The name of our council is "Unity-and-Diversity World Council".  Our previous way of referring to this 3-in-1 word was "Unity-in-Diversity".  We changed it to the first wording mentioned above because we found that  most spiritually-oriented people usually put the stress on the unity and tend to ignore the diversity.   We often hear the affirmation that "we are one". 

Spiritually speaking, that affirmation is true.  At the same time, it tends to gloss over the fact that the acceptance of diversity is a very important part of democracy.  Whenever freedom is in the human equation we will have diversity, and respecting the diversities of race, religion, and culture is essential to democracy.   If we are always stressing the unity, we will tend not to listen to the other person because "we are all the same".  On the human plane, in dialog between two individuals or organizations, there are (at least) two positions -- that of the speaker and that of the listener.  In order for real communication to take place, we must clarify both positions and attempt to reconcile them. 

Many people are hesitant to admit the reality of differences, because they are afraid that the exploring of differences will lead to antagonism and dissension.  However, the fact is that differences left unexplored will tend to create dissension and lead to conflict.  There are specific processes that can be applied to the exploration of differences that will help maintain a positive attitude and lead to a deeper sense of mutual understanding. 

"Leveraging our differences" is an interesting title for recognizing that there are definite dimensions of ourselves which are not the same from one person to another.  Even those who look alike in terms of their appearance or skin color may be found to have all kinds of differences: differences of race, culture, religion, sexual preference, national origin, personal opinion, and the list goes on.  In the complex world in which we live, there are ever-increasing numbers of diversities.  There is no way in which we can live that will eliminate these diversities. 

Therefore, we should have no fear of these differences.  Instead, we would do well to appreciate them and accept them as being an essential part of life .  Enjoy getting acquainted with each person you meet.  Find out something about that person that you did not know before and explore its deeper implications.  Keep an open mind and enjoy the process that helps you to know someone better.  Life can be greatly enriched when we take the time to explore these differences!

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It is probable that unless and until we deal with issues of class, race, and privilege, we will never find the balance that nature so innately seeks. It seems that for many who work toward social and environmental justice there is a historical, collective, unattended-to-wound that could be called the wound of privilege. From this wound there is a longing for humanity to care for itself, know itself, and tend to earth's past, present and future.  The wound often causes us to look for someone to blame, or we fall into helplessness, not knowing where to start; and unfortunately, guilt often becomes the operating factor of those who wish to do good.  The emerging Gaia philosophy is showing that if we simply attend to our wounds, psychological and social, individually and collectively, we cooperatively assist with earth’s natural movement toward regeneration and healing.

Mark Nepo in "The Book of Awakening" says: “… I met a man in South Africa.  After several days together, I asked him about Ubuntu. He said, 'It is a deep African custom.'  … 'It means, I am because you are; you are because I am...Ubuntu.' "It is something I have always believed in, that in the ignited space of our deepest suffering, in the release of our deepest fears, in the familiar peace of our deepest joys, we are each other."   

Once we encounter our wounds and our fears, we are wisely counseled by bell hooks, that, “when we drop fear,  we can draw nearer to people, we can draw nearer to the earth, we can draw nearer to all the heavenly creatures that surround us.”

How can we create a future where creativity and learning are nurtured and the communal spirit of all beings is accepted?  How do we bring ourselves back into focus and harmony with our innate indigenous wisdom on a global scale?  “We have the heart, knowledge, money, and sense to optimize our social and ecological fabric.” From Paul Hawken in Blessed Unrest, comes a message that speaks of embracing and leveraging our differences, using our diversity to bring unity and peace.   By witnessing, telling and weaving the stories of people, land, and animals (whose very survival is tied up with our own) we may be inspired to take conscious action locally and globally at this very crucial time here on earth. 

For those who are in despair over poverty, ecological degradation and the imminent breakdown of social institutions, we must realize that even as we face the feelings of overwhelm, anger and confusion, there is hope by which we can come together and make a difference on this planet we call home.

Average interest:  3.154
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Spirituality, Science and Ethics all have a common source, the Life Force of the Universe.  Spirituality, or Belongingness, is infinite but Science and Ethics, pertaining to the human mind, are finite.

As human beings understand the difference between the Belongingness of personhood, or Spirituality and the actions of human beings which occur in the realm of human affairs, namely Science and Ethics, they realize that reverence for life or reverence for personhood as well as for all living things, coalesces and becomes one with the Life Force of the Universe, or the Moving God, or Divinity,  or Providence, and is in the field where finite humans coalesce with the infinite.

As the following Understandings become part of societies' and nations' and states' directives or guidelines for optimal living, a Global Civilization may become realized.

l. Reverence for Life.  When reference for life is the first and foremost guiding principle of living, human beings' most creative energies are expended upon conducting the affairs of the world in such a way as to preserve life.

2. The difference between the Female and the Male.  The male enters the world from his mother's womb and except for a primal remembrance of the womb, his world begins at birth.  From experience, he knows only the realm of human affairs or ethics which does not confer belongingness.  The male may base his knowledge upon science minus the being altogether, not understanding that woman's umbilical connection to the organic life force and her dedication to reverence for life is the pillar upon which enduring societies are built.

