Tag Archives: God

The World Needs Healing Now, and So Do We

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The world needs healing. We feel divided from ourselves, from the world, and from God.
 
Yet our own personal healing can only begin when we choose to heal others first; that’s just the way healing works. The magic that happens when we forgive others is the very thing that helps us forget and move on.
 
Minimally, people are irritating. (This includes us!) Many will break our hearts, or even kill us. Yet, when we look at each person and each situation more gently, when we let go of our resentments, give others slack, let up on others' human mistakes, however grievous, we begin to notice that we’re not so hard on ourselves anymore either.
 
In his Sermon on the Mount, Jesus said, “Ye have heard that it hath been said, ‘Thou shalt love thy neighbor and hate thine enemy.’ But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you.”
 
Why would Jesus say this?
 
He was teaching us how to heal one another and ourselves.
 
So where in the world do we start, in this business of easing up on others, and ultimately, ourselves?
 
We can begin by forgiving everyone else’s indifference to our own lost hopes, dreams, loves, and opportunities, our deepest sorrows and regrets. When we do, our own apathy and indifference to the plight and suffering of others everywhere will begin to dissipate.
 
We can stop fretting about the stupid or terrible ways others obliviously act out their fears of loss, death, suffering, disappointment, humiliation, deprivation, cruelty, and loss of control—and find ourselves bravely facing and addressing our own fears.
 
We can overlook the foolishness people go through to hide behind their masks and walls—and find ourselves extending our hands and hearts outside our own comfort zones.
 
We can stop criticizing the selfishness that tears apart families and nations and our small blue planet, ruining millions of lives—and let go of our own failures of compassion, giving freely instead, as we have received.
 
We can let go of others’ self-absorbed rudeness and anxiety (born of the belief that life-is-tough-and-then-you-die)—and find ourselves peacefully within safe, loving circles of unity and oneness.
 
We can stop being indignant because others think they know, they’re right, they’re sure about how things should work, and how everyone should live—and become secure in our own attitudes of acceptance and humility.
 
We can stop disapproving of others’ mistake-ridden beliefs, traditions, politics, and cultures—and transform our own fallible and all-too-human personal belief systems and institutions.
 
We can forgive all who frighten, hate, and angrily misuse us—and forget our own fear, hatred, anger, and abuse.
 
We can pardon the world its smallness, ignorance, and prejudice—and find within ourselves the loving power of the whole universe.
 
We can absolve all who have killed or maimed our loved ones in the names of mysterious causes—and free ourselves from our own confused complicity in others’ pain.
 
We can respect others’ blind loyalties to tribe, nation, race, ideology, religion, class, gender—and embrace our commonalities: one Life, one Love, one Self, one Source.
 
We can bear with others’ grave and/or foolish past and future mistakes—and live joyously together in the present.
 
We can let pass others’ weak faith—and grow closer in our shared search for understanding and peace.
 
We can empathize with others for seeming so far from God and man—and heal our own sense of separation.
 
We can stop blaming leaders for their many failures, and start speaking out, lifting up, taking risks, and failing and succeeding responsibly, publicly, courageously.
 
We can release others’ guilt for mistreating us—and drop our own defenses, treating others as we wish to be treated.
 
We can stop hating God for messing up our lives and mis-creating the world—and start listening for His guiding Voice, and recognizing His bountiful, diverse Creation, perfect exactly as it is.
 
We can forgive the world, reclaim our ideals and our love, and move on to heal the world as we have been healed.

 
 
 
 
 
 

 

Saddam Hussein’s Hanging, The Bush Administration, Forgiveness, and Happy New Year

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Saddam Hussein, who is very much one of God’s beloved, fallible children (just like the rest of us) met his death with dignity and courage.

 

If all such world leaders who wreak ill-conceived, reckless, needless mayhem, who destroy innocent lives in their ambitious pursuit of influence and power, deserve such grisly ends, then some of our current world leaders ought to be feeling a bit queasy just about now.

 

A fully-functioning Department of Peace (see www.thepeacealliance.org ) would do much to make such dismal futures less likely for all.

 

There is a lot of irony in the sad fact that we’ve spent hundreds of billions of hard-earned and greatly-needed tax dollars to kill off one violent despotic regime in Iraq, simply in order to install another one equally unpopular and equally dependent upon maintaining its power via the same undemocratic brutish means—armies and secret prisons and assassinations and torture. Why else would we need to send ever more armies into Iraq to prop them up?

 

The Bush administration sold us their disastrously costly war by drumming up American fears of an evil madman imminently threatening U.S. citizens, yet not only could we not find such weapons, we couldn’t even pull off a demonstrably “democratic” (i.e., fair) trial convincingly proving that Saddam Hussein indeed deserved death by hanging for even one single alleged killing spree.

 

The west is absolutely accountable for forcibly creating a country called “Iraq” from out of many original tribes, and for supporting their own preferred despot, Saddam Hussein, with only a single aim: to keep cheap oil pumping west. When Saddam later thumbed his nose in the direction of his original kingmakers (Rumsfeld/Cheney et.al.) they were so incensed that they were willing to do anything and everything to depose and replace him with yet another (hopefully more loyal) crony—regardless of how despotic and evil—again with their sole goal of keeping cheap oil pumping west. (The Bush administration recently reclassified all their original distasteful and disgraceful historical machinations with Saddam Hussein in order to cover up their bloody incestuous tracks.) What a grievous waste in every sense—human, material, political, financial, spiritual—this terrible war has been.

 

And to think that all we ever had to do was humbly stand in line to pay for oil at the market price, just like every other country.

 

The “war-for-democracy-and-for-love-of-Iraqis” notion came up briefly only when the American public (and, probably, our still-innocent and idealistic president) could no longer stomach the evil-Saddam-imminent-weapons-fear-thing. Rather than admit that this had always been a war about oil, Cheney/Rumsfeld used Rice to convince Bush (and the public) that continuing the war in order to spread democracy and save Iraqis (at least the ones who weren’t currently shooting at us) was important and necessary. Now they’re finally admitting, at least to one another and to a few others, that this war is indeed a smarmy geopolitical struggle for power, money, resources, and influence; that admission, however, doesn’t make the war any more wise or moral.

 

Democracy cannot be spread by war, just as peace can only arise from peace. We aging hippies used to say in the 60’s that fighting for peace is like fucking for chastity….

 

We need to begin acting like Americans again. We need to generously support peaceful leaders everywhere, and use our power and influence in ways that demonstrate our highest, most deeply American ideals. We need to stop acting like big bullies, and rebuild international good will with generosity and acceptance and statesmanship and diplomacy. We need to build up our economy ethically, and base our businesses and long-term trade partnerships on mutual advantage, not unbridled greed, power, and indifference. Peace on earth will come only when each of us learns to offer peace. And yes, we need to be the ones to go first, to take the first step, because we are still the most powerful, most envied, most influential nation on earth.

 

We can still use multilateral international police forces well-trained in non-violent intervention as necessary to lock up and re-educate violent criminals of all stripes. But we must simultaneously teach our next generation (every child on this small blue planet) to live peacefully with one another, to share, to love our mother earth, and to live and work morally, generously, and sustainably. (Again, please consider the beautiful Department of Peace proposed legislation already supported by 75+ congressional leaders, at www.thepeacealliance.org ).

 

The world of the future will not be one of vengeance and anger, but one of reconciliation and forgiveness (if it is to be, at all.) Human beings—we ourselves, as well as Saddam Hussein, George Bush, all those we love and all those we fear–each of us–will always make mistakes. Of course we should be held accountable. Of course we should see the grief we have caused others, and learn to regret our mistakes and make amends. But just as I would rather not be condemned or tortured or killed or thrown in prison forever for the harm I’ve done in my life (frankly, I’d really rather be forgiven, and supported in doing better) so too do I hope that in this new year and in all the coming new years, we will all learn to live and love and forgive others their trespasses, as we would have others forgive us our own, and then move on to build a new world, together, with love.

