China’s Ministry of Industry and Information Technology has published an ambitious plan for the mass production of humanoid robots by 2025.
The country should have about 500 robots per 10,000 workers in just two years. That means tens of millions of manufacturing robots.
China’s ministry says that mass robotization will totally transform the manufacturing sector, and subsequently human life. Making this happen requires breakthroughs in several key technologies, as well as ensuring the safe and efficient supply of essential components.
The plan says that by 2027, humanoids should be an important new engine of economic growth in China.
The majority of companies that publicly develop humanoid robots are based in the US.
The company Agility Robotics, in which Amazon is a major investor, will this year complete the factory for the mass production of humanoids. Its capacity will be to create 10,000 robots per year.
Industries such as healthcare, home services, agriculture and logistics are likely to see an increase in the use of robots in the coming years. However, it is important for robots to take on tasks in harsh and dangerous conditions and within the industrial sector, the Chinese ministry wrote.
MIIT provides guidelines to use recent breakthroughs in AI, such as large language models, and to focus on the development of the “brain, cerebellum and limbs of humanoids”.
In August, Beijing announced a $1.4 billion robotics fund aimed at promoting the development of robotics technology in Beijing. Funds will gradually increase. The goal is for China to be a global leader in robotics by the end of the decade.
China is struggling with a rapidly shrinking population. It is projected to fall below 1 billion after the middle of this century. This portends a severe economic crisis that could destabilize the green country. Beijing sees robotics as a strategic goal to sustain its economic growth for decades to come.
Illustrative Photo by ThisIsEngineering: https://www.pexels.com/photo/prosthetic-arm-on-blue-background-3913025/
Russian gastroenterologist Dr. Dilyara Lebedeva says that morning coffee can provoke a surge in one hormone – cortisol. Harm from Caffeine, as the doctor noted, causes stimulation of the nervous system. Such stimulation can become a problem. “This threatens a constant spike in cortisol, which can lead to chronic stress and adrenal insufficiency. Moreover, this stimulation will not last long”, explains the doctor. To “load the adrenal glands” less, Dr. Lebedeva recommends drinking coffee during the day when they are at peak activity. People with nervous disorders are better off completely giving up the drink.
The doctor adds that caffeine has a diuretic effect, i.e. promotes fluid removal. Thus, a morning cup of coffee “starts the dehydration process”. If you can’t start your morning without this drink, drink extra plain water, advises the specialist. “If you compensate for lethargy and apathy with doses of caffeine, then think about this: perhaps it is better to find the cause of this condition than to artificially invigorate the body,” says Dr. Lebedeva. Elevated levels of cortisol, which is a stress hormone, can include the following symptoms: Frequent and prolonged periods of restlessness and anxiety; Sleep problems, including insomnia and waking at night; Deterioration of mood, irritability and feeling of tension. Fatigue and a feeling of constant exhaustion. Increased appetite and desire to eat harmful foods; Digestive problems, including heartburn, constipation, or diarrhea; Deterioration of memory and concentration. Increased sensitivity to pain; Increased heart rate and increased blood pressure; Deterioration of immune function and increased susceptibility to infections.
“For those who have diseases of the gastrointestinal tract, the cardiovascular system, who suffer from hypertension, insomnia and diseases of the nervous system, the drink is not recommended. Pregnant women can drink no more than one glass a day. For people with mental disorders, the drink is harmful because it can cause anxiety, nervous agitation and even panic attacks. “There are enough alternative options, you can find something to your taste. However, in any case, before use, you should consult a doctor or study all contraindications”, says the specialist.
Green tea: This drink contains less caffeine than coffee. It is also rich in antioxidant catechins, which have a beneficial effect on the brain.
Cocoa: Just one cup of this drink can increase blood flow to the brain, facilitate solving complex mental problems and reduce fatigue.
Peppermint tea: the menthol in peppermint affects various brain receptors, has a good effect in solving complex mental problems and helps fight fatigue.
Illustrative Photo by Viktoria Alipatova: https://www.pexels.com/photo/person-sitting-near-table-with-teacups-and-plates-2074130/
Important: The information is provided for reference purposes only. Consult a specialist about contraindications and side effects and in no case self-medicate. At the first signs of illness, consult a doctor.
Parliament has given its final green light to the reform of EU rules strengthening the protection of Geographical Indications for wine, spirit drinks and agricultural products.
The regulation adopted today with 520 votes in favour, 19 against and 64 abstentions protects GIs offline and online, gives more powers to their producers and simplifies the registration process of GIs.
Protection online
During negotiations with member states, MEPs insisted national authorities will have to take administrative and judicial measures to prevent or stop the illegal use of GIs not only offline but also online. Domain names using GIs illegally will be shut down or access to them disabled via geo-blocking. A domain name alert system will be set by the EU Intellectual Property Office (EUIPO).
Protection of GIs as ingredients
The new rules also define that a GI designating a product used as an ingredient may be used in the name, labelling or advertising of a related processed product only where the GI ingredient is used in sufficient quantities to confer an essential characteristic on the processed product, and no other product comparable to the GI is used. The percentage of the ingredient will have to be indicated on a label. A recognised producer group for the ingredient will have to be notified by producers of the processed product and may issue recommendations on the correct use of the GI.
More rights for GIs producers
Thanks to Parliament, the producers of GIs will be able to prevent or counter any measures or commercial practices which are detrimental to the image and value of their products, including devaluing marketing practices and lowering prices. To increase consumer transparency, MEPs also made sure that a producer name will appear in the same field of vision as the geographical indication on the packaging of all GIs.
Streamlined registration
The Commission will remain the sole scrutiniser of the GIs system, according to the updated regulation. The registration process of GIs will be simpler and a fixed deadline of six months will be set for scrutiny of new GIs.
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Rapporteur Paolo De Castro (S&D, IT) said: “Thanks to Parliament, we now have a crucial regulation for our quality agrifood chains, strengthening the role of producer groups and the protection for Geographical Indications, increasing simplification, sustainability and transparency towards consumers. This is a better system, generating added value, without public funds. After the crises sparked by the pandemic and the Russian invasion of Ukraine, and the surge in production prices, the new GIs Regulation finally is good news for European farmers.”
A press conference with the rapporteur and Norbert Lins (EPP, DE), the Chair of the Agriculture and Rural Development Committee is scheduled for Wednesday 28 February at 13.00 CEST at Daphne Caruana Galizia press conference room (WEISS N -1/201) in Strasbourg. More information is available this press release.
Next steps
Once the Council formally adopts the regulation, it will be published in the EU Official Journal and enter into force 20 days later.
Background
GIs are defined by the World Intellectual Property Organization as signs used on products that have a specific geographical origin and possess qualities or a reputation that are due to that origin. GIs guarantee intellectual property rights and their legal protection.
The EU register of GIs contains almost 3,500 entries with sales value of almost EUR 80 billion. Products carrying a geographical indication often have a sales value around double that of similar products without certification. Examples of protected products are Parmigiano Reggiano, Champagne and Polish Vodka.
In the modern world, the situation related to the rapid increase in the number of beliefs is considered a major problem. This fact, in symbiosis with the peculiar contradictions outwardly apparent regarding the nature of faith, undermines the understanding of the root of religious beliefs. These judgments even provoke in some people the opinion that each nation, based on its needs, creates a religion, and the God of this religion, be it fantasy or reality, is an illusory and unreality.
The solution to the problem is encoded in monotheism. This view testifies that all religions originate from one source, as manifested in the unity of justice. Because of this fact, all of them, from the point of view of intimacy, are one, but in their external manifestation, they differ. Therefore, monotheists and thinkers-philosophers, including Schuon, formulated the following topics for discussion: “Finding ways to determine the processes of increasing the number of religions”, “Religious unity” and “Islamic Law”.
The task of this article is to explore, analyze and explain the ideas of monotheists and thinkers-philosophers from the perspective of Schuon and the mystical basis of “Monotheism and Theology”, as well as to make a comparative analysis between Schuon’s views and Huntington’s new theory “Clash of Civilizations”.
The two views underlying this article possess clarity and contain indisputable evidence of the depth of their ideas, arising from the roots of the mystery of religion, social and cultural manifestations, respecting the opinion of the numerous adepts and opponents of the positions advocated.
SEMANTICS OF RELIGION
The term “religion” comes from the Latin word “religo” and means uniting on a moral basis, overcoming division, good faith, good customs and traditions.
Similar to the meaning of this concept, taken as an explanation of the culture of religion, the word with Greek roots “religale”, meaning
“strongly attached.” This word has a meaning referring to one’s attachment to regular worship.
The commonly accepted meaning of the word “religion” is “a personal attachment of someone having a constructed idea of a complete reality.” (Hosseini Shahroudi 135:2004)
In Farsi, the meaning and significance of the word “religo” means “humility, obedience, following, emulation, resignation and retribution”.
Throughout the ages, thinkers of the Western world have defined “religo” as a term meaning “to pay homage to God” and nowadays this definition is being questioned. In its primary interpretation in the form of “religious” has had a strong impact on those who understand its meaning. (Javadi Amoli 93:1994)
For Javadi Amoli, the terminological meaning of the term “religion” is “a collection of views, morals, laws and rules, regulations serving to govern and educate human societies.” (Javadi Amoli 93:1994)
Adherents of patriarchal traditions use the word “religion”, relating its meaning to “sincere evidence of educational influence on the behavior and manners of a person or a group of people”. They do not deny, but neither do they accept this definition as correct, arguing: “If this definition is correct, then communism and liberalism can be called ‘religion.’ The word is formulated by the rational mind and knowledge of man, but in order for it to be properly understood from a semantic point of view, the patriarchal thinkers direct a reflection regarding its semantic content, to which should be added its meaning of its Divine origin. (Malekian, Mostafa “Rationality and Spirituality”, Tehran, Contemporary Publications 52:2006)
Nasr says: “Religion is a belief by which the general order of a person’s being is placed in union with God, and at the same time it manifests itself in the general order of society” – “In Islam – Omat” or inhabitants of Paradise. (Nasr 164:2001)
2. BASIC CONSTITUENT COMPONENTS FOR THE UNITY OF RELIGIONS
2. 1. PRESENTATION OF THE THEORY OF UNITY OF RELIGIONS
Adherents of patriarchal traditions accept Schuon’s views in
“Theory of Unity of Religions” for mainstream and legitimate.
