One Planet One Consciousness: A Call to Action

One Planet One Consciousness: A Call to Action
                                matthew p. holbert



Lets be the divine creators that we were born to be! Our planet is in peril, and that is plain to see. Without our action, the entire experiment was for nothing. IF we come together as a species, and organize, with our intention focused on specific matters: education, economy, and assembly, we have the potential to alter those forms, and manifest the better world our hearts know is possible.

The need to work together as a planet, rather than as separate nations, and as a family, rather than as selfish individuals may seem simple, but it does not seem easy. Nonethelesss, we live in a boundless universe; the only boundaries that seem to exist are the ones which our minds have invented. To dispel this delusional thinking, and inherit the paradise that this planet promises with every degree of its rotation, a new paradigm from “me” to “we” must be at the foundation of our consciousness—individually and collectively aware of the underlying unity between self and not-self. Then and only then will our forms of education, economy, and assembly reflect reality, enhancing our lives instead of limiting them.

Nothing is preventing us from making the world better, except our own belief systems, fears, and ego. The three of these manifestations of mind are the source of greed, the source of monopoly, and the source of planetary disease. For this reason, it is very important that we recognize what “I”is, down to its most fundamental basis. It was Quantum physicist Max Planck who said “I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness."

Ponder for a moment what such a statement implies. We have but a limited perception of reality, and likely a limited perception of consciousness through our brain. The limits of the brain thus limit our ability to perceive what we have been unable to touch for thousands of years, the spirit of reality's evolution. To do so takes intuition, tempered with intellect: spirituality with science; it takes man working hand in hand with woman; it takes all races seeing the single face of god in everyone for a world democracy to form, and for world war to end. And while conflicts between regions and cultures may persist, resolving them with compromise and diplomacy rather than military force makes way more sense doesn't it. So lets banish the powers that be to the past, and create a better world together!

Only by recognizing that this planet is our home, and that the life on it is our family may we possess the needed trust to create a paradise on earth: a world without debt, taxes, banks, and poverty. Such a world is not only possible, it is more and more probable with the growing awakening of humankind that is taking place every moment that the planet rotates on its axis. The fact that this evolution of consciousness is occurring is not enough, however, to make the needed change. The world needs a leader, and that leader may be me, but it may also be you. The choice is yours. Are you going to wait until an outside force changes your life, or are you going to consciously design your life, making the change instead of waiting around for some miracle to happen?

Now, there are many attempts to convey a vision of the world as it should be, or as it could be, as a way for people to better imagine their more perfect world. This, however, is not enough. The truth is that things are terrible for a lot of people, and that things are great, even lavish for a comparatively few. But those two contrasting realities are not actually in conflict, just as the sense of discontent comes before breaking down or breaking through—making changes to improve—,the vast inequality gap is the space that we need to create a new paradigm that synthesizes capitalism and communism: the best of the rich and poor life with as few of the defects as possible.

 The rich, despite their luxury, are psychologically discontent, while the poor are capable of having moments of joy, despite their great adversity. To find a middle way between these radically different conditions, we must not content ourselves with mere class-ism. We have to go to something we have never considered before. The ideas that I am going to propose may seem radical, or unfamiliar, but rather than disregarding these ideas offhandedly, consider first that it was Einstein who said  “We can not solve our problems with the same level of thinking that created them.”

Ponder for a moment, where most if not all of the global actions have come from to solve global problems. Have the people, acting from their hearts at the grass roots level been inspired to help the third world, or have representatives of financial and governmental institutions been delegated that responsibility? And what has been the role of those financial institutions (e.g. the IMF, World Bank, and WTO), as liberators or as debt masters? The proof is everywhere that there is a third world war, that of waging a war of attrition upon the third world, merely to benefit the few shareholders of that immensely wealthy class, to anyone with a broad perspective of history this is no surprise.

 To many, money is worth more than gold, yet what is more significant than money? Everything that money can buy? But what can't money buy? Time and family could be wasted in pursuit of fancy things for one's selfish titillation while the world is being plundered by trade at the hands of a few elite financial gamblers. The world is their crap shoot, their game of speculation; and while the screams of the many can be heard from afar, those elite are in their private boardrooms screaming jackpot! This, and not the glory days of yesterday's capitalism, is what we are forsaking when we demand the end of modern capitalism, not a middle class, and not the increased prosperity of a majority of people, and especially not living our lives to the fullest and doing what we want to do. However, the end of capitalism must just as surely bring the end of communism as capitalism because the two create one another, just as the end of government will bring about the end of global anarchy and chaos.

In the void that this article creates, at least in our imagination, we can envision a world without the force of government, where people have organized in such a way that a more perfect union has taken place without force, and without arbitrary authority.

If we were to simply examine our reality in a clear and objective way, we would see that the cause of our collective dysfunction and planetary disease is a lack of communication. That the vital information that would liberate us all is being withheld, or has yet to be disclosed for one reason or another. Similarly, if we were to simply examine our culture, from a persons birth to death, we would see that the cause of our problems of ignorance, gullibility, and wacky beliefs is a lack of education and stimulation. For us to dissolve the intrinsic problem of ego, fear, and belief, we must reorder our society from the ground up, and top down.

From birth to death, a persons interaction with reality determines his or her perspectives, which in turn effects their choices, actions, and behaviors. For this reason, it is with great gravity that we touch upon the topic of creating a new order for ourselves, one which takes the power out of the hands of the few, and gives it, not to the many, but to everyone. For the earth belongs to everyone. 

A perfect culture can be determined by those wise enough, and humble enough to recognize that the perfect example of a perfect culture is the human body in homeostasis, and or the biosphere in its seasoned harmony.

First, we must create a world where everyone, in this capacity, is wise. Second, citizenship should be a choice, and one should have to be a contributing member to be a citizen. A universal basic income (of food, clothing shelter, transportation, information, and medical care) for every citizen will ensure that people will want to be citizens. However, to have the privilege of serving, and having luxury goods, one must put their name into a pot. People are lottoed into office. Then, once in office, are deprived of the right to privacy, and have their lives recorded for the duration of their term in office. Terms last four months.

Instead of money, professions and individuals in that profession will be graded relative to one another on a local level based on supply and demand. The grade of a product will correspond to a citizens grade, determining if that good or service can be purchased, and in what amount. A cap to how much one can purchase will be made once the people agree collectively to what that amount should be. These grades will apply globally as a universal currency.

Once such a currency is applied, the need for taxation, banks, and money will disappear like a fart in the wind. Further, because this kind of information cannot be manipulated through speculation, inflation, or any other deceit, economic stability can be assured just as easily as human activity can be observed.

Imagine also that we took education seriously. What would that even look like? We seem to take education seriously, but actually we take our economy seriously, and education is used as a mere tool or extension of that system, preparing our young for the world of work. This is nothing more than indoctrination.

What if we took education seriously, would it act as a baby sitting service for the drones of a lost civilization? Certainly not. If we took education seriously, the community and the culture would be one big class, as in course of education, and everyone would be a teacher. Education would begin at conception, in the womb, and end with death. With this in mind a new form of education paradigm must emerge, picking the most effective methods of the past, refining them, and setting up our society for applying those techniques implicitly.

By centering our culture around the education system, placing education at the top of the totem pole, instead of economy, we may be able to organize our society to be compatible with the human organism: body, mind, and spirit.  Grounding their resources in the roots of education, and their economy in the fruits of education, a school system becomes a center for local production and consumption, full circle, replacing the mall and all it stands for; those employed by the education system are rewarded like doctors and athletes of today, thus increasing the incentive to be apart of the system.

What we are advocating will not be easy; it requires a paradigm shift, but radical problems call for radical solutions, and this is it. Our education paradigm is one of three intrinsic flaws in our burgeoning civilization. Technologically we are far more advanced than our psychology, and for this reason, the next revolution must be one of consciousness, and of blowing apart the box, thinking fractally rather than linearly.

We live in a complex world, full of chaos; and when we embrace that chaos, rather than try to deny it, and force it into a box, we embrace the innate reality, and our intrinsic beauty.

Further, chaos theory tells us that by benefiting one, we potentially benefit everyone as that interaction echoes out into infinity. In other words, small changes in the big system add up to big changes in the long term. For instance rather than buying into a number-based, linear economy, with hourly wages and fixed income, imagine working four hours a day, three to four days a week, working every other day instead of five in a row, with two days off. Then imagine that every four months you could change your profession, and that at any time you could add to your total benefit to society, and that that would be how you are graded in society, which in turn determines how much you can spend and what quality of goods you can buy. 

  The author is proposing a reciprocal economy, where my benefit to society is reciprocated with a universal basic income, and my benefit to individuals in society is reciprocated with access to better, and more things that will make my life more comfortable, exciting, and worth while. Were we to change our opinions about what matters, and what makes us motivated, a small thing compared to changing our infrastructure and our systems of government, a massive change would occur, and with little to no physical differences in our world, we will have changed the entire world as we know it. 

And while some will complain that there should be equal access to the most and best for all, this one would counter that argument with the facts of reality: people are not conditioned for that type of freedom yet, and would not be immediately capable of handling that kind of responsibility. After all, access to the most and best is a lot of power, and giving such power to a child can be dangerous. Allowing humanity to grow in emergent steps, rather than trying to completely alter their psychology, makes much more sense.

