Love in Politics:
Or, Have You Hugged a Republican Today?
by Shepherd Hoodwin
September 22, 2004
as a downloadable pdf file)
This is a long essay (over 25,000 words) that I felt compelled to write in
order to address things I saw coming up in myself and others that didnít feel
good to me. I expect that it will eventually find a home in an upcoming book.
I endeavored to be fair to both the right and left, but since my own
worldview is progressive, there is an inevitable tilt to the left in the
examples I give. However, I hope that even if youíre more conservative, you
will still find this to be a worthwhile read. Itís not about left versus
right, but about what unites us all.
THE YIN/YANG SYMBOL
This symbol illustrates the symbiotic relationship between right and left.
FEMININE AND MASCULINE
The relationship between right and left parallels the one between masculine
THE MICHAEL TEACHINGS
Roles and overleaves help explain peopleís draw to the left or right.
Sincerity is not the same as truthfulness.
Could a politician practice unconditional love and truth and be successful?
Non-attachment is the key to unconditional love.
Seeking truth requires effort and a willingness to set aside preconceptions.
Rules can help keep us out of trouble but only wisdom can guide us to making
the best possible contribution.
THE SPIRITUAL PATH
Itís possible to be both spiritual and political.
Humanity is inevitably awakening; we can choose to make it easier or harder.
When we face our shadows, we stop projecting them onto others.
HEALING DIVISIVENESS Simply listening to those with differing views is the most energy-efficient
way of dealing with conflict.
RESIST NOT EVIL
Evil cannot be destroyed; it can only be integrated and healed.
BEYOND DOCTRINE Doctrine can offer starting points for looking at the world, but if rigidly
adhered to, it blocks insights.
We all want freedom; we just see it in different terms.
CO-CREATING OUR FUTURE Left and right must work together to create a better future.
"It is easy to love those who agree with you.
Loving those whose views
you strongly disagree with is a greater challenge. Yet, it is the nature of love
to connect from your soul to the soul of all others, without judgment. When you
allow love to be in its natural state within you, it transcends differences in
opinion." (Michael channeled by Shepherd Hoodwin)
Can there be unconditional love and truth in politics, or is that an
oxymoron? Thus far, itís been a rare commodity if itís ever been there.
There is good in everyone, and decent, well-meaning people in every field.
However, we live in a world dense with ignorance, and nowhere is ego and maya (a
Hindi term meaning the illusory nature of the physical plane) thicker than in
Politics has always been famously rife with hypocrisy, corruption, secrecy,
greed, lies, etc. Today in the U.S., it is especially divisive, with both
parties increasingly disparaging the other harshly and often unfairly, and more
and more citizens taking sides. It has always been a minefield rivaling
religion, and people have always liked to think that God shares their political
views. However, now that fundamentalist religion has become so intertwined with
it, politics is particularly full of charged emotions and defensive "Iím
right, youíre wrong" postures.
Recently, this divisiveness has been widely discussed ó it seems that we are
collectively becoming uncomfortable with it and are trying to find our way to a
new modus operandi.
THE YIN/YANG SYMBOL
In the yin/yang symbol, the masculine and feminine are shown as being two
aspects of one whole, with each being the core of the other. This illustrates
the relationship of all true opposites. The political left and right are
similarly two aspects of one whole, not separate entities. Seeing them in a
circle demonstrates their interdependent relationship, how they swirl into and
anchor one another, and how one cannot exist without the other. Progressivism
can be expansive without flying away because conservatism anchors it;
conservatism can be stable without stagnating because progressivism challenges
it to grow. Each is relative to the other. Conservatism is like the roots of a
plant; progressivism is like the foliage. If theyíre seen in a linear rather
than circular way, they are still two ends of the same stick. Opposites fighting
each other is like our right and left legs working against each other; how much
better when they complement each other ó then we can move forward.
Another analogy is the brainís left and right hemispheres. Some people are
more right-brained, some are more left-brained and some are balanced. However,
all people can benefit from better integrating their right and left brains,
allowing for a free exchange of information between them so that the brain as a
whole can function more effectively. The political left and right can also
benefit from integration. Extremes result when one side tries to function
without being balanced by the other; they require excluding a large part of
reality. Extremes distort; the path of evolution is one of integrating opposites
and thereby reducing extremes.
Paradoxically, opposite extremes are similar to each other, and the yin/yang
symbol shows why. In politics, fascism is the extreme right and communism is the
extreme left. They are arch-enemies, but both are oppressive in their
totalitarianism. Far-right radicals sometimes adopt the tactics of the far left,
and vice versa. The extreme right moves into the left, just as the extreme
masculine (the "tail" of the white half of the yin/yang symbol) moves
into the feminine (the dark half). If a person tries to move away from the
feminine by becoming hyper-masculine, he tends to meet the feminine again on the
other side. For instance, highly aggressive men sometimes become highly
submissive in the bedroom in an effort to balance themselves and find relief
from their extremity. A majority of male cross-dressers are heterosexual, and
many are macho in their usual persona. People into BDSM (bondage and discipline,
sadomasochism) often switch roles. Bullies sometimes become crybabies when they
go off the deep end, and victims sometimes commit violence when they canít
take it anymore.
The yin/yang symbol represents the whole, including both sides; to be whole
individually, we need to honor both sides within us. Collectively, we need the
best of both the right and left to be whole and to move forward constructively.
The truth is a collection of all individual truths, assembled in proper
proportion; we need everyoneís truths to make up the truth.
In our house-divided state, both right and left tend to paper over or leave
out important facts that donít support their arguments ó neither side is
whole. Thereís an unwillingness to grant the other any points, to give credit
where it is due. If weíre open-minded and value truth and fact over doctrine
and partisanship, we can find points of agreement with those in other camps and
come closer to assembling a true and complete picture.
It can be simplistic to classify peopleís political perspectives as being
either right or left. Like other stereotypes, this generality works part of the
time, but people who think expansively arenít likely to have such easily
classified views. Even people who are heavily left- or right-brained still use
the other side. Left/right seen as a line looks like either/or, differing only
by extremity, but as a yin/yang relationship, it looks less cut-and-dried; every
point within the circle has a different, complex relationship to the whole.
"us vs. them" conflict could be neutralized if we switched from a
linear to a holistic yin/yang paradigm (way of looking at things).
I try to approach each issue thoughtfully, weighing the facts, but most of my
views fit within the progressive framework. (Thatís also true of most of my
friends and most New-Agers in general). However, some of my views concerning
personal freedom might be considered radical and agree with the Libertarians
(for example, I donít believe in drug laws, the draft or compulsory jury
duty), although, in general, Libertarians are right-wing and voted for Bush in
2000. I can also agree in my own way with some basic Republican tenets such as
leaner government that is fiscally responsible and more efficient. (All those
who are for inefficient, wasteful, and spendthrift government, raise your
Still, for convenience, letís look at the political landscape in the simple
terms of a linear left-right spectrum, and explore some metaphysical and
psychological factors involved in why someone may fall predominantly right or
left. Of course, many people are in the center, but we can view that as a
combination of factors.
FEMININE AND MASCULINE
The most obvious influences in our political orientation are our imprinting
(how we were raised), life history and circumstances. People raised Republican
or Democrat are more likely to stay that way than to change. Someone who feels
he unfairly lost out on a promotion due to Affirmative Action might vote
Republican; someone who lost his job due to outsourcing might vote Democratic.
We tend to move right when we become more affluent and want to conserve our
gains, and left when times get tough. We tend to move right when the world seems
chaotic and we seek stability, and left when it seems stifling. However, there
are many other less-tangible factors.
For one thing, right/left is roughly parallel to male/female. Men are more
likely to lean right than women. The masculine is more about picking yourself up
by your bootstraps, overcoming, taking aggressive action, etc., and those are
also conservative themes. The left is more aligned with the feminine, which is
about succoring, nurturing, creating atmosphere, etc. Obviously, we need a
balance of both in politics and in life in general.
All creation, from physical reproduction to the expansion of consciousness,
involves the interplay of masculine and feminine: masculine vitality (sperm)
catalyzes the feminine vision (egg) to develop; when it is ready, the masculine
delivers it into stable form (birth). Together, the feminine nurtures and the
masculine guides it into maturity (child-rearing).
Every energy can manifest constructively or destructively; in the Michael
teachings (a channeled body of metaphysical information about how we, as souls,
set up our lifetimes), we speak of traits having positive and negative poles. In
their positive poles, the masculine and feminine serve each other; in their
negative poles, they war. In their positive poles, the feminine radiates
possibility, which the masculine grounds through right action; both are strong
because they are centered in the divine (the whole). In their negative poles,
the masculine is a bully and the feminine is a victim; both are weak because
they are self-centered, wrapped up in their own ego agendas and therefore cut
off from the whole. We each have both male and female energies that we can draw
upon as needed, and we each experience both positive and negative poles.
Humanity is not yet mature, mentally, emotionally or spiritually. Therefore,
history has swung between matriarchy and patriarchy, with one usually dominating
the other rather than there being balance and integration. Whichever side has
too much power, because it is not adequately balanced by the other, becomes
corrupt and out of control. Our society has been in a long-term cycle of
Political cycles that swing between left and right are much shorter. The
right is currently heavily dominant in the U.S., gleefully in its negative
poles, trudging with hobnailed boots through flower beds and telling the left to
get over it, sounding like a stereotypical arrogant male "jerk."
left took it for a while, being a victim, sometimes compliant, sulking or
complaining, but it has become increasingly angry and hostile. Just as the right
has dismissed the left as weak, bleeding-hearted, and lily-livered, the left is
starting to dismiss the right as "theyíre all just a bunch of jerks and
we should get rid of them," sounding like early feminism. (Itís no
accident that the U.S. was more liberal in the heyday of feminism.)
Some right-wing talk radio hosts strike me as bullies, and many people abroad
currently view the U.S. and the Bush Administration in particular, as a bully.
Like Gore before him, Kerry is running a cautious, defensive campaign, to some
degree embodying the victim: he reacts rather than setting the tone. Only a
victim is defensive. Sometimes defensiveness is defiant, but thatís not the
same as owning our masculine power and taking the lead, nor is it radiating
possibilities, the positive feminine (sometimes referred to as the Goddess).
This is a lesson that many women are working on.
Not all those on the left dominantly embody the feminine, not do all those on
the right embody the masculine. Perhaps Gore endorsed Howard Dean earlier this
year because he began to recognize the negative-pole-feminine weakness of his
own campaign and saw Dean not making his mistakes; however, Dean embodies
another version of the negative pole masculine: the bulldog-angry fighter.
Kennedy continues to inspire Democrats because, whatever his private life or
actual accomplishments were, he was a symbol of the positive-pole masculine:
strong, centered and kind.
Kerry has been trying to sell the American people on his macho strength, but
he hasnít been entirely convincing because he is doing it in reaction to the
rightís attacks, and reaction is negative-pole feminine behavior. Also, he is
trying to beat the right at their forte rather than emphasizing his, which might
be described as creating a vision and imbuing it in the American psyche. Modern
Democratic Presidents each did this to some degree, but itís hard to think of
a Republican other than Reagan who did; Bush, Sr., was especially plagued by the
"vision thing," the perception that he lacked vision. The Republican
Presidencies have been more characterized by providing a sense of stability and
safety, which they can be good at.
In a growth cycle, there is what might be called the progressive phase in
which the growth visibly manifests as an upward surge, and then a conservative
phase, a period of stabilization and preparation for the next upward spurt.
progressive phase brings changes that are integrated during the conservative
phaseówe have to get used to and comfortable with the new ways of being,
learning how they work and taking a breather from the stress of change. Nonstop
upward movement would be disorienting and ungrounding; nonstop stability would
be stagnating and boring. We tend to choose more progressive, visionary
Presidents during surges, and more conservative, stabilizing ones during
integrations. Middle-of-the-road Presidents like Clinton have had significant
elements of both: his instinct to track with public opinion kept his progressive
side from dominating. President Johnson was highly progressive domestically but
conservative relative to Viet Nam.
Eisenhower was a reassuring presence during the height of the Cold War, after
the tremendous changes of the FDR era. However, he lacked the vision to speak
out against Joe McCarthyís bullyingóthe negative side of stability is not
rocking the boat.
During the Eisenhower years, people were terrified of the Soviets and nuclear
war; today, people are terrified of terrorism. Fear causes us to cling to
perceived safety and leaves us vulnerable to manipulation by bullies who repress
freedom in the name of preserving it. McCarthy "defended the American
way" by chilling free speech, silencing critics by making them fear for
their livelihood if he cast them as un-American. Bush similarly froze free
speech by casting his critics as being for terrorism, and restricted freedom
with the Patriot Act. He explained 9/11 as the act of people who hate our
freedom; perhaps he was projecting. His off-the-cuff joke in Congress that it
would be easier if he were a dictator may have been a Freudian slip. Most people
want freedom for themselves but not necessarily for others: letting others have
the maximum possible choice may cause things to go in a direction one doesnít
like, and may seem too chaotic.
Fear freezes us. It took time for a critical mass of Americans to finally
revolt against McCarthy, as it later did relative to Viet Nam. Since the trauma
of 9/11, many Americans who havenít felt comfortable with the Iraqi war have
been hesitant to question it or speak out against it. However, we are slowly
coming out of our frozen shock, and the left is rallying to try to balance the
right and stop its abuses.
History shows us that the "red under every bed" threat advertised
by the McCarthyites was false, whether or not they sincerely believed it. America was not in danger of being taken over by Communists or by those in
Hollywood who had briefly joined the Communist Party during the Depression in a
fashionable pique of misguided idealism. Similarly, the fall of Viet Nam did not
have a major domino effect, and the Iraqi threat advertised by the Bush
Administration was false, whether or not they believed it. Being governed by
fear is never useful anyway; we can take intelligent precautions without being
motivated by fear. Only by honestly facing our inner demons that exaggerate
dangers can we break free of fearís control.
THE MICHAEL TEACHINGS
In addition to the male/female polarity, the different perspectives of the
roles (soul types) in the Michael teachings can help us understand the right and
left, and avoid jumping to conclusions about other peopleís motivations.
People really do operate differently, rightly so. (See http://shepherdhoodwin.com/JourneyWhatsYourRole.html
for an introduction to the Michael teachings.)
We refer to warriors, kings and scholars as the solid roles because they have
a more solid feel to them. They have a low frequency, in the sense that their
energy vibrates relatively slowly, like a low musical pitch. They resonate more
with the earth than the sky, so they tend to be more grounded ó "down-to-earth"
can be used almost literally to describe them. Sages and servers are
mid-frequency roles. Priests and artisans are high frequency; they have an
airier quality, and are more likely to be visionaries and dreamers. We refer to
the latter four as the fluid roles.
Each soul also has an individual frequency independent of its role; there are
some relatively low frequency, grounded, "laid-back" artisans and some
relatively high frequency, fast vibrating, "out-there," warriors.
