Energetic integrity: a true question of public interest
Energetic integrity: a true question of public interest
“To be energetically ignorant, which translates to one lacking energetic integrity and responsibility, is to Nature the equivalent of the most horrific forms of crime.”Serge Benhayon Time, Space and all of us, Book 2 – Space, ed 1, p 171
“A single brush stroke will not cover all canvasses: be aware of those who like to taint, it is a cheap form of avoiding real accountability and responsibility. These sorts are liars who hide behind temporal systems and come across as good and outstanding individuals. But, show them energetic integrity, responsibility and truth, and their real colours come alive – they will vehemently smear what exposes them.”Serge Benhayon Esoteric Teachings & Revelations Volume II, ed 1, p 112
Public interest is considered by some as the antithesis of propaganda, censorship and voyeurism and claims of public interest evoke ‘benign images’ of some worthy cause or desired outcomes that are also linked to its ‘relative’ earlier notion of ‘common good’.
For example, we are told that reporting in the name of public interest is led with ‘good’ intention to ensure transparency, to hold public servants accountable, as a stimulus behind Royal Commissions and, last but not least, to jail wrongdoers. It is common understanding among media and academics that some reporting is seemingly the pursuit of ‘information the public has a right to know’, driven by a quest to disclose relevant information that otherwise would remain concealed – out of public discourse.
The concept of public interest is a political one that continues to remain an elusive notion that is used to outweigh individual privacy and privilege. And although it is a commonly used term, it’s arguably the ‘least defined and least understood of concepts’, frequently exploited in political rhetoric.
Most would agree that identifying and determining an appropriate public interest issue is not an easy task when such concept has no overarching definition because ‘it is contextually determined in scope and purpose’. The difficulty in pinning public interest down makes claims easier to manipulate: paradoxically, this provides an effective smoke screen to counteract people’s calls for greater awareness, accountability and responsibility and for genuine exposure of the corrupt conduct of those in powerful positions and/or vested interests.
It is then essential to consider the importance of people expanding their own awareness in order to discern a story from that of a mere smear from one that is of exposure of corruption and harm that calls those hiding behind ‘powerful positions’ to be held accountable and for people to be able to assess the presence of certain individual interests within debates of public interest.
Different groups and various ‘causes’ arm themselves in the name of ‘public interest concerns’. The irresponsible manipulation of questions of public interest for one’s ends to advance deceptive political agendas is very real and a serious case of misuse in relation to any matter claimed to be in the interest of the Public.
It is a particular treachery when agents in position of power (political affiliation, status etc.) conveniently derail debates from responsibility and integrity, to rather bathe in ignorance and exploit the concept of ‘public interest’ as a banner to hide behind, while promoting (individual gains) parochial interests. A dynamic that is also particularly revealing of how those elected to be public servants are capable of deceiving the People they are supposed to serve.
When following a ‘story’ of public interest, it is crucial to expand our awareness of who/what force is driving the story, if there are other social concerns, the wider dynamics/implications and the potential of greater harm to others. There is no space for ignorance and irresponsibility and all of the above has to be considered and openly discussed alongside any ‘Public Interest Storytelling’, in particular when ‘lies are pursued as justifiable tools in political dealings’ and questions of Integrity – like truthfulness – have long been discarded.
However, public deception relies on people’s choice to be energetically ignorant and that any deceiver always starts with self-deception that incessantly feeds a carousel of further self-deception and deceptive image-making, where as some have said, lies do not creep into politics by some accident of human flawlessness, rather they take the form of collective irresponsibility and deception, interwoven with ‘lies-by-consensus’.
Individual’s and society’s choice to grasp tightly to selective or partial narratives and/or the deliberate denial of truth, in ceaseless attempts to remain energetically irresponsible, underpins the hollowness of ignorance and arrogance that can lead to the most horrific forms of crime, and where equating public interest with the view of an apparent majority (or minority) can both be harmful and highly problematic.
Ignorance is a pervasively heinous form of crime that should be regarded as key to any concerns of Public Interest.
Energetic Integrity offers to the elusive concept of public interest a more solid foundation and meaning to begin with that can support genuine re-evolutionary conversations and facilitate the necessary exposure of corruption even in its more palatable forms. It re-ignites change-makers and their ability to transmute society’s deepest layers of corruption rather than being delayed by the distraction and stimulation offered by petty agendas and an array of falsehoods, if it is cohesion and unity that we are truly seeking as Public/People.
Let us remember that Integrity, in the same way as Truth, possesses an ineradicable primacy over all falsehoods even when it does not prevail in Public or in the guise of Public Interest, as yet.