Emergence, complexity, feedback, fractals, these are the powers of nature and creation. We humans are now poised at a cultural revolution, we are no longer like single cells, acting independently. We are emerging as a bigger, meta-organism: humanity. Through creativity and connectivity, we can change the world.

Agape, Acceptance, Appreciation

~One Self

Call of the Planetary Organism

Call of the Planetary Organism

                                              matthew p. holbert

The Call

In order to solve the worlds problems, first, it must be recognized that there is indeed a problem. To recognize that there is a problem, first a comprehensive solution must be made manifest to the world. This is that manifesto. Next, we must come to agree upon a comprehensive vision of the world, and its evolution—preferably something which can be made sense of—something with the ability to liberate the people of the world from the confusion and imbalance of an insane society.

To start, we must begin with fundamentals; there are two states that we can recognize easily, that of integration and disintegration. The state of integration is a bringing together, and a synthesis of one element and another; and disintegration is a deterioration, or a falling apart of the elements that once were together, or in some way had connection, either electromagnetically, or through some form of physical interconnection, interdependence, or interaction.

Next, we must recognize that reality is a universe that is fundamentally fractal, in the sense that it seems to have patterns, which, though repeating are not entirely the same, but share a similarity in their form or in their essence. For instance, the sun looks like the nucleus of an atom, and its planets look like the electrons whizzing around in its orbit. They may not be perfect replicas, but they share similarities.

Similarly, in many respects the planet earth is like an organism, the character of which can only be determined by its constituents or its cells, and vice versa. The composition of the human body is much the same as the composition of the planet earth, and not by coincidence, for we are perfect representations of the earth: ONE SELF. In a very materialistic sense, the needs of a planetary organism and the needs of a cellular organism, as well as a complex organism such as you and I, are the same: the elements of air, water, and minerals, as well as the need for protection and interaction with other cells.

When the earth and the human body have these needs met, the condition is known as homeostasis—an optimal condition for life and evolution. When they are not met, the condition could be considered dysfunction or disease, which inevitably lead to disintegration and death. When environmental conditions, both within and without the body, are disharmonious, and the needs of the cells are not being met, either through poor diet or high stress, the human body as a whole starts to have diseases or dysfunctions as a result.

Concurrently, at the planetary level, once the needs of inhabitance (planetary cells) are not being met, either through poverty, pollution, or war, the entire planet begins to exhibit signs of disintegration. Thus, the planet and the individual are indivisible, directly connected as if by hologram. Consequentially, as more and more of the earths surface has cancer, and more and more of its inhabitance are in disharmony, the more and more of the people will begin to have cells in their body that reflect this planetary disintegration.

For this reason, when the resources of the world—its elements for sustenance—are being centralized or unevenly distributed into a few hands, while the rest are left to starve, a collective move by the planetary organism must be made to save the rest of the body. The body consciousness, as opposed to the individual cells acting in self interests, is the only level or means by which that healing can take place—because the cells (you and I) are not equipped to adjust their intake, or the intake of the disintegrative or cancerous cells.

In other words: I (or the planetary organism) am the only one who can change my diet, environment, and level of stress, not my cells; and similarly, the planetary organism is the only being capable of changing our planetary conditions; therefore, when we recognize that collectively we are the particles or constituents that, once united, form the consciousness and identity of that planetary “I,” action can start taking form, and real solutions to planetary problems can begin taking action.

Indeed, not even the logical, slash and burn methodology of the current medical profession is equipped with the correct mode of thinking to handle the necessary method of action to heal the disease known as cancer, due in part to the profit motive; and similarly, our current method of political and ideological action in the form of justice, ballot, and representative processes is not equipped, currently, to handle the problem of concentrated wealth and power in the hands of a very few. For this reason, cells in the planetary body (you and I) must begin to wake up to this planetary organism for it to rise as a conscious entity—for our planet to indeed reach a level of awareness necessary to begin taking actions that can actually heal the body politic of that disease called vast wealth disparity—rather than resorting to chemical warfare (or so called chemotherapy), which will only send the (planetary) body into greater turmoil, and potentially end the human species on this planet.

In the beginning of this dialogue the author mentioned the two fundamental states, integration and disintegration. Indeed, inventions of the human organism have two forms, we call them weapons and—because weapons have no antonym, we can say—technology—or tool to describe anything that is not used as a weapon for the sake of this discussion. To add clarity to that statement, any weapon may also be used as a technology or tool. The important factor here is intent. (For instance, a man or woman may use a rifle as a starter for a fire, or as a mere extension of their hand to cut a rope from a distance, these uses are not as a means to harm, but are a re-purposing of that technology for a utility, and do not infringe upon the natural right to life.)

To re-purpose the weapon technology of today requires a shift in conscious intent—from a fear-based reaction to the scarcity and aggression dilemma to an agape response of integration to the existential abundance, created by modern manufacture. Moreover, recognizing that we are all cells in a planetary body, and that we constitute a planetary organism, as planetary cells, is the first step towards lowering our guard, picking up the plowshare, and making a new planetary garden.

That being said, it is not necessary that we all become agrarians, but rather, that we treat the planet and each other with care, respect, and as if it and we were one body. This being the case, an intense new focus on green or sustainable energy is imperative to our future as a species; as well as a new education paradigm, which seeks to enlighten its students rather than indoctrinate them to a corporate citizenship.

As planetary citizens, each of us are a reflection of the whole, and as such, representatives of the entire planet, the entire human species, and by extension, stewards of the entire family of life who inhabit It. To make this ideal a reality, the purpose of our education must be to open the minds of the young and old—and do so in such a way as to integrate the entire lineage of enlightened thought into a coherent and comprehensive vision. Today, unlike any other time in history, this kind of education is possible, because we have at our fingertips the entire lexicon of planetary history. Moreover, it is important that our young be both open-minded and skeptical, which is why the classical education methods must be reexamined, refined, and reapplied to the present reality of modern circumstances.

By integrating science and spirituality, or perhaps physics and metaphysics, masculine and feminine, conservative and liberal, we can begin to build a comprehensive vision of the world in which we live, and educate our children with that vision in mind. In so doing, we will be erasing the old story of ignorance, war, and poverty—all characteristics of disintegration—and replacing it with a new story of enlightenment, agape, and abundance—all characteristics of integration.

The speaker has already authored various texts, which outline the kind of comprehensive education, economy, and organization that a planetary organism requires. The characteristics that define these texts are: natural humanity (natural liberty and natural rights), holism, fractal oneness, permaculture, common sense, community, human scale economics, transparency, choice, and economic democracy. Those texts are: Steps to creating a Brighter Future, The World Citizen: Constitution and Definition of a Civilized Society, The Merits of Reciprocism, and The Cloud Theory of Economics.

Propound for a moment, that humans have never had a social arrangement that took into consideration the whole human, nor the whole planet, let alone the whole universe. The United States Constitutional republic, as well as Capitalism itself, was originally created when the universe was only vaguely understood. Moreover, a comprehensive consideration of the entire human, from within and without, has never before been endeavored. Only until now would such a perspective be possible. This says nothing about the author, but rather says more about the evolution of technology and the integrative propensity of humankind (contrary to common beliefs that disintegration is the common impetus) and the evolution of human consciousness, of which the author is merely a symptom and a result.

The Way

Planetary citizenship is everyones birthright. And by virtue of the fact that we are all one cosmic consciousness experiencing itself through these individuated avatars—what the author calls fractal oneness—we are all capable of the same compassion as such prolific figures as christ, buddha, ahmed and others; the same wisdom as socrates, lau tzu, and jiddu krishnamurti et al; the same intellect as aristotle, einstein, and wilber etc.

Each of us is born in confusion, just as the first humans must have lived in chaos, and yet without knowledge, innocent like a child. For this reason it is incumbent upon us, as a species, to form systems of education capable of enlightening the individual—providing them with the tools necessary for their growth and development as a complete organism: body, mind, and consciousness.

However, once established, a genetic sequence or code cannot be rewritten; in other words the current generation of people will not be able to change unless their minds are already tolerant, but that does not mean that such a shift is impossible for the stubbornly fixed—nothing is impossible. For this reason, a new form of education—with the purpose of enlightening, rather than indoctrinating, conditioning, or socializing—must act as the nucleus of a planetary organism.

The speaker calls this education method “developmental,” because it uses the stages of development, from conception to death, as the referent of how to stimulate the optimal growth of an individuals body, mind, and consciousness. For anyone to receive such an education, admittance must be the conscious choice of each parent to submit that child to it, just as it must be the conscious choice of every student to participate in it. Affirmation of choice is key in the process of a truly just and free society.

Further, techniques and resources for the proper development of children can be easily distributed to every parent who requests them. Those resources can be anything from a radio (for which to play classical and other complex sounds for the fetus, infant, and child); a projector (for the stimulation of the infant, child and adolescent); to day care, which will preferably be populated by people who speak a foreign language—so as to pass on a second language to the infant child.

Moreover, if these resources are in short supply, or if the people find them to be better served in a commons, facilities for the shared access of these utilities may be established in order to maximize the shared benefits of the available resources.