Dr. Nasr is convinced that the above proponents should not debate the question of which religion is “better” due to the fact that all major monotheistic religions have a common origin. From the point of view of application and action in particular historical periods, questions arise about the existence of opportunities for practical spiritual imitation. (Nasr 120:2003) He emphasizes that every religion is a Divine Revelation, but at the same time – it is also “special”, and therefore, the author explains, the absolute truth and the means of reaching its essence are in the bowels of itself religion. In relation to the spiritual needs of the people, it emphasizes the particularities of truth. (Nasr 14:2003)
From Schuon’s point of view, religious pluralism, including union with the Most High, can be accepted as the most important basis and way of thinking. According to the pluralists of Islamic law, different religions are distinguished by diversity in worship and prayers, but these differences do not play a special role in the general essence of unity. Religions and their adherents are in search and knowledge of the ultimate truth. They call the process by different names, but in fact the aim of every religion is to lead man to the permanent, indestructible and eternal truth. Man in his earthly manifestation is not eternal, but transitory.
Friedrich Schleiermacher (1768-1834), Frittjof Schuon – a continuation and follower of his theory, and his students are united around the thesis that at the basis of all religions there is a “Divine Unity”. (Sadeghi, Hadi, “Introduction to the New Theology”, Tehran, Publications “Taha” 2003, 77:1998)
The multiplicity of religions is manifested as a result of the diversity of emotions and their practical application.
According to Legenhausen, the “hidden” religious experience is contained in the essence of all religions. (Legenhausen 8:2005)
William Chittick has a particular interpretation of Schuon’s views. He believes that the unity of religions derives from the respect for the sense of right, moral obligation and sanctity manifested in Islam, borrowed from Sufism. (Chittiq 70:2003)
Adherents of patriarchal traditions profess the truth of the one God uniting all religions. They believe that all religions have a divine origin and are messengers from above, appearing as a door to God, by which turn into a path to God. Therefore, they are all the manifested Divine law, whose brilliance leads to absolute truth.
Adherents of patriarchal traditions pay particular attention to religions that do not originate from the Abrahamic lineage. They explore the essence of the origins of Taoism, Confucianism, Hinduism and the religion of the redskins. (Avoni 6:2003)
The commentators of the adherents of the patriarchal traditions belonging to the school of “Eternal Reason” do not refer to the particularities of a particular religion, but draw both on the rich heritage of Islam, beyond its metaphysical depth, and on Hinduism and the rich heritage of the metaphysics of Western religions and other beliefs. (Nasr 39:2007) Proponents of the idea of Divine Unity believe that the essence of all religions is the same. They have a single message but define it differently. They are convinced of the testimony that all religions originate from one source – like a pearl, whose core is a foundation, and its exterior is of different characteristics. Such is the external manifestation of religions, with a distinctly delicate and individual approach that determines their differences. (Nasr, Genesis 559).
According to Schuon’s view, the top of the pyramid structurally represents the idea of the state of being, united collectively through the unity of the divine origin. As one moves away from the apex, a distance appears, increasing in proportion, revealing the differences. Religions, from the point of view of their sacred essence and content, are perceived as the original and only truth, but through their external manifestation, none of them has absolute authority.
Seen through the eyes of adherents of patriarchal traditions, any monotheistic religion is universal and should be regarded as such. It is necessary to take into account that each such religion has its own peculiarity, which should not become limiting the right of existence of other religions.
2. 2. THE DIVINE UNITY OF RELIGIONS FROM SCHWON’S POINT OF VIEW
From the point of view of the adherents of patriarchal traditions, all religions initially carry a hidden inner unity. Schuon first mentioned the Divine unity of religions. Another interpretation of Schuon’s ideas confirms his belief that religions contain no more than one truth. It is only historical and social conditions that cause religion and traditions to take on different forms and interpretations. Their multiplicity is due to historical processes, not to their content. All religions in the sight of God represent the manifestation of absolute truth. Schuon refers to the opinion of the Divine unity of religions, defining their essence as part of a single religion, a single tradition, which have not derived wisdom from their multiplicity. Influenced by Sufism and Islamic mysticism, his view of Divine unity emphasized the existence of a relationship between religions. This view does not reject the possibility of analysis regarding the differences between religions, it is even advisable to comment on the question of the source of the Revelation containing the absolute truth. Hierarchically structured truth serves as the beginning of the manifestations of the civilizational orders associated with religions. Based on this, Schuon argued: religion does not contain more than one truth and essence. (Schoon 22:1976)
Exoterism and Esotericism as paths of religions, including Islamic law and doctrine (“exo” – outer path; “eso” – inner path), represent views of the unity of religions referring to the one God. The two paths, having complementary functions, should also be seen as different from each other. According to Schuon, the external path forms the tradition, and the internal path determines its meaning and meaning, presenting its true essence. What unites all religions is the “Divine unity’, whose outward manifestation does not contain the integrity of truth, but truth itself in its essence is a manifestation of unity. The authenticity of all religions at its core contains unity and oneness, and this is the indisputable truth… The similarity of each religion to the universal truth can be represented as a geometric shape with a common core – a point, a circle, a cross or a square. The difference is rooted in the distancing between them based on location, temporal kinship, and appearance. (Schoon 61:1987)
Schuon accepts as true religion that which has an educational character and a clearly expressed mandate. It is also necessary to contain a spiritual value, whose message has not a philosophical but a divine origin, sacrificial and blessing. He knows and accepts that every religion brings Revelation and infinite knowledge of the Divine Will. (Schuon 20:1976) Schuon articulates Islamic mysticism by referring to the unity between the states of ‘awe’, ‘love’ and ‘wisdom’ contained in both Judaism and Christianity. He places in a position of complete supremacy the three main religions – Judaism, Christianity and Islam, which originate from the Abrahamic lineage. Each religion’s claims to superiority are relative because of the differences they contain. Reality, in the light of the metaphysical, leads to a clarity distinct from the external factors that shape religions. Only their inner essence leads to the obvious judgment of union with God. (Schoon 25:1976)
3. THE BASIS OF A “THEOLOGY OF IMMORTALITY” FROM SCHWON’S POINT OF VIEW
“Theology of Immortality” is an anthropological teaching united by a common traditional view of avant-garde thinkers – philosophers, such as René Genome, Coomaraswamy, Schuon, Burkhart, etc. “Theology of Immortality” or “Eternal Reason” as religious postulates referring to primordial truth are the basis of the theological traditions of all religions from Buddhism to Kabbalah, through the traditional metaphysics of Christianity or Islam. These postulates, having practical significance, represent the highest estate of human existence.
This view testifies to a unity at the basis of all religions, whose traditions, location and temporal distances do not alter the consistency of wisdom. Each religion perceives eternal truth in its own way. Despite their differences, religions arrive at a unified understanding of the nature of Eternal Truth by investigating it. Adherents of the traditions profess a united opinion on the question of the external and internal manifestation of religions, based on the wisdom of immortality, having recognized the historical truth.
Nasr, one of the prominent researchers, believed that a “Theology of Immortality” could be the key to a complete understanding of religions, taking into account the differences between them. The multiplicity of religions is based on ambiguities and differences in the manifestations of the Sacrament. (Nasr 106:2003)
Nasr considers it necessary that any researcher accepting and following a “theory of immortality” should be fully devoted and dedicated mind and soul to the Sacrament. This is the complete guarantee of true understanding penetration. In practice, this is not acceptable to all researchers except devout Christians, Buddhists, and Muslims. In the speculative world, complete unequivocalness is hardly possible. (Nasr 122:2003)
In the views of Schuon and his followers, the “idea of immortality” is laid down as universal, marking its maximum manifestation in Islam. The goal of universalism is to unite the traditions and rites of all religions. From the very beginning, Schuon considered Islam as the only means to an end, i.e. “Theology of Immortality”, “Eternal Reason” or
“Immortality of Religion.” In his studies he places the “Immortal Religion” above the sacred laws, unrestricted by frameworks.
In the last years of his life, Schuon emigrated to America. In his theory of universalism, new ideas about rites, which are called “Cult” in English, also appear. This word differs from the meaning of the word “Sect”. “Sect” means a small group professing a different religion from the mainstream, with particular ideas and rites. She distanced herself from the adherents of the mainstream religion. The representatives of the “cult” are a small group of adherents of non-spread religions with fanatical ideas. (Oxford, 2010)
Interpreting the basis of the “Theology of Immortality of Religions”, we can distinguish three aspects:
a. All monotheistic religions are based on the unity of God;
b. External manifestation and internal essence of religions;
c. Manifestation of unity and wisdom in all religions. (Legenhausen 242:2003)
4. THE DIVINE UNITY AND THE APPARENT PLURALITY OF RELIGIONS
Schuon’s teaching, with its tolerant attitude towards differences of faith, does not impose its claims and arguments on the devout believers in the tenets of their own religion. (Schuon, 1981, p. 8) Adherents of his teaching perceive neutrality as a form of tolerance and, being fair and indifferent, accept the differences in faith of other communities. The essence of
the teaching is fundamentally similar to the manifestations of Sufism. Nevertheless, differences in the outward appearance of Islamic law and Sufism do exist. Therefore, Schuon and the supporters of his teaching adhere to the thesis of the existence of differences between religion and faith. The important feature in the differences arises from the nature of the manifestation, concerning external and internal manifestation. All the faithful declare their faith, through external factors, which should not lead to an interpretation of appearances, but should be related to the essence of the beliefs of the mystics in the religion. The external manifestation of “Islamic Law” is a collection of concepts, wisdom and deeds for the praise of God, affecting the worldview and culture of the society, and the mystical manifestation carries the true essence of the religion. This formulation concerning external and internal manifestation no doubt leads to conclusions of mutual contradictions between beliefs and religions, but to arrive at the idea of unity between religions it is necessary to direct attention to the essence of the basic beliefs.
Martin Lings writes: “Believers in different religions are like people at the foot of a mountain. By climbing, they reach the top.” (“Khojat”, book #7 p. 42-43, 2002) Those who reached the top without traveling to it are the mystics – sages standing at the foundation of religions for which unity has already been achieved, a consequence of union with God.
For Schuon, the imposition of a certain limiting view on faith is dangerous (Schoon p. 4, 1984), on the other hand, confidence in the truth of any religion is not a path to salvation. (Schuon p. 121, 1987) He believes that there is only one way of salvation for mankind; the manifestation of numerous Revelations and traditions are a fact. God’s will is the basis of the diversity that leads to their primary unity. The external manifestations of religions create incompatibility, and the internal convictions of doctrine – unify. The object of Schuon’s reasoning is the dimensions of the external and internal manifestations of religion. The source of true religion, on the one hand, is the Divine manifestation, and on the other, the intuitive in man, which is also the center of all existence.