 

 

 

Please send your comments to nancy.pace@adelphia.net . Thank you!

 

 

 

 

 

Thanksgiving Thoughts on The Many Useful Uses of Gratitude, Appreciation, and Contentment

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When I married at twenty-one, my grandmother admonished me to feel very very grateful for such a rich start in life. She reminded me very solemnly that many of my contemporaries, some of my cousins even, could barely squeak by during those difficult times.

 

I loved and respected my grandmother, but never asked her my burning question: how does one go about honestly “feeling grateful” when one doesn’t really feel particularly grateful?

 

In fact, I thought myself legitimately entitled to the handsome, charming man I had fallen for, and equally entitled to the many luxuries we enjoyed. My friends were marrying similarly educated, professional men, and after all, my family had made it clear to me that it was my job to marry “wisely.” I never considered marrying any other sort of man. Far from feeling lucky, I felt rather more constrained and obligated to marry a financially solid type. Why, I wondered, should I now feel fortunate to have earned that reasonable expectation?

 

But my grandmother said I should feel grateful, and my grandmother, I always thought, was very good and very wise. So how did I go about cultivating a feeling of gratitude? And, for that matter, why? And who might possibly profit from such feelings of gratitude?

 

I was at a stage in life where I had rejected many of my childhood religious beliefs, and my newly revised version of God was different than the old, unattractive, sycophant-approving sort somehow dependent upon his children’s continual praise and gratitude for his jollies.

 

My parents and husband knew I was grateful for their many gifts—for my education, my life, their love, time, and talents—but that wasn’t what Gram meant. Surely working at feeling grateful couldn’t change anything in my life. Wasn’t gratitude a lot like worry, in that it couldn’t change a hair on my head? If so, why do it? If gratitude couldn’t affect anything, what was the use of it?

 

I finally decided that Gram wanted me to constantly feel at least a little guilty for having so much good in my life while others in the world had so little, which truly seemed like a waste of my time. I mean, what could be good about feeling bad about the good in life? Could she reasonably expect me to feel guilty about being young and healthy and smart and funny and sexy, when, frankly, I didn’t feel like I was to blame for it, but was sort of just born that way? If others were not so, even if many others were living miserable lives, how was that my fault? How could my feeling guilty all the time possibly help them?

 

In fact, I felt already too heavily burdened with guilt to feel grateful about anything, and I wasn’t eager to add on any more guilt. Like many young people, rather than feeling accomplished, I always felt I was falling way behind in what I was capable of, in what was expected of me. Instead of acknowledging my achievements and possessions, instead of noticing the good and the beautiful in my life, and in the-world-as-it-is, mostly I just felt guilty because I hadn’t done more, hadn’t been more, hadn’t acquired more. I was all too clearly aware of every one of the mistakes and misdirections of my brief life so far, and I was certain that, had I been more conscientious, made better choices, been less selfish and more wise, I could have been much further along in attaining the somewhat vague adult state of global perfection I thought I was supposed to pursue.

 

I rarely slowed down long enough to feel grateful for anything I earned or accomplished, aside from the first quick momentary flush of happiness and pride before I dismissed the importance of whatever I’d done. I never even went to any of my graduation ceremonies, but instead, silently accused myself of being a slacker (“I should have done this much quicker…”) before rushing on to focus on the next thing. I had enthusiasm and talent and smarts, but a poor work ethic, no concept of goal-setting or commitment or loyalty or clear personal goals, a belief that I should know the answers already (so don't ask questions) and no understanding of doing my best. So I took little pride in anything I accomplished. Even the fact that I had accomplished something diminished its value, because I knew well my careless habits: surely if I could do something, anyone could have done it.

 

From both my upbringing and the pressures of a materialistic culture, I always felt that much more was expected of me than of most others, certainly more than I had ever achieved. I knew that more was expected of those to whom much was given, and indeed I had been born, if not with a gold spoon in my mouth, at least a silver one. So I always felt rushed and pushed and far behind-the-eight-ball. Taking the time to stop and savor my achievements seemed a little like false pride, considering my advantages, and anyway, although I sometimes felt conceit, I rarely felt proud.

 

I looked at life as an arbitrarily and unfairly handicapped race to a vague and impossible-to-reach finish line that was general human perfection. I was resentful of those who seemed to have an unfair “head start” on me, the girls with more money and character and possessions and direction and good habits and good sense, not to mention more adventures and fun.

 

I rarely looked around me to notice how comparatively very lucky I was, rarely compared my good fortune with those having less than I. I was too busy focusing on all the other people who seemed to have a head start on me. It never occurred to me that life might not be a race, that each person’s goals could be finite and unique, or that where one starts or arrives is far less interesting or commendable than what one does with the time and opportunities one has. All I knew was that my life seemed very pressured, and that the broad goals of generalized human perfection seemed chaotically both mutually competitive and completely unattainable.

 

Ten years later, years filled with gains and losses and an ever-louder drumbeat reminding me that I was falling behind, falling behind, falling behind, screaming at me that all my many impulsive tradeoffs were bad choices or downright mistakes, I felt nearly hysterical about all that still seemed “expected of me” that I hadn’t yet attained.

 

One evening in my early thirties, at a small study group in a church, it was announced that we would do an exercise on gratitude.

 

Finally, I thought, maybe now I’ll learn what Gram wanted to teach me, so long ago. I knew by now that she couldn’t have been thinking of constant guilt….

 

We were asked to draw a word from a paper bag full of words, and then to meditate silently for ten minutes on our feelings of gratitude for whatever item we drew. The word I drew was: “my car.”

 

My car?! My stupid, ugly, old clunky and unreliable car, so embarrassing to drive and so costly to maintain. How on earth could I be expected to be grateful for my dumb car!? I couldn’t possibly be grateful for it for one minute, much less ten!

 

I was indignant, so sure that this idiotic exercise wasn’t going to work at all for me because I had drawn the wrong word, a thing no one could be grateful for. Maybe the exercise would have worked for someone with a nice XKE convertible….. but when I thought of my car at all, it had always been with resentment. I usually mentally kicked its leaky tires and cursed its doggy interior and rusting, peeling paint. What a pointless exercise.

 

But, dutifully, I sat…and thought. And realized, to my astonishment, that there were a million things my dumb old car made possible for me and for my little daughter. I began to count all the things that we couldn’t do, without my car….

 

By the end of the exercise, I was profoundly grateful for my car, and never again drove it without a feeling of deep appreciation. And that same gratitude has carried over to every other car I’ve ever owned.

 

And, as well, to every possession and person and achievement in my life from then on, each of which, I finally recognized, I would be very sad without.

 

Here’s what I didn’t get about gratitude, way back when: As far as happiness is concerned, the important difference between people is not what they do, have, or achieve, but whether they notice and appreciate what they have, do, and achieve. Those who cultivate gratitude (or contentment or appreciation) in their life are always much happier than those who don’t, no matter how materially rich or poor they are. For proof of this, consider how many wealthy bored housewives and restless husbands there are, spending their lives fretting and unhappy, while others far less materially blessed than they seem to find contentment in the tiny satisfactions of their ordinary, everyday lives.

 

I recently learned a little anti-insomnia exercise that never fails to put this me into a contented dreamland. Like the old Bing Crosby song, it’s about appreciation: “When you’re worried and you can’t sleep, just count your blessings instead of sheep.” I focus on all the little things in my life, with appreciation for every little detail, right down to my sheets and my country, my pillow, the weather, my dear husband asleep beside me…zzzzzzzzzzzzzzzzzzzzzz.