Previous writings on the subject of child education have been submitted by the author. And for this reason, a formal discourse of developmental education will not be gone over here. Suffice to say that it uses and refines the trivium and quadrivium (explained below) with scientific knowledge about the brain and the mind to comprehensively educate the entire student, and prepare them for the next stage of their life as a citizen of the earth, and of the universe.

The origin of this education is rooted in the perspective of fractal equality (a concept coined by the author to describe the balance inherent in natural inequalities, which give rise to the beauty inherent in all varieties), and the purpose of this education is to root out the brutal history of conquest and imperialism. In order to do so, real history must be exposed to the young, and the nature of that reality must be made clear to all. Because that underlying brutality has been the nucleus of the planetary cell for the past 500 years or more, this genetic re-sequencing will not occur easily.

Nonetheless, a radical and fundamental problem requires a radical and fundamental solution. (By radical and fundamental the author simply means that the nature of our current systems of government and economics is so greatly flawed, that the ramifications are extremely dire and are at the foundation of most if not all of our problems on the holistic scale.) For this reason, a solution must go to the source, to the cause of the dysfunction and heal it by providing a new purpose to human activity: to learn and grow rather than fight and die. By learning and growing our consciousness, we may solve the worlds problems; by fighting and dieing only, we may go extinct in our lifetime. Super organisms that we call “nations,” now possess species lethal weapons; this disintegrative propensity must come to a screeching halt, or else we will find ourselves going over the cliff into oblivion.

To protect their boundaries, imperialistic nations have invented manifold defense and weapon technologies. These boundaries, however, are much like our preconceived notions about how the world works, and what our purpose is on this earth. These belief systems, systems of ego, have caused nothing but chaos since their inception. Before they ever existed, there was only the commonly shared inheritance of the earth herself. By educating our children that herstory was what came before history, we may come to acknowledge ourstory, and in doing so begin a new chapter without boundaries.

By taking education seriously, we take reality seriously. To do so means the first step in creating a brighter and boundless future. Education, in its original context, means to educe, meaning to draw out. Education means to draw out the inherent talents, skills, and abilities of the student. The natural skills and talents of every human are, at least: critical thought, creativity, and conscious intent.

To utilize the natural skills of every human, we must educate, rather than indoctrinate. Doing so requires that we fundamentally change our culture. The culture currently present is primarily determined by materialism; that is, most people are materialistic. However, a spectrum of consciousness, intelligence, and will does exist. Therefore, this materialistic mentality is not the rule, but a symptom of intellectual and popular contrivances. In other words, much of the current culture is a farce, force fed into the minds of the zombified masses. In still other words, their materialism a mere symptom of well designed propaganda, and not of the legitimacy of that perspective.

Therefore, educating, rather than exploiting the youth of this world, is integral to progress and the true end of war and poverty. However, because education is a lifelong process, the need for an adult education process is just as important in one's development. While we are all capable of being responsible for our own education, not everyone can be as gifted as those who are capable of self-education. For this reason, it is imperative that a system or formal regimen be communally established.

I call this adult education the pentivium. Designed to be a seamless extension of the seven liberal arts of the trivium (grammar, logic, and rhetoric), and the quadrivium (math, geometry, music, and astronomy), the pentivium consists of five stages that cause a philosophical death and rebirth in the student who goes through it, which results in a return to that ancient innocence of prehistory, complimented by the knowledge and wisdom of the present.

The author proposes that the current infrastructure for shopping malls be re-purposed as adult pentivium community centers—or academies—and that each community use them to come together as civilizations have done in centuries past: to interact, communicate, and explore the zeitgeist. Education, not consumption (as so many economists would have us believe is our mechanistic purpose) is the means by which our species will evolve. For this purpose, the pentivium will act as the first fragment of the new renaissance, a planetary enlightenment.

The pentivium starts with a purification. Through meditation and medicinal therapy and study, the individual explores their own individuated consciousness, and dispels the illusory boundaries within themselves. (By medicine the author means plants, not synthetic chemicals, though the choice to do even that is the individuals, and while not entirely necessary, the process of purification can take substantially longer without the aid of our plant brethren.)

As we progress, and as the purification process takes place within the individual, their mind has expanded to be open to new ideas, without fear, ego, or formal belief systems; the individual can now be introduced to esoteric concepts, which will further help their endless process of purification. The author calls this a consolidation, because it is an act of collecting one's thoughts, and a reexamination of one's reality according to occult—or what were previously hidden—texts, and what could be considered divine (experiential) study of the sacred. [1]

This could be anything from reading ancient texts, or modern texts devoted to their analysis, meditating on natural forms, to spending time in an isolation tank or even skydiving, depending upon the persons temperament and general character—all of these may be applicable, or none of them. Everyone has different definitions of the profound, but that is exactly what one is seeking in this stage of the pentivium.

The third stage of the pentivium could be considered a form of exertion. Learning the practice of self healing, a practice of thought manipulation is the key to what the author calls magic, but really there is nothing magical or unrealistic about what quantum physics calls quantum entanglement. By practicing intent, critical thought control, and using the tools expressed in the previous stages of the pentivium, the neophyte can begin to change their reality by changing their thoughts, perspectives and choices. At this stage, each of those involved may begin to have positive, demonstrable effect on the planetary organisms healing process. One step closer to homeostasis and conscious evolution, we continue on to the next stage.

At the fourth stage of the pentivium one comes into themselves, and begins to exhibit a union of their body, mind, and spirit. This union, then coming into balance, represents a state of mastery. Few who enter the pentivium will reach this stage of mastery, but the benefits of such an education are greater than the bliss of ignorance, and the imbalanced disharmony, confusion, and chaos that otherwise plague human existence. This mastery will only further aid the neophyte in their relationship to others, their chosen field of collegiate study (if they choose to got to college), and their overall appreciation of the world at large.

To become a master of one's realm represents a total shift in personal ownership and responsibility by far. However, as we proceed, the fifth and final stage of the pentivium is simply play. At this stage, one's development has reached a nexus point; they are capable of virtually anything that they put themselves to. Purification, consolidation, exertion, union and balance have resulted in the transformation of the individual from a person with an ego to a character with a connection to the one source: consciousness.

The “way” that the author has described may not be for everyone, but that can be said about enlightenment in general; nonetheless this program, and its potential to create community and enlightenment should be pondered and considered—before our materialistic, bread and circuses, beer and football culture retards and regresses us back into a prehistorical confusion and ignorance, becomes entranced, and becomes reduced under absolute tyranny, and the whole human species along with it.

The Assembly

Government, at every level, is a racket. From the military industrial complex, the financial industrial complex, to the prison industrial complex; every one of these is supported by a branch, if not every branch of government. For this reason, it is not difficult to understand how our society is in such disorder. The collusion between government and finance is obvious, and while this is not fascism out right, it is tantamount to it, and in many cases it is merely gross capitalism. However, the blame does not rest entirely upon the government we call ours, nor upon our elected officials, because “We the People” have allowed this corruption to take place, and for so long.

Therefore, it is the responsibility of each and every one of us to act upon our feelings of what we know to be wrong, and fundamentally change our systems according to a comprehensive vision of a planetary organism. The fact that such government/financial collusion has taken place is a sign that our systems of assembly do not work, and are in need of a fundamental redesign. To do so, we must consider what has historically worked in the past irrespective of the duration, and what herstorically worked as well. Remember, we are looking for a synthesis, which means that both masculine and feminine power structures must be refined and unified. However, because the record of herstory is not in words, we must focus, for the moment, on what has proven itself in history.

The Greek assembly was perhaps the first example of a civilized democratic system. This took random samples of the population, instead of electing or selecting members of government, and put them into political positions of power. In Egypt, a person was not born a citizen, instead they had to earn it through rights of passage; first they had to choose whether they wanted to be a citizen, and then be initiated; in other words, one had to earn citizenship through proving themselves responsible. While both of these were not perfect in their application, due to classism, hereditary inheritance of status, and so forth, they are nonetheless characteristics that defined those once great civilizations.

Moreover, a matriarchal culture called the Iroquois federation existed in what is now north America. Their assembly was in the form of a circle, where everyone had equal say in what was to take place in the community. To compliment this kind of government with the social contract and constitution of the early United States of America government, a more just and egalitarian system of government can be established. Therefore:

By using the assembly of circular equality, exemplified by the Iroquois federation, the lottery policy for public service of the ancient Greeks, the earned citizenship concepts of the ancient Egyptians, and the social contract concept of the founding fathers of the early United Stages of America government, a new form of assembly, culture, and organization starts to take shape; one which uses the circle of equality rather than the triangle of top down authority—the go to power structure that Europe has used for centuries. And while, in its right contexts, there is nothing wrong with the triangle structure of government, there has become a fundamental imbalance in the amount of power in the top of the pyramid. Therefore, a new structure must be implemented to prevent that imbalance from occurring, preferably one which uses the principles of equality and fairness, and one which replaces the old guard.
A new and original (as in more than natural) law must replace the current laws of man, of which early and post enlightenment jurisprudence consists. To exemplify this, yesterday, we sought only to protect the rights of man, today we seek to protect the rights of both man and women in equal harmony; tomorrow, we must seek to protect the rights of all persons, human or not (as in the case of dolphins). Further, laws that seek to protect the planet must be created by a planetary federation. These laws are more than natural to the human scope, and ,therefore, might be called supernatural laws and rights.