Interpreting Schuon’s statements, Nasr shares about Schuon’s manifest inner anxiety regarding the transcendental aspects inherent in his teaching, and otherwise lacking in spiritual clarity. He is also of the opinion that the outward manifestation of religions carries the idea of the Divine unity, which, according to the various religions, predispositions, environment and principles of their adherents, creates the individual reality. The essence of all knowledge, customs, traditions, arts and religious settlements are the same manifestations throughout the levels of the plane of human-centered being. Schuon believes that there is a hidden gem in every religion. According to him, Islam is spreading throughout the world due to its value derived from an unlimited source. He is convinced that Islamic law, from the point of view of its essence and value, represents an immense value, which, manifested in the sphere of the general human in the totality of emotions and other feelings, appears relative. (Schoon 26:1976) God creates and manifests the heavenly dimensions and Revelations through the various religions. In every tradition He manifests His aspects to manifest His primal significance. Therefore, the multiplicity of religions is the direct result of the infinite richness of God’s existence.
Doctor Nasr in his scientific works shares: “Islamic law is a model for achieving harmony and unity in human life.” (Nasr 131:2003) Living according to the laws of Islamic law, following the external and internal principles, this implies existing and knowing the true moral essence of life. (Nasr 155:2004)
5. CLARIFYING THE ESSENCE OF UNITY AMONG RELIGIONS
Adherents of patriarchal traditions maintain the thesis of the existence of an originally hidden inner unity between religions. According to them, multiplicity in the visible spectrum of being is an ostentatious expression of the world and the outward appearance of religion. The emergence of total truth is the foundation of unity. Of course, this does not mean to ignore and downplay the individual characteristics and differences between religions. It can be said: “That Divine unity – the foundation of the various religions – cannot be anything other than the true essence – unique and irrevocable. The particular differences of each religion should also be noted, which should not be dismissed or belittled.” (Nasr 23:2007)
On the question of the unity between religions, Schuon shares that the original wisdom brings sacredness, not ostentation: first – “No right is above the Divine truth” (Schuon 8:1991); secondly, the differences between the traditions cause doubts in wavering believers about the reality of eternal wisdom. Divine truth – as primordial and irrevocable – is the only possibility that causes awe and faith in God.
6. MAIN VIEWS OF THE CREATORS OF THE THEORY OF THE CLASH OF CIVILIZATIONS
6. 1. PRESENTATION OF THE Clash of Civilizations Theory Samuel Huntington – an American thinker and sociologist, the creator of the “Clash of Civilizations” concept (a professor at Harvard University and director of the Organization for Strategic Studies in America) in 1992 presented the “Clash of Civilizations” theory. His idea was popularized in the magazine “Foreign Policy”. Reactions and interest to his point of view have been mixed. Some show deep interest, others fiercely oppose his view, and still others are literally amazed. Later, the theory was formulated in a voluminous book under the same title “The Clash of Civilizations and the Transformation of World Order.” (Abed Al Jabri, Muhammad, History of Islam, Tehran, Institute of Islamic Thought 2018, 71:2006)
Huntington develops the thesis about the possible rapprochement of Islamic civilization with Confucianism, giving rise to a clash with Western civilization. He considers the 21st century to be the century of the clash between Western civilization and Islamic and Confucianism, warning the leaders of European countries and America to be ready for the possible conflict. He advises on the need to prevent the rapprochement of Islamic civilization with Confucianism.
The idea of the theory leads to recommendations to the statesmen of the Western civilization to preserve and guarantee their dominant role. Huntington’s theory as a new project explaining world relations after the collapse of the Soviet Union in the period of the bipolar West, East, North and South presents the doctrine of three worlds for discussion. Spread unexpectedly quickly, greeted with great attention, the doctrine claims its timely appearance in conditions where the world is experiencing a vacuum caused by the lack of an appropriate paradigm. (Toffler 9:2007)
Huntington says: “The Western world in the Cold War period recognized communism as a heretical enemy, calling it ‘heretical communism.’ Today, Muslims regard the Western world as their enemy, calling it the “heretical West.” In its essence, the Huntington Doctrine is an extract of debates and important discussions concerning the discrediting of communism in the political circles of the West, as well as the themes explaining the restoration of faith in Islam, predetermining the changes. In summary: the theory presents the idea of the possibility of a new cold war, as a result of a clash between the two civilizations. (Afsa 68:2000)
The basis of Huntington’s doctrine is based on the fact that with the end of the cold war – a period of ideological conflict that ends and begins a new era, the main discussion of which is the topic of a clash between civilizations. Based on cultural parameters, he defines the existence of seven civilizations: Western, Confucian, Japanese, Islamic, Indian, Slavic-Orthodox, Latin American and African. He believes in the idea of transforming national identities, focusing on the possibility of rethinking state relations with an emphasis on broadening beliefs and cultural traditions. The multitude of factors predetermining the change will contribute to the collapse of political borders, and on the other hand, critical areas of interaction between civilizations will be formed. The epicenter of these outbreaks appears to be between Western civilization, on the one hand, and Confucianism and Islam, on the other. (Shojoysand, 2001)
6. 2. THE CONFLICT BETWEEN CIVILIZATIONS ACCORDING TO HUNTINGTON’S VIEW
In his works, Huntington gives importance both to several world civilizations and points out and interprets a possible conflict between two of the main civilizations – the Islamic and the Western. Apart from the mentioned conflict, he also pays attention to another, calling it an “intercivilizational conflict.” In order to avoid it, the author relies on the idea of the unification of the states on the basis of common values and beliefs. The researcher believes that the unification of this foundation is solid and other civilizations would recognize the pattern as significant. (Huntington 249:1999)
Huntington believed that Western civilization was losing its luster. In the book “The clash of civilizations and the transformation of the world order” he presents in the form of a diagram the sunset of Western Christian civilization from the point of view of the political situation and the spiritual state of the population. He believes that political, economic and military forces, compared to other civilizations, are declining, leading to difficulties of a different nature – low economic development, inactive population, unemployment, budget deficit, low morale, reduction of savings. As a consequence of this, in many Western countries, among which is America, there is a social rift, in whose society crime is clearly manifested, causing great difficulties. The balance of civilizations is gradually and fundamentally changing, and in the coming years the influence of the West will decline. For 400 years the prestige of the west has been undisputed, but with the decline of its influence, its duration may be another hundred years. (Huntington 184:2003)
Huntington believes that Islamic civilization in the past hundred years has developed, thanks to the growing population, the economic development of Islamic countries, political influence, the emergence of Islamic fundamentalism, the Islamic revolution, the activity of Middle Eastern countries…, creating a danger for other civilizations, giving a reflection on Western civilization as well. As a result, Western civilization gradually lost its dominance, and Islam gained greater influence. The redistribution of influence should be perceived by the third world as: moving away from the world order with the resulting economic losses or following the Western mode of influence that has existed for many centuries. In order for a balance to occur in the world civilizational development, it is necessary for the Western civilization to rethink and change the course of its actions, which in the way of desire to preserve its leading role – lead to bloodshed. (Huntington 251:2003)
According to Huntington, world civilization has moved in a direction under the influence of the politics of domination, as a result of which, in the last years of the new century, continuous clashes and conflicts have been observed. The difference between civilizations leads to a change in awareness, which in turn increases the influence of religious beliefs, being a means of filling the existing void. The reasons for the awakening of civilization are the duplicitous behavior of the West, the peculiarities of economic differences and the cultural identity of peoples. The severed ties between civilizations have today been replaced by the political and ideological borders of the Cold War era. These relationships are a prerequisite for the development of crises and bloodshed.
Huntington, presenting his hypothesis regarding the clash with Islamic civilization, believes that the present time is a time of civilizational changes. Pointing to the disintegration of the West and Orthodoxy, the development of Islamic, East Asian, African and Indian civilizations, he gives reason to draw conclusions about the occurrence of a possible clash between civilizations. The author believes that the clash on a global scale is taking place thanks to the differences in the human race. He believes that the relationship between different groups of civilizations is unfriendly and even hostile, and there is no hope of change. The author has a particular opinion on the question of the relationship between Islam and Western Christianity, which, with their variable interaction, based on the rejection of differences, leads to offensiveness. This can lead to conflict and conflict. Huntington believes that the clash in the future will be between the west and Confucianism united with Islam as one of the greatest and most significant factors shaping the new world. (Mansoor, 45:2001)
7. CONCLUSION
This article examines the theory of the unity of religions, according to Schuon’s views, and Huntington’s theory of the clash of civilizations. The following findings can be made: Schuon believes that all religions originate from a single source, like a pearl, the core of which is the foundation and the exterior of a different characteristic. Such is the external manifestation of religions, with a distinctly delicate and individual approach, denoting their differences. Adherents of Schuon’s theory profess the truth of a single God uniting all religions. One of them is the philosopher-researcher Dr. Nasr. He considers that the legacy of science belonging to Islamic civilization, containing knowledge from other civilizations as well, seeking their genesis as the main content source. The principles of the foundations of Islamic civilization are universal and eternal, not belonging to a particular time. They can be found in the realm of Muslim history, science and culture, and in the views of Islamic philosophers and thinkers. And, based on the universal principle encoded in them, they become a tradition. (Alami 166:2008)
According to the views of Schuon and the traditionalists, Islamic civilization can reach its peak only when it manifests the truth of Islam in all spheres of human life. In order for Islamic civilization to develop, it is necessary for two circumstances to occur:
1. Conduct critical analysis for renewal and reform;
2. Bringing about an Islamic renaissance in the sphere of thinking (revival of traditions). (Nasr 275:2006)
It should be noted that without performing certain actions, failure is achieved; it is necessary to transform society on the basis of the traditions of the past with the expectation of preserving the harmonious role of traditions. (Legenhausen 263:2003)
Schuon’s theory is in many cases of a cautionary nature, alerting the Western world to the inevitable crises and tensions that will follow. This view is also accompanied by a lot of uncertainty. The purpose of all religions is to argue by pointing to universal truth despite the many differences that exist. It is for this reason that Schuon’s theory is accompanied by uncertainty. The importance of religion from the point of view of adherents of tradition is the foundation, the basis of worship and service. The postulates and essence of monotheistic religions, as well as the adherents of traditions, can be a basis for overcoming extremist ideas. Reality shows non-acceptance of differences in antagonistic teachings, as well as non-reconciliation with the truth of religions. (Mohammadi 336:1995)
The adherents of the traditions accept the preliminary hypothesis on the basis of which they create the theory of Divine unity. The hypothesis unifies the knowledge of the manifestation of Divine unity, pointing the way to unification through universal truth.
All ideas deserve attention because of the truth contained in them. The acceptance of the idea of multiplicity of religions is modernist and is contrary to the above hypothesis. The idea of multiplicity is incompatible, being an obstacle to Islamic teaching, due to the manifestation of its cultural diversity serving all people. As long as this is the cause of differences between religions (Islam and other traditions), it will cause cultural upheaval. (Legenhausen 246:2003) The ambiguity in this hypothesis stems from the external and internal manifestation of religions. Each religion in its quality represents a whole – “indivisible”, whose parts are inseparable from each other, and the presentation of individual constituents would be incorrect. According to Schuon, the division of external and internal manifestation was dictated by the development of Islam. Its popularity and influence are due to the enormous value of Islamic law, while the hypothesis as a whole poses serious obstacles. On the other hand, the similarity of religions with Islam, from the point of view of their essence, in no way means the end of Islam. Let us mention the great thinkers – theorists of the school of traditions, such as Guénon and Schuon, who left their religions, accepting Islam and even – changed their names.
In the theory of the clash of civilizations, Huntington lists several evidentiary arguments. He is convinced of the existence of differences between civilizations, not only as an actual component, but also as a general basis, including history, language, culture, traditions and especially religion. All of them differ from each other as a result of the different receptivity and knowledge of being, as well as the relationship between God and man, individual and group, citizen and state, parents and children, husband and wife… These differences have deep roots and are more fundamental than ideological and political orders.
Of course, the differences between civilizations caused by wars and harsh protracted conflicts, which became obvious existing differences, give rise to the opinion that there is a clash. On the other hand, the hasty world changes and development of international relations is the cause of civilizational vigilance and notice of the existence of differences between civilizations. Increased inter-civilizational relations cause the development of phenomena such as immigration, economic ties and material investments. It can be concluded that Huntington’s theory refers to an interaction between culture and social action rather than mystical views.
The research method refers to Schuon’s views, emphasizing seriously the Divine unity of religions formed on the basis of their inner essence. Until now, the said thesis has not received worldwide recognition due to political and military unrest in various parts of the planet, making it impossible to implement soon.
In the world of ideas, Schuon’s religious recognizability and views lead to the thesis of Divine unity, while in the world of action one discovers ambiguities and the impossibility of realizing his doctrine. In reality, he paints an idealistic picture of like-mindedness among people. Huntington in his theory, based on economic, social and cultural phenomena, presents a realistic view of reality in the field of civilization cases. The basis of his judgments are formed by historical practice and human analysis. Schuon’s religious views became the main idealistic concept of international unity.
Huntington’s theory, based on economic, social and cultural phenomena, is considered important and fundamental, presenting one of the many causes of actual civilizational clashes.
The direction of modernization, as well as economic and social changes, create conditions for the separation of existing identities and a change in their location. A state of bifurcation is being discovered in the Western world. On the one hand, the West is at the height of its power, and on the other, there is a decline in influence caused by resistance to its hegemony, with cultures different from the West gradually returning to their own identities.
This interesting phenomenon is increasing its influence, meeting the strong powerful resistance of the west against other non-western powers, constantly growing with their authority and confidence.
Other features are deepening intercultural differences compared to economic and political ones. This is a prerequisite for more difficult problem solving and inter-civilizational reconciliation.
In the meeting of civilizations, a basic case concerning the desire for identity dominance is manifested. This is not a circumstance that could be easily modeled due to differences in national phenomenology. It is much more difficult to be half-Christian or half-Muslim, due to the fact that religion is a more powerful force than national identity, distinguishing each person from one another.
LITERATURE
In Persian:
1. Avoni, Golamreza Hard Javidan. ETERNAL WISDOM. for research and Human Sciences Development, 2003.
2. Alamy, Seyed Alireza. FINDING ROADS TO CIVILIZATION AND ISLAMIC CIVILIZATION FROM SEYED HOSSAIN NASR’S POINT OF VIEW. // History
and Islamic Civilization, III, no. 6, Fall and Winter 2007.
3. Amoli, Abdullah Javadi. ISLAMIC LAW IN THE MIRROR OF KNOWLEDGE. 2.
ed. Com: Dr. for publ. “Raja”, 1994.
4. Afsa, Mohammad Jafar. THEORY OF THE CLASH OF CIVILIZATIONS. // Kusar (cf.
Culture), Aug. 2000, no. 41.
5. Legenhausen, Muhammad. WHY AM I NOT A TRADITIONALIST? CRITICISM ON
THE OPINIONS AND THOUGHTS OF THE TRADITIONALISTS / trans. Mansour Nasiri, Khrodname Hamshahri, 2007.
6. Mansoor, Ayub. THE CLASH OF CIVILIZATIONS, RECONSTRUCTION OF THE NEW
WORLD ORDER / trans. Saleh Wasseli. Assoc. for political. sciences: Shiraz Univ., 2001, I, no. 3.
7. Mohammadi, Majid. GETTING TO KNOW MODERN RELIGION. Tehran: Kattre, 1995.
8. Nasr, Seyed Hossein. ISLAM AND THE DIFFICULTIES OF MODERN MAN / trans.
Enshola Rahmati. 2. ed. Tehran: Research Office. and publ. “Suhravardi”, winter 2006.
9. Nasr, Seyed Hossein. THE NEED FOR SACRED SCIENCE / trans. Hassan Miandari. 2. ed. Tehran: Kom, 2003.
10. Nasr, Seyed Hossein. RELIGION AND THE ORDER OF NATURE / trans. Enshola Rahmati. Tehran, 2007.
Illustration: Fig. A horizontal-vertical graph representing the structure of religions, according to the two principles (cf. Zulkarnaen. The Substance of Fritjohf Schuon’s Thinking about the Point of Religions. – In: IOSR Journal of Humanities and Social Science (IOSR-JHSS) Volume 22, Issue 6, Ver. 6 (June. 2017), e-ISSN: 2279-0837, DOI: 10.9790/0837-2206068792, p. 90 (pp. 87-92).
Notes:
Authors: Dr. Masood Ahmadi Afzadi, Ass.Prof. Comparative Religions and Mysticism, Islamic Azad University, North Tehran Branch, Tehran, Iran, [email protected]; &Dr. Razie Moafi, Scientific assistant. Islamic Azad University, Tehran East Branch. Tehran. Iran
First publication in Bulgarian: Ahmadi Afzadi, Masood; Moafi, Razie. Religion’s In Today’s World – Mutual Understanding Or Conflict (Following the views of Fritjof Schuon and Samuel Huntington, on the mutual understanding or clash between religions). – In: Vezni, issue 9, Sofia, 2023, pp. 99-113 {translated from Persian into Bulgarian by Dr. Hajar Fiuzi; scientific editor of the Bulgarian edition: Prof. Dr. Alexandra Kumanova}.
VINARIA took place in Plovdiv, Bulgaria from 20 to 24 February 2024.
The International Exhibition of Vine-growing and Wine producing VINARIA is the most prestigious platform for the wine industry in Southeast Europe. It showcases a rich selection of drinks: from authentic local products to global brands, from well-established traditional tastes to new tastes and modern flavors in the wine and spirit catalogs.
VINARIA combines product diversity with its technological nature and production format presented through ancient and modern technologies, modern equipment and materials. The exhibition is a reference point for the future of the wine industry with the innovations it presents in the field of grape varieties, processing methods and equipment, and quality control systems.
This is the reason why VINARIA attracts specialists, wine journalists, key traders and connoisseurs.
The 31th edition of VINARIA is again organized under the auspices of the Ministry of Agriculture, Food and Forestry with the cooperation of the National Vine and Wine Chamber (NVWC) and in partnership with the Agricultural Academy.
VINARIA 2023 key figures
Exhibitors: 120 companies from 11 countries
Visitors: more than 40,000 local and international visitors
Growth in terms of exhibition area: 8%
Media coverage: 230 publications in various media
Industrial innovations
The technological zone of VINARIA is a dedicated space for innovations in all segments of the viticulture and wine industry. It is a kind of large-scale panorama of innovations in the industry: from new grape varieties and techniques for creating vineyards to equipment for processing raw materials and storing the finished product.
City of Wine and Delicacies
It is the most important stage for premieres of new collections of wines, spirits, foods and delicacies for professionals and consumers in Bulgaria. The spacious exhibition area and its attractive vision create opportunities to organize outstanding tastings, product presentations, master classes and other events.
Unique ambiance. City of Wine
The vision recreates the style and spirit of Bulgarian Renaissance houses and streets to provide a different meeting environment between manufacturers, traders, specialists and consumers.
VINARIA focuses on the idea of creating a network for partner interaction and a marketing platform for communication with consumers and customers in a unique environment. The representatives of the wine industry and their counterparts communicate in a unique ambiance where the magic of wine and the secrets of its production are revealed. This facilitates contacts, removes communication barriers and creates business connections that are essential for business for dozens of specialists and connoisseurs from Bulgaria and Europe.
The Executive Agency for Vine and Wine reports huge interest in the program for investments in wine enterprises, announced the executive director of the agency, Eng. Krasimir Koev, during the press conference on 20.02.2024 preceding the opening of the specialized exhibitions Agra, Winery and Foodtech at the Plovdiv International Fair.
Bulgarian wines are of extremely high quality and in 2023 they won 127 gold medals in all international competitions. There are currently 360 wineries operating on the territory of the country, of which 109 have foreign participation. By the beginning of the grape harvest campaign, another 15 new enterprises will enter into operation mode.
“Our technologists are at the world level and such a forum as Agra, in particular – Winery, gives everyone the opportunity to show what they have produced, so that they can realize larger quantities of these achievements” – announced Koev.
In Bulgaria, there are 60,011 hectares actually planted with vines. On this basis, the European Commission, after a thorough inspection, gives the country the opportunity to increase the viticultural potential by 1% per year and so on until 2030. This means that every year the country has the opportunity to increase the potential of the vineyard by 6,000 decares, he said Koev.
Of the planted 60,011 hectares, 15,882 ha are protected designation of origin, 20,548 ha – protected geographical indication and 23,581 ha.
There are 41,432 registered grape growers with vineyards. The new vineyard register, financed by Eurostat, started work in December 2023. At the moment, absolutely all data on the country’s vineyards are being updated.
The Restructuring and Conversion Program allows up to 75% subsidy for the renewal of vineyards and every year between 10 and 11 thousand hectares of vineyards in the country are renewed with new ones to be more competitive compared to the old ones. Koev recalled that in the old areas, 240-260 vines per hectare were planted, and now – 500-550 vines per hectare, for greater yield, more competitive and more resistant to absolutely all climatic conditions.
Regarding the dissatisfaction of the producers of wine grapes, who receive smaller subsidies than the producers of dessert grapes, was pointed out that the team of Minister Kiril Vatev is working towards unifying the subsidies in our country and in Europe with a deadline of 2027.
According to Krasimir Koev, the import of wine from third countries is not aggressive and he pointed out that in 2022, 17,173,355 liters were imported to our country, and in 2023 – 11 million liters. At the same time, in traditional wine producers Italy and France, wine imports are 37% and 40%, respectively.
Bulgarian wine, in terms of quality and price, is very good, and in the last 10 years there are no people who have consumed wine and had health problems, summarized the head of the agency.
Poland has recently provided a safe haven to a family of asylum-seekers from Thailand, persecuted on religious grounds in their country of origin, which in their testimony appears to be very different from the image of a paradisiac land for Western tourists. Their application is currently being examined by the Polish authorities.