 

The time I spend deliberately focusing on feeling grateful—counting my blessings—always adds to my happiness, just as the time I spend fretting over negative stuff always subtracts from my happiness.

 

My paean of appreciation, now, today, at this moment, is gratitude for these ideas, the words to express them, the freedom and free time to write them, this computer, the internet, my blog, my home, my husband’s support for all my activities, this cup of tea, my health, education, experiences, my hard-learned lessons….

 

Focusing on losses and worries is an artifact of living in the past and future (which don’t exist) instead of living in the present moment, the only time anyone ever has to live, love, work, to achieve or enjoy or build or celebrate anything. Regrets and envies and fears are always about the past and future. All good things, including appreciation, happen only right now.

 

Having lots of things doesn’t guarantee our enjoyment of them once the newness quickly wears off. Many who grow roses forget to stop and smell them, just as we can become oblivious of the many kindnesses which come our way, unless we stop to enumerate them. In truth, we never really possess anything, unless we take the time to appreciate it.

 

I also now practice a kind of reverse gratitude, something Buddhists practice, reminding myself that all of my blessings, and all of my “curses”—my challenges and heartaches—will all alike someday pass away. One of my favorite sayings nowadays is, “This too shall pass.” Appreciation truly comes with the realization that all things change with time, change being one of the few constants we can count on in this life. No matter what good or bad is in our lives, this too shall someday pass away. God giveth and taketh away. I try to hold in mind, not morbidly, but humbly, that a war or an accident or a natural disaster or a disease or someone’s moment of insanity could instantly take away everything.

 

My mother’s thirty-year struggle with an unusually severe case of rheumatoid arthritis helped me, in retrospect, learn to enjoy what I have, in the present. As her disease progressed inexorably, crippling a new area every few years—first her knees, then her feet, her hands, her shoulders, her jaw–she found it very difficult to see that she still had opportunities in the present moment to use and enjoy the faculties which she still had. I remember how, after each attack, she would sigh, “If only I had appreciated how much I could still do back when I still had my good feet (hands/neck…. )…when I could still chew and enjoy my food….” Although she did her best to protect her children from her sorrows, her very human focus on the negatives of her disease left her frightened and suffering much of her later life.

 

One of her many gifts to me, a gift I cherish, is the reminder to focus here and now, in every aspect of my life, not on my losses, or on worries about inevitable future losses, but on all that I still have to be grateful for, all that I still can enjoy. With every loss, I try to say, “Well, at least I still have (whatever)” and count my blessings for all that is still good and beautiful and worthwhile in this world and in my life at this moment, all I still can do, be, and have, and not what is no longer possible. Bad things have happened and will happen again in my life and in every life whether we worry about them or not, so I try to remember that worrying can only hurt but never help.

 

I also know unarguably, whenever I see a sad face along my path, that I could have been that person. Certainly I have made as many mistakes as most others have made, yet somehow had many second chances at happiness. I’m grateful for my awareness of the fragility of life, and the knowledge that, at least in this lifetime, all my joys and sorrows, my possessions and abilities and opportunities and loves will gradually (or finally) be taken from me. Rather than a depressing thought, this realization helps me live fully here, now, during the only time when life can be lived.

 

No one ever solves this great puzzle of human life, this problem…but maybe that’s OK; because maybe we’re not meant to solve it. Maybe life isn’t a riddle at all, but an open-ended adventure to be lived, different for each unique indiividual, but still, the gift of life….. Maybe I can learn to embrace my one-of-a-kind life “as it is,” in all its complexity and chaos and change.

 

A wonderful scene in Thornton Wilder’s play, Our Town, shows Emily rising up from her endlessly peaceful sleep on a graveyard hill, to go back and invisibly observe a day in her youth. Of course she sees herself, her parents, her future husband, and all the everyday richness and boredom and frustration and beauty of her life through newly appreciative eyes. In fact, she finds it all too poignant and painful to bear, and cries out, “Oh, earth, you’re too wonderful for anybody to realize you…. Do any human beings ever realize life while they live it?—every, every minute?”

 

The answer is, of course: No. We all get caught up in our dramas, delusions, and tragedies and forget to appreciate what is. But even knowing this, we can try, amidst our goals and our strivings, to remember to take some time to bless each person, each flower, each gift we give and receive, each moment, happy or sad, with our awareness and gratitude. Love, appreciation, acceptance, and forgiveness of the world, just the way it is, is the way I wish to walk always, in gratitude. I know my life will be happier, richer, and more alive for embracing such always-available contentment.

 

Another way, perhaps the best way, to notice how much I have, is to give it away—not only money and goods, but also talents, help, and forgiveness. All my gifts demonstrate to me how richly blessed I am, and my sense of wealth only increases with the giving. How much richer Bill and Melinda Gates must feel these days as they travel the world in support of their charitable foundations. And since we are all—in the most profound sense—one, whenever I give, I give but to myself, and it can be but my own gratitude that I earn.

 

Please send comments to epharmon@adelphia.net

 

 

 

 

 

 

 

 

Today’s Muslims: More “christian” Than Christians?

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People everywhere, many Americans included, have begun to think of Muslims as more “christian” than many Christians—in the traditional sense of “christian spirits” that are loving, forgiving, pious, selfless, gentle, kind, and peaceful in their attitudes toward other human beings.
 
While most Americans still aspire to such qualities, we are today viewed globally as both culturally and politically rather more mean-spirited than christian-spirited. Many foreigners now see Americans as greedy and materialistic, and think of America as an arrogant young nation that tries to tell others how to live, that foolishly and hurtfully pushes its culture, economics and politics onto unwilling others.
 
If Osama bin Laden had wanted to increase world awareness of past and present American support for regime changes, friendly tyrannies, and repression of democratic movements around the world, he succeeded brilliantly, even though few Americans are even aware of these sad and distinctly un-“christian” exploitations in support of American corporate interests.
 
And if Osama bin Laden had wanted to stir up empathy for Islam, he could hardly have dreamed up anything more brilliant than our current bloody military adventuring in the Middle East. Ignoring all expertise, we’ve turned a criminal, political, social and economic problem—terrorism—into a military one, barging willy-nilly into a very un-christian war against peaceful people who never threatened us.
 
But Osama’s biggest bang for his comparatively small, if immensely tragic, PR. buck was sending our reading public—most of whom previously couldn’t find Iraq or even Israel on a map—scrambling for best-sellers about Islam. Because, sometime during the last five years, Americans finally noticed that Muslim cultures, although very different from ours, are, in fact, very “christian” in ways we greatly admire—along with having many unique shortcomings, like every culture.
 
For example, many Americans are motivated by their christian spirits to protect women’s rights to equality—to enter any profession, to be educated, to be equal citizens—but they are also sadly free to become drunks, addicts, prostitutes, rape victims, divorcees and unwed mothers. Muslims’ “christian spirits” motivate them to overprotect their wives and children, with the many drawbacks that come with that approach. Future christian-spirited dialogue and exchange between our two cultures will bring us all closer to understanding and agreement about our common, universal, “christian”—if not exclusively “Christian”—values, all those which offer respect and support to all human life everywhere.
 
The single sad silver lining behind bin Laden’s blood-and-publicity-soaked attack was to open western eyes and hearts to Islam. We have finally seen enough Muslims to look past the angry, despairing extremists, past the unfamiliar turbans, suspicious scarves and rough accents, to see clearly the many kind human faces and wise human hearts of gentle fathers, bright mothers, laughing daughters and fierce sons—who are, after all, not really so different from our own.
 
For the first time, Americans are experiencing the christian spirits of this exotic and unfamiliar culture which devoutly prays many times daily, is devoted to family, and which, just like Christians, exhorts its children at home, mosque and school to acts of goodness, kindness, generosity, and peace.
 
