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Redesigning Our World: Steps to Creating a Brighter Future

By Mattrick Patrick Holbert

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Contents

Book 1: Education The infant The child The adolescent The young adult The adult Book 2: Economy Barter Banking Fiat Money Reciprocism Book 3: Ethics Community (Agri)Culture Morality Checks and Balances Civilization

p.3 p.4 p.6 p.8 p.9 p.10 p.13 p.15 p.17 p.20 p.23 p.26 p.29 p.31

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Preface
In a more perfect world, with respect to education, every teacher would be paid according to their intrinsic value to society, and therefore be paid anywhere from a modern athlete to a professor or doctor. Consequentially, the value of a school, determined by the efficacy of its education, would determine the pay grade of the teachers and staff. The bell curve of educations complexity and technicality focuses on the early years of education up until adolescence; requiring a certain focus to be necessary for childhood and adolescent teachers, causing them to have a higher pay grade than infant or young adult teachers. The author recognizes that the subject for which he rights is vastly more complex than he will present to the reader; therefore, it is of great importance that the general schema is understood first, rather than focusing on the particulars; I will disclose only the essential and basic information about improving education, saving the opportunity to write in prolix another time.

Book 1: Education
I know no safe depository of the ultimate powers of the society but the people themselves; and if we think them not enlightened enough to exercise their control with a wholesome discretion, the remedy is not to take it from them, but to inform their discretion by education. (Attributed) -Thomas Jefferson

Chapter 1. The Infant

It is a matter of fact, well established and commonly understood that an infant brain is like a sponge, and that gradually like a sponge out of water the brains absorbent quality for learning begins to solidify and diminish as one gets older. Having this knowledge at our disposal it is a curious disgrace that public education at the infant level is uncommon and not taken as seriously as adult education--when it is common sense that establishing a young mind is far more important than the old. Nonetheless, to do so would be a step towards a new renaissance, a revival of the human potential, and indeed an evolution of the paradigms of our world. Designing a regimen for infant education is not as difficult as one might think; educating infants is as simple as foreign speaking grandmothers (i.e. middle aged/elderly women speaking a secondary language to what is primary) in rocking chairs holding babies. The more languages an infant is exposed to, and the earlier this stimulus takes

[4] place, and the more regular that exposure, the more likely that child will be multilingual. Not only will this serve to develop the parts of the brain responsible for language, which are the most adept at that age, indeed it will act as the first stage in the cultivation of the brain itself. In the twenty-first century it is a crime that we still use the same education system that we had in the nineteenth century. Yes, technology has improved, and with it our ability to educate the masses; and yes there have been attempts to improve the antiquated beast, but no paradigm shifts in this most essential field of human development have occurred despite vast advancements in human knowledge and understanding. Therefore it is of great importance to everyone that improvements are made to education that transcends the praxis of the previous century, indeed of the previous millennia. Education of infants is paramount to the coming age because it is beyond education; it is brain cultivationonly as far as what is empirically known by science and psychology. The techniques are up for debate, however what is not up for debate is whether to use real human beings as the first lingual teachers over a television screen or computer. Infants do not identify a screen with a human presence, and tend therefore to ignore it, and further it has been shown that infants under two years old that watched one hour of television a day learned fewer words than those who did not. Having the simple measure of infant brain cultivation grasped, the process of education can be set up on its head, or more accurately upon its feet, and can thus begin making steps in the direction of a brighter future. Once an infant passes into a more developed state, say within the first year, an infant will begin to learn an additional stimulus: music will be played at half an hour intervals while they are held and spoken to. As the second year of life dawns, groups of toddlers will be spoken to by men and women who are multilingual, and be cycled every other day so as to encounter four languages weekly. This language development process is designed to act the same way that muscle confusion works on the body. By gradually but consistently adding new layers of stimulus and by increasing the complexitywhile reducing or balancing stressstudents will gradually get smarter with as little concretizing of their brains sponge-like quality taking place. However, by the third year of a childs development, it has been shown that an infant has completely developed its neuronal capacity (i.e. he or she has as many neurons as they are going to have the rest of their life, at this point its a matter of establishing connections between the synapses). At this point in development the infant has become a child, passing the threshold into the next stage of education.

Chapter 2. The Child

Once an infant has developed into a child, education takes its first steps towards cultivating the mind. Though the mind of a child is still very underdeveloped in terms of rational thought, it makes up for this in its imaginative qualities, curiosity, playfulness, and willingness to learn (on own its terms), and thus the child must be what the first years of childhood education caters to, rather than what a consumerist society may at first deem

[5] necessarythe idea being that the system caters to the child, rather than the child catering to the system. Understand also that though childhood education is primarily focused on developing the mind, they are still constrained by the limitations of the still underdeveloped brain. It is at this stage between infancy and adolescence that the student must be engaged at all levels: physical stimulus interaction with the brain (by proper diet and exercise) and interpretive interaction with the mind (by talking with children as though they are adults rather than disregarding them because they are not as experienced as an adult). Not treating children as adults is a mistake. First, because that child will not grow to learn what being an adult means if all he or she knows is being treated as a child; without a sense of maturity, and without a sense of mutual respect a child will likely grow to be both dependant and fearful of authority figures, resulting in either pitiful attempts to rebel, or still more pitiful conformity to the majority. And second, because the child will develop without a sense of mutual respect, he or she will not likely mature as quickly as a child who has had that show of respect and unconditional positive regard and understanding. Thus alludes to a most important subject in childhood education, and that is a childs sense of love. Some would say that you cannot educate someone how to love, and that it is not possible for a teacher to make every student love them, but that is not what is being expressed here. Rather, by showing unconditional positive regard for the students, the teacher, along with a child psychologist to accompany the teacher in this journey, will act to cultivate a reciprocal response from the child, thus developing the sense of love that is so imperative in all times and in all regions of the worldfor love speaks all languages. The cultivation of love and positive regard towards others is a safeguard against moral insanity (i.e. prevents and safeguards society against psychopathy). Education as a practical force is the microcosmic representation of the macrocosmic society. By reducing the overall tendency towards psychopathy in children, the tendency for psychopaths to dominate unrecognized is equally reduced in adults, and the effect is a more secure society, a more happy society, and a more natural best fit to the praxis of a developing civilization. More important than the actual subjects of the trivium will be the hour long recesses that will make education not only easier to digest, but fun for the students to learn in general. By having recesses that do not resemble the tedious subjects such as grammar, learning can be as various and comprehensive as it can be without stress or overexertion into one single direction. Having recesses that educate the students is an other way to enhance the education experience, as well as a way to employ more people in the education system. With recesses like martial arts, physical education can be refined to teach discipline, as well as self-control. Other eastern practices, such as meditation, yoga, and acupuncture could easily replace many of the erroneous classes that are currently practiced today. However, agriculture could improve the students willingness to participate, and give a hands-on approach to learning, as well as act as a resource for food stuffs in the cafeteria. The possibilities are endless when recesses are redefined and reapplied as education.

[6] Childhood education will begin with grammar; taught with multiple languages, one language per day. This subject will utilize what the children have already learned subconsciously through heard and spoken word. Having one language and therefore subject per day will ensure memory consolidation. The point of this kind of education is internalization and understanding through concentrated effort by the teacher, something that can only be achieved without the time constraints of a scheduled curriculum. By having one language subject per day the necessary time can be spent in devotion to one subject. Not only will a first grade teacher observe the classroom, but a child psychologist will aid the teacher and the student to clarify points, and act as a catalyst for communication and mutual understanding in the classroom. In combination the education of the student, and the internalization of the information being taught, is effectively secured. Grammar will be taught in the classical style according to the trivium. This lesson will be the only subject of the first grade classes; with every graduation an additional subject will be introduced. However, the first year of education in grammar will be taught multilingual as a foundation for the later study of logic, as we will discuss next. The second year of education will introduce an additional subject to grammar. Both logic and grammar will be taught once students are prepared, and both the psychologist and the teacher will evaluate the preparedness of the student. Once a student has mastered grammar they will graduate to logic. However, both subjects will alternate throughout the week in one subject per-day intervals. Once a student has mastered logic, a third subject will be added in tandem to grammar and logic. Rhetoric will be taught in order for students to functionally express themselves to others. Capable of communication of ideas, this stage in education is fundamental to the process of a students ability to think critically, and further to be able to recognize logical fallacies as well as being able to decipher the world around them. By being educated in the trivium and quadrivium alone the advantages are great; an individual develops critically. And the younger generations are educated in critical thought, the better they will be able to encounter their world adequately, and in proportion to how complex the world will become in the future. Once a generation of children has been educated classically, they will reflect the values and intensity of mind that was revered in times of revival, both of intelligence and of virtue. However, once a child has developed past the stage of trivial education, not only have they matured past the trivial qualities of a map such as language, but they have graduated from the trivium to the quadrivium. Adolescence is the next stage in a childs development, and the beginning of a new regiment of education, and a new stage of their growth as individuals.