Hadee Laepankaeo (51), his wife Sunee Satanga (45) and their daughter Nadia Satanga who are now in Poland are members of the Ahmadi Religion of Peace and Light. They were persecuted in Thailand because their beliefs are in conflict with the constitution but also with the local Shia community.
After being arrested and harshly treated in Turkey, the family decided to attempt to cross the border and seek refuge in Bulgaria. They were in the group of 104 members of the Ahmadi Religion of Light and Peace who were arrested at the border and beaten by the Turkish police before being detained for months in refugee camps in appalling conditions.
The Ahmadi Religion of Peace and Light is a new religious movement that finds its roots in Twelver Shia Islam. It was founded in 1999.It is headed by Abdullah Hashem Aba Al-Sadiq and follows the teachings of Imam Ahmed al-Hassan as its divine guide. It is not to be confused with the Ahmadiyya Community founded in the 19th century by Mirza Ghulam Ahmad within a Sunni context, with which it has no relations.
Alexandra Foreman, a British journalist who covered the issue of 104 members of the Ahmadi Religion of Peace and Light, investigated the roots of that religious persecution in Thailand. What follows is the result of her inquiry.
The conflict between the Thai constitution and the beliefs of the Ahmadi Religion of Peace and Light
Hadee and his family had to leave Thailand because it had become an increasingly dangerous place for believers in the Ahmadi Religion of Peace and Light. The country’s lese-majeste law, Article 112 of the criminal code, stands as one of the world’s strictest statutes against insulting the monarchy. This law has been implemented with increasing rigour since the military’s assumption of power in 2014, leading to harsh jail sentences for numerous individuals.
The Ahmadi Religion of Peace and Light teaches that only God can appoint the ruler, which has led to many Thai believers being targeted and arrested under Lese-majeste. Furthermore chapter 2, section 7 of the constitution of Thailand designates the King as a Buddhist and calls him the “Upholder of religions”.
Members of the Ahmadi Religion of Peace and Light encounter a fundamental conflict due to their belief system, as their religious doctrine maintains that the upholder of religion is their spiritual leader, Aba Al-Sadiq Abdullah Hashem, thereby creating an ideological incongruence with the designated role of the King within the state’s framework.
Additionally under chapter 2, section 6 of the constitution of Thailand “The King shall be enthroned in a position of revered worship”. Adherents of the Ahmadi Religion of Peace and Light are unable to offer worship to the King of Thailand due to their fundamental belief that only God and His divinely appointed vicegerent are deserving of such reverence. Consequently, they deem the assertion of the King’s entitlement to worship as illegitimate and incompatible with their religious doctrine.
Even though the Ahmadi Religion of Peace and Light is an officially registered religion in the United States and Europe – it is however not an official religion in Thailand and is therefore not protected. The law of Thailand officially recognizes only five religious groups: Buddhists, Muslims, Brahmin-Hindus, Sikhs, and Christians, and in practice the government as a matter of policy will not recognize any new religious groups outside the five umbrella groups. To receive such a status the Ahmadi Religion of Peace and Light would need to get permission from the other five recognised religions. This is however impossible as Muslim groups consider this religion heretical, due to some it’s beliefs such as the abrogation of the five daily prayers, the Kaaba being in Petra (Jordan) and not Mecca, and that the Qur’an has corruptions.
Hadee Laepankaeo, personally persecuted on the grounds of lèse-majesté
Hadee Laepankaeo, who has been a believer in the Ahmadi Religion of Peace and Light for six years, was previously an active political activist as part of the United Front of Democracy Against Dictatorship, commonly known as the “red shirt” group, advocating against the authority of the Thai monarchy. When Hadee embraced the Ahmadi Religion of Peace and Light, Thai religious scholars associated with the government found it a prime opportunity to frame him under the lese-majeste laws and instigate the government against him. The situation became increasingly dangerous when the believers found themselves targeted by death threats from Shia followers associated with Sayyid Sulaiman Husaini who believed they could act with impunity, without fear of legal repercussions.
Tensions heightened significantly after the release in December 2022 of “the Goal of the Wise,” the Gospel of the Ahmadi Religion of Peace and Light. This text, critical of the Iranian clergy’s rule and its absolute power, triggered a global wave of persecution against members of the Ahmadi Religion of Peace and Light. In Thailand, scholars with ties to the Iranian regime felt threatened by the scripture’s content and began lobbying the Thai government against the Ahmadi Religion of Peace and Light. They sought to implicate Hadee and fellow believers with lèse-majesté charges under Article 112 of the Thai Criminal Code.
In December, Hadee delivered speeches on Paltalk in Thai, discussing “The Goal of the Wise ” and advocating for the belief that the only legitimate ruler is one appointed by God.
On December 30, 2022, Hadee faced a troubling encounter when a secret government unit arrived at his residence. Forced outside, Hadee was physically assaulted, resulting in injuries including the loss of a tooth. Accused of lèse-majesté, he received threats of violence and was warned against further disseminating his religious beliefs.
Subsequently, he was detained for two days in an undisclosed location resembling a safe house, enduring daily mistreatment. Fearing further persecution, Hadee refrained from seeking medical assistance for his injuries, fearing reprisals from authorities who already deemed him a threat to the monarchy. Concerns for his family’s safety led Hadee, his wife, and their daughter, Nadia, to flee Thailand for Turkey on January 23, 2023, seeking refuge among like-minded believers.
Incitement to hate and to kill by a Shia scholar
The Thai members of the Ahmadi Religion have also faced a campaign of persecution from religious groups that are very influential in Thailand, with strong ties to the government and the King especially.
Many fundamentalist Muslims are led by prominent Shia scholar Sayid Sulaiman Huseyni who delivered a series of directives aimed at inciting violence against members of the Ahmadi Religion of Peace and Light. “If you encounter them, hit them with a wooden stick,” he said and asserted that “The Ahmadi Religion of Peace and Light is the enemy of the religion. It is forbidden to do any religious activities together. Do not do any activities with them, such as sitting and laughing or eating together, or else you will share the sins of this misguidance too.” Sayid Sulaiman Huseyni ended the sermon by making a prayer that if members of the Ahmadi religion do not repent and leave the religion, then God should “eliminate them all.”
No safe future for the Ahmadi Religion of Peace and Light in Thailand
The government persecution against members of the Ahmadi Religion of Peace and Light climaxed when 13 of their members were arrested during a peaceful march in Had Yai, Songkhla Province, South Thailand on May 14th, 2023. Their members were then decrying the strict lèse-majesté laws and the lack of freedom to proclaim their faith in Thailand. During interrogation they were told that they are prohibited from ever publicly proclaiming or manifesting their beliefs again.
Since his departure, Hadee’s siblings remaining in Thailand have faced harassment from the secret police, subjected to questioning about his whereabouts. This pressure prompted them to sever contact with Hadee out of fear of further harassment by Thai authorities.
By St. Nicholas Kavasila, From “Three sermons on the Virgin”
The remarkable Hesychast author of the 14th century St. Nicholas Kavasila (1332-1371) dedicates this sermon to the Annunciation of the Holy Mother of God, revealing before us the Byzantine man’s view of the Mother of God. A sermon filled not only with ardent religious feeling, but also with deep dogmatics.
On the Annunciation of Our Blessed Lady and the Blessed Virgin Mary (Three Theotokos)
If man should ever rejoice and tremble, sing with thanksgiving, if there is a period that requires man to desire the greatest and the best, and makes him strive for the widest possible connection, the most beautiful utterance, and strongest word to sing his majesty, I do not see who else it can be but today’s feast. Because it was as if today an Angel came from heaven and heralded the beginning of all good things. Today the sky is magnified. Today the earth rejoices. Today all creation rejoices. And beyond this feast He who holds the sky in His hands does not remain. Because what is happening today is a real celebration. All meet in it, with equal joy. All live and give us the same joy: the Creator, all creations, the very mother of the Creator, who provided our nature and thus made Him partaker of our joyous gatherings and festivals. Above all, the Creator rejoices. Because he is a benefactor from the beginning, and from the beginning of creation, his work is to do good. He never needs anything and knows nothing but to give and benevolent. Today, however, without stopping His saving work, He passes in second place and comes among those who are favored. And he rejoices not so much for the great gifts that He bestows on creation and that reveal His generosity, but for the small things that He received from the favored, for thus it is clear that He is a lover of mankind. And He thinks that He is glorified not only by those things which He Himself gave to the poor slaves, but also by those which the poor gave Him. For even if He chose diminution over the divine glory and agreed to accept as a gift from us our human poverty, His wealth remained unchanged and turned our gift into an ornament and a kingdom.
For creation also—and by creation I mean not only that which is visible, but also that which is beyond the human eye—what could be a greater occasion of thanksgiving than to see its Creator coming into it and the Lord of all to take a place among the slaves? And this without emptying Himself of His authority, but becoming a slave, not rejecting (His) wealth, but giving it to the poor, and without falling from His heights, exalts the humble.
The Virgin also rejoices, for whose sake all these gifts were given to men. And he is happy for five reasons. Above all, as a person who participates, like everyone else, in the common goods. However, she also rejoices because the goods were given to her even before, even more perfect than to others, and even more because she is the reason that these gifts are given to everyone. The fifth and greatest reason for the Virgin’s rejoicing is that, not merely through her, God, but herself, thanks to the gifts which she knew and first saw, brought the resurrection of men.
2. For the Virgin is not like the earth, which formed man, but itself did nothing for his creation, and which was used as simple material by the Creator and simply “became” without “doing” anything. The Virgin realized in herself and gave to God all those things which attracted the Creator of the earth, which prompted His creative hand. And what are these things? Life blameless, life pure, denial of all evil, exercise of all virtues, soul purer than light, body perfect spiritual, brighter than the sun, purer than heaven, holier than cherubic thrones. A flight of the mind that does not stop before any height, that surpasses even the wings of angels. A divine eros that has swallowed up every other desire of the soul. God’s land, oneness with God that accommodates no human thought.
Thus, adorning her body and soul with such virtue, she was able to attract the gaze of God. Thanks to her beauty, she revealed a beautiful common human nature. And beat the trickster. And he became man because of the Virgin, who was hated among men because of sin.
