Wednesday, November 26, 2014

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.

[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.]

No comments: