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Blog 14 On the Origins of and Necessity for a Comprehensive and Balanced Body of Rights


In my last blog (13) I wrote that, in the next one (and, I should have added, “and the one after that”) I would reveal a comprehensive and balanced body of rights that could be used as an organizational system for a government whose goal is to secure the people’s rights-consistent with the premise of the Declaration of Independence that governments are created to secure the rights of the people. I suggested that this body of rights could be the foundation for a national political party.

Ironically, the dream of the United States as a rights-based democracy pretty much ended with the ratification of the Constitution. I believe our country and its people could have done much more for their nation and themselves had we founded the Constitution on human rights rather than national interests. I also believe that we can still fulfill the original dream of our revolutionary founders and base our government on human rights.

If a government is to be based on human rights, it needs a clear vision of what constitutes all individual rights. If only some rights, but not all, are enforced, then an imbalance is created in the distribution of government’s resources. That, of course, is the current situation in our government, where special interests control the allocation and distribution of resources.

Fortunately, there is a way out of our societal imbalance and institutionalized suppression of human potential. I have discovered and assembled a comprehensive and balanced body of rights that could be used to revolutionize government, education, business, and culture—wherever applied. I call it, the seven rights schematic.

I begin today’s discussion on the origins of this body of rights by defining a human right. As citizens, we need a clear understanding of our government’s purpose to have a viable, engaging democracy. The most commonly-used word to define a human right continues to be aspiration; an elevated word for want, or desire. In the 1948 OAS Declaration of the Rights of Man, the  preamble states that human rights originate from the personality attributes of the individual-not the state. Therefore, human rights are commonly held individual wants or desires that are derived from our basic attributes or characteristics. Allow me to emphasize that, Supreme Court to the contrary, human rights are fundamental individual wants—not governmental, group, or organizational wants. That conclusion should not come as a surprise. We have long acknowledged rights as inalienable. In other words, we were born with these rights. So, how could a group, corporation, or state have inalienable rights?

I needed to find or develop a comprehensive body of rights that originates with an individual’s primary attributes.  And, to make it even more difficult, there were no human rights models from which I could draw from to gain knowledge or make comparisons.   It was a daunting challenge, but I had plenty of help from some unlikely sources.

Back in the day (early seventies), I was exposed to the Hindu chakras as a system of consciousness and desire. My teacher, Harish Johari, wrote two books on the chakras, and, in my book, Seven Rights for Citizen Slackers, I spend two chapters discussing the chakras in depth. Johari believed that all life was based on desire (which I accept as valid) and taught that the seven chakras represent all consciousness and all desire—a total system. I once asked him why consciousness and desire were the same. He replied that everything of which humans are consciousness, they want to experience it, understand it, feel it, love it, make it, take pleasure from it, play with it, teach about it, dominate it, exploit it, etc. In other words, once we are aware of something, we want something from it.

When I began looking for a comprehensive body of rights, I had already spent two years working with the chakras, and the correlation between rights as wants and chakras as desires was too obvious to ignore.  The two concepts were the same. Human rights were basic wants. Chakras, in their elevated sense, were human rights. It was an amazing revelation.

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I sat about naming the seven levels of consciousness and desire. The chakras are usually depicted as corresponding to levels of consciousness within the human body; from the base of the spine to the crown of the head. rights and here are my seven transliterations of the Hindu chakras. First chakra (base of spine): survive; second (genitals): play; third (solar plexus): power; fourth (heart), love; fifth (thyroid gland): know; sixth (pineal gland): free; seventh (crown): dream.  From the names of the chakras, I concluded that there are seven rights: the rights: to survive, to play, to power, to love, to truth, to freedom, and, the right to a future.

Still, I knew from my other New Age studies, that the chakras were not a complete system of consciousness.  They appeared to represent linear mental consciousness, only. But, what about emotional consciousness, physical or creative consciousness?  There was a missing link to completing a total body of consciousness.  For the completion of a comprehensive body of rights, I went to ancient Egyptian knowledge. I’ll discuss that experience and my conclusions next time.

Next: Blog 15. A Comprehensive and Balanced Body of Rights: The Seven Rights Schematic

Notice to non-violent revolutionaries: For an in-depth perspective (apropos to Gil Scott Heron’s message that the first stage of a revolution is a change of perspective) and blueprint on transforming our society based on human rights—i.e., societal revolution–I refer you to my book, Seven Rights for Citizen Slackers.  Available for sale as an Ebook or paperback online at Amazon, Barnes and Noble, Apple’s Ibook, Lulu, and other online retailers. Purchase the book here