Philosophea: Solutions

Metaphysics: A Complex
Perspective
&
The Alchemical Renaissance: An
Alternative Paradigm & Making
The Shift
By Matthew P. Holbert

Contents
Acknowledgements

Preface

Introduction

10

Part I: Metaphysics
1. The Great Dialectic

11

2. Life and Death

17

3. Metamorphosis

23

4. Spectrum of Reality

28

5. Education & Enlightenment

32

6. Ethics & Nature

38

7. Economics & Planetary Organism

8. Psyche

44
55

Part II: The Alchemical Renaissance

9. Universal Synthesis

77

10. Education

99

11. Economics

135

12. Culture

180

13. Polity

226

Epilogue

239

Notes

242

Acknowledgments
Many thanks go out to the people who were responsible for making this
book possible: From the contributors to the gofundme.com campaign,
to the editors, Christopher Coulon and Paizli Palmrose. Without their
help, making this book would have been near impossible. This book
was an undertaking from the very beginning, but was always a labor of
love.
However, due to the voluntary assistance of Hasitha S. Jayathilaka, this
project has been incredibly simple and easy. Hasitha, having seen that I
was willing to publish my material for free, immediately offered to give
me assistance; setting up the Facebook page and website within weeks
of offering to help. I have also had the help of a robust community of
friends on facebook to share and promote my ideas, and for that I
solemnly thank you!
Finally, I would like to give thanks for the assistance I have received
from my friends and fellow free thinkers in Baltimore; Most notably
journalist and activist John Vibes, for his support in creating this book,
specifically in regards to getting this book published. Having had a bad
experience with publishers in the past with his own book, Alchemy of
the Timeless Renaissancea title which inspired the second subtitle of
this bookJohn has since created his own publishing outlet: Brain
Paper Publishing.
More names than can be mentioned here inspired this work, though so
few can say that they influenced it (see introduction), and for that
reason the suggested reading section has been included at the end. It is,
however, also necessary to acknowledge the people in my life that have
inspired this work: my friend Niki, who was the first to tell me to write
a book, and inspired these pages to flow through me like a philosopher
poet; my girlfriend and soul mate Ashley Price, who, having met me
towards the end of my writing this book, has been supportive and a
guide of inspiration on practically every occasion. And lastly my
family; without their support none of my work would have been
possible.

For Free Thinkers Everywhere

Preface
This book is a solution: a suspended combination of fields, all
interrelated and interdependent. The problems of our world need
answers, and this book is about answers: solutions for our time, not a
suggestion for how we should have or could have in a previous time,
but how we must, in this time, solve our most serious and ubiquitous
problems.
Philosophia is the origin of the word philosophy, and means the
love of wisdom. In order to love oneself, the knowledge of self
preservation comes first, is essential, and then comes procreation (the
love of another). And similarly, in order to be enlightened, the love of
truth comes first, and then comes a truly beautiful spirituality, beyond
the limitations of logic and formality. Philosophea, with the suffix ea,
could mean the love of wisdom and flow, or the love of wisdom and life
force depending upon the etymology of either English or Hawaiian
culture respectively. This book is the authors attempt to share his love
of wisdom with the world, and in the process infect his ken with their
own unique love of wisdom, flow, and life force.

In the course of writing this book, the author drew from

various sources throughout various fields. Part I, dealing with a
new moral code, took influences from such deceased characters as
Yeshua Ben Hur (otherwise known as Jesus of Nazareth), Jiddu
Krishnamurti, Buckminster Fuller, Lao Tsu, &c., and such living
characters as Ken Wilber, Tom Campbell, and Mihly
Cskszentmihlyi among others. By bringing their distinct and
seemingly different ideas together, it can be said that this book is
complexin that we have differentiated and integrated a variety
of ideas together in harmony. However, if we were to sum up part
I into one sentence or idiomatic phrase, we would boil it down to
the platinum rule: Treat others as they would like to be treated.
Many of the ideas expressed in this book are not solely that of the
author, but rather express the mentality of a new paradigm that
has been emerging more rapidly since the dawn of the new
millennium, but which has always been present in the hearts and
minds of great visionaries throughout historyin one way or
another, in one shade or variation. In other words, both this book
and its author are a product of our uniquely promising yet
perilous times.
Misguided as many great leaders are, they have always

attempted to create the perfect society, through eugenics and

eumemics. Eugenics is the control of genes, and eumemics is the
control of memes. Memes are any pattern in matter or
information that has been produced by human intention. Between
the control of genes and memes, most attempts by leaders
throughout history have been negative: genocide, infanticide,
fratricide, book burnings, religious inquisitions, and military
conquests between cultures. Because of these morally corrupt
forms of eugenics and eumemics, the pendulum has swung in the
opposite direction with the premise that everyone has a right to
reproduce. And while we might, in our heart of hearts, wish that
this was for the best, perhaps we should step back for a moment,
and consider the truth: specifically we are all different, some
more disposed to taking care of children than others. Cultural
norms previously condoned marital relationships as a requirement
for reproduction, but today this requirement no longer holds
water, and the baby has been dumped out along with the bathwater
with the emergence of liberal democracy. What is liberation in
the context of empire?
Today, women are practically rewarded for being
promiscuous in the United States, provided with tax cuts and
supplementary incomeand in some cases this is a good and just
thing, but in the long run could it be harming our culture and
society? The rate of single motherhood has increased
dramatically over the past decades, and there does not seem to be
any reduction of those rates. Without fathers, government has
taken up the responsibility of father figure, and because most of
these single mothers cannot give the necessary attention to the
child they have, let alone the numerous children they may end up
having, the state has become the new parental figure for most of
the impoverished world. Schools have become nanny services for
parents; and for single parents, the relationship is reversed: they
are the nanny, and the state is the parent. Welcome to a brave new
world! Aldous Huxley would be proud.
And while Part I is about, as Aldous put it, opening the Doors
of Perception and exploring our antipodes, our exotic and uncharted
territories (of the mind and our reality), what we are presenting in book
II is a new paradigm, which, if applied, would constitute a form of

passive, noninvasive, positive eugenics, which, for the purposes

of differentiation, we will be calling eugenesis, in which no direct
manipulation of the genetic material is necessary, only the
application of consciousness to the process of evolutionin
regards to both genes and memes. Eugenesis, eu good, well
and genesis origin, generation, nativity thus means good
origin. The source of this concept is first, recognizing where life
originated, where it generated from, and second, by recognizing
its potential.
If and or when we can recognize our eugenesis and place
that source in our attention, we can then begin to care about the
problems of living with the kind of affect and thinking that is
necessary for proper evolution or change; rather than punishing
victims, rewarding criminals, and tolerating violence, we need to
heal victims, avert evil, and end all forms of violence as a means
of creating change. It is only through unity consciousness -effective differentiation and integration of thoughts, feelings, and
actions -- in the context of a mental or ideal universe that we can
realize and generate the proper mentality to create our own reality
(high level Freemasons know this through the Kybalion, A Study of
The Hermetic Philosophy of Ancient Egypt and Greece, and the Seven
Hermetic Principles: Mentalism, Correspondence, Vibration, Polarity,
Rhythm, Cause and Effect, and Gender -- as well as the hidden 8th
principle: The Generative Principle of Care.) and the sense of
sovereignty necessary to start building it.

All too often promises of security and safety are presented

in a nice suit, with a sharp knife hidden behind its backin other
words, the contents do not match the hype. More often than not
the promise of freedom comes with an enemy which threatens the
ideal way of life. In this book, the enemy is entropy, and the
solution is complexity. And while there are many who are what
would be considered guilty under our current system of laws for petty
crimes, there are many also who are guilty of crimes not recognized as
crimes, and they play as regular characters in the course of world events
and our daily lives, if not more than drug dealers and thugs; thus, it
makes no sense to claim this concept of guilt even exists in the manner
in which we as a culture intend. Therefore, we must intend to seek
justice, not guilt or innocence, but virtue in the pursuit of cleansing this
world of its ills, and our society of its evils.

I do not intend to deceive the reader in regards to intent,

packaging our ideas in Utopian paper with propaganda ribbons.

However, just because it is not presented as a final solution, or as
a simple cure-all to the world's ills, does not mean that it is
incapable of reaching to the root of todays problems; Similarly,
just because it is not presenting a bleak outlook of apocalyptic
doom does not mean that it should be relegated to the index of
boring and/or poshin contrast to insane and raving notions. In
our view, despite foreseeable hardship in the form of selfdevelopment and individual responsibility, it is not a matter of
should, not a matter of could but a mustif the human species is
to survive the 21st century, let alone the foreseeable millennium.
Whatever form eugenesis takes, it can only be based on
the idea of fractal equality: that the balance inherent in all natural
inequalities gives rise to the spectrum of beauty inherent in all
varieties. This is a complex idea, both differentiating and
integrating the forms and functions of nature, but it is a necessary
idea in our time because of its implications for our culture.
In this book, we define beauty as a symptom of rarity,
complexity, and functionality. Consequently, if we did not have
ugliness (common, simple, and non-functional e.g. excrement),
we would not have beauty (e.g. the rose and with it the honey
bee). Ugliness has its own intrinsic purpose, just as beauty.
Therefore, discrimination against people and things because of
their apparent ugliness is folly, and should be prevented through
education. Indeed the primary method of eugenesis, as presented
in this book, is education and epigenetics rather than book
burning and genocide.
Having said the above, it is not lost on our author that
such quaint and poetic notions are incapable of emancipating the
human race from its invisible shackles, and rending the
unbendable bars of the enslaved mind. Nonetheless, this book
was written with the intent of inspiring people, giving them hope,
and presenting a case for a more complex, more beautiful world; a
world which balances utilitarian principles with humanitarian
ones; a world that balances and measures its own laws according
to natural ones; a world that no longer has its roots in fear and

loathing, but rather in love and receptivity.

Making such a shift requires that we use ecosophy, and
sociosophy--words meaning wise economy and wise society
respectively. Ecosophy, or a wise economy, is defined as a coalescence
of both ecology and economy, using a scientific and spiritual
perspective of education to enlighten society; it is by integrating the
societal and spiritual components of culture in ways that bring people
together instead of dividing them that we see a sane household and
society. Sociosophy, or wise society, is the perspective that society and
spirituality, or issues of the psyche, are intertwined and require wisdom
as a matter of course to address and remove the problems of our current
unnecessarily complicated and confusing culture in decline.
On the topic of defining terms, no term could be more
important than wisdom. And though we define wisdom last, it should be
recognized that this has been done for emphasis. Wisdom is a
combination of intelligence and intuition, science and spirituality;
wisdom is open-minded skepticism, and applied knowledge; wisdom is
direct experience interpreted using complexity and applicability as
principles for achieving what the classical philosophers called virtue.

Introduction
Philosophea may be described as the content of this consciousness.
From the metaphysics of Part I the reader may come to view the world
of mankinds inventions in a new and different light, one which is more
integral than the prevailing fear-based perspective of patriarchy and
selfish dominance; from this new perspective the content of Part II may
be read and interpreted in a more open, yet skeptical way, in which the
author and reader may actually meet eye to eye in imagining a better
world. In the course of this journey, the author suggests keeping a
mindset of exploratory agnosticism, and keeping in mind the words of
Aristotle that It is the mark of an educated mind to entertain a thought
without believing it as well as the words of Einstein that, No problem
can be solved from the same level of consciousness that created it. We
encourage the reader not to believe everything they read in this book or
elsewhere, but rather to do their own research and discover the truth for
themselves.

As we mentioned in the preface, eugenesis, the practice of

controlling genes and memes through positive and passive
methods such as participatory education, participatory wisdom
councils, and participatory economy, is the sum total of what this
book will be describing (particularly in Part II). What eugenesis
implies is a good nativity, or positive origin: a foundation of
positivity and wisdom from which we can move forward into a
level one civilization. The metaphysics of Part I will aid in the
reader's discovery of their own innate virtue, and hopefully cause them
to explore their own natural humanity.

Much of these ideas may seem new or original, but I

believe they came from a greater source, a higher mind. My
inspiration came to me at the age of eighteen, through much
meditation and inward searching with limited knowledge and
limited to moderate outward searching. It was then that I
happened to experience the Zeitgeist movie by Peter Joseph and
in the Addendum the following year, Jacque Fresco, founder of
The Venus Project. Both of these films had a profound effect on me
at that time.
After watching the first Zeitgeist movie, I decided that a
solution had to be made, and I set out to do so with passion and

righteous vigor. Then, after a year of conceptualization and creating a

solution in my mind, I saw Zeitgeist: Addendum, and decided that
neither the Zeitgeist movement or the Venus Project had a
comprehensive enough plan to really create a better world. I realized
that it would not be any one of these movements alone that would
change the world, but each of them working in concert under a
fundamentally more comprehensive plan and paradigm, or more
importantly by a popular world movement for peace, guided by an
alternative paradigm and a comprehensive plan for world civilization.
Thus began my journey to study and understand the world we live in so
that I could effectively help solve our world's most prolific and
pervasive problems.
Prior to writing this book I had a vision of my own, of a world
without war, poverty, and ignorance, all of which I had discovered were
derivative of a cultural narrative of fear. The narrative of fear is a
meme that has existed for thousands of years, and for thousands of
years it was true for everyone everywhere, and, therefore, valid. Today
this once legitimate fear has turned into paranoia, causing the artifices
of humanity -- and in effect humanity itself -- to do evil. Multinational
corporations like Nestle, fearing entropy or decay, seek to privatize and
control the worlds water supply, and thus the world; Monsanto, once a
highly successful chemical manufacture known for agent orange,
roundup, and recombinant bovine growth hormone (rBGH), similarly
fearing competition in the food market, has patented its genetically
modified seeds, seeking control over the world's food supply, and thus
the world. For he that controls the worlds food controls the world.
Such parasitic practices constitute a syndrome of decay, which can
result in nothing less than the decline of civilization, and nothing more
than mass extinction.
However, if there is an Akashic record, or a greater

consciousness system that stores, and thus avails all previously

existing moments perceived by consciousness to those entities
complex enough in their consciousness to do so, it is likely that
this book was inspired by that source, or perhaps this meme
wanted to come into being for the betterment of the planet and
used me, as they use us all, as a conduit for its manifestation.
More than likely, however, this book is, as we have said, a product of its
times and a reflection of the coming civilization rooted in planetary
consciousness, ready for universal change.

The idea of consciousness, and its complexity, is not lost

on the modern world. Yet all too often this subject is way too big

and daunting for many of us to face. Nonetheless, the importance

of this greater energetic system, this force of nature, is paramount
in our time. If we do not learn to control and harness our
consciousness, as we have other forces in creating the iPhone and
the Internet, we will likely destroy ourselves and much of the life
on this planet with us.
In his book, The Evolving Self, Mihaly Csikszentmihalyi,
professor of psychology at the University of Chicago states that:
the early Confucians understood something extremely important
to human well being: that the best way to live is by learning to
control consciousness, and that to control consciousness one must
cultivate certain skills, acquiring a discipline which seems like
mindless ritual, but eventually sets us free to be in harmony with
the universal order (pg. 169). He also goes on to say, Those who
master enough skills to find flow in more complex activities tend to
develop selves that can transform everyday events, even when these
events threaten to bring chaos and entropy in their wake, into
meaningful experiences (pg. 204) Thus it is not a matter of should,
not a matter of my opinion, but a matter of universal importance
that we learn to grasp, control, and master our own destiny and
evolve past the antiquated and obsolete conventions of the past . This
book will act as a guidepost in the pathless land of truth, wherein
you must discover the power to control and discipline yourself,

and cultivate your consciousness.

It is by disciplining ourselves that we reach a state of
mastery, and in reaching a state of mastery experience being in
the zone, or flow. The pursuit of, and immersion in this
experience is its own reward. Studies about flow have shown that
when our attention is not focused on a goal, our mind tends to be
filled with disjointed and depressing thoughts. Whereas if one or
more people has a goal in mind and challenges themselves to be in a
state of flow, people experience enjoyment for the sake of doing
and being, even achieving states of transcendence where their self
awareness fades into a deeper union and balance with their overall
consciousness of the environment. Repetitive jobs and consistent
television watching are examples of how our current society
ignores and avoids the flow state for one reason or another
usually convenience, failing to recognize the intrinsic value which

the flow state has to offer.

Building the new paradigm, which this book is about
principally, is about integrating the flow state into everyday life, as
well as consciousness, empathy, and receptivity into our momentto-moment experience. By shifting the purpose of life from
making money and having securityillusions by any critical
standardto cultivating trust, receptivity, empathy and flow, we are
more likely to be, not only more productive, but happier and more
secure (in our relationships and in our being) as well.
In Part II, we will go over the universal synthesis of the
polarities and conflicting ideologies of our modern world. Addressing
the dialectic of chapter one we go over how contrasting and conflicting
perspectives and choices can be coalesced and brought into balance
with techniques from positive psychology and methods of facilitation.

Part I
Metaphysics

SYNTHESIS

Chapter 1. The Great Dialectic

GRANTING we know nothing of the world, and everything
which can be known is before us, i.e., philosophy, physics,

science, religion, history, &c., what can we say for the great
works of mankind to attempt an explanation of her nature, and his
reality? To be terse, we should say nothing, for silence shines
with brilliance; we should feel awestruck and humble because
before us stretches the lineage of human endeavor; yet still
everything that our species has thought or invented represents a
mere child with respect to the cosmic scale of civilizations and
our overall potential.
If we are to treat reality with a critical, alive eye, we must
assume that all and nothing is as of yet known; that we are a baby
and a sage simultaneously; we must view the world with all three
eyes: the eye of flesh (empiricism), the eye of mind (reason), and
the eye of spirit (contemplation\ receptivity). In other words, we
must become our own philosopher or at the very least critical
thinking. [To help in the process of becoming one's own
philosopher, the author describes an autodidactic five-step
process, which we will call the Pentivium, pg. 132. If you feel a
need to stop here and prepare yourself for reading further, please
do so. Also, if the reader is unfamiliar with the above mentioned
subjects and unfamiliar with the main and tertiary figures of
western and eastern thought, suggested readings will be provided
in the Notes section of this book.] [1]
Now that we are on the same page, we can begin
attempting to describe reality in whatever limited terms as can be
understood by anyone. To begin, we will describe the hermetic
principle of polaritythat everything has its thesis and antithesis
(hot vs. cold)as well as the dialectic of Hegel, wherein we will
attempt a synthesis, or compromise between the two apparently
conflicting sides of the same coin; something and nothing merge
together to form reality, hot and cold merge into mild. What we
are searching for, in other words, is the golden mean, as Plato
called it, which forces us to constantly question and evolve our
ideas about everything.
The metaphor of this dialectic is much like light

interacting with a crystal prismjust as light pours through it to

create a beautiful spectrumso too the great diversity is a
manifestation of interacting phenomena of seemingly opposing
natures: in knowing light we know dark, in knowing the
combination we know reality. However, the truth of polarity is
that poles are merely an expression of degrees, deriving from a
single force: hot and cold, heavy and weightless; though different,
these opposites share a common thread, energy and density
respectively.
Being so derived, every aspect of nature is a reflection of
that absolute relationship of polarities; therefore: masculine and
feminine, hot and cold, up and down, hard and soft. Every aspect
of reality has its opposite, but these are merely degrees of the
same thing, and only by union and balance are they complete and
appropriate. To bring these apparent opposites into harmony we
need another hermetic principle: rhythm. To know silence
without sound is impossible, and it is music which brings the two
together in harmony. There may have been a time or condition
without up or down, silence or sound, but it may as well not have
existed because we cannot relate to it, even in our dreams.
Therefore, if we are to rectify the mistakes of the past it must be
our individual and collective dream to rectify every existing
imbalance, and create a paradise on earth through harmony. Even
if such perfection is impossible, the point is not to achieve
perfection, but the journey and the quest for perfection, for it is
not the destination but the journey which bears the most
significance.
Back to our metaphor. If matter is the prism, and
consciousness is the light, reality is composed of the same
spectrum of ever-increasing diversity and complexity as that of
color, and this is no coincidence. Literally everything bares the
mark of this relationship: light comes as both a particle and a
wave, even the prism is composed of mostly empty spaceand
what is not empty space is either energy or information in a
primordial sense, i.e., data, or chaotic patterns and processes that can
reproduce themselves (information at its most fundamental level is any
propagation of cause and effect in any system). Therefore, even the

things we think are one way, are really both ways, but in ways we

do not fully understand through the eye of empiricism.

Nonetheless, we can say that that which is most good is
that which is most related to the synthesis between something and
nothing, chaos and order; and that which is most beautiful could
be said to be that which is most in balance with those related
contrasts; truth, then, stands on its own as the act and display of
that relationship as an existential reality. For instance, a law is
good when its weight or legitimacy is agreeable to those affected
and clear in so far as its language and intent (weight or legitimacy
being a matter of cultural bias, and clarity of intent being a
subject of interpretation and, therefore, subjectivity or
consciousness); a painting may only be beautiful when its color
and forms are appealing, but more importantly when the two
(object and subject) interact in such a way as to astound the
observer (the paint and forms being matter, the orchestration of
those forms being of the mind, and the experience of the profound
beauty is a function of consciousness); a philosophy may only be
true when it considers both the masculine and feminine, the
objective and subjective, science and spirituality, and does so in
such a way that the two apparent opposites are seen as
complementary and non-dual; in effect the reader or student
becomes enlightened in the process (the written or spoken word
acting as the matter, the subjective interpretation of the reader
then acts as the function of consciousness). In writing this book,
truth is being imparted as a matter of fact. Which is to say, no one
will deny that the current author took it upon himself to act on the
impetus to write this book; therefore, this book is true in so far as
it exists, but it only truly exists to the extent that it is being read
by an observer at any given time (however true it is in respect to
its content is up to the reader and future generations to decide).
To be a human being in disharmony means to discard the
body for the mind, or the mind for the body, but either way, an
obvious problem arises in the health of either the mind or body, or
both the mind and body when this disharmony occurs, not to
mention the deeper levels of our being: soul and spirit. More
importantly, when an entire species plunges headlong into
disharmony, the results can be catastrophic. For this reason, we
will be exploring the nature of this disharmony at length in this

book, as well as ways to bring about synthesis and restore

harmony to the human species and the world with it. Chaos and
order must be merged within each of us, as without, to the extent
that each of us may be liberated from an authoritarian, socialist
oligopoly, as well as any other master vs. slave model.
Humanity will find its salvation in a relationship between
love (empathy\sentiment) and reason (epistemology/wisdom),
where love is the light of awareness through community and
reason is the prism of information and nature. Only by relating to
nature can we commune with our deeper self, and only by relating
to each other can we discover our deeper purpose. However, by
sacrificing the body of nature for a higher intellect and actual
community for a virtual one, humanity has ensured its own
demise. At the very least our current civilization will plunge into
darkness, and any civilization that kills its mother for its toys is
not worth saving. Fortunately, humanity will kill itself before any
major harm comes to mother earth, but before that happens we
would be fools to ignore the signs and equally murderers of
humanity if we passively accept this trend.
However, to prove the inner pessimist wrong, a new
revolution of relatedness must come, is cominghas come.
Reflecting on the self-same truth in us all, and in everything, a
deeper dimension of compassion flowers into being. There is
only one life, one being manyhence a universe. Therefore, how
we treat animals is inevitably how we will treat ourselves. If we
are to ascend to the level of gods, we must first grow past an
infantile egoism which every great thinker has condemned as a
hindrance to happiness and heaven and recognize that all life is
one -- to greet all beings as thy self, and recognize the holarchy
as a great We, for just as the spectrum casts an apparent diversity
from one divine source, so too the face of god wears many masks.
Existence seems to be about finding that perfect balance
between light and dark, chaos and order, consistency and form.
In the pursuit of something better than nature, humanity has lost
its inner innocence: its relatedness to the reality before and
beyond itself. To regain that goodness is simple, but not easy:
simple because it requires no effort, not easy because our world is
so convincingly real (when I say our world, I mean the world of

human nature: the artificial nature that has been superimposed

over nature by humans, and not the world of Nature; one might
say that the two are one, but anyone with a rational, discerning
mind can tell the difference between organic and artificial). In
essence, to break free from the tiresome gameprovided to us by
people who want our obedience and nothing moreall we need
do is let go and pick up something new: a hoe, a book, the hands
and hearts of our fellow beings, and begin providing for our own
future. A balance between independence and interdependence is
the essence of relatedness, and the inner good of humankind.
As in past ages a more integral, more related organization
of the human species must come; a new revolution, but on a
global scalea demand for the end of war and prison by
recognizing our own victimhood and simultaneous guilt as
victimizers, for education to be absolutely free for everyone by
recognizing our collective bondage through ignorance, and the end
of poverty by unlimited access to resources and opportunity. We
hold these conclusions to be self-evidentnot by my particular
religion but by a relatedness to reality that all religions proclaim.
The goodness of humankind will be kept only once human reality
(self) and its underlying natural reality (Self) are recognized and
understood.
Heaven and hell exist here and now, this world can be a
prison or a paradise, depending upon the choices we make and the
perspectives we take. Therefore, a contingent to heaven on earth
has always been the universal illumination of the average human
being. Though a gradual trend evinces a natural impetus towards
just such a mass understanding, the speed with which our
technology is growing overshadows that gradual illumination
casting ignorance of the big picture to the four corners of the
earth. For a beautiful outcome of the planet to blossom into
reality, an active communication of the truth, by the illuminated,
must take place. This too is not new, but only today would such
notions be defensible and digestible to the masses.
As the human race learns to walk, as an infant species,
balance is key. Thus far, humanity has struggled to find that
balance, and has squandered its gifts; and as to be expected from
a young child, imbalance of the overall outlook of life has taken

place. For centuries the ego and selfishness have ruled over the
hearts of men, until their hearts have withered, and their capacity
for compassion has ceased. In order for the human species to
survive and thrive, a union of the head and the heart, science and
spirituality, humanity and nature, masculine and feminine must
take shape. Only through unity will the contrasting natures result
in a brilliant harmony. The more complete and integral the
balance, the more good and beautiful the resultant world is bound
to be.
In light of this revelation, it must be remembered that for
many centuries women were the slaves of the world, and continue
to be regarded as sub-human or second class citizens in many
parts of the world. With no rights, no authority over themselves,
and no equality, women, the sacred feminine of nature and life
itself, have been overtaken by the patriarchal, linear logic of male
dominance, rather than enlightened male and female coalescence.
In fact, men and women have such a hard time communicating
that entire fields have grown up around the need for communion
(e.g. women are from venus men are from mars). Consider for
a moment the obvious truth of this; our overwhelming
disharmony and fundamental fragmentation of our species into
many arbitrary distinctionssenseless boundaries of race, sex,
class, and creed. All they do is hinder our cultural and inner
evolution. There is only one life, one face underlying the
manifestation of all life, but humanity has separated itself from all
but itself through ego and selfishness.
The truth, thus far, is that disharmony and discord have
been the norm historically, but this is the truth thus far. A deeper
truth is that, as a species with the potential for world civilization,
this initial dysfunction is relatively normal, but go too long as a
child and eventually mother earth will abandon us and simply
wait for a new species to take our place. Therefore, breaking
downholding on to these illusory boundariesor breaking
throughletting go of these illusory boundariesand
recognizing the underlying unity of all things is of vital
importance to our species' survival.
How then can we bring harmony to the masculine and
feminine forces, i.e. to men and women, to government and the

people, science with spirituality, &c.? Can sexual intercourse, or

a new sexual revolution do the trick? Or must we learn a new
outlook entirely from what has been done in the past? Whatever
conclusion we come to, it must be a natural path: founded in
understanding and unity, and complement rather than competition.
By doing so we will be living in the universal truth (rather than an
artificial human gestalt), and men and women of the world will
rejoice for new clarity and awakening. Otherwise, a planetary
culture of schizophrenia will continue, and the potential of human
civilization will be stillborn.

