You Are the World, and the World Is You

Politics (from Greek: politikos, meaning “of, for, or relating to citizens”) is the practice and theory of influencing other people on a civic or individual level.

It is no coincidence that since ancient times, many great thinkers have argued that, without ethics, politics are worthless. An so it is that in the course of our lives we have had the opportunity to reflect on the inability of politicians to avoid discord and war, as we have also seen laws which can not enact peace and harmony among us. And it is possible to reflect on how our very survival seems to be predicated by this incapacity. One could argue that this condition is due to an inability strengthened by aggression and indolence in the ethos of our society.

In terms of international relations, there is the inability of the United Nations, as evidenced by their own lack of determination. Urgent issues —on genocide, on the prevalence of slavery, poverty and illiteracy worldwide—are evaded due to the supremacy of economic greed and the fear to resist it at a level of total indifference.

In paraphrasing one of Jiddu Krishnamurti’s dialogues, he admonished that, as a mediating institution, the United Nations’ sole mission, in effect, was reduced to organizing for the sole sake of being organized, without an effective solution to anything; and that political ideologies of all nations—in democracy, fascism, capitalism, communism, socialism, the left, center or right—were constantly clashing against one another in a vortex that rendered them all useless in their ways of thinking—still being the case today!

As our world teacher‘s legacy still teaches us, the real revolution is repressed by our drowsiness: an insensitivity to our own instincts, when hypnotized by mass-entertainment and influenced by the everyday demands of survival, between the lure of bread and circus, when we inhibit ourselves from a good understanding of our despair. To this we must add the banditry and corruption prevailing in the world with the abuse of common goods to the patenting for profit of our own biological cells.

And then we wonder how not to be part of a decaying system, when peace and politics seem so disparate. Although this appears to be an irrevocable fact; when one denies any form of association with this system of duplicity, one can be truly responsible, one can deface iniquity with courage, with dignity and a good sense. But for that first, one must be independent of any imposed identity, sectarianism, free of a barbaric tribal mentality, ie., being critical of all, without posturing the slogans of any political ideology whatsoever, of any nationalistic sentiment, regionalism, patriotism, idolatry of religious books and saints, the cult and propaganda of institutional powers, by rejecting human exploitation, by reformers and leaders alike, greed and all of their obligations. One would have to be devoid of any sense of superiority, indifference and selfishness which divide us by violating our very sense of humanity.

As so many times said throughout our world teacher’s life, the real revolution is not a mass movement, but an internal revolution of the individual, within each of us, knowing oneself in peace and harmony with all of our relations.

When one’s responsibilities are met, peace exists within; all fears disappear, and the world is the better for it. But when one can not resist fear, greed, anger, hatred, jealousy or envy, the world is in much greater despair, because, as in all instances, you are the world and the world is you.

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