3. The relationship between Belongingness and Ethics.  Conscience is each person's connection to the Life Force, which has a presence or a connection to everything.  In this connection or conscience, there is true equality in the species.  Belongingness is the gift of equality, in the realm of spirituality which is infinite.  Ethics is a science, the science of morals.  When will power is guided by conscience, it submits to or chooses, those actions which are in harmony with the Life Force, God, or the covenants of Belongingness.

4. The function of Humanity in the universe and the conscious embracing of it.  The function of each and everyone of us includes inherent responsibility to act in harmony with the Life Force of the Universe or to act in an ethical manner.  The birthright is the equal conscience and the meaningful life is achieved as each person acts upon its dictates with a free will directed toward the Good,  the harmony with the movement of the Life Force, known as Goodwill.

5. The real meaning of spiritual freedom.  Human beings' conscience-in-action is their participation in freedom.  A person's good conscience is each person's spiritual freedom.

6. Money and wealth are both a-moral.  By themselves, they are not a part of the Life Force.  Ideally they are considered ancillary to the affairs of the world, as the oil that greases the engines, as the facilitators of commerce and other human affairs.  Money and wealth are the servants of humans not their masters.  People who revere money give power to those who have control of it. 

The  ancient covenants of Belongingness are:

1.  There is one family in the world, consisting of humanity, planet earth and the universe surrounding it.  In humans, awareness of belongingness is called conscience.

2. The ideal function of all human beings is to be in touch with their Divinity or Providence at all times so that it may guide their actions through their good Conscience.  This may be accomplished by religions, meditation, or any activity where the mortal coalesces with the Immortal or the Divine.

3. In this family there are no enemies. 

These three covenants are in the realm of Providence or the Divine or Spirituality and no man-made laws can impinge upon their sacredness, nor attempt to overrule their precedence.

They wait for human-made laws to codify their sacredness and realize a true Global Civilization.

         Mary Anneeta Mann, Ph.D.,  Unity and Diversity

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When a scenario for action arises, as they always will, if the first thing that is thought of is a violent response no measure of taming that violence is satisfactory. If we train ourselves to think and then respond with the love of whatever God you espouse first... moderating a negative is not required and therefore violence is defeated by ommision not overcome by a further conscious action. The respect we will demonstrate with that loving response will eventually win the action.

How has our violent nature been aspirated to such a high level and why have we transgressed so far from the concern for others over self? Politics. The politics of self are a motivation that seperates our actions from the common to the singular good. We no longer listen to the heroes of non-violent actions like Ghandi, ML King and Rev. Tutu because the demonstrated outcomes of violence (Bush, Putin, etc) best the experiences of this non violence through a media soured by the biggest headline. Ask yourself when the last time you saw a front page article espousing good... not likely within memory.

If you believe love will trump violence then it will. If you think violence will trump love... it sadly will. Practice big and little acts of love... they all count.

Average interest:  3.2
Average approval: 2.4
Overall value: 7.68 (value = interest x approval)
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When I was a little girl I loved looking for shells on the beach. It was a wonderful game, a treasure hunt, which we called The Search for the Whole Shell.  Broken shells, while making a lovely mosaics in the sand, didn't count as treasures.  Fragments of turquoise and coral fans shells, bits of green and black olive shells, silvery snail shells, whitish cones and iridescent sea glass - these were the clues to the treasure trove, a microcosmic presentation of the particular shells we might expect to find whole on a particular beach.  .

The search for the Whole Shell seems an apt metaphor for many of life's searches and situations.  First of all, it points to the unarguable philosophy, "If there's a will, there's a way." We were convinced that if we sifted long enough the heaps of salty seaweed, driftwood, stones, tar, hovering flies and broken shells strewn along the beach, a shiny whole shell with all of its parts would appear - a treasure.

Looking inward, are we not seaching for our own wholeness, our essential self , unbroken, that shines with the dewy glow of a new butterfly no matter the age. Are we not searching for wisdom, a treasure trove of acquired thoughts and ways that takes the whole of our years, not just the first two quarters when we are all glossy with youth.

And isn't it true that there are always more broken pieces in any heap of things than  treasures - that a treasure is something rare, and not easily found.

On the other hand, isn't it true that our greatest treasusres are all around us, like the desert or the ocean or mountains, each with its unique beauty and amazing variety of life forms, all of it rare and special?

Who could argue that the whole earth, itself, is our greatest treasure, and the treasure most in need of our awareness and protection, that every day we are given heaps of broken shells mixed with whole shells to sift through, and treasures to find and be greatful for.
 

Average interest:  2.7
Average approval: 2.3
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Rev Leland Stewart asks us to "inaugurate ... a dynamic conversation about the use of nonviolence for personal and global transformation starting now." 

Personal transformation seems a slow cooking alchemy that I don't have that much of a handle on, so I'll not go into that, but there is something on global transformation that I'd like to share. 