3. And the “wall of enmity” and the “barrier” meant nothing to the Virgin, but all that separated mankind from God was done away with as far as she was concerned. Thus, even before the general reconciliation between God and the Virgin, peace reigned. Moreover, she had no need ever to make sacrifices for peace and reconciliation, for from the beginning she was first among friends. All these things happened because of others. And he was the Intercessor, “was an advocate for us before God,” to use Paul’s expression, lifting up to God for men not his hands, but his very life. And the virtue of one soul was sufficient to stop the evil of men of all ages. As the ark saved man in the general flood of the universe, did not take part in the calamities and saved the human race the possibility to continue, the same thing happened to the Virgin. She always kept her thought as untouched and holy, as if no sin had ever touched the earth, as if all remained true to what they ought, as if all still dwelt in paradise. He didn’t even feel the evil that was spilling over the whole earth. And the flood of sin, which spread everywhere and closed heaven, and opened hell, and dragged men into war with God, and expelled the Good from the earth, leading in His place the wicked, did not even touch the blessed Virgin a little. And while it ruled over the whole universe and disturbed and destroyed everything, evil was defeated by a single thought, by a single soul. And not only was it conquered by the Virgin, but thanks to her sin departed from the whole human race.
This was the Virgin’s contribution to the work of salvation, before the day came when God should, according to His eternal plan, bend the heavens and descend to the earth: from the moment she was born, she was building a shelter for Him who could to save man, he strove to make God’s abode beautiful, itself, so that it would be worthy of Him. Thus nothing was found to reproach the king’s palace. Moreover, the Virgin not only presented Him with a royal dwelling worthy of His majesty, but also prepared for Him of Herself a royal garment and a girdle, as David says, “benevolence,” “strength,” and “the kingdom” itself. As a splendid state, which surpasses all others in its size and beauty, in its high ideal and number of its inhabitants, in wealth and power, does not confine itself to receiving the king and rendering him hospitality, but becomes his country and power , and honor, and strength, and arms. So also the Virgin, receiving God in herself and giving Him her flesh, made it so that God appeared in the world and became for enemies an indestructible defeat, and for friends salvation and the source of all good things.
4. In this way she benefited the human race even before the time of general salvation came: But when the time came and the heavenly messenger appeared, she again took an active part in salvation by believing his words and consenting to accept the ministry, what God asked of her. Because this too was necessary and unquestionably necessary for our salvation. If the Virgin had not behaved like this, there would have been no hope left for humans. As I said earlier, it would not have been possible for God to look with favor on the human race and wish to come down to earth, if the Virgin had not prepared herself, if she was not there who was to welcome Him and who could serve for salvation. And again, it was not possible for the will of God to be fulfilled for our salvation if the Virgin had not believed in it and if she had not agreed to serve him. This becomes visible from the “rejoice” that Gabriel said to the Virgin and from the fact that he called her “gracious”, with which he ended his mission, revealed the whole secret. However, while the Virgin wanted to understand the way in which the conception would take place, God did not come down. While the moment she was convinced and accepted the invitation, the whole work was immediately accomplished: God took upon Himself as a garment man and the Virgin became the mother of the Creator.
Even more amazing is this: God neither warned Adam nor persuaded him to give his rib from which Eve was to be created. He put him to sleep and thus, taking away his senses, took away his part. Whereas, in order to create the New Adam, He taught the Virgin in advance and awaited her faith and acceptance. In the creation of Adam, He again consults His only begotten Son, saying, “We have made man.” But when the firstborn was to “enter,” that “wonderful Counselor” “into the universe,” as Paul says, and create the second Adam, he took the Virgin as his co-worker in his decision. Thus that great “decision” of God, of which Isaiah speaks, was announced by God and confirmed by the Virgin. Thus the Incarnation of the Word was the work not only of the Father, who “favored,” and of His Power, who “overshadowed,” and of the Holy Spirit, who “indwelled,” but also of the desire and faith of the Virgin. Because without them it was not possible to exist and to propose to people the solution for the incarnation of the Word, likewise without the desire and faith of the Pure One it was impossible for God’s solution to be realized.
5. After God had thus guided and persuaded her, He then made her His mother. Thus the flesh was given by a man who wanted to give it and knew why he was doing it. Because the same thing that happened to Him was to happen to the Virgin. As He willed and “came down”, so she was to conceive and become a mother, not under compulsion, but with all her free will. For she had – and this is much more important – not only to participate in the construction of our salvation as something moved from without, which is simply used, but to offer herself and become God’s co-worker in the care of the human race so, that she might have a share with Him and be a partaker of the glory that arose from this love of humanity. Then, since the Savior was not only a man in the flesh and a son of man, but also had a soul, and mind, and will, and everything human, it was necessary to have a perfect mother who would serve His birth not only with the nature of the body, but also with mind and will, and her whole being: to be a mother both in flesh and in soul, to bring the whole person into the unspoken birth.
This is the reason why the Virgin, before giving herself to the service of God’s mystery, believes, wants and wishes to fulfill it. But this also happened because God wanted to make visible the virtue of the Virgin. That is to say, how great was her faith and how high was her way of thought, how unaffected was her mind and how great was her soul—things which were revealed by the way in which the Virgin received and believed the paradoxical word of the Angel: that God would come indeed on earth and will personally see to our salvation, and that she will be able to serve, taking an active part in this work. The fact that she first asked for an explanation and was convinced is a shining proof that she knew herself very well and saw nothing greater, nothing more worthy of her desire. Moreover, the fact that God wished to reveal her virtue proves that the Virgin knew very well the greatness of God’s goodness and humanity. It is clear that precisely because of this she was not directly enlightened by God, so that it would be fully discovered that her faith, by which she lived close to God, was a voluntary expression of hers, and that they would not think that everything that happened was the result of the power of the persuasive God. For as those who believe who have not seen and believed are more blessed than those who want to see, so also those who have believed the messages which the Lord sent them through his servants have more jealousy than those who had He needed to convince them personally. The consciousness that she had nothing in her soul unfit for the sacrament, and that her temper and customs were perfectly suited to it, so that she did not mention any human frailty, nor doubt how all this would come to pass, nor discuss at all the ways which would have led her to purity, nor did she need a secret guide—all these things I do not know whether we may consider them to belong to created nature.
For even if he were a cherub or a seraphim, or something much purer than these angelic creatures, how could he bear that voice? How could he think it possible to do what he was told? How would she find strength sufficient for these mighty deeds? And John, than whom “there was none greater” among men, according to the estimation of the Savior Himself, did not think himself worthy to touch even His shoes, and that, when the Savior appeared in poor human nature. Until the Immaculate One dared to take in her womb the very Word of the Father, the very hypostasis of God, before it had yet diminished. “What am I and my father’s house? Will you save Israel through me, Lord?” These words you may hear from the righteous, although they have been called many times to deeds and many have performed them. While the angel called upon the blessed Virgin to do something quite unusual, something that was not in accordance with human nature, that exceeded logical understanding. And indeed, what else did she ask but to raise the earth to the sky, to move and change, using herself as a means, the universe? But her mind was not disturbed, nor did she think herself unworthy of this work. But as nothing disturbs the eyes when light approaches, and as it is not strange for someone to say that as soon as the sun rises it is day, so the Virgin was not at all confused when she understood that she would be able to receive and conceive the unfit in all places God. And he did not let the words of the angel pass unexamined, nor was he carried away by the many praises. But he concentrated his prayer and studied the salutation with all his attention, desiring to understand exactly the manner of the conception, as well as everything connected with it. But beyond that, she is not at all interested in asking whether she herself is capable and suitable for such a high ministry, whether her body and soul are so purified. He marvels at the miracles that surpass nature and overlooks everything related to her preparedness. Therefore, he asked for an explanation of the first from Gabriel, while she knew the second herself. The Virgin found the courage to God within herself, because, as John says, “her heart did not condemn her”, but “witnessed” to her.
6. “How will this be done?” she asked. Not because I myself need more purity and greater holiness, but because it is a law of nature that those who, like me, have chosen the path of virginity cannot conceive. “How will this happen, he asked, when I am not in a relationship with a man?” I, of course, she continues, am ready to accept God. I have prepared enough. But tell me, will nature agree, and in what way? And then, as soon as Gabriel told her about the way of the paradoxical conception with the famous words: “The Holy Spirit will come upon you and the power of the Most High will overshadow you”, and explained everything to her, the Virgin no longer doubts the angel’s message that she is blessed, both for those so wonderful things which she served, and for those in which she believed, viz., that she would be worthy to accept this ministry. And this was not the fruit of levity. It was a manifestation of the wonderful and secret treasure that the Virgin hid within herself, a treasure filled with supreme prudence, faith and purity. This was revealed by the Holy Spirit, calling the Virgin “blessed” – precisely because she accepted the news and did not find it difficult at all to believe the heavenly messages.
John’s mother, as soon as her soul was filled with the Holy Spirit, comforted her, saying: “Blessed is she who believes that the things which the Lord told her will come to pass.” And the Virgin herself said of herself, answering the Angel: “Here is the handmaid of the Lord.” For she is truly a servant of the Lord who so deeply understood the secret of what is to come. She who “as soon as the Lord came” immediately opened the home of her soul and body and gave Him who before her was truly homeless, a real abode among men.
At that moment something similar to what happened to Adam happened. While all the visible universe was created for his sake, and all other creatures had found their suitable companion, Adam alone did not find, before Eve, a suitable helpmate. So also for the Word, who brought all things into being, and assigned to every creature its proper place, there was no place, no abode before the Virgin. The virgin, however, did not give “sleep to her eyes, nor weariness to her eyelids” until she gave Him shelter and a place. For the words spoken by the mouth of David, we must consider as the voice of the Pure One, because he is the progenitor of her line.
7. But the greatest and most paradoxical thing of all is that, without knowing anything beforehand, without any warning, she was so well prepared for the sacrament that, as soon as God suddenly appeared, she was able to receive Him as she should – with a ready, awake and unwavering soul. All men were to know of her prudence, by which the blessed Virgin always lived, and how much higher than human nature she was, how unique, how greater than all that men could comprehend—she who kindled in her soul so strong a love for God, not because she had been warned of what was about to happen to her and in which she was about to take part, but because of the general gifts which were given or would be given by God to men. For as Job was favored not so much for the patience which he showed in his sufferings, as because he knew not what would be given him in recompense for this struggle of patience, so she showed herself worthy to receive the gifts which surpass human logic, because he did not know (about them beforehand). It was a marriage bed without waiting for the Bridegroom. It was the sky, although he did not know that the Sun would rise from it.
Who can conceive of this greatness? And what would she be like if she knew everything in advance and had the wings of hope? But why wasn’t she informed in advance? Perhaps because it thus makes it clear that there was nowhere else for her to go, since she had climbed all the peaks of holiness, and that there was nothing she could add to what she already had, nor could to become better in virtue, since she had reached the very top? For if there were such things and they were practicable, if there were but one more summit of virtue, the Virgin would know it, for that was the reason why she was born, and because God was teaching her, so that she might subdue that summit as well. , in order to be better prepared for the ministry of the sacrament. It was her ignorance that revealed her excellence—she who, though lacking the things that could impel her to virtue, so perfected her soul that she was chosen by the just God out of all human nature. Nor is it natural for God not to adorn His mother with all good things, and not to create her in the best and perfect manner.