When we choose to see them through christian-spirited eyes, we’ll see a gentle people who have suffered greatly during a century of relentless violence from outsiders, simply because oil was discovered on the land of their ancestors, who yet still reach out hospitably to all who come, not as occupiers and invaders, but as peaceful, respectful visitors and citizens.
 
Most Muslims, like most Christians, have “christian” spirits, wanting to raise families in a compassionate culture which nurtures universal values. Yet most Americans today agree that, somewhere along the way, America has lost many of her ‘christian’ ways.
 
Certainly we’re coming off very poorly in our latest war. Our national leadership has acquired a well-deserved international reputation as far-from-christian-spirited religious extremists, unschooled in diplomacy and too quick on the draw.
 
I am not an expert on Islam; I keep up with the news and have a lifelong interest in all world religions and philosophies. But I do know that Islam is the fastest-growing religion in the world, one which accepts Jesus as a great prophet, along with all his teachings.
 
I have closely observed my Muslim neighbors, and know them by what we used to call their “christian witness”—that is, by the way they live their lives. As a group, Muslims are pious, kind, neighborly, civic-minded, charitable and scholarly. Islam, as practiced by its most thoughtful and faithful practitioners, embraces the high ecumenical values espoused in Jesus’ teachings, particularly those about universal brotherhood, peace, charity, service, forgiveness, and love of God.
 
Yet, right after the towers fell, Christian extremists, perhaps fearing their congregations would be pulled away by curiosity about Islam, forgot to exhort their flocks to christian-spirited unity with their global brothers, and instead chose to preach sermon after mean, frightening, televangelical sermon demonizing Muslims as violent, cruel, scheming, and anti-Christian.
 
Muslims everywhere were dismayed and frightened by such un-christian televised messages, not to mention the rude insistence of multinational corporations to hawk materialist values and profitably push distinctly un-christian habits and lifestyles to anyone anywhere anytime.
 
Neither God nor Jesus nor any prophet, philosopher or saint cares which faith you pray to them from, nor what names you call them by, nor what form your prayers take; but they do care that all their many pleading and peaceful messages of acceptance, compassion, and reconciliation are spread everywhere to unify and bring peace to a frightened, suffering world.
 
On C-Span, CNN, and other media, Americans have heard the sad voices of Muslims in war-torn countries pleading to be left in peace, along with the voices of articulate and caring Muslim leaders sharing their concerns and patiently explaining their unfamiliar approaches. Many of us have also enjoyed the brilliant, award-winning family-values films and books streaming out of Iran and other Muslim countries.
 
We have also been terrified by American demagogues that Iran will acquire a nuclear weapon and use it against Israelis or Americans. Yet, just as worrisome to many, is the terrifying possibility that our own malleable President, egged on by powerful, trigger-happy sidekicks, will use our own vast American nuclear arsenal to initiate a very un-christian WWIII.
 
Muslims and Christians alike want most to live their lives in peace, in accordance with their beliefs and values. We want our children to grow up in warm, safe communities, in homes and schools that support—or at least, do not undermine—our heartfelt beliefs and values. Muslims and Christians alike think it unreasonable to be under continual attack from commercial and media corporations who use our freedoms and our public airwaves to hammer away at our cherished values.
 
Muslim immigrants come to America for the same reasons all immigrants have ever come: for the freedoms and benefits of good government which serves and supports the quality of all the human life which God created equal on this fragile blue planet.
 
We all want a justice system which respects and serves all people equally, quickly, and affordably. We all want fairly-elected, familiar local public servants who spend our hard-earned tax money on our youngest and neediest citizens, on convenient, quality health care for all, on retraining workers, on offering quality public services and infrastructure, on supporting emerging technologies and creating competitive economic opportunities within a thriving economy offering living wages. We all want well-disciplined, high-tech educational environments and opportunities that offer all children a real chance in life.
 
Instead, Americans seem stuck with a bloated and increasingly indebted federal government which cuts local services to pay for its steady stream of immoral foreign wars, which only line the pockets of corporate war profiteers, while bankrupting average Americans and compromising our children's futures.
 
Instead of offering good local government, where small local militias are well-trained in non-violent conflict resolution and stand ready to assist local communities during emergencies—floods, hurricanes, epidemics, invasions—we have instead a vast, far-flung military machine enforcing hegemonic American corporate interests wherever in the world they see an opportunity to make a fast, if un-christian, buck.
 
Soon—although not soon enough for the hundreds of thousands of dead, disabled, and desperate Muslims and Christians we have harmed—America will retreat from its current un-christian aggressions, will expensively buy peace in Israel and reconciliation in Iraq, and will stand aside while Muslims shake off their dictators and sort out their own political destinies, whether violently or in a more christian spirit, as would better suit all our mutual interests and befit the highest values of all our various religious and cultural traditions.
 
When their oilfields have been carved up among them, may our charitable American christian spirits uphold their right to spend their oil money creating opportunities for their hungry youth, while we refrain from using our own vast stores of nuclear weapons during this most-dangerous era of unaccustomed American humility, as we wait in line politely for Middle Eastern oil like any other paying customer.
 
Hopefully, we will all—Muslim, Christian, Jew, Hindu, and atheist alike—support only leaders demonstrating christian lives and spirits—whether or not they are Christians—leaders who advocate politics which reflect the universally cherished golden rule of treating all others as we ourselves would want to be treated.
 
May Christians and all other Americans join with all people everywhere in making christian-minded personal choices, and may we all support only political representatives having peaceful christian hearts, words, actions and lives—regardless of whether they be Christian, Jew, Atheist, Muslim, Hindu, or any other.
 
 
Please send comments to epharmon@adelphia.net
 
 
 
 
 
 
  

A Fog of War Movies and Books

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A few months ago, I decided to watch some of the best-received war movies that came out of the Vietnam era—The Deer Hunter, The Killing Fields, Platoon, Full Metal Jacket, Apocalypse Now, and Coming Home, as well as some recent and older ones—The Battle of Algiers, Crimson Tide, Saving Private Ryan, The Enemy Below, and Black Hawk Down.
 
Although I’m definitely a quality-movie buff, I’m not easily entertained by violence, which explains why I avoided all of these movies when they first came out, despite a deep childhood curiosity about (and fear of) war.
 
I’m currently writing about the immorality of war, so feel compelled to watch such movies to help fill in my (fortunate) experiential gaps. I also watch them out of respect for their creators’ passion, dedication, and achievements in uniquely sharing their own war experiences.
 
Despite the fact that my father was a war hero and bird colonel with thirty-three years in the service (Silver Star, Purple Heart, and many more) he always firmly refused to share with us his sad or frightening WWII memories.
 
So after I left my military-brat life on-post, I dipped my toe into the vast body of quality literature coming out of Vietnam and other wars, admiring and enjoying Fields of Fire (go Jim Webb!), Dispatches, The Things They Carried, as well as War and Peace, Silent Flows the Don, and All Quiet on the Western Front. More recently, I loved Cold Mountain, War is a Force That Gives Us Meaning, Blowback, An American Requiem, and the wonderful Patrick O’Brian Aubrey/Maturin series.
 
I found amazing agreement in all these books and movies in their moral conclusions about war, even as each offered me a unique personal perspective and story unlike any other.
 
Over and over, every work expressed or implied the point of view that “their” particular war had been insane, cruel, hard, sad, misguided, and stupid, and that it had seemed to create far more problems than it resolved. Their actual acts of war—the killing parts—were consistently experienced as pointless, chaotic, numbing, unreasonable, inhumane, confusing, wrong–and often thrilling, in that the pointy end of the sword had actually gone into the other guy.
 
Each work of art also revealed war’s most appealing reality:  war, like any other deeply challenging experience from marriage to sports, offers stirring opportunities for revelation and nobility, compassion and achievement, faith and idealism.
 