Chapter 3. The Adolescent

Once a child has matured into adolescence at around the fifth or sixth year of education, they will be introduced not only to a math regimen in their first year, but also philosophy. By exponentially increasing the level of difficulty in their studies, the students will not be able plateau. Having math as the new subject for the first half of the first year of their education, and having that subject taught to them every day, but with

[7] four different languages from their primary language, their skills in math will explode as is to be expected. However, by the second half of their first year, they will begin to learn classic Greek philosophy, which will act as preparation for geometry, and test their skills in the trivium. By always refreshing their knowledge, and having the kind of comprehensive system that internalizes information rather than relying on mere memorization, the necessity for homework and regular testing is diminished, and would be less relied upon therefore as a basis for a students comprehension. Rather, using journal logs as a basis for a students understanding makes more sense, and would act as a decent refresher instead of relying on homework or tests. Further, the kinds of recesses will also start to become more advanced along with their studies. Martial arts will become more emphasized as a means of discipline and selfcontrol as the students become more mature and capable. Music and other arts will be emphasized as they begin to be more technically inclined, and their role in agriculture will play a more serious role as they become stronger and more able. In many ways the recesses will not be secondary to their studies, and in fact they will begin to play a more prominent role because they will act as a catalyst for community interactiona most important interaction for their future as citizens of their reality. Once an adolescent has graduated to the second year of middle education they will begin to learn geometry. The version of geometry they will learn will comprise both sacred and modern formssuch as fractals. By refreshing the quadrivium with modern knowledge, the students will be gifted with the privileges of modernity, while simultaneously being gifted by pre-modernity, thus integrating the twoheralding a post-modern generation. However, not only will geometry be the subject of the second year of adolescent education, philosophy of the eastern tradition will be a secondary subject, woven in through alternating days of study. As eastern philosophies are phased into their mind, the students will also have the opportunity to learn a new recess: culinary art. Using the resources located on the school premises, the students will have the opportunity to learn how to cook for themselves, as well as learn the merits of a healthy diet. It is a matter of course that school cafeterias should be standardized to include chefs with culinary degrees. The seriousness of a childs diet cannot be reduced, and the standard of that diet should not be lowered for any reason. This not only integrates the culinary adept into a community role, it simultaneously gives children the opportunity to be fed a nutritious and delicious diet. As the education process continues, and the intelligence and maturity of the student increases, so too will the opportunity to select recesses. Designed to cater to the student, the education system described by the author gradually becomes less confined and more liberated. In order for the system to conform to the students interests, rather than the student conforming to the systems imposed subjects, technology will gradually become more available under supervision as students are more interested in their own subjects of study for recess. Nonetheless, adolescent students of the third year of education will learn the third subject of the quadrivium: music. This subject will be taught classically, but will constitute an outlet for recess, as well as a means for creating community among the students in the form of bands of their own making. Parents will be given the option of

[8] purchasing instruments for their children, but basic instruments will be provided such as recorders. The fourth subject of the quadrivium is astronomy. Students will thus be educated in astronomy by using technology, and will be educated in modern science as well as the classical form of astronomy. By learning the quadrivium in its entirety, the students will have an understanding of their world in every dimension and in every combination of dimensions; thus being capable of understanding their world, and further capable of communicating their understandings to others due to the trivium. The student will be prepared by the end of middle education for the world as a young adult. With a majority of their education taken place in their formative years, the following years may be spent in specific study of their own interests. Thus the next chapter will explain the way in which their study will take place, and the atmosphere of education in the following years as a young adult.

Chapter 4. The Young Adult

Once a student has reached beyond adolescence and into young adulthood, the form of education that they will encounter will seem more like a recess. They will decide for themselves what they will learn, except for some elective subjectssuch as drivers education, as well as technical training in various fields such as electrical engineering, plumbing, and home constructionall of which will have a practical application. By allowing the students to pursue for themselves their own subjects of study, not only are they more inclined to be enthusiastic about their education as young adults, but they will be more likely to complete their education rather than dropping out. However, the point of this kind of system is not just to prevent students from dropping out; it is to legitimately prepare them for the world, and to develop their natural curiosity into a critical, intense wonder. Taking this kind of education to its extent, the students that will graduate from young adulthood will be by degrees infinitely smarter and wiser than their modern counterparts. As students graduate from adolescence into young adulthood, they are no longer given recesses, they are permitted to do so as they will, and with this kind of freedom set upon them in education, they will expect no less in the world at large, and will conform the world to their will, uncompromising due to their integrity developed by years of learning philosophy. Therefore the purpose and outcome of this education system is to produce citizens capable of undertaking the charge of a democratically run system, giving their government the just scrutiny it deserves. Further, independence is a glaringly obvious outcome of a system of education designed to instill a sense of self-confidence in the student. However, interdependence will just as intrinsically be taught to the students, as well as humbleness. By replacing high school with a more collegiate form of education, students will be facilitated in their studies by a new kind of teacher, something more like librarians. The facilitators will act as a catalyst for bringing the information that a student requests, and providing whatever necessary resources to their attention. The teacher/librarians role as a facilitator will put the student into the role of a scholar.

[9] Because this kind of education is more dependent upon the students interest in study, the most important elective subject must be taught at the final stage of their education. Therefore, driving lessons will be the final elective subject taught to students, thus increasing the tendency for students to persist in their studies to ultimately learn how to drive. Driving is perhaps the single most important lesson students will learn for practical purposes, and it stands to reason that this should be incentive to persist through to the end of their education process. Nonetheless, education of this kind will rely on the primary education during the formative years. However, due to this kind of education being far more comprehensive and conducive to the development of critical thinking and a love of truth, the foundations for a civilized society; community, culture, and intelligence shall be established. Therefore, with the completion of their basic education, all students that graduate will be prepared for not only the world at large but for the responsibility and duty as citizens of the universe. Politics in the future must be given its due scrutiny, of which this form of education is a key in establishing, and establishing indomitable freedom. However, once a student has graduated from the formal education of their youth, a mature adult being the result, they will be ready to face a world that is in need of their genius. As adults, the human pursuit of knowledge does not end, and indeed some cases will show that it merely intensifies. The next chapter will discuss a new kind of college education that will not only fulfill the mind, but the soul and the spirit.

Chapter 5. The Adult

Having at their disposal the intellectual and practical knowledge that students usually grasp by adulthood and their fulfillment resting in the mind, the next stage of development must reflect the development of the soul and the spirit. College therefore must focus on the eastern practice alluded to by the recesses that students learn during the formative years of youth education. Meditation and experimentation of the sixth sense must be the focus of the adult education. Discernment being the most important facet of education, and wisdom--both objects of education that cannot be guaranteed through reading, and both must be grasped through first hand experience. Given that the adult is granted the inalienable right to liberty, the ability to discern what is the best avenue for their fulfillment is theirs alone. College will not be limited to spiritual pursuit, but because it will be the focus of college, all other study will be pursued at cost. However, the spiritual pursuit of college will be free. The first stage of formal collegiate study will consist of what the author will call purification, or meditative and medicinal therapy and study. Meditation in flotation tanks is a basic first step in the process of meditative therapy and self-reflection. The study of ones own mind will promote a healthy and therefore practical process to develop a connection with the subtle layers of self. Further, experimentation with natural substances such as cannabis in a meditative setting will also act as a catalyst for deeper inward understanding, as well as a way to more effectively explore the world; for when one explores alternate states of consciousness for a purpose, the mind and the soul work together to connect the

[10] individual with their desired purpose. In other words, by altering consciousness, the mental pallet is cleansed, thus revealing thoughts and ideas never before apparent under the normative state of consciousness. This first stage of collegiate education will evince a more complex stage of inner development towards deeper understandings and integral comprehension of the world by the student. Because students will not be graded, and the point of education will not be to acquire a degree or notification of their level of intelligence within this facet of education, the intensity and persistence of the student will be based on their desire to reach a deeper level of union with truth. However, it must be emphasized that college will not be limited to the spiritual pursuit of inner knowledge, but rather this facet of collegiate education will be free to all who should chose to accept it. Colleges will administer technical education for that specific purposefor people to become doctors and physicists and the like. Nonetheless, college will play a deeper role for the average adult than that of a place to party, and it will not replace the religious pilgrimage of cultural tradition, but rather act as a focal point for those mentalities to be integrated and transcended. The individual must be granted the opportunity to develop on a deeper level than has been acceptable in previous centuries. Because the future is going to be far more complex, and far more difficult to integrate, the individual must be equipped with the foundation of spiritual understanding that has been neglected in modernity. Therefore the second stage of collegiate education will be what the author calls consolidation. The study of the occult and sacred principles throughout pre-modern civilization will act to further the inner work of the individual. This kind of study is the foundation for many of the not so secret societies that founded not only this country, but many of the civilizations throughout history. By teaching their founding principles, the student will be privy to notions at the cutting edge of physics and philosophy, bordering and even integrating at the level of spirituality. The author suggests reading books by Ken Wilber, Earl Nightingale, and Herbert Sheldrake as references for the concepts divulged in these areas of study. However, the classical texts would also serve as a foundational backdrop for learning about the occult, or hidden facets of the human experience. Exploring the capacity for the human will to find what it is looking for is something that cannot be overlooked or ignored, and it must be a focal point for basic education of every adult. Because this subject is so important, yet so confounded by the modern declaration of the enlightenment for no more myths, the pursuit of inward knowledge has been stifled and even discredited without just cause. Nonetheless, the human experience cannot be limited for so long without consequences, and we are seeing them today. Therefore by bringing this kind of study to the fore, individuals will have the chance to radically change themselves, and in effect the world at large. Consequentially the third stage of collegiate education will be exertion. The practical application of those hidden principles of antiquity (that you become what you think about most of the time) will begin with the individual goal setting, and positive thinking seminars that will act as a group forum for developing this skill. More importantly will be the subtle acquisition of psychic abilities, recognizable through synchronicities and other phenomena that will become more and more apparent as the process continues.

[11] Union and balance with the reality around them will be a result, and a secondary stage of the exertion stage. Because this stage will be the responsibility of the student, he or she must determine the degree of success. However, the student may also consult the teacher for interpretation and consultation of their results, but ultimately the results are for the student to decipher. By the end of education of this form, the student will have gained mastery of the realm, and the only thing left for them to do is play. Play does not mean that one can treat life as a trivial game, but rather that life takes on a whole new outlook by the participant, and that indeed it is a playful process due to the mastery. Once one is capable of truly playing with life, life itself becomes a lovely affair, and indeed takes on the qualities that god intended us to have: love and gratitude for this experience.