8. The fact that He kept silent and told her nothing of what was about to happen, proves that He knew nothing better or greater than what He had seen the Virgin accomplish. And here again we see that He chose for His mother not just the best among other women, but the perfect one. She was not merely more suitable than the rest of the human race, but she was the one who was perfectly suited to be His mother. For doubtless it was necessary at one time for the nature of men to become fit for the work for which it was created. In other words, to give birth to a person who will be able to serve the Creator’s purpose worthily. We, of course, do not find it difficult to violate the purpose for which the various tools were created by using them for one activity or another. However, the Creator did not set a goal for human nature in the beginning, which he then changed. From the first moment he created her so that when she should be born, he would take her as a mother for Himself. And having originally given this task to human nature, he subsequently created man using this clear purpose as a rule. Therefore, it was necessary that a man should appear someday who could fulfill this purpose. It is not permissible for us not to regard as the purpose of man’s creation the best of all, the one who will give the Creator the greatest honor and praise, nor can we think that God can in any way fail in things, which he creates. This is certainly out of the question, since even masons and tailors and shoemakers manage to create their creations always according to the end they want, although they do not have complete control over matter. And although the material they use does not always obey them, although it sometimes resists them, they manage by their art to subdue it and push it to their goal. If they succeed, how much more natural is it that God should succeed, Who is not merely the ruler of matter, but its Creator, Who, when He created it, knew how He would use it. What could prevent human nature from conforming in all things to the purpose for which God created it? It is God who rules the household. And this is precisely His greatest work, the preeminent work of His hands. And its accomplishment He entrusted to no man or Angel, but kept it to Himself. Is it not logical that God takes more care than any other craftsman to observe the necessary rules in creation? And when it comes to not just anything, but the best of His creations? To whom else would God provide if not to Himself? And indeed Paul asks the bishop (who is, as is known, an image of God) before taking care of the common good, to arrange everything that has a connection with himself and his household.
9. When all these things happened in one place: the most just Ruler of the universe, the most suitable minister of God’s plan, the best of all the works of the Creator through the ages – how could anything necessary be lacking? Because it is necessary to preserve harmony and complete symphony in everything, and nothing should be inappropriate for this great and wonderful work. Because God is preeminently just. He Who created all things as they should, and “weigheth all things in the balances of His justice.” As an answer to all that God’s justice wanted, the Virgin, the only one fit for it, gave her Son. And she became the mother of the One to whom it was in all fairness to become a mother. And even if there was no other benefit from the fact that God became the son of man, we can argue that the fact that it was in all fairness that the Virgin should become the mother of God was sufficient to cause the incarnation of the Word. And that God cannot fail to give to each of his creatures what suits him, i.e. always acts according to his justice, this fact alone was a sufficient reason to bring about this new mode of existence of the two natures.
For if the Immaculate One observed all the things which she was bound to observe, if she revealed herself as a man so grateful that she missed nothing of what she owed, then how could God be just as fair? If the Virgin omitted none of those things which may reveal the mother of God, and loved Him with such intense love, that it would of course be perfectly incredible that God should not consider it His duty to give her an equal recompense, to become her Son. And let us say again, if God gives to evil masters according to their desire, how will He not take for His mother the one who always and in everything agreed with His desire? This gift was so kind and suitable for the blessed one. Therefore, when Gabriel clearly told her that she would give birth to God Himself – for this was made clear by his words, that the One who would be born “shall reign over the house of Jacob forever, and his kingdom will have no end” and the Virgin accepted the news with joy, as if he were hearing something common, something that was not at all strange, nor inconsistent with what usually happens. And so, with a blessed tongue, with a soul free from worries, with thoughts full of peace, she said: “Here is the handmaid of the Lord, may it be done to me according to your word.”
10. He said this and immediately everything happened. “And the Word became flesh and dwelt among us.” Thus, as soon as the Virgin answered God, she immediately received from Him the Spirit Who creates that godlike flesh. Her voice was “the voice of power,” as David says. And so, with a mother’s word the Word of the Father took shape. And with the voice of creation, the Creator builds. And just as, when God said “let there be light,” immediately there was light, so immediately with the voice of the Virgin the true Light arose and united with human flesh, and He who enlightens “every man coming into the world” was conceived. O holy voice! Oh, words that you did such greatness! Oh, blessed language, which in a single moment summoned the whole universe from exile! Oh, treasure of the pure soul, who with her few words has spread over us such imperishable goods! For these words turned the earth into heaven and emptied Hell, releasing the imprisoned. They made heaven inhabited by men and brought the angels so close to men that they entwined the heavenly and the human race in a unique dance around the One who is both at the same time, around the One who, being God, became man.
For these words of yours, what gratitude will be worthy of offering you? What shall we call you, since among men there is nothing equal to you? For our words are earthly, till thou hast passed all the summits of the world. Therefore, if words of praise must be addressed to you, it must be the work of the angels, the mind of the cherubim, in a tongue of fire. Therefore, we too, having remembered as much as we could, your achievements and sung to the best of our ability to you, our very salvation, now want to find an angelic voice. And we come to the greeting of Gabriel, thus honoring our entire sermon: “Rejoice, blessed one, the Lord is with you!”.
But grant us, Virgin, not only to speak of the things that bring honor and glory to Him and to you, who gave birth to Him, but also to practice them. Prepare us to become His dwelling places, for to Him belongs the glory throughout the ages. Amen.
The argument is often made about food, as well as about dozens of other “strategic goods”, that we must be self-sufficient in the face of threats to peace around the world.
The argument itself is very old, old enough for the self-sufficiency argument, as well as the feasibility of actually being self-sufficient, to have finally graduated to the status of political myth. Yet this is, unfortunately, a myth that refuses to die. One that continuously puts European nations on the path towards fragile supply chains.
The conflict in Ukraine has disrupted Black Sea agricultural exports, pushing prices higher, and exacerbating high energy and fertilizer costs. As major exporters of grain and vegetable oil, conflict around the Black Sea is significantly disrupting shipping.
In Sudan, the combined effects of conflict, economic crisis, and poor harvests are significantly affecting people’s access to food and have doubled the number of people facing acute hunger in Sudan to around 18 million. The higher grain prices from the war in Ukraine was the final nail.
If fighting in Gaza escalates across the Middle East, (which, fortunately, is looking less likely) it could spark a second energy crisis which could send food and fuel prices spiralling. The World Bank warned that if the conflict were to intensify, it could result in significant price hikes for oil and exacerbate food insecurity, both within the Middle East and globally.
It should be obvious that the most secure food supply, steel supply or fuel supply is one that draws from as many sources as possible, so that if one dries up, or is caught up in a military or diplomatic calamity, then the supply is able to be recovered by increasing trade through the many alternative channels. Its how Qatar, cut off during the blockade in 2017, was able to continue largely unaffected despite being shut off from all its neighbours and producing itself almost no food at all.
The myth’s enduring popularity largely is down to the way it interacts with our basic human psychology. Most of our mental heuristics are learn for much more simplistic problems. The way we’ve learnt to survive is by hoarding and sitting on as large a pile of food as possible. We’re also naturally disinclined to trust our neighbours, let alone rely on them.
Breaking though our prehistoric instincts and embracing what are therefore the counter-intuitive tenets of free trade is thus quite a tall order. Perhaps it explains why free trade remains so unpopular compared to protectionism despite the overwhelmingly positive record that free trade can claim for itself, singlehandedly lifting billions out of poverty.
Convincing the current generation of European politicians to diversify their food supply will always be hard – but the gains are massive if they can see the light.
Regions like Latin America and Southeast Asia stand out as regions where the EU does far too little strategic trade. Being in different hemispheres means that the seasons are opposite (or have massively different climates in the case of Southeast Asian countries like Malaysia), so the benefits to mutual supply chains are naturally complementary. Such countries are primed for mutually beneficial trade to boost strategic security.
Countries like Argentina produce large amounts of meat, something the EU sanitary and phytosanitary rules (SPS) make much more difficult to import than it need be. Malaysia is the world’s largest exporter of palm oil, producing the oils and fats needed across dozens of food categories. Compared to other main oilseeds, such as soybean, rapeseed, and sunflower, which can be grown domestically, oil palm is the highest-yielding oil crop. Making it cheaper and easier to import would mean food security in times of instability, and cheaper staples in times of peace by driving down costs.
More trade also means more influence and more transparency in supply chains. Taking the Malays as an example again, their agrifood industry is embracing the use of blockchain technology and traceability to prove that their products are environmentally friendly and deforestation-free. Trade makes economically viable massive environmental efforts to protect the environment. Conversely, it creates interdependence with regions around the world which reduce the likelihood of conflict or international rulebreaking generally.
The great French economist Frédéric Bastiat wrote that ““When goods don’t cross borders, Soldiers will”. He observed the power of interdependence as a peacekeeper. Diversifying trade is therefore both preparation and prevention. Politicians must overcome their primitive instincts and let the goods flow.
KingNewswire. Austin, Texas (USA) The Ideal Church of Scientology’s grand opening in Austin, Texas, last February 24th, signifies a major expansion, emphasizing spiritual freedom and community service. Located centrally on The Drag, the Church offers spiritual counseling and community programs, receiving praise from local leaders for its contributions to drug education and interfaith cooperation. Led by Mr. David Miscavige, this event marks a key step in the Church’s global growth, highlighting its commitment to positive community impact and spiritual awareness.
Brussels, Brussels, Belgium, 27th Feb 2024 – In a vibrant celebration of Texas freedom, the capital city of Austin witnessed a significant moment in its history with the opening of the new Ideal Church of Scientology Austin. The event, marked by a ribbon-cutting ceremony, took place on a clear Saturday afternoon on the city’s main social corridor, The Drag, amidst an elated crowd of Scientologists and guests. This grand opening is the first of many scheduled for 2024, symbolizing the unabated growth of Scientology.
The new Church, situated across from the University of Texas, stands as a beacon of spiritual freedom. With its street-level, floor-to-ceiling windows, the Church invites passers-by to explore what it has to offer. The Grand Opening day was a lively affair, with tours of the Church extending from the afternoon into the evening.
The dedication ceremony was highlighted by a Texas-sized ovation for Mr. David Miscavige, Chairman of the Board Religious Technology Center, who described the new Church as a shining star in the “country of Texas.” Joined by parishioners who contributed to the establishment of this Ideal Church, Mr. Miscavige cut through a red, white, and blue ribbon, marking the official opening.
The ceremony was not just a celebration but also a reflection on the spirit of Texas. Mr. Miscavige reminded the audience of the words of a famous Texan, drawing parallels between the pioneering spirit of the past and the mission of the Church today to settle the “line of country” of the human spirit.
Voices of Unity and Commitment
The event featured speeches from local leaders and advocates, each highlighting the Church’s role in the community and its broader humanitarian missions.
