among non-signatory countries poses a significant challenge. The UN Charter could potentially be reformed in several ways to address this issue:
Enhancing the Role of the International Court of Justice (ICJ): The ICJ, the principal judicial organ of the UN, could play a more prominent role in enforcing international law, including the “laws of war”. This might involve expanding its jurisdiction or strengthening its enforcement mechanisms5.
Expanding the Security Council’s Powers: The UN Security Council, responsible for maintaining international peace and security, could be given more powers to enforce the “laws of war”. This could include the ability to refer cases to the ICC, even involving non-signatory countries6.
Creating New Enforcement Mechanisms: The UN could establish new mechanisms to enforce the “laws of war”. For instance, it could create a new international court or tribunal specifically for this purpose7.
However, any such reforms would require the agreement of a majority of UN member states, including all five permanent members of the Security Council. This is a significant hurdle, given the differing views among countries on these issues.
The present geopolitical climate underscores the urgent need for a reformed United Nations (UN). The UN, as it stands today, has been criticized for its inefficiency and inability to effectively mediate international disputes, and prevent wars. The conflicts in the Middle East, Ukraine, and rising tensions in Taiwan-China and North Korea highlight this issue. Furthermore, once wars flare up, the UN’s capacity to enforce the “laws of war” is nonexistent.
The UN, conceived in the aftermath of World War II, was designed to prevent such global conflicts from recurring. However, the world has changed dramatically since then, and the UN must adapt to these changes. The issues we face today are vastly different from those of the mid-20th century. These include not only traditional security threats like wars and territorial disputes but also non-traditional threats such as climate change, pandemics, cyber warfare, and terrorism1.
In light of these changes, the UN needs to undergo significant reforms to become more effective. One area that requires urgent attention is the UN Security Council (UNSC). The UNSC’s structure, with five permanent members wielding veto power, has often led to deadlock and inaction2. Reforming the UNSC to be more inclusive, representative, and transparent is crucial. This might involve expanding the number of permanent members or altering the veto system to prevent individual countries from blocking action on critical issues3. The UN General Assembly must be empowered to override UNSC vetoes by super majority rules.
Another critical area for reform is the UN development system. The 2030 Agenda calls for bold changes to this system, including the creation of a new generation of country teams centered on strategic UN development assistance4. Such reforms could make the UN more responsive and effective in supporting sustainable development and addressing global challenges.
In addition, the UN needs to become more decentralized, less bureaucratic, and more accountable5. This could involve giving more decision-making power to regional and country-level UN offices, streamlining administrative processes, and strengthening mechanisms for accountability and transparency.
In conclusion, a reformed UN could play a crucial role in promoting peace, preventing conflicts, and addressing global challenges. However, achieving these reforms will require the collective will of all member states and a commitment to a new model of global governance suited to the 21st century.
The stages in the Cycle of Conflict could be described as:
Conflict Emergence: This is the stage where a disagreement or difference in interests, values, or goals becomes apparent between parties. It can be triggered by various factors such as resource scarcity, power imbalance, or miscommunication.
Escalation: During this phase, the parties involved in the conflict start to take actions that increase the intensity of the conflict. This include the “Three R’s”:
Retaliation, responding to a perceived offense,
Retribution, seeking justice through punishment, and
Revenge, an emotional response intended to cause harm to the offender, initiating the Cycle of Dehumanization.
Crisis: At this point, the conflict has reached its peak. This is often the most destructive phase, where the cost of the conflict is highest for both parties.
De-Escalation/ Negotiation: In this stage, the parties involved recognize the damage caused by the conflict and begin to seek solutions. This could involve negotiation or mediation to find a resolution that satisfies both parties.
Settlement/Resolution: This is the stage where the conflict is resolved, either through a mutual agreement, intervention by a third party, or one party yielding to the other. The resolution may or may not address the root causes of the conflict.
Post-Conflict Peacebuilding and Reconciliation: After the conflict is resolved, efforts are made to repair relationships, rebuild trust, and prevent the recurrence of conflict. This can involve forgiveness, restitution, and community rebuilding.
Not all conflicts follow this exact pattern, and some stages may be skipped or repeated. The goal should always be to resolve conflicts in a peaceful and fair manner, avoiding the destructive “Three R’s” whenever possible.