Chapter 2. Life and Death

Wherever life can exist it will.~Mattrick

LIFE is a constant introduction to death, changing reality

instantly; all forms of life are fractal holographic simulations of
the eternal one. Deathless beyond this form, we are the chosen
ones to live within form so that we may be mortal and experience
deathbut never truly die, because there is really only one
underlying (life force) spirit. What this author believes is the truth,
is that life is composed of one cosmic consciousness, animating
all avatars, from atom to Adam; in other words, god created the
universe with the intent of playing it through the lives of its own
creation: Therefore, we (and Life itself) are the universe
experiencing itself. Being none of them, yet all of them, one
consciousness, one higher self, acting as the player of all
characters rests as the central mover of all existence, itself
unmoved.
As bodies, as humans, we are all in a state of flux in a sea
of change, so to suggest that the world is the way it is and there is
nothing you can do about it is pure hogwashall things have
their end and all things have their new beginning. However, what
has always been and will always be, the essence of identity, the
source of self, the I-Amness, transcends the form of forms,
unifying all life as a central, underlying forcethe unchanging
Self of selves.
Immortality is beyond our three dimensional senses to
perceive, but rest assured, beyond this ego we are all connected
by an immortal soul; beyond this body-life, the universe is born
and dies but is always reborn through the no-one and is, therefore,
immortal. There is only one spirit animating all of reality in
different ways according to their attributes and in different forms
according to their place and time, but nonetheless there is only
one of us. The point of this singular consciousness differentiating and
integrating itself would be that it is more effective to evolve in a fractal
diversity of many individuated units of consciousness than through an
unchanging, eternal existence.

Thus death, without life, would be a cosmic tragedy:

peaceful, but not beautiful; life without death would be a cosmic

tragedy: beautiful, but not goodnot in balance. The truth is that

life and death complement each other like twin flames; where one
ends the other begins, and there is as much death in life as there is
life in death.
Because there is only one spirit, we are only ever partly in
this realm or that; for when we, like waves in an ocean, wax and
wane, come in and out of that higher and universal consciousness,
there can be only unfiltered awareness of all reality; being so
integral, the one is both here and now, and everywhere and
nowhere. Yes, this world is an illusion, beautiful and convincing,
but you make it realthrough and throughfor who are you if
not the universe itself? The untouched, eternal treasure: the face
of death is the mask of eternal life.
Those who experience death and have basked in the light
of the eternal sun, have felt its warmth, and know the depth of and
need for surrender. Life is the mask that death wears. Death is
not to be feared any more than waking from a dream. Life is a
dream, a simulation, what follows is actually more real, but what
happens here is felt there (after life) as dreams or nightmares; life
here and now can be either a heaven or a hell, as we have said.
Therefore, beyond our limited senses and perceptions, reality is
stranger than theology or fiction could come up with, for we exist
in both places at once and go between them in perfect balance,
whether we want to or not. Only when that balance is disrupted
do we witness insanityin other words we go crazy without
sleep, without separating from this mortal coil. Death is the final
deep sleep, wherein we become fully awake, and like how we
greet this waking life with a sense of of course, this! so too
shall we awaken in death to an old and forgotten reality, quickly
resumed with the same continuity of of course, this!
From the moment we are born we are dying, one foot in
the eternal void and one foot in the fire, i.e., the physical world of
change. The eternal void is as vast as cosmic consciousness, as
open as loves embrace, un-judging and without boundary; it is
the condition both before and after life. Life is matter, ignited by
the spark of consciousness, the flame that brings light to the eye
of the void. In other words, life is matter imbued with
consciousness, and consciousness, just like gravity and

electromagnetism, is a force of nature. Without consciousness the

body is just a shell, and the person a mere automaton; when
unconscious, one returns to the primitive state of the voida
plant-like condition we call a vegetative state (some come back to
us from that state, remembering what it was like, but as the eye of
empiricism overrides the eye of reason and contemplation,
modern science dismisses their claims as abnormal or
unsubstantiated).
Life is not consciousness, consciousness is not life, but
life without consciousness, from the cell to an organism, from
micro to macro, could not function, because it is all resting on a
foundation of consciousness; therefore, consciousness through
and through, is fundamental to all stages of being and knowing.
This makes sense if we consider evolution from the standpoint of
fracticality, that the big picture can be found in every one of its parts
like a shattered mirror. How could we have consciousness, therefore, if
it were not present from the very beginning as a contingency for
evolution?

As natural as birth, death should not be feared, because

where there is fear, there can be no love. Without love truth is
obscured, and balance becomes unstable; so too beauty and grace
are abandoned and forgottenfor when we lose sight of the
underlying unity of all things, a solipsism takes over us, and our
ability to transcend apparent boundaries, organize, and evolve
properly dissolves. To be free from fear means to be free to love,
to embrace life; it is in such moments, when we embrace life, that
we are more capable and willing to seek balance, and achieve
harmony. Rather than fighting and fearing the unknown, we must
discover what is true, and be willing to toss into the fire
whatsoever fake notions that have been instilled into our world.
By living out of balance, in a constant state of fear,
humanity has created a world which has become completely
destructive: even our creations are a means to destruction and
further punishment of an innocent planet. To live motivated by
love, completely, would be better, because of an inherent
openness that love fosters; where husbandry of the earth takes the
place of industry as our primary focus, or ecology takes precedent
over economy as the dominant human activity (because one is
real and the other a mere fiction), where collaboration takes the

place of competition. However, to envision a balance or synthesis

to this contrast of fear and love, we must first reflect and come to
a realization of the balance inside and out, be enlightened by the
truth of the greatest teacher, which is nature, and know ourselves,
and the universe as one.
Much like life and death are one, yet apparently in
contrast, seemingly in opposition to one another, so too we find
ourselves and the universe in an apparent contrast; yet underlying
the surface, We and the universe are one: we are the universe
experiencing itself subjectively. Therefore, only by integrating our
dying selves and the eternal universe can we find peace and
abundance in a world evermore conflicting and self-destructive.
To join life and death, we can only join ourselves to the universe
and be conduits of the creative force called love. And while it is
important for us to differentiate ourselves from the universe, we
have taken this differentiation too far by denying our connection to the
ALL. Our only recourse is to connect to and learn from the universe
itself.

To do so requires a kind of death in life: ego death, a death

of the lower self, a death of the self as we knew it before
discovering truth, and as our self as we know it goes through a
transformation, so too there will be a subtle transformation of the
world as we know itbecause the self we know is merely a
product of the world we know, a representation of it, and in
killing that self we also kill the world which produced it.
However, when we remake ourselves, we are representative of the
creative force that men have called God, Love, or the
quintessence of the universe itselfnot in absolute terms, but in
terms of being a conduit for that force; receptive to the universe
we become like mirrors of reality, reflecting its nature by
embracing our natural humanity.
The embrace of death is the embrace of change, and the
embrace of change is the embrace of life. One fears death and life
out of ignorance, for they are one, and we are one in them. To be
open to change, one must be always aware that they themselves
are ever changing. To embrace reality, in this sense, is a kind of
love that transcends all boundaries, and renders the one in
harmony with the higher and most natural spirit: Agape. (John

4:7-8)
When this kind of universal, unconditional love exists
fear does not. This fearless state is the state of all animals
naturally, except humankind, but this does not make humans better
or worse, it simply means we have more challenges to face as
imperfect incarnations of the source, which has no name. We
have been taught out of ignorance or intended deception to fear
death, either for survival or for control. We have been taught that
the universe started in chaos and must gradually reach for
perfection, but in truth, the universe started in perfection (a state
of permanent unity and harmony), fell from that perfection and has
been put through the task of evolving in order to attain that stage
of perfection once again, this time from the bottom up rather than
the top down. Further, in recognizing that perfection is an
impossibility but pursuing its glory anyway, humanity fulfills one
of its many potential purposes: evolution.
To improve the forms to which we are accustomed, we
must first bring death into them that they may breathe with the
life of change for once, rather than their intensification into
bureaucratic stagnation, and administrative evil. Without the
vitality of change, stagnancy is the only true death, lifelessly
carried on without purpose or meaning; our forms are perpetuated
out of habit, and praised out of ignorance. If we love ourselves,
each other, and our society, we will foster and allow change in
them.
In human life, when one becomes fixed in their ways, and
their activity is married to habit, marred in stagnancy and
thoughtlessness, that person is no better than a zombie, or a NonPlayable Character (NPC) in a video game. To be alive is to be
aware and in control of ones self in dignity and in health,
changing when necessary to fit the occasion, receptive to the
world around us or ones self. One's actions are his and her own
when they are guided by a receptive, alive, and critical mind;
actions that stem from the deep roots of consciousness are real or
original actions, and actions driven by the superficial, secondhand knowledge fed to them by culture or so called teachers, are
not real or original actions but merely reactions to situational

forces beyond their control.

A NPC may appear to be alivebehaving with vitality
and expressing themselves in various fashionsbut they are
merely one of the herd, either as an empty zombie or as a mere
incarnation of the culture; they have no substance of their own
they have not grown within themselves enough to realize the
underlying unity of all things and therefore the futility of
egocentrism. Essentially that is what an NPC is, a pure ego,
absent the empathic, sentimental capacity for heroism:
consciousness.
Therefore, as we age we grow, or we stay the same; no
matter what we are going to die, but we may as well truly live in
the meantime. To be alive and not grow in life is the equivalent
of eukaryotic life staying genetically the same despite an
environment conducive to dramatic change, preventing the tree of
life from growing, bifurcating, and transcending its previous
limitations. In other words, progress that is inhibited, despite
opportunity, is against nature and against humanity. In any case
where change is denied or restricted, the equal opposite reaction
will be like a screen door on a submarine or a concrete sidewalk
cracking and broken by the weeds underneath.
Anywhere you can find life, you will, because that most
powerful force, once established can overcome all others. A
hydra at the very foundation of the tree of life, roots set in the
very elements of the universe. From nothing, to matter, to life, to
mind, the trend of change indicates a greater potential ahead, of
which we can only speculate and dream.
In any organism where change is feared, so is life feared;
we may as well burn our works of art and return to the time of
black and white. Suppressing the spectrum of color by restricting
their expression, either by law or by cultural norms, results
invariably in a bursting of the dameither by revolt or by
popular evolution. Rather than being creators of our own world,
we have relied upon the strict security of a nostalgic fairytale of a
better timewhen in all reality such a time has never existed; in
fact we are living in the best of times, which is saying a lot,
because things are not all that great for everyone as it is to put
things lightly.

When confronted with this reality people can become

hostile as they live vicariously through a bygone era. However,
when the hatred for change results in inquisition or the burning of
books, there is a clear indication of the underlying mentality.
Emphasizing continuity over change, such people live in a world
of delusion, manufacturing an ideal that has never and will never
existtarrying in yesterday.
As the human race fumbles itself cyclically ad infinitum,
due to a love of the past, love of dead things (as a noun), a fear of
the future, and fear of death (as a verb), we shall see history
repeated senselessly; as long as our species is gripped by a fear of
death and change, history will repeat itself, and the dark corners
of mans soul will continue to lure him and rule him without his
recognition or control. Having lived in such indignity for so long,
one must wonder whether our species will ever be ready for
liberation.

Chapter 3. Metamorphosis
EVERYWHERE things are changing, but the rate of change is
different for everything; beneath the surfacethe face of death
all matter rests on the seat of existence: consciousness. We
perceive reality, each of us differently, as constant change, but
what is not changing? Consciousness: our awareness of that state
of change. In fact, we should not underestimate the power and
virtue of no-thing-ness and its value as well. The more conscious
you are, the more sharp, spicy, honest and complete you will be:
confident and at ease.
Through consciousness we will access higher levels of
understanding; by complexifying our brains, our minds, we reach
new potential consciousness, and evolution of the being
intrinsically takes place. That evolution can be as instantaneous
as a high-speed computer. Like going from laughing to crying or
vise versa; we go from great extremes to every experience in
between in adult life. Can you tell me there are not some people
crying inside, with a smile on their face as they conduct their day;
a baby crying or laughing in response to external senses of objects
is far less sad or discomforted than an adult in the world of
modern slavery; the only difference is conditioning,
indoctrination, and desensitization.
At every level of transcendence toward consciousness a
layer of worry and self-doubt fades away; like going in and out of
focus on a camera, the perspective is altered to let in different
amounts of light or information. The darker the iris, the deeper
the insight and the wider the more progressive; more open,
therefore, the more perspective. From this we can derive that the
greater absence of known, which is stored light, the more capable
we are of receiving the light or receptive to new information in
other words. With this openness one becomes or taps into a
higher intelligence, a collective unconscious, a union with the
divine as it wereor a recognition of the exotically real. This
transformation, and this alone is what we seek, is it not? To be
connected to something greater?
When one experiences a metamorphosis, they do not
necessarily change in appearance, but interiorly they are like a

butterfly. Awakening is akin to breaking through the chrysalis, a

new first birth, first breath. Only a transformation of the self can
bring about the transformation of the world. Each human life is a
letter in the strand of Life's DNA, by altering enough of the
constituents in the code, the effects can be both radical and highly
contagious (by fundamental I mean at the level of causation, and
by contagious I mean easily transferable or viral ideas). When we
are open to a new perspective of reality, reality itself does not
change, but with enough attention we can realize how reality
transforms in cycles; history repeats itself like seasons
continuously in transition; life is a constant introduction.
The extent to which this transformation takes place may
account for the degree of approaching perfection. However,
degrees of perfection are like increments of infinityin other
words, approaching perfection is an illusion of mind, rather than a
quality of reality. Nonetheless, the pursuit of perfection is a valid
and worthwhile goal to have. This apparent paradox can be
recognized within the Declaration of Independence with the
phrase more perfect union to describe the confederacy of states
seeking their god-given sovereignty.
Some believe that such a transformation can only come
about through revolutionthrough violent or nonviolent means;
others believe that it must occur gradually, through increments, or
by an ocean of conscious dropletsemerging from time to time
to deliver to our desert of ignorance a mere thimbleful of wisdom.
No matter the form, love is the way, and peace is the outcome.
Unity, in other words, is most if not all essential, for in our time
we have enough thought, technology, and business; what we need
now is wisdom and pure act, and not so much of the former.
That being said, I am not condemning thought or the
intellect, for ignorance is not bliss; it is slavery and suffering
without realizing that it is. Rather, I propose a transformation, a
transcendence of the mind through a recognition of the
consciousness which observes it and a connectedness of all things
and of all beingshuman or not. What I propose is not a denial
of the mind for the sake of embracing the heart but the full
embrace of the mind in order to fully embrace the greater force
known as the heart.

Thought without emotion is dull and bland; emotion

without thought is misguided and inept; combined, a person
displays grace, innocence, discernment, and wisdom.
In order to witness a transformation of our antiquated
forms, we must transform our ways of thinking: from everyone is
out to get me to I am going to try my best to show others that I
am not out to get them. When we change the environment for
others, displaying grace, innocence, wisdom, and discernment,
our example resonates and carries like a songacting as a selffulfilling prophecy. Only when you have the courage to be
vulnerable and to be liberated from the shadows of measurable
time will such a transformation be possible, both in you and in the
world.
There is something about the transformationfrom a life
of distraction to total devotion to the love of lifewhich greatly
resembles that of the caterpillar; as its chrysalis phase ends it
emerges beautiful and vulnerable, and as it does, it resembles our
struggle and also that of the environment, making it beautiful and
good. Like the caterpillar, a metamorphosis occurs in which the
once destructive, consumptive, active creatures become creative,
and helpful to the process of lifethe very same life that was
once consumed by that creature. After the chrysalis, a genetically
new creature emerges; does that butterfly have the same
awareness?
When we learn something, we cannot return to the lower
level of awareness that existed before we had obtained that
knowledgein other words, we cannot unlearn what we have
truly learned and grown to understand; in this sense, a death of
the point of view that we once possessed takes place, and the birth
of a new perspective comes to replace it in an instantor rather
the new view has vanquished the old. This death and rebirth is
true growth of the human being; this is true life and the ultimate
value of knowledge and learning.
To transcend the boundaries of culture and narcissism, all
one needs do is turn the television off and be a creative force
instead of a destructive one. Such a perspective does not involve
tiresome effort; it is a choice between fear and love; between
death and life. Turn off the television, put your hands in the soil,

your eyes in a book, and your heart in the lives of your fellow
beingsthis is not rocket science, its community,
communication, and real connectedness: that is our natural state!
We have been artificially put into a state of the busybody,
worker bee; the world is the way it is so you just have to submit
and force yourself to be alright with it. However, this being the
case, we become depressed and our world seems bleak. The
solution is to let this world as we know it go and inhabit the world
our hearts know is possible. This, as we have said, is not
impossible, it is only seemingly impossible to those who have
never tried, being complacent in their life of convenience and
living fixed within the current paradigmaccepting hopelessness
as an inevitability due to learned helplessness.
This stage of metamorphosis, where we become aware of
the choice between life (change), and death (stagnancy), is a state
of intense vulnerability. Those whose heart is guarded, their
minds fortified by bars of adamant stagnation, will not allow for
such vulnerability, but in doing so they ensure a self-fulfilling
prophesy of hurt. Visitors who make it past those supposed
protections are then prevented from leaving the attention of the
protected by those same protectionsacting like a bee trap
causing further pain and unneeded suffering.
Fools to love live in fear, for where there is fear, there can
be no love. The end of blind selfishness starts with the
vulnerability of unity, both in one's self and as a part of society.
The human body is a manifestation of a unity of many parts, each
independent and interdependent, always acting as both parts and
as a whole.
Like an infant child who is extremely vulnerable for a very
long period of time, compared to other animals, the
transformation of society from a centralized government of force
and coercion to a decentralized organization of human activity,
being voluntary and well regulated with wisdom and reason, shall
take a lifetime or several to manifest into reality, absent some
catastrophic, catalyzing event. It is a total evolution of the world
order and human consciousness, and the individual mind is a
vulnerable and delicate development. Nonetheless, this evolution
is taking place in human beings throughout the world, and this

trend evinces the ultimate transcendence of our antiquated forms.

Throughout history, from tribes to cities, the centralization
of power has been manifest and has caused deeper and deeper
suffering and servility in the people who follow witlessly the will
of the oligarchs. A world government is in its fetal stage, and it is
being born through the waters of maritime banking and admiralty
lawthe law of the sea. However, the character of this world
organism, of either egalitarianism and ecological soundness or
totalitarian banking and corporate dominance, shall be determined
by the choices and perspectives of human beings, here and now.
In the tumultuous ocean of womans and mans mind, such a
gestation is always taking place; within the unconscious, avoided
and discouraged by social norms and ignorance or cultivated and
nourished by meditation and practicing peace.
The common notion of peace is different than a state of
mind, the inner condition of peace. Without this inner condition
of peace, outer peace can not arise; without the outward peace,
inward peace can not arise. Everyone is a genius; everyone is
similar, fighting each other over petty ideas as mans laws and
contrived justice (all artifice and vanity). When reality conflicts
with the world of mans patriarchy, man either cowers before the
awesome force of nature or exacerbates the conflict by persisting
and increasing in harmful behaviorrather than seeking harmony
or peace with these natural forces.
When mankind stops its egocentric chatter long enough,
they may come to discover that it is more practical and realistic to
listen to nature than to work against it. The constant war against
nature, against life and death, must end in peaceeither by our
destruction or in our metamorphosis into a creative force on this
planet.

Chapter 4. The Spectrum of

Reality
BEFORE anything was, there could be only a deep dark
blackness. When we say empty, or dark, these words come with
connotations, which we must forget or suspend for the time being
(that is, we should not be afraid of this darkness, for it is the
essence of peace). The deep blankness, for our own discussion,
represents awareness or consciousness. Therefore, awareness is
the universal ground of everything.
From that ground, that absence, springs forth the light;
from the cosmic conversation came the world and the language of
light and energy. Therefore, the color white could represent
matter, for all the material universe is composed of light and
information. And as we have said, there is as much consciousness
in light as there is light in consciousness. Therefore, the yin yang
symbol has a profound and true meaning to it, which the author
has just expressed.
The cosmos, being composed of both black and white,
matter and consciousness, is as complex as it can be. Feeding
back in a perpetual loop of love and appreciation, the entire
universe is learning about itself and evolving with a gradual
eventuality. Towards what we may never know. Nonetheless,
through us the universe is learning how to live and die, to love
and fear, how to laugh and cry; indeed as the relationship of
matter and consciousness transpires through mutual response and
intercourse or Love, the birth of beauty transforms the landscape
of the universe.
Represented by the passionate color Red, beauty is the
result of consciousness interacting with matter. The first color of
the spectrum and the first manifestation of reality, beauty is the
essence of all reality, virtue among virtues, primitive but all
pervading, present in all aspects of nature and at every stage of its
evolution. The interaction of consciousness with matter intensifies
with evolution, gradually allowing more and more consciousness
to integrate into the body matrix. For this reason evolution is depicted
as an upward spiral of ever increasing consciousness expansion.

