It's understandable why many of us will feel anger. Demagogues will try to direct that anger at various "target groups" (Muslims are in particular danger, though Yassir Arafat and other Islamic leaders have unequivocally denounced these terrorist acts). The militarists will use this as a moment to call for increased defense spending at the expense of the needy. Right wing may even seek to limit civil liberties. President Bush will feel pressure to look "decisive" and take "strong" action--phrases that can be manipulated toward irrational responses to an irrational attack. To counter that potential of mass panic, or the manipulation of our fear and anger for narrow political ends, a well-meaning media will instead try to narrow our focus solely on the task of finding and punishing the perpetrators. These people, of course, should be caught and punished. But in some ways this exclusive focus allows us to avoid dealing with the underlying issues. When violence becomes so prevalent throughout the planet, it's too easy to simply talk of "deranged minds." We need to ask ourselves, "What is it in the way that we are living, organizing our societies, and treating each other that makes violence seem plausible to so many people?" It's true, but not enough, to say that the current violence is a reflection of our estrangement from God. More precisely, it is the way we fail to respond to each other as embodiments of the sacred. We may tell ourselves that the current violence has "nothing to do" with the way that we've learned to close our ears when told that one out of every three people on this planet does not have enough food, and that one billion are literally starving. We may reassure ourselves that the hoarding of the world's resources by the richest society in world history, and our frantic attempts to accelerate globalization with its attendant inequalities of wealth, has nothing to do with the resentment that others feel toward us. We may tell ourselves that the suffering of refugees and the oppressed have nothing to do with us--that that's a different story that is going on somewhere else. But we live in one world, increasingly interconnected with everyone, and the forces that lead people to fe! el outrage; anger and desperation eventually impact on our own daily lives. The same sense of disconnection to the plight of others operates in the minds of many of these terrorists. Raise children in circumstances where no one is there to take care of them, or where they must live by begging or selling their bodies in prostitution, put them in refugee camps and tell them that that they have "no right of return" to their homes, treat them as though they are less valuable and deserving of respect because they are part of some despised national or ethnic group, surround them with a media that extols the rich and makes everyone who is not economically successful and physically trim and conventionally "beautiful" feel bad about themselves, offer them jobs whose sole goal is to enrich the "bottom line" of someone else, and teach them that "looking out for number one" is the only thing anyone "really" cares about and that anyone who believes in love and social justice are merely naive idealists who are destined to always remain powerless, and you will pro! duce a world-wide population of people feeling depressed, angry, and in various ways dysfunctional. Luckily most people don't act out in violent ways--they tend to act out more against themselves, drowning themselves in alcohol or drugs or personal despair. Others turn toward fundamentalist religions or ultra-nationalist extremism. Still others find themselves acting out against people that they love, acting angry or hurtful toward children or relationship partners. Most Americans will feel puzzled by any reference to this "larger picture." It seems baffling to imagine that somehow we are part of a world system which is slowly destroying the life support system of the planet, and quickly transferring the wealth of the world into our own pockets. We don't feel personally responsible when an American corporation runs a sweatshop in the Philippines or crushes efforts of workers to organize in Singapore. We don't see ourselves implicated when the U.S. refuses to consider the plight of Palestinian refugees or uses the excuse of fighting drugs to support repression in Colombia or other parts of Central America. We don't even see the symbolism when terrorists attack America's military center and our trade center--we talk of them as buildings, though others see them as centers of the forces that are causing the world so much pain. We have narrowed our own attention to "getting through" or "doing well" in our own personal lives, and who has tim! e to focus on all the rest of this? Most of us are leading perfectly reasonable lives within the options that we have available to us--so why should others be angry at us, much less strike out against us? And the truth is, our anger is also understandable: the striking out by others in acts of terror against us is just as irrational as the world-system that it seeks to confront. When people have learned to de-sanctify each other, to treat each other as means to our own ends, to not feel the pain of those who are suffering, we end up creating a world in which these kinds of terrible acts of violence become more common. This is a world out of touch with itself, filled with people who have forgotten how to recognize and respond to the sacred in each other because we are so used to looking at others from the standpoint of what they can do for us, how we can use them toward our own ends. No one should use this as an excuse for these terrible acts of violence--the absolute quintessence of de-sanctification. I categorically reject any notion that violence is ever justified. It is always an act of de-sanctification, of not being able to see the divine in the other. . We should pray for the victims and the families of those who have been hurt or murdered in these crazy acts. Yet we should also pray that America does not return to "business as usual," but rather turns to a period of reflection, coming back into touch with our common humanity, asking ourselves how our institutions can best embody our highest values. We may need a global day of atonement and repentance dedicated to finding a way to turn the direction of our society at every level, a return to the most basic Biblical ideal: that every human life is sacred, that "the bottom line" should be the creation of a world of love and caring, and that the best way to prevent these kinds of acts is not to turn ourselves into a police state, but turn ourselves into a society in which social justice, love, and compassion are so prevalent that violence becomes only a distant memory. --Rabbi Michael Lerner is editor of TIKKUN Magazine and rabbi of Beyt Tikkun Synagogue in San Francisco. He is the author of "Jewish Renewal: A Path to Healing and Transformation" "Spirit Matters: Global Healing and the Wisdom of the Soul" "The Politics of Meaning" "Jews and Blacks: Let the Healing Begin" (with Cornel West) "Surplus Powerlessness" and most recently (Sept 2001) editor: "Best Contemporary Jewish Writing" Rabbi Lerner first came to national attention when the Clinton White House began to quote his writings in TIKKUN magazine and he was described by the Washington Post and Wall Street Journal as "the guru of the White House" and by the New York Times (which did a five page feature article in its Sunday Magazine on him) as a prophet. He was designated "One of America's 100 Visionaries" by the Utne Reader, and in May received an award from the writer's organization PEN for his outstanding courage in being willing to criticize Israeli policy toward Palestinians (while still critiquing acts of Palestinian terror against Israeli civilians). His op-ed analyzing the mistakes made by the U.S. and Israel at Durban and critiquing the real anti-Semitism that was expressed there appeared on Sept. 5, 2001, on the op-ed page of the New York Times. His book Spirit Matters was described by Jonathan Kozol (author of Amazing Grace) as sensitive, down-to-earth," by Ken Wilber (author of A Brief ! History of Everything) as "profound and compelling, fully engaging and highly readable," and Rabbi Lerner, according to Rev. Jim Wallis (editor of Sojourners), is "one of America's most important spiritual teachers, a contemporary prophet whose insightful and visionary thinking has already had a profound impact on American culture and thought"