Peace is Possible
Religion at its best nourishes love, tolerance, empathy, and altruism
Contents
- Outside the box
- Times of Peace
Contents
- Outside the box
- Times of Peace
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- Outside the box
Loving-kindness meditation, traditionally called mettā, is usually taught as a deliberate practice: silently wishing peace, safety, health, and happiness for oneself and others. But the deeper state it cultivates — peace with oneself, goodwill toward the world, and a softened sense of separation — can sometimes arise indirectly. A person may discover it through music, prayer, walking, knitting, gardening, rowing, or any activity that quiets the mind and joins attention, body, breath, and environment.
Loving-kindness can emerge without being formally practiced.
In my case, it came through rowing. While relaxing my mind, I concentrated on rowing technique and the behavior of the boat. After perhaps 20 two-hour sessions, I found myself constantly at peace with myself and the world. I had not set out to learn loving-kindness meditation, but had trained many of the same capacities: calm attention, non-resistance, bodily awareness, patience, humility, and harmony with something larger than the ego.
Loving-kindness can begin as a meditation technique and become a state of being. The Greater Good Science Center, University of California, Berkeley is a good source for further information.
Loving-kindness meditation, traditionally called mettā, is usually taught as a deliberate practice: silently wishing peace, safety, health, and happiness for oneself and others. But the deeper state it cultivates — peace with oneself, goodwill toward the world, and a softened sense of separation — can sometimes arise indirectly. A person may discover it through music, prayer, walking, knitting, gardening, rowing, or any activity that quiets the mind and joins attention, body, breath, and environment.
Loving-kindness can emerge without being formally practiced.
In my case, it came through rowing. While relaxing my mind, I concentrated on rowing technique and the behavior of the boat. After perhaps 20 two-hour sessions, I found myself constantly at peace with myself and the world. I had not set out to learn loving-kindness meditation, but had trained many of the same capacities: calm attention, non-resistance, bodily awareness, patience, humility, and harmony with something larger than the ego.
Loving-kindness can begin as a meditation technique and become a state of being. The Greater Good Science Center, University of California, Berkeley is a good source for further information.
- I Have a Dream
- Loving-kindness meditation is widely practiced among many spiritual and secular people.
- The nations of the world cooperate to fight climate change and make AI safe.
- War becomes obsolete.
- The nuclear arsenal is repurposed for cheap, nearly inexhaustible thorium energy and a small amount of the energy is used to blast the most dangerous waste into space – until
- The Von Neuman constant for commercial fusion power goes to zero.
- I Have a Dream
- Loving-kindness meditation is widely practiced among many spiritual and secular people.
- The nations of the world cooperate to fight climate change and make AI safe.
- War becomes obsolete.
- The nuclear arsenal is repurposed for cheap, nearly inexhaustible thorium energy and a small amount of the energy is used to blast the most dangerous waste into space – until
- The Von Neuman constant for commercial fusion power goes to zero.
A nation cannot create lasting security by permanently dominating another people. Israel has real security concerns, and Israeli civilians have suffered terrorism, war, rocket attacks, and hostage-taking. But Palestinians also have real rights: safety, land, dignity, political freedom, and self-determination. The tragedy of the Israeli-Palestinian conflict is that one people’s fear has too often been used to justify another people’s dispossession.
Occupation, settlement expansion, annexation, terrorism, and collective punishment all lead away from peace. International bodies have repeatedly challenged the legality of Israeli settlements and occupation. The United Nations Security Council stated in Resolution 2334 that Israeli settlements in territory occupied since 1967 have “no legal validity” and are a “flagrant violation” of international law. In 2024, the International Court of Justice concluded that Israel’s continued presence in the occupied Palestinian territory is unlawful and should end as rapidly as possible. The International Criminal Court has also issued arrest warrants for Benjamin Netanyahu and Yoav Gallant over alleged war crimes and crimes against humanity; these are charges, not convictions.
The central moral point is simple: Jewish safety matters, and Palestinian freedom matters. Israeli civilians must be protected, and Palestinian civilians must be protected. Criticism should be directed at government policy, occupation, settlement expansion, annexationist ideology, terrorism, and violations of human rights — not at Jews or Palestinians but as peoples. A just peace requires equal dignity, law, accountability, and an end to domination
A nation cannot create lasting security by permanently dominating another people. Israel has real security concerns, and Israeli civilians have suffered terrorism, war, rocket attacks, and hostage-taking. But Palestinians also have real rights: safety, land, dignity, political freedom, and self-determination. The tragedy of the Israeli-Palestinian conflict is that one people’s fear has too often been used to justify another people’s dispossession.