As we have hinted at above, from the cosmic soup a

potential for further, more complex forms of essence shall

manifest. The creation of stars, star clusters, and finally star
systems with planets creates the conditions for still greater beauty
through evolution; from this evolution we get the color Orange,
which represents creativity, and the constant flux of change in the
cosmos. [editors note: sol is the name of our star, so the solar
system is our stars system of planets, minor planets, comets,
and all the rest of the material gravitationally locked to our star.
Technically then, a star system is the generalized term for another
stars gravitationally locked matter, but most people even
astronomers who should know better call all star systems solar
systems.]
As beauty transforms itself from one stage of complexity
to another, transcending and increasing the overall content of the
universe forever, and ever, so too the gift of goodness springs
forth instantly and simultaneously. For the universe to constantly
be transcending and bettering itself is the definition of good, in
that constant evolution takes place with perfect pace and perfect
rhythm previous to life. However, because goodness proves the
necessity of existenceto constantly improve the connection and
feedback between matter and consciousnessgoodness can be
represented by the brightest of the three primary colors: Yellow.
From the evolution of matter, on a universal scale, to the
evolution of life on the planetary scale, beauty, creativity, and
goodness are combined to create life. A true union of and
harmony of both beauty and goodness, life hints at the potential
depth of mind. Green is the color that represents life itself.
From matter to life to mind, the sheer beauty and
goodness of life results in the manifestation of truth. Only
through the mind does the cosmos reflect upon itself and know
truth. Due to this depth of awareness, which truth requires, it is
appropriate that Blue represents truth and thought. The deep
color is indicative of the further depth which takes place within
the interior of life and its manifold manifestations of mind and the
interior universe.
Interestingly enough, the focus of the cosmic eye has
become transfixed upon the interior universe with the advent of

mind and the discovery of truth. From here on out the colors of
the spectrum will be still deeper and shall consist primarily of the
realm of mind. As the depth of mind increases and the goodness
of life evolves in a similar way to how life itself evolved,
organization takes place through the mind. Only by proving
deeper levels of truth can any valuable organization of sentient
life take place. Organization is represented by the color Indigo.
Because organization requires many minds transfixed
upon truth, the depth of its color is far more intense than mere
truth and mind. However, because truth is, nonetheless, required,
the similarity between blue and indigo, between mind and the
organization of mind, is apparent to anyone. The power of any
organization is determined by the level of life and the level of
creativity set in motion by the minds that created them. (Here the
secondary aspects are complimenting one another, just as beauty,
truth and goodness complement one another, so too creativity,
life, and organization complement one another.)
A truly great organization requires an equally great grasp
of truth. The inherent unity of all reality and sacredness of all life
engenders a potentially egalitarian and inclusive form of
government and/or society, wherein the equality of all can be
assured and recognized by every inhabitant through common
sense and post-conventional sensibility.
Through self-governance of this kind, founded on the
ground of a decent society and a true organization, transcendence
may be manifest from the constant evolution as all good things
transpire, and all beautiful things transform from one stage of
beauty and complexity to anothermore intense than the color
before.
The color of transcendence is Violet, and its depth is
indicative of its required level of truth, beauty, and goodness
implicitly. By transcending one form of organization, we beam
forth the positive light of goodness into our collective lives. The
depth of transcendence, both individually and collectively,
represented by such a deep color as violet, implies an utter
intensity of the first deep colorrepresented by truth as blue.
Truth is essential to transcendence inasmuch as life is essential to
truth or beauty to creation.

As one begins the path of transcendence, they invariably

discover through truth that all boundaries are illusory or arbitrary;
that all aspects of the spectrum of reality are synergistically
intertwined in a complex way that exceeds perception. Moreover, one
discovers the extent of those illusions through contemplation or
meditationrecognizing them as being essential and the same to
all life. From this perspective, the only rational sovereignty is a
universal one from within and cannot be written into law or
removed or outlined by any institution but is inscribed in the
qualia of all sentient beings, and written into the genetics of all
living beings.
The state of transcendence transforms organizations,
previous interpretations of truth, goodness, and beauty; it gives a
greater, more penetrating look at what defines life and creativity.
However, despite transcendence being so all-encompassing, it is
not the end of the spectrum of reality. In fact, the color choral
represents the infinite potential that is beyond matter and beyond
our minds to know. A subtle combination of white and red, a color
which represents consciousness once again interacting with
matter, this time through sentient consciousness rather than
cosmic consciousness.
As the depth of consciousness reaches its zenith, meaning
a collapse of colors altogether, their state of consciousness
reaches a self-similar return to the material universe through an
appreciation of beauty. And so the cycle of this spectrum is
completed and potentially repeated ad infinitum.
This spectrum is important because it tells us so much
about the individual and the collective human experience.
Conforming to the fractal nature of reality, the spectrum of reality
functions on all scales knowable to sentient beings. The first two
tiers, representing the exterior realm of matter and the final, third
tier, representing the interior realm, are not complete without
understanding their reciprocal nature and the self-similar return to
beauty and further recycling of the spectrum from deeper, more
individualized states of consciousness. As the Hermetic teachings
state: As above so below.
This spectrum, and its guiding principle, transcendence, is
a fractal one, composed at every level of the overall picture.

Indeed, to discover the secrets of the universe, all one must do is

contemplate a tree or any of the wonders of nature. Only by
embracing ignorance would we consider trivializing the natural
world, taking it for granted, or trying to conform nature to our
selfish will; the wise being neither lives in the wild, nor in the city
does she dwell; for no matter where she dwells, she is in the
forgotten realm of silence, peacefully aware that she is lucidly
dreaming a cosmic attempt at perfection.

Chapter 5. Education &

Enlightenment
EDUCA'TION, noun [Latin educatio.] The
bringing up, as of a child, instruction; formation of
manners. education comprehends all that series of
instruction and discipline which is intended to
enlighten the understanding, correct the temper,
and form the manners and habits of youth, and fit
them for usefulness in their future stations. To give
children a good education in manners, arts and
science, is important; to give them a religious
education is indispensable; and an immense
responsibility rests on parents and guardians who
neglect these duties. [Webster's Dictionary, 1828,
Online Edition]

DESPITE the common knowledge of today, learning is not a

product of a teacher or an education program. Learning comes
from the student, from the wonder and imagination inherent to the
innocent mind of a child. When a child is raised in a culture that
is uninspired, and devoid of visionary principles, that child is
doomed to be as mediocre as his or her culture. With the premise
of capitalism, and all that that implies, our culture perpetuates the
concept that education is a commodity, or rather the students
within our education system are a commodity: human resources.
Under this premise it is not practical to have a decent education
for all; rather, it is more important to train them for the world of
work. 'We can leave academics to the colleges, where real
education belongs; besides, that way people are spending money,
and associating their level of learning with their level of
spending.'
Modern Education has been the great failure of the 20th
century due to the above mentality about education and its
purpose, and into the 21st century we find only an intensification
of this mentality that seeks to commodify learning and capitalize on
our innate curiosity. First, by allowing lower standards in

reasoning ability, as the math test scores show, then by allowing

psychologists to turn the classroom into their own lab, and each
student their guinea pig. The standards of education have slipped
into a common core of mediocrity. It is no wonder that our
children dislike school, and more and more learning and reading
books comes with a stigma or is perceived as a chore. Modern
learning and education sucks the fun out of learning, and reduces
the natural creativity of the average child.
As this trend increases, we see more and more children on
medications to help them adapt to the education system. However, the
fact that millions of fresh young minds require medication to assimilate
into the culture of Modern Education does not mean they are damaged.
It means there is something fundamentally wrong with our approach to
education.

When a human being is born, innocent to the world

outside, uninfluenced by the world of humankind, that being is
potentially a genius; and each human being--when conceived--has
the same potential if we disregard the temporal, local and cultural
factors. However, it is only when they are indoctrinated by a
foolish society, nurtured by a culture of critical neglect, that they
become one of the crowdwhere it feels safe and secure. To be
intelligent in modern times is not a difficult feat and one would
have to seriously try, or not try at all, to be ignorant; but to be a
critically alive human being is totally different from being
intelligent and informed, as different from being smart to being
wise.
Wisdom, rather than intelligence only, must be the end of
education's object. However, self-education, rather than forced

education, is the only sure way to ensure that the mind of the
individual can think independently, and critically without the
influence of culture, or the world around them.
In order for humanity to reach its fullest potential, it must
slough off its most unnecessary and impeding concepts, most of
which surround our ideas about education, ethics, and economics.
For now we will be focusing our attention on education. How did
you feel about your education, compulsory or otherwise? Very
rarely does one receive education of their own volitionstill rarer
do we witness autodidact educationand after having such

compulsory education it is still rarer to witness a person

continuing learning after their formal education (unless they are a
scientist or philosopher).
Without the ability to properly communicate, without
intelligence, one calls themselves normal, when nothing could be
further from the truth. The natural state of the human being is not
stupidity, but genius. Only by conditioning and indoctrination to
a stupid society will a human become normal. Sense as
common as if it ain't broke don't fix it has been lost to the
contrived notion that everything before the modern age is rife
with rust and dust, and must be thrown away like my old
computer.
At this point in our history, the education system is so far
from decent, so obsessed with the future economy, that any
semblance of education has been stripped from it completely.
Were we to utilize the past forms of education, and those
experiments which experience has shown most effective in
educing the innate talents of the students, rather than
experimenting with so called progressive methods, not only
would we have a more sane and well-ordered society, but better
workers and citizens as well.
If that is to be the standard objective of education, to
increase the number of good citizens and workers, we have so far
failed because our education is coming from a place of creating
the perfect soldier, the perfect factory worker, and more recently
the perfect coder. From this premise, education is designed to
create obedience and can only end in the gradual but exponential
break down of society, generation by generation; deliberate or not
there is a dumbing down taking placean anti-renaissance.
Nonetheless it is our duty as thinking, breathing beings to turn off
our televisions, ask our neighbors to do the same, and get to know
them. It is time that the human race embraced its own intensity
and the inherent genius within us all.
For this reason, education deserves to be taken seriously,
and with a more integral purpose than economic stability.
Wisdom and enlightenment are not economical or practical for
our capitalized society; but if we take education seriously,

wisdom and enlightenment must be the sole object of education,

and not preparing a workforce. This is a counter argument to the
utilitarian philosophy of John Dewey, and though it may seem
counterproductive to do so, were we to think for a moment, the
idea of a utilitarian education was founded at the turn of the 20th
century, when manufacturing was the primary focus of
civilization, and people needed to work to create the objects of
industry. (Today we live in a vastly different world, one where
automation can liberate us from the drudgery of yesteryear, and
we can finally create a good place that resembles Greece in its
Golden Age, or Sparta in its Golden ageonly in regards to the
freedom and fulfillment that these places were renown for in
history) In the past, slavery was used as a means of liberating the
citizenry from drudgery, allowing them to pursue the arts, the
things that make life worth living, but today slavery is outlawed,
but the need for that freedom still existsso automation is the
new slavery, and the robot could be seen as the new slave.
Today, our economic and social conditions are vastly
different, and constitute a valid reason for a fundamental
restructuring of our education model. That being said, academic
knowledge and demonstrable intelligence should be a mere side
effect of a decent educationwhile the true object must be to
dispel ignorance while cultivating the innate genius and
independence of thought of each human being.
Rather than trying to force the tree-shaped mind into a
square hole; rather than force our children into programs designed
to transform them into workers, we should be working to create a
community and society which naturally functions as a matter of
practice and play (an education culture rather than a monetary
culture). Were our education taken seriously, it would act as the
center of our community, not just as a primary employer, but as a
vector for human interaction, production, and consumption. That
being said, going into the 21st century, we must re-purpose our
education towards playful academics and building wisdom
instead of just intelligence, and re-purpose our society from
consumption and corporate production to culture and selfsufficiency.
This should be common sense, but instead our aristocratic,

plutocratic oligarchy decides to invent programs to train us rather

than traditionally educate us. Moreover, no matter where in the
modern world, which is massively industrialized, the education
system is basically the same Skinnerian training (i.e. search
Behavioral psychologist B.F. Skinner's premise of behavioral
taxonomy) which consists of conditioning through rewards and
punishment.
In order to take the first step into the present, we must
collectively decide to change the forms we are accustomed to: our
government, to which we are beholden; our culture to which we
are ceaselessly conditioned; to our reason for living, usually
programmed into us by both.
We are creating the future today. Congratulations! And
the future we are creating can be a heaven or a hell depending
upon the choices we make and the perspectives we take. The
actions of the American people against the best wishes of the
founders, veering away from the enlightenment beyond the
enlightenment period, towards a darker, more industrial world,
proves the idiom that those unfamiliar with history are doomed to
repeat it.
It is our right, it is our duty, as sentient beings to give a
just scrutiny to the government and culture which so often define
us. Only through education is this possible, only through
education can a true civilization come into being. However, by
externalizing society from education, and separating education
from society, a deterioration of both takes place. By not
providing facilitation, for adult learning, we have spoiled
ourselves, and squandered our gift for the sake of conveniences
and money. In other words: greed!
We have distanced ourselves from the natural order of
things. To the degree that a parent has taken up the role of an
extension of society, so too, education has taken up the role of
parent. In this sense, it is difficult to imagine a regression, a
return to those classic roles, unless people are willing to turn off
their televisions, and put their hands in the soil, their eyes in a
book, and their hearts into the lives of their fellow beings.
Although difficult to imagine, such a world is worth
imagining!

Imagine a synthesis of the community with the education

system, and the practice of education for community members by
community membersfacilitated by themselvesand not
through the state or any federal governing agency. The more our
education resembles the diversity within the local society, and the
more diverse that society comes to be, the more responsive the
student will be as a person, and not a puppet or a machine.
Were education to span the life time, from infancy to
senility, a wise new world would naturally come into being; but
only for those societys willing to slough off their old forms,
stagnant, and decaying, kept alive by nothing but artificial means
and utilize among their just powers the prerogative to establish a
new design to the body of their organizationone that hopefully
transcends and integrates previous attempts in a more perfect
unity. In other words, humanity needs to actually progress,
instead of digress or regressor else we will go the way of the
dinosaurs. To put it into words that anyone can understand:
evolve or die.
The evolution that must take place is like that of the many
individual cellular organisms, quantum leaping into a
multicellular organism, or better yet into what could be called a
planetary organism (as opposed to a world government) or
decentralized world sovereignty. Regression can look a lot like
progress in a profoundly sick society, and as the modern sage Jiddu
Krishnamurti famously said, it is no measure of health to be well
adjusted to a sick society. Therefore, we need to question our
purpose, our reason for living, and tare at the roots of our sickness
in order to rise out of a deep (self) ignorance.
[In Part II we will further imagine and describe in detail the
education paradigm that the present author would aptly call
Eduliberation, a philosophy of education based on what is
scientifically known about the brain, and how a human's whole, or
integrated self evolves over her\his lifetime.]

Chapter 6. Ethics & Nature

IN the previous chapter we discussed the necessity in our time to
establish a new form of education, and hinted at the establishment
of a new form of organization to our relationships with one
another, or society. Is that not after all what society is: the interrelationships of everyone to everyone, but more importantly and
simply you and I? How we relate to one another is how the world
conducts itself, as below, so above; how we perceive and
conceptualize the world is how it will be: as within so without.
When you and I are interacting, we are acting as a
fragment of society; like a fractal, we imitate the big picture, and
the big picture, in some small way, imitates us to a degree, where
the essence of all expresses itself in the slightest details.
This may sound lofty, but it in fact bears much
significance and existential reality to our lives. For instance,
when we treat animals like chattel, putting them into small box
shaped cubicles, and having them stand around for hours and
hours, what do you think the eventuality of how the elite will treat
us, and organize our work a day life when they have openly
compared those not in their circles to livestock or human
resources? By putting us into small boxes, the powers that be
make us their serfs, wage slaves, chattle.
In order to establish a more decent society, one based on
absolute, total freedom, we must first examine our current state of
human affairs: from the morals that guide them, and the prevalent
perspectives that act as a foundation to our society. Because
society is fractal in nature, by changing enough individuals the
entire character of the society will be changed. Consequently, we
must first examine whether such a change is necessary.
For centuries, since the so called age of enlightenment,
there has been a war against nature, one that truly started several
millennium ago with the advent of western, primarily Greek
philosophy. Order against chaos was viewed as the divine
principleabsolutely against nature. As a result, the conquest
over nature had begun, and continues to this day.
During the age of enlightenment a revival of Greek
philosophy, and consequently a revival of the conquest of man

against nature had occurred. Since that time, humanity has spared
no effort to play god, and attempt a complete overthrow of nature.
With the advent of the industrial revolution, an intensification of
those efforts has taken placeand technology and the digital
revolution only intensified the drive to win in the age old battle
against nature.
Today, people are mesmerized and transfixed by the
screen of their techy choice. People are more stimulated by
artificial means than by nature, but are no happier today, or
satisfied, than the people of yesteryear. The premise that
technology can and will improve the quality of life, does not hold
water when we open our eyes to actual reality. Technology has
not made people happier, though it has extended their lifespan, or
more satisfied, though it has brought the world to their fingertips;
it has distracted them, and in its current form causes only psychic
harm.
This is not to say that technology is evil, or that the author
is against technology, but simply that we are becoming more and
more out of balance from nature, relying on technology to the
point where the costs may be far outweighing the returns. Yes we
have abundant energy, but when events like the Fukushima disaster
leave the entire Pacific Ocean desolate to life it is time to question
if we are ready for that power and responsibility; and while
technology has a lot of immediate ups, we find that when
technology goes bad (and it inevitably will) there is little to no
comparison to the damage it may cause the more complex it
becomes (due to an increase in the potential for human and
unforeseen error). We are wrecking the planet with the double
edged sword called industry, technology, and materialism to such
a degree that people are more inclined to simply leave the world
than to solve the problems they (as a population and society) have
created. However, despite this, a vast majority of the modern
generation are convinced of the merits of a purely technological
world through capitalism, and that somehow more of the same
will save us.
By sacrificing Mother Nature to the monetary and
technological god named Moloch, we are sacrificing our spirit
and humanity to an artificial intelligence. To some, this comes as

no surprise, and with no negative connotation; but to those who

see beyond the incandescent glow, and the conveniences of a
dying world, nothing could be more concerning, or common
sense, than the insanity of mans conquest against nature; and
nothing could be more important in our time than finding a
balance between nature, industry and technology.
One of the effects of the technological boom is the
devaluation of life, and the obsession with death. Whether it be in
entertainment or warfare, technology only desensitizes and
dehumanizes those who use them. This is not to say, once again,
that the writer believes technology is inherently bad, but that how
it is used is. Due to the materialistic spirit and character of our
society, the drastic implementation of technology through video
games, movies, smartphones, and the applications that accompany
them, it has various psychological effects, which have been
shown by psychologists over and over to be causing neurosis in
children and adults alikespecifically in regards to narcissism and
delusions of grandeur.
As a species we must begin to question whether our way
of life is worth perpetuating. Unlike previous times in history, the
notion that we have the capacity to create our world, our society,
is more acceptable and apparent than ever; no longer do we
necessarily have to obey the status quo, the forms to which we are
so accustomed; we can change them simply by making a choice
between fear and love, between a capitalist ideology of artificial
scarcity in a mechanistic universe and a perennial philosophy of
natural abundance in a divine cosmos.
There is greater potential for humanity to realize a
profound future by having a balance with nature than without that
balance. Without nature as a foundation and sandbox, the
imagination of the human potential is as lost as any hope for a
sane world; because nature, as well as the human that comes from
it, is not a mere bundle of resources to be exploited and put on the
market, but an intrinsically valuable object and subject in and of
itself.
This kind of mentality is a symptom of a profound
sickness that pervades the modern world: everything must have a
dollar sign attached. In psychology this is called quantification,

and it leads to alienation. With everything made so abstract by

commodification, our entire psychology becomes narcissistic and
consumed by avarice. Indeed it is the love of money that keeps
the world spinningbackwards.
Rather than being a healthy society of collaboration and
cultivation, ours is one of competition and plunder: perpetual
growth as it is called. The underlying stagnancy of the notion of
perpetual growth is causing the undercurrent of psychological
disorder that such vacuity naturally educes from a natural human
being.
A natural human being is born, not made. And though we
live in a world where it is hard to find one, more now than ever, it
is never too late to restore the conditions that are most conducive
to the natural human renaissance. Such a revival would not mean
a regression back to the wild, but the transcendence of the money
game of survival: our industrial, commercial, corporatized
society, and systems. Without such a transcendence, our species
cannot reach to a higher level of advancement. Without human
unity, as long as humanity is divided, all hope for a brighter future
is lost.
Most important to recognize about our modern world is
that it resembles previous governments throughout history, before
they plunged into chaos and darkness. The similarities are not
just in the governments but in the people as well as their culture.
Rome, Egypt, Samaria, and Atlantis. History does not just repeat
itself, it rhymes. In time, we all remember or we all forget.
To forget has its strong points and weaknesses: originality,
depression, and ecstasy; to remember has its side too: creativity,
habit, and discipline. To forget that there is a separated being, and
remember that all is one Self: the synthesis of matter and
awareness is to remember and yet to forget simultaneously.
In order for me to have meta-cognition, I must have
cognition; I have awareness because my cells have awareness
and my awareness and my cells awareness act in a similar way.
Therefore, history, or matters procession into life, has rhymed
from cell to organism, from organism to super organism. That is
to say that ancestral cells were what we are now, single
organisms; at a certain point in their history, however, they united

to form multicellular organisms; they evolved, and not by any

process within themselves, but by uniting as parts of a more
powerful super organism. Today, that unity is what we call
government; but so far, any government worth mentioning has
been nothing more than an attempt. No true unity of humankind
has ever existed like the kind that our cells convey we are capable
which becomes particularly clear when we view reality through
a fractal, holographic lens.
Consciousness acts as the foundation of everything; the
spirit of life resides in the space between atoms and perceptions;
between nature and nurture. Moreover, it has been shown that
ancient people were actually more healthy and intelligent, in
intuition and social skills, than we are on average today. A deeper
community presence and connection to nature and the spirit can
be attributed to this forgotten albeit ever-present unity.
Once the child rearing practices of the ancients (focusing
on emotional intelligence and self-awareness) have been
enhanced by epistemology, and a deeper sense of compassion
through consciousness expansion, our incredible technology, and
compounded as well by the exploration of mentality and
consciousness (as was done by the ancients), we may create a true
civilizationcapable of rivaling the (perhaps) mythological
Golden Age of Saturn. This, however, is not a plea for utopia, but
rather a plea for a more empathic civilization, a more integrated
order, and a more human lifestyle than what has grown out of the
industrial era of pure reason.
A renaissance of the natural, healthy human lifestyle must
take place, because the modern, developed culture can be so toxic
that pollution ravages the landscape of the planetary organism.
We have a choice which we can make every day, and in
every moment, between fear and love; those who put extra locks
on their doors are guided by fear, while those who want to
embrace others and tend to the earth embrace love. The natural
human is guided by love in the spirit of peace. Fear results in
violence through ignorance, and a sense of separation due to a
traumatic upbringing. Therefore it is through knowledge that we
are set free, and liberated from the cycle of fear that further
punishes ourselves and the world with division and disintegration.

We have a choice, however, to love and appreciate life as

one being, or separate life into many different distinctions, or bear
witness to both! If we observe ourselves, we can recognize that
where there is love, fear must cease, but to witness fear and
persevere regardless is the virtue we call courage.
Fear and love do not exist at the same time outside of
combat comrades! To choose pure love means choosing the
transcendence of war and poverty into a level one civilization; a
level one civilization requires an end to the political boundaries
and economic chains. The one nation of separated illusions
prevents us from seeing the one nation of truth; compounded by
monetary interests that delude us into believing money is our god.
Let us choose instead to warship THE ALL, and in doing so make
life a holy device of creation rather than a pointless device of
destruction.
What a bad joke it is when these criminals in high places
are the heads of influence, with the adamant, ardent intent to
domesticate humanity under their will as their motivationnot
money as so many would think (thinking the owner class work for
money is like saying the middle class work for air), or luxuries,
because the owner class take those for granted. Indeed the sole
reason the elite of the elite carry on is to ensure that their interests
are carried out by the so called useless eaters. Nevertheless, the
act of domestication is always a fearful act to combat the power
of an otherwise threatening individuals of a population, which, in
the human context, is an infinite power of progress and
compassion.
New generations have the right and the duty to grant a just
security to their rights by replacing their antiquated forms of
government, and to provide new forms that more truthfully
represent them; and not the corporations or centralized banks that
hold them in contempt until proven productive. The power is
yours, use it wisely!

Chapter 7. Economics
& Planetary Organism
THE problems that face developed countries around the world,
particularly in United States, with regards to hunger, are
unbelievable. A combination of mismanagement of resources,
and the stratification of classes from rich to poor has resulted in a
dismal reality. According to worldhunger.org in 2013, there were
45.3 million people in poverty in the United States according to
The official poverty measure, published by the United States
Census Bureau. Due in part to the corporate economics of
globalization, economic democracy, in the form of a universal
value for wages of the same labor, has been prevented. Instead,
under the premise of free trade, and the factor price
equalization theoremwhich states that wages in rich countries
will tend to go down and increase in poor countries through
trade, (Wikipedia 2010b) has resulted in exploitation of poor and
developing countries for their low labor costs, and harm to the
economic viability of those developed countries who shipped their
jobs overseas.
An original truth about economics today is that there is a
common economy; a white, or superficially available and knowable
economy, and a shadow economy; hidden from view are its vast pools
of so called wealth, which adds up into the quadrillions of dollars at the
global scale. This does not change the fact, however, that all of this
wealth is merely fiat, an arbitrary command that it is so: paper and
debt-based currency can only lead to moral and psychological insanity.
The founders knew this on the anti-federalist perspective.
Thomas Jefferson himself made clear that ... banking establishments
are more dangerous than standing armies; and that the principle of
spending money to be paid by posterity, under the name of funding, is
but swindling futurity on a large scale. (a letter to John Taylor in
1816). In order to get further away from this system which has proven
itself imprudent and malicious, we must reinvent the wheel of our mind,
and come to a new perspective of what economy is, what its purpose
should be, and why we are even living on this planet in the first place.
If our purpose is to make a profit, do the ends justify the
means? Does plundering the planet and enslaving the masses to debt

justify a concentrated mine of wealth in the hands of a tiny minority?

