Spirituality and Human Rights

In the preamble of the Universal Declaration of Human Rights one speaks strongly about the dignity and equal and inalienable human rights as the foundation of freedom, justice and peace in the world. Ignorance and violation of human rights, says the preamble, often resulted in revolting barbarous acts. Moreover, here is proclaimed the image of a world where man is free to think and talk about his beliefs, free from terror and misery, as an expression of one of the highest aspirations of humanity. Also, it is specified that this statement was intended to be a common ideal of humanity to which all peoples and nations should and must converge constantly and – by the teaching and education that they will understand to give their peoples, each based on its specific and by bearing in mind that this ideal sprang from the deeply humanistic spirit of the Declaration – strive very hard and use all the means to develop a great respect and justification for these rights and freedoms.

Declaration of Human Rights was proclaimed on December 10, 1948. What have all these peoples and nations disregarded, since after more than half a century, the ideals formulated so clearly and strongly by it were simply forgotten and completely ignored? For today we are constantly witnessing the choking – which is more or less discriminatory, more or less hidden under the appearance of a moralistic society whose morality itself is blatantly and increasingly visibly lame – some spiritual movements that have as aim and aspiration precisely the assertion of these ideals. The answer is quite simple, although not visible to anyone. When talking about spiritual aspirations and their highest forms of expression – like this approach of the fundamental human right to believe and express beliefs wants to be – we cannot rely solely on external considerations, as do all those who try to justify, in one way or another, the actions of destruction, denigration, annihilation, discrimination etc. applied to various spiritual movements, organizations, schools.

It is known that any authentic spiritual organization mainly targets the transmission of spiritual initiatic secrets that have a certain power to transform human beings who aspire to discover their mysteries. The transformations obtained in this way implicitly bring them progressive spiritual evolution, the main goal of their approach. But this spiritual evolution means neither more nor less than the global evolution of the being on all levels, including the social.

In this case there is a question as simple as it is troublesome: what could entitle an outside observer to judge how these phenomena of transformation manifest, as long as he himself does not have access and does not want to have access to the knowledge of their effect, which he judges? Regarding subjective effects (subjective in that they are specific to the individual spiritual experience of every aspirant), how could someone who does not want to experience them make them fall within unethical, unjust and alienating actions, how could they judge their efficiency, how could they blame and judge them as long as they themselves do not have access to this experience from within it?

Who and what entitles this outside observer to apply these limits to experiences of people who, in the spirit of the above mentioned Declaration, have full freedom to have these experiences and to talk freely about them and their effects?

Initiatic concepts are essentially different from profane concepts, and that is why their assimilation requires another mentality, a different point of view. Therefore, any tendency to address them only profanely and therefore exteriorly means outside imposition of limitations inconsistent with their very nature.

Therefore, how can we justify abuses against those who wish to freely express this kind of spiritual experiences and beliefs, abuses that after more than half a century after the promulgation of the Universal Declaration of Human Rights still exist in the form of inadmissible moral and even physical atrocities committed against them?

This approach of qualifying spiritual phenomena that is manifested today within certain genuine spiritual organizations and schools could only be done in a genuine and just way by those who would like to actually have these experiences themselves, in virtue of the investiture that they take upon themselves and by benefitting from a higher power of knowledge and control over the realities that they feel entitled to judge.

Mere professional intellectual preparation cannot yet be an endorsement for these investitures, precisely by virtue of the above stated. Moreover, some esoterists reveal the very idea that Western universities, those that today produce the human material that gives life to these authorities that govern modern society, are just the remains of the original spiritual hierarchies that keep only the exterior appearance of degrees of initiation, now become mere parodies of them, and profane science is nothing but a parody of occulted traditional sciences.