A proper planetary federation cannot come into existence from the top down, as per the United Nations, through representation, or coercion. Rather, a true peoples evolution into a planetary organism, or World Citizen, must be the movement of the mass of human people. From the grass roots, as it is called, the planetary organism grows like a tree, with many branches, but one central trunk.

The core of the planetary organism ethic is kosmic, universal consciousness, animating each and every avatar, for the purpose of conscious growth, or spiritual evolution. The term spiritual, at this point, should be understood, not as a woo woo concept, but rather as an internal existential reality. Spirit, in other words, is simply another word for consciousness, witness, or subject. By contrast, the ego, superego, and persona, all are the roots of this planetary tree, which are the hidden shadow of the individual, and of the collective consciousness of the masses. Therefore, to understand our spirit, we must first learn to harness and control our psychology. This is the purpose of the pentivium explained above. Without a culture matured by understanding these concepts, the human species is doomed to disintegration.

For this reason, a system must be developed, capable of education, assembly, and economy, which enhances and reaffirms the above concepts through its procession—we can call this system the planetary tree. To explain the nature of the branches of the planetary tree, we must understand that each branch has equal importance, and can exist separately from the whole. Fractal in form and function, these branches are perfect representations of the tree, and act integrally to its continuity, but can act separately and manifest a fully grown tree within a matter of time.

For instance, with a proper education system, inevitably a culture of decent quality will form, regardless of the political reality (assuming the political system has no authority over that education system); and once this culture reaches its furtive stage, revolution or government reform will take place with great certainty—and by extension a more equal and just economy will also result from this process. In effect, any one of the three branches have the potential to affect the other two. However, other informal branches, such as the public, the media, and the artist, have the potential to shape the cultural and governmental modality in ways that dwarf these three branches.

Moreover, a just and equal governmental structure guarantees the platform for educational, economic, and governmental reform, in ways that allow for the potential evolution of the overall system to take place. And the same can be said about a just and equal economic structure: that given the amount of time and energy that a people will have left over, they will be more capable of scrutinizing their government and education systems, and in so doing have the power to change them. Therefore, the need for all three branches to be in their optimal state is imperative to having an enlightened and homeostatic planetary organism.

It is common sense that a government of the people for the people must be established, deriving its just powers from the consent of the governed, and organizing its powers in such form as to assure the safety and happiness of all. To do so, no branch of government will have the capability or authority to wage war or interfere with education systems once established. It falls from this that no regional government will have the ability to have secrets; complete transparency is the result, and from this, “We the People” may finally establish a working democracy. However, because this will not be a true democracy of majority rule, we should take a moment to consider the previous working structures throughout ourstory...

We will now explore the structure of the planetary assembly, which by its very nature starts at the local, communal level. To begin, it must be understood that, due to the planetary scale of this organization, it must be the choice of every individual to be a participating member. Citizenship, chosen through appeal and earned through benefit to others and the environment, does not come with birth. To be born into a planetary system, without choice, would be a form of bondage. For this reason, choice is key.

Those who do not choose to be citizens will have the same inalienable right to life, liberty, and land as anyone. Further, by request, and proven improvement to land, a non-citizen can be awarded resources by the planetary organism, in such a way as to improve their lot, and make their lives more sustainable.

A further description of citizenship can be found in The Merits of Reciprocism.

Once one is a citizen, they can apply for public service. To do so, anyone can add their name to the collective pot for public service according to their interests or expertise, to serve in councils that the author will describe below. This is the right and duty of every citizen who wishes to participate in more ways than rendering labor. Once one has been lottoed into public service—much like jury duty today—their job will be suspended, with a guarantee that they will be able to go back to it after their service. Further, to promote transparency, their term in office will be recorded and made public. In fact, terms of government service are served without the right of privacy as a political check by the people.

The purpose of this policy is not to shame the public servant, but rather to simply inform the people, and give transparency to the government office. In places where recording is not possible, absolute access to their public officials, and deeper transparency could be the alternative. However where there is access to recording equipment, recording would be a less invasive means of access to our public servants, and would promote public scrutiny.

Public service council structures for various purposes may be formed at the peoples discretion, facilitated by people who are also lottoed into position. For instance, resource and ecology councils, community councils, and business management councils would act with authority to effect policy in those fields when problems arise. Councils will have the authority to propose projects to the public to be authorized by a majority, supermajority, or unanimous vote depending upon the scale. Further, councils will have the authority to establish schools, appoint managerial officers of various fields, and whatsoever the people may deem necessary for the general prosperity.

Specific councils will form only when specific problems arise in the public forum, and will be formed by the people, at the people's discretion once petitions demonstrate a need for such a council to exist in the first place. Otherwise, the people will live without a formal government, and solve their problems without the intervention of a higher authority by creating their own community organizations. This places responsibility into the hands of the people, and could be considered a radical movement towards anarchy, but in fact this system does have a loose organization through social contract, and grants people the authority to establish courts and whatever other forms of judicial or legislative authority that they may need as a community, but without a federal authority administering force from the tippy top.

By divorcing force from the governmental structure, it is made virtually unrecognizable. However, despite its lack of familiarity, this structure shall be recognizable in our own lives: free will and autonomy are characteristics of individual life—at least in lives not subject to abject tyranny and or slavery. Movements of the planetary organism, by the very nature of the organism's constituents, can only be free in will and flexible in mobility. The fact that governments of the world do not grant this freedom is, in fact, a major cause of instability and corruption today.

The Household

What makes a home, is it the bricks and mortar, the boards and nails, the hearth and the warm fire? Or could it be the family circle that dwells within that edifice? If we can acknowledge that it is indeed the sentiment of unity between members of a family that creates the sense of home, we may then recognize that the planet is the home of us all, and that we are all one human family, which either lives together or dies together on this plane of existence.

For this reason, solving the problems of war and poverty are integral to our survival as a species. To do so, a new, more comprehensive vision of economic principles must be developed and discussed, which the author will attempt to do in this discourse.

To begin, we must describe the current, existential reality: the management of resources, done separately, among selfish nations and international corporations, guiding the artificially separated parts of the world towards plunder by imperialistic, neo-colonial means is both unsustainable, and moral insanity from a planetary standpoint.

A tragedy of the market has taken place, and one which only impedes our ability to develop and evolve as a consciousness and as a species. For this reason a new paradigm of cooperation and stewardship shall grow to replace the old guard, one which shares the resources of the earth through wisdom and compassion—rather than ruthlessness and rape of the biosphere. [2]

The foundation of all economy is trust. All currencies succeed and fail based on the publics trust and agreement that it has value, or that it is an agreeable medium for their exchanges, debts, and bets among other things. By contrast, within the family trust is implied—unless or until a member of that family has betrayed that trust numerous times—trust is simply a given.

Were we to identify the human race as our family, and this planet as our home, we could catch a glimpse of the garden of eden, a paradise on earth, a world without debt, taxes, and money. This is not to say that it is necessary to remove money as a tool of exchange, but what is necessary is to remove the banking institutions which pedal those pieces of fiat as if they were gold. Moreover, by removing the influence of those financial institutions (the IMF, World Bank, WTO, Federal Reserve et al) a global trust could then be established for the purpose of stewarding the earth. To do so we must find a third way.

The fact is, the earth belongs to everyone as a birthright. But that it does not—a result of confused and archaic models of reality—is only a symptom of a more central disintegration. In order to inherit the earth, we must alter our models of reality—and our belief systems—to be in agreement with the actual reality as it is, rather than how we have been told it must be, and no matter how hard we would like it to be completely capitalist or socialist. Both of those models are imperfect, and lack balance.

The true way that our economy must be designed, to function properly, is by looking at the cells in our body; by examining the economy of the human body in its homeostatic state, we shall come to recognize the true cosmic justice that we are striving for. By cosmic justice, the author intends to mean dealing with the existing inequalities and dissimilarities inherent in reality; that by facing them, rather than trying to solve or deny them, we may find ways to optimize their existential reality, rather than try to force a square into a tree-shaped hole: if there is anything worse than attempting fairness, it is make believe fairness.

In the human body, certain cells receive more resources based on their importance to the body; some even have cadres of cells to help them function. For instance, the brain cell, aided by the glial cell, uses more adenosine triphosphate or ATP, than other cells. ATP is an energy currency in the body, but it is not coveted by the cells, it has a purpose, and it is used as a tool, not hoarded in the hands of a few—those that do we call cancer.

Making a planetary organism that is similar in effect to the human body, in a cashless, trust-based resource economy, is not as difficult as it is in capitalism. In capitalism, feeding, clothing, and sheltering all of the worlds disabled is practically impossible, and economically reprehensible. First, where is all the money going to come from to pay for these services? We heart this all too often. However, recognizing that this question is nonsensical requires that one expound upon what money is exactly. Second, helping the less fortunate denies the Darwinist principle of competition and survival of the fittest (and given the concept of self interest and social Darwinism, the rich elite will not be our angelic saviors, rather it is we who are the saviors we have been looking for).