Any reasonable person would say no. Yet we seem to continue down
this path for no other reason than, it is just the way things are, and you
just have to deal with it.
Nothing could be further from the truth, however, as humanity,
not its aristocratic minority, but all of humanity, is destined for the stars.
As the stars have exploded and created us, so it is to the stars we shall
returnat least in physical form. In the meantime, we have to
recognize that our models of reality, including our economy, have been
administered by an elite aristocracy, and have no connection to the
natural order of things in their reality, and have no legitimacy beyond
the arbitrary command that it is so, and that it has been so; but to say
that the world must be a hellish place because our fathers made it this
way is no reason at all, and in fact shows the level of neurosis in our
society.

A world economy, rooted in ecologyin the environment

determined by collective human will, instead of an aristocratic
stock market, upon which we are merely human resources, is the
difference between a planetary organism and globalism
respectively. We presently experience and know, by definition, a
global plutocracy of money and power over principles and
simplicity. As a matter of fact, everything we see is a product of
the Age of Reason, and could be described as nothing less than
hedonistic and materialisticas reason degenerates into
ignorance. Having so degenerated, the whole world is for sale,
and the rape and plunder of the planet seems to be our species'
pastime; the average persons natural capacity for empathy and
reason has been suspended by their survival instinctspressure
by fear of exclusion and pressure of society to keep themselves
out of the realm of povertycausing depression and a need for
distractions and complacency.
What makes globalization possible? Conglomerates such
as Monsanto, cartels such as the Rhodes foundation in conjunction
with De Beers, monopolies of oil, oligopolies of airwaves and
satellite technology, centralized banks like the Federal Reserve
and Bank of Londonboth controlled by the Rothschild and
Rockefeller dynastiesand governments in cooperation with
these coercive, commercial plans. This, however, is, by
definition, not characteristic of a civilization:

The truest definition of civilizationa

civilized society with a civilized
governmentis a world without war, for it
has become unified by global democracy;
not at the hands of a calculating minority,
but by will of the People for a more perfect
union, drawn together by ideas like those in
the Declaration of Independence. The
promise of civilization is the escape from
the primal hunt, and the development of a
society beyond, not against primal nature.
~Definition of a Civilized Society
In other words, a level one economy should be what the
philosopher in everyone is in search of, both in themselves and in
everyone they meet. A level one civilization represents a shift
towards a balance between the masculine industrial, martial path
and the feminine path of husbandry and cooperation.
The roots of our existence are resting both within our
DNA and our environment: Just as there are microbes in the dirt
that make us feel less depressed (search Mycobacterium vaccae),
and sunlight is good for our healthy and natural production of
vitamin D, so too the spirit depends on music, movement, and
mutual respect to feel fulfilled. That is to say, we should be
getting back to nature and common sense but in ways that have
not been tried. In the sixties, the pendulum swung way too far
into the direction of sacrificing all technology for a primitive
lifestyle; what the present author is advocating is a balance.
A level one civilization has a level one citizen, critical
thinking and intelligence being descriptive factors. A level zero
civilization has level zero citizens, meaning people that have been
suppressed by authoritarianism and Prussian-style education
suppressing natural humanity for the purpose of control. A level
one civilization does not need to suppress its population, for it is
wiser in realizing that, through a level one education, people do
not need an authority over them but are instead capable of ruling
themselves. This was the original intent of the founding fathers
and the philosophers of the enlightenment; this was the end which

their means had intended.

Rather than an economy founded in money, war, and fear,
imagine an economy rooted in truth, peace, and love. Sharing the
diverse interpretations thereof but with common fundamental
beliefs, like the fact that principles and simplicity are better to
guide us into the future than money and conveniences. Some
would say that money is inevitable and that currency may never be
done away with, and money, as in a medium of exchange, will
always exist. Fair enough, but that is semantic. In reality, you
dont buy things with money, you buy things with hours of your life; the
only reason you literally have to spend hours of your life to get things is
because the system is intentionally going against nature and
contemporary yet underemployed technologies from giving all human
beings what they need for free.
However, rather than cast aspersions upon the face of our
present economic model, without presenting an alternative, the author
has done so simply to bring the reader to the door of a new paradigm.
The new paradigm we now come to is the reciprocal economy.

Reciprocism n.a social and political system in which the

reciprocation of labor is the foundation of human activity and
trust its economic driverrather than moneys, debt, or fiat.
Citizenship, a chosen and then earned title through beneficial
activity of any kind, represents the medium of exchange. In
other words, participation in the project of civilization is the
currency within a reciprocal economy, and trust is what
lubricates the flow of resources and reciprocation.

In a reciprocal economy, he or she that plunders the

environment is poor. But more than this, the hoarder and the hedonist
alike are recognized as mentally ill by their fellow citizens and either
ostracized when they prove to be incurable or provided with
empathic induction when they doa psychological process whereby
the person naturally sees the error of her or his ways through
conversation. Based on the principles of reciprocation and empathic
receptivity, such economy naturally inclines individuals towards
psychological integrity, ecological preservation, and a broader
consciousness of interdependence and cooperation than we could expect
from competition and the premise of scarcity used by capitalism.
Resting on a foundation of appreciation, one contributes to society
because society has innate benefits, which contribute to the betterment

of his or her life. The feedback loop of reciprocation begins with the
request of citizenship by a sovereign individual.

Sovereignty is a recognition of who we are and cannot be given

up. Nevertheless, using the formality or artifice of channeling
ones individual sovereignty through willful written agreement
at the age of consent, has, not only a greater potential to be less
coercive and manipulative than the current form, which forces
you at birth to be a servant of the state and does not ask your
permission to sign the social contract, but also more productive,
due to the authentic freedom of choice to be a member of that
society.

A reciprocal economy is a stepping stone towards a

reduction or transformation of the profit motive from
expenditures over returns to ecological and/or human benefit. A
reciprocal economy is decentralized so that it rests on a cloud of
human will, rather than a bed of currency; reciprocal economies
are resource-based, where the fundamental resource is recognized
as organized human will, not items or elements, industry or jobs.
No longer will we need to stave off robotization, mechanization, and
other ways of increasing efficiency, because the problem of how people
will get paid will be a thing of the past, something we could have done
over half a century ago.
Under this premise, human activity can be simplified; all

elderly and infirmed are given free care because they need it;
access to the abundance of food, energy, and property can be
shared as inalienable rights for all, where depending upon the
degree of benefit and intensity of one's occupation, one may
purchase luxuries or have access to more immediate forms of
transportation and so forth. Given this premise, it is no longer a
question of how we will get the money, but whether some project
or other is worth our time. The wisdom and merit of an idea will
determine its viability, not how much money is backing it.

Some will suggest that the latter will likely ensure that an
aristocracy will form yet again, but the truth is that aristocracy in
one form or another will exist and perhaps ought to exist; the
question is whether that form of aristocracy will be benign or not
and whether the people of a more perfect society, educated

independent of that aristocracy, will be able to defend their

liberties and natural rights or not. With the introduction of wisdom
councils (see chap. 12) and an independent education schema that is
designed to liberate the human being from conformity, to question
authority and think critically (see chap. 10), many of the problems that
we face with corruption can and will be weeded out of the garden.

Recognizing that we are all made from the same cosmic

dust can change a fixed world view of separation, and recognizing
the fractal patterns in nature and in ourselves, we can begin to
better express and actualize transcendence: a planetary organism.
Consequently, carrying that sense of agape to the world and the
greater universe, we can change our fixed, stagnant world into a
world civilization. Recognizing the image, the reciprocal pattern
and spirit of the one, the sacred truth, all human beings are
affected.
We are all connected and in ways that we would not have
expected given the current model of reality -- both spiritually
(psychologically) and physically through consciousness and DNA
respectively. Our DNA acts as a crystal through which light or
photons are conducted (see phantom DNA experiment). It is the
belief of the speaker that consciousness is conducted by
electromagnetic pulses generated by the activity of the brain and
not that the electromagnetic pulse generated creates
consciousness as many theorists suggest. In other words,
consciousness is not a product of evolution, but evolution is a
product of consciousness.
It is through an expansion of consciousness that a new
paradigm of human interaction and communion is born. As fractal
representations of life, we are like the DNA of society; the fear of
one another creates disorder; cancer, diabetes, depression,
anxiety; even Ebola and so forth are existing problems only because
of a paradigm of exclusiveness, privilege, and plunder by (free) trade .
Were we to take care of one another, were we to preserve our
resources and spend abundance on elevating the world rather than
empire, a third world would not exist. The love of and unity within
humanity creates health and abundance; empathic bonds are a
more realistic and powerful driver for development than the motive of
profit or imperialism. Only by refining and simplifying the control of
development can we ever possibly have true, beautiful, and good

order, either by grass roots control of the local area or by

embracing love: a sharing, cooperative economy over a defensive
competitive economy on a global scale.
To put it simply, we are talking about a we instead of a me
culture. The choice between fear and love, between distrust,

depression, and decay versus diversification, education, and

compassion. This choice is really an option, and the option is
really a test. We will either find love or stagnate into decay and
ultimate destruction. In other words: evolve or die!
The century of the self has resulted in the age of digital
and computer learning: the digital self. With social media in
general we are more connected but less available, more
expressive yet more superficial than ever before. Narcissism has
become normal, and in being so, we have lost touch with the
natural (original) human being within us all.
However, as currency becomes less and less tangible
through digital technology, the archaic forms of currency are on
their way out, antiquated and obsolete, unreliable due in part to
their respective governments, and their respective cultures and
societies, and how those interrelated societies, governments, and
economies interact; and so because of the compounded
differentiation, while simultaniously disregarding any form of
integration and practical synthesis as either mad or worse nave,
what many people witness is a hopeless wasteland, but deep down
they hope and long for an alternative. Therefore, as our
conventions of money become irrelevant according to our own
notions of materialismpeople seek an alternative. And whether
that solution or alternative is a frame of mind, a commitment
within the individuals themselves, or a more specific change in
the forms of government and culture, it does not matter, because
what does matter is that it will be in abeyance with the divine form
of nature: as above so below.
The divine form resonates from the sacred space of
consciousness, from which all knowledge, all thought and
creativity emanates and to which all thought and creativity is
emanated. Simply recognizing a universe of wisdom, an ocean of
compassion, a heavenly perspective yields a heaven on earth.
Were there a wise economy in motion, perpetual growth would

not be a concept embraced; any sane and healthy society seeks

homeostasis with its environment, so that it can survive and
reproduce. Despite what the priests of modern culture, i.e. scientists
and other experts, say, the universe is wise in its forms and function,
and we would be wise to simply learn from her rather than fighting
against her law and order with all of our artifice and legal fiction.
To use the natural world as our blueprint for planetary
civilization puts us on sure footing for a quantum leap of cultural and
economic implications, releasing us from monetary obligations such as
debt, taxation, inflation, and parasitic practices such as stock market
speculation, the profit motive, tax havens, interest, and allowing us to
experience life without suffering the anxiety of worrying about money
to survive.
Living in opposition to nature prevents human survival. On

the small scale people are surviving and reproducing, but on the
large, planetary scale, we are killing the surfacein order to
satisfy our superficial wantswith waste and mass extinctions.
Humanity has squandered its gifts thus far, but we are always
learning with every generation. We certainly have the potential to
create a paradise on earth, as it was before civilizations. Having said
that, it is important to recognize that what we are talking about is not a
regression back into tribalism or some bygone era; those times were
worse by far than we have it today. Indeed, the pre-modern versus
postmodern fallacy of conflating the two because they are both not of
convention (i.e. post-conventional) must be understood.
Just because we are doing away with money does not mean we
are going back to barter, and just because we are embracing nature does
not mean we have to sacrifice every convenience of the modern world.
Further, such decisions will be made by councils of average people,
randomly selected out of the population of healthy citizens. (see chap.
12)

In a time soon, a new economic system must, will emerge,

and will prove to be self-evident; it will utilize a trusting and
reciprocal economy, rooted in the idea of a planetary organism,
complemented by a virtual reality mentality (as we will discuss in
the next chapter), guided by the eastern philosophies of harmony
and balance with the forces of nature; all things will increase in
love and decrease in fear, increase in order, and ensure dignity
and understanding of all for all.
When a society of agape exists, rooted in natural human

coexistence, a new economy rises from the ashes of the old, an

economy which is share-based, and opportunity shaped, rather
than self-based and competition oriented. There is a time and a
place to be selfish, but that is with regards to survival; we need to
get out of this box that says we are in this for survival; we left that
box many decades if not centuries ago; today we have the
potential to thrive, and so it is important that we all understand
why it is good and necessary to share. We teach this to our
children, but as adults we somehow lose this most important
lesson.
When we treat the planet like an inanimate object, whether
it be flat or oblate, and try to quantify it into a dollar amount and
own it privately, we lose a sense of our soul; a good person is
wise and can see past the illusion of fiat wealth and private
ownership when she or he understands that wealth and ownership are
not quantifiable and not contractual. Life and its contingencies are
the true wealth; our present economy is a death-based, waste
management and distribution catastrophe!
Were we to have a wise economy, it would look more like
the inner workings of the human body. For instance, if our lungs
were to work in competition with our heart, what would be the
inevitable result? Obviously death. However, because we are not
cells, determined by DNA, but human beings determined by free
will, some differences should exist between a wise economy and
the human body. In the body, everyone is employed. In a wise
economy everyone has access to employment, and everyone who
wants to be employed is, but not everyone is employed, and
employment is not a contingent to life, liberty, or property.
What is contingent to life, liberty, or property? Human
and ecological benefit is the answer. By helping others, we create
connections and support; in creating connections and support we
ensure our liberty is protected; by ensuring our liberty is
protected, and tending to the environment, we create property
beyond the boundaries of personal ownership or state ownership. The
term Trustery was created by the early 20th century accountant turned
independent scholar, known as the grandfather of the counterculture
movement, Ralph Borsodi.
Ralph Borsodi, along with Henry George and Thomas Paine,
thought that the land should belong to the people, in one way or

another. They thought this because it does not follow reason that one
person could claim ownership over anything that he or she did not have
a hand in creating. The world belongs to no one, and, therefore, the
land belongs to everyone equally, but because it belongs to everyone
equally, we are all free to act within it as we see fit. However, natural
law principles and the platinum rule are of primary importance within
this context of freedom.

Freedom without equality is nature (violent and chaotic);

equality without freedom is slavery (coercive and inhumane).
Therefore, it is incumbent upon us to find a balance. The balance
we seek can be found by using existing forms and patterns in
nature, with rational and intuitive deliberation. What we are
seeking is a balance between freedom and equality. The key is love, for
He that loveth not knoweth not God; for God is love. and the
outcome is peace and abundance for all.

It was scribed into the declaration of independence that,

'Prudence, indeed, will dictate that governments long established
should not be changed for light or transient causes, and
accordingly all experience has shown that people are more
disposed to suffer while evils are sufferable than to right
themselves by abolishing the forms to which they are
accustomed.' And indeed this axiom holds true to this day. What
we need is a war of ideas, a revolution of thought, an evolution of
consciousness, and a transformation of paradigms.
The point to make here is that any alternative is not going
to be perfect, but that, despite this, a more perfect form than what
we currently use is possible, probable, and indeed in a gestation
period right now. What we do now will determine the future form
and whether it will be stillborn, impaired, or fully functional.
Any more perfect form must integrate love and care,
responsibility and sharing, intelligence and intuition, nature and
artifice--given our understanding of nature, of the balance of
rhythmic forces between polarities and apparent opposites--

mentalities that are naturally stabilizing in society tend to be both

selfish and selfless; organization without government is possible
given these conditions, but what it takes is loving and sharing the
gifts of this world in physical ways as well as metaphysical ones.
Basing an economy on the available resources is
empirically, rationally, and intuitively better than acting as though

available resources on this earth are represented by a stock market

and exist here solely for profiting shareholders. Hey, as long as the
market is fine, I don't care! This notion is nonsense, and creates
objects we don't need from the destruction of things that we do:
clean air, water, soil, and gene pools. All of the above cannot be
and are not private property. To prevent such monopolies, it is
important that people like yourself first imagine what a world without
commercials and multinational corporations would be like.

Imagine a new stage of human evolution, one that takes

place in you and in me, without time and without effort, and it
starts with a choice between fear and love. Your choice will
determine whether a shared economy, a planetary organism, a
level one civilization can exist. All you have to do is trust in the
better parts of the human psyche. Share the important and healing
spirit that can be understood by being with yourself in nature,
with the community you trust, in prayer and in deep meditation:
Agape. Agape is a greek term for brotherly love and the love of god
for man and the love of man for god. Such mentalities require zero
effort; such experiences cannot be quantified; trust, then, is
reciprocated in a perpetual feedback loop, and the entire enterprise of
human society changes, allowing for more fluid forms of organization,
economy, education and eugenesis.

So conditioned the average person may be to the selfish

psychology of a culture of narcissism, where everyone is a
consumer expressing him or herself with things rather than complex
language and creativity, that a new paradigm is not only an

inconvenience but a threat to their way of life; of course the true

threat lies in a culture of conspicuous consumption and designed
obsolescence, but the average person has not been taught what
these words mean, let alone why they are significant . Were humanity
to recognize its hellish choices and perspectives despite its
supreme potential and correct them accordingly, our society and
story would be forever altered; a true paradigm shift would emerge
immediately.
In essence what is made essential given the facts, is a new
psychology, founded in a different perspective of reality than we
may be used to. Just because I may have only heard one story my
whole life, or many, believing all of them, none of them, or both,
rather than maintaining a healthy exploratory agnosticism, is it so

unbelievable that the evolution of the human race could consist of

nothing more than a shift in perspective? Did this not occur thousands
of years ago with the conceptualization of a monotheistic god? More
recently a spiritual reformation has occurred in the area of science with
the discovery of the big bang. Therefore, whenever the collective
perspective of spirituality has been shifted, what people view as normal
also tends to shift, and with it their world.
What this author expresses in this first part is the importance of
a pantheistic and panentheistic perspectives as expressed by Hubert
Reeves when he said, Man is the most insane species. He worships an
invisible God and destroys a visible Nature, unaware that this Nature
hes destroying is this God hes worshiping, and Einstein when he said,
"My religion consists of a humble admiration of the illimitable superior
spirit who reveals himself in the slight details we are able to perceive
with our frail and feeble minds. That deeply emotional conviction of
the presence of a superior reasoning power, which is revealed in the
incomprehensible universe, forms my idea of God." (The Quotable
Einstein, Princeton University Press) and as defined by Webster and
Wikipedia :
PANTHEISM, noun [Gr. all, and God, whence theism.] The
doctrine that the universe is God, or the system of theology in
which it is maintained that the universe is the supreme God.
(Websters Dictionary 1828--Online Edition)
PANENTHEISM (meaning "all-in-God", from the Ancient
Greek pn ("all"), en ("in") and Thes ("God")),
also known as Monistic Monotheism, [1] is a belief system
which posits that the divine whether as a single God, number
of gods, or other form of "cosmic animating force" [2]
interpenetrates every part of the universe and extends,
timelessly (and, presumably, spacelessly) beyond it. Unlike
pantheism, which holds that the divine and the universe are
identical,[3] panentheism maintains a distinction between the
divine and non-divine and the significance of both. (Wikipedia)

Chapter 8. Psyche
PSYCHOLOGY, noun [Gr. soul, and discourse.] A discourse or treatise
on the human soul; or the doctrine of the nature and properties of the
soul. (Webster's Dictionary, 1828- Online Edition)

Introduction
IT cannot be too often stated that on the matter of psyche (mental
energy and focus), the current writer stands on the shoulders of
giants, and though none of them are perfect, together they evince
a world beyond perfection. We are living in the information era,
and yet no matter how original or persuasive we think we are,
without standing on the shoulders of giants we cannot get to see,
first the past and increasingly the present, in all of its glory; it is
by standing on giants that we become giants ourselves,
envisioning a brighter future into reality, yet it is through our
originality that we change the archetype generation by generation,
growing what Ken Wilber calls All Quadrants All Lines (AQAL),
the continuum of spirit and evolution. And in the spirit of that
transcendent evolution of consciousness, we branch out to that
alchemical renaissance from a conflict ridden society to a sane
society, simply by changing our attitude towards the world in
which we live from fear to love; we will discuss these powerful
ideas and make them practically applicable to your daily life, so
that we can remove as much of the new age bullshit as possible
while maintaining the struggle towards a better world and saner
human conduct.
According to the integral perspective brought forth by Ken
Wilber in virtually all of his works but particularly in Sex,
Ecology, Spirituality, there are four quadrants of being (I, We, It,
and It's), of which we are all simultaneously. That is to say, I am
my awareness (I), a member of a community (we), as well as a
bio-mechanical machine with built-in wetware (it), and a
participant in a socio economic political game of competition, selfabsorption, and dysfunction (it's), all at the same time, and to
deny any one of those, or reduce them to only the it component,
is a folly known as the flatland fallacy. Furthermore, each of us has

evolved from matter, to life, to mind. Accordingly, just as matter

evolved higher orders of life, life evolved higher orders of mind,
and mind evolves higher orders of organization leading to wider,
more inclusive conditions of transcendence; the great nest of
being and knowing evolves from lower orders to higher orders,
less inclusive to more inclusive views and interpretations. The
fact that this is true is self-evident.
Below is a free use image taken from the web to describe AQAL
in simple terms:

Left Quadrant (I and We) Interior

Through many avatars, the field of consciousness can experience
the reality that the lower orders of being co-created. Through

experience, the spiritual essence of a person can attain higher

levels of understanding and deeper stages of consciousness, and
through understanding, larger circles of compassion emerge: from
bodycentric, egocentric, sociocentric, world-centric, shamanic,
Boddhisatvic, buddhic. As fractal expressions of what has ever
and will ever exist, we are connected in the blueprint, the
environment, and in the consciousness field; all is one, one is all;
God is both nothing and everything, and neitheras the parable
of Indra's Net expresses.
For this reason conscious reality cannot be explained
without at least mentioning fractal geometry. Why? Because
fractal geometry is present everywhere in nature, including the
human brain. In the blueprint of reality, we are all descended
from geometric shapes, known today as sacred geometry and
fractal processes such as reincarnation. In this most fundamental
way we are all connected; the fractal nature of the world suggests
a virtual origin, derived from simple processes of consciousness
interacting with the general substance of reality, repeating and
repeating ad infinituma holarchy (a hierarchy of holons or
wholes that are simultaneously parts) resting on a field of
evolving consciousness, and in this way we too are all connected.
It is only when we are tricked, taught from birth by a system that
wants us to be driven apart, that we believe in the apparent
separateness of ourselves from each other, and everyone from
reality; we believe our perceptions despite their inherent
limitations, but this is just the power of our mind crashing against
the rocks of our culture. Were we to see energy, we would see no
boundaries but rather condensations, vectors in an endless field of
information and consciousness.
Previous approaches in psychology have no mention of
fractal concepts; fractal geometry has yet to be truly discovered in
all its complexity and applicability since it was only discovered in
the 1970's, so there has been little time for fractal concepts to
work their way into any field of the humanities. Fractals have
been relegated to the exclusive area of math and geometry.
However, deep beneath the surface, fractal tentacles stretch into
every region of life.
Rather than expounding upon the body-mind hard

problem of philosophy, or the similar observer hard problem in

physics, the above statements are metaphors for the truth beyond
what modern and postmodern man has come like foggy eyed
children to envision as his godthrough his instruments and his
vague aspirations (flatland)into the spirit of her truth through
intuition (contemplation). Therefore, we bring the reader to a
profound truth; that, in a way, we are connected to everything
(subtle/causal); its just in a way that we can't prove or measure
via instrumentation (non-dual)simply because both the observer
and the observed are aspects within the mind of God, or the heart
of the universe, or whatever other metaphor human beings can
come up with for the aggregate reality. The measurement
problems of both psychology and physics proves the following
maxim; reality is fractal (mental) and probabilistic, not flatland
(material) and deterministic. (I am not here equating fractal with
mental, but mental with fractal: all brains are fractal, but not all
fractals are brains. However, some living fractals may have brainlike qualities [Search Wai H. Tsang and Fractal Brain Theory])
For the above reason, we must be sceptical of whether
many of the approaches prevalent in our society are really capable
of explaining anything, or making life better; we should be leery,
instead, that they may be the tools of our destruction, like so
many inventions of man. To make them work for our benefit, we
must integrate them and make the dark conscious, so that we can
transcend the boundaries of modern life, and the abstract
alienation which defines it. The highest and most typified version
of this abstract alienation is the phenomena of video games where
one immerses themselves into a virtual reality and becomes
someone else by living vicariously through an artificial avatar.
And yet this phenomena is a key metaphor for the nature of
reality and ourselves.
Indeed, to imagine or entertain the idea of a virtual model
of reality may be difficult for older readers if their interpretation
of reality reflects the average Faustian enlightenment thinking of
yesteryear; because they may have less interaction with, and
understanding of what video games are today. Their interpretation
of video games and even the term virtual, may be limited
compared to their younger counterparts. To a younger person

much of the notion of a virtual reality makes sense, a lot of sense;

we have found it to be more readily accepted by them than their
older counterparts.
Moving on, with the clarity of deep awareness, natural
character or critical thinking rushes into place, replacing the
programmed robot. This I call the difference between an original
character and a non-playable character. In any Massive
Multiplayer Online Role Playing Game (MMORPG) there are
bots, beings which act like they are sentient, that are in fact just
program. When we play the game, they can be seen walking
around, interacting with things, but they have no player attached
to them, no direct connection to consciousness. In a similar way
there are those of us that are oblivious to our connection to a
larger consciousness system, to the divine in whatever language,
and to a higher purpose whatever may be ones interpretation.
These people simply fulfill their role as a cog in the machine,
nothing more and nothing less. Their programming is of a
different sort than that of a video game, but they are living
according to a program nonetheless (rule/role/mythic approval).
Original characters, on the other hand, have realized that
reality is a dream, a game, a simulation, an illusory thing and seek
to grow and evolve their being rather than work and suffer to
make worldly successthough worldly success may be a natural
outcome of living their way. In the natural state of being we are
drawn by curiosity towards deeper levels of understanding, not
money or material wealth for the purpose of titillation. These
things are mere encumbrances to the consciousness that simply
seeks to play, to enjoy this realm without limitation. Which is not
to say that drive and indulgence are bad, but simply that without
balance, without moderation, these things become detrimental to
our personal development.