Still, every warrior has a fundamental earthy, solid feeling, and every artisan,
an airier, lighter feeling.
What is more solid is also slower or more resistant to change. Conservatives,
by definition, also resist change ó they want to conserve things as they are (or
make them again as they were). Some resistance to change is necessary ó itís
like the tread on tires that resists sliding off the road in random directions.
If there were only progressives, things might change faster than people could
So the solid roles (which are also considered masculine) tend to be more
drawn to the right, and the fluid roles (considered feminine), to the left ó the
archetypes of right and solid, and left and fluid are roughly parallel. Of
course, there are numerous individual exceptions, especially among scholars, who
tend to be intellectually analytical and align with the argument that is most
convincing to them.
It also depends on whether we go with our tendencies or seek to balance them.
Artisans, for example, who tend to live with a lot of flux, would naturally
gravitate to the left because it embraces change. However, an artisan who feels
off-balance might go to the right because it offers an anchoring sense of
safety. Conversely, warriors are the most grounded of the roles and have a
natural affinity with the stable right, but might be attracted to the left for
some excitement or a cause for which to fight.
Clinton is a sage and Kerry is an artisan; those are the two expression-axis
roles. Bush is probably a scholar (the assimilation-axis role), although heís
not stereotypicalóaccording to my channeling, his scholarliness is masked by
aphasia due to an early head injury and substance abuse, and being in the
physical part of the moving center (heís centered in his body rather than his
intellect). Cheney and Ashcroft look like warriors; warriors and kings are the
action-axis roles. Scholars and warriors are a classic combination, so Bush
aligning with Cheney and Ashcroft is not surprising. (There isnít always
agreement on celebrity roles and overleaves among Michael channels; I present
here what seems right to me).
Scholars, warriors, and kings are one-input roles, meaning that theyíre
more focused ó they receive and process one piece of information at a time, as
opposed to five for artisans and three for sages, who are more diffuse. The
solid roles are inherently simpler people, with fewer moving parts, you might
say. On the other hand, no soul type is more complex than artisans are, and
sages come in second, because of their multiple inputs ó a lot goes on in them
at the same time.
Warriors and kings especially, but also scholars, tend to have a more
black-and-white view of life, including what constitutes integrity and loyalty
("You either supported me or you didnít"). Their view is like
digital information: itís either a 1 or a 0. They tend to see artisans and
sages as being slippery, which is also the Republicansí common accusation of
The expression roles, on the other hand, see themselves as being flexible and
appreciating subtleties lost to the more black-and-white action roles, which is
the defense of Kerry against those who accuse him of waffling. Artisansí motto
might be Emersonís quote, "A foolish consistency is the hobgoblin of
little minds, adored by little statesmen and philosophers...." Their view
is like analog information, consisting of continuous variation. The expression
axis is home to the intellectual center. The intellect can both obfuscate and
illuminate. A subtle intellect can understand how apparently contradictory ideas
can both be true.
Some people come off better in private, among friends, than in public, and
with others, itís the opposite. Artisans are a highly ordinal role, meaning
that they focus on the immediate and mundane; unlike sages, who are cardinal,
they donít often seek the spotlight and arenít that comfortable in it.
(Scholars are neither ordinal nor cardinal, and can go either way.) Artisans
tend to be introverted and shy, preferring a few close one-on-one relationships.
Kerry must have other traits and a life task that impel him into the public eye,
but clearly itís not easy for him. There have been artisan Presidents, such as
Ford and probably Carter. The sage Presidents, such as Clinton, Reagan and FDR,
were more natural campaigners. Kerryís highly saturnian body type also
contributes to his stiffness. It makes the bones prominent, without softness,
and can impart a paternalistic, disciplined, and severe quality. Being so tall
can give an impression of aloofness, being above it all, and artisans tend to be
Bush, on the other hand, has become a skillful and charming public speaker.
However, there have been insider reports that his private behavior has become
Seeing leaders in terms of their roles alone isnít foolproof. Ronald Reagan
was a sage, too ("the Great Communicator" could describe many sages).
He started out as a Democrat, but by the time he was Governor of California, he
was set as a conservative Republican; still, his switch perhaps demonstrates the
increased mutability of the expression-axis roles. Tough guy conservatives
Arnold Schwarzenegger and Clint Eastwood (mayor of Carmel, CA) are artisans,
albeit with some warrior traits. Of course, all three came to politics via
Hollywood, a magnet for the expression roles that has a number of other
conservatives, such as Mel Gibson and NRA President Charleton Heston, although
there are more liberals.
Gore is probably a scholar, yet he was tarred by the same brush as Clinton,
as being slippery, partly by reason of his association with him. John Edwards is
also a scholar, probably with some artisan traits.
We are all complex. Knowing a personís full Michael teachings profile,
including secondary role traits and overleaves, in addition to astrological and
other factors, might shed more light. The information here isnít meant to be
cut-and-dried; it just points to tendencies.
In addition, explicating someoneís tendencies in metaphysical terms doesnít
imply that criticisms arenít valid. We all can go too far in one direction.
Simplicity can be a virtue, but being too black-and-white isnít. Likewise,
subtlety can be a virtue, but being wishy-washy isnít. Balance in all things.
According to the Michael teachings, each of us has an attitude, or intrinsic
way of viewing life. I have a Libertarian friend who emails me conservative
columns. Like many conservative talk show hosts, these writers tend see
themselves as iconoclasts, champions of the hard truth that others donít want
to face, and they get off on smashing illusions, as they see them. They tend to
ridicule those who donít agree with them. They make some valid points, but the
underlying caustic anger and smug self-righteousness often distorts them. Itís
reminiscent of denigration, the negative pole of the cynic attitude. My friend
is a cynic, so that is probably part of why heís attracted to these writers.
ynics have an acidic quality. The positive pole is contradiction: cynics are
tire-kickers who test things for soundness.
Thereís plenty of self-righteousness on the left, too, although it comes
more from the anger of victims or of sympathy for them ó those on the receiving
end of raw deals. It lines up more with the skeptic attitude, whose negative
pole is suspicion. There seem to be more conspiracy theories on the left, for
example. Skeptics have a rigorous quality. T he positive pole is investigation;
skeptics ask a lot of questions.
Skeptic and cynic are the two attitudes in the Michael teachings (out of
seven total) that are argumentative. Both can be curmudgeonly. Skeptic is a more
intellectual attitude ó like the high-frequency artisan role, itís on the same
side of the same axis as the intellectual center. Cynic lines up with the
physical center ó it comes from the guts; it lines up with the low-frequency
warrior role. The left tends to be more intellectual, and the right, more
earthy; the only modern Republican President who was known for his intellect was
The Michael teachings delineate five soul ages through which we progress on
the physical plane: infant, baby, young, mature and old. These roughly parallel
human development: newborn, toddler, youngster, adolescent and college-age young
adult. The younger cycles (infant, baby, and young) focus outwardly; the older
cycles (mature and old) focus inwardly.
The right tends to be younger souled, and the left, older souled, although,
again, this is by no means cut-and-dried ó it would be a mistake to assume that
there are no old-soul Republicans (or that the older perspective is more correct
or better). Also, many people manifest younger than their actual soul age, in
some areas or in general, so a mature or old soul could manifest baby or young
relative to politics.
The younger cycles are about increasingly developing individuality, knowing
ourselves separately from the whole; the young cycle is the apex of
separateness. We begin in the infant cycle already connected with the whole, but
not yet as conscious, fully formed individuals; our sense of self is somewhat
amorphous, like that of a newborn. The baby cycle is about community, with an
emphasis on conforming to it, beginning to take an individual shape by taking on
the shape of the community. It is an outward/in process of being imprinted.
all baby souls are conformists ó for example, kings at any soul age are less
like to conform than to imprint others ó but there is a tendency to go along
with the crowd, since that fits with their lessons.
The young cycle completes the individuation. Its motto is "Do it my
way" or "Let me apply myself to this situation" as it learns to
impact its environment. Because it emphasizes success in the outer world,
especially through career, many leaders are young souls or are manifesting
young; they tend to have the drive, energy and discipline to get to the top.
Especially in a late young-soul country like the U.S., politics tends to be a
young soul game.
John Kennedy, a young king, brought idealistic young-soul "vigor"
to helping those in other countries through the Peace Corps, illustrating the
positive pole of the young cycle. In the selfish negative pole, itís
"every man for himself" and young-souls impose themselves on others.
Similar to younger soul individuation, the right emphasizes rugged
individualism. In the positive pole, it helps those who are less fortunate
attain strength and self-sufficiency ó thatís what "compassionate
conservatism" would mean in practice. In the negative pole, the right is
consumed with greed and doesnít care about others.
The older cycles are about integrating that newly won individuation into the
larger whole, knowing ourselves within its context. In the mature cycle, we
integrate locally, with our community, however we define it. In the old cycle,
we integrate universally, with the whole, seeking connection with all life.
infant souls, we blend with the whole unconsciously, like a drop of water in the
ocean; as old souls, we blend consciously, being aware of our connection.
The mature cycleís community orientation is inward/out rather than
outward/in: itís about impacting the community through developing and
expressing ourselves within it, e.g., through the arts. Mature soul cooperation
is about internal process, such as building consensus about what rules weíll
live by. Baby soul cooperation emphasizes outer form, such as having a bake sale
to support the church. The young cycle doesnít tend to emphasize cooperation
beyond "Iíll pat your back if youíll pat mine." Its impact on the
world focuses on external form rather than internal content. All these stages of
development are needed; for example, if we tried to build a mature soul inner
life without having first built a young soul outer structure, it would collapse.
I t would be like trying to drywall a house without having finished framing.
Like the older cycles, the left is more concerned with connection than
separation. Its emphasis on social programs parallels the mature cycleís
desire to help empower each community member so that the community can progress
together. The leftís environmentalism resonates with old soulsí desire to
harmonize with all life, although even positive-pole young souls can appreciate
the value of an unspoiled environment. Teddy Roosevelt, a young warrior and
staunch individualist, protected millions of acres of wilderness.
Incidentally, communism is a mature soul idea that has largely been applied
by young and baby soul leaders who turned it into totalitarianism. Itís not a
very workable idea anyway, because it doesnít take into account human nature,
but the mature cycle tends to be experimental with ways of ordering society.
Utopian communities often have a mature-soul cast to them.
Those on the right tend to see Bush as a moral straight-shooter; those on the
left tend to see him a moralistic, macho corporate puppet.
Those on the left tend to see Kerry, like Gore and Clinton before him, as
intelligent and flexible; those on the right tend to see him as an opportunistic
There are shades of gray on both sides. Giving Bush the benefit of the doubt,
he is probably sincere by his own lights (if highly unconscious) ó most people
are. However, so are Clinton, Gore, and Kerry; in fact, they seem to have
genuinely high ideals of service, whatever their failings might be.
Itís also fair to say that Kerry, like Clinton, Gore, and most other
politicians, lacks backbone to some degree and has sometimes changed his tune,
not merely to respond to changing circumstances or new information but also
according to what they thought people wanted to hear, to win support. However,
so has Bushóheís changed his tune many times ó although being more solid, itís
easier for people to believe heís consistent.
Most people agree that Clinton shouldnít have lied about Monica Lewinsky
(although many on the left feel that it was unimportant and no one elseís
business to begin with). However, Clinton certainly isnít the first President
to lie ó most probably have ó and his lies were probably not much different in
essence from Bushís cover-ups about his DUI, drug abuse and military service.
Bush refused to answer questions about his alleged cocaine addiction rather than
outright lying, but thatís not the same as telling the truth about it. Since
there are a number of people (especially among poor minorities) doing prison
time for the same thing, this is significant. His contentions that he fulfilled
his military service have so far not been backed by evidence (some relevant
records were "accidentally" destroyed) and appear to be lies.
Many people who tell falsehoods are not deliberately lying, at least, not
consciously. T hose who have not faced their blind spots with rigorous honesty
can have some skewed and strange interpretations of events and can get the facts
spectacularly wrong ó our minds can be ingenious at rationalizing when we donít
wish to take responsibility; we believe what we want to believe. Some people
make things up and donít realize theyíre doing so, which is one source of
rumors and urban legends. Many pass along falsehoods theyíve heard from others
without checking them for accuracy, or blindly believe superstitions that have
no basis in reality. There are those who have committed heinous crimes who are
so fragmented that they are able to convince themselves that they didnít do
it. In addition, all of us sometimes have plain faulty memory.
Falsehoods permeate politics. A number are consciously deliberate, but when
people tell a lie often enough, they may start to believe it themselves. Certainly those who hear it often enough begin to believe it if they donít
take the trouble to verify it. Behind many lies is the idea that the end
justifies the means, that itís right for a certain candidate to win at all
costs. One cost of falsehoods, especially those that are deliberate, is
self-diminishment: person who spreads them turns himself into a liar; another is
the diminishment of the whole political landscape: we elect people and
collectively act based on lies. Ethically, those who need to lie or mislead in
order to win shouldnít win. Such people certainly donít believe in democracy
if they arenít willing to let people choose based on the truth. Unfortunately,
it is not uncommon for both sides to mislead.
No matter how sincerely we hold them, falsehoods are not truth. We each have
a responsibility to be honest with ourselves and others, check our facts, and
not jump to conclusions. Still, itís probably not fair to call someone a liar
if her facts are incorrect but she doesnít consciously know it. However, what
if someone has a vague suspicion in the back of her mind that her facts might be
shaky but ignores it, like those who mindlessly repeat the party line in the
face of hard questions, willfully refusing to examine other information? Most of
us consider lying to be of the deliberate variety ó is that deliberate enough to
In any case, itís not possible to go inside someoneís mind and know with
certainty that she was deliberately lying; we can only go by the evidence, which
may be inconclusive.
When we think that someone has uttered a falsehood, itís usually safer to
assume that itís not a deliberate lie. There are plenty of deliberate liars,
in and out of politics, but far more who sincerely tell falsehoods (which can
cause just as much damage). Calling someone a liar is likely to engender
defensiveness and may not be useful, even if itís true; the point may be to
just set the record straight.
Clintonís lies about Lewinsky turned out to be bald-faced, by his own
admission; Bushís about WMDs in Iraq may not have been, but if the
administration pushed intelligence agencies to tell them what they wanted to
hear and then sincerely presented compromised information as being solid, was it
less egregious for being more self-deception than bald-faced lies? Which damaged
the world more?
Hereís a possible scenario that gives the administration some benefit of
the doubt: Key members were obsessed with Hussein and utterly convinced he still
had WMDs, despite the U.N. inspections, and were impatient to go after him,
perhaps terrified of another 9/11. They may have sincerely presented their
beliefs to the public, but were blinded by their obsession and werenít being
honest with themselves about the real evidence. Those who are not honest with
themselves cannot be honest with others; those who canít separate themselves
from their biases in favor of the truth are bound to make many such errors.
problem is a lack of consciousness and self-awareness, not necessarily a lack of
Similarly, media demagogues may sincerely believe what theyíre saying, but
without self-knowledge of their motivations, theyíre oblivious to the ways in
which their shadows distort their perceptions and cause them to mislead others.