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Book 2: Economy
Chapter 1. Barter
In ancient times people used items of their own intrinsic value to trade with one another. This has been called barter, and it served as the first means of exchange between people. However, this means of exchange was also very complex, and required that one had something of value that was desired by the other they were trading with, otherwise there would be no reason for an exchange to take place. For instance, if I have a basket of eggs, and my neighbor has plenty of eggs also, I could not trade my eggs for some of his produce because he will tell me that he has no need. Therefore bartering was limited to the demand of a product rather than a general good that could be used to acquire a vast array of goods, as we have today. However, bartering has taken many forms throughout many cultures of the world, and it is not limited to such a simple example given above. In this book about economy, the author would like to develop the concept of exchange, integrating the previous methods that have naturally, and artificially come into being throughout history, and finally to divulge a new system of exchange that the author has coined Reciprocism. Because reciprocism at its foundation is a form of neo-bartering, this chapter will explain the merits of barter as a means of exchange, and its faults as the complexities of the world became too immense for mere items to act as a means of exchange. Economy, as a concept, did not come into existence until men of intellect began to actively observe and analyze the process. However, the process had already existed for thousands of years before it was recognized, and could begin to be examined and its trends predicted. History has shown that when one medium of exchange becomes obsolete, it will be replaced by the ingenuity of persons with the wherewithal to do so. Between individuals and nations alike, the act of barter took place for thousands of years, and took many forms. The trade of livestock may be most prominent and long lasting, for it is still a marital tradition among tribes today. However, it is not necessary to become focused on the items used to exchange, but rather to recognize the intrinsic quality of the act of barter, prevalent in every region of the world. The overall popularity and ubiquity of bartering should cause some wonder as to its natural occurrence, and whether barter is as ineffective as one might think. Perhaps a redefinition of the terms and conditions would evince a more effective form of exchange. Once concepts of economy are understood simply as conservation and thrift, and even scientific conservation of resources, there is no question: what will we do with this? The intrinsic value of this world is infinite if we just accept reality. The truth is that there is a biosphere that we mustand shall if we are trueconserve for preservation, not of this species alone, but of the intrinsic value of the world itselfas it is observed by the mind, a necessary paradox. Consider for a moment the value of a single diamond, and then consider the value of this planet in its entirety by comparison; we can understand to a certain extentthat

[13] the value of this planet is determined by humanity, not to a certain extent, but entirely. Therefore it is of the utmost importance that the human species understand its own intrinsic influence on this planet, and proceed from there. However, to decide one must consider community or isolation, development or collapse. The value of a planet is more important than the bartering value it will have without the individual mind. Without the love and gratitude that the individual shows through unique thought and progress, the lifespan of this planet will only diminish. Therefore, it is important to understand that life, as an individual, is important, but more important is the concept of interdependence. Bartering is an idea that has survived throughout the centuries, and it is even something that has become show worthy; however, the truth is that there is only one economy, and it is determined by popular consent. Truth does not speak the truth in respect to the money system, not because it is so fundamental, but because it is so corrupt in its entiretyfrom beginning to end. There is no legitimate money system because it is all a fraud. The moral insanity of our society is reflected in our systems of exchange. We call this system of exchange money, but in fact it is a racket controlled by oligarchiesall with their own agendas, none of which are in the best interest of the individual, but rather for their own perpetuation. The power that these oligarchs wield is beyond the grasp of government, beyond the principles of justice, and beyond an organization of power to limit them; they live beyond the standard of simplicity, beyond the pail of comparison to wealthy C.E.O.s: into the realm of psychosis, eugenics, and genocide. The kind of psychosis that one must speak of in this book is moral, moral insanity is called psychopathy. In other words psychopaths run everything important. Religion, politics, media, and science; everything is based on eugenics. If you are not a pure blood you are inferior and therefore expendable. Some would consider the simple expression of language a futile exploration, but the art of language does less than harm existence between the author and the reader. However, because I believe in you, there is a drive for the author to expound the issue of consciousness, but more important community in the reader. Barter is at its core a function of community, for community is the unity of a societys cohabitants. Whether one recognizes these truths to be self-evident or not, it is essential to life for cohabitation to exist. In other words, everything must be understood as one, and interacted with as though it was one, or else the dissolvement of homeostasis will occur in the biosphere immediately. Once homeostasis is removed, the planetary body, and the body of the environment are open to infection and disease. Instead of barter however, the author must advise to the reader that a more intricate and beautiful system of exchange can be implemented in the public sphere, which derives from the same principles as barter, but developed further by the technological advancements of the previous century. By utilizing the principles of community and mutual exchange, the philosophy of reciprocism has the potential to revolutionize the world, and begin the process of healing the planetary organism from the ravages of corporatism and hyper development. By integrating pre-modern systems of exchange with modern technology, and changing the characters of both in the process of integration, a post-modern system of

[14] exchange, resting on such principles as to shift community towards culture and economy, can be manifest, wherein the future can be salvaged, and the biosphere restored by husbandry of the planet. However, a shift such as this will require a revision of our laws, and an amendment to the constitution.

Chapter 2. Banking and Money

It is a well known historical fact that America was first designed without a banking system, and that there was controversy surrounding the establishment of the first central bank in America. Thomas Jefferson was opposed to the notion and wrote about it in Opinion Against The Constitutionality of a National Bank: The bill for establishing a National Bank undertakes among other things: 1. To form the subscribers into a corporation. 2. To enable them in their corporate state to receive grants of land; and so far is against the laws of mortmain. 3. To make alien the subscribers capable of holding lands: and so far is against the laws of alienage. 4. To transmit these lands, on the death of a proprietor, to a certain line of successors in a certain line; and so far changes the course of descents. 5. To put the lands out of reach of forfeiture or escheat; and so far is against the laws of forfeiture and escheat. 6. To transmit personal chattels to successors in a certain line; and so far is is against laws of distribution. 7. To give them the sole and exclusive right of banking under the national authority; and so far is against the laws of monopoly. 8. To communicate to them a power to make laws paramount to the laws of the States; for so they must be construed, to protect the institution from the control of the state legislatures; and so, probably, they will be construed. I consider the foundation of the Constitution as laid on this ground: That all powers not delegated to the United States, by the Constitution, nor prohibited by it to the States, are reserved to the States or to the people. [XIIth Amendment.] To take a single step beyond the boundaries thus specially drawn around the powers of Congress is to take possession of a boundless field of power, no longer susceptible of any definition. The incorporation of a bank, and the powers assumed by this bill, have not, in my opinion, been delegated to the United States, by the Constitution. Much has been written to analyze the symptoms and superficially describe what exists, but fewer writings exist that interpret and understand the cause, fundamentally what is the source, what is the planetary heart of this global body, what makes the world go around? Money, the incorporated human organization around money, and banks are like the lungs, circulating the money molecules through the body politic. No single item is more valuable, and sought after, yet what makes it valuable? What makes a one-dollar more valuable than a one hundred dollar? Both are made of the same material, both have

[15] the same weight, and yet the dramatic difference of how one perceives a one hundred dollar bill is amazing. What can account for the remarkable disparity one-dollar represents versus a one hundred? The one hundred dollar value represents a fiction in the mind, of which banking institutions are the storytellers for this deceit. The lie of our history: that gold, a classic substance, with permanent value as a unique element, and a useful item for barter, is at the foundation of our money system, backing our currency. However, because it is not, the system of banking is based on what is called fiat (a topic that will be discussed in the next chapter). By valuing money and still worse, debt more than something tangible and constant like gold, the virtues of barter; community, simplicity, honesty, and economy, are dissipated, and replaced with the virtues of sin; ambition, contrivance, haste, and jealousy. To become a slave for something like money is to be a parasite, living off the ill begotten treasures of a morally insane world. Thomas Jefferson again describes the dangerous and sinister nature of banking institutions: I believe that banking institutions are more dangerous to our liberties than standing armies. If the American people ever allow private banks to control the issue of their currency, first by inflation, then by deflation, the banks and corporations that will grow up around [the banks] will deprive the people of all property until their children wake-up homeless on the continent their fathers conquered. The issuing power should be taken from the banks and restored to the people, to whom it properly belongs. These words from Thomas Jefferson are a timeless reminder, and a fatally ignored truth about banking in its reality, rather than its propaganda. Men of industry, and a college of corporations have constructed the foundation for our laws, and money is the source of their power, which is granted to them instantly by having a Federal Reserve. And on the global scale, an IMF or World Bank provide organizations like the united nations with affluenceto influence the world in whatever potentially sinister, or otherwise folly acts, which no man or woman directly effected can prevent. The invention of banking, the invention of money, is the invention of deceit, the invention of monetary boundaries, casting humanity into a chasm of the field of prosperity. Life, under these conditions is equally diminished as liberty, and consequentially neither is worth having. Under such conditions it is the right, it is the duty of the people to abolish or amend their government, and provide new guards for their future security. Independence from the banking cartels of the world is the required action of every people, for their future security and prosperity. However, without global participation, and the establishment of a market place that is independent from an economy founded by fiat, no kind of civilization can be established, which is capable of the responsibility a 21st century government inhabits. The systems born out of the modern age must be abolished, their implications and legal ties eviscerated, and the entire world centered on the abundance of human will, as God intended. By resettling the global commons on a system of exchange, and a value system based on observable human or ecological benefit, the currency value, and its influence on the human psyche will be transformed, its profit motive reversed into optimal efficiency

[16] and reduction of waste. By definition this restores economy in world affairs, and revives prosperity from a fiat induced coma for prosperity.