The Cycle of Dehumanization in Victims and Perpetrators of Terrorism
Introduction:
Dehumanization, the process of perceiving others as less than human, is a critical component in the discourse surrounding terrorism. This psychological phenomenon is not exclusive to the perpetrators of terrorist acts but is also reflected in the reactions of societies to such acts. This post will consider the intricate dynamics of dehumanization within the context of terrorism, focusing on both victims and perpetrators.
Dehumanizing Victims:
At the heart of the psychology of terrorism lies the process of dehumanization. To inflict harm on innocent people, terrorists must first dehumanize their victims, reducing them to mere objects or symbols representing the ideologies they oppose[^1^]. This process often hinges on propaganda, social influence, and personal experiences of injustice or discrimination[^2^].
Warfare conditions can further intensify this dehumanization, desensitizing individuals to violence and suffering[^3^]. By stripping their victims of humanity, terrorists are able to rationalize their actions, dissociating themselves from the moral implications of their deeds.
Dehumanizing Perpetrators:
Conversely, the dehumanization of the perpetrators of terrorism is an equally prevalent and problematic reaction. Following terrorist attacks, there is a tendency to label the perpetrators as “monsters” or “animals”, effectively categorizing them as subhuman[^4^]. While this reaction may provide a coping mechanism for societies grappling with fear and anger, it comes with significant risks.
This form of dehumanization can perpetuate a cycle of violence and hatred, as dehumanizing language can fuel further radicalization[^5^]. Moreover, it oversimplifies the complex psychological, social, and political factors that contribute to terrorism, hindering our ability to address these root issues effectively.
Conclusion:
Dehumanization, whether of victims or perpetrators, creates a vicious cycle that can perpetuate violence and conflict. While it may provide a temporary emotional reprieve, it ultimately obstructs our ability to understand and respond to terrorism in a constructive manner. To break this cycle, we must recognize the full humanity of all involved, even when their actions appear inhuman. By doing so, we can foster empathy and understanding, paving the way towards more effective strategies for preventing terrorism and promoting peace.
Desensitization, Anodynia, and Terrorism: A Psychological Perspective
Introduction:
Understanding the psychological factors contributing to acts of terrorism is crucial in efforts to prevent such violent incidents. Two such factors are desensitization—becoming less reactive or sensitive to stimuli—and anodynia—a state of dulled emotional responsiveness or indifference. This section will explore how these psychological states might contribute to acts of terrorism.
Desensitization:
Desensitization to violence can play a significant role in the development of terrorist behaviors. Constant exposure to violent imagery, rhetoric, or real-life experiences can lead to a diminished emotional response to such stimuli[^1^]. This process can make individuals more accepting of violence as a means to achieve their goals, as they no longer perceive it as shocking or abhorrent[^2^].
In the context of terrorism, individuals may become desensitized to the suffering of others, viewing violence not as a tragic act but as a necessary tool for their cause. This can lower the psychological barriers that would normally prevent someone from harming others[^3^].
Anodynia:
Anodynia, or emotional numbing, can further exacerbate this issue. It is often a response to prolonged periods of stress or trauma, serving as a psychological defense mechanism[^4^]. In this state, individuals may feel detached from their emotions, making it easier for them to commit acts of violence without experiencing guilt, remorse, or empathy for their victims.
An individual suffering from anodynia might also be more susceptible to radicalization, as they may seek out extreme ideologies or actions to feel something[^5^]. This makes them prime targets for recruitment by terrorist organizations, who can exploit their emotional numbness for their own ends.
Conclusion:
Desensitization and anodynia can contribute significantly to acts of terrorism by reducing the psychological barriers to violence and facilitating radicalization. Understanding these processes is key to identifying individuals at risk and developing effective interventions. It’s important to foster environments that promote empathy, respect for human life, and peaceful conflict resolution to counteract these psychological phenomena.
President Biden did say: “We uphold the laws of war — the law of war. It matters. There’s a difference.” Indeed, there is. Let’s hope that Pres. Biden has conveyed to Mr. Netanyahu — in the most forceful way —that collective punishment is a crime of war, as evil as genocide and hostage-taking, according to the “laws of war.”
Q: Doesn’t the recurrent practice of acts of cruelty against human beings make the perpetrator subhuman?
A: This is a complex question that can be approached from a variety of perspectives.
From a strictly biological standpoint, recurrent acts of cruelty do not change a person’s human status – they remain a member of the Homo sapiens species, regardless of their actions.