Socialism, however, tries to deny the inherent inequalities and dissimilarities of reality by, lets say, breaking the leg of the fastest runner, and giving the slowest runner a bike. This, nonetheless, promotes a very unjust economic condition, equally out of balance as compared to capitalism. At least capitalism does not interfere, instead it allows the fastest runner to get so well liked by the judges, by winning a lot of races, that he can bribe the judge, or pay to have his track more well paved than the others.

In reality, the resources and labor necessary are plentiful for any or all of the services people may desire or require, but the necessary intent is not. Therefore, the problems we face are not a matter of ability, they are a matter of intent and consciousness. This is why the shift must needs come from the individual, rather than the government—because no amount of legislation can open the hearts of humanity, and no law can unlock the mind of a person.

Now, back to the issue of where the money is going to come from. Money is a measurement tool of wealth, much like the inch is a measurement tool for length. Therefore, the question of where we will get the money to do this or that is the equivalent of asking how we will get the inches to build a house, or where we will get the hours. It is the same as if the draftsman were to say, “We have plenty of lumber, plenty of nails, but not enough inches as such to build.” This is clearly nonsense, but because of our belief systems a fundamental confusion takes place, confusing money for wealth when wealth is actually represented by money; we have the whole thing completely backwards, allowing the tail to wag the dog. Money is trust, and it is simple as that.

Where will the money come from? Who needs money, we have all we need: land, labor, and capital. Money is a convenience, yes, but it is not a necessary for household management.

Consider for a moment about what this means, and how we might move forward with the above knowledge at our disposal. Regardless of the form, money has the purpose of measuring wealth. When we understand wealth as resources, the truth can finally be revealed; we cannot help but share the resources of the earth, it is our home, and its inhabitance our family. For this reason we must come to understand our place as stewards and builders of those resources, to enhance the already abundant wealth which we all collectively possess as a birthright naturally.

Simply by virtue of our existence as living beings, we have been gifted with the universe; it is time we recognized this, and payed it forward. There is nothing more disappointing or sinful, than taking without appreciation for the gifts received, or taking and not reciprocating back in some way. However, just as the universe gives without asking for something in return, we must recognize that some gifts are freely given, and that such gifts are the greatest gifts of all, and the most fundamental forms of wealth—for instance the very elements that make life possible: air, water, fire, earth, and quintessence.

For this reason, a Universal Basic Income (UBI) of food, clothing, shelter, transportation, information, medical care, and whatsoever may be deemed necessary by the people, may be established by the people for individual contributions to society. Once an individual has requested to be evaluated by an appointed office, created by the council of that area, a person can begin to receive access to elements of that UBI—for any contribution made whatsoever. By doing so, they are also granted citizenship, because the process of citizenship and the process of evaluation for labor is one and the same.

The reason this UBI is based on contribution whatsoever, rather than life whatsoever, is because if it is simply granted outright, without the contingent of contribution, then certain areas will not carry enough incentive to contribute at all. For instance, in a big city, with the land value and overall value of the landscape so high, the benefits of living there would be so immense that working would be potentially unnecessary. For this reason, if a universal basic income were to be given for free, this would only increase the likelihood of idleness, and likely cause social disintegration.

Moreover, to increase the likelihood of contributions to society, and to maximize the incentive for a person to contribute, a gradient system of value for contributions shall be established, based on the local economy of supply and demand. Their contributions will afford them a letter or number grade, which will correspond to the goods in the economy, my ability to purchase those goods will be affected by my quality of contribution. For instance, if I am a very good guitar player, and I am sat next to a novice and a beginner, my playing will naturally outshine them, and this is not because I am inherently better as a person, but merely by virtue of the fact that I have more skill.

For this reason, the beginner would receive a Z (the lowest rating possible), the novice would receive an R (a lower-middle rating) , and I would receive an H (an upper-middle rating) because I am not a professional (which would receive a D rating or above). Nonetheless, each of the guitarists are benefited by the universal basic income equally, but the degree of our purchasing power for luxury goods (furniture, electronics, privately owned vehicles, and anything at all that is an unnecessary good) would be different according to our rating. Luxuries however, might be different and of different value according to that rating scale in different places according to supply, access, and demand.

On the other hand, if a person is incapable of being a contributing member (either through physical disability or mental handicap) they are automatically covered as a matter of welfare with a universal basic income and a standard rating according to what the public determines is fair.

By securing people's survival through a universal basic income, and ensuring their competition and drive for better living conditions through a gradient system of contribution, an economy of just reward can be established through reciprocism. In this system, the first half of the exchange process is implied with the act of work, and grants one access to the commonly held supplies of the world at large (ie. public transport, socialized cars, Internet, information, land, medical care, and world travel). The UBI dimension of the proposed paradigm may seem socialistic, but varying levels of purchasing power according to varying levels of contribution, rather than the same for everyone, should seem a very capitalistic or better yet meritocratic dimension—one that balances and compliments the overall concept—,and that is why this system would be a middle way—balanced by the better parts of both.

And there you have it, a comprehensive vision of the world, synthesizing the conflicts within it, and providing a reason for staging the world evolution peaceful revolution.

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[1] By sacred and divine the author means: Sacred adj.: 1. infinite, intangible, and ever-increasing in complexity. 2. something that humans have worshiped, or deemed worthy of worship. 3. Outside of time and space. 4. Having, or pertaining to consciousness.
Divine adj.: 1. having or imparting the characteristics of what is sacred. 2. anything which has fractal attributes. 3. anything that has sentient attributes. See also Holon.]

[2] The reason the author can be so confident that such a shift will take place, one may ask why, is that he has already witnessed that it is taking place, and he is writing this manifesto as a way to expedite that shift, and give it the comprehensive vision that it needs to explode into the mainstream reality.]

[3]At a fundamental level, this is why governments flourish at first, and inevitably disintegrate: they succeed in indoctrinating, but fail to inspire. The closest system to a claim inspiration was the United States of America, but that government has, since inventing the computer and the Internet, disintegrated and lost its claim to inspiration. The reason for this is simple, with greater productivity, and stagnant real wages, the inevitable conclusion is theft. Those at the top of the corporate ladder have turned increased productivity into increased profits, rationalizing this by saying that the increased productivity was due to entrepreneurial genius. The reality is that our planetary evolution has lead to the current level of productivity, and no one person can claim responsibility for that development. Further, by lending those extra profits out as credit loans at interest, the wealthy have succored the American people twice in the same motion. Thus, the American economy, the dollar, and the American dream are fantasies that are waiting to be found shattered like a fallen house of cards.]

Developmental Education: Replacing the Failed System and Developing the Mind

Meet Tracy, she’s an infant in a world that really cares about education, and takes it seriously; in her world, education starts at infancy. When she’s just three months old, she’s going to begin learning a new language.

 At this stage in her development, her young brain is more capable of internalizing a language than ever in her life, so it stands to reason that linguistic education would start at such a fertile stage.

A world that takes education seriously would recognize that education is the foundation of freedom, liberty, and true civilization;

 Empowered by superior education, rather than superior militarily force, a civilized world applies knowledge, scientifically derived, in order to improve standards of life, liberty, and happiness.

Grounding their resources in the roots of education, and their economy in the fruits of education, a school system becomes a center for local production and consumption, full circle, replacing the mall and all it stands for; those employed by the education system are rewarded like doctors and athletes of today, thus increasing the incentive to be a part of the system.

At infancy, Tracy’s teacher is none other than Susanna, a Spanish-speaking grandmother with minimal education, and virtually no education experience. She has no degree from any college, yet she is able to perform a valid role in the school system and get satisfaction from serving her community because she fits two simple requirements: she has no criminal background, and her primary language is not English.

Susanna will cradle little Tracy in her arms for an hour, speaking to her for the entire duration, and then, when Susanna sees the hour is up, she will place little Tracy on the floor or in her crib, and begin cradling another infant.

At infancy, it truly should be the standard that a child hears and listens to another language from not only one person, but a family of foreign speakers; something as simple as housing foreign speaking families, perhaps families in need, and reapplying those forces towards educating infants will reorganize an economic structure; improving lives and even paying them additionally for cultivating an organic farm located on the premises of the school.

Based on information and evidence of ecological and social improvement, the reward system is based on reciprocation to the environment that a school demonstrates.

This very practice is what Tracy’s parents and their generation call developmental education. The process of education taken seriously uses the stages of childhood development to determine the curriculum and intensity of the subjects.

As Tracy develops into a child, around three years old being a milestone in development, she will begin learning grammar with teachers that are professors of their field; with classes consisting of one subject per day, her focus is not divided among multiple subjects; by having one focus per day, the system is allowing her to internalize and understand the subject, rather than being flung from one to another, confusing her young mind.

Along with that one subject however, Tracy has hour-long recesses or practicum’s, which consist of agriculture, martial arts, and music—all of which are community oriented and instill responsibility and discipline at an early age—all important for her growth in maturity later on.

Also, these subjects are more interactive and fun than the primary subject may be; allowing her to relax periodically will increase her willingness to learn, and ability to stay focused throughout the day—the point being internalization and understanding rather than memorization and regurgitation. This is not an assembly line, not a cookie cutter approach as commercial culture would have you believe is most beneficial to society.

Once Tracy has graduated from childhood and reached adolescence, having learned the primary subjects of grammar, logic, and rhetoric, she will begin to learn more complex subjects, such as math beginning at age 6 (early adolescence), geometry at age 8 (middle adolescence), music at age 10 (adolescence), and astronomy at age 12 (late adolescence). Her recesses will also be extended into new subjects, and her role in things like agriculture will be expanded with her ability.