Chapter 3. Fiat Money

fiat money. Paper money decreed legal tender, not backed by gold or silver, and not necessarily redeemable in coin. - The American Heritage Dictionary of the English Language fiat n. 1. An arbitrary order or decree. 2. Authorization; sanction. In other words, fiat money is authorized money, as from an arbitrary source of command. The very word fiat implies infinite growth, and without a legitimate source such as the peoples will as their guiding force, that growth is destructive, just as is witnessed day to day. Corporations, as subjects of the banking cartel, are the strong arms of that limitless destruction. Ignorance, the counter element to the force of planetary corruption and cancer, is equally responsible for the plundering of the earth. Knowledge is power, and by giving up that power, the people of the world have become slaves; and by becoming debt serfs, have consequentially restrained themselves from feeling responsible for the tarnish of this world, and the biosphere. Fiat is a collection of fantasies that any of this toil we perform is worth a dollar or a hundred dollars, the fantasy is in the notion that it is worth anything at all; in fact all money is counterfeit, and carries value only in so far as you believe that it does. The monopoly game of life is played by your willful participation, for that is the true currency of all economic orders: the collective human will. Without that collective human will, fiat is worth less than gold or even a head of lettuce; indeed fiat money, outside of a system that agrees that it has value, is worthless. However, this does not in itself discredit paper money, nor does this discredit economy, only fiat money is arbitraryas the name implies. Nonetheless, because large bodies of uninformed and unenlightened individuals believe that fiat has value, it appears to share value; regrettably the illusion is reinforced by a society obsessed with materialism, and in fact is ignored in its malign tendency to largess and massive culling of substantial wealth from time to time, just outside of retrospect. However, this pattern of wealth consolidation has been so blatantly carried out that it has finally gotten national and even global attention; and We are not happy about it. In order to reconstitute the world for a global organization of power, without the coercion of oligarchs, nor the potential for tyrants, even the threat of majority, the people of the earth must center upon a principle of peace, love, and gratitude, and organize their powers in such form as to them shall seem most likely to effect their safety and happiness. Without the ravages of industrial pollution, the biosphere will be gradually restored, and so will the liberties and privileges of a civilized world. Once government by the people of the world, for the people of the world is instituted, one that relies not on banking, fiat, or taxation for its revenue, the people will be liberated, freed from endless

[17] toil and a continuously lowering standard of living. Modern industry is a faulty premise, which reduces its constituents, the value of their lives, and the value of the planet, and for what: money, trinkets, and a sense of superiority, all of which are a scar on this planet, bleeding toxic waste into the water, air, and food everywhere. To replace such a system as modern and materialistic as capitalism and fiat money, the vapid commercial culture of television must be torn down, and shown for the emptiness that it instills in so many young and old minds alike. The superficiality of the televised world leaves the individual with less than they had once they came; a man who has lived his life blind and deaf is better off than a man who has lived watching television. Without television, a human being can begin to see the world, and start to become aware of their reality, rather than resting in a zombified malaise induced by a hypnotic flicker rate. Once television falls out of favor and people begin to actually live their lives, rather than living vicariously through actors or reality television shows, the first steps to a post-modern renaissance may be taken; with the available resources of modern civilization, the post-modern renaissance will dwarf all previous revivals of virtue and philosophy in culture. Fiat money has resulted in a virtually perpetual increase in corporate control over national sovereignty. Rather than a government for the people by the people, it is a government for the corporation, by the corporation, and in other words has turned freedom to fascism. However, what is worse is the fact that this corporate outpouring has resulted in a dependant populous, incapable of accepting the responsibility of a democratically elected republic. Nothing is perfect, but systems of control that have no legitimacy are a detriment to humanity in the long run, especially when they are improperly conducted, and founded not on ideal principles, but upon principles of greed and oppression. To propose a better systemnot a utopia, simply a better way of life, a more effective organization of power, and one resting upon such principles of virtueis not a fraud. Rather, this proposition is a subtle call from the heart of the earth itself, to reform our ways to be more in tune with the planetand indeed the universe from whence we came. In order to do this, a more universal currency, and a simpler method of exchange must be born in this new century, which can apply to the global village, and indeed act as a means to unify the world into a coherent global market, rather than a global government, in which all users understand and value the same currency. However, rather than use an item and its perceived valuesomething that fluctuates with inflation and deflation, an altogether a new stage of economy must occur, in which the collective human willthe driving force of any economic premiseis recognized as having intrinsic value like gold. But while being intangible, it has a transcendent quality, thus refining much of the over-complexity of a so-called money market. It is the authors belief that Reciprocism is the next stage of economic evolution, in which an end to the monopoly game, and the endless plunder of the earth and overdevelopment are finally ceased, reconstituted, and collective human will redirected towards husbandry of the planet, and the next chapter of human evolution will be characterized in the nature of reciprocation rather than plunder and oppression.

[18]

Chapter 4. Reciprocism
The gradual transformation of economic currency evinces a trend; the trend from individual value systems based in tribal or village settings, basically microscopic, to a more and more universal value system: from barter, to banking, to fiat money, the trend is towards reliance on collective human will rather than tangible assets that have value attached to them; in other words, value is being refined to its essence, which resides not in the thing itself, but rather in the collective human will to recognize value in general. At every stage of transformation, the previous stage is included but transcended. When banks established gold as a standard currency, the trade of items for gold resulted in a more unified means of exchange, and relied upon the common value of that element for its legitimacy. And similarly, when fiat money was introduced, it became a far easier and reliable commodity to exchange than gold, but has no value beyond the perceived value, and thus uses the collective human will and confidence in national security as a factor of its perceived valuebasically redefining currency as a subjective concept that relies completely on perception and nothing more. Some may think that fiat money is a dastardly deceit upon the people of the world, and a usurpation by the financial elite, and while this may be true, the author sees it as a necessary stage in the evolution of the concept of money, and indeed a necessary stage in the evolution of perception and consciousness towards a more universal economic currency. Without the fiat stage, currency could not be further refined and simplified through integration of the previous stages, and thus reciprocism would be impossible to conceive. Therefore, with the transformation from arbitrary currency to a legitimate one, there are some definite nuances, which must be amended for such an evolution to occur. First, a political amendment must be established, wherein citizenship is chosen, in other words something that one can opt into and opt out of, rather than being a birthright, or more accurately a bondage. In accordance with this amendment, personhood, or the choice to be a non-citizen would be respected, recognizing life, liberty, and the pursuit of happiness, etc. as true birthrights derived inalienably from every humans spiritual origin. Second, from that political amendment of chosen citizenship, a due respect for the rights and duties of a citizen must be established; citizenship is something one earns through contributions to other human beings through services or goods, or to the biosphere through ecological husbandry. By having this standard, the economy, its currency, and the value thereof shall take the final leap into being completely founded in collective human will to be a contributing member. Therefore, citizenship is its own currency, and work is the first half of the exchange process. Simplifying the process, and integrating the previous stages of economic currency, reducing them to their absolute conclusion as an intangible asset rather than money, reciprocism renders concepts like taxation, debt, and banking obsolete, impractical, and restores the distribution of currency to the hands of the people where it belongs. Reciprocism is an economic and political organization of society based on reciprocation, rather than oppression, collaboration rather than competition, husbandry of

[19] the earth rather than its plunder. By redefining the profit motive to observable human or ecological benefit, the premise of human industry and enterprise, and essentially the entire game of life is transformed, redirected into the positive of healing the planet rather than destroying it. Further, because of this redefinition, designed obsolescence would no longer carry a valuable business quality, and ironically would be rendered obsolete, ushering in a renaissance of high quality technology, available at a lower cost. Reciprocism is a political and economic theory of social organization, in which collective human will is the currency, composed of privileges, goods, and services that are exchanged implicitly by recognizing citizenship as the first half of the exchange process. Theoretically, a government or social organization of any kind, shall be legally obligated to reciprocate to its constituency under reciprocism, and do so in equal measure to the collective human will that composes it; in other words government gives back what it has been given by its citizens in the form of their participation in society, and thus a reversal of the premise of taxation, and a restoration of liberty and freedom shall occur under reciprocism. However, specifically between individuals, provable citizenship will grant an individual the civic liberty of trade or exchange between others by recognized mutual benefit to society generally; in other words, I do not need to directly serve a person for them to allow me to buy an item from them, nor do I need a catalyst like money to prove that I have contributed to society in order to exchange goods or services, rather I may purchase an item because I have provably benefited others in general by having citizenship. Using chaos theory, and the butterfly effect as a provable premise for the exchange process, an individuals work acts as a ripple that stretches out into the world beyond their comprehension. Therefore, it stands to reason that this explicit benefit to one person, implicitly benefits everyone, and can act as a demonstrable cause for reciprocation to and from others, whether business or individual. Therefore, the status of citizenship under reciprocism carries with it an intrinsic value that can be used as a means of exchange, thus redesigning our world, and simplifying the entire economic process to its post-modern conclusion. With citizenship, generally one is granted privileges in equal measure to the reciprocation merited by the collective human benefit to society; those privileges, or rights inherited by citizenship shall consist of food, clothing, shelter, transportation, information, education, medical care, etc., and will be based on the economy of resources in any given region of the world. However, the standard of living will be steadily increased in order to equally increase the overall value of a reciprocist economy, based on the collective agreement that this system is worth sustaining by participating in it. Because this version of government is based solely on participation, and founded in the agreement that the currency and government has constructive, beneficial value, the system is inherently fragile, and power is justly derived from the people, rather than an oligarchic elite. However, just because it is fragile does not mean that this system is not powerful, it is powerful in a more benevolent way than capitalism, fascism, or democracy, for it is directed towards reciprocation, and hence has productive, beneficial value that modern systems do not and indeed cannot attain. More importantly, reciprocism is not based on a number system, nor by an hourly wage, but rather by the overall benefit one contributes to society, which can be calculated

[20] objectively by an office of oversight, created by an office, which will be discussed in the next chapter. Nonetheless, with such an office to oversee the beneficial qualities of one individual to all others, a more comprehensive and legitimate measure of ones value can be ascertained. Further, the restraints of liberty can be removed, replaced by designed efficiency, and illuminated by the bright light of liberty. Common sense will dictate that in order to change the premise of money, a radical transformation of consciousness and intelligence will be necessary, which is why education is so important, and why reciprocism grants free distribution of education. With education reformed and made completely free, the floodgates of liberty may be opened once and for all, unleashing the fuller potential of human kind into the environment of the planetary organism. Reciprocism is a resource-based economy, in which the currency of collective human will is reduced to its essence, and refined by a political organization of mankind, which compels the individual to contribute to society, to benefit humanity or the ecology, and is practicable with or without technology within any given economic unit, and acts as a more accurate means of evaluation than one that is monetarily based. However, given the technological advance within the past decade alone, the potential for a resource-based economy to replace the standard monetary model is greater than ever before, and its potential will only continue to grow. Once established globally, the promise of reciprocism is limitless abundance, productivity through automation, and liberty. In combination with the education system outlined in the first book, a new form of society can begin to blossom the seeds of postmodern civilization. Only under a reciprocist economy could that kind of education system exist, and it is therefore imperative that reciprocism prevails, or at the least that some form of resource based economy flowers in the early 21st century. In order for this transformation to be complete, a new form of government, and political system must also be established, in which the resources of the world can be managed based on principles of honesty, simplicity, and economy, and with the powers organized around technical skill rather than legislative knowledge. Rather than contrived laws and rights being the foundation of governmental authority and jurisprudence, common sense and natural rights are all that will found a world society, where cultural taste is not capable of influencing the inherent sovereignty of the individual, and no man or groups of men can deprive another of their rights without just consequences.