Right Quadrant (Psychology and Materialism)

Today, psychology is grounded in the premise of materialism
despite what physics has been showing us for close to a century:

that consciousness affects matter. Some still work under the

premise that DNA is what determines who we are, that the
chemicals in our brains are what drives our behavior and what we
are like. Of course the truth seems more often than not to the
contrary; who we are is mostly influenced by the environment but
even more so by our interpretation of that environment, which
determines so much of who we are to becomeonly a fraction of
who we are is determined by nature, and only a fraction of that
has anything to do with DNA and neurotransmitters (those are
symptoms, not the cause of our identity).
Therefore, a massive part of who we are is not material
but circumstantial. Which is to say, much of what we experience
is not material; we do not experience solid reality while we are
alive but a mental representation generated by our brain.
Where is the mind? Can you point to it? Certainly not.
The mind is resting in a field of primitive, primordial awareness
(i.e., contrary to perception, you are nowhere and everywhere
simultaneously). Let's say that two hundred years from now
science has created a method of extracting the brain but retaining
its connection to the body via transmitters and receptors
connected to both the brainstem and the spinal cord, allowing for
the patient to be awake and alive once the procedure is
accomplished. If scientists were to remove your brain and show it
to you and then put it into a jar, put the jar in a box, and then
mailed the box to Canada, all while your body is still on the
surgical table, your sentient awareness still located in the room
where your brain was extracted, where you witnessed this surgery
take place; where are you, that room or Canada? The only true
answer is both and neither.
By increasing the depth or quality of one's own awareness,
one can magnify their clarity of the world and of themselves. In
doing so one discovers compassion due to the universal,
boundless quality of awareness. One Self exists as a fractal;
many selves exist in a chaotic sea of self, gradually ordering itself
through fractal processes of love and disordering itself through
similar processes of fear. By magnifying our awareness, we are
more likely to organize and be deliberate in our lives, ultimately
transcending the forms to which we are accustomed; by ignoring

our awareness we are more likely to fear one another and war
against one another rather than work together for our common
good.
With this premise in mind, not only can we alter our inner
reality but our physical reality as well. To go from being
depressed to being happy changes reality in both a mental, and
physical way at the conscious and chemical level. Some people
would argue that there is a physical basis for altering ones mood,
and those people miss the point; things like pharmaceuticals mask
depression, which is merely a counterfeit cure. If the fundamental
point is to reach peace of mind and happiness or love, these
synthetic methods fail to come close to the mark; they're hardly
even on the board.
In order to be effective, any approach has to be consistent,
and yield demonstrable results. Hence, Big Pharma has
dominated the medical field as well as the fields of psychiatry,
bleeding into psychology due to arbitrary, artificial rules about
what is valid and has merit. It is due to pharma's massive appeal
to a more and more fearful and neurotic society -- a capitalist one
at that -- that the apparent simplicity of taking a pill, which makes
problems seemingly disappear, has been so appealing. Rather than
meditation and inner work on expanding one's consciousness,
which is the more difficult but more effective solution.
Nonetheless, meditation, inner work, and consciousness
expansion are essential to bettering our own lives and evolving
society towards civilization, towards a planetary organism. It all
starts with the individual. Each of us are cells, and our goal must
be to unify to create a multicellular organism; a planetary
organism, in other words, consists of planetary cells or planetary
sovereigns.

The Future Paradigm

There are seemingly infinite ways to improve our lives, as many
ways as there are objectives: wealth, power, etc.; love, peace, etc.;
et al. Without consciousness none of them are possible to attain.
In fact, both power and love at higher and higher levels requires

deeper levels of consciousness; only one difference makes the

pursuit of power inferior to the pursuit of love: fear. The fear of
losing unwarranted power causes higher entropy and suffering
than the peace of mind earned through love.
Unfortunately, when we say love we often times mean
something other than what love really is; we bring our fears,
insecurities, and perspectives into lusts, infatuations, and matters
of dependence; relationship, in this egocentric bond, starts with a
kind of two-way, unspoken contract of mutual fulfillment, and
when we do this, instead of discovering that we must fulfill
ourselves first, all that can and will result is suffering and
unnecessary pain. Within the grasp of fear, so limiting, the world,
devoid of the factors that cause fear, looks dark, but that is only
because the vast nature of love seems emptybut this is all the
better to contain the universe with. Fear is like an egg and love
like the outside world. Eventually we must break through that
egg or perish. Fear reduces our apparent options and courses of
action to the equivalent of being trapped inside of an egg.
Love, on the other hand, is not one of the limited
conditions manifested through fear (lust, romantic love, personal
ownership (marriage), individuality, and statism), which represent
a spectrum of unconsciousness. Love, on the other hand, is a
perfect representation of the spectrum of life and consciousness;
love is the underlying unity and the collective evolution of matter
and consciousness (AQAL).
Fear and love may be conditions of consciousness, which
then translate into chemical reactions in the body but not the other
way around. Of course, it is possible to induce an expanded
conscious state via chemical catalyst, but these altered states are,
by their nature, counterfeit and potentially harmful to real,
sustained psychological growth. That is not to say that
chemically induced states are bad or only harmful, but that they in
themselves are no answer. Psychedelic chemicals are potential
tools but just like any tool, require the user to properly utilize
them in order to be effective.
In a similar way, our emotions, our diet, and our
perspective are fundamental to expanding our consciousness.
Meditation without proper perspective may as well be playing

video games or watching television. Yoga without proper diet

may result in fatigue or exhaustion. Intellect and the expansion of
knowledge, without emotion or intuition, is a failure, for our
consciousness has not been engaged, our creativity has not been
stimulated, and our ability to then create new possibilities has
been ignored.
Without consciousness, life would never have been, and
without life, mind would never have been, and without life with a
mind, technology would never have been, and without technology
(both physical and mental), we may never find the deepest
reaches of our consciousness. Without a scientific spirituality,
without a spiritual science, we may never live in a sane world
one that is in harmony with nature and recognizes what is
essential to all life.
That being said, just as humanity is a product of nature, so
too technology is a product of nature, an extension of lifebut
the same could be said of Ebola, anthrax, and the atom bomb.
Therefore it is not what we say but how we say it, and similarly it
is not the technology but how we use it that bares significance.
For instance, a radical openness to technology could result in the
complete dehumanization of the living and a humanization of
technology (a kind of necrophilia as Erich Fromm calls it); just as
animals can be anthropomorphic, the new life in technology has
become a new mythology, a source of secular religiosity and the
banishment of all previous orders of organized religion.
Exploration of the psyche, rather than only doing in
physical reality, is the key to growth in consciousness and mental
maturity, but doing in physical reality is also the key to growing
empathy. Mental health can begin to show cracks when we
believe that our mental states come from the outside, rather than
taking ownership and responsibility for the world of our own
creation, but we begin to show cracks also when we believe that
we are an island unto ourselves. Believing that by taking some
pill our problems may miraculously be healed or solved is
nonsense and bares its fruits to us with every step we take into a
darker and darker future, led by radical materialism. But it also
bears mentioning that, despite our desire for freedom, we are
witlessly affected by a system that seeks to assimilate us into

roles that all too often lead to dehumanization and alienation and
are largely the cause of our absurd rates of depression.
Stepping away from the box, we may notice that it does
not resemble our fractal mind or body. And stepping into nature,
we notice perhaps a hidden language of sacred proportions,
counter to the box and all that it stands for. When we step back
from the video screens long enough to gain focus, we may begin
to notice that the strange shapes and sounds in the room with us
are not ghosts or illusions but people with faces and awareness
just like us, and if we can bare this hideous reality for long
enough, we may be bold enough to speak and interact with these
unfamiliar apparitions.
The point is, maybe just maybe, it is not the whole of
humanity that is sick but the whole of its culture, synthetically
derived, that is making us sick. It was the modern sage Jiddu
Krishnamurti who said: It is no measure of health to be well
adjusted to a profoundly sick society. And as the hermetic
maxim states: As within so without, as without so within.
Our choices and perspectives, like our intent, echo
throughout the entire fractal superstructure of reality through
causationa spiritual dimension of reality that we cannot see or
measure but which bears its fruits everywhereas everywhere.
We think that our thoughts have little significance to our reality,
that we have no power over our reality, but what is reality if not a
thought, a simulation within the mindwhether it be my mind or
the mind of God's. Reality is mental not material. Therefore, our
thoughts are immensely important, and so are our habits.

Methods of Conscious Creation

Our habits, forming rivers of information, chemical feedback
loops creating fractal processes of perpetual repetition in the mind
and in the bodyunless acted upon by a greater force (i.e.
consciousness)are important as well. We can look at it this
way: creating new habits is like creating a new channel for a river
to branch off from; our attention and awareness is the water, and a
groove created by repeated flows of attention acts as a channel.

Those channels that we create for ourselves is what we call habit.

To change that habit, we must flood that channel with attention
and awareness, which then gives rise to new potential grooves
and in time new channels for our attention and awareness to flow.
This requires an immense amount of energy, which can only be
attained through emptying the mind of all of its content and being
completely free from what we know.
(To clear our mind, all it takes is for us is to recognize that
planet earth is but an infinitesimally small spec in an infinite universe,
that we are merely fleas on the back of a microscopic planetary
organism; that we have existed for but a brief moment in time, and that
we know practically nothing of the universe and have an immense
amount still to discover and a vast universe yet to exploreboth
inwardly and outwardly. And finally, that all of this applies to us both as
individuals and as a species.)
Consciousness naturally grows like trees and wellsprings. Trees
grow from above, and dig their way into the surface, and wells
grow from deep below the surface, springing up out of the
ground. For our world, our ecology, and many things, life needs
springs and wells. Human life most needs trees and the peaks and
valleys of the soul to guide its actions into proper directions,
always towards the inevitable great ocean of consciousness. We
are the ocean; everything else is environmental circumstances.
However, cannot the river dissolve a mountain in time; cannot ice
break a tree and its branches by freezing?
Consciousness, in the form of deep waters and bright light
from the source, constitutes the dialectic of being a sentient entity.
The brilliant light comes from the source: primitive, cosmic
awareness, and like pieces, elements long ago unified, emerge to
the surface in the aid of evolution, which itself emerges from the
matrix of consciousness, the organ of will. So all things are
connected, all beings of the same origin and source (One Taste,
Wilber, 2000).
What point is there in being an intellect without depth? A
great tree cannot stand without deep roots. The deep roots of the
tree of life are grounded in elements inseparable from the source,
over an aquifer always growing: consciousness always evolving

and expanding. All is all, the universe is inside of you, and you
are inside the universe.
The undercurrents, channels, and systems of
consciousness conduct the energy of life towards its inevitable
evolution. Organization and transcendence are deeper stages of
truth and thought, which require a highly evolved system of
sentient beings, all working together for a purpose they all
implicitly, innately agree on: survival and procreation.

Beyond the Current

Philosophy, physics, metaphysics, politics, psychology: all are
intrinsically connected by subjectivity and the hard problem of
consciousness. In our society, this hard problem becomes
concrete. To become accustomed to the popular instead of what
is best, we lose our natural humanity; ignoring all warnings and
advice, solutions and principles, a being becomes a zombie to
their habits and culture. Those who conform to a life of habit
unwittingly give up their sanity for things and end their
spontaneity and originality for patterns of repeating or
regurgitating information, beliefs, and dogmas.
That is not to say that any of the above is bad, just that in
severe cases the result can be shocking. Notice how our culture
affects us through movies, video games, and the general modern
language, emerging from the ongoing technology revolution.
More and more our media presents us with a violent
picture of humanity (according to most people, the most
dangerous threat to humanity is humanity itself). You or I might
agree, but to play devils advocate, lets say we changed our
culture so that we no longer pollute the earth and husbanded it
instead of fighting for its surface area. Lets say we changed our
government and laws so that the free enterprise of every human
potential can be actualized, rather than broken in or broken down!
We would have the potential to be our higher self as a civilization,
but the question remains, could we even handle that
responsibility, psychologically, without the essence that we have
had bred out of us? That potential to be our higher self is stifled

by the modern approach to life, and its effects would linger on

even after its demise.
Art and creativity can prove to be more significant in our
lives than production and profit; through the intellect we have
access to the world of ordered information, but through intuition
we have access to the chaotic world of subtle causes (spirit, Self).
Those who are truly interested in the investigation and selfeducation required to get a picture, let alone a big picture world
view, are potentially the most fortunate yet are looked upon as the
madmen and rejected by our times. It is they who are the seekers
of power through knowledge, yet to the onlooker, their insight
seems childish (pre/trans fallacy).
Say this were a society that used an alien economic model
to guide its activity. Imagine if the premise was that you get as
much as you give in a level one civilization; imagine how much
life would change for humans on earth if the false premise of
money as a necessity were to be lifted, and taxation and debt were
eliminated from the equation of daily living. People would go
insane, but only for a while, until the majority of them reached a
state of metanoia (the process of experiencing a psychotic
"breakdown" and subsequent, positive psychological re-building or
"healing") and subsequent ego-death or ego-transcendence (both
equivalent to love or agape, or unity in Spirit put more
esoterically). For it is because our society is psychotic that we
must cure it by metanoya, in the same way that we must cure our
economic dilemma with a jubilee (as we will discuss in Part II
chapter 11). For to do so means to start freshwithout a violent
revolution.
Think of how much a humanitarian, biophelic order to our
economy would affect the psyche of its inhabitants, to no longer
be married to the rut of survival mode mentality, no longer
entranced by a propagandists programming or a capitalists
predetermined worker role. Were permaculture to be integrated
into your cultural landscapes, as well as the landscapes of our
daily lives, we would not need to struggle to survive, but instead
would thrive with the available technology and techniques that
wait in the wings of the modern fringe of society; aided by
advanced computing technology, such a state is in store.

However, this kind of future possibility will only come about if

we do not get tricked and drugged into accepting a new world war
by the soap box of centers of imperialist capital. The world that
will emerge out of that wasteland will be nothing less than a
world government (mythic authoritarianism)and not a planetary
organism (rational/vision-logic). We shall evolve, evolution will
come!

Psyche of the New Paradigm

To the end of evolution of the world, nay the universe, beings
have the means of consciousness. We must evolve our awareness
and perception of the world; we must transcend our culture and
our upbringing. Most of those institutions which guide and
represent our society are restrictive of the environment, either
through education or through toxic chemicals, yet they are filthy
rich as the appropriate phrase goes. In order to correct this, we
must correct our world view. This is not a matter of opinion, it is
a subject of survival; remember that our species depends on the
choices and perspectives we make; individually we add up to a
great giant, and that great giant is sleeping within us alluntil we
awaken, it will remain silent.
We all know the government is corrupt; this is common
sense and not unfounded by any means. It is not a superstition to
say that this is so, nor pessimism to say that government is a
hindrance to humanity rather than a savior. In fact, it is we who
are the heroes we have been waiting for. This solution, that we
are the saviors, is not easy, not final, and requires constant
feedback to function. (Enter the technology and connectivity of
modern times) We have that fundamental resource to shift the
paradigm enough to transcend material reality. (By that I mean
we can transcend materialism, the profit motive redefined as
collective human and ecological benefit, combined with public
feedback, participatory councils, and meritocratic councils.) No

longer do we need government or corporations to create our world

for us; we can do it for ourselves in ways that no one had ever
predicted.
This sort of system could not have existed fifty or twentyfive, let alone some 250 years ago. But nonetheless, such a
schema as we will present in Part II takes an inward choice
between fear and love to come into existence here and now, not
an over our heads market, upon which we are human turkeyI
mean human resources. Nor is salvation going to come from a
God above us but rather from gradual expansion of consciousness
towards the God within.
When we start to take life into our own hands, instead of
letting it be up to the so-called common sense or power of
experts, our thoughts begin to change and with it our reality. First
we must have an inward revolution of recognizing Self as
consciousness. Secondly, we the people must work together to
strategize and establish a freer, more moderate and flexible
reward-based system, instead of punishment-based systems.
Why? Behaviorism has much to say about this: reward works
better at preventing bad behavior than punishment does; and
where we use punishment the use of therapy and methods of
induction are proven to work so much better. To still use corporal
punishment at this point in our knowledge about nature is a
complete failure of communication between our scholars and our
politicians.
Our society reflects, and is a reflection of, the individual
(you and I), and the individual is a reflection of society
(hologram/holon). When our society is constrained by a culture
of fear, ego, and dogmatic beliefs, a sick society is inevitable,
which is obvious according to history. Stagnancy in the
individual, resulting from such a sick society, is a form of death
worse than actual death.
The reality of the syndrome of decay (as Erich Fromm
called it in The Heart of Man), which colors the collective human
psyche of society or zeitgeist, manifests itself in many negative
ways; the cultural decline into avarice and the foolish plundering
of the planet by faceless corporations is one; it is the endless
competition between nations in the senseless battle for supremacy

and religions as well as economic or political ideologies. Then what

is the solution? What is the alternative to a sick society bent on

control and hostility? Well, love, trust and learning are to peace,
as money, debt, and ignorance are to war, and freedom without
equality is to nature as equality without freedom is to slavery. In
other words, the solution starts with recognizing the nature of
humanity and organizing our society in accordance with the
natural human, rather than coercing the natural human into
believing in an inhuman, synthetic culture and so-called
civilization.
For the individual, doing for others rather than doing to
get love, is the way to peace and prosperity. When the power of
love overcomes the love of counterfeit power, the world shall
know peace, and through peace we shall have universal freedom
from oppression and freedom to live how we naturally desirein
a competitive game of collaboration.
No government can legislate or protect freedom through
martial means because war is the single greatest threat to freedom
and the cause of disorder. Further, freedom comes from within
and can only be threatened by ignorance. The level of freedom in
society is a reflection of the level of freedom within the average
individual. The level of one's freedom is determined by
knowledge, because knowledge is true powerwhere money is
only counterfeit.
Turning our attention from a money-based, post-industrial
culture to a resource-based, self-sufficiency model of society, we
can improve life for all both physically and psychologically.
Imagine the impact on society when it is guided by a population
of individuals that are acting out of love rather than
professionals acting out of greed and bureaucrats acting out of
fear and belief of professional authority. Consequently, it can
never be too often stated that it is not so much the act in itself but
the intent that distinguishes a good act from a bad one. Any kind
of revolution is more helpful and likely to succeed if it genuinely
comes from the being level, from a love perspective rather than an
intellectual level with a greedy perspectiverooted in
materialism. Of course a proper revolution must have a balance
of all these factors: body, mind, and being.

A true metamorphosis of our inner forms is necessary for

the sanity of our society and the future of our species, and the
sanity of our species is necessary for the metamorphosis of our
society. For the sake of our psyche, what do we do, what can be
done to facilitate that metamorphosis? The answer is to do
literally nothing. In modern western culture, nothing and the state
of being that meditation evokes are cast aside. Our culture is very
self-centered; its all about me-me-me, and screw everybody else.
If it does not get me money or the toys I want, why should I pay
you any mind? Nonetheless, it is precisely nothing which can act
as the catalyst to cut the umbilical cord of chrematomania (i.e., the
love of money) and debt slavery.
Once again the parameters of our culture determine the
options available in order to transcend and step into a brighter
world; We the People have got to let go of the capitalist mindset
of money obsession; that mentality and behavior-set creates only
disease or dis-ease. To forget society and principles for economy
of the so-called market is quite insane. What is important, under
that sick premise, is the shareholders, not the society or the
environment known as the stake holders. This mentality, above
all else, is the true Antichrist, where the second coming of Christ
is actually all of us realizing that we are the second coming of
Christ.
Imagine if you will, a person living in a loving, nurturing
society, in a culture rooted in shared abundance and trust. The
available opportunities she or he can experience will be more
wide-ranging, providing them with confidence and a lifestyle that
is generally more positive for the worker than for the fearful
worker mindlessly mining for money in a monetary system.
Creativity and art are more valuable in a culture of living
and being, than serving people with things they rightly ought to
have done for themselves in a culture of having and doing. What
the world needs is a moment to reflect upon itself, a moment to
consider what it means to revive and what it means to thrive.
What better way to do this than through art? No matter how
much we grow our bank account, we are still not growing our
level of consciousness. Therefore, total immersion in the day-today game of money can be lucrative, and can benefit our short

lives in strictly pecuniary ways, but only in this fully immersive

simulation--in every other aspect of existence, those of us who are
living to work or working to live are not evolving. The question is:
are you growing at the being level, the level of consciousness? If
you are not, you are a part of the problem, fundamentally, and need to
do the great work of knowing thyself at the being level to heal this
planet of its manifold ills.

When our society revolves around a precipice of

selfishness and greed, with a form of economy and money that
encourages and exacerbates an already impulsive impetus, the
result can be nothing less than the decline of the culture.
However, and more fundamentally our culture declines because of
the fall of many individuals; their conformity to a sick society
ensures the decline, and protects their ego, as well as the
institutions that represent it: malls, television, media,
entertainment, etc. To rid ourselves of these corrupt and
corrupting institutions, we must first become aware of their
darkness. Similarly, we must rid ourselves of ego by mastering
and transcending itand transcending the various learned
corruptions we inherit by being brought up in the world as it is,
by its institutions as they are.
These institutions are but relics of an ancient time;
whereas, the human psyche is always new. We are born free, and
raised into being servants (citizens) to some earthly authority,
always arbitrary in nature. The difference between citizenship
and sovereignty is fundamental: a citizen is a servant, and a
sovereign is a master only unto themselves. It is through fiat that
we are enslaved, but through agape, love, and fidelity to a
conspicuous way that we will find liberation and true life.
That is not to say that we should become pacifists, rather it
simply means that we must embody natural law and the nonviolence principle. According to natural law, we have the right to
defend ourselves and our rights to life, liberty, and property. We
must seek unity with each other and the world. Let's be kind to
one another, but when the time is right lets fight to protect our life
and freedom! There is nothing wrong with defending your family
from burglarssame thing with a corrupt government and its
bankers. We must embrace love, but sometimes that means

harming those that seek to do harm to others, or to impose their

will upon us.
A woman is being raped, imagine you're standing there,
what do you do? Do you intervene? Or do you walk away, afraid
to be attacked or murdered if you do? A friend of mine says that
he would just walk on by because it is not his problembut what
would you do? My friend's answer reflects the society and
culture in which he livesa culture in decline, which he
welcomes. His answer shows a lack of empathy, desensitized by
media and propaganda. Imagine that the woman being raped is
really our collective constitution, the divine spirit which animates
us all! With this analogy my friend says his stance changes,
saying In that sense, I would grab the guy, rip him into a million
pieces and burn the remains.
We have touched on the topic of awareness in previous
moments, but what are the practical implications for our daily
lives? What can we learn, and more importantly what can we
unlearn, to have access to our deeper source, absolut originality?
The answer is simple, but it is not easy. Like my friend, we have
to put ourselves in our imagination, and allow our minds to
wander from the glowing box. We have to step outside of the
cube, and recognize the tree-shaped fractal as home. In other
words, the larger consciousness system, being fractal, is felt
through emotion and intuition, expressed or not.
How we view nature represents how we view animals, and
in effect how we view ourselves. Psychologically speaking, due
to philosophies of social Darwinism and eugenics, how we view
chattel animals is how the aristocratic elite view ushence, at the
lower levels of society, cubicles and human resources are the
human equivalent of cages and markets. We do not realize what
we are doing to ourselves; with all of our activity no action takes
place, for our active, critical mind has not only been stifled, but
stigmatized by mainstream propaganda.
It was the botanist of the late 20th century, Terence
McKenna, who said, culture is not your friend. Because any
culture that would say it is alright to break into someone's home,
and put them into a cage because, according to a small group of
men, what that person was doing was illegaldespite the fact that

what she or he was doing harmed no one, is insane . This kind of

approach to law and government is, in itself, criminal; and that
small group of men who claim such authority are, themselves
criminals no matter the manufactured consentsuch actions are
intrinsically against natural law and any standard of decency. As
a matter of course, rather than being judged by her or his peers in
a sane social structure, that person must be judged by an
aristocrat, whose job it is to protect and reaffirm the positive laws
of the land, rather than true justice. That we have gotten so far
from nature, natural law, and natural humanity is evidence of an
underlying insanity that is likely derived from psychopathy in
positions of power, and awakening to these truths requires
education, hope, love and appreciation.