Tracy has begun, at this point, to understand her role in a community that she knows and loves, and the community knows and loves her too.

Once she has graduated from the stage of adolescence into young adulthood, her teachers are no longer professors of their field, but rather librarians, bringing information to her attention as she requests it—self-study will be the praxis of this stage of education. Responsibility for learning has gone from the school system to the young scholar.

However, practical subjects like plumbing and architecture are integral to her independence as an adult; and her final subject—driving—will be a way to keep students interested in continuing education, because they will not be able to graduate without first receiving their driver’s license.

However, just because she has graduated from young adulthood, does not mean Tracy has finished learning, and indeed the final stage of education is adulthood, and in that stage she is able to explore the interior world of her own self; different from college, adult education is absolutely free for all adults, and oriented towards the free discourse of community and society.

            The world I have just described is not a science fiction concept, or a utopia; rather, like the smart phone was just beyond the horizon of our imagination not too long ago, it is a new technology. More importantly however, without innovation to the infrastructure, we are stagnant, dead in the tides of time; it is natural law that we must transcend and abolish the failed systems or be carried under by them. Stand up and reclaim your innate sovereignty; stand and the table where our lives are bought and sold, where Tracy’s life will be bought and sold, will fall as a house of cards...

The divine urge towards civilization, peace on earth, paradise, and heaven in the here and now; it all is possible, and we can claim it, all we need do is stand up, enlightening to a world without debt, without taxes, without the death of stagnancy and complacency. 

The Pentivium: Neo-Classical Education

Having been working on ways to improve education for close to ten years, my biggest contribution is in developmental education concepts, and lifelong learning programs such as the Pentivium.

The Pentivium:

1. Meditative and medicinal therapy and study (purification)
2. Occult and divine study of the sacred (consolidation)
3. Healing and practice with magic (exertion)
4. Mastery of realm (union & balance)
5. Play

On Economics: History and Moving Forward

The Merits of Reciprocism

The Merits of Reciprocism

Definition:

Reciprocism n.—a social and political system in which a cooperative interchange of favors, goods, or privileges, or labor is the foundation of human activity, and its economic order—rather than moneys, debt, or fiat. Citizenship, a chosen and then earned title through beneficial activity of any kind, represents the medium of exchange. Earning citizenship grants an individual the privileges of free food, clothing, shelter, transportation, information, medical care, and whatsoever shall be deemed deserving of a citizen by the people themselves. However, the more one contributes, the more resources they may be allocated. (More on citizenship later)
It follows concurrently that banking, debt, and the institutions of financial control, which have lorded over the earth with absolute authority for centuries, would have no place in the future under reciprocism. However, as it is framed, the function of capitalism would remain an integral premise in reciprocation, but would require amendments in order to function under reciprocism (those amendments are shown below).
Based on the principle of benefit reciprocation obligation (requiring an understanding of chaos theory—the agreement that one's work potentially benefits everyone, thus obliges everyone to reciprocate to each other with services or goods in exchange), a new economic system can be manifest in which taxation becomes unnecessary; and the question, “where will we get the money to pay for projects public or private,” becomes as nonsensical as, “where will we get the inches to erect a building?” both are but measurements of wealth, and not the actual source of the resource—and serve only to limit and confound the mind when not used properly.

[The new economy will be based on the necessity to heal the planet of its previous wasteful and senseless plundering and misuse of resources of the past century]

First, the redefinition of the profit motive from returns over expenditures to observable human or ecological benefit, would ensure that the motive of society is redirected into the positive, instead of a malign tendency to largess—which has been used by corporations to plunder and make ruin of the earth;

Second, the prohibition of all persons to invest in property or market shares, is a fundamentally important premise to limiting the destructive power of a corporation upon society; in fact the limiting of the corporation must be perceived with the same necessity as that of limiting government; because, indeed, the corporation of today has replaced the government as master of the realm, and become the lord of our society. However, investing resources in services and opportunities for the good of the community is favorable, and all persons should not be excluded access from the benefits thereof.

By the authority of a government whose powers are derived from the consent of the governed, a new version of citizenship requiring the chosen participation of the individual in society by contributing to society will be instituted—signified by a request sent by the individual to that government entity—obliging government to reciprocate to the individual; a representative of that entity will thereafter observe a person's benefits to an individual, society, or government itself, and document them for posterity bestowing the person with the title of citizenship thereafter.
With citizenship, the first half of the exchange process has already taken place. The means of economic exchange—along with the right to have free travel, free medical care, and free education for themselves and their children—is formally given through identification as a citizen. The degree of recognized services rendered to society or the government will determine the liberty with which items and services may be purchased. In other words: what you give is what you get.

Government must take on an attribute of society to reciprocate as if it were a patron of the individual. The act of “labor” replaces taxation under this premise, and is considered the first half of the exchange process between government and the individual. Any or all acts that can be observed and recognized as beneficial to society and government, under this premise, require an act of reciprocation by government and society independently, and in joint effort, to reward labor.

Reciprocating with civil privileges, society provides the opportunity to purchase goods, and the rewards of citizenship mentioned above—with the help of local government agency—formed out of the grass roots organization of the people. Thereafter, banking and the entire enterprise of monetary institutions shall be rendered obsolete, along with the fiat money system, and the deceitful game of debt.

Nonetheless, the capitalist model may still be utilized under reciprocism. By redefining the profit motive to observable human, or ecological, benefit; by reestablishing conservation and thrift as fundamental principles of resource distribution; the economy of reciprocist design will shame the present form, and cause a new industrial revolution, but one more creative and conservative compared to the negative effects of the present order of perpetual growth economics.

The more one contributes to society, the more they are rewarded by society for their actions—as long as society and government recognize those actions as profitable according the definition given above. Therefore it will require government and society working in concert to establish an office of oversight; such an office would act as an observer and reporter of individual and collective benefit to the society at large. (It is the belief that such an effort will make great strides in establishing an economic order that would most effect the prosperity of the individual and the whole simultaneously.)

Reciprocation, under reciprocism, is not limited to a government and its citizens; government would in fact be reflecting a fundamental urge in the hearts and minds of the individuals that constitute it, doing so with their participation; instituting, therefore, an economy facilitated by a government that is driven by the consent of the society who wields both. Society itself, under this premise, would be the foundation of government and the economy; finding the principle of motion resting in the hearts of We the People, and not by some authority telling them to do so. Community, therefore, is the most important resource, and the source from which this system derives power.

With reciprocism comes the immense potential of a truly great civilization, limited only by the activity of the community, and the interest of the individual to participate—in benefiting society through whatever means: government, law, art, education, entertainment, community service, farming, etc.

[Please note that this version of economic order is more congruent with the original constitution of the united States of America, than the present Federal Reserve monetary system in place today—as the constitution gives the power to coin and distribute money to the congress rather than any other institution.]

The incentive to contribute would be greater than the desire to be independent from civilized society under reciprocism, and virtually any government who wields it; for the benefits of citizenship are so great, and the act of reciprocation so fulfilling, that the individual will be compelled to choose citizenship over independent personage. However, for those who choose to opt out of citizenship, the world is open to them as agrarians, or whatever path may be most amiable to them, and would be encouraged to pursue a life of their own free will; for all human beings are people, with the inalienable rights of life, liberty, property, and the pursuit of happiness.

Citizenship, under reciprocism, represents a status worthy of additional perquisites in the form of the free food, clothing, shelter etc., because one has earned it through labor. The mutual respect that citizenship implies transcends and includes natural law, rendering a just compensation, and ensuring a mutual respect, establishing the conditions for true equality to be manifest.

A community that recognizes the good deeds of others is more connected in gratitude than it ever could be in greed. The collective human will to contribute to society is the currency of reciprocism; and the incentive to contribute more is what makes this system similar to capitalism in that it rewards the individual based on the degree of their contributions, rather than distributing wealth to all parties equally like in socialism or any other -ism.

Nonetheless, it is the intent, and ultimate goal of reciprocism, to establish foundational principles that organize society towards moral and psychological sanity; doing so in such a way as to provide the people with the means to secure themselves, and render them independent from any authority, ultimately dissolving government altogether from society—leaving their potential unlimited, and our species unfettered forever.
It is therefore essential to establish that people who do not want to participate in this system are equally free, equally sovereign, and equally capable of having property as any other human being under reciprocism; in fact all people are created equal, and those rights expressed in the declaration of independence would still apply for all people. All citizens are people, but not all people will want to be citizens, and it is therefore imperative that people be given the just rights and legal jurisdiction of people under the bill of rights and constitution of America.

Political Changes

The structure of reciprocal government, most likely to affect the safety and happiness of its people, is a democratic republic similar to that of the American version. With the power of the executive held by Wisdom Councils (see Jim Rough Wisdom Councils), having an odd number of members, no lower than five and no greater than thirteen, and having among its obligations the coalescence of community; to establish reciprocity from the republic to the individual, and society to the individual, the establishment of an office of economic observation and oversight; to establish education systems that are thereafter given resources by the republic at the discretion of the people; to perform the legislative functions of the executive branch such as veto; and finally the council is responsible for holding local festivals and communal events to promote community where there is need of one.