[21]

Book 3: Ethics
Chapter 1. Community
Nothing is more fundamental to society, economy, and education, than community. Unity is the primary essence of that word, and it implies the common unity of all human beings. To the author, community is a word that implies not only the unity of people, but also the collaborative effort of society towards greater prosperity and fellowship in life. Because we are all one at the deepest level, community has a spiritual undertone, which the author will discuss in this chapter. However, because community has been complexified, confused, and even reduced, society and indeed civilization has been cheapened by isolation and compartmentalization. Life and liberty are no longer worth having under such a society as thissuperficial, materialistic, and commercial to the core. Community can be compared to a self-regulating body; an organism without a self-regulating body cannot survive, because without homeostasis the body will naturally decompose. The composition, and indeed the constitution of a body, organic or political, is dependent upon the constituents unity and correspondence with the overall system in which they are parts. Homeostasis or community is the harmony of individuals with a collective purpose or goal, and without that unity, a body will stagnate and die. It is this stagnancy that is the true death of any system, and it is that same stagnancy which can be characterized by the first decade of the 21st century. Therefore, the importance of community, and in fact the necessity of restoring community to effect a due respect for our rights, as well as to cultivate happiness and decent life back into society cannot be diminished. When community and its many tangent factors are forgotten, and empire rises from the ashes of that sacred fire, a tyrannical, oppressive system begins to form, which invariably seeks to reduce the people under absolute despotism. The tyrant can come in many forms, and does not need to be a Hitler or a king, but can rather come in the form of popular opinion, guided by propaganda and liesusually disseminated from an oligarchic system of elites who are in control, and seek only to have greater and greater power. Community is the single greatest threat to those oligarchies, whose power depends on the willful ignorance of the people. Indeed, ignorance and a lack of critical thinking are the single greatest threat to society. Because of the tendency for a powerful society to lead to empire, and because of the spirit of tyranny that always seeks to reduce the rights of individuals for the sake of national security, acting like a predator stalking its prey, waiting for the right moment to strike. A movement that we make together as one community is the answer, because divided we fall as empty husks, lifeless and unworthy of life. Self-actualization, achieving happiness and success is needlessly difficult without community, and the organization of society around common unity to affect our rights. Without this determination constant in the public arena, there is always the threat of oppression, and only populations great in number, and even greater in political scrutiny,

[22] will civilization reach its intrinsic promise of a golden era, and indeed its final stage of development. For just as economy evolves from barter to banking to money to fiat money, so too civilization evolves into more universal versions, until a planetary organism is recognized and husbanded, cultivated without regard for one place in particular over another. However, community in this sense is no less important, for a global community to exist, and coexist, it must be founded on the principle that each and every human life is equal, and that indeed humanity is a single species. Therefore, if one person is suffering, all people are suffering; all suffering must end, no place can be valued more than an other because all places are equal in value generally, implying that anywhere specifically has the same value as everywhere generally. Community that is based on bread and circuses is no community at all, it is tribal rant, and cannot be relied upon for true patriotism, or better still unity, which is necessary for culture or better still fellowship to exist. Because it is merely a show, a game that you either agree with or do not, it is something that divides us, and stifles a greater unity to form, in which everyone can find common ground to agree upon. Without the sense of unity that honest dignity demands, we as human beings are lost, and without simple love and gratitude for which we are inherently deservingly derived, we are dead inside. A people that are similarly nationalistic are limited to a sense of us and them mentality, a boundary contrived by oppressive institutions to limit the power of humanity in order to pit them against one another, similar to how factions are pitted against one another in teams and leagues within the structure of controlled dominance. The sense of superiority created by such games is false, and clearly unimportant to the real world that goes on around them. Without such games, society is forced to do what it naturally and rightly does: create cultures of its own, exploring and discovering the world of reality, impelling them to wonder what is possible, and if not why not. Too often the world is decided before we are able to discern, and more often than that we are more willing to leave the process up to others with more credentials and more sense of the matter than we. Instead of investigating and taking the time to discover the truth for our selves, the world is left to the experts, and because of this it is an experts world. This reality is dark and foreboding for a future that may well not exist without public scrutiny, for without the long standing consideration of the individual, the world is but a complacent, stagnant pool, waiting to be stirred. Community is the key to the conversation necessary for our survival, and community that is false is no community at all. Therefore, it is unmistakably important for the people of this world to unite under principles of liberty for the relinquishing of their rights from an industrially dominant world, which seeks to strip them of their god given rights, and replace them with indentured servitude. To combat the restrictive values of an industrial world, one must recognize first that the world that has built up around them is not in their favor, though it seeks to make their lives easier. For to make ones life easier does not mean to make ones life happier, or more healthy, rather it simply means to reduce their life to a series of simple actions, in effect reducing their lives, their happiness, and in the end their liberty as well. Nonetheless, by recognizing the reductive effects of a world pacified by commercial barrage, the sovereign individual can begin to make the proper steps towards creating a brighter future for themselves and others. By going against the grain, not

[23] rebelling against a cultural norm, but cooperating no longer with a culture of death and destruction, the human being can actually begin to heal themselves, and once that measure is assured, can begin whatever acts necessary to start healing the planet. By dividing yourself from others, you have denied the fundamental secret inherent in all things, that there is but one Self, and that that Self is indeed working and realin everything as it is in you. The problem comes when one believes honestly that they are not connected or in union with the universe, and believe that they are against the world, which they believe is working against them, or trying to destroy them. The truth is that we are all dieing, and this truth should only impel us to love one another more, for we are all one in this mortal journey, rather than break us apart. Without this realization, the world is lost, and history is but a forgotten memory of the tides that line each and every shore that is connected under superficial waters. The point of this dialogue is to bring the reader into a greater sense of what is possible by widening that shore, widening the shore of who and what they are, and what is possible for them and their offspring. The true length of that shore is dependant upon the depth of the mind that views it. Therefore, by expanding the individual, the society as a whole is expanded in equal measure, if not exponentially towards planetary and universal consciousness. This is not an ideal, but rather an observable trend, which will amend with the alteration of the environment; presently the environment stifles recognition of a planet as a whole, and rather seeks to bind one to a region, nationally, or to a religion with its cultural, and therefore regional contexts. Without these restrictive influences, the mind is capable of seeing truth and reality: boundless and borderless. Without a common unity recognized by humanity in general, there can be no law and justice capable of effectively securing a peoples safety and happiness, for it will always be bound by a misguided premise of us versus them mentality, which merely subverts the struggle for freedom and liberty. Worldwide, this struggle has raged for thousands of years, and continues to this day. And today it is being fought most adamantly in the countries that have been dominated throughout history, and ironically it is those countries that have been incomparably free throughout the past two centuries that are becoming more and more dominated by industrial and imperial interests. This trend is most shocking and incomprehensible when one has been indoctrinated by the propaganda spewed from oil pipelines, and toxic waste dump sights, which seek to keep their operations despite the detriment they cause to the biosphere. Therefore, it is the role of common unity to act in deliberate action in non-cooperation against these industrial and imperial interests, in order to restore decency and health in the biosphere, for what is life without health, and what is liberty without decency? The role of community, fundamentally, is to educate the common man and woman, in order to liberate them from the conditioned mind frame of an oppressive regime, and to bring their thoughts and mind into a critical, intense state of mind. Therefore, the education system outlined in the first book is the most important and far reaching aspect of a more brilliant society, and indeed a more liberated community. Without the constraints of oppressive institutions to limit the mind of the individual, the potential to think beyond the compartmentalized version of reality, past artificial boundaries, which oppressive institutions invariably construct for the mind, to see the world more honestly. However, this cannot start with the application of an

[24] education system, but rather must start in the hearts and minds of the people first, for liberation starts there rather than in the edifices of government, for that is how the mentality of oppression begins in the first place, believing we derive liberty and freedom from government rather than from within ourselves, and it is a mentality which renders itself obsolete. Where does the boundary of family end, what is its potential limit? When one considers the human species as their family, and further that lifeas phenomenais our family, the potential for unity, and therefore community is unlimited. It is only through community that sovereignty can be recognized, and it is only through acts of unity for our rights that we remain sovereign. Without community, culture cannot exist, because culture is a product, an organization that forms out of the activity of a community. Culture is determined by different layers of community; from local, to regional, to national and even global, where at every level the culture expresses itself in different ways in those communities, and to varying degrees based on the level of conscious awareness of that community by the constituents. Because culture is an output, responsive to a feedback loop created by communities and their constituents, culture is a necessary topic in the subject of ethics, because without due respect for these factors, a society cannot function, and civilization cannot thrive as it naturally does.