From a moral or ethical perspective, it’s more complicated. Some might argue that individuals who repeatedly commit acts of cruelty are behaving in ways that are inhuman or “subhuman,” in the sense that they are violating basic principles of human decency and respect for life. However, labeling these individuals as “subhuman” can be problematic, as it risks dehumanizing them in the same way that they have dehumanized their victims. It’s also worth noting that even people who commit terrible acts may be capable of change and redemption.
From a psychological perspective, recurring cruel behavior could indicate a severe lack of empathy, which is often associated with personality disorders like psychopathy or antisocial personality disorder. This doesn’t make someone “subhuman,” but it does suggest that they may have significant mental health issues that need to be addressed.
In conclusion, while recurrent acts of cruelty against human beings are deeply troubling and unacceptable, it’s important to approach this issue with nuance and humanity. Labeling perpetrators as “subhuman” may oversimplify the problem and hinder efforts to understand and address the root causes of their behavior. In situations of legitimate self-defense, it is necessary to neutralize terrorists — even killing them — while still recognizing their intrinsic humanity.
Their atrocities do not justify your atrocities. The brutality of their war crimes does not lessen the brutality of your war crimes. Their inhumanity drives your inhumanity which drives their inhumanity further, on and on until the world around you burns to the ground and beyond.
The civilian toll from fighting in Israel-Palestine on the weekend has been devastating, even by the appalling standards of the decades-long conflict.
This latest round of extreme violence began on Saturday, when Hamas and other Palestinian armed groups breached the fences separating Gaza and Israel. They attacked nearby Israeli communities, infiltrated homes, apparently shot civilians en masse, and took scores of Israeli civilians as hostages into Gaza.
They also reportedly launched more than 3,000 indiscriminate rockets towards Israeli population centers.
Mass violence is continuing as I write, and the civilian death toll keeps rising.
Of course, everyone realizes this conflict did not start at the weekend, however unprecedented the current levels of violence.
Israeli authorities have systematically repressed Palestinians for decades and since 2007 have imposed a crushing closure on Gaza’s population. Gaza – a 40-by-11 kilometer (25-by-7 mile) strip of land – has essentially been an open-air prison for more than 16 years.
What’s more, Palestinians in the Occupied Palestinian Territory have recently faced perhaps unprecedented repression. During the first nine months of 2023, Israeli authorities killed more Palestinians in the West Bank in 2023 than in any year since such UN records began in 2005.
As of October, the number of Palestinians being held in Israeli administrative detention without charges or trial based on secret information reached a 30-year-high.
The Israeli government’s systematic oppression in the Occupied Palestinian Territory, coupled with inhumane acts committed against Palestinians as part of a policy to maintain the domination by Jewish Israelis over Palestinians, amount to the crimes against humanity of apartheid and persecution.
However, does this years-long, inhuman repression justify brutal attacks by Palestinian armed groups? No. Never. It may be part of the background, but it is not an excuse.
The deliberate targeting of civilians by Palestinian armed groups, their indiscriminate attacks, and their taking of civilians as hostages amount to war crimes under international humanitarian law.
On Saturday, Israel’s energy minister announced Israeli authorities would no longer provide electricity to Gaza’s 2.2 million residents. This and other punitive measures against Gaza’s civilian population would amount to unlawful collective punishment, which is also a war crime.
I know partisans in this conflict will accuse me of “bothsidesism” here, but this is the way international law is supposed to work. The laws of war apply to all sides in a conflict.
The real problem – the reason this conflict goes on and on – is that those laws are not applied in reality. It’s the same with standards of international law in general, including respect for fundamental human rights. People keep committing serious crimes on all sides, and perpetrators keep getting away with it.
During prior rounds of hostilities, Human Rights Watch documented serious violations of the laws of war by Israeli forces and by Palestinian armed groups.
It’s hard to see how the cycles of violence in Israel-Palestine – brutality repaid with brutality, again and again – will ever end without justice for crimes like these.
In 2021, the prosecutor of International Criminal Court (ICC) opened a formal investigation into serious crimes committed in Palestine, which is a member of the ICC. The current fighting highlights the urgent need for the prosecutor to accelerate their investigation into serious crimes by all sides.
The sooner governments around the world understand that justice is essential to peace and the sooner they make justice their top priority for the region, the sooner there might be some hope these horrors will end.
