I – THE REASON FOR NON – VIOLENT CONFLICT ACCORDING TO GANDHI
The way of connecting, of structurally communicating, pertains to more ample problems: from suceeding to knowing, considering how much is ascertainable and verifiable as “open work”, up to attempting to guarantee world peace on a “supernational “ basis.
The pyschological expert who helps a person to search for their own identity, their own I, observes how beneficial it is to study “in the life of the religious innovators that vast area in which the neurotic and the existential conflict meet and where the I battles for a free awareness “in psyschological states that even reflect “the fear of diversity and the anxiety of their own personality”. By studying Gandhi, one observes: “In the control process of their own fears and weaknesses, he reassured many generaations that they need not fars” those searching to dominate them:”completely serious and still with an uncontaminated humor”, trying to be “always himself and yet always in harmony with every counterpart”.
Gandhy , by “confronting, within truth, his own propensity for hate and violence”, attempts to keep in perspective “that on a residue of trust I insist even in one’s most vicious adversary, by actively bringing them closer with the simple logic of an uncorruptible love”, discovering in this way the non-violent dimension of love: in conflict the truth can only be resolved non-violently. Religion and politics are fused, the new secular religiosness and the new political course, in a new psycho-historical criteria in which meditation and revolutionary activities are identified.
The only right line of action is that which does not damage, nor leads to dispute. Only that which trasforms into action is tre”, stripped of every revenge, “both the contenders”. “Truth excludes the use of violence because man is not capable of knowing complete truth”. Everyone has the right and responsibility to act coherently within his vision, refusing to coperate with what is considered unjust and immoral, all the while in opposition to what is unconvincing and tries to actualize a way, an alternative way of life/patiently and couragioously he makes sure that no one sees the truth in its totality. A dispute does not end if one “wins” but when the parties reach solution that encompassas the truth for each party, the greatest trush possible, after having engaged in conflict people should find themselves not degraded but enriched. Time, work, well-being, and power Gandhi also tells us, should not be concentrated into the hands of the few but rather in the hands of everyone, substituting love for blinding greed, insisting in the search for solutions to the primitive and bloody attempts of war, towards the science of true love. Whoever proposes this change will need the moral courage to supply “his adversary with ample opportunity for a detailed choice and for the courage to chane”. Reason appeals to the mind but the heart can only be reached through suffering: it reveals man’s inner understanding”. Not only in telling the trush but also tending towards truth in thought and action, in its broadest sense, in its entirety which becomes the source of continuous knowledge. So that if some error exists in whoever seeks the truth, they will have the greatest probability of being corrected. “If it is a sincere aspiration, it will be understood that those seemingly differnt truths are in reality like innumerable leaves, having a diverse appearence, within the same tree”.
It is useful to consider how Gandhi was seen in the eyes of his adversaries. Churchill stated: “….sickening and humiliating spectacle in this ex-lawyer, now a seductive fakir who gets on the stairs of the viceking’s palace to negotiate on the basis of equality with the emporor king’s representative”; and the vice-king’s opinion: “evil hateful, fifteen percent charlatan, fifteen percent saint and seventy percent extremely, politically astute”. Gandhi, meanwhile, was intensely trying not to suspect or insult the others: “The search for truth does not allow the use of violence with respect to the adversary, but request that this be taken from error with patience and comprehension. That which seems true to one person may seem wrong to another. And patience means suffering…I have had a continuous experience of the passions that are concealed within me…A simple appeal to reason does not bear fruit when prejudices if we can immerse ourselves in the judgements held by our opponents, we would be able to judge these accordingly… Purification is very contagious”. And the expert psyschologist considers: “War, as an institution guided by traditions of honourable and human actions losing its validity on a large scale. The images of heroism and martyrdom are being transferred onto problems of a non- violent action. “ The authentic development coincides with the aquisintion of: “ a broader identity ..even through territorial unification…” “Technologial processes in so far as they improve authentic communication have contributed, in their own way, to spreading changes which have met in a sense of broader identity”.
“Mental mecanism that determine war are the psychotic type, a scientific way to say that war is crazy, in the literal sense of the word: a social behaviour derived from mental states profoundly immature in which the destrudability is not integrated in the mind nor subjected to the superiority of the constructive forces”.“The individual’s behaviour in war is a maniacle type and the modalities of thought are of the paranoid type”.
Long and difficult, but more realiable, “is the road of thought that emerges from impulsive and violent action: the discussion groups which operate with a coperative mentality are the inly type of group apt to save the world”.
II – DOMINION AND VIOLENT TRANSMISSION.
It is not possible to exercise non-violent conflict without being able to communicate.
Besides the gandhian experience, to succeed at interpreting the essnce of relationships, it is necessary to clarify:
what is relationship today betwen dominion and violent transmission?.
What is the difference between power and dominio?.
What is the difference between transmission and communication?.
We should not be afraid of the diagnosis.
An illness intoxicates and impedes us: the life of the wirld is affected by the dominion virus, it dangerously suffers from wrong relationships.
Denouncing a new Goliath is not necessary, nor are strange enemies but rather in the most diverse atmosfere, rethinking and refounding the the way and the quality of our relationspips, every kind of relationships.
We are extremely accustomed to this illness, that it is ardous to contemplate health. Do we know which world we want?.
