A Correspondence From Our अΣO אن冬宮,
Regarding Our अΣO אن冬宮,
And These Interim Facilties
Love and Peace, Members:
Families and Friends.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
1st, we emphasise that our अΣO אن冬宮 (Asona
Ashram) is a collective of numerous families and friends from different
religions, ethnicities, nations, and cultures and traditions. Despite some appearances, our अΣO אن冬宮 is
other than an individual endeavour employed by Peter Frank Womack Johannesen
Osisi or another other single individual.
It is a cooperative effort.
Peter is, indeed, a significant factor within the
conceptualisation and development of our अΣO אن冬宮; however, it may be considered that his role
is increasingly comparable to that of a communicator/facilitator (a mediator
and spokesman), rather than a CEO, pastor, or despot. Peter possesses certain intrinsic and learned
qualities that prove him to be rather resilient amidst the severe criticism, antagonism,
hostility, and ostracising that “bridge building” endeavours, such as our अΣO אن冬宮, historically
conjure. Yet, with increased interaction
with Peter (and the family members and friends around him), the nature of this
collective and cooperation is increasingly evident.
Indeed, much of the previous hostility towards people such
as Peter and these types of endeavours seems to be considerably subsiding. Our general international community
(throughout the Earth and even within the United States) seems to be
increasingly receptive to genuine (and even challenging) messages that solicit our
respective religious, ethnic, and national communities to be proficiently
reconciled with each other in serious and sustaining manners. Whilst there is a tremendous amount still to
achieve, and whilst we can expect to always have our differences, there are an
increasing number of individuals who are publicly standing with friends like
Peter. The “Prophetic” stance of Peace
and reconciliation is increasingly becoming the norm of society; as we are better understanding that it is,
undoubtedly, the need of society. And as
we each make this stand, it becomes easier to see and embrace each other.
This correspondence is actually provided to describe the immediate
living arrangements of our अΣO אن冬宮. And, indeed, to proficiently explain this, it
is appropriate to provide some background information regarding Peter’s
involvement with our अΣO אن冬宮, and specifically with
the immediate interim facilities of our अΣO אن冬宮.
11 years ago, after Peter graduates from law school, he
openly challenges the actions and legitimacy of the United States government
(including the American citizens that effectively comprise the government). Peter does this with particular concern
regarding the US reaction to the attacks of 11 September. Residing within his childhood home with his
mor (mother), Peter tries to find viable employment, given both his professional
training and politics. However, during
this period and because of these circumstances, his parents experience significant
fears for the safety of himself and those around him. And within a few months after returning home,
his parents sign a court order to have him forcefully committed within a
psychiatric facility.
Peter is physically assaulted, forcefully drugged, and
detained indefinitely. He is repeatedly
commanded by psychiatric professionals to acquiesce to the psychiatric
diagnosis that is made, and comply with the “treatment plan” that is proscribed
for him. Questioning the psychiatric
fitness, stigmatising, and ostracising are common methodologies that
governments employ in attempts to discredit and undermine the proclamations of
political dissidents. Within the case of
the United States, such methodologies are employed without any crime actually
being committed or any crime even being charged; thus circumnavigating the safeguards of habeas
corpus and other rights of legal due process.
And, indeed, amidst maintaining his political resolve, Peter
finds the prospect of challenging his family exceedingly difficult, and thus he
partially relents. As part of the condition
for his release, Peter agrees to continue taking the drugs and he signs a
number of documents that establish an official arrangement between himself and
the US government: he receives social
security payments predicated upon the status of having a mental
disability. Whilst he categorically
disputes the psychiatric diagnosis and the actions taken by the governmental
authorities and his family, he has difficulty finding another solution at that
moment. And thus, he avails himself to
the obvious scrutiny regarding the legitimacy of his preceding political
proclamations, and indeed, the very soundness of his mental faculties.
Upon taking the drugs and signing the documents, Peter is
released from the psychiatric institution and returns to live in his childhood
home, with his mor. The prospect of
conventional professional employment becomes increasingly nebulous with the
stigmitisation of mental illness.