In order to establish an effective check to this council, the people must play an active role as its negative counterbalance, preventing the inward or outward influence towards corruptions to surface; the council members are selected through lotto, and with enough votes can be impeached either individually or collectively to ensure that the people are in complete control of the council, and at the top of the political totem pole.

Given tremendous tasks, some councils must be composed of scholars of fields such as law, agriculture, sociology, education, energy, economics, etc. Rather than being politicians, the people of this speciation of office must be experts of their field, and willing to endure a public service that is tiresome as it is stimulating.

The office of economic observation and oversight regulated by Wisdom Councils would account for the economic structure of this system, and ensure the just compensation of individuals for their observed contributions to society; further, as a method of regulation and limitation to the risky, or dangerous practices of a business, this office would be given managerial authority of a business’s entire staff, and grade a business based on the quality of its overall contribution to society—in addition to its popularity and customer satisfaction.
Similarly, on the individual basis this office would hire representatives that, by request only, would observe and grade contributions of one individual to another, or to society, by personally monitoring and assessing those contributions, which the individual person must have requested in the first place—otherwise the contributions are a voluntary service.

The people, via the council, must then safeguard this office in order to ensure the economic structure is not unbalanced, prejudiced, or unjust. The office members must be given salary based on how generously, but justly they evaluate contributions to society, ensuring that all people are given abundance to thrive—and ideally reach self-actualization and self-improvement.

The reason it may be necessary for Wisdom Councils to facilitate community is as follows; community is the foundation and true constitution of any government and it stands to reason, therefore, that this system must regard reciprocation as a gift to a friend, rather than an obligation to an institution or idea. Reciprocism is founded in the roots, the interactions between individuals, and finds its power not in the halls of any government whatsoever, but rather in the good will towards humanity that this system engenders by its very nature.

The contamination of society into government, and this limited form of governance into society, is designed to cultivate the conditions necessary for government to become altogether unnecessary; and indeed for us to transcend the flaws which have plagued humanity for centuries; to inhabit the dignified station which we consider most capable of ensuring peace, freedom, happiness, and gratitude for this planet, its many species, and the life with which we are granted—by forces incomprehensible to us.

By design, this council will be in a reciprocal relationship to the people of its influence; it will receive recommendations and hear the grievances of the people, formally and informally, as well as disclose advice and establish educational forums, for adults and children alike; in order to accommodate for the people to ascend to whatever project they mutually decide is necessary and proper; and this relationship will engender a mutual respect, and even fondness in people for society; and consequentially, though this will not altogether prevent corruption, it will certainly lessen the frequency and likelihood of that tendency to manifest in the hearts and minds of the council members, and in the people for that matter.

Through this design, the people will be less likely to descend back into complacency, and more likely to protect and defend their rights from corrupt men; given a direct role in government, society has thus intruded upon government in such a way that they are a direct negative to the Wisdom Council, acting as an executive. The intrusion therefore is not government into society, as has been the case with the present American system, but rather the intrusion of society into government; and in fact a takeover of government by the people will surely take place; such a takeover, with time, will result in the gradual dissolvement of government altogether, and the ascendancy of society to its rightful status as free and independent.

So limited will the government come to be, that eventually nothing will stand but the council and the legislature, which eventually will become virtually powerless and incapable; the result will be a society completely freed, and a community totally pursuant of just causes; with the assurance of Wisdom Councils that such a society will be instituted, the noble pursuits of healing the planet, developing civilization, and protecting and maintaining the species will replace those of war for the sake of dominion, economic supremacy, and the plundering of this planet for profit.

Without the influence of financial institutions, and indeed without the influence of money, the votes of the people will stand as the only influence on government legislation and decision making. This too will affect the future security and happiness of the people; decent life too, under reciprocism, will be an effect most expediently inhabited by the people by way of liberty of transaction and trade--the ease of which could be comparable to the credit system of today, but without debt and taxation to indenture one to a life of perpetual servitude and subsistence.

The institutions of old must be gradually dissolved, replaced instead with community; it is the right and glorious inevitability of futurity promised by nature and nature’s god.

[If it is alright for the government to establish the CIA, FBI, DEA, IRS, Homeland Security, the TSA, and so on, why would it not be acceptable for such an office be established? The activity of the former institutions serve only to observe and punish the supposed wrong doings of individuals, whereas the latter is employed to observe and reward the contributions of individuals to society; it is no more an intrusion of government into society than those are, and for a far greater and more positive effect and affect upon society.]

[Further, this institution will thwart much of the problems, which are caused by having a paper money system, and the necessity of the IRS and the DEA to be obsolete and less necessary respectively.]

A New Independence: Reciprocism's Merits

Compared to the overall duration of mankind’s history, it has been but a moment since the spirit of Glorious Revolution ('76); nonetheless, an even greater imperative for independence faces not one colony, but one human race. We require independence not from one tyrant, but from a higher species: a species of super organism called the corporation, and their source of power called money; these entities are what really control, not just American government, but every modern nation and society, the nature of our laws, and the quality of our lives. At the seat of power, the international bank is tyrant King of the world, and with more power and less accountability than any nation’s government.

The imperative of becoming independent from these institutions and reclaiming sensible government from these interests, which are as distant from human interests metaphorically as Great Britain was from America literally, is as clear as day; yet how to do so is not so clear to the common man. Rather than working with the system which is inherently flawed—showing its volatility throughout history in the form of ups and downs that fluctuate erratically—it seems sensible to reshape the system of our future with a more solid ground, beginning first with the principles and foundation of society.

The parallels of today with that of 1776 are clear when we consider the financial institutions of the world as a Tyrant, lording over the world, plundering its resources and taxing its people for its doing so. Indeed it is a cruel king that blames the victim with such certainty, and goes about it in such a way as to convince the one harmed that they are indeed to blame.

If the financial institutions were but one man, the intense disdain for that man would be incomparable even to Hitler, because the corporation does not harm millions directly, but billions indirectly by enslaving them to menial labor in third world countries across the globe, and ruining a once pristine planet that belongs not to us, but to future generations.

Society, being an abstraction of a collection of relationships and interactions to the literal mind, is in simple reality you and me having an interaction or making a transaction. That being said, it is clear that society is not a concrete notion, and it is determined only by how we chose to interact with one another; by that rationalization, it is not difficult to conceive of a new system by which we can interact—all it takes is a little imagination.

Dissolving the powers present in monetary institutions, and their influence on society is the goal of the reciprocal system; once that is understood, the elimination of money—specifically fiat—is a clear necessity, which means that a new method of exchange must be established in order to keep societies functioning. However, due to the technology that is present today, the available options are as various as what is for dinner.

It stands to reason, nonetheless, that this new means of exchange, replacing money, must be as familiar to the present means as possible so that no one is confused. Therefore, the new means of exchange could be initially a card, which expressly entitles an individual to food, clothing, or shelter, transportation, education, medical care, and so on—and the liberty thereof based on the degree of their contribution to society.

This system has a striking similarity to the present system, yet it not only sets up a condition which wipes out the dubious influence of monetary institutions on government and corporations alike, it also eliminates the potential for a black market to exist unless through bartering or other contrived means.

The benefits of a system such as this could be seen in the music industry, in so far as the freedom of music can finally be realized because of reciprocism. In fact, industry itself would be radically transformed once the profit motive is redefined to observable human or ecological benefit. Without money, the dilemmas of the technological age are solved and transformed into more perfect usefulness.

The artist, independent from an industry that only abuses their talent, would be better served in reciprocism, and could better serve mankind without the imposed limitations of record labels—that are only for monetary gains rather than human happiness and the overall quality of music. Under this system, potentially anyone could be a recording artist, but the quality and likeability of the music would determine the degree of an artist’s compensation relative to others.

The illusion of sovereignty becomes immediately apparent in a world governed by the Global Corporate Empire, when considering the all-encompassing reach of industrialized slavery, which has become ubiquitous as an unwelcome condition to people living in an undeveloped colony of the world; indeed the unknowing victims of this empire fall prey to its promise of development and prosperity, ultimately falling to its true motive: plunder and prostration of those lands and its people.

Beyond causing governments to become destructive of their just ends, the Corporations decide what is most likely to affect their security and their happiness; the destruction of the environment by corporations has, therefore, caused an insecurity, paralleled and equal, to that of our sacred rights; life is no longer worth living when it is consumed by toil without just compensation; when the environment, once held sacred, is ravaged so voraciously for the purpose of hypothetical abundance. Moreover, how can we have abundance when the world we love, which in turn loves us, is being ripped away from us in the name of so called progress? The industrialists would have us believe that in order to cure the diseases caused by industry; we must lay waste to the forest that contains the resources necessary to heal us, which in turn exacerbates our already terrible condition.

Liberty is no longer worth having if I cannot do as I please in my own residence, explore the beauty of nature, or express myself in my own way without being in danger of incarceration—and for some illegal act that I nor any other can accurately define; indeed the pursuit of happiness is as lost as the pursuit of independence, not from national control, but by corporate control over our lives.