Chapter 2. (Agri) Culture

The responsibility of culture, once it has formed out of the activity of a community, is to actively check the forms that govern them. Once this measure has been met, a society can effectively grasp the duty and responsibility of checking the governing forms, which are inherently present out of the activity of a culture (which we will discuss in chapter 4). Only when culture exists, with the collaborative effort of a community actively seeking to thrive in their local and regional organization, can the project of global civilization begin to take form. Without that measure met, there cannot be progress, nor can humanity have a future. However, because we have neglected the fundamental act of community, culture has been lost to the American demographic for decades. What used to be a national community of free loving and brave people is now a divided society of compartmentalized drones, whose ignorance of freedom is only matched by their fear of fear itself. The fate of this country, and indeed the world depends on the ability of this society to form a community capable of producing a culture that can check the powers of arbitrary authority, checking them in such a way as to restore liberty and the security of their inalienable rights. Throughout time, culture has been the measure of liberty. The more a culture thrives, the more liberated the people are, and vise versa. Therefore, the two are directly connected, and mutually exclusive. The more educated a people are, the more likely they are to be creative and active in their community; the more active and creative a community is, the more developed culturally. When a community transcends into an established culture, and culture becomes the object of community, the likelihood of survival and abundance of a society is more

[25] effectively secure. However, as long as oppressive institutions are allowed to push their influence of fraud upon the organizations of society, communities and cultures will inevitably dissolve by divisive ideology propagated by oppressive institutions. Notwithstanding this reality, there is a potential in this modern age to transcend into a post-modern era, without the influence of authoritarianism and oppressive institutions. By recognizing the fraudulent reality of these institutions, we can reclaim our inherent sovereignty from them once and for all. Believing that you derive your sovereignty from an institution (e.g. a government, a religion, a nation, or anything that is not the deepest interior point in ones psyche) is a way for one to be fooled, and the first and most devastating fraud perpetrated by all oppressive institutions. Therefore it is imperative that the human species become independent from them, deriving their sense of importance from their inherent Selfhood, which is not to say that they should be selfish or narcissistic, but rather that they should be virtuous, real, and respectful of their role as an incarnation of the divine and most sacred origin. Civilizations throughout time have been measured by the degree of that understanding, and of the appreciation for the divine, in various forms, but ultimately the institutions that defined them, limited those civilizations. The post-modern civilization must necessarily be independent from the influence of constrictive institutions, and be allowed to flow honestly, for the depth of the conscious experience to be penetrated more accurately than ever before, and for the exploration of science to be similarly liberated from the industrial influence of designed obsolescence, public relations, and perceived obsolescence. A gradually expanding culture will necessarily resort to the equal expansion of its agricultural activity. Culture and agriculture are indeed synonymous, and the relationship between the two, at every level of a community, and at every level of a society, cannot be overlooked or undervalued as a premise for a revival of civilized principles to grow. The growth of culture must in equal measure expand and integrate agriculture in order to increase abundance and survivability of the species. For a civilized society to be fulfilled and dignified, it is first required that agriculture is an integral aspect of every level of its development, and that indeed technological advancements are applied to improve the productivity thereof, in order to expand the abundance of resources, therefore causing the economy to thrive and liberty to grow. Without the constraints of struggle for survival, and the need to pay for food, and subsist on cheap and innutritious food, a true civilization has automated agriculture generally, and made nature a primary focus of community generally. From out of an agrarian community, the conditions for a sophisticated culture blossoms, and level-one civilization flowers. Without the measure of abundance and health being fulfilled, a civilization transcendent of the oppressive constraints is impossible, and indeed unthinkable. For until humanity is capable of providing for itself, it will always be dependent upon the institutions that have for millennia told us that we need them for our security and liberty, where in fact they are the cause of every horror known to mankind. Nonetheless, these institutions were necessary for humanity to transcend them, and reach a level where they

[26] could provide for themselves, and live truly independently, as is the natural order of things. The natural state of life is to thrive, and it stands to reason therefore, that because of the contrived influence of oppressive institutions, we do not thrive; the majority of this species subsists or survives on the basic sustenance because of limitations imposed upon societies around the world by arbitrary authorities that claim to bring prosperity. The truth of these lies is self evident, given the endless imperialism, coated in superficial relief, and band-aid like operations, which divert attention from the truth of plunder, and the extortion of resources from impoverished, usurped regions of the world. The predatory agencies of the world are indefensible, and yet they are perpetuated because of a lack of scrutinya lack of critical thought globally, is the cause of worldwide suffering, death, and planetary disease. Industrialism, imperialism, and an ignorance of their power is the cause of a lack of abundance, and a perpetual mode of survival, preventing the people from reaching a level of liberty compatible with reaching a modicum of critical thinking necessary for community and culture to form, and from them the degree of control that democratic society requires to function can grow. However, once this stage can be developed, an agrarian society is more apt to survive and thrive than a metropolitan or industrial one, because it is healthier, and more capable of providing for itself, and eventually it is more capable of maintaining liberty and freedom. Therefore, it is necessary to emphasize the importance of agriculture in cultures founded out of post-modern communities. With the technological age, we now have the potential to end the reign of the oppressor, as well as the end of war and poverty with automated farms and vertical gardens. Without the development agriculture that is integrated with technology, post-modern civilization cannot hope to develop. Once a society is secure in its basic needs, so the conflicts that arise economically will virtually disappear; because the issue of food prices is a sign of improper economic principles causing a lack of basic needs, the solution can only be ratification of the economic principles at work. When a culture is based on waste, and waste is a major byproduct of its society, it cannot be close to a level one civilization. In fact it is symptom that its civilization has a disease or some kind of parasite, which feeds off of this byproduct in order to survive. Indeed, the industrial interests are dependent upon the perceived obsolescence and designed obsolescence that the profit motive creates, and because of the waste created, an industry of waste treatment has become necessary and prevalent in modern society. A more healthy, and common sense economic principle is conservation and thrift, which are words synonymous with economy. Economy means to manage resources effectively, so as to minimize waste, but unfortunately that notion has been rejected due to the convenience for industrial interests, and has resulted in excrement, and a fall from gracethe degradation of the once beautiful land we share. Therefore, to reduce pollution by acting on principles of economy, and by managing industrial pollution instead of permissive silence on the subject, or slaps on the wrist for ecological rape, the struggle to lower toxicity will be far simpler, and possible within the decades.

Chapter 3. Morality

[27] It is immoral for a nation, corporation, or conglomeration of the two, unchecked by populations of dumbed down complacent sheep, to plunder this planets resources, contaminating not just its waters, not just its air, but its genetics as well, that it may reap profitsmoney that has no connection or benefit to anyone that is directly affected by the plunder and pollution. It is immoral that the sheep should be blamed by the dog for his failures, and be penalized for the actions of wolves, when in fact there are no wolves; its been the dog eating its own flock the whole time. To blame the victim is a sign of moral insanity, and when a government takes the liberties and freedoms of its people because of terrorism, that is essentially what it is doing; it is penalizing the victim, drawing attention away from itself, redirecting it towards the victim and creating laws to restrict their access to the land for fear of pollution, when it is in fact corporations that are making the most damage to the environment. It is a psychopaths world; money itself has the Midas touch, whatever it touches turns evil, and in a psychopathic world, the prospect of peace brings despair and economic instability; without wars to fight and people to kill, what will we do with ourselves, how will we occupy our money given to us by the people we swear to protect? Without an enemy, how will we convince the people that we need to take their liberties and freedoms? To be sure, the world which industry has created is great, and it is convenient, but it is not nearly as great if we were pursuing simplicity rather than complicated complacent convenience. The author, much like the reader, believes in technology and would suggest its further development, and eventually the mechanization of many laborious jobs once renewable energy is ubiquitous. The process of establishing renewable energy, while replacing the conflict of war, will employ many more, restore an economy of resources, and make future mechanization a viable option. What is the point of all this industry if the human life is reduced to suffer and be enslaved to a life that is both pointless and exhausting? The point of development has always been to reduce waste, toil, suffering, and pollution, and to increase happiness, health, liberty, and generally improving the planet. Without any of these measures of civilization met, our development is actually the opposite of what it claims to be. It does not take a genius to discover that we are acting as a disease on this planet rather than a benefit. It is immoral for humanity to behave as though these acts by corporations are insignificant, and more important that the human race find principles uninfluenced by modern insanity; for it is no measure of sanity to be well adjusted to an insane world. If these systems have been invented by man, and constitute a theory that has resulted in a disaster, a failure of the human enterprise, the only moral conclusion would be to correct this mistake and start moving in a different direction and in a different way, so that we can begin to walk instead of crawl, and in a direction away from immanent destruction. Because humanity is impelled in the direction of least resistance, it stands to reason that change seems impossible if not unwanted to the individual self. Nonetheless, nature is stronger and broader a force than mankind, its tendency is to complexify, to change, indeed to adapt and improve through trial and error indefinitely. For a living creature to stop changing means that it has begun to decay. Therefore, instead of opposing this trend towards advancement, remaining stagnant, wasteful, and morally

[28] insane, mankind must evolve by reintroducing humanism to create a post-modern age; reversing nationalist megalomania, reducing intercontinental plunder, and growing to realize the implications of a planetary organism through applying intercontinental intercommunication systems for a planetary economy. The only rational conclusion, based on an apparent trend towards unification, evident by a gradual coalescence of nations, is a planetary systemin effect an end to war and povertyand increasingly the growth of a planetary organism. It is common sense that no one nation should lord over the world, and that if the nations are pitted against one another that not one wins. The planet is more important than any one nations ambitions for imperialisma symptom of nationalist megalomaniaor greed on the part of corporations and shareholders. Today is the future; we are living on the razors edge, and the illusion of boundary at the frontier of this age into the next is only as deep as the one who interprets it. Without wisdom the human experiment is lost, and without love the human experience is lost. Without classical humanism as our guide, the present is determined by deadly sins; but a new revival of classical principles and the enlightenment of generations is the only alternative to an otherwise tragic monotony, universal slavery. Without the ability to control ones life, without liberty, one is a slave. Indeed, that slavery is immoral is a simple truth, and regarded as self-evident by every nation and every sensible person of the world. Unfortunately, due to the common response to slavery, it is taken for granted that it does not exist in modern times, especially not overtly. Nevertheless, that we are enslaved by banks, to our houses, our cars, is as common sense as the fact that slavery is reprehensible. Therefore, in this modern age as the individual is becoming universal, so too does the potential for universal slavery sprout up in equal portion as universal sovereignty. The struggle for human rights has never ended, and should never be considered complete because once we say we are done, the tyranny of the banker, or the despot, or the majority takes over, and replaces the individuals control over their life with the dollar, the state, or everyone elses opinion. Such immoral practices are a phenomenon of the human species, and reflect what we mean by history repeating itself. Every time people become complacent, their rights and liberties are taken as swiftly as they were established. As the struggle for human rights continues, and as the human experience develops, the importance of liberty increases, and with every increase so does its fragility. Therefore, people must remember that there is only one direction: that of perpetual freedom, never to veer from that course, and ever increasingly broadening that destination so that it can never be reached in its ideal form. Moral sense would dictate that perfection is a worthy goal and that despite its impossibility, one must tirelessly seek itfor the future generations to feel justified and righteous in improving upon what shall be a more perfect union than the past. Just as there is a tireless trend for planetary unification, there is a trend towards individual sovereignty through civil rights. As the planet unifies, the individual becomes universal; the inalienable rights and privileges of a human being apply everywhere, though the laws and cultures vary throughout the world. Once a planet can be considered one, it has reached a type 1 civilization, and begins its journey towards inhabiting the stars, first by correctly inhabiting its original planet.