Integrating Pre-modernity with Post-formal

When we realize that the more primitive, or primary
practices of human society, were more beneficial to the human
brain's' developmentaccording to new developments in
epigeneticswe would soon turn a corner in our cultural
evolution. How we view the world and ourselves, and how we
use our attention, determines how the world develops.
The modern culture of ego, fear, and corruption which have
kept us in bonds, once honestly recognized, will simply fall away.
Do you understand what the speaker is saying? Change does not
require us to have a revolution, it requires us to have a
metamorphosis, to transcend the boundaries rather than battling
with them. It was R. Buckminster Fuller who said: You never
change things by fighting the existing reality. To change
something, build a new model that makes the existing model
obsolete.
This is what we have gradually been doing in this book via
memetics; developing the mentality required to build a new
system which makes the existing system obsolete. When we act out
of fear, and become afraid, we try to avoid that which causes us to
fear. Rather than avoiding it, which is really only fueling the fear,

we must face it! Rather than revolting against the current system,
simply embrace, and illuminate it with understanding which
causes a paradigm shift from within, by paideia, whereby one may
come to know thyself.
If you are afraid, go in the direction of that fear rather than
walking or running away from what are really opportunities;
things that cause us apprehension we must become comfortable
withby seeking out and training ourselves to deal with those
tense moments.
All too often our inner dialogue gets in the way, causing
inaction and later regret. One must power through the hardships
of life; to complain or feel self-pity is fatal, and a failure to
maintain conscious composure, or dignity. By integrating the
world with love, rather than avoiding and dividing the world
through fear, our individual lives may begin to show signs of
radical change. However paradoxical it may seem, this universal
change must come from within.
To go deeper within something requires us to go outside of
our comfort zone. However, this is the only way for any growth
or learning to transpire. Relationship and love require us to
overcome our comfort and complacency egg. Breaking out of
that egg means breaking through to deeper levels or stages of
consciousness.
When we connect with nature for instance, we are
communing with our ancestors: spirits (aesthetics) as ancient as
time. When we enter into nature, a strange thing happens within
that is totally normalwe begin to slow down and pay more
attention to what is going on, our attitude changes. Being
attentive is extremely important for inner evolutionary work:
attention towards the outside can be effortless, but nonetheless
requires attention, on the inside, to be clear; clarity is essential for
our appreciation of beauty; therefore, attention and beauty are
intertwined.
What we pay attention to defines who we are, and what
we ignore equally defines who and what we are to become. The
more we focus our psychological energy on the artificial (think
Poke Go!), the less and less important will nature seem to us,
and the deep play that it grants us will be replaced by mere

trinkets in comparison. As more and more people choose to play

in artificial reality, the value of playing in the natural will equally
diminish, until the industrial world swallows up any possibility
for future generations to enjoy those wonders that have defined
the human experience for thousands of years.
More to the point, the therapy of nature has been well
established, and it is this quality, which we had to step back from
in order to discover, that has so much potential to solve the
problems of modernity. And because there is a drive to alienate
human beings from nature through technology, sanity is becoming
less and less apparent in our society. To solve this, there is really
only one solution: to return, with the aid of our tools and livingry,
to the land, so that the land may return to us our sanity.

Paradigm Shift
The perspectives of science and spirituality, being incomplete,
independent of one another, must be merged, before any social
improvement can be possible. Most human beings have a vision
of a brighter world, and it would have been realized long ago if
only that conception were allowed to be believed by a large
enough mass of people. Due to the unnecessary conflict between
science and spirituality, a complete perspective has yet to be
conceived, along with a vast enough demand for that alternative
paradigm.
The lack of this vision tells us much about the human
condition. However, any society or group which vocalizes a
demand for this visionary concept would indicate a new
dimension of soul evolution, and consequently evinces the new
politic and economy of our alternative paradigm. The social
strength of the past combined with the still emerging technology
revolution of the present, would indicate a capacity for group
enlightenment, so then why are we still waiting for the world to
evolve?
One could say that our present state of progression is
actually stagnant and requires revision. The century of the self

has hastened the approach of entropy through deeper and deeper

stagnancy and vacuity in individuals and society. Due to the
Internet, our questions are virtually a keystroke away from being
answered; thus, in a way, killing the mystery and vital curiosity
which inspired the human species for thousands of years. This
dynamic is a double edged sword, because data is now more
available to anyone than it ever has; but that information is
without context or filtration. One is equally likely to be
enlightened by the Internet as they are to be retarded by it. The
author is not advocating Internet censorship but rather a culture
that functions to provide context, and thus increase the probability
of filtration.
The question then becomes: how do we cultivate such a
culture without violence, without fighting against the previous
paradigm? How do we go about creating the new paradigm which
will make the existing model obsolete? The question is
tantamount to asking how do we provide context. If we
understand the psyche of humanity, the answer becomes clear; the
answer, inexorably, is education.
Further, if fear, ego, and harmful beliefs have been the
currents which guided us into today, perhaps our exterior
possessions, our boundary from the outside world cause us to
think in terms of mine vs theirs, and have kept us from realizing
that we have the tools to craft a rudder which uses love, instead, to
guide our ship to new and enchanted shores.
By bringing love to a world full of ego, fear, and harmful
beliefs, a simple but sophisticated order to the organs of society
emerge organically; the zeitgeist of institutions and cults, filled
with blind followers of elite oligarchs becomes obsolete, smashed
against the more perfect union created through education instead
of war, ecology instead of economics, and community
participation instead of politics. To do this means both inner
work and outer work with equal intensity and inclusiveness. This
is not the easy way, but that path is for the weak; it is the right
path which is hard, that, once recognized, attracts and educes
greatness.
This concludes Part I. In Part II we will explore the
possibilities and structure hinted at in Part I, which promises to

transform the inner and outer world from senseless chaos and
disorder to love organized by informed intent. It can never be too
often repeated that a people guided by principles and simplicity
are far better off than a people guided by money and
conveniences.
As the collective consciousness tumbles aimlessly towards
deeper stagnancy, a new vision comes to light, which renders the
old way obsolete, and cures the deep seeded insanity of our
modern culture and pecuniary paradigm. The fundamental
question we have to ask ourselves is this: should we seek to cure
the collective amnesia of our species or use our advantage of
forgetfulness in describing a new paradigm?
In Part II the reader will not find a cure to a historical
amnesia, but a description founded in timeless, natural principles
which dispel the fog of apathy from the reader. For a problem
does not exist until a solution is brought into focus.

Part II
The Alchemical
Renaissance

Chapter 9. Universal
Synthesis
When you call yourself an Indian or a
Muslim or a Christian or a European, or
anything else, you are being violent. Do
you see why it is violent? Because you are
separating yourself from the rest of
mankind. When you separate yourself by
belief, by nationality, by tradition, it breeds
violence. So a man who is seeking to
understand violence does not belong to any
country, to any religion, to any political
party or partial system; he is concerned
with the total understanding of mankind.
~Jiddu Krishnamurti | Freedom From the
Known, chapter 6, paragraph 11

The Shift
THE world which has emerged in the 21st century is filled with
second hand perspectives, relics of history, which may not cause,
but certainly help to exacerbate conflict and disunion, while
simultaneously filled with grand strategies and concepts to bring
the world into order. A world plagued by conflicts must meet
itself through reflection, and find a synthesis through reason and
contemplation as Jiddu Krishnamurti clearly had. Most
intellectuals would not be so bold as to even think of a universal
synthesis, claiming that universals are rare, and human universals
virtually impossible, but this is no intellectual exercise, and we
are not interested in overused words like impossible.
Nonetheless, before any description of a more perfect world can
be told or understood, the conflicts in our culture, and the manmade boundaries of politics, nationalism, science, and religion
must be recognized as illusoryand finally dissolved. What we
are looking for in this chapter is the answer to the age old

problem of balance, in a world that has still yet to walkamong

the stars.
Consider for a moment, the violent nature of these
boundaries. A nationalist has separated herself from the rest of
the world. It is this perspective, and perspectives like it, which
history has shown to make war not only more possible, but more
probable. Politics and religion, as institutions, are subsequently
subdivisions of, or within, the nationalist concept. While one
aspect of nationalism would seem wholesome (i.e. a sense of
belonging to something greater), that sense of belonging can only
come about through other means: local culture complemented by a
planetary awareness. When the archons (rulers) use violence to
enforce unity, there exists no unityno matter how apparently
unified inhabitants of a nation are, in reality, they are divided,
separated from each other and from their own natural humanity,
and in effect broken. True unity has to come from within people,
rather than be forced upon them from without. When this
capacity has been broken in people the only way to get it back is
for them to want itmuch like love, freedom cannot be forced
instead people have been trained to want conveniences and
consumption.
Ancient religions throughout the ages have always
had some things in common, with regards to their esoteric (inner
circle) aspects, and many differences in their exoteric (outer
circle) aspects. The esoteric religions universally teach that love
is the guiding (and principal) force in the universe, other than
consciousness, which stimulates a generative force in opposition
to the entropic forces: fear, ego, and fixed thinking. The exoteric
aspects, universally, come from fearful second hand sources, that
are not the original teacher or prophet who started the religion in
peace (these exoteric teachings consist of traditions, rituals,
superstitions, dogmas, and beliefs that are extraneous to the core
values and principles expressed in the golden rule). As
Csikszentmihalyi (famous for recognizing and describing the
flow phenomena) states in his book, The Evolving Self, that the
task for us today is to separate the genuine insights of religions
and philosophies from the inevitable errors that crept into their

explanations. (pg. 56) And indeed separating the grain from the
chaff is the purpose of this chapter.
Guided by false religions and false philosophies of
materialism and solipsism, our fear, ego, and beliefs drive us
apart, towards insanity, chaos, and disorder. Seeking the comfort
and conveniences of a conclusive answer to the unknown
questions through religion or science, rather than seeking truth
and peace with the unknown through evolution, our critical mind
and capacity to think has been blunted along with our spontaneity
and intuitionthrough culture, and self-identity as opposed to
Self-identity (identifying with the observer, consciousness, rather
than the person-mask that the observer wears). Despite this all
too unnatural, synthetically induced impairment (separation from
the conscious Self), there is hope; for those who have the eyes to
see, remedies to our sick society reside in creating a new story, a
new culture, and with it a healthier society (not through force or
coercion, but through cooperation and active participation).
The number of conflicts, contradictions, and
traumatic experiences, with the total amount of cyclical poverty
and imprisonment, compounded by an ever increasing gap
between the super rich and the super poor, have created a world
filled with disorder. We act as our species has been self-guided
towards self destruction this whole time. The truth is that time
has no predestination, nor a set, linear path, but rather consists of
many potential futures, and many potential universes, all of
which are relatively fluid, and even relatively permeable given
enough attention and action. In other words: fate is not set, and
the future is what We make it.
Rather than being destructive, we, as a species,
must become constructive beings through self-mastery. On
March 21st 1948, at his tenth talk in Bombay, the modern sage
Jiddu Krishnamurti wisely pontificated on the subject of selfknowledge and self-mastery:
Self-knowledge does not demand
accumulated knowledge. Accumulated
knowledge becomes a burden to selfknowledge. Self-knowledge, the
understanding of the total process of

oneself, does not demand any previous

knowledge. Previous knowledge about
oneself brings misinterpretation and
misunderstanding. Self-knowledge is
constant movement without
accumulation. This knowledge is from
moment to moment, for selfknowledge is a process of discovery of
the activities of the self. Only when
there is the process of accumulating
knowledge, then it is in opposition to
creative being.

With every generation, the repression towards insanity and

irrationality deepens, and self-knowledge becomes further
obfuscated. In effect, the potential of humanity to have a bright
future is being slightly toned down with each generation of
acculturation. The alternative to this confusion is not a miracle
pill, or well-paid teachers, but an alternative culture based on
Love rather than fear. As a guiding principle only love can bring
the level one civilization of the future into the present. Doing this
will not be easy, but nonetheless necessary. To do this we need
only look to the lives of our ancestors in tribal, hunter gatherer
cultures, taking from them the best of their perspectives about
nature and how to live in harmony, and mesh them with modern
scientific methods, technology and permacultural principles of
how best to go about developing a world in homeostasis.
Humans are funny creatures, we think that chaos and order
are opposites, and try to control the uncontrollable . The ultimate
conflict of human culture is, indeed, between chaos and order;
masculine and feminine, intellect and intuition, matter and
awareness, empire and anarchy. Rather than be afraid of the
unknown, and try to control the outcome of a cause we had no
hand in creating, it might be the answer, finally, to apprehend the
cause and effect in their comprehensive actuality, and in so doing
learn how to be and create our own cause.
Empire is a construct of control and management, and it is
an engine of fear, which feeds off of fear to administer its control
through indoctrination, media, propaganda and so forth.
Subsequently, the deliberate dumbing down of our society has

resulted in insecurity and unnecessary confusion. Even the well

educated are ignorant and ill informed, compartmentalized by
systems of indoctrination we call school. Smart people seem like
crazy people to vacuous people. With virtually every one being
vacuous, the majority take it for granted that they are well
informed and of average intelligence.
Therefore, our society has been divided into the dumbed
down masses and the gifted few. Such conditions seem to be the
foundation for future aristocracy, future empire, and future
collapse. Only through a counter education initiative can a gifted
few bring the power of hope back to the people. However, only a
fraction of a percent are in a position of true understanding and
actual power or control. That being the case, even a few hundred
enlightened individuals working together could change the world,
end empire, and with it the impetus for war.
The above conflict, between the .01% and the 99.9% is
another meme which represents order and chaos; a serious conflict
which requires a synthesis. The .01% represent order, or more
accurately control; whereas the 99.9% represent chaos, or more
accurately anarchism (i.e. no masters no slaves/ democracy
without the formal or republican government). What stems from
this socioeconomic inequality is the perspective that you can only
choose between conformity or rebellion, but this is yet another of
these apparent polarities, which have been created, contrived as
such without a context of comprehensive understanding. These
apparent opposites must be merged, rather than fought against,
and to do so requires love and wisdom. If we react to the ruling
elite with hate, this will of course result in more hate. Our only
recourse is to awaken to the fact that they exist and instead of
hating them, pity them, forgive them, and love them.
There are those who know the truth in shades and degrees
of depth and breadth, and those who have believed the lies of
mass media and popular culture, surrendering their god-given
sovereignty to feel comfortable in the face of insecurity. (By
sovereignty the author intends to mean both the earned degree of
dignity one has developed, and the innate authority sentience
grants itself by virtue of its originality, as well as independence of
action (will) and power of reasoning.) In the face of insecurity,

buying stuff feels like a way to fill the void. Only by making the
void conscious can we, by redirecting our attention and psychic
energy, be illuminated from within. Doing so ensures that we are
more receptive to nature, and more likely to seek flow states, thus
eliminating the clutter of modern material life, while finding authentic
happiness instead.

In his book Tear and a Smile, (1914) Lebanese author of

The Prophet, Kahlil Gibran includes a Song of Happiness,
which bears this quotation in full:
Man is my beloved and I am his.
I yearn toward him and he has longing for me.
Woe is me, for in his loving is a sharer who troubles me and
torments him.
She is a cruel mistress called Matter.
Wheresoever we go does she follow like a guardian to rive us
apart.
I seek my beloved in the wild places beneath the trees
and beside the pools, and I find him not.
For Matter has seduced him and is gone with him to the city,
wherein are the multitude and corruption and wretchedness.
I seek him in the seats of learning and the temples of wisdom.
But I find him not, for Matter, who wears a garment of earth,
has led him thither to the walled places of selffulness
where dwell those busied in paltry things.
I seek him in the field of contentment, but find him not,
for mine enemy has bound him in the caverns of coveting and
greed.
I called to him at the hour of dawn, and he hears me not,
for his eyes are heavy with the sleep of avarice.
I caress him at the fall of even, when silence is sovereign
and the flowers are aslumber. But he heeds me not,
for his love of things of the morrow has taken him.
My beloved loves me. He seeks me in his deeds,
but he shall not find me save in the actions of God.
He seeks my union in a palace of glory
builded on the skulls of the weakly, and among silver and gold.
I shall not be sufficient unto him save in the house of simplicity,
which the gods have builded on the banks of the stream of love.

He would embrace me before slayers and oppressors,

yet I shall not let him to kiss my mouth except in solitude among
the flowers of innocence.
He would that trickery be a mean between him and me;
but I seek no mediator save a deed free from evil.
My beloved has learned clamor and tumult from mine adversary,
Matter.
I will teach him to shed tears of beseeching from the eyes of his
spirit
and sigh a sigh of contentment.
My beloved is mine and I am his.
It is those who know intuitively or intellectually, or both,
that they are not a mere human resource, who can discern the
truth; the awe-fullness and awfulness of our times! It is the
spirit of happiness which requires of us our responsibility, and our
willingness to sacrifice these conveniences which distract us from
what actually makes us happy: relationships, flow states, natural
shapes and landscapes, and life in general as a phenomena rather
than as a phantasm. Matter has its many followers, its many
lovers, but if humanity is to be happy, or even just content with
life, it is the purpose and meaning of humanity to move towards a
better world, replacing the old with something better. We call this
progress, but progressivism has had its politicizing and
materializing, rendering it a dead philosophy.
Now we come to a conflict most relevant to this dialogue:
that of conservative versus progressive. While the conservative
decidedly wants to retain the world as it has been, the progressive
desires a world improved by science and the fruits thereof. While
much argument could arise as to the definitions of the above
terms, a more important factor is the desired outcome of these
conflicting perspectives. For instance, while the conservative
may champion a golden age, one which itself championed slavery,
her or his interpretation may be to protect human rights of privacy
and informed consent, as well as personal property among other
things (ignoring the hypocrisy and residual feudal practices that
follow). On the other hand, progressivism, while championing
human rights, takes steps in the opposite direction by limiting

rights to privacy, independence, and property.

All too often these groups are mislabeled, actually the
opposite of what their label is definitively supposed to represent.
For instance, some progressives are actually aristocrats,
championing residual feudalistic practices, or neo-feudalism;
some conservatives are beholden to the banking cartels and their
corporations and would be considered neoliberal; others are of the
neoconservative camp -- meaning they desire their sovereignty to
be an empire which is hardly conservative. Both of these
perspectives should be reproachable to the average person
because both see the individual as a potential threat in that both
desire the subjugation of the people, and usurpation of their rights
under some form of centralized authority or another.
To truly solve this dialectic, the answer is not learned
helplessness, nor voting. The answer is to fight for ideas outside
of the two party, rigged system, seeking solutions beyond the
corporatist plutocracy and the monetarist oligopoly. The more we
are reliant upon corporations, and the 400 who make up the top .
001%, the more we will be enslaved to the dollar and strict
individualism. The more we are reliant upon government, and the
500 who make up the congress, the more we will be enslaved to
law, and strict collectivism. The balance comes between, true
self-reliance and independence, and true community and
interdependence.
The dialectic between the individualist and collectivist is
one which has raged for centuries, and continues to rage. This
dialectic is typified by an iconic conflict between the libertarian
and communist ideologies. However, this conflict once attended
to, and understood through the conscious, critical mind, does not
make any sense. In truth, both are after the same goal: to be
liberated from the influence of tyranny in its manifold
manifestations. The oligarchs try to bring about a collective
which you submit to and give up your individualism, calling this
democracy. But that is not how it works. We as individuals
gravitate towards that which is at the core of the human being, we
then transmit that information collectively, and as individuals
build an organized collective. A collective must emerge from the
individuals of any given society, true individuals do not emerge

from a contrived collective.

Yet another false duality is that between pro and anti,
status quo. This problematic conflict contradicts itself according
to the allegiance between the left or right wing of the higher,
godlike authority, when in fact that godlike authority transcends
the illusory nomenclature, and is really a single party (the
aristocratic party). For instance, when a conservative executive
creates a model of education, many on the left will vocalize
contempt for the schema despite the fact that a liberal version has
many of (or the same) core features as the conservative version
and vice versa.
The pageantry of statecraft has always existed, and today
the power of the media, and the propaganda which is promoted by
the press and entertainment is what guides public opinion. As
Edward Bernays says in his famous book Propaganda (bernays
edward l 1928 propaganda new york):
In theory, every citizen makes up his mind
on public questions and matters of private
conduct. In practice, if all men had to
study for themselves the abstruse
economic, political, and ethical data
involved in every question, they would find
it impossible to come to a conclusion about
anything. We have voluntarily agreed to let
an invisible government sift the data and
high-spot the outstanding issues so that our
field of choice shall be narrowed to
practical proportions. From our leaders
and the media they use to reach the public,
we accept the evidence and the
demarcation of issues bearing upon public
questions; from some ethical teacher, be it
a minister, a favorite essayist, or merely
prevailing opinion, we accept a
standardized code of social conduct to
which we conform most of the time.

Further, Bernays says that It might be better to have,

instead of propaganda and special pleading, committees of wise
men who would choose our rulers, dictate our conduct, private
and public, and decide upon the best types of clothes for us to
wear and the best kinds of food for us to eat. But we have chosen
the opposite method, that of open competition. We must find a
way to make free competition function with reasonable
smoothness. To achieve this society has consented to permit free
competition to be organized by leadership and propaganda.
Perhaps he is right, and we have elected to allow propaganda to
guide us instead of wisdom. Perhaps the time has come for
propaganda to be made irrelevant, and for wisdom to emerge as
the guiding factor in human life. [See chapter 12]
In fear, the lay people of these popular groups do not think
rationally, and through both propaganda and lies, the modality of
fear has been instilled and perpetuated throughout the population.
Forsaking the big picture of where society is heading, these
groups, equally corrupt, find themselves irrelevant with the
introduction of an alternative paradigmrooted in wisdom,
balanced in freedom and equality, and guided by receptivity and
trust. Blissfully ignorant, both wings of the current paradigm are
used to propel their agenda beyond the deliberately dumbed down
populations' comprehension.
We now come to another conflicting duality: optimism vs
pessimism, whose synthesis can only be realism. In the case of
pessimists on the right or left, a fearful mentality about the world
leads them to hate the world, and focus their rage on specific
groups who they think are to blame. Pessimists on the left see the
ignorance of the right and their wacky beliefs as the reason why
the world is unsafefor one reason or another pessimists on the
right see the left as liberal, socialist hippies who know nothing
but sin and laziness and it is for this reason that they must be
the reason the world is going to hell. In both cases, without a
doubt, there are exceptions, but generally this conception of the
cause is basically the case.
However, if you are reading this and thinking that
pessimism is bad and optimism is good, I am sorry to disappoint
you, though I love you very much, bless your heart. Optimism on

the left takes the form of an innocence of understanding; without

the big picture through study and attention, disillusioned, even
jaded to the world, the optimist takes the axiom of be the change
you want to be to mean that one should only seek to improve ones
self, in effect removing any personal responsibility for the world at
large from their perspective. On the right a commitment to success,

with blind ambition, sometimes stepping over the bodies of others

depending upon how narcissistic and psychopathic they areis
the epitome of optimism. Both demographics (left and right,
pessimism and optimism) are sides of the same self-centered coin,
each with their own name, and can and must be differentiated and
integrated lest we fall ever deeper into the darkness of entropy.
The point being, however, that our current culture is set up for
psychological failure from the fundamental principles at play:
such as game theory, and competition in general, which creates
this fiat of failure and fire!

Manchild to Mature Ego

At this point it must also be pointed out that this book is not an
attack or a declaration of anything negative; instead it presents an
alternative culture, an alternative system, and an alternative
paradigm. However, in order to advocate that perspective, and for
it not to fall on deaf ears, one must give a due explanation of the
abuses and absurdities of the existing model. Instead of
condemning our brothers and sistersrealize that they are you
and educated them instead, love them instead! To do this, we
must remember our metaphysics: that you are consciousness
imbued with matter, not this avatar solely, but residing within it
for a while; we are reality experiencing itselfand it is ours in so
far as we are co-creators with it, of it; and by nature's god moved
by it, improved through it. Secondly, we must educate ourselves
as to the truth, not the matter, but the TRUTH. You are reality
experiencing itself; and the information you are witnessing, if you
are an unaware manchild, versus the information that you are
witnessing, if you are an aware and activated human being, is the
difference between night and day: the world is us, and we are the

worldreflections of the stars, vs we are worms, dried up by the

sun, writhing under its heat and turned to dust from which we
came. It is simple, though not easy perhaps, to comprehend the
premise that you are in fact the savior you have been waiting for,
looking for. It is not your fault, but consider, for a moment how
liberating and empowering this idea is. Even if it isnt true, it bares
its own benefits to ones positive psychology.