The lobby of corporations in every state of every country, of every continent of the world constitutes a great empire, one which cannot be denied or accurately declare—except in principle of its existence as a corporate entity—and may be categorized as a new species of predatory animal, or more accurately described as a sycophant, leaching off the resources and life energy of this earth and its people, providing them with entertainments and obsolescent wiggits in exchange. The nature of this creature is composed of the worst of mankind, and reflects a psychopathic misanthrope, yet has neither body to incarcerate nor a soul to save.

Therefore, if the lobby of corporations represents a hidden government, the official governments of our world are pejoratively under the dictate of a Global Corporate Empire, and not effective in representing the people or governing them justly; in fact governments are becoming destructive of these ends; the positive of both government and corporation have turned negative by government entrusting its powers to the corporation through the Central Banks of London, New York through the Federal Reserve, and the Vatican Bank. Indeed, it is money that has, for centuries, caused the necessity of war, and it is those whom seem most likely to seek money that have contrived events to stir the worst in mankind—ensuring that debt is king, and war the method of control under its hidden yet obvious empire.

Farmers, in countries fully under the control of the Global Corporate Empire, have little to no control over which crops they can afford due to the patenting of life, which was a method first employed by Monsanto corporation, and later upheld by the Supreme Court. The patenting of both a seed and a pesticide have been the cause of much consternation in conservation circles, and consequentially the destruction of natural and wholesome food; both the crop and the pesticide have negative effects such as evolution of insects immune to the pesticide anyway; and crops that have been modified to be immune to pesticide, which have been proven to sterilize rodents, have other ill effects on the body of animals; the use of steroids in livestock if studied will evince a destruction of the health of the animal and the human that ingests its products; the limitation of the farmer by government to allow his or her sons or daughters to help in the chores of farming is the final and greatest threat to the heart of this once great country.

Corporations have polluted the waters of the world, yet no one nation can claim sole abuse by the corporate empire, and no one nation can do anything about preventing any future abuses or usurpations by the Global Corporate Empire.

To quote the original Declaration of Independence, “He [King of Great Britain] has plundered our seas, ravaged our coasts, burnt our towns, and destroyed the lives of our people.” And in every way, the much hidden governing power of our nation is as bad if not worse than the King of Great Britain, and must be stopped. Further, “He has combined with others to subject us to a jurisdiction foreign to our constitutions and unacknowledged by our laws…” The corporation has transformed this country from a once just nation with its few flaws, to an unjust nation with many flaws; it has affected to render the police and military independent of, and superior to, the civil power.

Thus the very nature of the all-effecting corporate predator impels the species of mankind to fight back by altering the forms to which we are accustomed and providing new guards for our future security; as a colony of regions abundant with resources, and capable of instituting new government, separate from the power of corporations, We the People of the World must declare separation from, and an end to the Global Corporate Empire.

Global Society and Universal, Individual Sovereignty

It stands to reason that a global society, incapable of resolving global problems, must unify and recognize the need for global democracy, or perish. The misfortunes of one region can have a global impact, and cause equal suffering for others thousands of miles away—as evidenced by the tragedy in Fukashima Japan. Further, the interests of every nation are so intrinsically unified economically, as compared to a hundred years ago—let alone a thousand—that a trend towards world unity must be recognized, and indeed that that apparent tendency evinces a greater design than humanity can imagine.

Humanity, acting as its elementary constitution, is a product of this planet, and the ever-changing condition of the environment. At present, our species has the capacity to manipulate the surface of this planet, and even eviscerate every square inch with our martial technology; with great power, such as this, comes an equally great responsibility and duty to take great care, and develop in such a way that is beneficial to this planet—showing gratitude for the opportunity to have life on a gem such as this. A planet that supports life is a rare thing in the universe, and it makes much more sense to be stewards of its resources, than to plunder them for temporary titillation now, while sacrificing all futurity.

As a product of this planet, and as beings capable of rational thought, it is only fair that we should be responsible for our actions, and try to heal the considerable damages we have made to the many ecosystems within the biosphere—something that no one nation can do while divided from all others by arbitrary lines in the sand. Only a global initiative, one that is agreed upon by the whole people of the world, can put such a cause as this into action; only love can bring the people into unity for such a glorious event.

Indeed, it is love that has generated the force of life into existence, and it is its opposite: fear, which has prevented the kind of unification that would otherwise seem natural and desirable from taking place. Humanity has an immense capacity for both emotions, and it is for this reason that we are gifted, for we have the choice of embracing either one: heaven or hell on earth—based upon the choices we make, and the perspectives we take.

If one has chosen fear, and perceives the world as a scary place, he or she has chosen to live in hell, but if one has chosen to love, and perceives the world as a beautiful and lovely place, he or she must live in paradise. However, because of the mixture of emotions that people can affect, the world is both a heaven and a hell simultaneously; the proportion of fearful and loving individuals thus determines the degree to which either fear or love is pronounced in a given area of influence.

The further one gets from humanity, the more one starts to perceive the world independent of society’s influence, and can clearly notice which emotional version of the world they inhabit. Because nature is neither loving nor hateful inherently, neither perspective is false and, in nature, both are healthy and a means to happiness.
The beauty of nature is only matched by its ferociousness; however, that ferociousness is not out of hatred, but rather out of necessity, and somewhat out of coincidence to the subject being destroyed and consumed; and it is due to this process that we have an evolutionary process at all, which in the long run causes the kind of spectacular life that is possible in the modern age. That being the case, however, does not imply that humanity is the sole purpose of evolution; rather, it implies that the process itself is the sole purpose, which means that when mankind puts itself on a pedestal it is behaving like a child, deceiving itself—inevitably causing suffering and needless destruction.

Developmental Education

Accordingly, the standard and practice of education must be radically changed. The present version of education is school, which is a perverse invention of the Prussian government during the nineteenth century in order to produce more dependable solders. Before this, the elementary education which children learned consisted of grammar, logic, and rhetoric, which together were called the Trivium (where we get the word trivial from), and when they were ready they learned math, geometry, music, and astronomy, which together was called the Quadrivium. The merits of the Trivium and Quadrivium speak for themselves, and are still used today in the highest forms of education.

The reintroduction of the Trivium and Quadrivium (combined with some basic understanding of the human brain) could help to produce a new renaissance of education. To do this, first it must be understood that a child’s brain is like a sponge the younger it is, and so it stands to reason that the more you teach them at a young age, the more intelligent they will be in maturity; and from this fact we can derive some basic ideas that could enhance the education system, essentially flipping it on its head, or rather onto its feet, because the current system is so flawed.

The outline for this system is as follows:

• First, educate the children with one subject per seven-hour day, and break that subject up with recesses spanning an hour in duration; the recesses themselves will not just be free time—although the last recess will indeed be free—but rather they will consist of things like martial arts, agriculture, art, meditation, culinary art or cooking, etc.; always learning, always stimulated, education is something fun and disciplinary at the same time, with so many possible subjects, the students will grow to appreciate their own particular interests.

• Second, the elementary school teachers will be professors of their field; without curriculum, without homework, and with minimal testing, the students will be put into a setting where memory consolidation, rather than memorization, as well as understanding, rather than regurgitation, is the primary focus; further, because it is one subject per day, the constraint of sinking in the subject will no longer be an issue; also, elementary teachers would have the help of a childhood psychologist to help them to explain the subject to the children in such a way that they can understand. Also, understandably, the teachers of early education, along with the other staff, will be the highest paid in the series K-12, and will be paid as well as professional athletes are today.

• And finally, the education process will gradually decompress until high school, where the teachers will act as librarians, and the students are left to self-research; they will also learn important, practical skills such as driving and car maintenance.

The capability of the future generations to cope with a vastly more complex world is imperative, and I believe this education system is the keystone in making that a reality. By instituting an education system of this kind, not only is critical thinking magnified in the individual, but the level of intelligence as well; and given that the future of society is headed into a world of vastly more compressed technology, and in a sense time, the individual must be capable of performing under great circumstances; this education system will pave the way.

A public that is properly educated will reflect that in their conduct, and concurrently, the government and the conduct of nations will reflect the state of its people. The trivium and quadrivium should not only be available to children, but to adults as well, setting up the conditions for a critical public, capable of giving its government and even its society it’s just scrutiny. This is not what the governments of today want, and that means that the governments of today are not right, but ruled by might, and must be overthrown not by might, but by right, for love is the only thing capable of thwarting hatred.

The purpose of this education system, unlike the present school system, is to enlighten the public—not training them into obedient workers. The purpose of this societal system is to liberate the public rather than condition them to be consumers. Therefore the system is radically different with a greatly different purpose, and accordingly must appear unfamiliar, but rest assured that this is what government and society should very well be about: agrarian, with culture in the pursuit of greater knowledge and meaning, and sensitive to the responsibilities of a modern world, capable of handling the duties of governmental and societal scrutiny, forming better conditions for them and their offspring independent of government nannyism.

By instituting a government that, under the condition of contributing to society, provides opportunities that can potentially self-actualize the individual, and free up their time in such a way as to grant them the liberty to handle, not only responsibility to their government, but to their family as well; the profound conditions for more decent life, independent from, and towards the scrutiny of government may come into being. The whole of society can exist in collaborations which are appropriate in the result of their ultimate freedom and independence from government in the long run. These are the conditions not of reciprocism inherently, but of the world citizen constitution, for which reciprocism is the foundational principle.