Throughout history, there have been people who sincerely believed that slavery
was Godís will, that women were property, that Jews should be exterminated,
and so forth. There is often great resistance to letting go of pet prejudices.
For example, many Christian fundamentalists persist in repeating ridiculous
falsehoods about homosexuality in the face of sound, sensible, easily obtained
knowledge that refutes them.
A behind-the-scenes documentary about the recent political conventions showed
both parties having squads monitoring the other, ready to pounce on what they
considered to be lies. Both sides were utterly convinced that the other was made
up of liars. Both sides thought they had a monopoly on truth, and neither seemed
to take time to consider if there was any validity to the otherís statementsóthe
goal was simply to shoot them down as quickly as possible. Whatís wrong with
The documentary showed a clip from the Republicansí reply to
"Fahrenheit 9/11," a montage of excerpts from various Kerry speeches
they thought illustrated his "flip-flopping" about Iraq. (They played
the theme song from the 60s television show "Flipper" in the
background). didnít see flip-flopping in those excerpts; obviously, those
who compiled it saw them differently.
We each inevitably interpret (and often misinterpret) what we hear through
our unique filter. When the same general set of facts are observed, which ones
we think are important and which we ignore has a lot to do with the conclusions
we draw. Sometimes that is derived from what we want or expect to see, but more
fundamental is our habitual way of viewing the world. Often, we interpret what
others do and say based on "If I had done that, such-and-such would have
been my motivation," not understanding that others might "tick"
differently than we do. As with Rorschach inkblots, the way we interpret can say
a lot about us.
Therapists who work with couples often have the partners repeat what they
think the other said, giving each a chance to set the record straight. This is
necessary because our interpretations can be so off-base. I am sometimes
astounded at what others think I said or wrote, no matter how clear I thought I
was (and having it in writing is no guarantee weíll be understood). The
problems of human communication are multiplied in politics, where there can be
millions of people involved, each with his own filter.
Letís suppose that we are fortunate enough to have a competent candidate
who puts unconditional love first, and in an interview, she happens to mention
that she tries to practice kindness. A sizeable number of fearful people would
be likely to hear that as, "I wouldnít use force when it was needed"
even though elsewhere she said that she would and had demonstrated it through
her votes. (People make leaps like this all the time). If predictable, her
opponent would then tout her as weak to seize the advantage, even though, in
fact, she is quite strong. It would be an uphill battle to set the record
straight, taking time away from discussing the real issues. She would lose the
election based on a falsehood that started because some people could not
conceive of a kind person also being strong and decisive. Through the
"miracle" of political spin, kindness is now a bad thing.
No wonder politicians package themselves so carefully (and phonily) ó itís a
matter of survival. Kerryís mere use of the word "sensitivity" got
him in trouble (even though Bush used it, too) when Cheney took it out of
context. Communication is nearly impossible when others react to individual
words rather than the whole of what is said. Candidates can constantly censor
themselves to avoid possible distortions, but those intent on distorting will
find a way regardless. Itís probably better for them to speak their minds and
set the record straight as necessary. If the media consistently called
candidates on distortions, they would probably stick to the facts more.
example, they might have shown back-to-back footage of the Kerry, Cheney and
Bush comments on sensitivity.
The debate over whoís more sincere misses the point: The Presidency is
probably the most challenging, difficult job there is. It takes far more than
being a sincere, nice person to be a good President: intelligence, integrity,
vision, wisdom, maturity, depth, groundedness, strength and so forth, are also
valuable assets in leadership. Voting for someone simply because he seems more
likeable or has charm doesnít take into account the whole person. It is also
naive, since peopleís public personas can be carefully manufactured to look
different from who they really are. Unlikable traits such as a foul temper may
be well hidden. A candidateís consciousness ó what heís conscious of, and
what heís not (which is more than just his positions on issues) ó can help tell
us if he is likely to do a good job; being sincere but off-base due to a lack of
consciousness isnít much help. We can evaluate that more from his unscripted
comments, anecdotes about him from people who know him, and what heís actually
done, than from his speeches and commercials. In other words, it takes more than
sound bites to get a feel for candidates.
Being sincere and practicing unconditional love are two different things.
Could a politician who practices unconditional love be elected? Someone who
doesnít play the negative games, who is scrupulously fair, kind, and wise, who
is straightforward and doesnít spin or obfuscate?
It is said that we get the leaders we deserve. They reflect our
consciousness, the values we actually hold, not necessarily those to which we
pay lip service. Petty politics on the grand scale mirrors the petty politics in
our offices, schools, families and other institutions.
Many of us do the best we can, but because we live under a thick blanket of
human unconsciousness, we tend to have a lot of blind spots, and it can take a
great deal of inner work to overcome them. At our current level of evolution,
rarely do we objectively seek the truth without an ax to grind, rarely do we
seek to see the whole picture that transcends our self-interests or personal
hurts, or examine our biases and put them aside for the greater good. Therefore,
rarely do our politicians. There are some altruistic ones, but they generally
"get eaten for lunch," or end up compromising their values to survive.
To be fair, being a politician isnít easy. Politicians have to balance
their own views with the demands of the electorate, and it is easy to fall into
trying to be all things to all people. There are usually hard compromises to be
made; rarely does one get to vote for the ideal, but must instead often choose
from the lesser of evils, requiring the wisdom of Solomon. With all the demands
on their time, keeping well informed can be a challenge. T hey can quickly become
a lightning rod for a touchy public, and must walk a fine line.
Itís a positive development that we have less tolerance for racist and
other mean-spirited, inappropriate remarks. Although "political
correctness," like anything else, can be taken to an extreme, its spirit is
to increase respect for all people. On the other hand, although we support free
speech in theory, we seem to be unable to shrug off frank, reasoned yet impolite
or controversial statements. Instead of simply saying "Sheís entitled to
her opinion" and dropping it, a tempest in a teapot sometimes ensues, and
there are many ready to pounce on any statement they can distort into political
capital. We claim to want honest politicians, but if they say what they really
think too much, theyíre out. So they learn to be guarded, talking in that
annoyingly canned, general and evasive way. Similarly, the mainstream media have
become increasingly bland and afraid to stick their necks out, to the point of
not doing their job and questioning the questionable. Ironically, this allows
those in power to get away with some truly outrageous statements and actions as
long as they package them smoothly.
After 9/11, President Bush called the perpetrators cowards. It occurred to me
that whatever they were, they werenít cowards; after all, they took their own
lives along with many others, not something a coward would do. Maybe it was
picayunish to quibble over a word choice, but itís interesting that when
"Politically Incorrect" host Bill Maher said the same thing, he was
crucified in the media and lost his job.
It might be possible for practitioners of unconditional love to be successful
politicians, but it would require extraordinary wisdom and internal balance to
navigate the minefields. They would be more likely to be successful, and to be
elected in the first place, if there was more unconditional love in the populace
to change the atmosphere and vote them in ó like attracts like. Therefore, the
more relevant issue for those of us who are not candidates is how we can be more
unconditionally loving and bring that quality into often-heated political
discussions and activism.
We tend to associate unconditional love with being sugary and uncritical, but
we can be kind and compassionate and, at the same time, call a spade a spade ó
a matter of how we do it. A key is to fairly criticize actions and policy
without attacking or denigrating people. In politics, most people are more
concerned with winning points than being fair. Some candidates win points by
belittling their opponents in ways their supporters find humorous. Their
opponents had better be quick with a good comeback, but this kind of nastiness
dumbs down political discussion to a high school level; one can almost hear a
jock making fun of a nerd while the crowd snickers. (Reaganís famous putdown
of Carter comes to mind: "There he goes again.")
It was gratifying that at the Democratic convention people were encouraged
not to allow their anger to degenerate into mean-spirited attacks. P erhaps it
was part of their strategy, feeling that a more positive campaign would sell
better to undecided voters. Still, it was a step in the right direction.
A fact of life is that most of us assume that our perceptions are right most
of the time. If we didnít start with the assumption of the basic correctness
of our views, life would be too disorienting. Thinking we know whatís what,
even if our beliefs are excessively narrow and limiting, anchors us, keeping us
from falling into the abyss of the universeís enormity. The more secure we
are, the more doubt we can handle about our views of reality, but we each have a
limit. This is true of both the solid and fluid roles, even though the latter
have a more fluid view of reality to begin with (especially artisans).
However, part of the spiritual path is the recognition that we are eternal,
unlimited beings. We inhabit a mind/body unit, but we arenít that. We have
thoughts and feelings but we are not them. We are not our opinions ó how could
we be if weíre able to change them?
This awareness of our true identity allows us to let go of excessive
attachment to our opinions so that when others disagree with them, we donít
feel that they have disagreed with who we are. It also allows us to see others
as being more than their opinions, so that we can love them even if we perceive
their opinions to be false.
Buddhism has a lovely concept called "non-attachment." Non-attachment is viewing things from a calm, centered place. Itís not the
same as detachment, which can be cold, distant and uncaring. In non-attachment,
we can be completely engaged, caring deeply, but not invested ó our sense of
self doesnít hinge on getting the results we want. e simply deal with
"what is" without wasting energy doing what wonít do any good, such
as arguing with people who are closed. We might have opinions based on our
current knowledge and perspective, but have no need to defend or proselytize
them. We share them where there is openness, and, in turn, listen with openness
to others so that we might learn and expand our view.
Buddhism views attachment as the root of suffering. Itís easy to see why.
If weíre attached to a particular person loving us, having a thin waistline,
or getting a promotion, and it doesnít happen, weíre unhappy. On the other
hand, if we want those things but in a relaxed way, balancing doing what we can
to have them with knowing that we can be happy without them, we arenít
devastated if we donít get them.
When weíre attached to our opinions and invested in others sharing them, we
inevitably slam into the brick wall of others who are similarly attached to
their differing opinions. This is largely why so many people argue a great deal.
Attachment prevents us from connecting with others soul to soul when they
disagree with us.
Those who shout instead of speak, who have a sense of desperation about
getting through to others, who are shrill and strident, may be recognizing some
serious problems while others have their heads in the sand. Imagine living in
Germany in 1933 and seeing the writing on the wall. Today, some of us see oil
running out, the environment being ruined, terrorism spreading, the poor
becoming poorer, diseases spreading unnecessarily, our liberties being stripped
away, corporations and religions taking over government, etc. Arenít such
things of huge importance? If, for example, the environment is ruined (a real
possibility), humanity wonít survive. How can we be calm?
It is extraordinary that the Dalai Lama and his followers in Tibet
experienced atrocities at the hands of the Chinese, yet endeavored to view them
with love, compassion, and gratitude for the spiritual lessons they provided.
They did all they could about the situation, which wasnít much, and then those
who could, escaped to India.
In Nazi Germany, there was similarly little those of integrity could do to
stop the tide of horror. Speaking out resulted in death. Their options were to
try to escape, become invisible, or work underground in a willingness to
sacrifice themselves if necessary.
Things in the U.S. are obviously not comparable to Tibet or Nazi Germany, but
some of us still have felt like the "voice of one crying in the
wilderness." "Where there is no vision, the people perish," and
there is certainly a great lack of vision creating a lot of unnecessary
problems. There always has been, but to some of us, it seems worse now than it
has been for a while. However, although passion is a virtue, people tend to turn
away from the strident voice. Shouting fortifies the resolve of perpetrators,
and people in the middle often assume that those who are strident are
exaggerating and are unnecessarily rocking the boat. A calmer voice, with
reasoned arguments backed up by facts and illustrated by peopleís experiences,
tends to be more effective in reaching people.
Some critics said that Michael Mooreís "Fahrenheit 9/11" is less
strident than his earlier films, and, as a result, more effective. On the other
hand, his brave Oscar acceptance speech was booed down because it was
confrontational and directly pushed peopleís buttons; a more subtle approach,
speaking from his heart, might have been more effective in reaching them. "I statements," speaking from our own experiences, are more effective
in communicating with others that "you statements," which point the
finger and put others on the defensive.
When a situation is desperate, thereís all the more reason to speak with
eloquence and truth rather than with shrillness. When weíre centered in
ourselves as eternal beings, we are able to respond with stillness and a large
perspective rather than just reacting emotionally to the immediate situation.
One of the paradoxes of the spiritual path is the lesson that everything is
important and nothing is important. On the one hand, even if we destroy human
life on this planet, although that would be enormously unfortunate and a big
setback, we, and the universe as a whole, will go on. It would not be the first
planet to be destroyed by out-of-control sentient creatures, nor would it be the
last. On the other hand, everything we do, every choice we make, is important as
an opportunity for blessing and growth, not to be wasted. Therefore, we do what
we can and let go of the rest, not throwing away energy bemoaning what is beyond
However, doing what we can do isnít merely physical. Consciousness is the
most powerful thing there is, and, in the long run (sometimes, the very long
run), love trumps its absence (hate, fear, oppression, etc.). Holding the
highest consciousness available to us while letting it keep growing is the
greatest gift we can offer the world. Words are important; speaking to those
with ears to hear may be part of our service. However, holding the vibration of
love is all of it. The more people who love and the higher the quality of the
love, the more powerful a force love is in human affairs.
Also, a large perspective reminds us that, while it behooves us to be honest
about where things seem to be heading, we never know for certain how they will
turn out. Probabilities can change on a dime in this chaotic free-will world. In
addition, we never know what tricks the universe has up its proverbial sleeve.
Some say, for example, that the earth could heal itself of the wounds of
pollution with amazing speed if humanity reached a high enough consciousness.
it doesnít pay to get too bent out of shape about what hasnít happened yet.
People sometimes make major life choices based on gloom-and-doom predictions of
things that never occur, leaving them with egg on their face. The best approach
is to trust our intuition, use common sense, do all we can to change the course
of things, and then let go.
In non-attachment, we flow like water. We speak what others can hear when
they are open, and are otherwise silent. We choose the words that communicate
clearly and honestly without unnecessarily triggering the defenses of others.
From centering in love, the words we *can* say, that flow cleanly, are
the right ones. When nothing can be said or done, we can still always work with
energy, channeling the eternal and uplifting the darkness that comes our way.
This is what it means to be a lightworker.
Have you ever seen a movie you loved, and then read a scathing review of it?
The movie on the screen was the same, but the movie we experience is the one in
our head. We each see things differently, sometimes very differently.
intelligent people can strongly disagree with each other.
Michael refers to personal truths, as opposed to world and universal truths:
What works for one person may not for another.
Many conflicts arise from
confusing personal truths with larger truths.
A personal truth might be "Cabbage gives me gas." A world truth is
"Cabbage is a food that causes gas for some people." A universal truth
is "Cabbage is a food on Earth." All of these are indisputable truths;
someone who objectively sees the whole picture could agree with them. However,
if a person assumes that her personal truth is universal and asserts, "Cabbage is a bad food," it is no longer truth.