Nonetheless, it is because people believe they are nothing

more than dust or biological machines that we are living in a
world of indignity, conformity, and depravity. Without a balance
of forces between industry and agriculturebetween science and
spiritthe true zeitgeist of our world is in the hands of a manchild
with a loaded gun, cocked and ready with a hair trigger. If we are
to grow up, we must, as a society, put down our toys, both
physically and psychologically, and pick up the real tools of
happiness, creativity, and productivity. The tools we speak of are
subtle, and pertain to causation, which most people in western culture
are not aware of, or are immediately dismissive of because of Faustian
materialism. Nonetheless, the importance of meditation, empathic
receptivity, and love, and their relation to positive psychology, make
them central to a more happy, sane and fulfilled society.

To love someone is to accept and encourage them,

supportive of their personal growthto challenge our beloved
towards their more perfect selfand not to merely serve or be
served by that person, or get gratification, in some way, through
an unspoken contract. Comprehending this, we can then
understand that to love oneself is to challenge oneself. A vision
of a more perfect union and balance within oneself is the key to
flow and thus intrinsic happiness. Having this sense of love in
our hearts we may be able to finally bring union and balance into
our daily lives and to the world at large. We will show our love by
actively pursuing conditions like permaculture, which bring
humanity and the planet into harmony, creating a more perfect
balance with our planetary organism.
To be less flowery in one's description: being left or right
is irrelevant when it comes to protecting and respecting our
collective freedom and capacity to be either one. It is the sense of
haughty supremacy, pretentious in every way, which says, My

truth is the truth! Perspectives like these breed violence, and

cultures founded on them for their sense of cultural identity can
be nothing less than tyrannical.
The underlying problem preventing a proper balance has
little to do with existing structures, and more to do with the
mentality behind it. Therefore, instead of reinventing the wheel,
the alchemy of change is a simple transformation of perspective
our collective approach to life. In order to do this, each
individual needs to take a good hard look at themselves, and the
way they live their life. For most of us our existence is a black
void, an emptiness which (thinking wrongly about the situation)
has to be filled by something outside: toys, games, movies, and
more; sex, drugs, and rock and roll; playing the money game, etc..
However, when we illuminate and witness the vacuity, decadence,
and nihilism of such a life, through deep attention, we start to hear
birds chirping, the trees rustling; and with that acute level of
attention we can more easily take action. We make changes to our
posture and perspective; turn around, open your eyes, and let your
attention refocus from the meaningless void to the forest, and
nature within which we all reside.
The oligarchs of modern civilization want us to think it's
humanity's destiny to conquer nature, failing to see the
foundation from which man emerged. They are incapable of
recognizing the higher, more sophisticated order that nature
encompasses. Human beings, in their foolish vanity, have come
to believe that their kingdom is supremewhen in truth their less
beautiful order is but a pig sty in the kingdom of nature,
contaminating and cluttering up the otherwise fluid landscape. In
order to truly evolve, humankind's next step is to go from
believing in its own supremacy to recognizing the fundamental
homeostasis of primitive life forms, ecological systems, and
environmental conditions necessary for our survival. In other
words, to turn off the television and put their hands in the soil.
In connecting with nature, we connect also with our more
primitive and fundamental spirit. It is only through an agrarian
culture and community that individuals have the time to
introspect; and as automation simplifies the work of agrarian
organization, it can also increase down time. However, because

there are those who are so conditioned to the vacuous lifestyle of

modernity, and its innumerable conveniences, there will be great
resistance to such a mental transformation. What would I do
with the down time? I would get bored.
Perhaps this seems true, looking at it from the perspective
we have been brought up withthat our purpose is to work a job
so we can get money to have food, clothing, shelter, life, liberty,
and happiness; but were we to recognize that self-discovery, inner
knowing, and self-mastery have far greater benefits (including
those mentioned above), leading to individual sovereignty and
enlightenment, as opposed to the drawbacks of an inculcated
ignorance, willful or not, which our modern culture cultivates, we
could finally move into the 21st century and create a planetary
order, a level one civilization, a planetary organism. When we
stop playing the money game and start living; when we stop
scratching the surface and start going within to discover truth and
happinessboredom does not exist, and there is nothing to be
afraid of.
It is only because of the inner vacuity of their own lives
that they feel a sense of fear for the unknown, but when that
vacuity is replaced by a greater purpose through flow, that fear is
transmuted into love, for nature, for reality, and for Self. When
humans have meaning to their lives, a meaning greater than
getting money so they can try to fill their void with conveniences,
they no longer need those conveniences; humans, without the
influence of diminutive ideologies which cultivate and enforce
their servitude, no longer need jobs to be productive, but seek
out their own best interests based on the best available
information and what most stimulates them. Self-understanding
is much less immediately gratifying than resting into
complacency, but it is precisely because it is hard that it is the
most important thing for humanity (you and I) to do; selfunderstanding is not profitable, and in fact will probably result in
the transformation of our economy, our education, and our
assembly processesirrespective of any alternative paradigm.1*
1In the following chapters of this, the second part, we will
explore ideas that define a new paradigm: we will devote
whole chapters to the systemic solutions to the

To move away from this inglorious trend of individual vacuity, of

empire, and plunder by trade, we must allow ourselves to let go of
the scripted narrative we have been fed since we were but
children. In doing so we may discover the answer lies within:
spirituality, art, community, organization, these are the keys of the
Alchemical Renaissance. No matter the method, however, the
outcome bares a common thread: We the People are at the fiery
center.

Deep Science and Spirit Matters

Through a new science of spirituality we may come to a
perspective which no longer hangs on to the conflicts and
contradictions which plague modern civilization. In order for our
culture to be open to such a radical truth the average person,
including yourself, need to recognize there is a common thread
connecting all of us together; it is only in this way one reaches a
sense of unity with the ALL, and may see the world in a new,
integral way. When people come together, and recognize their
intrinsic bond, a new and integral world can and will emerge.
There is a will for peace within everyone, and where there is a
will there is a way, but that will has been stifled by the rewritten
history and uncommon sense of our time.
Having done nothing to alter the environment, the spirit of
change comes from within, but in doing so one has fundamentally
altered the purpose and meaning of environment, and so has, in a
way, transformed the environment as well: the environment of
their mind and the environment proper simultaneouslyfor the
two are literally one and interwoven.
Having transformed their environment from the inside
out, the spiritual neophyte can now begin to express this altered
environment through direct, uninfluenced action: art, activism, and
individual sovereignty. In doing so, one may aid in the process of
fundamental problems of education, economics, and
cultural ethics.

opening the doors of perception for others. Further, when one

realizes that life itself is an art, to be practiced, learned, mastered,
and perfected, one may begin to live their lives fundamentally
different from what may have been the case previously (i.e. they
may actually be the subject of causation, rather than be an object
of someone else's; control their own destiny, rather than letting it
be decided by some aristocrat or oligarchy somewhere off on
high).
Once this perspective has caught on with a massive
enough number of people, a non-local community will begin to
take shape, a community rooted in the bigger picture, and in the
subtlety of one underlying spirit. We may call this spiritual,
intelligent, and well-ordered perspective TRUTH, and when
people come together in the service of truth, no human force can
stop or hinder them. It is only when people start to get away from
the truth that their actions are corrupted and turned into waste. To
prevent this, truth must be a personal path: no masters, no slaves,
but this does not mean people should not gather and celebrate in
recognition of truth, and the beauty and goodness that flower
from service to it.
Organization emerges through synergy of diverse human
interaction. Human organization is as natural as any ecosystem
reaching homeostasis through the manifold actions and
interactions that a multitude of lifeforms do in and of themselves.
Only through organization can we unlock the mystery of human
potential, and make the quantum leap to a level one civilization.
There the people are at the center, and the core of the
people is education. From education civilization springs.
However, because education will be the subject of the next
chapter, suffice to say education is integral to this universal
synthesis, this Alchemical Renaissance we have been discussing
thus far: a balance between chaos and order, technology and nature,
with man and woman communing together with equal authority
and value to human endeavor.
Truly this synthesis would be a mere reveal of reality,
rather than an alteration of, or break from nature, or innately true
ways of being. Such original law may or may not conform to
historical precedent, but does emulate actual human relationship

to nature and society. History is rife with injustice, and this is

principally so because of unnecessary conflicts revolving around
what people believe is truth. Indeed, because perception must be
interpreted, reality, for us, is irrevocably subjective. For this
reason, all conflict arises. But with such an understanding as we
have discussed in the part I, we may in time see these conflicts
disappear.
Agape, universal, unconditional love for both people and
principles, brings us all together as one. However, its esoteric
concept is condemned by both left and right because it threatens
the status quo of corporations and competition in a profit-based
model of economy, and stands as a serious threat to all
governments around the worldbecause it would discredit their
authority, decentralizing their power into the hands of every
individual, and the resulting society. The world guided by love is
a planetary organism, a level one civilization with sovereigns
rather than citizens: a world sovereignty, constituted by
sovereigns; sharing in a peaceful and loving society requires a
participatory, reciprocal, syndicalist economy; such conditions
also requires a shift in consciousness, or a mental shift within the
individual. However, this ideal stands dormant as long as people
are guided by selfishness, government controlled propaganda,
trauma based mind control, video games, and organized religion
worldwide.
To find love in a world of fear, we must discover truth,
and beyond that what could be more sacred than the observer of
truth? Perhaps to play life in its fullest context. From the
perspective of either emotion or logic, rather than their
combination, an imbalance between science and spirituality
exists. Absent the combination, human activity becomes toxic or
oppressive either way. This dynamic conflict can be assuaged by
the collective human population recognizing that both are integral
and must be balanced with awareness and discipline.
Nature is neither good nor evil, it is chaotic neutral; and,
therefore, humanity is chaotic neutral. For our species to become
evil is just as likely and determined as it is to become good.
To understand good and evil, and how they correspond, is what
is of benefit to society and self and a sense of oneness (if we understand

good without understanding evil we are naive, and if we understand evil

without good we are sadistic and inclined to psychopathy). In doing so,
we are better equipped at guarding ourselves from tyranny, and prevent
the institutionalization of evilas The Lucifer Effect (Zimbardo, 2007)
suggests is happening all too often.
Vacuousness, a stagnancy brought about by complacency or
willful ignorance, is what has caused the overall disorder of our culture
to get worse with time. Wholeness of oneself, love, and peace is the
answer; and this condition has been brought about in the past by
communities of people who are absolutely, totally free. It is through
riches that people become enslaved, and through the promise of riches
that they go insane (think black friday). Becoming narcissistic,
individuals, and consequently whole populations, have become selfabsorbed into the money game, forgetting about virtue, principles,
culture, or happiness. What they are content to pursue

But this is not human nature, human nature is to both go

quietly and to not go quietly. Human nature, as we have said, is
chaotic neutral. At this point, it is important to recognize the
dynamic principle of polarity, specifically regarding masculine
and feminine: logic and emotion, the balance and organization
rooted in the synthesis of intelligence, science, intuition and
emotion, and logic with love . The world resulting from the
synthesis of the genders would be balanced in agriculture and
technology, guided by love rather than fear, trust rather than debt,
and peace rather than war.
There are many reasons the premise of our society is
failing, and one of them is that it is an unbalanced patriarchy:
running on a hierarchical basis for everything, even in arbitrary
ways. The assumption is that education is worth a damn (i.e.
diplomas from poor colleges are not worth nearly as much as
those from prestigious colleges or private schools). This very
premise in society allows and encourages poverty over greater
equality and diversity. Divided by ego, fears, and belief, people
allow themselves to be ruled from above, believing in a higher
power (a higher authority, a divine hierarchy) and fear their
masters from above. Moreover, those people at the top, afraid of
losing the power ball, compete amongst themselves. A
civilization like this is not only unsustainable, it's insane, and
needs a remedy.

The very linear nature of a highly patriarchal model is to

grow and be big, rather than grow and be wise. Therefore, it is
like the choice we have to make is between a forest and an oven:
and I ask you, which is more sustainable? A wise person does not
have to think very hard to recognize which choice is most correct,
and makes the most sense? The answer, of course, is that a forest
is infinitely more sustainable than an oven.
Where do we get the above analogy? The difference
between nature and technology is more or less perfectly
exemplified in the fact that a forest, not only supplying for hunger
needs, is also capable of supplying us with a virtually infinite
amount of fuelif we tend to itwhereas an oven requires either
a grid or a commercial source of fuel and food, both of which one
has to buy (and must be enslaved by debt to do so).
However, what must be recognized is that the apparent
conflict between competition and collaboration, as well as
capitalism versus communism in our society are not as simple as
black and white. It is quite obvious that capitalism is blatantly
schizophrenic, it is fragmenting and fracturing for the individual
and the society, and manifests itself through exploitation and
cultural decline. Capitalism brings about the greatest inequality
for the most freedom (for a select few); while communism brings
about the greatest equality without freedom (except for a select
few). Both end up in a kind of oligarchy for the rich, and slavery
for the poor.
Communism, however, does not necessarily mean
collaboration, or even community. Not all capitalists are
competitive, or even for capitalism. Both groups view their
ideology as the only viable option. That being said, once we
come together and organize around principles and beliefs of unity,
mutual respect, love, collaboration, and permaculture, a new
renaissance is real. Our goal here is not only to cherry pick the
best parts of either capitalism and communism, but to create new
possibilities through less hierarchical structures, as well as using
models which are more participatory (as in democracy without the
government) and less pecuniary i.e. reciprocation, trust, and
resource based economy.
Consequently, we would be remiss to project such an

ideal, casting aspersions at the current model, without already

having a comprehensive plan or strategy for creating a society
organized around love, collaboration, and trust, with its objective
of global peace, planetary homeostasis and protection. Rest
assured, we will discover them together in the following chapters.
But, before we get to the meat and potatoes of this endeavor, we
must first under-stand (or stand under the foundations of) why it
is important to have this kind of synthesis, and a world guided by
love rather than fear, ego, and belief.
Going from a model that demands a schizophrenic
fracturing of individualism and collectivism (rooted in the belief
that it is through individualism that the collective is made
glorious, or that it is through collectivism that the individual is
made free) to a model which demands a union and balance of
individuals and collectives (rooted in the belief that it is through
the enlightenment of the individual that enlightened collectives
can emerge and begin to lead individuals in society towards a
more perfect union) requires a shift in our cultural beliefs. For far
too long our zeitgeist has been determined by a very rich few. In
a way very similar to how people are ruled by a monarchy, our
lives today are guided largely by the financial interests of money
masters. It is common sense that the masses need something more
adequate than a slim minority of wealthy individuals to guide
them. That being said, it takes education to save humanity from
its lesser urges, it takes art to inspire people towards their greater
urges, and it takes love and wisdom to liberate humanity from its
many dialectics.
Our modern science, inspired by our ancient past, presents
a radical improvement, but only if it is done correctly. To do so
requires wisdom, therefore, we must begin to develop the
necessary foundations for the development and cultivation of
wisdom. However, because wisdom is not enough to ensure the
survival of our species, a necessary component of love becomes
the focal point of our synthesis. That method of reasoning,
enriched with a method of appreciating, results in being capable
of putting ones self into another's shoes. An empathic civilization
will come into being, and thrive with loving people, and people

thoughtful enough to handle the responsibility of freedom and

equality in a type one civilization.
Doing so requires us, once again, to reinvent the wheel of
our minds and not the infrastructure: it's not the tool but how it's
used (although, yes, we should move to green energy and more
efficient methods of energy extraction, like zero point ). We have to
stop watching the prison-poverty planet being built up around us
and take action; are we ruled, and embrace our servitude, or do we
care enough to truly fight for freedom?
Without this synthesis our development will be and has
been impaired,which is ultimately destructive. However, as we will
see, this does not need to continue, and is not an aspect of our true
nature. For tens of thousands of years before agriculture and so
called civilization, humans lived in harmony with one another and
the environment; and flickers of this truth have emerged
throughout history, but those flickers were always quickly spotted
and squelched by centers of imperialist capital, to borrow a term
from J. W. Smith.

Classism and Consciousness

Finally, the conflict between the haves and the have-not can and
must be brought to a synthesis: a synthesis of aristocracy and
democracy, aided by technologyand now is the moment.
Whatever we do, the more we do it, the better we will get at it bad
or good; when the forms are corrupted by avarice and sin any
organization becomes ill and dies. Money for money's sake alone
cannot get us to the next level of civilization this world so
desperately needs. Love is what the world needs, not money.
It may be the case that those who have the most money,
the aristocracy of this world, the rich and powerful are also the
most dysfunctional and misanthropic. Through repeated
inbreeding and even child abuse or neglect, which may be rare
but, like psychopathy, acts in our community in nonetheless
important ways on the part of the absurdly rich and powerful.
These factors, acting as a probable link to genetic and epigenetic
mutations may have resulted in a greater propensity towards

psychopathyas it would seemare most prevalent in the rich

families, and families that are poor in equal degree to the rich.
Therefore, bringing the haves, who are psychopaths, to an equal
footing of love with everyone else will be difficult because this
paradigm is not designed for them or the morally imbalanced, but
is designed to help heal or relax their mind enough to restore
sanity and cure disorder so they can join society rather than be
banished from and by it.
Nonetheless, it has been said that money rolls up hill like
shit rolls downhill, and unless you are a Rothschild, Rockefeller,
or Koch etc., you are a have not; and it is every have not's dream
to be what the media tells them it means to be a have. If you are a
have not, you are being manipulated, systematically, through
television or mainstream media via propagandato wish that you
were a have. Thus we are divided. In a way we are worse off
through ignorance an idiocracy, torn like tissue paper by the hands
of Midas. We want what we cannot have, and want it like a carrot
on a string; we power the establishments machine of which we
complain and wish were different...
It is here that our attention should be directed at an
apparent conflict, which is associated with classism, but which is
actually a false conflict like all the rest, and is the one between
intellectuals and laborers. The notion is that these two groups are
exclusive to one another, and that they must always be combating
one another due to their drastically different backgrounds and
education, and perhaps that is the case, but only because of the
nature of our education and labor as they appear to us today.
However, if we were to redefine our education schema, and our
organization of work, perhaps a reciprocal relationship between
the two demographics could take place, in which mutual respect
and communication can happen between those two demographics,
with real cultural betterment as a result.
By combining these two classes, and redefining their
parameters, a new generation of civilization can begin to awaken,
but only through education. To do this a final synthesis must be
made in which attributes of both capitalism and socialism are put
together: imagine a society without masters or slaves. Merging
the chain of supply and demand with shared access, the cold,

calculated logic of capitalism with the striving, emotional torch of

communism, creating what the writer calls a reciprocal economy,
or Reciprocism, and what contemporary sources have called
Copiosis. Ancient tribal cultures called it Ubuntu.
Do you believe it is possible to have technology and be in
harmony with the earth? Only when we realize what Ken Wilber
has called AQAL [Chapter 8], are we provided with a legitimate
reason to look within, and find the shadow, the soul, and the spirit
as they are depicted in the upper left quadrant (I). Moreover,
through the lens of fractal geometry and from a moral,
philosophical perspective (lower left, We), the very fact that we
have a soul or consciousness evidences panpsychism, deism,
pantheism, or that reality itself is consciousness fundamentally,
and information, interacting with one another in a fractal process
(AQAL): as above so below in ever-rising tides of awareness in a
spiral of increasing complexity and consciousness.
Some if not all of the ideas to follow will surely seem both
familiar, exotic,and radical to some, if not most readers. The
reason this will be the case is because it is. The author has pitted
himself against the fray of ideas, the ubiquitous conflict livens the
fight or struggle for freedom, and an object in motion stays in
motion unless acted upon by an equal or opposite action or
reaction. Therefore the prevalent apathy, which characterizes
current Americana, and throughout most of the western world for
that matter, has human beings feeling depressed, anxious, and
afraid. Disorder originating from our unwillingness to address the
truth of our matrix-like reality. And more importantly, the
urgency that comes with the recognition of this struggle for
freedom, and where it originates may be the very thing preventing
us from action, causing us to flee instead.
The class struggle for freedom permeates the literature of
our ancestral past, but people are more disconnected from that
history, ironically, than ever before, despite having access to it
like never before; the cultural landscape of every community
throughout the world, particularly in or around such places where
there is such history, can and often do share and celebrate their
storyand in such places activism is more common than in

places where that story is not present. Accordingly the

phenomena of apathy, due to intense, sometimes overwhelming
anxiety for no apparent reason, is mostly a modern phenomena.
Not that anxiety is exclusively modern, but the natural human can
be so out of tune with nature, and so in conflict with the world
and how it's fixed, that random or not-so-random spikes of fight
or flight response activate for no apparent reason. In this sense,
the epidemic of anxiety is an entirely modern phenomena.
Transcending military and political agencies and activities
by internalizing both, both dispels and reinvigorates both military
and polity immensely through voluntarism and freedom of
association rather than a government or external sovereignty
controlling ones life in such a brutish manner. It is here that we,
again, sound radical and idealistic, but in a sick and insane
society, perhaps the poison is the cure, and the cure is poison.
However, were this to be the ravings of a madman, the result
would be more of the same. Consequently, the result is in your
hands, just as your interpretation of this text is up to you. Take it
with a grain of salt, but remember that real salt (iodized) is an
essential nutrient to life.
For while our ancestors and their legacy are important,
equally important is our legacy, and the new danger to our
freedom and happiness is fundamentalism (fear, ego, and belief).
A force of entropy, fundamentalism drives apart constituents of an
otherwise planetary body. Rather than acting, or not, in
accordance with the past or future respectively, we must live in
the present with great intensity and presenceseeking
understanding rather than conflict.
More to the point, and the essence of all: rage is better
than fear, and love is better than rage. Fear is not the absolute
opposite of love, but rage is, and so the opposite of love is
indifference. Anger and love are two points on a spectrum and so
are fear and indifference, according to what seems like common
sense, but really fear is the opposite of anger and indifference is
the opposite of love; they are intersecting and interrelated.
Therefore, fearing our enemy is worse than hating them, and
hating them is worse than loving them. If you fear your
controllers they will continue controlling you; if you hate your

controllers they will build new walls around you; but if you love
your enemy, and act without concern for their illegitimate power,
you become self-controlled, and they become irrelevant.
The transformation from lower states of consciousness, in
realms of fear and suffering, is solved, only through the triumph
of higher consciousness: To access the higher brain (the
neocortex, which is responsible for imagination, and empathetic
reasoning), encountering the profound through aesthetic
experience is essential; To go from the lower (reptilian) brain to
the higher brain, we must experience moments of truthtruth in
the big sense, not in its particulars. Moments that cause us to
associate with the forest, the ocean, or with nature as a
phenomena, consequently causes us to relax our minds from our
worldly tensions, and identify with an altogether more universal
sense of being. As we reach these higher states of consciousness,
we gradually reside more in the neocortex, and less and less with
the reptilian brain, and in this sense we are reaching to higher or
deeper stages, which are more permanent . For instance, experiencing a
higher state of consciousness through meditation does not mean that
one resides in that state--in fact usually people quickly return to their
normative state within their stage immediately after their meditation has
ended--but when one has reached a stage of consciousness through
years of accumulative practice, he or she cannot reverse ship and return
to a previous stage: states are permeable, stages are permanent.

Now having come to the end of this chapter, we may see a

deeper version of reality and truth, or at least we are that much
closer to doing so. The end of this chapter is the beginning of an
entirely new subject, with bigger, more relevant ideasideas
intended as powerful solutions to the problems that face the
human species equally. From these solutions will stem new
questions from the reader. Does there exist a beginning or end to
the above inquiry or feedback loop? This, we will not attempt to
answer, rather we shall proceed together into the realms of the
unknown, fearless and without indifference.

Chapter 10. Education

Table 1. Schema Map of Eduliberation
The great art of life, the IVIUM is thus described:
For Children
UNIVIUM (Sensorimotor)
Music & Linguistics (Aesthetics)
BIVIUM (Phantasmic Emotional)
Fractal Geometry (Vision)
Art (Expression)
*TRIVIUM* (Ego) (Concrete Operational)
Ingestion (Grammar)
Digestion (Logic)
Expression (Rhetoric)
*QUADRIVIUM* (Other) (Formal Operational)
Number (Math)
Number in Space (Geometry)
Number in Time (Music)
Number in Space and Time (Astronomy)
For Adults
PENTIVIUM (Ego & Other) (Post-Formal Op.)
Purification (Therapy)
Consolidation (Study)
Exertion (Application)
Balance (Union)
Play (Causation/Flow)
[Note: The geometry of this process implies further shapes
and concepts. In other words, the Hexivium (as we will
discuss in chapter 12) and Septivium may encompass
those needed stages for a world civilization to emerge.]

Using modern science, and proven facts of prenatal and early

infant-into-childhood development, the current author has
created the Univium and Bivium, a process of enhancing neural
connectivity and plasticity, and early consciousness expansion
respectively, for children from birth to... Using the knowledge of
the ancients creatively, he has conceptualized the Pentivium,
which is an extension to the Trivium and Quadrivium. But also
conceptualized, the Hexivium is a plan of action for the
actualization and realization of our own goals and greatest
happiness. This chapter will be devoted to the exploration of the
schema expressed in Table 1., and the merits of the praxis up to
the Hexivium; the Hexivium will be discussed in the final chapter
regarding culture.