The New Group of World Servers is characterized by a balanced, nonpartisan point of view, which in no way negates calling out injustice, and the affirmation of human rights. Injustice anywhere is injustice everywhere.
LIBRA KEYNOTE:
“I CHOOSE THE WAY WHICH LEADS BETWEEN THE TWO GREAT LINES OF FORCE.”
Let Light, and Love, and Power restore Right Human Relations, Goodwill, and Peace on Earth.
Terrorism is not defeated with more terrorism. This principle does not deny the right for self-defense after an act of aggression, but does deny any self-righteous response of vengeance inflicting cruelty on the aggressor. The goal of a just world is to restore right human relations in a spirit of goodwill, not to further aggravate conflicts.
To this end, nations must take decisive steps to work together to identify and confront global terrorist threats before they spiral out of control. International cooperation must be carried out with transparency, respect for human rights, and an understanding that only one culture is superior to all others: the culture of nonviolence over violence, including structural violence.
Roger Cohen, the NYT-Paris bureau chief, has dedicated an impressive 33 years to The Times, contributing as a foreign correspondent, editor, and Opinion columnist. His assessment of the current Hamas-Israel War does not justify the deplorable, premeditated terrorist attack of Hamas against defenseless civilian population in southern Israel, but puts it in historical perspective.
In summary, Cohen describes how the ongoing conflict between Israel and Hamas has escalated, resulting in a significant invasion of Israeli territory by Hamas forces – the most extensive in decades. This situation has delivered a severe psychological shock to Israel, prompting questions about its army, intelligence services, government, and its ability to manage the Palestinian population within its borders. The war, initiated by a Hamas assault that has claimed up to 700 Israeli lives, is not perceived as a fight for the state’s survival like the wars in 1948 and 1973, but has nonetheless provoked deep-seated fear. Israelis are reportedly shaken, expressing outrage at both Hamas and their own political and military leadership for allowing this situation to unfold. Critics argue that a country as powerful as Israel should have been able to prevent such events, particularly 75 years after its creation. The government is accused of failing in its primary duty: protecting its citizens’ lives.
According to Danny Yatom, a former head of Mossad, the Israeli intelligence agency, the longer-term test for Israel lies in its ability to manage its relationship with the Palestinians. He argues that Israel’s security cannot be solely military; it must also address the political and humanitarian aspects of the Palestinian issue. He suggests that until there is a political solution to the Israeli-Palestinian conflict, Israel will continue to face challenges like the recent attack by Hama.
Diana Buttu, a Palestinian lawyer living in Haifa, asserts that the failure lies in Israel’s inability to recognize the rights of Palestinians. She highlights that Israel’s focus on maintaining control and suppressing Palestinian resistance, instead of addressing the root causes of the conflict, is a fundamental issue. Buttu suggests that until Israel acknowledges the rights and demands of Palestinians, peace will remain elusive.
The only way to build lasting peace is for all sides to come together at the negotiating table with open minds, ready to compromise and move forward in a spirit of understanding and mutual respect, unlike what the corrupt Abraham Accords pretend to accomplish disrespecting the Palestinian plight. Only then can we put an end to this cycle of violence and create a more just world for all. However, the veto-infested Security Council of the United Nations has failed to provide such negotiating table and to enforce international law. Therefore, an arms race has ensued to impose by military force what reasonable compromises could solve.
Israel’s control over more than 2.6 million Palestinians in the occupied West Bank and its grip on Gaza, where another estimated 2.1 million Palestinians live, could be described as institutionalized bloodshed. In August, Israeli forces launched a three-day offensive on the occupied Gaza Strip, during which, according to Amnesty International, war crimes were allegedly committed.
Despite the initial unlawful occupation of Palestine by Zionist forces, a mistake of the United Nations called out by the planetary spiritual Hierarchy,
a two-state partition is the only nonviolent option remaining on the negotiating table for a permanent solution to the Israeli-Palestinian conflict. The United States must relinquish its role as an advocate of Zionism and join — on equal footing — an international initiative to address the conflict in a balanced way, with justice for all sides. And no, a complete siege of Gaza is not a solution to the conflict. Such a short-sighted response would probably escalate the violence, creating a humanitarian crisis of genocidal proportions. Indeed, terrorism is not defeated with more terrorism.