However, despite these obvious challenges, Peter actually finds significant
advantages within the arrangements. Ironically,
with the social security payments, he is able to complete diplomatic travels to
Cuba, the United Nations, and additionally, advocating the political platform
of people such as himself. Yet, of much
higher significance, Peter is able to utilise the hours, space, and quiet to
study comparative religion (specifically Judaism, Hinduism, Buddhism,
Christianity, and Islam), and becoming increasingly involved within the
InterFaith Movement.
And for the next 5 years, that is what he does: study religion and conduct interFaith
work. And whilst the pretences for
receiving the social security payments are substantially disagreeable, Peter
recognises that the arrangement enables him to conduct such work and studies; so he continues doing so. Also during this period, he is repeatedly
forcefully detained in psych wards, in each case without committing a crime,
without a crime being charged, and without any arrest being made. Peter’s mor also establishes an agreement
with a local municipality to assert “legal guardianship” over Peter.
Soon after his far (father) passes from life, Peter’s mor again
has Peter forcefully committed within a psychiatric institution, with similar
stipulations for release. However, on
this occasion, Peter’s mor communicates that he is unwelcome to return to live
in the same house with her. Instead, he
is transferred to a “group house.” Soon,
thereafter, he moves into a single apartment.
The resources for the residential apartment are provided through the
social security payments and a modest stipend established through the estate of
Peter’s far. The cost of a single
apartment and basic living expenses significantly exceed the social security
payments; and by that point, Peter has
yet to establish sufficient economic viability and support directly, and
exclusively, through his religious studies and interFaith work. It is explained that the stipend from his far’s
estate can only last approximately 2 years, and after that point, additional living
arrangements are required.
During this same period, information is provided regarding a
newly renovated apartment building being let out by Jewish Family Services
(with the Jewish Federation of Cleveland).
The explanation is that the building is subsidised by the US government,
with the stipulation that the flats be let out to individuals who are diagnosed
with a mental illness. So, at that
point, the short-term prospects for Peter are either to relocate into subsidised
housing within the next 2 years, and under such pretences, or to prepare to
live homeless on the street. Whilst
being prepared to live on the street, Peter considers the benefits he can
provide in living in an apartment, maintaining direct communications with people
(particularly via the phone and internet), and continuing his religious studies
and interFaith work in a considerably proficient manner. Thus, he decides to relocate within the government
subsidised flat provided by JFSA.
In addition to the reinforcement of disagreeable pretences,
there are further stipulations regarding residency within these flats. 1 of these stipulations is that residency is
limited to only 1 person. And for the
past 4 years, this is where Peter resides.
Yet, there is also a broader perspective. During the past 2 decades, our अΣO אن冬宮 gradually
comes into formation. Through numerous
conversations, studies, activism, and plain work, prayer, and meditation, the
actuality of our अΣO אن冬宮 becomes increasingly
tangible. The term, “Asona,” is 1st
coined during the development of a benevolent endeavour built by Avo Adorian,
George Naggiar, Sean Basinski, Nathaniel Lincoln Mills, Malika Saada Saar,
Meredith May Jolivert, Betsy Tao, Chinedu Amankulor, Keesonga Gore, Gabriel
Santos, Michael Troncoso, Dillon Kim, and Peter Womack Johannesen Osisi. Amidst certain support challenges, the
venture is placed on hiatus. Yet, within
the next 2 years after this hiatus begins, the concept of our अΣO אن冬宮 begins to take form.
Amidst the convening of the Parliament of the World’s
Religions in Barcelona, nearly a decade ago, numerous friends from different
religions, nations, ethnicities, and organisations, participate within an
online forum operated through the auspices of the Council for a Parliament of
the World’s Religions. It is from this
dialogue that the initiative of the InterFaith Settlement is cultivated: a planned community specifically predicated
upon religious and ethnic pluralism, socioeconomic balance, environmental
harmony, and transcendent higher education.
A few years later, the InterFaith Settlement Foundation takes root
within our Cuyahoga area.