A law banning cabbage
would unnecessarily impose some peopleís personal truths on others. A religion
might teach that cabbage is evil after observing that it causes gas in some
people that could catch fire and singe them, "surely the work of the devil,
since we all know that hell is fiery." That would be the religionís
right, but itís also a case for the separation of church and state!
We each have a unique set of base assumptions about life; itís as if we
each had a different operating system in our computer. Some operating systems
are buggier than others ó some crash more often, some are more limited ó but
none of them is perfect. We can all use occasional upgrades. Just as our
computers have many hidden or invisible files, many of our beliefs are
unconscious; to change them, we often must first become aware that we have them.
We can become aware of some of them by observing what weíre unintentionally
creating in our life over and over.
Our computers also have different software and data. In other words, we have
different abilities and knowledge. The Michael teachings discuss overleaves,
combinations of personality traits that slant us in particular directions (we
already discussed attitudes, one of the overleaves), along with different body
types, imprinting and so forth, in addition to our roles, which might be
considered part of our operating system.
Itís easy to dismiss those whose views seem off base to us, but there are
always reasons people believe as they do, and they are often logical in light of
their beliefs and knowledge. Getting along with others requires being respectful
of their views. For example, we might say, "I disagree" rather than,
"Iím right, youíre wrong" leaving the door open to change or
expand our own views. Even if we find certain views insane or horrifying, we can
still respect people as human beings and their right to believe as they choose.
No matter what operating system, software and data we have, we can seek truth
if we are rigorously honest with ourselves and others, valuing it more than
winning arguments. No one can possess truth in its totality, but we can each
move ever closer to it if we are willing to install upgrades as they come
"Truth" may be the most important word in our language. The truth
sets us free. Truth is what is; knowing truth frees us from maya and gives us
peace and clarity. The more our words and energy accurately reflect truth, the
more spiritually powerful they are. Although truth is compassionate because it
includes the whole picture, is also a sword that cuts through b.s. In
unconditional truth, there may be discretion and diplomacy. In unconditional
love, there are still boundaries ó we donít have the same distance from
everyone. However, with both, we donít hold back out of fear or to protect
egoistic interests. We let our energy freely flow like sunshine upon the just
and unjust alike, in a desire that the highest good of all be served. Others
receive what they wish to and can. Love and truth donít force themselves on
anyone ó they just are.
We cannot have unconditional love without truth, and vice versa. If a view is
not compassionate, it is not truth. If love doesnít honor what is, it is not
unconditional. People tend to think of unconditional love as toothless, but
since it is inseparable from truth, that is not the case. In unconditional love,
we may be meek, in the sense of being humble, lacking egotism, but weíre not
weak. On the contrary, love is the only true strength. Bullies do great damage,
but they are also profoundly insecure and often tumble like a house of cards
when their chips are down.
Facts are part of truth, but not its whole. The truth emerges when there is
the clear vision to see facts with their proper weight and place. We cannot have
this vision without inner clarity and balance, which can take a great deal of
work to attain.
It can take much research and fact checking to determine what the facts are.
Itís not easy to sort out whatís real and whatís spin in the world of
politics. Being fully informed on every important issue is impossible; all we
can do is our best with the time, resources and inclinations we have.
Itís easy to understand the appeal of just assuming that politicians know
better than we do and that we can trust them to do the right thing, even though
thatís a fallacy ó they mostly get the same news we do, and, in fact, may be
less informed than we are. Any inside information they might have may be tainted
or seen in a biased way. More importantly, few politicians are consistently
concerned solely with doing the right thing, without political considerations.
Today, we have unprecedented access to alternative and international presses,
especially through the Internet, that report things that our mainstream media
doesnít. We can take responsibility for our world like never before.
However, even if one has time to read extensively, itís not always possible
to conclusively know the facts in the middle of the "he said, she
said" of politics. In the face of contradictory versions of events, for
example, whose version do we trust? We werenít there, after all. We often end
up just believing what we want to believe, what fits with our views and is
palatable to us. Itís important to keep an open mind and recognize when we donít
have enough information to be certain of the facts. In tests such as the math
portion of the SATs, a scenario and question are sometimes presented;
occasionally, the right answer is that there isnít enough information to
answer the question.
Itís said that a little knowledge is a dangerous thing, because when we
only have part of the picture, it can be misleading. "Judge not by
appearances." To "judge righteous judgment," we have to look
deeply into a situation. Taken out of context, almost anything a person does or
says can be made to look bad or good. Facts are "the enemy of truth"
when they are not seen in their proper relationship to the whole. Jumping to
conclusions, filling in the gaps in information with our imagination, can be
Many movie and television courtroom dramas have stories about someone
innocent convincingly being made to look guilty, and vice versa, in part because
people on one or both sides manipulate, lie, or jump to conclusions from
circumstantial evidence. As often as we watch these shows, we forget the lessons
and still continue to jump to such conclusions in real life. Tragically, many
people have been sentenced to prison and even death who were later found to be
innocent. The juries or judges had been convinced that the person was guilty
"beyond a reasonable doubt." That should be a sobering reminder that
things arenít always as they seem and that none of us are infallible. Prosecutors often want to convict regardless of innocence, and defense lawyers
often want to acquit regardless of guilt, just to "win" ó in those
cases, neither care about truth if it doesnít serve their purposes.
People are entitled to a good defense, but that doesnít include
deliberately distorting, falsifying or suppressing evidence. How would a trial
lawyer feel if he got a killer acquitted who went on to kill his own child?
Ferociously prosecuting like a gunman seeking another notch in his belt,
often to satisfy a political need for a conviction ó any conviction ó is
unconscionable. How would a prosecutor feel if the roles were reversed and he
were unjustly being put away by an overzealous prosecutor?
In politics, candidates often accuse their opponents with a similar disregard
for truth if they think it will benefit them. How do some of them feel when they
lose because their opponent was a better liar than they were, making people
believe falsehoods about them more effectively than they did about their
opponent? Of course, most probably donít admit to themselves that that was
Clear intuition can alert us when information seems logical on the surface
but somethingís amiss ó it doesnít add up or ring true. When the pieces of
the puzzle are laid out before us, it can help us perceive which facts are at
the crux of the matter when dry intellect alone could miss the point and fixate
on another. It can also help us sense whatís behind someoneís words: honesty
or dishonesty, straightforwardness or evasiveness, pain, dreaming, manipulation,
hollowness, and so forth. Few people speak from their heart in politics; taking
words at face value can lead us astray, and often does. If we like politicians,
we want to take their words at face value, but their words, especially those
that are scripted, tend to be carefully crafted to manipulate us, to stir our
feelings in their direction. We collaborate in our deception when we donít
scrutinize; itís probably more important to scrutinize the politicians we
support, since we are more likely not to.
If we reach a critical mass where we get enough accurate facts and then see
them proportionately within the whole so that the picture comes into focus, we
experience that famous ring of truth. When it is a particularly profound and
penetrating truth (deeper than, say, "Cabbage is a food."), it is like
the Liberty Bell resounding throughout our being. We *know* the truth in
this area, and it sets us free; it isnít just intellectual theory ó we feel it
physically, emotionally, and spiritually as well: it resonates with our essence.
It is as if all our senses are engaged: we hear it, see it, feel it, touch it
and taste it. It can then be transmitted to others with eyes to see, ears to
hear, etc. When we know the feel of truth, others can more easily transmit it to
us as well: when we hear it, it resounds, whereas untruth rings tinny; when we
see it, it is clear, whereas untruth is unfocused.
Sometimes people think theyíve heard the truth because they have an
emotional response to what is said. This is different from resonance on a soul
level, which is more subtle and full-spectrum. Religious services sometimes
stimulate the emotional body, even bringing euphoria, but thatís not the same
as a spiritual experience, which opens us on higher levels. An emotional group
high may be enjoyable, but the words spoken to help generate them donít
necessarily accurately represent truth. They may help stimulate people to open
up and move in the direction of truth, but if people keep growing, they will see
if what they heard passes the test of time, whether the words indeed set them
free to experience more of their soul, enslaved them to limiting dogma, or
landed them somewhere in the middle. Truth isnít words anyway, but the
soul-level understanding they may awaken in our hearts. Two people can hear the
same words and interpret them in entirely different ways: one person may hear
the truth while the other hears only support for her pre-existing beliefs.
can hear truth only if we connect with our soul: only our soul can know truthópersonality
is but a husk.
When we speak truth, people consumed by fear and defensiveness may not be
able to receive it, but it is always our best shot. Sinking to the level of
those who attack may seem expedient in the short run, but that mires us in their
world, and we lose the love vibration characteristic of truth. However, the
answer isnít in being impotently nice, but in finding the potency of the
precise truth. If it isnít setting us free, we havenít found it yet.
"Perfect love casts out fear." In any moment we open to
unconditional love, internally or externally, false fear is neutralized. True
fear is designed to keep us physically safe in the presence of a real threat to
our survival by increasing our fight or flight response and heightening our
senses. However, when fear becomes chronic or associated with things that arenít
genuine threats, it prevents us from dealing with things effectively. Perfect
love is love married to a clear awareness of what is. Opening to it is the only
antidote for fear engendered by a false threat. For example, if we make a
mistake that we perceive as embarrassing, we can open to the truth that we wonít
die from it, even if our habitual thinking tells us we will; if we "grok"
the truth that everything is really fine, it sets us free. If it wonít matter
a hundred years from now, it may not really matter that much now; only love will
matter a hundred years from now. Love is the highest truth, the central
Although ignorance has always been with us, and likely will be for a long
time, there have been periods in U.S. history when people read, debated, and
voted more than we do now. Part of the reason is that our lives are so busy and
stressful, with many distractions. However, knowledge and participation is
essential to a healthy democracy. The biggest problem in American politics today
is that so many people do not invest the energy to go beyond sound bites and
commercials, which usually truck in meaningless and misleading generalities;
candidates are sold like toothpaste because we are willing to buy them that way.
We arenít taking responsibility for our government, which is a symptom of not
taking responsibility for ourselves.
There have always been "dirty tricks" and smears in politics,
although sometimes they are more brazen. They seem worse today than they have
been in a while. They work when there is insufficient interest in finding the
truth. The mainstream media, now less competitive and investigative, is not as
helpful in sorting out the facts than it has sometimes been. Candidates throw
dirt because no matter how devoid of truth it is, some of it sticks.
A better-informed populace would likely prefer better-informed candidates.
Before the current war, I channeled Michael as saying that if Bush went ahead
with it, it would turn out to be far messier than he had anticipated. Recently,
Bush acknowledged that. However, it didnít take a channeled entity to foresee
it; a well-read person might have figured it out. Shouldnít the worldís most
powerful leader understand the Middle East before plunging into a war there?
cannot make good choices without being well informed.
Michael also said that Bush would discover that he was in way over his head;
there have been insider reports that this is also the case, and that he has been
coming apart at the seams, despite his well-packaged public persona. This
illustrates one of the problems of electing charismatic people who donít read
much and arenít curious, analytical or well educated: they are easily misled
both by their own passions and by others with agendas. They donít have the
knowledge or experience to know what theyíre getting into. Bushís
perspective on the war and many other things seems simplistic. Although his
intelligence is probably not as low as his mangled syntax suggests, he is
clearly not a deep person or a thinker of substance. Beyond all the specific
questions about the choices heís made and even his honesty, the underlying
question of his competence may be the one people should most be asking.
All candidates are flawed to some degree; many elections are a choice between
the lesser of evils. Some people will make a reasoned evaluation that Bush is a
better choice than Kerry, and some will decide the opposite; in a democracy,
that is obviously our right. However, choosing a flawed candidate knowing what
we are getting is one thing; taking the ads and rhetoric at face value is
another. Surely choosing a President deserves as least as much research and
thought as buying a car.
Companies pay huge amounts of money for advertising because it works. Unconscious people are like sheep that are easily manipulated.
As we become more
conscious, we take responsibility for more of our choices. Rather than buying
products solely because of advertising, we might do research in publications
like Consumer Reports and on the Internet, perhaps applying standards such as
environmental friendliness. With candidates, there is a wealth of information
available besides what is in the sound bytes.
Bush and his administration are being who theyíve always been. f one feels
that our current state of affairs is a mess, the primary responsibility is with
those who voted for him, especially those who did so without looking past the
surface or questioning the questionable. Even if one believes that the 2000
election was stolen, there were enough people who voted for him to make that
possible; a less-close race couldnít have been stolen.
Most candidates endeavor to manipulate unthinking voters their way. In an
unconscious world, the best manipulators win. Until that blessed day when we can
choose among candidates who love truth more than winning, itís caveat emptor
(buyer beware). Our own passion for truth, coupled with a willingness to be at
least minimally informed relative to key choices we make, mitigates against
If we do not love truth in all aspects of our life, we cannot fully love it
in any aspect. Any shadow we avoid hovers over everything we do. Loving truth,
especially when itís not convenient or comfortable, is true integrity that
shines a light that may inspire others to do the same.
Unconditional love might bring to mind Jesusí comment about turning the
other cheek. That is often understood as signing up to be a victim, allowing
bullies to walk all over us. Hardly anyone consistently practices this in
politics (or elsewhere), even if they pay lip service to it or consider it to be
the ideal, because it usually doesnít work very well. However, the Gospels
suggest that Jesus could also be tough, so what gives?
Wisdom is the application of truth. Wisdom perceives what would be the most
beneficial action in a given situation. Sometimes, absorbing a blow, physically
or verbally, and raising the energy of it through love, may result in the
highest good possible in a situation, especially when alternatives are limited
and fighting back is futile.
However, there are other ways one might turn the other cheek. In martial
arts, one is taught not to resist attacks, but to receive and redirect them,
using the energy of the attack to neutralize the attacker. In other words, one
doesnít fight back in the manner of the attack, but lets the attacker, in
effect, defeat himself so that no one is seriously hurt. Turning the cheek here
is, in effect, turning to the side and letting the attacker whiz by or otherwise
thwarting his expectations. Most attackers want and expect us to react in a like
manner, so surprise can be a potent tool.
Spiritual literature also gives examples in which killing someone is the most
merciful or highest act, to spare him pain or the creation of karma that would
take him many lifetimes to pay back.
Martin Cecil, a spiritual teacher, was once asked what heíd do if someone
tried to mug him. His answer was that it would be interesting to find out.
other words, if we live in wisdom, we freshly evaluate each situation to see
what the highest action would be, rather than trying to second-guess it ahead of
time or follow rigid rules. If it were his time to go, maybe heíd let the
mugger kill him. In some instances, talking to the mugger might neutralize him.
In others, spraying him with pepper spray or shooting him in the leg might stop
him without killing him, and that might be the best possible outcome. Perhaps
killing him would stop him from killing many others.