The 2006 video "Encounter Point" has become a focal point for global organizing around nonviolence and our Global Assembly software may play a part.  Here is a YouTube link for excerpts from the video: http://www.youtube.com/watch?v=SiZ7vlRf8aI.  The main site for the video is at http://encounterpoint.com and on this site the community and classroom guides are key.  These are detailed write ups of how to use the video in small groups to best effect.

Here in Los Angeles, the Raoul Wallenberg Institute of Ethics in Malibu is gearing up to show the video around the city in many small venues.  At each showing, the audience will be asked to sign up for an "Encounter Point" interfaith dialog that will use our GA software.  The intent is to get the Encounter Point Dialog going and then to arrange with Ronit Avni, the producer of the video, to include the EP Dialog in the screening guides.  In this way we can build a global interfaith network around nonviolence using the video as a catalyst.

We are planning to run the video at the February Unity-and-Diversity Global Assembly meeting in Los Angeles.  A notice will go out with details to GA Los Angeles members when the venue is definite.

Of interest in this regard, the dialog software is being upgraded to include a forum capability where we can individually respond to the dialog messages.  The design of the new forums will allow members of one dialog to participate in the forums for all the concurrent dialogs.  Therefore the EP Dialog will interact at the forum level with the GA dialog.  In this way we can build our total participation. 

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Number of raters: 2

I believe that nonviolence (ahimsa) is the only way to survive. It has in it the potential to solve all problems. It is because it lays emphasis on reconciling the opposite views. One of its significant facets is its philosophy of anekant (non-absolutist attitude). One who is committed to nonviolence resorts to anekant approach for solving violent conflicts. Anekant says that truth is many-sided. Only God or a prefect soul knows the whole truth. We experience only the partial truth. The conflict arises when we insist that the partial truth that has been reveal to us during our spiritual pursuits is the whole truth. Not only that we also try to impose it on others. Lord Mahavira, the 24th Tirthankara of the Jaina tradition says, "their is no need for us to quarrel on account of our diverse beliefs because each belief has in it an element of truth. It must be respected by all." If we show respect towards other beliefs and do not insist that the truth we have experienced is the only truth, it will pave the way for universal reconciliation. His Holiness Acharya Mahapragya, the tenth acharya of the Terapanth Jain Religious Order, has embarked on Ahimsa Yatra (a journey on foot to create mass awareness of ahimsa (nonviolence)) to unite all human beings and rid society of violence. Since Acharya Mahapragya enjoins its followers not to disparage or dispute other faith traditions and respect all religions, his ahimsa yatra has received tremendous support of the people belonging to all faiths including islam. Diversity is the beauty of the universe. When his ahimsa yatra passes through villages, towns and cities, thousands join the march and extend support to him in his mission of universal reconciliation and world peace. The power of ahimsa (nonviolence) has been ably demonstrated by Mahatma Gandhi, Martin Loother king and Leo Tolostoy. ANUVIBHA which is Acharya Mahapragya's vehicle of popularizing a culture of peace is now in the forefront of training young and old in nonviolence. We have developed a complete course of training children and youths in nonviolence and will be ready to go to any part of the world to carry out this pious mission. I sum up my views by saying that it is only through ahimsa that religions will agree to cooperate and I call upon the right thinking people of the world to join the worldwide campaign for nonviolence training. 

Dr. S.L. Gandhi

President, ANUVIBHA

Email: slgandhi at hotmail dot com

I want to support the last phrase of the second paragraph of Leland's proposal:

 "It is time that we began talking about how nonviolence can be applied to the changes needed in the world, and at the same time exploring how we can begin to take steps in that direction."

My personal way to phrase it is something like this:

"It is time that we take steps to apply nonviolence to the changes needed in the world."

In other words,  I think we have done enough talking about it,  and we have done enough exploring, and now we are ready to "take steps."

Nonviolence is a proven way to live and change the world.  It successfully replaced war in carrying out several significant societal changes in the 20th Century, and in the first seven years of this century. The number of worldwide adherents to nonviolence is continuing to grow fairly rapidly, although we still represent a rather small minority of the World's citizens.

That being said, it has been proven that a small minority of nonviolent citizens can carry out significant societal changes.

I believe that the next steps lie within us. 

For example, I believe that I have within me the power to lead a nonviolent revolution of the Inglewood, California school system.  To lead such a revolution would require the following actions (and more) on my part:

1.    That I move to Inglewood.

2.    That I commit myself to work 20 hours a week on this struggle for the next 10 years.

3.    That I commit myself to follow the precepts of nonviolence in every action that I take in this struggle. 

   –I will respect every human being including my opponents.

   -I will be honest at all times.

   -I will remember that the means and the ends are the same.

4.    That I commit myself to daily prayer and meditation.

5.    That I commit myself to accepting each failure in this struggle as a learning experience and a normal part of leading a nonviolent revolution.

6.    That I commit myself to requiring those who wish to join this struggle to follow the precepts of nonviolence,  and I commit myself to train each of them in the precepts of nonviolence.