Amidst the immediate challenges of building an actual,
physical community, short-term concentration is shifted towards constructing a “scaled-down,”
neighbourhood version: a Micro
Community. And this is the emergence of
our UNI Village, which is continuing to develop and take form. And amidst the diplomacy and politics involved
in establishing our UNI Village, there is an increased necessity for an even “higher-concentrated”
version of such pluralistic and harmonious living; and this precipitates the official opening of
our अΣO אن冬宮: a plural, diverse, harmonious community
gathering centre.
The long-term plan is for our अΣO אن冬宮 to
be physically constructed and situated within our UNI Village, specifically at
the corner of Stokes Blvd and Cedar Avenue, within our Cuyahoga area (and
specifically within our Φ; स.僧伽.С.Σ.ω.S.
.サンガ.ᄉ.س.
.:*.U.ส.ש, University Circle Sangha).
However, there is the anticipation of these arrangements requiring a
certain duration for proficient fruition.
Thus in the meanwhile, the intention is to continue operating our अΣO אن冬宮 through
the interim facilities of a nearby residential house, preferably within the
Coventry area of our Φ; स.僧伽.С.Σ.ω.S.
.サンガ.ᄉ.س..:*.U.ส.ש. Yet, whilst even these short term
arrangements are being secured, the intention is to continue operating our अΣO אن冬宮 through
facilities that are immediately available.
And given the previously referenced qualities of Peter Frank Womack
Johannesen Osisi, the decision is made to establish our अΣO אن冬宮 interim
facilities within his residential accommodations.
.サンガ.ᄉ.س..:*.U.ส.ש, University Circle Sangha).
However, there is the anticipation of these arrangements requiring a
certain duration for proficient fruition.
Thus in the meanwhile, the intention is to continue operating our अΣO אن冬宮 through
the interim facilities of a nearby residential house, preferably within the
Coventry area of our Φ; स.僧伽.С.Σ.ω.S..サンガ.ᄉ.س..:*.U.ส.ש. Yet, whilst even these short term
arrangements are being secured, the intention is to continue operating our अΣO אن冬宮 through
facilities that are immediately available.
And given the previously referenced qualities of Peter Frank Womack
Johannesen Osisi, the decision is made to establish our अΣO אن冬宮 interim
facilities within his residential accommodations.
We recognise that Peter is able to conduct a tremendous
amount of interreligious diplomacy within the local Cuyahoga area, as well as
regionally and internationally. Whilst
there may be certain disagreement and uneasiness with some of his stances and
decisions, he is able to build relationships and friendships with a genuine
plurality of numerous religious leaders, religious adherents, and interFaith
activists. And this balance of trust is
important in establishing a foundation of cooperation within an endeavour such
as our अΣO אن冬宮. Indeed, the continuing operations of our अΣO אن冬宮 within
the current interim facilities of 2724 Mayfield Road #10 provide us with
additional strength to generate interest and material support from within our
respective extended communities, to be able to provide our अΣO אن冬宮 and
additional, similarly-predicated initiatives with the direct material support
that is necessary for such initiatives, and indeed for the sustained wellbeing
and prosperity of our respective communities.
We trust that Peter genuinely cares for the wellbeing of
those around him (individuals directly involved with our अΣO אن冬宮,
and additionally). We also trust him to
be considerate in attending to the balance of interests of individuals,
families, organisations, and communities involved and affected by our अΣO אن冬宮.
The restriction regarding the number of residents within the
dwelling of 2724 Mayfield Road #10 can be readily dismissed on basic principles
of contractual law, US constitutional law, international human rights law, and
the respective traditional law of the many religions of humanity (including
Judaism, Hinduism, Buddhism, Christianity, and Islam). This involves simple principles of hospitality,
religious integrity, community benefit, and immediate necessity; compassion, benevolence, righteousness.
Thus we affirm the legitimacy of our अΣO אن冬宮 remaining
at 2724 Mayfield #10, until additional facilities are arranged. And may we all continue to better live, work,
and grow with each other with enhancing Peace, understanding, and cooperation.
Love and Peace,
Our अΣO אن冬宮
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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