Rigid rules cannot fit every situation. Rules are not a substitute for
wisdom; people in the throes of maya can always find a way around rules, but a
genuine desire to take the path of integrity and love seldom leads us astray.
we hear our intuition and spiritual guidance, we will know what to do. However,
in general, the universe practices a conservation of energy ó it seeks the
biggest "bang for its buck" ó so we would seek the most effect for the
least effort and cost, including keeping violence to an absolute minimum. Wisdom
and creative thinking give us access to many alternatives to brute force. This
has obvious application to the affairs of state.
Gandhi and his followers successfully practiced nonviolent resistance against
the British in India in part because the British were relatively civilized.
Nonviolent resistance also worked well in the U.S. civil rights movement. It
probably wouldnít depose a totalitarian government in which the rulers have no
conscience unless it were very widely and bravely adopted, although one might
still choose nonviolence for his own spiritual reasons ó the goal might be inner
freedom rather than outer.
The Ten Commandments are, of course, rules. They were given to a primitive
people who werenít yet mature enough to evaluate each situation individually ó
needed simple guidelines they could understand. Many still do today, and the
Commandments are still valuable. However, people who subscribe to them sometimes
rationalize that they donít apply to their situation when they arenít
"convenient." If there was a third tablet footnoting exceptions, it is
now lost. :)
Some scholars say that "Thou shalt not murder" is a more correct
translation of "Thou shalt not kill," and allowed for killing in war.
One wonders if "okay" killing in war extends to the inevitable
casualties who are not soldiers, or those who didnít need to be killed in
order to secure peace. Killing in war may sometimes be a necessary evil, to
prevent a greater evil, but itís well to remember that it *is* an evil:
people are just as dead whether theyíre murdered or killed. All killing is
devastating for everyone concerned; everyone killed in our name by our
government diminishes us all, even if it is necessary. Those who feel inevitably
grieve after taking another sentient life, even a despicable one. If our
conscience is clear, the grief is clean, free of complications, but we still
mourn the lost potential that every human life has, and have compassion for
loved ones who suffer. Beyond that, we cannot help but feel that we have
collectively failed by creating a world in which this ugly act was necessary.
This is not an ideal world, and some killing is necessary. Beyond killing
violent humans in self-defense, many of us kill animals to eat. Like carnivorous
animals, such as most cats and dogs, many humans languish on a completely
vegetarian diet. Even killing plants to eat is less than ideal; plants have
feelings, too. The ideal might be a fruitarian or even breatharian diet, in
which nothing dies to feed us, but at our current stage of development, most
people cannot make that work. The best we can do is keep killing to a minimum,
and do it with honor and respect. An example is Native Americans asking buffalo
for permission before killing them and asking trees permission before cutting
them down. Another is to honor all lives lost, friend or foe. Surely, the lives
of our soldiers are not more valuable than the lives of Iraqis; even the
soldiers fighting against us believe they are fighting for something right and
each of them have families and friends who care about them. Whether or not we
need to fight them, we do not need to hate them or discount their lives. Surely,
the lives of those who died in 9/11 are not more precious than those who die
tragically elsewhere. We can honor them all.
The idea that a war is necessary is questionable when viewed in a larger
context. World War II is usually viewed as a totally necessary war, since Hitler
obviously needed to be stopped. However, would Hitler have risen to power in the
first place if there had been the equivalent of the Marshall Plan after World
War I rather than the victors being so punitive? Would Japan have become so
militaristic had the West not forced it open in the 19th century?
Both of these are examples of "What goes around comes around" with a
vengeance. Every war demonstrates humanityís failure to create a just and sane
The single Golden Rule might be a good replacement for the Ten Commandments,
assuming one isnít a masochist ó most people want to be respected and not
harmed, and the Golden Rule is universal: there is a version of it in most of
the worldís major religions. Applying the Golden Rule to government would
revolutionize it: For instance, would our legislators feel good about working
hard and earning $5.15/hr.? What if they were convicted of a crime, guilty or
not? Do our justice and prison systems treat people the way theyíd like to be
treated? (A cartoon has someone carrying a placard that reads, "Do unto
others," and another person asking, "Didnít there used to be more to
An even simpler rule might be, "Thou shalt not unnecessarily harm."
It assumes, however, the ability to envision alternatives to brute force;
otherwise, a lot of unnecessary harm might look necessary.
Following rules might help keep people out of trouble most of the time, but
to actually make a positive contribution, which is the only source of true
satisfaction in life, we need the wisdom to know what would help.
Few issues are cut-and-dried. Was it wise for the U.S. to invade Iraq as it
did? We each have our own opinion, but there are pros and cons on both sides.
Most agree that getting rid of Hussein was positive; the question is whether it
was worth the cost, whether the positives outweigh the negatives when itís all
added up. Wisdom comes from being able to clearly see the whole picture, rather
than focusing on selected parts.
THE SPIRITUAL PATH
When we get on a spiritual path, it is common to try to ignore the political
world because itís too distracting and ugly. Reading a newspaper or,
especially, watching the news can quickly pull us off our center because itís
so full of negativity and maya. Plus, who has the energy to focus on spiritual
growth and, at the same time, sort through all the slippery facts and distorting
spin of politics? Both seem like full-time jobs, and being politically well
informed and active may seem like more trouble than itís worth.
Separating from anything to which we habitually react can be wise until weíve
sufficiently strengthened our centering to withstand the hurricane pulls of
human drama, our own and others.í Thereís no rule that says that everyone
has to participate in politics, relationships, or anything else. We must each
find our own right and true path. There can be much spiritual substance
generated by those who maintain a holy place apart from the hubbub of the world
that can help the world reach a higher place.
On the other hand, there can also be much value in spiritually centered
people taking on the responsibilities of citizenship, participating in
discussions and voting, and otherwise being in the world but not of it (not
dealing with it in the same old way). The world desperately needs the direct
hands-on touch of higher consciousness. If one is naturally interested in
politics (or anything else) thatís a pretty good indication that one has gifts
to offer in that field.
Although everything is spiritual, everything is also political. We live in
one world, and everything is connected. Caring about higher consciousness
automatically brings us to caring about how weíre collectively investing our
energy: is the government representing us creating the peace, freedom, and
well-being that allows higher consciousness to thrive, or contributing to a
downward spiral of increased suffering? We each need to find the level of
involvement that is right for us, but spirituality and politics are not separate
Humanity is inexorably awakening to a higher consciousness, but not all at
the same time or speed. Our institutions such as our government and media can
support it or slow it down, but the awakening is bigger than any institution.
Patience is helpful in those of us who are further in the process than the
mainstream. The speed of change is relative, and thereís no right or wrong
speed, but to those who are ahead of the pack, it can seem like it is happening
painfully slowly (or not at all). What is needed seems obvious and clear to us,
so why canít others see it?
When we first wake up from a deep sleep, consciousness returns slowly, but
the closer we get to full consciousness, the faster we wake up. Spiritually,
awakening happens on an exponential curve: as we awaken, we learn how to awaken
and become more flexible, so that awakening can occur increasingly fast.
The molasses-like density of our current level of consciousness results in
realizations and changes tending to come much slower than they otherwise might,
but itís already quicker than in the past. On the surface, especially in
politics, it may seem like itís two steps forward, one step (or more)
backward. (Did we learn nothing from Viet Nam?) However, the contents of
bestseller lists today as opposed to thirty years ago are one indication that
consciousness has, in fact, grown significantly. Although different parts of
consciousness grow at different speeds.
Itís rare for consciousness to actually regress; usually, it just hits a
block in its forward motion, such as a patch of fear it had ignored or that hadnít
arisen before, and needs time to process it. For example, someone may have been
more adventurous when younger, but now is working on how to balance that with
stability; she may look like sheís regressed, but when she next returns to
adventure, it might be on a higher, less reckless level.
People only change if and when theyíre ready, and only to the extent they
can handle. No matter how wise or logical the explanation or argument, those who
arenít ready to hear it resist it, ignore it, or pay lip service to it without
much happening. Unless people are highly motivated, they usually change slowly,
if at all. While humanity as a whole is progressing, individuals can choose not
to progress. There are a sizeable number of people who will never, in this
lifetime, give up their bigotry, for example; humanity just has to wait for them
to die off. Rising consciousness most affects the young, because they are more
open to change. How true that youth are our hope. How criminal that many young
people are still being taught to hate not just at home but in their schools and
religious institutions. This is particularly a problem in the Middle East.
Still, with the Internet and mass media making the world smaller, negative
imprinting from the immediate environment is not as potent, because itís not
the only input young people are getting.
Individually and collectively, we have many long-standing limiting and
destructive patterns that probably wonít change overnight, and not without a
lot of nurturing, education, and mistakes. As with planting a garden, the soil
for change must be prepared: rocks and sticks need to be removed, and
fertilizer, sunshine, and water added. Over time, the harvest will likely
increase. Gardens show the most growth in their latter stages, when plants can
seemingly double in size almost overnight. Humanity has not yet reached that
momentum, but if it avoids self-destructing, it probably will at some point.
There also tends to be a time lag between changes in consciousness and
changes in the outer world. Politics is the outermost layer of the world and,
therefore, the last thing to change. It usually reflects more our past than our
present, in terms of whatís really happening spiritually in us in our core.
Itís similar to the way we sometimes experience internal changes but donít
intellectually realize them until the understanding emerges after the fact ó something
triggers an "Aha! Iím not the same person anymore." Our self-aware
intellect is the outer layer of our consciousness, and, like politics, can be
the last to know what has been emerging.
Even politicians who try to do the will of the people tend to act on
yesterdayís will, not todayís, and polling may not reflect whatís going on
in people internally if it hasnít yet come into conscious awareness. A true
leader is connected to what is arising, the growth the universe is seeking,
rather than reacting to the surface.
This is the beginning of a new age. Ancient prophesies from many traditions
point to this as a time of transition. The Michael teachings speak of a shift
from young- to mature-soul perspective ó thatís part of it. Astrologically,
this is the dawn of Aquarius. Foreboding about the new millennium mostly came
and went, but we can still feel that weíre on the cusp of something. Itís as
if the cosmic climate is becoming sunnier and we can begin to move to a lighter
density. Weíre not out of the dark, stagnant swamp yet, but the sun is peeking
through and the breezes are blowing.
The pressure to change, physically, mentally, emotionally, and, especially,
spiritually, is mounting. We cannot go on as we have. We are collectively
pregnant with new consciousness, and we cannot not be pregnant. Whether we have
a healthy delivery or a stillborn, we canít escape the discomfort.
On a physical level, our unprecedented population puts a lot of pressure on
us, pushing our buttons. When weíre comfortable, we can coast. When we become
crowded and our supplies of food, water, oil, etc., become threatened, our
insecurities more readily surface. We receive far more stimulation today than in
the past, which also increases the pressure: we are constantly barraged with
aural and visual noise; we are overworked and under-rested in an attempt to keep
up financially; traffic is increasingly congested and uncivil; our food, water,
and air are increasingly degraded ó stress of all kinds keeps rising. As
unpleasant as this all can be, it can also serve the cause of growth as it stirs
up unresolved issues and points up where we need to grow; when we seek to heal,
grow, and become more skillful in navigating this challenging landscape, we
become more mature, and, consequently, peaceful.
To use another analogy, weíre having growing pains; our body is growing
whether we like it or not. We can resist and be miserable, or we can go with it,
doing stretching exercises and breathing deeply, and be less uncomfortable.
way or another, we will grow.
We usually think of discomfort as a bad thing, but the pressure we feel is
there for a reason. It is the life force of the universe bringing change, like
the gentle yet inexorable force of a mushroom growing under a sidewalk that
eventually cracks it open. If we resist the pressure, we crack. If we realize
that the pressure is our truer, deeper selves pushing to come forth and make a
new world, that we *are* the pressure, we can make peace with it and let
it guide us on the path of growth. We learn to live with the discomfort until
the pressure naturally resolves into the equilibrium it is seeking. If, instead,
we blame others for our discomforts or try to distract ourselves or dampen them
through things like substance abuse, we might abort and not get to the clean
In humanityís habitual unconsciousness, we look for someone to blame when
weíre uncomfortable, even when our discomfort springs entirely from internal
forces or from external factors of our own making. Having someone to blame makes
us think weíre in control without having to face or change ourselves; we tell
ourselves that all we have to do is get rid of the blameworthy party, and weíll
In politics, the right and left blame each other. In religion, Christians
blame Muslims and Jews; Muslims blame Christians and Jews; Jews blame Muslims
and Christians; Hindis blame Buddhists and vice-versa, and so forth. Various
ethnicities and races blame each other. Men and women, rich and poor, gay and
straight, and all other manner of opposites blame each other ad infinitum.
However, no amount of scapegoating will really make us feel better; on the
contrary, it leads us inexorably into increased desolation.
We imagine that those we blame are our opposites, in an effort to keep them
as far from us as possible, whether or not they are true opposites. True or
natural opposites include male/female and light/dark. Different cultures,
religions, or races are not opposites; they are just variants. Whether opposites
are organic or imagined, they share far more commonalities than differences:
less than three percent of genetic material is different between men and women,
and far less is different among races. All religions seek God and, again, are
much more similar than different. People of a variety of political stripes have
similar desires and goals, even if they differ in their beliefs about how to
achieve them. In polarization, we see only the differences; in integration
(which brings integrity), we see them in the context of our commonalities.
We play the "blame game" when we are unwilling to take full
responsibility for ourselves. Blame is an attempt to move our internal
discomfort out of ourselves onto others. What exactly we blame them for depends
upon our shadows. Shadows are the dark areas in ourselves where we lack
consciousness that we deny or judge. They are frozen voids. We all have themónone
of us has full consciousness. We project them onto others, in personal
relationships, politics and everywhere else, when we are looking for something
for which to blame them. We avoid dealing with our shadows by pretending that
theyíre "out there" rather than "in here." To own them
would be to face that the thing we hate is what we are.
How bitterly ironic that Hitler was probably part Jewish, as well as
homosexual. He hated himself, so those groups were largely what he sought to
destroy. In the end, he succeeded in destroying himself, but he took down
millions of others with him. In a sense, he was a teacher for humanity, showing
us important lessons if we have eyes to see them.
Hereís an example of how shadows form: People who have struggled with their
weight and blamed being overweight for their problems tend to also be charged
about others who seem overweight, whether or not they really are. In their
minds, being fat equals being unloved. If they were ridiculed for their weight,
they ridicule themselves for it, hoping to keep themselves in line so that they
can avoid the ridicule of others and be loved. Therefore, they may be unable to
love themselves if they put on a few pounds, and cannot love others they judge
to be overweight; they may even ridicule them, too. Even when thin, their shadow
is the ever-lurking fat person whom they must judge and deny, trying to hold it
down. Those for whom weight has never been an issue donít tend to think about
it much either way. Those who have struggled with being underweight might be
attracted to those who are larger. (Body types, part of the Michael teachings,
also explain much about attraction. See http://shepherdhoodwin.com/attraction.html)
Anais Nin said, "We see the world not as it is but as we are." One
who has not become conscious of his shadows sees only his shadows.