[29] The conditions of liberty, among them common moral sanity, are opposed to the diseased mentality of corporate domination. Domination rather than liberation cannot be the norm, and cannot be accepted as a natural and average thing. Even if that is what seems to prevail in the world, it does not mean that it is right, or that we the table legs that prop it up should carry it on. It is the charge of those alive to this day to end the long train of abuses and usurpations by a monster that calls itself empire. The global financial empire of the future cannot come into being today. Some would say that it already has, but the truth is that it is still in its fetal stage, waiting to be born; in this stage the preparatory measures for swift and seamless application have been made, and many of the necessary conditions are ready for use, and these are misinterpreted as evidence of its already been born. Without a doubt, we are far down the line, and it is late to abort the tyrannical organization brewing in the womb of globalism, but it is not too late, never too late. It is our right, it is our duty to throw off such forms of domination, and provide for ourselves with new guards for a new age. It is moral insanity that guides the global financial empire of the world banks. Moral insanity in the form of psychopathy gradually grows prevalent in modern society because of propaganda, for without wisdom, and proper safeguards from the degradation of human life (such as proper education, and fertile economy), the human life is not worth having, and no amount of effort will ever reach you out of the hole of poverty and slavery. Liberty dies where moral insanity flourishes with poverty; it is no measure of good health to be well adjusted to a sick world. This however, is the blessing and curse of the human condition: we adapt. No matter how sick and how insane our world becomes, as long as it is not over night, we will adapt to it and think it normal. Once slavery is a common experience, and is accepted by everyone as normal, centuries of progress is lost in two generations or less. This alone must demonstrate to the reader the importance of changing the forms to which we are accustomed, and restoring balance to the human experience. Curiosity balanced with wisdom, goodness balanced with ignorance, society reaches homeostasis, but with every renaissance a new level of harmony expresses itself, until a new tier of mankind is manifest, in which empire, and the reduction of the human spirit are no longer possible. We stand today at the precipice of such an evolution. By altering our perceptions of what is right and what is wrong, and by recapturing the indomitable spirit that life itself shall possess, we the human race can begin once again to move forward, wise beyond the cycle of history. The morality of today pales in comparison to what is true, what is good, and what is beautiful; we have been disconnected from our innate nature that tells us to be playful, free, and happy to be alive. The kind of dread we feel is a natural response, just as depression, to the world that has grown up out of the corporations and banks our fathers sought to restrict. It is only through proper and more perfect forms of government that banks and corporations can be controlled, and limited to such a degree that the average man or woman can begin to control their own lives. It is only through such government that slavery can be averted, and the human race can begin to thrive as it naturally does without the disease of global imperialism. Indeed, without a government that is directly checked by the people, and organized in such a way as to be effective, efficient, and emancipating, the struggle for our rights will be lost with the coming generation or so.

[30]

Chapter 4. Checks and Balances

The greatest and most secure defense against oppressive government, out of control corporate plunder and oppression, and majority rule, is an educated public, enlightened by classical, humanist principles. Further, moving beyond simple rational thinking towards a deeper interpretation of reality, integrating the pre-modern with the modern to create a post-modern perspectivescientific knowledge and technology combined with the hidden mysteries of ancient spiritual teachings. A public must be capable of scrutinizing their government, lest the government and its subsidiaries in the form of corporations take control of their livesbeginning a dark age of humanity, which we are already witnessing today. Two primary keys are necessary to unlock the potential of the indomitable human spirit: education and economy. Therefore, with an educated public that has enough time to spend worrying about the security of their rights, civilization develops and thrives. Only once ignorance and toil are reduced in a body of people, can the planetary organism emerge from the womb of human history. However, a third necessary key to unleashing a level one civilization exists, which consists of a new form of government, only possible in the times in which we live. Because of the recent explosion of collegiate learning, and the number of professional individuals in this modern world, there is a distinct possibility today for a new form of government to replace the old. Rather than politicians making the decisions, using engineers and technicians as middlemen for their ideas as to how to run a country, the engineers and technicians must replace career politicians as the decision makers. This condition is fundamental to the first two keys being implemented correctly, and in fact this key directly impacts the efficacy of the others. In combination, it is the authors hypothesis that these three keys will unleash humanity from the bondage of oppressive institution. Critical thought, the most important factor in humanism, combined with a new economy, a just economy where those who act parasitically will be cast off, and a balance of power hinged on the wisdom and good will of the average personrather than a society of political rhetoric and idealistic delusion to determine its laws, reducing its rights to fit a box that is incongruent to the reality of the human conditionwill usher in a new renaissance of the post-modern age. Because the new economy will allow individuals the time and leisure to think, and the liberty and freedom to act as they willas long as they are not infringing an others rights, the opportunity to scrutinize the government is far greater than todays oppressive form. Therefore, giving the people a far more involved role in the political process is just and necessary; and because the people of this kind of society will be far more intelligent than they were in the eighteenth century, the governing body must include the public directly into the decision making process. However, this role of the people as a check against the powers of government, acting directly to control their rights, must not be usurped by the people themselves through a majority. Therefore, the ability for a governing body to veto the majority opinion on certain matters is equally important to protect individual rights. Further, the

[31] best check of the people is inherently the people themselves, no greater scrutiny is given than one group of people against another. Public debates and discussions of important and controversial matters must be maturely and rationally held in accordance with humanist and spiritual decorum. The dignity of the human species must be preserved against cultural deterioration and spiritual decay. By utilizing television for these debates, entertainment can be reformed, and the deleterious effects of television reversed. However, because culture and entertainment are as various and potent as the subtly of taste, one must recognize and integrate a vast array of entertainments, not just debates and discussions of important topics. Nonetheless, the importance of invigorating the mind and the heart cannot be overstated. Without the key factor if intelligence the public are inept, incapable of handling the responsibility and duty that a democratic republic demands in modern times. We have been going down hill since the enlightenment period, and a revival is desperately needed for the human species to survive and thrive in the coming age. It was the fact that there were so few intelligent people in the eighteenth century that America was designed to function without the vast majority of people having a say. Further, in the united States, there were so few included in the process, including the black population, that the democratic processes was anything but; in point of fact the process was from day one a oligarchic, party centric process. Therefore, there was and have never been a check of government by the people; and in point of fact, there has never been a government of and by the people, rather it was a government of and by the already present elite of the colonies. Make no mistake, these men were highly intelligent, and reflected a privileged class, regardless of their humble beginningsfor those times demanded humble beginnings. However debatable the previous statement, it is not historically accurate to say that the foundation of this country was democratic, or that it was flawless and uncontroversial. From its beginnings this experiment has been an experiment, and it stands to reason that due respect to the efficacy of its functionality must be appraised from time to time. Unfortunately, because of the failure of the education system to instill the required critical thought necessary for a humanist century to develop and continue, the gradual regression of the public has been a noticeable phenomenon over the nineteenth and especially in the twentieth century. And because of this regression, a great number of divisions in the public sphere have developed, and a due respect for our rights has dissolved, leaving us to forget ourselves, but in the sole faculty of making money. Without a public capable of scrutinizing its own culture, and reflecting on the principles for which it subsists, there is no other resolution than to perpetually subsist off the scraps from the financial table, in this sense it is ignorance that enslaves us, and it is truth that will set us free. Rather than individualism, subservience to the corporate machine, and a denial of simplicity and decency over convenience, has replaced the spirit of 1776. A renewal of the principles for which this country was founded, and indeed a transcendence of mere espousal of those principles is required in the coming age, in which truly living the virtues of simplicity, honesty, and economy are the foundations upheld and understood by all.

[32] Consequentially it is of primary importance that a resource based economy be established, in which the corrupt influences of the previous age are removed, allowing us to thrive thereafter. Once a resource based economy exists, based on the praxis of its participating members, citizenship shall act as the first half of the exchanging process. As well as requiring reciprocation from the governing body, liberty, proliferation of professionalism and high technology at once being implemented, antiquating our previous conceptions of what is possible, similar to how the light bulb brought us into the light and out of the darkness of a previous age immediately. Civilization is that promise for the future generations with the application of scientifically, morally, and spiritually governed systems of intercontinental communication systems of economy, society, community, and liberty. A civilized world is without war, and has been enlightened to the one Self through education; our reality and all of its aspects are taught, and the promise of the human spirit is granted, but not taken for granted.