The “highs” of war remembered in these works were based in youth’s vitality, resiliance and resourcefulness, in the belongingness, common cause, and humor of bands of young brothers, and of course, in the bittersweet exhilaration following survival in battles in which, although others died, you didn’t.
 
Nearly every work used war’s bleak, terrified, often mutilated children to emphasize the meaninglessness and tragedy of war. And they all made the point that fear for oneself and for one’s friends drove them to acts of cruelty and immorality unimaginable during peacetime.
 
War, in these books and movies, turns out to be not at all what was expected, nor what they were trained or prepared for—although with works of art like these, perhaps the next generation will be better informed.
 
None of these soldier/artists, with the exception of O’Brian, ever found a way to make killing feel psychologically acceptable, although they all killed as necessary, “doing their duty” and protecting one another; their childhood moral conditioning in human compassion too strongly resisted killing other people. (Jack Aubrey’s disciplined and enthusiastic patriotism and militarism overruled his compassion, as happens sometimes with seasoned soldiers, if less often, with artists, but Maturin’s disgust with war offered a thoughtful foil.)
 
All authors implied how indelibly their training in the hate and fear which is necessary to kill enemies in cold blood had carved black chasms in their psyches, changing them (and their families) forever in ways they could not express to anyone who hadn’t shared similar experiences—mixed as war memories are with both pride and shame.
 
When at war, every soldier longed for home, and when finally back home, missed the “highs” mentioned above.
 
Most celebrated the rare beauty of the foreign lands being fought over, and condemned the  environmental and human waste, and the high costs of war.
 
Another interesting commonality was how universally fascinated all were with how soldiers react to fear, and, most specifically, with how they would perform under fire. (Although I didn't care much for The Red Badge of Courage, it merits attention primarily for this focus.) Much consideration was given in each of these works to the fact that every soldier reacts differently to fear, and to the impossibility of hiding one’s unique sensibilities during war. Like vocation, parenting, friendship, scholarship, accident, disease, death, and every other peacetime human trial, war reveals much too clearly the best and the worst in each person’s character and personality, while offering, as all difficult challenges do, ample opportunities for growth and wisdom.
 
I feel deeply privileged (and emotionally gutted) to have read and watched these great works, and will continue to see and read more. Some of the war-related books I want to read (and review) next are: Overthrow: America’s Century of Regime Change from Hawaii to Iraq; Carroll’s House of War; Ambrose’s Citizen Soldiers; and perhaps Keegan’s The Second World War. The movies next on my list are, first, war documentaries: Why We Fight, The Fog of War, The War on Iraq, Hearts and Minds, and Protocols of Zion, followed by Foyle’s War, The War Within, and Casualties of War.
 
Do you have any other suggestions for quality war movies and books? I’ll gladly share them with my readers.
 
 
 
  

CUTTING (Off Communication) AND RUNNING (From Dialogue)

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Messrs. Bush, Cheney, and Rumsfeld are so right in their recent complaints that pervasive modern media has made their war-making job a lot harder, because what media does best is disseminate information and instigate dialogue. And the more one knows and understands, the less one is likely to fear, hate, and make war on other humans.
 
Happily, we can watch, on one channel, various national and international leaders patiently strive to work through peaceful diplomatic channels in search of just, compassionate solutions to deadly conflicts, or flip over to another channel and watch Rumsfeld lambaste these same statesmen as unpatriotic pacifiers, appeasers and sympathizers.
 
Thank goodness for our networked globe, where millions of ordinary citizens daily exchange email with friends in every nation, sharing their hopes and plans for peaceful alternatives to war, even when our leaders haven’t the heart or common sense to do so.
 
The only reason these three cut off communications and run away from dialogue is to silence opposing voices and logic—whether partisan competitors' or foreign foes'–all of whom are trying to inject some sanity into the drumbeat toward never-ending war, whether in Iraq, Iran, or a slew of other places. I wish George Bush would learn that global clashes of ideologies are not won by guns, but by goodness.
 
Since our present administration's anti-war “foes” are easily capable of poking gaping holes in their justifications for war, unsurprisingly, they are all simultaneously (and disingenuously) being painted with the broad brush of fascism/Nazism in what appears to be a pre-emptive attack designed to ward off an anticipated similar, if more legitimate, accusation. Fascism as defined is authoritarian, corporatist, demagogic, anti-liberal, jingoist, militarist, expansionist…. Does anything sound familiar?
 
How could it be in our best interests for our leaders to refuse to talk with the very enemies we've been told (by those same leaders) to hate, because (as our leaders have also told us) they hate us. Why have expert diplomats if only to talk with our friends? If hate and fear are so dangerous—and they certainly are—why wouldn’t we try to improve such relationships by listening to our “adversaries'” grievances and hearing their suggestions for peaceful solutions? As Abraham Lincoln said, “Am I not destroying my enemies when I make friends of them?”
 
We could at least choose to be generous enough to listen to our enemies, even if we can‘t manage Jesus’ admonition to love them. Despite our leaders’ continual propaganda marginalizing and demonizing them (so we won’t listen to what they have to say) we shouldn’t forget that they are still human beings with perspectives that at least deserve a respectful hearing before we blow them away.
 
No doubt our leaders have already made their own peace with the damage they intend to inflict upon enemy populations, but they haven’t yet described to us even a small portion of the grisly and manifold inevitable injustices that will be visited upon us.
 
Only war resisters venture to estimate the possible extent of war’s predictable losses, for both sides, or ever dare to question its final outcome. By silencing such opposition, our leaders muddy constiuents' views of the potential calamity they’re getting us into. Historically, these particular three have proved themselves incapable of assessing what they passionately jump into; they anticipate quick easy victories and warm welcomes from cheering victims, blithely dismiss vague unspecified future losses as “necessary,” and assure us that “winning” the war will be “worth it.”
 
Participants in every 20th century war, both “winners” and “losers,” have consistently admitted to researchers that, had they known in advance the costs of those wars, they would have, in retrospect, settled their grievances peaceably, making the compromises and concessions necessary to avoid war’s costs to human lives and infrastructure.
 
Wars are never initiated by popular pressure, never fought from the bottom-up, but always from the top-down, at the whims of leaders who work hard to maintain their intricate ideological justifications. The task of selling war is indeed more difficult in what the Dalai Lama calls “the century of dialogue,” because dialogue is exactly what is fostered and nurtured by today’s free press—our beloved televisions, movies, radio, newspapers, magazines, books, and internet.
 
The Defense Department is currently attempting to manipulate our freedom of the press by demanding equal time for its pro-war propaganda. Happily, our free press neither answers to nor agrees with such self-serving ideas about what the job of the press should be.
 
And while we’re on the subject of freedom of the press, if you want to see exemplary presidential press access in action, check out any of the frequent, unscripted, free-wheeling, no-topics-barred press conferences held by President Ahmadinejad of Iran. Considering the number of public words he utters both at home and in his busy international speaking rounds, it’s not surprising that extremists have managed to extract a few to twist, spin, and mistranslate.
  

One would think the Defense Department would find our state of constant war sufficient public distraction from the embarrassing truth that we may have as much to fear from an administration capable of embracing its foes with nuclear arms, as we have from their confusingly shape-shifting “enemies”. Perhaps they hope that once we finally have a clear “enemy” to hate and fear, maybe we won’t notice that a significant contributor to our state of national insecurity is our unrepresentative, repressive, empire-building government. 1984 has indeed arrived, but apparently too late to completely manipulate a media-gorged nation which is so finally past buying into 20th century war insanities.
 
No one can avoid suffering some injustice in this well-armed and very frightened post-9/11 world, but the risk of injustice should not rush us into pre-emptive wars which always only add to the sum of the world’s injustices, while creating ever more global enmity and danger.
 