If we realize who we really are, we can begin to neutralize the hatred of
self we all carry to some degree, and work on bringing in the consciousness we
lack to illumine our shadows. Our human flaws become manageable from the
perspective of being a vast soul created from love. Like opinions, we have
shadows, but we are not them.
Anger is the outward movement of our life force seeking to push away threat;
fear is the inward movement seeking to retreat from it. They are two sides of
one coin; when anger is on the surface, fear is behind it, and vice versa.
masculine puts anger on top, the feminine, fear; anger is aggressive, fear is
receptive. True anger/fear (fight or flight) is a response to a genuine threat
existing in the moment; itís part of our survival instinct. False anger/fear
is a response to an imaginary threat. Letís explore the anger-on-top scenario
as it relates to blame and projection, which are also aggressive (a bullet, for
example, is a projectile).
When anger, true or false, arises to protect us and is unable to do so, it
can become bottled up and begin to fester. The more bottled up anger we have,
the greater the pressure. It seeks release any way it can find. There are
healthy, therapeutic ways to release old anger, but most people arenít
familiar with them. Reacting to imaginary or exaggerated threats is a common way
of releasing some of this pent-up pressure. However, it is ineffective because
it doesnít heal the anger, so it comes up over and over. Old anger is the
power behind the blame game: blaming someone gives us an excuse to temporarily
let off steam.
Many people have legitimate grievances against others, and anger can also
fuel the creation of proper boundaries when weíre centered and control it
rather than it controlling us. However, when weíre self-righteous, we tend to
assume that all our anger is valid, when much of it may not be. We canít sort
out and handle our anger properly until we take adult responsibility for our
internal state, being willing to fully face our own demons. Often, false anger
results from others not fulfilling expectations that we have no right to demand;
these stem from disappointments we have with ourselves.
Demonizing is like buying rather than renting: it gives us a permanent foe to
blame, ensuring long-term "protection" for our shadows.
Blaming keep the spotlight off our shadows. It lets us tell others what their
internal state should be than taking responsibility for our own. When our
adversaries are doing the same thing, it gets to be like a funhouse hall of
distorted mirrors: the criticisms we hurl come bouncing back at us ad infinitum.
This describes the current acrimonious state of politics.
The right and left often have similar criticisms of each other, such as being
knee-jerk and marching in unison. Both right and left sometimes react in a
preprogrammed, knee-jerk manner, but the right is only willing to see it
relative to the left, and vice versa. Each side projects its shadows onto the
other. When we realize that what we accuse others of often reveals more about
ourselves than about others, especially when we do it in a mean-spirited way, we
are not likely to be so free with our accusations.
Letís say that two people are arguing, and both accuse the other of being
stubborn. Maybe both are being stubborn, maybe just one is, or maybe neither is
and they just have differing views. If theyíre projecting their own
stubbornness, their accusations of stubbornness are likely to be highly charged
and judgmental, not just weary and frustrated. Whatever is objectively the case,
"Youíre stubborn!" "No, YOUíRE stubborn!!" could go on
forever, so thereís no point in continuing that conversation. If they are
people of goodwill, they might agree to call a truce, examine themselves for
stubbornness, and then try to find a solution that works for each of them.
Both left and right see the other as being misguided and ill-informed, if not
downright evil, so whatís the point in bringing that up? ó It just adds to
the confusion. No one likes to be told heís ignorant; itís better to just
provide the information we think is missing and see if it takes.
We all have room for improvement, and no one sees the whole picture with
complete clarity and inclusiveness. As long as weíre projecting our shadows in
the not-so-funhouse, the picture we see is distorted indeed.
An acquaintance that has worked in Washington said that the right and left
used to work together on friendly terms, socializing together and taking their
differences in stride, good-naturedly. But no more ó thereís outright hate
and segregation now. This canít be good for finding a positive path to a
Studies have shown that counties are far less mixed in terms of the political
spectrum than they were a generation ago. Birds of a feather are flocking
together more than ever, because people have more freedom to choose where they
live. So we have more heavily conservative and heavily liberal counties, and
middle-of-the-road candidates are having a harder time being elected. Our
winner-takes-all political system rewards extremism and divisiveness.
Itís certainly easier and more pleasant to be around people who agree with
us. Disagreements challenge us and force us to respond, either by thinking (God
forbid!) or defending. In either case, it requires an expenditure of energy.
When neither side has any intention of really listening to the other and
considering altering its views, itís a waste of energy.
Still, we also expend a lot of energy letting off steam among our own,
together ranting, accusing and attacking our favorite demons. It takes a lot of
adrenalin to fuel righteous indignation.
Many people avoid this dilemma through apathy, but, in fact, most of us
really do care about the world we in which we live. Apathy is just cutting
ourselves off from our feelings, so that they go underground and emerge in other
ways, harming ourselves.
The most energy-efficient approach is to calmly and rationally listen to each
other. What a concept! When we feel heard by others, we tend to be more willing
to hear others and compromise.
Of course, divisiveness is not confined to politics, religion or other
famously charged areas; it shows up in every area where there are opinions.
The New York Times recently reported on a "civil war" within the
psychotherapy field between those who want to force therapists to stick with
techniques that have been validated through studies, and those who value an
intuitive approach. Itís another manifestation of the conflict between
masculine and feminine, intellect and feeling. Much conflict resolves when we
replace "either/or" with "both/and," finding the right
balance of each. Shouldnít psychotherapists use both proven techniques and
intuition? Why do some want to limit it to one or the other?
In politics, the "middle of the road" is sometimes a bland,
milquetoast place that doesnít stand for anything. However, the center could
also be a place of balance that reconciles opposites, blending the best ideas
from all sides, in the same way our heart is located in the center of our body.
Similarly, the media increasingly equate journalistic neutrality with
passivity, not saying anything, just reporting what others say. However,
neutrality could also be active, impartially asking challenging questions of all
sides and helping bring them together.
RESIST NOT EVIL
"There are a thousand hacking at the branches of evil to one who is
striking at the root." ó Henry Thoreau
The word "evil" is bandied about quite a bit these days, more by
the right, although the left is jumping on the bandwagon, too. Bushís
"axis of evil" harkens back to Reaganís "evil empire."
Casting people as evil (demonizing) makes them seem less than human. Ironically,
making people seem less than human can make it seem okay to do evil things to
them. We canít get rid of evil with more evil. Furthermore, knee-jerk
dismissals of others as being evil, even if they legitimately are, can be lazy
shortcuts to avoid the work of trying to understand them and the situation
surrounding them: the attitude is that if they are evil, they must be destroyed,
end of story.
Einstein showed us that nothing can be destroyed ó things can only be
changed; matter into energy or vice versa. It is evil that tries to destroy in
the first place. People who do evil generally have suffered profound wounds; to
eliminate evil, they must be healed. Only light can dispel darkness, knowledge
can dispel ignorance, love can dispel hate. Good doesnít seek to destroy
anything, not even evil; it integrates and heals. Trying to destroy evil is
really an effort to stamp out the evil within ourselves. Itís true that
sometimes armies can be defeated, destructive people captured, and new
governments established, but, as we saw in Viet Nam and weíre seeing in Iraq,
these things arenít necessarily so easy to accomplish. In any case, they do
not destroy evil; if underlying problems arenít addressed, it will emerge
Casting Saddam Hussein as evil seemed to automatically justify the war in
Iraq, whether or not it actually made any sense or made things better overall.
"Heís evil, so we have to go in there and get him!" There have
always been dictators as bad as Hussein and worse, so the reason for war wasnít
that Hussein is evil, but the rhetoric implied it.
To most Americans, he is a two-dimensional comic book villain, not a real
person. If he were real, heíd be scarier, in part because we might see
something of ourselves reflected in him. For example, have we ever bullied
anyone, physically, emotionally or intellectually? Keeping him two-dimensional
makes things simple: just destroy him and wipe our hands of it, no questions
Comic-book villains, to be worthy opponents, must possess great powers;
otherwise, why bother with them? This one was imputed to have weapons of mass
destruction. To be fair, he once had some, but so do other despots whom we havenít
tried to depose. Even if he had them, why would he use them against the U.S.
when retaliation would certainly be devastating? (And why does the U.S. get to
have all the weapons of mass destruction we want, but nobody else does?) Many
others have discussed at length the probable real reasons for the war. Whatever
they were, the point here is to illustrate the good-vs.-evil card. The
administration may have played it sincerely, manipulatively, or both, but they
As mentioned, the left is getting into the act, too. Some on the left donít
want to grant the Bush Administration any benefit of the doubt. "But this
administration is evil!" This sounds suspiciously similar to the way the
Clinton haters carry on to this day about him being "immoral" and read
darkness into everything he did. Whatever Clinton is or isnít, he is certainly
a shadow-catcher for some members of the right, a symbol of things in themselves
they donít wish to face. Otherwise, they wouldnít be so charged about him.
Who on the right (or left) has never lied to cover his ass or said what people
wanted to hear? For the left, perhaps Bush represents, in part, selfish,
bull-headed adherence to a path of destruction; who among us hasnít ever been
guilty of that?
The Bush Administration is guilty of many things, but it is not as
black-and-white as "evil" would imply. When we use hyperbole, we tend
to turn off all but those already sold on our point of view; if we want to
effectively reach others, we need to shed real light on the situation rather
than using charged words that distort rather than illuminate.
Fundamentalism of any religion, political party or other belief system
thrives on making someone else out to be evil; nothing rallies the troupes like
a good bad guy. However, a childish comic book good-vs.-evil view of life makes
us less safe. In a world in which most people think theyíre the good guys, it
just leads to a confusion of finger pointing that gets ugly real fast. Putting
others on the defensive is a quick way to start a fight. Sometimes we need to be
tough, to make a solid wall to stop trespassers, but that is never more than a
temporary fix. In the long run, it is bridges that make the world safer, not
Making war on terrorism, itself a kind of war, indicates a paradigm of
conflict. Making war on war doesnít bring peace; making peace makes peace.
Einstein said, "We canít solve problems by using the same kind of
thinking we used when we created them." He also said, "Peace cannot be
kept by force. It can only be achieved by understanding."
With the world teeming with bullies, there arenít enough soldiers and
weapons to begin to tame them, and the soldiers sent to counter them too often
become bullies themselves. Although it is sometimes possible and appropriate to
step in and stop bullies, that is not the solution any more than controlling
symptoms heals an underlying disease. Like filth breeding bacteria, an unjust
world breeds bullies; the solution is a more just world. Most of our problems
can be boiled down to a lack of love in the world; the solution is more love.
Battling evil isnít the same as creating good. One can get so carried away
with battling evil that thereís no energy left to create good. One could fight
the war against evil forever.
What might creating good look like?
A few ideas:
- Richer countries helping poorer
ones with education, health care, agricultural self-sufficiency (especially
through permaculture), etc.
- A foreign policy that supports
human rights and not thugs.
- Respect for other peopleís
cultures and feelings.
- An exchange of people and ideas.
- A willingness to acknowledge past
violations and apologize for them.
Unfortunately, the U.S. has not been putting its best foot forward in its
foreign policy for a long time, and many Americans arenít aware of it.
Some Americans now think that all Muslims, about a billion people (roughly a
sixth of the worldís population) are evil. Thatís like saying that all
Christians (also about a billion people) are evil because of the crimes that
have been committed in the name of Christianity.
To most Americans, the term "terrorist" automatically means
"evil." We forget how many terrorists are children or young adults who
have been brainwashed to think that suicidal self-sacrifice is a great gift to
God that will be rewarded abundantly in the afterlife, or some such thing.
Explicating is not excusing their actions, but if the label "evil"
seems sufficient explanation, then the solution seems easy: just capture and
destroy them all. Thatís like cutting off the head of a Hydraóthree grow
back in its place. In the meantime, their side is also playing the good-vs.-evil
card, and in their action/adventure movie, the Americans are the evil ones.
When, in our eyes, weíre squashing evil, in theirs, weíre doing dastardly
deeds that warrant retaliation. A truly vicious circle, a circle of viciousness.
Squashing evil doesnít work: we push it down, and it pops up somewhere
else. Those who focus on evil tend to become evil themselves (an example is
abusive hellfire-and-damnation preachers). What we need is more good.
Muslims were more exposed to the goodness, the humanity, of Americans, they
would be less likely to demonize us. The reverse is also true:
Americans with Muslim friends arenít likely to demonize them, just as
people with gay friends arenít likely to be prejudiced against them.
There will always be those who cling to hate no matter how exemplary we are.
All we can do is take responsibility for our side of the relationship, living in
integrity no matter what. That tends to minimize animosities if not entirely
Some say that 9/11 occurred simply because Muslim extremists hate our
freedom. Certainly there is far more to it than that. Itís true that they
incite hatred for the West (and Israel) on ideological grounds ó this is a big
problem, and even if Americans behaved impeccably throughout the world, it would
not sway those who cling to fanaticism. However, surely we have much room for
improvement in both our actions and our communication. Perhaps if we could win
more respect and trust from Muslim moderates, they would be able to temper the
fanatics. That along with better security and intelligence might go a long way
toward taming the terrorist threat.
Domestically, the right and left play the good-vs.-evil card against each
other with less physical violence, obviously, but sometimes with as much
Those who demonize the other side like to pick the most extreme or ridiculous
examples of their policy, emphasizing the abuses (there will always be some in
the implementation of any policy), and use them to paint the whole ideology with
the same brush. This is polarizing, and reveals an ax to grind, a lack of
interest in finding the whole truth. Itís similar to how the media treats the
new age, showing only the flakes in order to ridicule and try to discredit the
whole thing. There are extremists and loonies on both the left and right, but itís
disingenuous and manipulative to use them to characterize their whole.
Demonizers also tend to find fault with and twist whatever the other side
says or does, however innocuous, and try to use it against them. They declare
war and rationalize that "Allís fair in war. Theyíre evil, so
everything they do is evil anyway." Their hate blinds them. This obviously
puts a damper on reasoned discussion. Itís reminiscent of a marriage nearing
an acrimonious divorce, in which both parties blame the other as being wholly at
fault, and cannot see any redeeming qualities in the other. Neither side takes
any responsibility for the problems they had. Surely, the problems we face as a
nation arenít totally the fault of either the right or left, even if one is
misbehaving more than the other at a given time because they have the power to
get away with it.
Adrenalin can be addictive. Those who rant about those theyíve demonized
get a rush from it (Iím not necessarily referring to Rush Limbaugh here) and
those who listen can be caught up in a kind of hypnotic trance as their own
anger is activated. Demagogues manipulate the masses by appealing to their
unhealed anger and prejudices, pushing their buttons, playing them like a
violin. When we heal our anger, ranting holds no appeal to us.
Some politicians face the dilemma of wanting to conduct a positive, clean
campaign, but once their opponent starts slinging mud, it seems necessary to do
the same in order to survive. Unfortunately, negative campaigning, with its
attacks and innuendos, sells well. Attacks need a strong response; however, it
need not be in the same spirit. There is nothing more powerful than the truth
stated clearly, fairly and pointedly.