Chapter 5. Civilization
Civilization, in a spiritual context of pantheism (according to the author) is the capacity for incarnations of the one Self to unify for common survival, and in time to thrive, is a sensibility that resides within the mind of every human being and every ant by fractal relativity through the one spirit. The phenomenon evinces a tendency for life itself, more perfect at different levels of consciousness, to unify through forming a Holon; a whole part, a part in one context that is a whole in another context; by forming a government or corporation the parts are joined to form a super-organism. Those super organisms manifested by human will reflect the character of its constituents, and the health of its constituency reflects the nature of that civilization; the fruit it bares are either retardation or liberation, based on the culture, an echo of the overall voice in reflection of that one face, one Self. The spirit of civilization is post-modern, post literalist, post objectivist, postpostmodern, and an idea that has life of its own, and which functions properly only when mastered by everyone. A deliverance from piety, by every living soul on earth, being gentle and highly intelligent and introspective jolly folk, determined to improve the human experience for the sake of doing so is a characteristic of a civil, decent human being; this is the kind of world that is desired by everyone, and which seems idealistic, yet it is something that can be achieved; I hypothesize that it is possible given what the cutting edge of physics is telling usthe same as eastern spiritual teachings such as Buddhism, without its piety, but rather its simple teachings. Truth speaks for itself, the sense of liberty and freedom one feels in its honest, simple, and strategic beginnings cannot permit themselves to imagine its absence, and force themselves to imagine a future without them. Today we know nothing of these qualities, or of economy, beauty, and goodness. The truth is that everything is connected, there are no boundaries separating you and me, just as there no boundaries separating the continents; all of them are artificial because we know that this is one planet, one Self. Any governing body, which supports a sans boundary society, a one-self economy, allows the conditions for a level one civilization to emerge. We are currently in

[33] a level 0 civilization according to Michio Kaku, professor of theoretical physics at NYU, A level one civilization has learned to harness the powers of the earth to power its machines and factories, and has learned to harmonize with the earth to take better care of it. A level two civilization has learned to harness the powers of a star, probably the one in our solar system, and begun to inhabit other worlds; at this point they are indestructible, you cant kill them. And hopefully they will survive to reach a level three civilization, which is interstellar, or galactic like in Star Wars. How we reach a global unification can determine if it is a level one civilization or not; the world will be reduced under a global banking cartel running everything, so we need to step up and have a plebian revoltreducing the old structures immediately and implementing the designs of the author in an attempt to overthrow the status quo that runs our government from behind the scenesto shed light on those financial influences and rake their muck, their tarnish from the human experience. There are certain ideas: free health care, free education, free music, free experiences, all of me that is free, free to see and free to hold, free to taste and smell, yet these are the most valuable of all. The invaluable has been replaced by the easily replaceable. This is the muck or tarnish of the modern religion; banks are the temples; malls are the churches; television is the preacher and the dollar is the holy cross to this incontroversial faith in fiat money; videogames and video programming are the proxy life, once lived replaces vicariously the one Self from the specific, egoic self, into a hypnotic, dreamlike statea sedative for the mind. We must unify under a due respect for our collective rights, and purpose as human beings, as one species, and start a new chapter in the correct direction, based on science, spirituality, and wisdom to combine the two. A new form of organization to the super-organisms formed by human interaction, in which husbandry of the planet is the purpose and the right of a continental people is to determine their regions laws and practices as time changes, and as humanity evolves. For a government to be simple does not harm or benefit it, but for it to be fractal in how it is carried out, determined by a feedback loop between the people and the legitimate authoritiesas determined by the people through feedback based on raw data and independent sourcesis immensely beneficial. The technological age is a privilege not afforded to previous renaissance, its implications are global civilization, and a level zero jump into one community, one economy, one Self, and out of fuck you buddy game theory, divisive paranoia. Believing in the power of love, a brighter future for humanity is civilizations promise, a coherent unification with the spirit of one Self, the unborn self, the phenomenon of consciousness itself. You are a microscopic self-similar return of the fractal reality, an avatar for the incarnation of the one Self; and like a rainbow, a field of potential from trees to ants to dolphins to humans, there are various incarnations of the one Self, the one Spirit: I am that I am, and I am what I am not. Without such notions, a governing body can never hope to be evolutionary and decent enough for a new age for this planet. A gem such as this planet deserves the respect of its entire intelligent species for its overwhelming potential, regardless of its present tarnish. A planetary civilization, within a hundred years, could reforest and heal the world of the tarnish accumulated during an industrial century, because the outcome of a positive pursuit rather than a negative one feels so much better to the participants, and

[34] consequentially perform better. Therefore, the more natural and healthy a civilization treats its subjects through feedback, the more just and free a civilization will be. In the struggle for the establishment of a global civilization is more present today than at any other time, it is most certainly headed in the wrong direction for it to be legitimate, evolutionary, and worth the implementation based on critical attention to the implications thereof. A civilization of the authors intention and persuasion of postmodern pantheism, shall determine itself sovereign, outside of the jurisdiction of a usurped and outlandish oppression, created by banks and corporations, which limits and divides humanity as a method of control, similar to how they narrow education to dumb down the public. The battle for the establishment of a global civilization is raging in the hearts and minds of patriotic individuals everywhere, and it is starting to catch on. However, to understand what a civilization is, you must first know what it is not. Civilized government does not have to be as complicated as it seems due to the current economic systemits checks and balances based on a continuum of fiat money, taxation and debt. The future is directly connected to the past, and it is in the spirit of 1776 and 1688 that we hold these truths to be self-evident; that government and people may not be owned by a college of corporations, that a people may not be owned by a government, and that a person may not be owned by any other person or persons. The innate sovereignty of every person, their mystical connection with the universe as forces of nature, a branch of the fractal tree of life, a planetary organism, a representation of the planet in avatar form, incarnation of god, deserves better than coercively controlled slavery to a banking oligarchy. And though these individuals composing the oligarchy are intelligent and elite, they are not acting in the best interest of the planet or our species, for they believe themselves a speciation of the human race, themselves chosen and exclusively sovereign. Civilization flourishes, species thrive on this intuitive bond. A complete step towards the future may look dim, but with a brighter outlook the possibilities are as infinite as the universe itself. This may seem like science fiction, but to those wise enough to see it, this world is not only possible, but also an inevitability for our species. Morality, common sense, economy, education, checks and balances of power, organization of the macro-organisms of our creation, all of them are trending towards their integration with technology, towards a greener planet, a more organic world created by our species. This is the only sane resolution to what has been thousands of years in the making. It has taken mankind thousands of years to develop itself until the exact conditions of today were formed, in which we have a great potential for an awakening process and an emancipation from the oppressive institutions of the world once and for all. The process of governmental evolution has been short in comparison to the speciation of species, and like technology, will double in complexity and efficiency with its next step into evolution, and continue to compress in time towards singularity. Nonetheless, this process of political evolutionin its first (level zero) tier of developmenthas provided the necessary conditions to make possible the otherwise impossible level one civilization. Therefore, I have nothing against this process in the context of it being a process among layers of evolved consciousness towards greater and

[35] greater inclusions of identificationfrom national, to planetary, to solar, to interstellar and shed no worry or consternation in judgment of how it all came into being. Such privileges could not have been fathomed by our founding fathers, or perhaps that is why our government was designed to amend. In contrast, the current day is more capable of becoming a global organization, a planetary organism, a world civilization, than at any time in previous human history; we are sophisticated enough--there are far more people who are today, at any rate, than there were in 1776; however, even the ones sophisticated enough are too damn proud and too invested to go against the status quo, and still others that would go with the status quo in hopes that they must be spared the iron fist of tyranny for their compliance. Civilization depends on the spirit of humanity; a global society must rest on principles of humanitarianism, as well as planetary husbandry. A spoiled generation will necessarily rise to the occasion for this ideological shift to happen; it is the great struggle that must be faced, which could be compared to that of the generation that faced the great depression and WWII. The spirit of this present generation will determine the growing planetary civilization, and the future of our species. However involved we are determines our ability to affect change, and will determine the effect of that change. A conglomeration of any species demands the integration of every participant in the conglomeration. But as species evolve, a more complex and transcendent form of conglomeration emerges, which requires a more complex and transcendent integration. Integration of the species consists of a willful participation and involvement in the structure of that conglomeration through organization. Without the addictive distractions of modern mall culture, and the taxing fiat of financial institutions that dominate and suppress the will to participate, the human species can begin to climb out of the whole of desperation, and into the light of liberty. Once liberty is present, life and happiness follow with abundance, yielding still more freedom. Yet freedom is born first in the heart, then manifests in the world as such; therefore, sovereignty must be recognized and acknowledged inwardly for it to be recognized and reciprocated in the world at large. Once a people are capable of playing an active role due to prosperity and abundance of resources, community, culture, and finally civilization grow naturally out of society. The conditions exist today for this process to be possible everywhere, and today we have the knowledge and wisdom needed to engage this process with a healthy and efficient approach. By cutting corporations with a frivolous, dangerous, hazardous, and unhealthy, etc., output, and encouraging community organizations for agricultural sustenance in combination with construction of infrastructure, the environment including society, will be altered; a brighter future shall emerge from the ashes of a previous age.

[36]

Epilogue
Sovereignty shall be a recognized characteristic of all human beings in the coming age (this is my hypothesis) and in effect a due respect for all life must be sustained, for it is the sustenance of this planet that brings abundance to the mouths and minds of its inhabitance. Without the boundaries of the age that created them, the new age of mankind must be brought up to understand their innate sovereignty. An occulted truth for millennia, ignorantly led astray, blind to the nimbus surrounding the primal human spirit, divergent environments promoting false boundaries of status and eugenics, the human species must awaken to their scientific divinity. The manifestation of a post-modern age impinged on the common sense that the deepest part of you is the deepest part of me, psychologically, must mean civilization without war, without bloodshed for the purpose of dominance and hegemony, or even subjective balance of power (the power that must be balanced is that of the corporation, the industrial complex, the monopolies of power that suck the life out of everything symbiotically, not the individual, and not the nations individually around the world). Peace is the condition of civilization, and civilization is not a Utopia, it will have conflicts of interest, and people will want to fight, but they must not be allowed to kill one another for anything less than self-defense. Todays conflicts, and the conflicts of the ever-emerging future, cannot be solved with superior military force; they can only be solved with ideological, sociological, and economic transformations. The cause for conflict is complex, and has many factors, all of which are different for every participant in the conflict; therefore it is important to recognize the factors as they arrive, solve them based on the origin of the problem, and sustain peaceable relations after the conflict arises. Education is the only solution to the immense problems of modernity. Without education we are lost, and because We as a species have never used a proper education system, except in ancient times, and even then it was limited to what was knownnot nearly as much as we do todayand it stands to reason that today one could educate a generation of average human children into a group of Einsteins. That being the case, no longer would the status quo have relevance, and it is something which must be sacrificed on the altar of mankinds own selfish ignorance, dissolved into the memory of past foolishness, as a man looks back on his childhood. Awakening at the frontier of a coming age of enlightenment, the next generation will doubtless have many insecurities, and be plagued by the mutual insecurities of the previous generation, but it is a necessary turbulence; that once these difficulties are surpassed, the moment will rest in their hands, and the complete instruments of liberty, economy, and honesty, fully within their control.