The age old virus is plotting new strategies. A subtle but vast fraud degenrates the world, acute, systematic, while the esclusively unidirectional relationship in time tends to passify the other, the others, and it becomes violent: where the bombs are not enough, inoculation and propaganda transmission are more and more camouflaged by communication.
Notwithstanding sharp, condamnations, up to now inadequate, this strategy people, rendering them defenseless, acquiescent. The child, the youth and the adult on the street can barely defend themselves from the engineering of consensus until he does not know that it exists and how it proposes, sustained by excessive apparatus and investments.
The most dangerous predators and human parasities for the most part become theadbare legally or in the dark. Undoing the knots of trickery-and of ouraged by the same oppressed people. It is unhealthly to commit fraud but also to parasite, but even allowing aneself to be victimized, becoming accomplices. Following to the order of the dominion implies both the responsibility of the dominator and also that person who allows themselves to be dominated. Even more profoundly, thsi contamination penetrates as it succeeds in recruiting even a notable part of the university institues, academics and scholars, inaddition to tha industrial-political framework directly implicated and obviously, their same means of information: speading itself with unconscious cynicism, for scientific progress. Not power but a form of dominio is the relationship between the active subject who conditions a passive subject by economical, ideological or political instruments. Meanwhile continued passivity induces deperation and private anger dissolves in the corrosive daily noise, it is necessary to develop with vivid experinces the discovery of how everyone (person, group, people) can grow into a creation, unique and differnt, vital to everyone, in the task of recomposing life. “The authoritarian conception of the error allows the teacher to affirm his dominion”.
(dominion not power) “and to punish”, that is, to hand out penance. It is not techonology that kills, but responsible technological dominion; the fear of being creative; the lack of courage, to win over one’s own iertia.
More than by personal and collective conscience of need, our choices and actions are generally determined by financial – advertising-propaganda fluxes of those who try and attain supremacy from modern arsenals capable of”engaging the consumer” in new form of colonialism.
Su bjugating and dominating –hegemonic, of class, colonial –has always tried to present itself as essential, necessary, almost sacred. It is essential to learn how and to what extent a viral system destrys, tears at the life of the world. A violence unleashed against various crowds of more or less consenting workers (as frequently in Japan , for ex. .., where in the last year, 30,000 people committed suicide and 320,000 ended up in pschiatric hospitals) can strike through the “free markets” in violent pressures against other groups to the mechanisms of destructive competition.
Competitions (not only) technological, can in this system be reduced to wars. With as much espionage apparatus, hypnotic inoculations, mind-terrorists, cannibalism. And this frenzy is contagious. There exist viruses that penetrating in to the skin and muscles can “travel across the nerve, channel and senses until they reach the spine and brain…reaching the neurons of the cortex which control the movements of individual muscles.
The most common type of rudimentary violence (parasitical and secret) is the client-mafia system (in South American politics) occupying itself in various parts of the wirld, with lucrative trafficking (also of arms and now drugs) in exchange for protection and votes to political figures or parties, also has been documented as occuring on a vast scale, also in Italy.
Much more efficiently the same system is developed, the same scheme, with instrumentas of manipulation much more industrially sophisticated and involving: unstead of the single employment position promised, or the rifle, newspaper chains of commercial T.V. stations, regular corruptions, plants producing arms (including atomic subs and missles) run by capital from different sources. It is not only in Columbia where governments are reduced to depending on privates who even when not trafficking in drugs, operate, often publicly acclaimed, on the ouside and against the most basic of ethic norms. The client-mafia system, typical of its acting secretly, violently, and parassitically, is often the case in government as wellas intenational . It is revealing to study attenttvely, zone by zone, in great part, (tkink of all Latin America) how and why only one part of the populatio is involved in the electoral process.
Where the courageous organized initiative of authentic educators does not succeed in inserting itself, those who train youngsters “scientifically” (although more complex, not altogether differntly from how other domestic animals are treated and trained): it slowly destroys the growth of their creativity and of treir organic unity. It accustoms slowly, castrating it becomes accusastom to “self-objectivation”. Young children do not develop joyously—summoned by their guardians inside the wall of their “benefactors”— but in their fear, they are unable to cultivate their own interests and prepare themselves freely to activate structural social changes.
If the major problems in the majority of schools around the world are observed, the most serious difficulties in growing up can be attributed to one constant: young people do not learn to really communicate, nor to exercise their own power, learing instead to become executors.
It has been correctly observed that in countries subject to greater tensions autocratic socio-political orders exist, great poverty diffused around enormous riches of the few, costly arms buildups, rapid demographic increments.
While in vast agricultural areas which are becoming increasingly arid, people are starving, a restructuring of production is necessary even in the ecological perspective: changing mentalities, attitudes and habits to achieve ecological peace, the repect and integrity of the planet.
It is necessary to analyze how closely correlated are a certain industrial-parasitic-polluting dominion, the indoctrination of propaganda, the ecological disaster, a method of primitive communication regardless of sophisticated technology, the disorientation of many young people, the disappearance of many energies in drugs.
The relaxation of unconscious slaves combined with the arming of those who dominate, has already tainted the world. Not able to express each other, to communicate, results in illness and death. The phenomenon of not being able to communicate should be studied as a disease to be cured.