Jesus taught to love our enemies. Thatís not easy, but itís essential if
weíre going to rise out of this vituperative morass. Better yet would be to
not have any enemies at all, to truly understand that weíre all in this
together and that we need to create a world that works for everyone. If we love
our enemies, maybe theyíre not enemies anymore, even if theyíre causing
harm. Again, sometimes those doing harm need to be stopped, but we donít need
to make them enemies to stop them, no more than we need to scream at a child who
is acting out to stop him; we just stop him.
Or maybe "enemies" here simply refer to those who oppose us, those
whose views we strongly disagree with. If we love them, we may still disagree
(theyíre still "enemies" or adversaries), but we have goodwill
toward them, wishing them well and being open to hearing them. What if political
candidates loved their opponents? Debate could still be vigorous, but it would
be decent, without Machiavellian tactics and deliberate distortions.
Evil acts, of which weíre all capable, are different from evil people.
might define evil acts as those that are highly harmful, usually stemming from
great ignorance and deep unconsciousness. Evil people, on the other hand, are
those with hardened malice who delight in deliberately harming others. There
arenít many truly evil people in the world.
Bushís administration has done some evil things (as most have to some
extent) along with some good (constructive) things. What percentage of its
influence has been destructive, constructive and neutral, and how that compares
to previous administrations, looks different depending on where we stand, but no
one could legitimately claim that any administration is 100% good or evil.
However high the percentage of his influence that has been destructive, Bush
isnít an evil man. His wife and daughters seem like lovely, happy people,
which would probably not be the case were Bush evil, and Bush has a good sense
of humor, a trait that is likely to be lacking in hardened, cruel people.
Psychically, his energy doesnít feel very good; many people with current or
past substance abuse problems are overrun with parasitic entities, and this
seems to be the case here. Substance abuse pokes a lot of holes in our energy
field, and tends to go hand-in-hand with not being very present, which allows
other energies to more easily get in. To some extent, Bush is controlled both by
these entities and by other people. His own energy is rather blank and neutral,
so the heaviness in his energy field is from the energies controlling him.
the other hand, he has charisma that is able to charm many people and make them
want to like and go along with him when they otherwise disagree with him. Itís
as if the entities using him have cast Harry Potter-ish spells to create an aura
around him that helps him get what he wants ó they feed off his power, so it
behooves them to help him get it. You might say that their charms magnify his
The Cheneys and some others in his administration seem personally darker and
more dysfunctional, but none seem to have totally extinguished their light.
Even a truly evil person can do constructive things, and basically good
people can do evil things. The validation that an act is evil is in the readily
discernable harm it causes, not in who did it. Finding fault with everything a
person does because heís apparently evil is a lazy way to avoid really looking
and intelligently evaluating his actions.
Rarely does someone sit down and say, "I think Iíll do something evil
today." On the other hand, although the road to hell is sometimes paved
with good intentions, itís rare for the truly well intentioned to do a lot of
harm before recognizing it and changing course. Of course, apparently good
intentions may mask other agendas; if someone feels the need to say that heís
doing something for anotherís "own good," it likely isnít. (An
exception is keeping a child safe and healthy when she canít understand the
Acts that do harm are most often spawned by insensitivity, heavy-handedness
and impulsiveness. What are known in the Michael teachings as "chief
features" or "chief obstacles" are usually involved, especially
arrogance, greed, impatience, and stubbornness. The three ordinal chief
obstacles, self-deprecation, self-destruction, and martyrdom, are inward
directed, yet they, too, cause harm because under their influence, we take
others down with us ó no one is an island.
Most of us are dealing with one or more of these as part of our life lessons.
They are our Achillesí heels, our primary blind spots. They are the false
beliefs that most skew our perceptions and cause us to do self-defeating or
karmic things. An impatient leader, for example, might abort negotiations just
before a breakthrough would have occurred; his greatest fear is missing out, but
through his impatience, he (and his country) does miss out. An arrogant leader
might refuse to listen, putting himself above others, perhaps leading to a
disastrous defeat; his greatest fear is being found wanting, but through his
arrogance, he blunders badly and *is* found wanting.
The seven obstacles have built-in protection mechanisms that falsely convince
us that theyíre essential to our survival. For example, in arrogance, we
believe that if weíre vulnerable, weíll die. Rather than objectively
reviewing their destructive actions, those in the throes of their obstacles
justify them. Evilís central justification is that the end justifies the
means, that doing harm is all right if itís for a "good cause."
belief is the surest guide to the presence of evil. In truth, what characterizes
the means also characterizes the end; brutal means create brutal ends. The real
motivation behind harming usually isnít a "good cause" anyway, but
the chief obstacleís warped survival urge.
Like blame, evil acts are fueled by repressed anger that seeks to come out
any way it can, since holding it in is highly uncomfortable. Less-hardened anger
may erupt like a geyser, demonstrating its pressurized nature; more-hardened
anger tends to emerge in calculated ways, since itís slowed down.
One of the worldís biggest problems is that few people know how to deal
constructively with their anger. Most of us either repress it or express it in a
violating way; few have the knowledge or inclination to express it in a clean
way when thatís called for, and otherwise heal and release it. eople who
inappropriately express their anger just make others angry, who likewise act on
it and on it goes in wobbling circles.
No doubt, Saddam Hussein is a very angry man who thinks he was avenging
wrongs done to him. Perhaps he sees the U.S. as a former ally who turned on him.
But then, Bush has also referred to Saddam as the man who tried to kill his
father, so perhaps thereís an element of revenge seeking in him, as well.
Thereís no end to revenge seeking; itís an inexorable downward spiral until
everyone is dead or someone is willing to break the cycle, saying, "The
buck stops here."
Hussein is close to what Iíd call evil, but heís still probably good in
his own eyes, as most of us are. Perhaps he thinks that his oppressive rule was
necessary for creating a strong country, his version of tough love; the current
chaos in Iraq suggests that it tends to be unruly. According to my channeling,
heís a young warrior in dominance and power, a cynic in the moving center,
with arrogance and stubbornness. Itís easy to see how the negative poles of
this profile could result in ruthlessness. If he is evil, as Iíve defined it
here, or close to it, why was he once considered Americaís friend? Why did we
help arm him? Did he change, or is he classified as evil only now that itís
Hussein supplanted Osama bin Laden as Americaís Most Wanted bad guy. Bin
Laden doesnít seem to be an evil man, but a fanatic who believes that his war
against the West is holy and justified by his understanding of scripture. Many
other evil acts have referenced scripture. The Bible has been used to justify
slavery, wars, prejudice against gays and women, the Crusades and Inquisition,
and more, so this isnít a new problem or one limited to Islam. If an act needs
justification, itís probably not constructive.
With 9/11, bin Laden and his minions did something that nations have been
doing in war as long as war has existed ó they attacked a stronghold, a symbol
of the enemyís might, in an effort to weaken its resolve. The night before, a
friend of mine had a vision of two towers with dollar signs on them going up in
smoke; of course, he didnít know what he was seeing. To some, the World Trade
Center represented U.S. economic imperialism. Prior to 9/11, most Americans
werenít very aware that some terrorists had, in effect, declared war on us,
but the World Trade Center had previously suffered a small attack in 1993 by bin
Ladenís minions, so this wasnít totally new, either. Americans donít tend
to be as well informed as we might be or compared to other educated nations; our
reliance on sound-byte television news highlights the flashiest ("news
flashes") and most recent events, at the expense of a longer view. We
forget the past all too quickly. Like those suffering from Alzheimerís, we
react to the moment with little sense of context or continuity.
Terrorism is simply war carried out by groups that arenít nations; it is
similar to guerrilla warfare in that itís more chaotic and unpredictable than
war involving large armies. If our son or daughter is killed, we probably donít
care much about the technicalities of whether it was a nation or a scattered
group of religious extremists who did it; war is war, and death is death. It
also probably doesnít matter much to us if they died on home soil or in a
foreign country. It *is* more disorienting when itís unexpected, but
warriors have always prized the element of surprise.
There are always innocent civilian casualties in war, and it could be argued
that most of the soldiers are innocent, too: they tend to be quite young and
naive. T he least innocent are the leaders who direct wars, but even they are
sometimes ignorant, duped, or brainwashed. Innocent, guilty, or in between, the
dead are still dead. We are all the victims when it comes to war and violence,
even the perpetrators: the hate with which they consume others consumes them,
too. Love is a burning bush that is not consumed. Is it naive or irrelevant to
emphasize the importance of love in politics?
There has always been terrorism, but not on this scale before. Until it came
into the spotlight because of 9/11, Americans counted on a certain order. If a
nation attacked us, we could attack back and defeat them. Now, itís a world
where anything can happen ó the apparent security has evaporated. People can
attack, and we donít know where or how to fight back. Insecurity and pressure
Bin Laden accomplished what he set out to do: he instilled fear in his enemy.
Fear makes an enemy more vulnerable; it causes it to act irrationally, exposing
itself to further damage. America has acted irrationally since 9/11 in many
ways. Limiting our own freedom in the name of preserving freedom is one such
way. Invading Iraq to fight terrorism when it would obviously increase it is
another. By damaging our ties to other nations, weíve left ourselves still
more vulnerable. I suspect that bin Laden has been playing us like a violin,
that he had a pretty good idea of how weíd react, and we walked right into his
trap, providing him with far more recruits than he could have gotten on his own.
Wouldnít it have nice if, instead, we had surprised him by not taking the bait
and took the high road? That probably would have kicked the wind out of his
9/11 was much more a psychic blow than a physical one. About three thousand
people were killedóa tragedy, but not a large number as wars or catastrophes
go. About three thousand people are dying every week in the current genocide in
Sudan. The financial cost was high, but again, not relative to major earthquakes
or wartime bombings, for example. However, the psychic toll was huge.
Americans, regardless of their beliefs, experienced a shattering loss of
innocence, like a hard kick in the guts. Israelis live with the threat of
terrorism on a daily basis and therefore cope with it relatively well, but
Americans had lived in an ivory tower of geographical safety unknown by most of
the world. 9/11 knocked down that tower as much as the Twin Towers.
9/11 proved to Americans the existence of the collective consciousness,
whether or not we realized it. The feelings were so strong that we each felt
what the whole was feeling. Those who normally donít care much about the news
or the outside world in general suddenly felt a part of it all. Most of us
desperately wanted to do something to help, in part to alleviate an overwhelming
sense of impotence. The extreme stress temporarily put us in touch with what
Michael calls our higher centers: we had a heightened awareness and sense of
unity. We werenít necessarily feeling our personal feelings; we were feeling
our collective feelings, which many mistook for our personal feelings. Some of
us grew from the experience, some of us succumbed to fear and many of us did
Just as the McCarthyites in the 1950s got people worried about "Reds
under every bed," people are now worried about terrorists at every mall,
especially Muslim terrorists. Never mind that since 9/11, there have been no
more attacks. Never mind that the second largest act of terrorism in the U.S.
was by an American (in Oklahoma City). Certainly increased security is sensible
under the circumstances, but living in constant fear is not justified or useful.
These enemies donít have the wherewithal to wage a full-on war. Americans have
a far greater chance of being killed by junk-food obesity or a car accident than
in a terrorist attack.
Those in the New York area are especially on edge, understandably, but thereís
no reason to assume that if there were another attack, it would be there. Security efforts have focused on airports, but thereís no reason to assume
that another attack would use airplanes just because 9/11 did. The reaction to
9/11 has mostly been knee-jerk, without much real thought. Thereís never been
a better time to remember that the only thing we have to fear is fear itself,
or, more correctly, that we need not live in fear at all. For one thing, itís
not helpful ó it doesnít make things better; on the contrary, it increases our
danger because it clouds our thinking.
There is no way to fortify every possible target; we cannot be safe that way.
Someone bent on doing harm can always find a way to do it. This has always been
so. That there seems to be more people today who want to do harm than in the
past suggests a breakdown in societyís restraints; long-suppressed rage is
coming up, like it or not. From a spiritual vantage point, it is coming up in
order to be healed. We could not go on forever with all this buried rage.
If a child frequently flies off the handle in a tantrum, he may need to be
restrained to prevent him from doing damage to himself and others, but sensible
adults see it as a sign of a problem that needs attention. Maybe itís a
physical problem, something miswired in his brain, for example, or maybe the
child has been abused. In any case, no matter what the proper specific diagnosis
and treatment is, only love can heal. Controlling a problem is better than
nothing, but it isnít the same as healing it.
Every individual has his own issues and is responsible for dealing with them.
Even a government that was somehow a sterling example of unconditional love
could not fix everyoneís problems. Still, in the long run, a loving, generous
(and pragmatic) approach on the part of government and of all people of goodwill
is the only one that stands a chance of working.
Morality is a simple matter: donít unnecessarily harm others. Harming
others unnecessarily creates karma, an energy imbalance that will be repaid, so
it is ultimately in our self-interest to avoid harming others. Eventually, all
souls will learn the lessons of cause and effect; sooner is always better than
later, in the sense that the sooner we learn, the less we suffer.
Harm refers to real, objective harm, not an offense to someoneís
sensibilities or a disappointment of his expectations. The harm that some think
would occur to the institution of marriage if gays were allowed to marry is
imaginary, an abstract harm to an abstract idea. Married people would lose
nothing if others were allowed to marry. Itís the same kind of imaginary
thinking that has allowed Christians down through the ages to torture and kill
perfectly nice people who werenít hurting anyone as heretics, witches, etc.
Good government sticks to what is real and objective.
Now that itís come to light that some of our prison guards could speak of
their torture of others with smiles on their faces (and prison abuse is much
more common than most people realize, including in our domestic prisons), maybe
we can begin to understand that evil isnít just "over there" ó itís
"in here," too. A better-informed populace would also realize that
American soldiers committed atrocities in Viet Nam and in other wars as well.
fact, probably most armies have, to some degree ó itís part of the nature of
war; violence easily gets out of hand. America is a decent, well-intended
nation, but not pure as the driven snow; no country is. And self-examination isnít
self-condemnation. When we truly love ourselves, we love who we really are, and
are eager to let go of what is not true to our highest selves. We can afford to
pierce our shadows and acknowledge our errors, because they arenít who we are.
Flag-waving nationalism is defensive and divisive, different from true love of
country, which is not at anyone elseís expense. Unconditionally loving,
whether ourselves or our country, accepts our warts but also brings to them a
vision of what we could be, initiating change.
Christians strive to "hate the sin and love the sinner." Sometimes
thatís a ploy to manipulate others into subscribing to their ideas of what sin
"Weíll love you if you denounce your evil ways," which, to some
means dancing on Sundays or masturbating. However, there is value in that
sentiment. We all sometimes do genuinely destructive things, usually out of
blindness rather than malice, usually thinking at the time that what weíre
doing is right, or at least, justified or out of our control. That doesnít
excuse the behavior, but if we view the doers (whether ourselves or others) with
love, or, at least, neutrality, we can begin on the road to understanding.
understanding brings both forgiveness and the basis for dealing with the
problems in a helpful way.
