November 14, Author:
The smallest vengeance poisons the soul. The international community of peacemakers has been extremely interested in peacemaking using tribal and shamanic wisdom.
This positive reception has led to ongoing global contacts and collaborations to bring peace and healing to our world. My intent in this article is to give readers an overview of some experiences, ideas, and concepts presented. The positive reception is articulated by Johan Galtung, considered the grandfather of Peace Studies, and his colleagues who now list indigenous wisdom as one legitimate form of peacemaking: Planet as mother, universe, caretaker.
Chaos a life force companion, generator of world and order, or world out of order, and needing to be restored.
Humans existing in relation with all other creatures, without spirits reflected in the natural world, in animals, plants, earth, fire, water. A fifth sacred thing: Small societies, everyone has a role, everyone is related to everyone else.
Human beings as caretakers, caring for the world, for each other. Many indigenous beliefs hold that everything is interconnected in the web of life. Healing in our times requires that we move from a world of separation and disconnection to one of inclusiveness, healing, and forgiveness—a world of justice.
Justice asks that we heal our relationships to bring us back into interconnectedness. It is not a justice of punishment and shame, but rather a justice of healing and restoration of sacred relationships within ourselves, with others, and with the web of life.
This is the essence of a healing peace. It is estimated that approximately , people were killed in the ever escalating wars of the last century. Milton Erickson, developer of an approach to hypnotherapy, believed that people who are traumatized get stuck in one frame of reference, in one way of thinking about the world, themselves, and their difficulties.
We feel we have lost our spirit from our lives. For shamans, this disconnection from spirit is called soul loss. One thing that has struck me so often in my work with gang members, prison inmates, war survivors, and Viet Nam veterans is how much the past and present have merged.
There is no separation of time; there is no sense of history. They have become a-historical and for them every moment is a battle, always beginning and never ending. In our times, we possess the knowledge to understand the world we live in, but not necessarily the wisdom to determine the best path for action.
Spiritual wisdom born out of our experiences, rooted in our values, and bonded in our connection with helping, compassionate spirits gives us guidance in a time where there are more needs for healing than clear answers for how to meet these needs.
We must remember what we know and also dream new possibilities for a healing peace. As Daisaku Ikeda, a Buddhist peace activist, reminds us: Throughout the process of modernization people have overlooked or undervalued the old and have abandoned things nurtured in tradition.
But to break with the wisdom accumulated and distilled over hundreds of generations is a tremendous loss. Listening humbly to the wisdom of our forebears can enrich our modern life. We live in a world where violence is met by cries for revenge and more violence, and this leads us farther away from the possibility of harmony.
In a shamanic worldview revenge can be seen as a spiritual illness of the soul. It is an attempt to relieve the intense pain within the soul and give it release to someone else.
It gnaws at us until that craving is met, and then leads to the discovery that meeting the craving does little to satisfy the pain that gnaws within the soul. Revenge is a force that we try to walk away from, but cannot because something pulls us back; this is the soul, spiritually linked to the soul of the offender upon whom we seek revenge.
It is similar to what shamanic cultures see as soul theft. We keep turning back to the person s upon whom we seek revenge, for the body will always be pulled toward where our soul is. Revenge is the sickness of the world of separation, for it gives us identity with some, while denying our interconnectedness as spiritual beings.
In some tribal societies, shame is the only lawful motive for homicide. Within cultures that value reputation and respect, street gangs, for example, revenge is expected for the most minor of insults.East of Eden is remarkable for the authenticity infused within the verses; the sincerity of the portrayal and the ability of the author to present a darker part of American history without explicitly vilifying anyone in particular.
The book would be wonderful in a classroom and for teachers looking to teach history with sensitivity, and in a. Oct 10, · Revenge is not “hunger” as it is sometimes portrayed, but rather another kind of craving from deep within.
It is an attempt to relieve the intense pain . SJSU Home > Steinbeck in the Schools > Student Resources > East of Eden > East of Eden - Character Summaries. East of Eden - Character Summaries who is different. Particularly, her meeting with Aron, who is brought to her out of revenge by his angry and rejected brother, brings this fact into relief.
which sparks Cal’s jealousy and. Does Raftery have any evidence that work that portrayed East County in her preferred way -- as an Eden without "rednecks, racists, illegal immigrants, poor white trash, hookers, and gun-toting.
An angel portrayed by Tahmoh Penikett and Jared Padalecki, Gadreel was assigned to guard the Garden of Eden but was disgraced when Lucifer got in, which God and angels regarded as his fault.
Gadreel was locked up in Heaven's deepest dungeon and heavily tortured for his failure, but was released when Metatron's spell made all angels fall to Earth.
by giving revenge from the hostile. An extensive variety of acts are viewed as disHonourable, yet none anger, recovers family respect and restores its eminence. The murder or killing is in this manner, an boy who moves the distance from west to east along that brutal and precluding land.
This boy is the.