A far better and safer way to defend ourselves is through increased communication and dialogue among all peoples and nations.
 
Peace and justice can only be attained through dialogue, mutual understanding, compromise and compassion. No violent path ever leads to peace and justice. “Peace” treaties at war’s ends merely divide up losers’ spoils among still-squabbling “winners,” and inevitably sow seeds of bitterness our children will harvest.
 
Tragically, it is still possible in America for a small group of arrogant militants to act out their darkest fears and limited understandings by sending other people’s grandchildren off to unnecessary wars, whether or not their constituency agrees with them. In such a democracy, we could wake up tomorrow in the middle of World War III, whether arbitrarily initiated in Cuba, Iraq, Iran, Korea, Syria….
 
And if that happens, all our lives, and life itself on this fragile blue planet, will change irrevocably.
 
Our best hope is to work together to establish a cabinet-level United States Department of Peace, as beautifully specified in H.R. 3760 and S. 1756, which can support proven and effect strategies for diminishing violence in our country and in our world.
 
Please send comments to epharmon@adelphia.net
 
 
 
 
 
 
  

Security and Peace in a Post-9/11 World

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Hezbollah, Hamas, Islamic Jihad, Al Qaeda, and other similarly militant organizations and individuals will never stop “terrorizing” until the far more wealthy, powerful, and better-armed leaders of nation-states stop sending their military and espionage forces to invade, occupy, assassinate, murder, war against, oppress, exploit, direct, victimize, and otherwise “terrorize” them. Terrorists are those who have given up on dialogue, diplomacy, and compromise, and have instead resorted to war and other kinds of violence to achieve their political goals. People who courageously stand beside their homes, defending them from invading outsiders who would threaten their way of life, are not terrorists.

 

We are too quick to believe what we read and hear about so-called madmen and lunatics. Powerful demagogues and fear-mongers in every land misquote, marginalize, and demonize—and make a lot of war-profits—by convincing people to hate and fear various international leaders, whether they be George Bush, Dick Cheney, Rumsfeld, Nasrallah, Moqtada al-Sadr, or Ahmadinejad.

 

On this small, fragile planet, our only hope for safety and peace is for each of us to independently investigate such charges for ourselves, and to then elect and support only those visionary local, national, and world leaders whose lives, words, and actions, like Gandhi’s and Dr. Martin Luther King, Jr.’s, have been consistently peaceful, and whose international reputations reflect their devotion to compassion, empathy, acceptance, forgiveness, and reconciliation. Only such leaders can unify all the world’s peoples, lifting them away from war and other forms of violence by fundamentally changing hearts and minds.

 

In this heavily-armed world, only one enemy presses for world domination, ceaselessly striving to throw every nation into never-ending inhumane war. That enemy is neither terrorist nor fanatic nor extremist, neither Muslim nor Jew nor Christian, neither Fascism nor Nazism nor Communism nor globalization.

 

The common enemy of mankind, the one ever urging us all toward overreaction and war and torture and every other kind of terror, is fear in all its forms: fear of change, fear of failure, fear of disgrace, fear of the unknown and unfamiliar and different, fear of want, loss, and death, fear of despair, fear of the past and future, fear of abandonment, of guilt and blame, of losing control, of being helpless and hurt, fear of being wrong….

 

And what is fear’s remedy? Love, in all its forms: caring, ideas, faith, hope, trust, dialogue, cooperation, generosity, cultural exchange, understanding, knowledge, kindness, negotiation, compromise, diplomacy, peace….

 

Instead of “allies” and “enemies,” we could choose to see all people everywhere, our own selves included, as alternately falling from one moment to another into either one of two interchangeable camps–people currently offering (us) help, and people currently needing (our) help.

 

No one can completely avoid suffering some injustice in this post-9/11 world; however, we need not add to its sum.

 

Patriotism and nationalism will not work so long as people continue to see “others” of different nations, beliefs and cultures as less valuable, less important, and somehow separate from “us.” Nationalism will fail if it stands in opposition to the highest universal human value–support and respect for the quality of human life everywhere–because the only rule which works in human relations, both personal and global, is the Golden Rule: Treat all others as we would want all others to treat us.

 

Until, one-by-one, we each courageously stand up in perfect love to cast out fear, until we proudly support the unselfish values which unite us all—the democratic ideals proclaiming the equality of all men and the inalienable right of all people everywhere to life, liberty, and the pursuit of happiness—we will all continue to be vulnerable to a relentless battery of twenty-first century storms.

 

Please write comments to epharmon@adelphia.net

 

 

 

 

 

 

Welcome to America's Future, Senator Allen, and More Power to It

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Virginia Republican Sen. George Allen's recent racist remarks reminded me of my own childhood racism against immigrants. Unlike him, I have seen the future of immigration in America, and it is good.

 

My military family moved to San Antonio during the late 1950’s, my middle school years. We had moved eight times before, years I spent in overseas post schools with middle-class multiracial/multiethnic classmates. Transferring now to a San Antonio “off-post” public school, I was surprised to be thrown in among many desperately poor Hispanics, and shocked to see their harsh treatment by my Anglo classmates.

 

Although some teachers treated all students respectfully, the consensus about “Meskins” among the Anglos in my school was that they were dirty, poor, immoral, violent, sneaky, and “too stupid” to speak English. The filter of racism soon blurred my own eyes, too, to the differences among these children, and eventually I clumped them all, even the occasional middle-class and native-English speaking exceptions, into a single rejected race.

 

Through whispered conversations, I “found out” what my schoolmates “knew”—that all these kids were children of “illegals” who had snuck across “the river” and were no doubt now sneaking around in bushes and backrooms doing filthy jobs our parents wouldn't dream of doing, living in hovels, probably stealing and breaking other laws too. We exchanged warnings about their poor side of town: “Don’t go near the San Antonio River unless you want to get knifed by a 'Mex'!” My wealthiest friends even bragged about “'owning' a ‘wet’ (‘wetback’) or two” hidden away on distant ranches in shacks stocked with sacks of beans, left to chop cedar at pennies a day.

 

Gradually I conformed, and viewed immigrants with suspicion and disgust. Sometimes we sneered at them, occasionally fought them, but mostly we ignored them. How quickly I went from feeling righteously indignant about their mistreatment, to apathy, to feeling more “in the know” and “appropriate” about how to feel and act—that is, prejudicially.

 

Needless to say, I knew nothing about racism, or about how hard it is to get ahead when you’re poor, or about the immense barriers of linguistic disadvantage, or the challenges of a new life in a different culture, especially an illegal life. I saw without seeing only the glaring commonalities of poverty, for indeed, many of my Hispanic classmates were dirty, their clothes were smelly, and their poor English made them seem ignorant.

 

I’m especially saddened to recall how kind many of the Hispanic children were to me at first, how attractive and fun they seemed to this lonely new girl. Too quickly, I came to “know better,” pulling away from them, frightened by the stronger social prohibitions against socializing with “Mexes.” I'm sure my cruel transformation and confused withdrawal hurt many feelings.

 

Fast-forward now to forty years later, to the recent year I returned to San Antonio to care for my dying father. To my astonishment, I found a completely changed San Antonio, a bright working city ornamented by a proud Hispanic cultural heritage. During that difficult year of family losses, every one of my childhood prejudices were firmly replaced with admiration and deep gratitude for the long line of outstanding care-giving and service professionals who helped me—nearly all native-English speaking, educated, middle and upper-class Hispanics.

 

From that ragtag bunch of schoolmates of yesteryear, no doubt largely parented by penniless, uneducated laborers who braved their way across the border, came this impressive line of smiling, capable, courteous, faith-driven professionals. Where “Meskins” were previously relegated only to San Antonio’s lowest social classes, now they were the home-care aides who tenderly washed and fed my father, the capable nurses who treated him, the orderlies who gently attended him in hospital, the dedicated doctors who set his broken hip, the hospice workers who comforted us, the owners of the funeral home, and the directors who helped us plan his funeral.