Occupation, settlement expansion, annexation, terrorism, and collective punishment all lead away from peace. International bodies have repeatedly challenged the legality of Israeli settlements and occupation. The United Nations Security Council stated in Resolution 2334 that Israeli settlements in territory occupied since 1967 have “no legal validity” and are a “flagrant violation” of international law. In 2024, the International Court of Justice concluded that Israel’s continued presence in the occupied Palestinian territory is unlawful and should end as rapidly as possible. The International Criminal Court has also issued arrest warrants for Benjamin Netanyahu and Yoav Gallant over alleged war crimes and crimes against humanity; these are charges, not convictions.
The central moral point is simple: Jewish safety matters, and Palestinian freedom matters. Israeli civilians must be protected, and Palestinian civilians must be protected. Criticism should be directed at government policy, occupation, settlement expansion, annexationist ideology, terrorism, and violations of human rights — not at Jews or Palestinians but as peoples. A just peace requires equal dignity, law, accountability, and an end to domination
Times of Peace
The Ayyubid Dynasty, founded by Saladin in the late 1100s, was far more than a military power. Although it is best remembered for fighting the Crusaders and recapturing Jerusalem in 1187, it also strengthened government, trade, religion, education, medicine, architecture, and urban life across Egypt, Syria, Palestine, and nearby regions.
The Ayyubids built fortresses, mosques, schools, hospitals, and public works. Their cities — especially Cairo, Damascus, Aleppo, and Jerusalem — became centers of scholarship, craftsmanship, commerce, and religious life. Artisans produced metalwork, ceramics, glass, textiles, and decorated manuscripts. Scholars studied medicine, astronomy, mathematics, law, theology, and logic. Philosophy continued, though often within religious and scientific learning rather than as a separate secular tradition.
Trade was central to Ayyubid prosperity. Their lands connected the Mediterranean, Red Sea, Indian Ocean, Arabia, East Africa, and Central Asia. Merchants, pilgrims, diplomats, scholars, and craftsmen moved through Ayyubid cities, spreading goods and ideas.
The Ayyubid world was also pluralistic, though not in the modern democratic sense. It included Sunni Muslims, Shiite Muslims, Christians, Jews, Armenians, Kurds, Arabs, Turks, and others. Different communities often kept their own religious leaders, customs, languages, and local institutions. Christians and Jews were generally protected but legally unequal.
The Ayyubids strongly promoted Sunni Islam, especially after ending the Shiite Fatimid Caliphate in Egypt. Even so, their society remained multilingual, multi-religious, and culturally rich. Their lasting importance lies not only in Saladin’s victories, but in their role as builders and defenders of a sophisticated medieval civilization until overthrown by the Mamluks after 79 years.
~
Under the Pomegranite Tree, by Tarik Ali is an insightful historical novel about Islamic life under the Crusaders.
The Ayyubid Dynasty, founded by Saladin in the late 1100s, was far more than a military power. Although it is best remembered for fighting the Crusaders and recapturing Jerusalem in 1187, it also strengthened government, trade, religion, education, medicine, architecture, and urban life across Egypt, Syria, Palestine, and nearby regions.
The Ayyubids built fortresses, mosques, schools, hospitals, and public works. Their cities — especially Cairo, Damascus, Aleppo, and Jerusalem — became centers of scholarship, craftsmanship, commerce, and religious life. Artisans produced metalwork, ceramics, glass, textiles, and decorated manuscripts. Scholars studied medicine, astronomy, mathematics, law, theology, and logic. Philosophy continued, though often within religious and scientific learning rather than as a separate secular tradition.
Trade was central to Ayyubid prosperity. Their lands connected the Mediterranean, Red Sea, Indian Ocean, Arabia, East Africa, and Central Asia. Merchants, pilgrims, diplomats, scholars, and craftsmen moved through Ayyubid cities, spreading goods and ideas.
The Ayyubid world was also pluralistic, though not in the modern democratic sense. It included Sunni Muslims, Shiite Muslims, Christians, Jews, Armenians, Kurds, Arabs, Turks, and others. Different communities often kept their own religious leaders, customs, languages, and local institutions. Christians and Jews were generally protected but legally unequal.
The Ayyubids strongly promoted Sunni Islam, especially after ending the Shiite Fatimid Caliphate in Egypt. Even so, their society remained multilingual, multi-religious, and culturally rich. Their lasting importance lies not only in Saladin’s victories, but in their role as builders and defenders of a sophisticated medieval civilization until overthrown by the Mamluks after 79 years.
~
Under the Pomegranite Tree, by Tarik Ali is an insightful historical novel about Islamic life under the Crusaders.
Beirut’s “golden age” was roughly the 1950s to 1975, before the Lebanese Civil War. During that time, Beirut became a major Middle Eastern center for banking, trade, publishing, universities, tourism, nightlife, journalism, and diplomacy.
It came about because Lebanon had a strategic Mediterranean location, an open economy, respected banks, good universities, and more cultural freedom than many neighboring countries. Oil money from the Gulf, foreign businesses, journalists, intellectuals, and political exiles all helped make Beirut lively and prosperous.