Subscribing to a set of principles, whether political, scientific or
spiritual, can give us a framework, a starting point for looking at the world.
However, if we view them in a literal, narrow way, as rigid absolutes, they can
block insights and obscure the real world. Doctrine can be way to avoid the hard
work of engaging with how things are and thinking in fresh, perceptive ways
about them. It can leave no room for discussion, resulting in stalemates. Being
dogmatic about any issue prevents finding win-win solutions.
By definition, doctrines are generalities. They only come to life and have
meaning when applied to real-world situations, but real world situations tend to
defy easy generalities. The more specific we are in our discussions, getting
down to cases, the more chance there is that weíll transcend our doctrines and
find some common ground with others who donít subscribe to them. We may be
able to agree on solutions that emphasize different principles to us. For
example, conservative supporters of statesí rights may be able to agree with
gay activists that a constitutional amendment banning gay marriage is a bad
idea, but be looking at it through different philosophical frameworks. The more
we can stick with the question of whether something in particular is helpful,
the more likely we are to build consensus.
Doctrine should not be mistaken for truth; a doctrine is a set of ideas about
truth that is subject to human limitations, whereas truth itself is not. Our
loyalty is rightly to truth, not to doctrine.
An example of doctrine on the left is the attitude toward Social Security
that makes it a sacred cow, so that Democratic politicians arenít willing to
even discuss the possibility of further raising the retirement age (itís
already slated to rise to age 67 in 2027) or making it needs-based in order to
save it from bankruptcy. Part of it is the fear that voters would tar and
feather them, but if there were a problem, it would be better to face it now.
The population is aging, with relatively fewer people paying into it, so
somethingís got to give: there either has to be more funds or fewer benefits.
An example of doctrine on the right is the belief in the efficacy of tax
cuts. Taking it to its logical conclusion, there would be no taxes. That sounds
great until one starts dealing with the reality of no services. Sometimes, tax
cuts help, and sometimes, they hurt. The question is, What would bring the best
result in this particular situation? Would a tax cut bring us to a higher
overall good, or lower? Execution is always a key; in this case, which taxes
should be cut or raised, and how?
We need all the sound information and creative ideas we can get. Ideology can
only take us so far; blindly adhered to, it tends to make us ignore whatís
really happening as a result of policies in favor of what we think should be
happening. We need to stay grounded and not stuck in our heads. We especially
need objective knowledge about what has worked well in the past and what hasnít,
to give us a basis, along with vision and intuition, for figuring out what
choices might lead to the best possible future.
Ultimately, no matter who is in charge, a country (or any other collective
entity) makes those choices collectively, in consciousness. We process the
information, mainly unconsciously but consciously, too, to some degree, and
decide what kind of future we want. Eventually, the government follows
(sometimes kicking and squealing). If weíre going to have a better future, the
left and right must work together in a spirit of cooperation and respect.
"Come, let us reason together." Until we do, weíll keep veering back
and forth on screeching tires, one administration seeking to undo what the
previous one did, instead of moving forward.
Fear induces rigidity (We say that someone is "rigid with fear.")
and there is often fear behind rigid doctrine. Those who hold the doctrine of
tax cuts tend to fear that liberals want to take away their money and therefore
their financial freedom. They imagine that liberals love high taxes and big,
inefficient government, which is a fear-engendered exaggeration. Itís true
that Democrats tend to fund more social programs, but Republicans tend to fund
the military more.
Many Republicans imagine that theyíre for fiscal responsibility, and
Democrats want to spend irresponsibly. Yet, as has been often pointed out, the
biggest deficits in U.S. history were run up under Reagan and the current Bush,
and we had a balanced budget under Clinton. The stereotypes may have once been
more true ó in past generations, Democrats funded some expensive social
experiments; some worked, some didnít ó but most are more fiscally cautious
Most of us on both the left and right are trying to find the balance between
necessary spending and reasonable taxes, although we each have a different idea
of what is necessary and reasonable. One has to wonder if the politicians who
still accuse Democrats of being "tax and spend" really know that thatís
not fair and just use that smear to try to inflame voters and gain political
Some on the right would like to eliminate social programs altogether. The
apparent simplicity of it is appealing, but the results might be far from simple
or utopian; life has not been so wonderful for most people throughout history
when governments did little to help. Certainly some programs such as those
designed to fight poverty have not worked well and, in some cases, have helped
perpetuate problems. However, characterizing all government as bad is vastly
simplistic; like most things, it can also be a force for good. It can level the
playing field in a way that no other institution can, and itís the only one
that can stand up to large corporations, which are in danger of usurping
No one likes excessive bureaucracy and rules. The art of government is in
true pragmatism, finding what works the best and helps the most, and eliminating
the dead wood. Social programs that increase the prosperity and well being of
the populace are in the best interests of the rich in the long run ó they
create more customers. Again, weíre all in this together. Most people today
would not accept a government that did nothing to help them, so thatís not on
Government certainly can become ridiculously rule-bound and full of red tape,
but so can private bureaucracy. Medicare has actually been shown to be far more
efficient than private health insurance companies. All bureaucracies can benefit
from a strong dose of objectivity and common sense. Perhaps we could have
volunteer citizen oversight boards for every governmental entity, to which
people can challenge rules and procedures. Checks and balances are a key to
democracy, and balance is a key to all things. Too small or too little is as bad
as too big or too much, in government and everything else; like Goldilocks, weíre
in search of "just right." Rigid doctrine tends to overshoot the
"just right" point. There is bound to be disagreement about where the
"just right" point is, but it wonít be found arbitrarily, because
some doctrine says so. It takes careful observation to adjust a balance.
Indiscriminate slashing of programs or anything else can be damaging. If some
programs arenít working well, maybe they can be improved rather than throwing
out the baby with the bathwater.
Itís wise to create incentives for initiative and encourage people to pull
themselves up by their bootstraps, but itís not always that easy. Sometimes
people have problems or bad luck beyond their control, and itís in no oneís
interest to simply let them starve on the streets. Reaganís cuts of mental
health funding unleashed a torrent of homelessness and other social ills that
cost us far more than just taking care of those who needed help. Private
charities canít handle it all and there is no particular advantage to simply
shifting costs from one governmental level, such as the federal government, to
another, such as the local level.
In general, most conservatives today accept the necessity of programs that
would have appalled conservatives a few generations ago: the baseline keeps
moving up. Today, for example, the argument isnít about eliminating Social
Security, but about allowing individuals to control part of its investment.
Some would love to eliminate it, but most know that thatís not going to
happen). So, conservatism is relative to the status quo of the day; for most, itís
not an absolute. The further right, the further back they would like to turn the
clock, but most only want to go back so far. In spite of the drag that excessive
conservatism creates, in the long run society does progress.
Both right and left often believe that it alone stands for freedom and the
American way. However, the left tends to emphasize freedom of personal conduct,
and the right, a lack of government interference with money and property. Many
right-wingers, especially the fundamentalist Christians, think itís perfectly
fine for the government to regulate consensual adult sexual conduct or
abortions, for example. Still, some abhor such interference, particularly
Libertarians. In any case, if we transcend doctrine, we can see that most of us
want freedomówe just define it differently.
One kind of freedom comes from a void, having little government of any kind,
like the old Wild West; a problem is that in such an environment, the strong
prey on the weak, so although the strong feel free, the weak donít. Another
kind of freedom is being given the tools to prosper, such as education and loans
that might otherwise only be available to the rich.
Our Founding Fathers considered banning corporations because of the way they
shield owners from risk or responsibility; if corporations lose money, the
owners arenít liable beyond their investmentótheir personal assets remain
intact. Corporations are, by design, mindless, soulless machines motivated only
by profit. They may have value as efficient ways of delivering goods and
services, but they are rightly the slaves of society, not the masters.
If an individual poisons someoneís well, he can go to jail, but generally,
when corporations poison the environment, no one goes to jail; if prosecuted at
all, corporations typically pay a fine that is a fraction of its profits. Fines
arenít seen as a punishment but as a cost of doing business. If more CEOs went
to jail, there would be less corporate wrongdoing.
Most individuals have no bargaining power with corporations ó itís not a
level playing field. Only government can keep them in line. Just as we need a
separation of church and state, we need a separation of corporation and state.
Yet, some mistakenly equate personal freedom with freedom for corporations to do
whatever they want to. Without the responsibilities of individuals, they are not
entitled to the rights. The more "freedom" (license, actually) given
to corporations, the less freedom individuals have. Excessive or convoluted
corporate regulation isnít helpful, but there needs to be enough oversight to
protect the rights of individuals and maintain a level playing field. Few
corporations will voluntarily reduce its pollution, for example; only government
regulation will reduce pollution.
The goal of good government is to find the sweet spot where we have the
maximum possible individual freedom on all fronts and policies that do the most
possible good for the least possible cost (of all kinds).
An example of the dilemma we face is zoning, which every community solves
differently. One end of the spectrum is the idea that property owners should be
able to do anything they wish with their property. The other end gives total
control to the community. A junk-filled yard is an eyesore that affects other
peopleís property values and can breed vermin. One could argue that if
neighbors donít like it, they can move, but why should they have to? On the
other hand, people should be able to express their individuality in a way that
isnít necessarily pleasing to everyone else. In some cases, a win-win
compromise might be a tall fence, but finding what gives all parties a fair
balance of freedom is not always easy.
Seatbelt laws for adults are an unnecessary infringement on our rights ó wearing
one or not doesnít directly affect others. Still, seatbelts are highly
effective in saving lives. The most enlightened approach might be to use
creative public service announcements that address peopleís objections to
them. Imposing penalties is an old-paradigm, government-as-parent approach.
we wish to have the freedom of mature adults, our government canít play the
role of parent, policing our actions when they donít affect others. Itís
like parents telling their grown children what to do. However, government can be
useful as an educator and catalyst without infringing on our right to choose.
A common argument supporting seatbelt laws ó that we collectively pick up the
bill for unnecessary medical care and accident clean up ó is true but weak.
Indirect costs, or the perceived good of the whole, can justify all sorts of
repressive laws that cost people precious freedoms. Although the right not to
wear a seatbelt is a minor freedom, to be a truly free society, itís better to
err a little on the side of too much individual freedom rather than too little.
If someone wants to take drugs, itís his body and his business; throwing
him in prison for that is far worse than any ill effects that might accrue to
society. Plus, as weíve painfully seen again and again, prohibitions donít
work. All addictions cost society, but if freedom is worth the trillions of
dollars we spend on the military, surely itís worth any added costs that real
freedom brings. If we truly value freedom, we canít try to dictate what other
people do with their body. Government *can* offer education and health
care for those who have a substance abuse problem and want help. That would be
an example of increasing peopleís choices rather than reducing them, which, in
Michaelís term, is "good work."
Trying to trade liberty for security is folly: it canít be done; with less
liberty, weíre less secure. Not only do we have to worry about violations from
terrorists, which arenít necessarily reduced, but we also have to worry about
violations from our own government, without the protection of due process.
a Faustian deal with the devil. And totally unnecessary. Intelligence agencies
that are truly intelligent and resourceful donít need unethical shortcuts.
seen again and again that without checks and balances, peopleís rights are
CO-CREATING OUR FUTURE
We canít move productively into the future and leave half the country
behind. Liberals wish that the conservatives would somehow just go away, and
conservatives wish that about the liberals, but no one is going away. Human
history is the sad record of those in power trying to eliminate their shadowy
opposites, and despite the misery and destruction this has caused, it has never
We all basically want the same things. Thereís at least a grain of truth in
most points of view. Respecting other peopleís views increases the chances
that theyíll respect ours.
Putting down others is unloving and doesnít help. We donít have to make
others "less than" (ultimately, less than human) and make ourselves
"more than" in order to bring change ó we can be centered in the truth
and let the facts speak for themselves. Even when we feel that someoneís
actions have been harmful, we can express anger without denigrating him as a
person. If we come from our heart and see him as a fellow human being, we can
look him in the eye and speak our truth in a compassionate way.
The truth is genuinely fair and balanced; each valid point receives its due.
The truth has a settled, peaceful feel about it. A charged, contentious
atmosphere isnít conducive to developing a fair and balanced picture.
When we hear what we consider to be falsehoods and start to feel angry, itís
a good idea not to take the bait and become triggered ó that is a common trap
that perpetuates divisiveness. Itís not easy to remain centered yet strong in
relationship to a corrosive person in attack mode, but itís a major growth
opportunity. We can remind ourselves that weíre all here on the physical plane
doing our thing, working through our issues singly and together. People who
attack have their own path of learning and karma, and we donít necessarily
have to engage with it. We all have distortions, and see things subjectively to
some degree. Weíre each entitled to our views, and donít need to react to
People who are ranting are not open-minded and thereís no point in talking
with them in that state. They are in the throes of fear, whether it manifests
aggressively or passively, and fear plugs our ears and covers our eyes. Countering fear-based rhetoric with more of the same just raises the volume.
Thereís also no point in explaining to them that theyíre acting from fear,
because they wouldnít be able to see their state after theyíve stepped out
However, there are people of goodwill on both sides capable of listening and
sharing reasoned arguments. Our task is to offer whatever light we have, letting
others do with it as they will and refusing to participate in mudslinging and
So, fellow granola-eating tree-hugging Bush-hating big-government peaceniks,
let us offer love and light to Republicans. For how can we love trees and hate
Bushes? Let us go to our nearest country club or boardroom and give warm,
lingering hugs to some rich, white, middle-aged, imperialistic, exploitative,
war-mongering malesóthey need love, too. Or, better yet, smack wet, juicy,
same-sex tongue kisses on some uptight, hypocritical homophobes. When we spread
love to others, we feel so much better ourselves!
We seek to live in unconditional love and truth because that is the only
thing that allows us to be who we are. Itís not about other people; it doesnít
matter what others do with it or think about it ó we cannot exclude love from
any being without diminishing ourselves. The sun would have to stop shining to
exclude anything. We each inevitably see things differently than others do, but
we donít have to stop letting energy circulate among us, no more than we need
to stop breathing, in the presence of someone with whom we disagree.
because love is who we are.
Copyright © 2004 by Shepherd Hoodwin
(used with permission of author)
Shepherd Hoodwin has been channeling since 1986 and specializes in the
fascinating Michael teachings. He also does Intuitive Readings and leads
workshops. He is the author of
- The Journey of Your Soul: A Channel Explores Channeling and the Michael Teachings. Shepherd
Hoodwin. Summerjoy Press, ISBN: 1885469071
- Loving From Your Soul: Creating Powerful Relationships. Shepherd
Summerjoy Press, ISBN: 1885469020
- Meditations for Self-Discovery: Guided Journeys for Communicating with Your Inner
Self. Shepherd Hoodwin. Summerjoy Press, ISBN: 1885469012
Shepherd is running for President on the Cabbage
Party Ticket. Support Cabbage in Ď04!
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