 

Hispanics now ably run much of the city, blending in with the Anglo minority attractively and patriotically. As I hurried through busy days, helpful Hispanic faces sold me groceries and hardware, delivered our packages, repaired our dishwasher, patrolled our streets, and repaired our phone. My father’s accountant was Hispanic, as was his attorney.

 

I recalled then my youthful astonishment when I overheard talk about nationally respected local “Meskins” such as Henry B. Gonzalez and Henry Cisneros, who later transformed the city for Hemisfair, refurbishing the San Antonio River Walk to become one of the world’s safest and most colorful international tourist attractions. I couldn't imagine then how these apparently benevolent leaders could possibly be drawn from the same racial pool I had learned to exclude from my personal repertoire of “nice people.” Or perhaps, even, “human beings?”

 

The San Antonio of today is a multicultural treat, largely run by courteous, ambitious Hispanics. Every Hispanic I met during that painful year was a genial, earnest, hard-working, well-intentioned person demonstrating solid values.

 

Welcome to the America of the future, Sen. Allen, and more power to it.

 

Immigrants break no laws they ever had a chance to democratically vote on. Immigrants are doing exactly what every one of us would do for ourselves and for our families, were we faced with an impossible present and future…and were we as daring and persistent as they.

 

Only the United States spends billions to guard its borders from terrorists (although quite a few nations are presently scrambling to arm themselves against American invasions.) No expensive walls are being built to keep terrorists out of Canada, China, Norway, or Sweden, although each of these countries has a similarly long, porous border. Unlike the U.S.A., however, they have friendly, cooperative foreign policies—i.e., fewer enemies.

 

When we elect leaders committed to creating fewer deadly enemies with hurtful trade and foreign policies, when we generously embrace the world’s problems as our own, then we will spend far less money on war and security, and have more to spend on a better life for ourselves and the immigrants we need to help make this country great again. Hopefully, some day soon, many more of these adventurers will claim for themselves that same bright prize our audacious American forebearers claimed throughout our history, that grandest lottery ticket gamble of all, the chance to win U.S. citizenship.

 

 

Please send comments to epharmon@adelphia.net

 

 

 

 

 

 

 

America’s Oldest Enemy Batters the Flag

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A sudden thunderstorm caught me as I walked in my neighborhood recently, some weeks after Independence Day. In the calm following the wind and rain, I found myself ducking in and out of yard after yard to indignantly prop up and replant all the little made-in-China plastic flags which had blown over into undignified little crash-sites. I felt a deep sadness at the thought that my country relies upon such a thin, flag-waving kind of patriotism to keep it safe and prosperous in such stormy times. Shallow nationalism can never protect us from the coming tumults of the twenty-first century, because nationalism too often puts short-term national greed and safety above the very reasonable right of all peoples everywhere, ourselves included, to live life in peace, and to build within our own cultural traditions and with the generous and peaceful support of others, ever more justice, freedom, and opportunity.

 

America recently has had a difficult time getting its arms around that oh-so-important concept of a universally agreed-upon, despisable national “enemy.” “Terrorists” and “terrorism” worked for a while, at least so long as people could conceive of unprovoked armies of irrational suicidal Islamic extremist nutcases eager to kill innocents for world domination. Thanks to our still-free press and internet, we are finally learning that what Islam wants most is to be left to live and conduct their own affairs in peace. Shiites, Sunnis, Kurds, Iranians, Syrians, Lebanese, even members of Hamas and Hezbollah, are not the maniacal fanatics we were once convinced were so envious of our freedoms that they continually plotted to invade America, to randomly kill, destroy, steal our resources, and ravage our way of life.

 

Unfortunately, too many Muslims believe that this is exactly what American leadership is about.

 

Because by flag-waving and fear-mongering, by arguing specialized expertise and inside knowledge, by offering leaky rationales about why America should aggressively “protect” not only our own country but others’ as well, narrow-minded and unrepresentative American leaders sometimes do indeed seem bent upon terrorizing everyone everywhere—Americans included.

 

Who gains from this insanity? A handful of wealthy political insiders and war profiteers who pocket the billions in war money our citizenry pours out—along with our children’s blood—tax money which should have been spent on worthwhile causes at home and abroad, and which is instead buying more fear, and its progeny—anger, vengeance, guilt, cruelty, misery, hatred. Soon, even more of our hard-earned money will be required to restore good will and rebuild destruction, money which will once again fill the coffers of rich opportunists.

 

A tragic result of American expansionism is a generation of angry, fearful, vengeful, polarized American citizens who have swallowed a steady diet of Limbaughesque propaganda justifying endless wars and goading a steady supply of soldiers. I recently heard a caller assert on C-Span that “America has the right to kill every man, woman and child in Lebanon because….” Whatever nonsense followed the word “because,” I shudder to think any human could place his faith in a theory which morally or legally justifies wiping out a whole country. And yet, to many Americans, “Nuke ‘em!” is the final solution to all our political problems.

 

We live in the richest, best-armed, most powerful nation the world has ever known, and yet we have become convinced that we should be the most frightened and the most belligerent.

 

Wiser leaders would work to create a peaceful, helpful, cooperative foreign policy and educational system (beginning by passing the excellent legislation establishing a cabinet-level Department of Peace—(see www.thepeacealliance.org .) We could sustain a patient, accepting American citizenry skilled in peace-making in both their personal and political lives, rather than continually advocate for the morality of threatening and killing as a solution for political challenges. As Islamic nations do, we should condemn all wars except those against invaders who violently attempt to invade and conquer our homelands.

 

Many Christians hope their faith will spread around the world (and many proselytize to spread it); just so do many Muslims hope their faith will eventually prevail globally. No one knows what the future holds, and only time will tell. So far, though, no Muslims (unless you count allies the West selects, empowers, and backs, like Saddam Hussein) violently invade and occupy others’ countries, nor commandeer others’ valuable resources, nor force changes in others’ institutions at the point of a gun.

 

In this heavily-armed world, as in all previous worlds, only one enemy has ever pressed for world domination, only one enemy strives ceaselessly to throw every nation into never-ending inhumane wars. That enemy is neither terrorist, nor fanatic, nor extremist, neither Christian, nor Jew, nor Muslim, neither Fascism, nor Nazism, nor Communism, nor globalization.

 

The common enemy of mankind, the one ever urging us toward war and torture and every other kind of terror, is fear—in all its forms—fear of change, fear of failure, fear of embarrassment, fear of the unknown and unfamiliar and different, fear of want, fear of death and loss, fear of despair, fear of the past, fear of abandonment, fear of guilt and blame, fear of losing control, fear of being helpless and hurt, fear of being wrong….

 

This universal enemy of all mankind—this eternal enemy of Islam and the West alike—will always be fear itself (one name for what many traditional religions call “the devil.”) And what is fear’s remedy? Love, in all its forms—diplomacy, dialogue, negotiation, ideas, faith, hope, trust, cooperation, cultural exchange, understanding, love, kindness, acceptance, forgiveness, peace….

 

The very concept of the word, “enemy,” is itself a fear-based mistake. Instead of “allies” and “enemies,” we could choose—both personally and nationally—to see all people everywhere, ourselves included, as variously falling intermittently into either of two very similar camps—people currently offering help, and people who currently need help.

 

Human beings everywhere quite reasonably wish to preserve what they see as their good old ways, to expand their influence and power, and insure their future security. Yet patriotism/nationalism cannot work, on this small, interconnected, fragile planet, so long as people see “others” of different nations as less valuable, less important, and somehow separate from “us.” Patriotism/nationalism can only fail whenever it stands in opposition to the highest universal human value—support and respect for the quality of human life everywhere. The only rule which works in human relations—both personal and international—is the Golden Rule, treating all others as we would want all others to treat us.