It was cosmopolitan and diverse. Beirut included Christians, Sunni Muslims, Shiite Muslims, Druze, Armenians, Palestinians, and others. Arabic, French, English, and Armenian influences mixed in the city’s schools, cafés, newspapers, businesses, and social life. It was often called the “Paris of the Middle East.”
But the golden age was uneven. Wealthy and educated people enjoyed the city’s glamour, while many poorer Lebanese, rural migrants, and Palestinian refugees were left out. Lebanon’s government divided power by religious community, which helped keep peace for a while but also deepened sectarian competition.
The golden age ended because Lebanon’s political system could not handle rising inequality, sectarian tension, the armed Palestinian presence, and interference by outside powers. In 1975, civil war broke out. Beirut’s cosmopolitan life fractured into armed neighborhoods, militias, checkpoints, and fear.Beirut’s “golden age” was roughly the 1950s to 1975, before the Lebanese Civil War. During that time, Beirut became a major Middle Eastern center for banking, trade, publishing, universities, tourism, nightlife, journalism, and diplomacy.
It came about because Lebanon had a strategic Mediterranean location, an open economy, respected banks, good universities, and more cultural freedom than many neighboring countries. Oil money from the Gulf, foreign businesses, journalists, intellectuals, and political exiles all helped make Beirut lively and prosperous.
It was cosmopolitan and diverse. Beirut included Christians, Sunni Muslims, Shiite Muslims, Druze, Armenians, Palestinians, and others. Arabic, French, English, and Armenian influences mixed in the city’s schools, cafés, newspapers, businesses, and social life. It was often called the “Paris of the Middle East.”
But the golden age was uneven. Wealthy and educated people enjoyed the city’s glamour, while many poorer Lebanese, rural migrants, and Palestinian refugees were left out. Lebanon’s government divided power by religious community, which helped keep peace for a while but also deepened sectarian competition.
The golden age ended because Lebanon’s political system could not handle rising inequality, sectarian tension, the armed Palestinian presence, and interference by outside powers. In 1975, civil war broke out. Beirut’s cosmopolitan life fractured into armed neighborhoods, militias, checkpoints, and fear.
Beirut’s “golden age” was roughly the 1950s to 1975, before the Lebanese Civil War. During that time, Beirut became a major Middle Eastern center for banking, trade, publishing, universities, tourism, nightlife, journalism, and diplomacy.
It came about because Lebanon had a strategic Mediterranean location, an open economy, respected banks, good universities, and more cultural freedom than many neighboring countries. Oil money from the Gulf, foreign businesses, journalists, intellectuals, and political exiles all helped make Beirut lively and prosperous.
It was cosmopolitan and diverse. Beirut included Christians, Sunni Muslims, Shiite Muslims, Druze, Armenians, Palestinians, and others. Arabic, French, English, and Armenian influences mixed in the city’s schools, cafés, newspapers, businesses, and social life. It was often called the “Paris of the Middle East.”
But the golden age was uneven. Wealthy and educated people enjoyed the city’s glamour, while many poorer Lebanese, rural migrants, and Palestinian refugees were left out. Lebanon’s government divided power by religious community, which helped keep peace for a while but also deepened sectarian competition.
The golden age ended because Lebanon’s political system could not handle rising inequality, sectarian tension, the armed Palestinian presence, and interference by outside powers. In 1975, civil war broke out. Beirut’s cosmopolitan life fractured into armed neighborhoods, militias, checkpoints, and fear.Beirut’s “golden age” was roughly the 1950s to 1975, before the Lebanese Civil War. During that time, Beirut became a major Middle Eastern center for banking, trade, publishing, universities, tourism, nightlife, journalism, and diplomacy.
It came about because Lebanon had a strategic Mediterranean location, an open economy, respected banks, good universities, and more cultural freedom than many neighboring countries. Oil money from the Gulf, foreign businesses, journalists, intellectuals, and political exiles all helped make Beirut lively and prosperous.
It was cosmopolitan and diverse. Beirut included Christians, Sunni Muslims, Shiite Muslims, Druze, Armenians, Palestinians, and others. Arabic, French, English, and Armenian influences mixed in the city’s schools, cafés, newspapers, businesses, and social life. It was often called the “Paris of the Middle East.”
But the golden age was uneven. Wealthy and educated people enjoyed the city’s glamour, while many poorer Lebanese, rural migrants, and Palestinian refugees were left out. Lebanon’s government divided power by religious community, which helped keep peace for a while but also deepened sectarian competition.
The golden age ended because Lebanon’s political system could not handle rising inequality, sectarian tension, the armed Palestinian presence, and interference by outside powers. In 1975, civil war broke out. Beirut’s cosmopolitan life fractured into armed neighborhoods, militias, checkpoints, and fear.
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