“The’powers’ of the State are not the real powers that generate rights and obligations, that manage or execute specific  guidelines. But as the monopoly of the apparatus grew and became the successive (or permanent) spoils of factional warfare, it ended up hindering the freedom of action of the real powers and also hindering the activity of the people, only in the interests of an increasingly inactive bureaucracy. For this reason, the form of the present State is in no one’s interest, except for the most backward elements of the society. The point is that the progressive decentralization and reduction of state power should correspond to the growth of the power of the social whole. What the people manage themselves and supervise in solidarity, without the paternalism of a faction, will be the only guarantee that the present grotesque State will not be replaced by the unbridled power with the same interests that originated it and that are fighting today to impose their ‘prescindencia” (1).

The necessary balance – as an intentional direction – will emerge from solidarity among people, supported by reconciliation. It will not consist of simply turning the page, but of repairing the damage caused to other nations, invaded territories or asphyxiated cultures. For resolution of conflicts the logic to follow should be: giving is better than receiving.

In our archaic world, a nation is considered to grow when its per capita income and others centripetal parameters  increase. But nations cannot be understood as isolated entities in a technologically developed world that needs to rationalize coexistence with its environment. So we come to the point where the same idea of growth must be rethought.

The growth of a nation should be measured in other terms: in the valuation of its support programmes for other nations according to help to achieve the same level of health, education and quality of life of its population, without this means the devastation to the natural environment.

We cannot assume a homogeneous transition to a stage of cooperation. In the primitive world some governments will be pioneers in their mutual helps programs, extending a new form of relationship to other geographical areas, establishing territorial units towards a Universal Human Nation.

“What defines a nation is the mutual recognition that is established  between people who identify themselves with similar values and who aspire to a common future, and this has nothing to do with race, language, or history, understood as a’long duration history that begins in a mythical past’. A nation can be formed today, it can grow into the future or fail tomorrow and it can also incorporate other groups into its project. In that sense, we can speak of the formation of a human nation that has not consolidated itself as such and that has suffered countless persecutions and failures… above all it has suffered the failure of the future landscape” (2).

The constitution of a universal nation will place the human being as a central value. It will promote the equality of all human beings; social, cultural and psychological liberation and the rejection of all forms of violence, be it physical, economic, sexual, religious or racial.

“Until the human being fully realizes a human society, that is, a society in which power is in the social whole and not only in a part of it (by subjecting and objectifying the whole), violence will be the sign under which all social activity will be carried out. Therefore, when speaking of violence, it is necessary to mention the instituted world, and if a nonviolent struggle is opposed to that world, it must first be emphasized that a nonviolent attitude is such because it does not tolerate the violence” (3).

It will be about putting into practice, as the most important thing, love and compassion for all living creatures.

Reconciliation with oneself and with others will be the basic pillar of the new age, as the inevitable path of that new spirituality. Living spiritually will mean rejecting the contradiction in our lives and maintaining the unity between what we think, feel and do.

The aspiration for freedom and happiness will no longer be centred on oneself and oneself alone, but also on the happiness and freedom of others as a support and as the means of achieving one’s own.

1-2-3: Silo. Complete Works vol.1. The Human Landscape, XI.


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