 

Until Americans stand up together in perfect love to courageously cast out fear, until we proudly support the unselfish ideals which unite us all as Americans—the values proclaiming the equality of all men and the inalienable right of all people everywhere to life, liberty and the pursuit of happiness—America will continue to be vulnerable to a relentless battery of fearful twenty-first century storms.

 

 

 

Please send your comments to epharmon@adelphia.net

 

Putting On and Taking Off the Pretty Face of War

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The heartrending recent news coverage about the ghastly deaths of defenseless civilians, mostly children, in Qana, Lebanon, tells the real story of the mideast wars: random slaughter, and the relentless ruin of the loves, livelihoods, work, and hopes of thousands of innocent civilians on all sides. Nevertheless, true believers in the necessity, efficacy, and morality of war still churn out article after article arguing war's fairness and positive aspects (“Israeli Military Service Unites Generations;” “'Disproportionate' in What Moral Universe;'” “For Troops, A Sense of Moral Clarity.”) For, in order to sustain the important illusion that war is moral, and to divert public attention away from war's inevitably bloody means and ends, pro-war propagandists shamefully exploit every one of the heart-swelling, toe-tapping, chest-beating moments which arise in the midst of horrific wars—all the gentlemanly charitable acts, the selfless patriotism and bravery, the beauty and idealism of youth….

 

Although “might” cannot make right, fear and influence can be combined fairly successfully to shape public perception to thinking that “our” wars are primarily about camaraderie, adventure, skill, professionalism, physical prowess, pride, and masculinity…and to thinking that wars can be fought cleanly, judiciously, even kindly, in order to rescue the downtrodden, promote democracy, and protect our homes, families, and way of life.

 

Even well-intentioned efforts to ameliorate war’s devastating effects, such as banning nuclear weapons and landmines, and instituting war crimes trials, can be exploited, and held up as proof that war is just and humane.

 

But the fact that war has moments of fineness and decency should not lull us into deluding ourselves that repeated indiscriminate acts of violence against one’s fellow man are anything except wrong. As in Qana, ninety percent of the victims of modern wars are civilians. Soldiers, politicians, and private citizens alike must choose to abandon their consciences for the duration of wars, because war itself is a crime against humanity.

 

Although “wars of self-defense,” a highly ambiguous and arguable term, are still considered to be legal, all that is legal is not necessarily moral. Wars are fundamentally about the use of force to achieve political goals, not about morality. But moral or not, all fighting must relentlessly be made palatable to its funding and fighting public. Any politician or general worth his pay-grade knows well how to drape war in the colors and images of respectability and tradition. Yet no gallantly waving flag, no proud anthem, pledge, nor crisp salute can ever promise that war’s processes or outcomes will be representative, humane, or moral.

 

Every soldier who ever shot, tortured, or pushed a captive out of a plane in order to obtain information necessary to protect his own knows that the cruel reality of war makes a mockery of the prettified versions held up for public viewing, the ones giving lip service to human rights, morality, and a rule of law which rests on due process, presumption of innocence, the right to legal counsel, and a fair and speedy trial..

 

Any soldier who ever fought in a real shooting war knows that legal and moral niceties are suspended during the life-and-death situation that is war, hauled out only as convenient for public viewing. Snipers, for example, act instantaneously as judge, jury, and executioner to their random, anonymous suspects. Bombardiers, and missile and rocket launchers unleash hell, raining fire down equally upon all their anonymous, hapless victims.

 

To hear tell, war crimes are rare aberrations perpetrated by atypical rogues, stray criminal elements within otherwise pristine organizations. The truth is, crimes against humanity happen all the time, on both sides, during all wars, a direct result of the bloody training, means, conditions, and ends of war.

 

When top military leaders find themselves irrevocably trapped in the unwelcome spotlight of undeniable war crimes, they immediately stage a big show of fairness and due process. Military defenders make feeble attempts to drum up sympathy for the scapegoats, calling attention to inadequate training and terrible conditions of battlefield stress, while prosecutors demonize the poor sad crazy grunts who were so foolish as to get caught tarnishing the honor of their noble units, and promise harsh punishments for any freakish renegades who may have mysteriously insinuated themselves into their otherwise holier-than-everyone-else squeaky-clean corps.

 

Officers always protect themselves and one another, limiting, placing, and holding blame as far down the chain of command as possible, leaving a poor few marginalized dupes to twist publicly in the wind. In every war crime trial, the viewing public—soldiers especially—must be newly convinced once again that “our” wars are conducted honorably, that our soldiers are unusually fine and pure, and that the rights of all civilians and combatants alike are protected by doily-white-gloved military justice.

 

Anonymous military judges always announce shockingly lenient sentences, horrifying victims’ families and their countrymen, but comforting fellow-soldiers who require reassurance that they, too, when forced into similar or worse acts, will not be abandoned. Other leniencies are later quietly extended under the table to prisoners who gallantly lie, or who fall upon their own swords to protect the honor (and butts) of comrades and superiors.

 

Although soldiers' advocates repeatedly plead for clarity in Rules of Engagement, Geneva Conventions, and so on, top government and military officials prefer to keep all military rules as fuzzy and vague as possible, not wishing to be handcuffed during wartime. But no amount of “clarity” will ever change the fact that real war is always immorally indiscriminate in its victims. Generals don’t aspire to leading a band of ethicists; they want naïve, malleable young recruits, trainable into lock-step killers able to withstand the moral confusion necessary to blood-letting, troops who will follow any order, march into any hell, and do what they’re told, which is to win wars by remorselessly killing vast swaths of human beings. To prevail in war, soldiers must believe that all is fair, that anything goes, if necessary to accomplish their mission and protect their buddies.

 

Signatories of the Geneva Conventions hope to receive equivalent courtesies when their guys fall into enemy hands. But reciprocity has no value when rules are always discarded as inapplicable during every new war, just because this new latest incarnation of a monster-of-the-moment—whether Kraut, Jap, terrorist, whatever—is touted to be the coldest, least reasonable, most dangerous enemy ever to threaten anyone, deserving of torture, murder, in fact complete annihilation from the earth, along with their families and other similar scum, as quickly as possible by all available means including chemical, biological, and nuclear.

 

After war’s end, forgotten conventions prove once again useful in punishing the losing side and propping up the flagging resolve of a public weary from manning and funding the last war. War crimes trials help portray war’s most recent victors as the most legitimately aggrieved, gentlemanly, and honorable—and not just the most effectively brutal—while urging new spending on military rebuilding against the next, greater foe as once again sweet, necessary, and good.

 

Respect and support for the quality of human life everywhere is the highest value we can hold. This value reinforces every other precious value we may embrace—all conceptions of God, duty, honor, country, organization, mission, brotherhood, freedom, democracy, justice. The business of indiscriminately maiming and killing human beings for profit and power (under however many pretty guises) can never stand up to close moral scrutiny.

 

I would defend myself, my family, and neighbors from armed enemies breaking down our doors and coming in our windows, and would willingly fund armed local militias well-trained in peaceful conflict resolution for that purpose. Other than that, and rather than risk adding to the sum of injustice in the world by going to war, I would instead risk suffering a certain amount of injustice ourselves (a risk always taken in going to war) by devoting the rest of our current defense budget to building understanding and good will among all the earth’s peoples through proven peaceful and generous methods. My first step would be to pass the very specific and impressive proposed legislation (Bills H.R. 3760 and S. 1756) authorizing and funding a cabinet-level Department of Peace.

 

Please send comments to epharmon@adelphia.net .