Mr. Mike McHone, Vice-President of the University Area Partners Association, praised the Church’s contribution to the community, emphasizing the collaborative effort to create a thriving, active community in the University area.
Mr. Sam Price, a Texas Drug Education Advocate, acknowledged the Church-sponsored Drug-Free World program’s impact, crediting it with providing thousands with the choice to live drug-free.
Ms. Simone Talma Flowers, Executive Director of Interfaith Action of Central Texas, spoke on the importance of bridging divisions between different faiths and praised the Church for its role in building the largest interfaith movement in Central Texas. She highlighted the Church of Scientology’s commitment to fostering understanding and cooperation among diverse religious communities, which has significantly contributed to the region’s social fabric.
Mr. Nelson Linder, speaking on behalf of the Austin NAACP, expressed gratitude towards the Church for its strong voice and active participation in the community. He emphasized the shared goals of justice and equality, and how the Church’s efforts in Austin have helped turn these aspirations into reality, thereby enriching the community as a whole.
A New Chapter for Scientology in Austin
The establishment of the Ideal Church of Scientology in Austin marks a significant milestone. It not only serves as a spiritual home for Scientologists but opens its doors to the entire community, offering a venue for collaborative efforts aimed at uplifting all citizens, regardless of their denominations.
The Church features an array of facilities designed to meet the needs of parishioners and the community alike. The Public Information Center, with its extensive collection of films, provides an in-depth introduction to Dianetics and Scientology. The Hubbard Guidance Center offers one-on-one spiritual counseling, while the Purification Center addresses the mental and spiritual damage caused by drugs and toxins. The Academy trains auditors, spiritual counselors who assist others in achieving spiritual freedom.
Moreover, the Church’s location on The Drag, opposite the University of Texas, positions it at the heart of Austin’s social and cultural life, making it a hub for community engagement and humanitarian initiatives.
A Global Expansion
The opening of the Ideal Church of Scientology Austin is part of a global expansion plan. Throughout 2024, new Ideal Churches are set to open across the United States and around the world, reflecting the growing interest in Scientology and its humanitarian missions.
This expansion also includes the launch of the Scientology Network, a satellite TV channel that broadcasts the message of Scientology across the globe, furthering the Church’s outreach and engagement with a wider audience.
The Ideal Church of Scientology in Austin stands as a testament to the Church’s commitment to spiritual freedom, community service, and humanitarian work. Its opening marks a new chapter in the Church’s mission to help individuals achieve greater spiritual awareness and freedom, while also serving as a catalyst for positive change in the community and beyond.
For more information about the Church of Scientology Austin and its programs, or to visit the new Ideal Church, interested individuals are encouraged to explore the Church’s official website or visit the Church in person.
When on November 19, 1978, from a bird’s eye view we were able to see on television the atrocious images of the murder-suicide of the members of the People’s Temple Church, led and directed by the Reverend Jim Jones, something changed in the vision and respect that Europe had for the beliefs of others.
That story began when American Congressman Leo Ryan heard about the conditions in which the followers of the American Reverend Jim Jones lived in Guyana. Apparently he had them subjected to a regime of semi-slavery, where women were sexually abused, beatings were administered to the dissatisfied and where, apparently, children were also tortured. Since the Cooperative Republic of Guyana is so close to the United States, located on the northern coast of South America, Congressman Ryan organized a visit to that place for November 17, 1978, when his helicopter landed in the track prepared for this within the limits of the Church, the Reverend Jones, who had tried by all means to prevent the visit, received him, failing to succeed, with a great party, where at first glance everyone seemed to be happy.
However, when Congressman Ryan was heading to his helicopter to leave the next day, November 18, the atmosphere of joy changed when several members of the Church headed toward him and the helicopter with the intention of leaving, which provoked the wrath of Reverend Jones, who ordered his trusted aides to open fire on the traitors and the congressman’s entourage. A trusted member of the Church stabbed Congressman Ryan on the spot. At that moment five people were shot to death without any kind of consideration. The rest of the people present there were forced to return to their cabins in Jonestown, the name given to the town where they lived in what was known as the Mutual Beneficial Agricultural Community.
That same day, Jim Jones understood that the fascist forces, after the assassination of Congressman Ryan, would put an end to his project and, filled with anger, without a hint of regret, he decided that everyone would immolate themselves with cyanide. Many of the members, especially those who had families, children, refused and were then shot to death. Nine hundred and twelve people died that day, among whom were found around two hundred and fifty minors, including babies and children, who were undoubtedly murdered.
What happened there went around the world, but it was really a sect or people subjected to the charisma of a narcissistic sociopath with pretenses of a Messiah Complex.
It is very likely that when Reverend Jim Jones received the Martin Luther King Jr. Award in San Francisco in 1977, no one thought that his project in Guyana would end like this just a year later.
The people who followed him were surely looking for a better, calmer life, within a framework of beliefs acceptable to their way of life. They were adults who consciously decided to modify their social regime and begin a life together, in a commune, emulating the hippie movements that still exist today in some places in the United States and the beliefs of the first Christians, without knowing who fell into the clutches of a mentally ill person with the aforementioned characteristics.
Was that a sect? Let’s analyze the facts.
Today, after almost forty years of research on these religious phenomena, I have reached two conclusions. The first is that those referred to as sects or destructive sects, as such, do not exist, and the second is that human beings are afraid of future events and this disables them from applying a certain form of critical analysis to their beliefs.
The Peoples Temple of the Disciples of Christ (The People’s Temple of the Disciples of Christ) was founded by the American religious pastor Jim Jones in Indianapolis, Indiana. For nearly 27 years he went unnoticed in the different places in the United States where he settled. In its best moments, it had nearly 5,000 members, who entered and left the different places where said center was established.
In 1960 Jim Jones moved his Church to California, and immediately attracted the attention of members of the hippie movement, that American subculture so widespread in those years on the west coast of the United States. Having grown up in a family that was not very tolerant and racist, his own father was a member of the Ku Klux Klan, his religious philosophy was, however, very permissive. Blacks and homosexuals were admitted, something unusual at that time in the radical churches that emerged like mushrooms under the protection of legislation, which I envied, was permissive and allowed freedom of worship, whatever it was, including some beliefs that were still difficult to digest in today, such as the registration of the Church of Satan in the registry of religious entities of the state of California in the mid-60s.
That religious movement, never considered a sect or destructive sect, had as its philosophical amalgam issues drawn from communism, Christianity and Buddhism, which were very well received by all its members who entered or left it. Civil rights activists, African-American groups and countless figures of the time always considered him as a person who was easy-going and tolerant of all those who came to his church. Without a doubt, if the events of September 18, 1978 had not happened, today its Temple in Guyana would be a subject of study by all those interested in learning more about the assembly and innovative movements that emerged in those years in different parts. of the world.
However, and despite the fact that in 1977, as I mentioned previously, he was awarded the Martin Luther King Jr. Prize in San Francisco, deserved for his work in favor of the black community in the United States. Everything had changed when he arrived. with his followers to Jonestown (Jones City). A pompous name because he personalized his church project. There the People’s Temple of the Disciples of Christ disappeared, to become his personal estate, his personal project. And in him, something changed. But not in his people.
His followers, many of whom had come with him from the US, continued to trust the person whose ideas had transformed their lives. They were people accustomed to an austere life, to putting everything in common, to working and contributing with their personal efforts whatever they achieved. They were even clear that Jones was not enriched by his efforts, given that he had a large personal fortune acquired over the years as an itinerant reverend, without ever having been accused of anything at all. But the capable leader failed.
What was the trigger that made Jones turn his town into a prison upon arriving in Guyana?
I must confess that I do not know and it would be lengthy to try to answer this question in the brief, although extensive, space of this article by bringing up another series of leaders, who at the same time and in adverse circumstances, were creating a personal movement that today It has become a great religious movement. The founder of Scientology comes to mind: LR Hubbard, whose project currently has more than 15 million followers around the world and growing. But that is another story that I will surely publish later.
Even though I must confess that I cannot be certain of something, allow me to conjecture based on the facts, something that has not been done to date. Nowadays and for many years now, even global intelligence services, including the FBI, Interpol, etc., do not bother to visualize such phenomena. They determine that they are sects without considering other issues, as in the case of that story, and that leads us to the creation of terrible errors that can end the credibility of many religious groups, as happened in Europe since the late 70s and even today.
First of all, many religious groups that emerged in those 50s and 60s were apocalyptic. And many of the people who joined them also thought like this, the Christian movements themselves continue to be so even today, without realizing that in the end it will be us with our actions that will end the planet, in whatever way. When Jim Jones ends his group in Guyana, he creates a commune that quickly becomes his ranch, as I mentioned before. And his beliefs become radicalized. That is his life’s work and it modifies his personal relationship with his followers, turning them into slaves. He creates a group of radical followers, which includes some of his children, arms them and puts them to watch the rest. He brings out his personality in a more radical way, according to some personality analysts consulted by the writer, inherited from his father and closes his eyes to the atrocities that could be committed in that environment that for him It was everything. Some members of his most personal group begin to convert that Jones city project into a slave estate. Women are raped, men are beaten and everyone is threatened.
In a very short time, the paradise they believed in becomes a hell from which they cannot escape. And in 1978, that fateful September 18, when the reverend sees that some of his members want to abandon the vital project that keeps him anchored to reality, he decides to assassinate a US congressman whom he and his inner circle intimate they had managed to deceive, and he makes the decision that a narcissistic sociopath would make to murder everyone.
Jim Jones becomes a serial killer and so do some of his followers in that more personal and powerful circle.
The facts were simple and the people did not commit suicide, because they were not imbeciles, they were believers who had the right to believe, but if they watch you with assault rifles and threaten to murder children and adolescents, you make the decision to drink what Let it be with the ultimate goal that nothing happens to them. But they did not take into account that some psychopaths, who most likely escaped after the massacre, did not want to leave too many witnesses.
That there were people who decided to take a drink so they could be in heaven and reunite there with other loved ones? Sure. But Christians did not sacrifice themselves in Roman circuses and many of their saints have continued to do so throughout history. And that is why Christianity is not called a sect, or Islam for generating among its ranks people who immolate themselves, causing terrifying attacks.
Fanatics will always exist in all types of religious movements. Therefore, if we begin to observe the facts better and analyze the causes from a different point of view, perhaps we can begin to realize that the lion is not as fierce as they paint it, that people can believe in whatever they want if does not harm others, that there are people capable of manipulating from a religious, political, etc. point of view, and that we have to call this, perhaps, anomalous behavior, and look for it in all areas of life .
In the end, if we want to use the term sect, we must think that it only identifies a group of people who share the same idea or body of beliefs and who do not harm anyone. Everything else is already part of human behavior, which is certainly anomalous in its singularity.