A Preface on Children
THERE really is only one way to change the world when it comes right
down to it. As long as we treat children as subhuman, as property, just
as this patriarchal paradigm has done with women and slaves, we will
not accomplish anything; the cycle of victimization and trauma will
continue, causing our society to be as disturbed and dysfunctional as it
so apparently is today. The only way to end the perpetual cycle of hurt
people hurting other people down the line is to be the parent, guardian,
friend, and family member that does not abuse or allow harm to come to
children, and this includes institutional harms that can come about
through situational forces and cultural norms. As Fredrick Douglas said,
It is easier to build strong children than it is to heal broken men. In
other words, it is better to raise children to be psychologically sound
than to simply subject them to cruel or unusual systems of
indoctrination, and deal with the abhorrent behavior that they exhibit
later on down the road.
Four in five Americans believe it is alright to spank their
children. If we are to have a brighter future, with a better world order
rooted in individual sovereignty and implied trust, first we need to treat
our children the same way we want to be treated by the rest of the
world: stop spanking them and start healing them. Perhaps children
have been the scapegoat for all of our frustrations about the world,
enacting violence upon them for having been acted upon by the world
in similarly cruel and obscene ways. Nonetheless, this kind of
scapegoating only ensures that the world will continue to be cruel and

obscene--because the way the world treats us is only a reflection,

ultimately, of the way we treat our most vulnerable members.
Similarly, using the premise of fracticality (the quality of being
fractal or subdivided), the big picture is in every one of its parts, we can
understand how we treat our children is how the world treats us and
how we ultimately treat each other. It all starts with children, and every
creature perceived as less than human, receiving less compassion.
Children, however, are so impressionable, that when they are treated in
certain ways, they then learn to think that this is the way you treat
others.
Therefore, if we really want to change the world, and if we
really want to see a better society, we must start with how we treat our
youth. If you think of yourself as a good person, and despise the
condition of the world as it is, you will want to change it, but the
conventional methods of fighting against evil and disorder with
governments, nonprofits, and organized movements only address the
symptoms of a traumatized and victimized population and not the
cause. To really heal and and revitalize our society, first we have to
look at the cultural norms of how we treat our women and children and
do so with a critical, alive eye.
Cultural norms have been at the root of humanitys disorder
since things began. In other words, we have always treated each other
poorly, and it is only recently that we have begun to consider that
maybe, just maybe, if we treat each other well the world will be a better
place. To be sure, we are living in the best of times, because humanity
came from a place of misery and barbarism, and it has been a struggle
to make baby steps towards common sense levels of decency for certain
segments of the population. But there is still much work to be done,
even for those segments which we think of as liberated; and if we really
want to change the world, the most important segment to consider, the
segment which has been largely ignored by western and developed
nations, has to be the children.
Indeed, what we are proposing with this chapter is an entirely
different cultural narrative which recognizes children as equally
protected and equally sovereign beings as adults. If we want people to
stop being property of the state, we need children to stop being property
of their parents, because the family dynamic directly reflects the
governing dynamic. This is not to say that children should be the
property of the state, or of themselves, but that human life is not
property of anything or anyone whatsoever, that each of us, from birth,
are free and born with inalienable rights of life, liberty, non-violence

and property among others.

If we really want a better world, it starts with educating our
children and people instead of beating them into submission through
coercion and compulsion. By integrating humanity, instead of dividing
it into various segments to be dominated, we ensure that future
populations will not be so foolish as to go to war, plunder the earth
senselessly and without forethought, or think it is right to commit
violence upon women, children, or defenseless animals for fun.

First Premises
The most important problem in the world is not the
economic problem, as Marxists believe; it is not the
sexual problem as Freudians believe; it is not the
religious problem as Christians and Mohammedans
and Brahmans and Buddhists and the believers in
any of the other supernal religions of the world
believe.
The most important problem in the world today is
the problem of the philosophy by which men live
and the philosophy by which society is animated.
This, however, is just another way of saying that the
most important problem is the educational problem.
For this in practice is the problem with which
education deals; it deals with the whole process by
which not only the rising generation but also older
generations are imbued with the philosophy all are
supposed to practice and which the whole social life
of the community is supposed to reflect.
Fortunately, there is a technical term ethos which
designates precisely what I have in mind when I
speak of a philosophy for society: the essential
character, sentiment, and disposition of a people, of
a community or country, a society or culture; the
spirit which animates its manners and customs, its
practices and institutions, and which is reflected in
its ideals, and especially in its valuesin its ethical
and esthetic, its economic and teleological attitudes
and practices. ~ Ralph Borsodi

So fundamental to civilization, education could be considered the

root of all human endeavor. Where education flourishes,
civilization lives long and prospers. However, as C.S. Lewis
said, When training beats education, civilization dies. The
issue at hand is not whether education has been turned into
trainingbecause the work of John Taylor Ghatto and Charlotte
Thomson Iserbyt has established quite well the history of
degenerationbut how we might stop this continuing trend
before its too late? Today, training has so obviously replaced
education that it has become the single greatest problem in our
day and age, and such a threat to our safety and happiness cannot
be taken lightlythis is our collective future we are talking
about: it is our individual and collective responsibility, and duty
to demand and create serious improvements and updates in
education. Since we no longer have an industrial society as we
had in the 20th century, our 19th century education model, much
like our antiquated transit systems, is fundamentally outdated and
in need of radical upgrade.
Moreover, this threat does not come about innocently, or
without intent; our leadership has deliberately dumbed down the
populations of America and around the world for over 100 years;
due in part to John Dewey's philosophy about industrial,
utilitarian education, 'school' has nothing more to do with
education than it does with the ecology; it's first cause, result and
purpose has been the exacerbation of greed, and the elitist hunger
for power reflected in the average person through memes. The
acculturation of people to this system has resulted in a gradual
decline of education into an economic driver of human resources
rather than an engine of enlightenment and true education. This
has been shown to be the case via John Taylor Ghatto's,
Underground History of American Education and the
whistleblower Charlotte Iserbyt's, Deliberate Dumbing Down of
America, and it represents the complete lack of imagination of our
average person and our leadership.
Therefore, we must liberate (or more accurately educate)
ourselves and future generations in the interest of evolving
education practices towards world-centric, empathy oriented
systems; expanding enlightenment, protecting society from the

perils of so called progress (another word for corporate sponsored

experimentations in collectivism) via the plutocratic government
of aristocratic interests: tyranny of the lowest New World Order.
For these reasons and more, self-education, or autodidactic
education, stands as the greatest threat to the status quo and their
interests.
And what are their interests? Clearly it would not be in
the best interest of the wealthy elite to be surrounded by an over
educated, well rounded public, capable of making their own mind
and decisions, and more importantly capable of making their own
widgets, or questioning the legitimacy of their debt; for this
reason, and with many quotes and historical facts and experience
to support the notion, it is in the interest of those aristocrats to see
to it that the masses are just smart enough to work the machines
or serve fast food, but too stupid to see how badly they are
getting taken advantage of (or I prefer the vernacular: getting
bent over and fucked in the ass as this depicts the severity of the
relationship clearly and adequately). In plain words, it is in their
best interest to enslave the working population as Marx warned.
How do they do this? By making us all believe that it can't be
donethrough propaganda and controlled educationand that
we are sane or normal only if we are in love with our slavery.
This may be done without malicious intent, in fact it may well be
done sheerly out of the self-interest of those modern despots
without their knowing of the overall implications, but I highly
doubt the farmer does not know he is going to slaughter his cattle.
Nonetheless, the tide of modern ignorance must be turned, and it
is through education that we shall turn this planetary prison into a
vital playground.
In order to remove the ancient and cyclical influence of
aristocracy, which so many republics have suffered in the past, we
must instill the influence of world-centric perspectives through
providing context. The author will describe in this chapter a
miracle of our era of thinking (due in part to the fact that it takes
into consideration the whole life, context, and development of the
individual): an education schema which actually teaches relevant
information from which students will be able to build a contextual
understanding of reality, how its various aspects connect and

interact in an interdependent world-centric, integral perspective,

and one that begins at birth and ends at death.
At present, the model which teaches a series of arbitrary
tests claims itself superior and world class because of how
common it is, due in part to its collectivist agendain addition
to its intellectual, academic speculations, rooted in opinion rather
than science. But if we are to take seriously the process of our
organic education, a first premise is that of open-minded
skepticism. Therefore, while this idea may or may not appeal to
the reader, it is important to understand that these ideas are
intended to inspire the readership, and impel us into the
discussion of active imagination: planting the seeds of positive
creationagainst stratification and dehumanizationtowards
humanization, towards a balance between technology and premodern techniques: meditation, and receptivity to the esoteric
definition of enlightenment.
To begin with, the cultural roots of our views on education
are inevitably an issue which must be understood; before any
dialogue or description can be made, this pivotal subject must be
intensely considered and inquired upon. (For insights and further
inquiry into this subject, we suggest reading the book Last Child
in the Woods, by Richard Louv, and Flow by Mihaly
Csikszentmihalyi.)
The dilemma we face with education seems most often to
be a matter of chicken before the egg: is our declining culture a
product of a failing education system, or is our failing education
system the product of a declining culture? Clearly it was
education that brought us out of the dark ages and into the state of
enlightenment, and clearly it is the promise of education which
has brought us into the information age; but if education is
improving, what explains the clear cultural degradation that has
taken place between the 19th and 21st century. Perhaps in contrast
to common knowledge, as technology increases, dependence
upon technology results in lower intelligence; just as
specialization has resulted in compartmentalization, perhaps as
culture and its effects ossify, maladaptive thinking emerges in the
face of chaotic complexity, stifling the process of evolution .
Either way, both culture and education act to reinforce one

another indefinitely in a perpetual feedback loop: the more we fail

in education, the more our culture fails, and the more our culture
fails, the more our education will failthe cycle is perpetual and
dismal if we cannot fix our ways of thinking and work our way
out of the feedback loop.
Some will say this is a false premise, that either our
education is the best it has ever been (according to a highly
limited historical understanding), or that our culture is no more in
decline than it has ever been, and that we are on a comeback (a
perspective brought about largely by cognitive dissonance and
media lies). Both of these perspectives have their head firmly
planted in the sand, and fail to recognize the empirical context of
human intelligence and thought throughout history, as well as its
overall potential.
The fact is that, while people are exposed to more
information than ever, they are rarely if ever given a
comprehensive context to go with it. The cause of this lack of
context is simple: control. The more detached and alienated
someone is, the more manipulable they are; and for this reason
people have been divided and (though subtly) enslaved to such
specious notions as central banks taxing them, class powers
lording over them, racial and sexual differences dividing them,
and many other conflicts described in the previous chapter. The
desired effect of this lack of context is compartmentalization,
because people who are compartmentalized are better at
specialization, but simultaneously they are less capable of critical
thinking. Critical thinking can be, and often is, a hindrance to the
assembly line and all that it stands for, which is why we need it so
desperately in our time.
Therefore, it is important to understand the relationship
between our culture and our education system, and consider that
relationship as we move forward; building on the need for
context, we can begin changing how we think of educational
systems, and the cultural mode of modern life. Our first priority
is to create an educational system which is comprehensive, world
centric, and holistic in its approach, having the entire spectrum of
human development in mind. To do this work, and make this
change in our time, our preconceived notions must be laid down

and let go of as we enter a new and exotic territory. By doing so,

we leave room to heal from the mental wounds of limiting
cultures and ideologies, and make progress within ourselves
towards higher consciousness in our own lives, and by example
we leave room for our posterity to do the same.
So to begin with, forget everything they told you in
school! Forget everything that you have seen on television;
forget, as well, everything your parents told you. As we proceed,
the reader and the speaker must be on the same page of
understanding (that is under-standing, to stand under the structure
of our systems, seeing the hidden workings of that system, and
gaining true, unfiltered knowledge about that subject). By
humbling ourselves to a state of admitted ignorance or
exploratory agnosticism, and by relaxing the ego (a function of
the accumulated knowledge about oneself and the world), we may
have the optimal conditions for learning: Open-minded
skepticism.
(It should also be pointed out that, because the United States has
the legacy of trend setter since the revolution in 1776, we will be
focusing our discussion upon that system and culture throughout
the next few chapters; our hope is that, with enough awareness
and dissent, the paradigm may be changed in the United States,
altered into a more perfect state which reflects natural humanity,
rather than a synthetic human nature imposed upon them by a
tyrannical central government.)

Invoking The Phoenix

With our awareness guiding us, and our ego out of the picture
(under control, not eliminated in any way) we can begin to change
our lives by changing perspectives, and by changing our
perspectives we can then see a change in our choices, choices
which impact the lives of othersdirectly or indirectly.
Therefore, changing our lives and the lives of others is as simple
as changing the first premises and fundamental ways of being that
our conventions convey to us, and our governments try to

convince us is normal: learning new, becoming new.

In Greece, the term Paideia was used to mean a form of
education, where the student, having been through the program,
would fundamentally be changed by his learning; the change
would often be so great that the neophyte which existed prior to
that learned knowledge would no longer exist as he was, and was
instantly replaced (in spirit) with the more wise version of
himself. In this sense, Paideia represents a death and rebirth
much like the phoenix of legend. To embrace the everlasting
phoenix of death and rebirth in a spiral of developing
consciousness, the highest quality of an emancipated mind must
be educed through the art of life: education.
Our education paradigm begins with the invocation of the
power of the phoenix, and embrace of the concept of Paideia
(death through rebirth). It is necessary to understand that it will
not take effort per se, but a calm and steady mindset, empty of the
erroneous and second-hand notions of the past to internalize this
principle. Having said this, it is the advice of the speaker that the
reader calm their mind, take a breath or two, and reach a state of
relaxation before proceeding: The nature of the following subject
is not be taken with a grain of salt. Education derives from the
ancient Greek educo, meaning to bring up or draw outto draw
out the inner talents and abilities of the neophyte. To properly
draw out the best in someone, it is necessary first to learn how
best to ingest and digest information. To do this, logic is the
classical art of arts which deals with thinking about thinking.
Because education is so vital, the need for common
understanding is vital, and for this reason the art of listening is
most vital. Listening is most fundamental to learning, and to be a
good listener, I must not be, but only presence; attention must be
the only presence, therefore, the ego must not be present, that is
dominant, in the psyche of the student. Listening requires no-self,
and in being and not being, we see more clearly without a filter; it
is after we listen that we can then digest information, discern
whether it is true or not, and turn what we have learned through
intuition, rational thought, and contemplation into an applicable
expression of rhetoric.
Of course the ego is necessary in this process, but if we

allow ego to dominate this process, the entire effort is for naught.
Why? Because where there is ego there is convention, and with
convention there is much baggage, acting on the brain like many
open applications can bog down a computer. And since our brain
is much like a computer, to have so much of our mind (conscious
or not) focused on convention can only slow us down and in fact
retard our spiritual and intellectual growth.
Therefore, it is important to understand that what we
know, and the power of our knowledge and understanding is
limited in correspondence to our inner lexiconour inner
dictionary which tells us what to say and what we can say
(grammar); we are limited in our power to express effectively
(rhetoric) and inner processing authority (logic) in the degree to
which we are limited in our vocabulary. In ancient times, the best
way to create an inner lexicon was the classical liberal arts of the
Trivium and Quadrivium. The Quadrivium, a creation of
Pythagoras, and the Trivium, a creation of Aristotle, represent the
classical model of education, and their model has been proven
through history to liberate those who study their subjects.
However, what classical models may be seriously lacking
is an education schema that corresponds with infancy or early
childhood, as well as later adulthood. Only through shedding
light on and considering factual information which we have
learned through modern scientific research, as well as wisdom we
have gained through centuries of trial and error, could we possibly
imagine taking education seriously: What would education look
like? How would it correspond to our individual lives? And what
are the cultural and universal implications? Answers to these
questions and more follow below.

Univium: Infant Education

In describing a new approach to life, a process which we call the
great art of living, our approach must be comprehensive;
consequently it must begin pre-conceptionfollowing through to
conception, birth, and then infancy. Because life starts at the

intersection of two adults of the opposite sex through sexual

intercourse (as we know it in the beginning of the 21st century), it
is important to first acknowledged the immense importance adults
play in creating the future population. To address this reality we
will explore an adult education called the Pentivium below, but for
now it will suffice to explore the merits of infant education
through the Univium, but in order to do so, the existence of adult
life, and therefore the Pentivium is integral.
Such a world starts with birth, and with birth starts the
process of education, both for the parents and the new life. An
infant brain is far more malleable than an adult brain, a
phenomena known as neural plasticity (Huttenlocher 2009).
Therefore, it stands to reason that we should start linguistic and
numerical education at that early stage through lingual nannies
and classical or complex cultural music, in addition to whatever
environments the parents create for themselves and their children.
The factor of home environments makes the Pentivium and
parenting that much more important and integral to the formative
years of the Univium.
Starting with two conscious adults at stage three of the
Pentivium, that of exertion, they may begin to engage in sexual
intercourse with the intent of making a life, of incarnating
consciousness, what the author calls making love (because life
and consciousness are manifestations of and conduits for love,
which is the generative force countering entropy). It is, therefore,
the mission of these neophytes and parents to devote their lives to
aiding that life to be far greater than the sum of their partsthat
is Love that childand a new generation emerges, influenced by
an emerging culture of love and co-creation.
This love, in a society which revolves around education,
community, permaculture, and information, has no boundary; in
this alternative paradigm we are exploring together, industry and
economy have been localized and decentralized along with the
power of governments worldwide (for this is the only way such a
form of educationor paradigm in generalcould exist). By
reducing the parasitic forces worldwide, and replacing them with
meritocratic systems of democracy, a far more viable order to the
human will shall reduce the reliance upon governments and their

corporations for survival, thus freeing up the psychic energy of

people, from worrying about paying bills to involving their
energies into rearing their ken, and developing themselves.
Before conception, and after into gestation, it is crucial to
recognize the importance of epigenetics (i.e. The idea is that our
environment affects our gene makeup, and so our genes are
transferred over to our children with certain genotypes and
phenotypes that pertain to our parents and their parents and so on,
emphasizing healthy diet and stress response levels) and this is
especially important in respect to females because they transfer
the most viable genetic information. However, because our
environment has a direct impact on our genetics as we live, and
before we have children, it is important to recognize that if we
change our environment, we also change the genetic environment
of our infants and children to be. By taking their environment
into consideration by taking our environment into consideration,
we can now begin to inform ourselves as to the best approach for
enhancing their early lives and our lives significantly.
The first and most real step for us to take, is stepping back
from the economic world we live in, and recognizing economic
reality: rooted in ecology, prudence, and conservation, wherein
the people are driven to improve the environment, to live and
thrive, to husband the earth, and to act and produce free of debt
rather than to feed a market of industries hell bent on progress
traps and resource exploitation. With this in mind, a child's
gestation truly starts with their parents proper diet and
homeostasis both mentally and physically. To lower stress levels
and increase nutrient levels in both sexes, we merge permaculture
principles with a basic income system, first deriving from taxing
corporations, ending foreign war, and taxing speculation as well
as land rent, complemented by an incentives based luxury system
which we will explore later in chapter 11. However, the phase we
have just described is somewhat of an intermediary, or
overlapping phase of the Univum, a genesis point that must be
covered, because in order to describe the process of life, context
is essential.
The Univium is primarily an aesthetic, a chosen pattern to
life which permanently alters its meaning and context. To go from

a primarily industrial to a primarily information-based society

means to improve upon the environment while boosting
connectivity and interactivity, dissolving the boundaries which
define the previous model, and improving technology to work
beyond fossil fuels; integrating the best and most of all previous
attempts, yet going beyond them into a fractal holographic
landscape that transcends the box, and demystifies the forest. By
demystify, the author means to make regular so that it is
everywhere, including in one's heart, therefore to demystify the
forest, one must cultivate the world so that everywhere is the
forest; consequently to demystify god in this way, we must first
begin at the birth of every Christ that ever lived, and ever shall be
by changing our immediate environment.
The environment created through practice of the Univium,
while the parents are neophytes of the Pentivium will look much
like having a nanny who speaks Spanish cradle them for two to
three hours a day; exposing the infant to complex music like
classical (or intelligent dance music, e.g. Shpongle, Marconi
Union, et al); and exposing them to geometric shapes such as
fractals, platonic solids, and pictures of life, matter, and the
universe. The purpose is not to directly teach them anything, but
rather to allow the aesthetic to do the job better than any human
teacher ever could.
In this stage, it is important to recognize infants are
rooted in the Sensorimotor stage of their conscious development.
Because the infant is incapable of distinguishing the inside from
the outside, their environment and temperament in this beginning
phase is highly important to their development later on. For this
reason the parents at this stage are immensely important, and so is
the cultural environment in which they will find meaning.
As two students, through sexual unity, produce a new
student of Life, so too the infant hemispheres of the brain begin to
develop and out of that union slowly begins to grow a new
student of mind; the infant's growing qualia (ie. their sentient
consciousness, or identity as a person) constitutes a new culture.
With every generation, a new revolution of thought is possible, all
it takes is the previous generation committing to such a trying
endeavor. However, all that is truly trying is the present paradigm

itself, and the debt attached to everything within it, to commit to

the authors alternative paradigm means to turn your back on all
that previous mess, and approach sanity, peacefulness, and
playfulness. Doing so, we approach a new possibility, a new life
a brighter future.
In accordance with this new life, this new student of life
will begin at home, or at a midwifery center, in which the infants
will be birthed with care. The greatest gift midwives can give to
early life is care during birthhospitals do not bring care to birth,
all they bring is harsh sterility. Doing so, we ensure the first
moments of a baby's life are calm, and inviting, rather than
intensely traumatic. The closer to nature we can get with regards
to the aesthetic and not the reality of nature, the better it is for our
children's early life experiences, which have been shown,
countless times and thus established in developmental
psychology, to impact them later on; the further we get from
nature, and the closer we get to the scientific, synthetic process of
birth, the more traumatic it is for our prehistoric brains, tuned to
the frequency of the forest, not the bright, sterile office that is
hospital space.
Further, it is important that mothers be in a positive
relationship with not only their midwives, but also their lingual
nannies. What could be more important than really knowing the
people who are involved in handling and educating your children?
Creating the kind of community, upon which all of education rests
is vital to a thriving civilization, and as the saying goes: it takes a
village. The reason that is even a saying tells us it is a
collectively agreed upon sound logic that indeed a village, or a
variety of integrated individuals living in community is an
optimal condition for educating children. They and we can learn
from everyone around us, the whole world becomes a source of
learning, and the boundaries of the education facility dissolve into
an interactive and permacultural environment.
As we all know, infants and young children learn faster
and better than their adult counterparts due to a function of the
brain cells synergistic quality, which we call neural plasticity,
resulting in better learning capacity. However, maybe this is not
true, maybe we have just been going about education the wrong

way, perhaps our approach to education is what stifles the

majority of us, and perhaps this is the only difference between
geniuses and the rest of us: they just never lose their curiosity
through indoctrination. According to new research in
neuroplasticity and neurogenesis, the brain is constantly
changing, but especially in bilinguals (Gaser and Schlaug 2003),
and musicians (Mechelli et al., 2004, Wan and Schlaug 2013)
The Univium is the first stage of a developmental process
of learning; developed by the present author using the stages of
cognitive development (Piaget 1990) to guide the process of
education; The Univium is an untested, but scientifically
verifiable concept. In a nutshell, the process begins at six months
after birth at the latest (Kuhl, Williams, Lacerda, Stevens,
Lindblom 1992), with a new language provided by a nanny who
speaks a second language (a service provided free to the public).
In the United States, this second language daycare service would
be particularly available, and would grant any society that is
culturally diverse an advantage (Kuhl et al 2003).
Learning the ins and outs of community life, a vital
realization comes to the fore: people in community quickly
become like family. But more to the point, our family does not
end at the nuclear, blood ties, but branches outwardbeyond the
tribes, nations, religions and whatever boundaries we may create
towards the stars. If we can allow ourselves to go there, a
boundless world exists, in which our unity creates a planet in
homeostasis: Gaia, the planetary organism, mothership earth, &c.
Learning about the ways in which we are all diverse but
connected, rather than the ways in which we are all different and
separate, could have no other outcome than greater compassion
and willingness to cooperate rather than compete for resources.
Imagine a world that took education seriously, that put
education, and not politics or economics at the top of its priorities;
imagine a world that put ecology before economy, and which took
the duty of stewardship seriously; and finally, imagine a world
that took its process of assembly seriously, and did not have a
media which bombarded its audience with mindless
entertainments: beer and circuses, bread and football. Allow
yourself a moment to seriously imagine such a world, what

growing up in that world would mean to you, and how everything

would be structured.
When the children are placed in the care of their linguistic
nanny, they are being taken care of by a person who speaks
another language than the parents, and who has been given a
background check by and registered with a local initiative created
to provide this service. But more importantly, the nanny is
someone who the parents have a relationship with and respect for.
Depending upon the location and design of the operation, this
kind of education could be provided at one's home, or at the
nanny's home, or at a facility designed to house that service
maybe all three, the point is the parents are in good relationship
with the nanny or nannies they send their child to. The point of
this service is to focus on stimulating the linguistic centers of the
brain while they are the most receptive (or sponge-like). Making
sure the infant is exposed also to complex music while they are
being spoken to could be of equal importance in the promotion of
neuroplasticity, particularly songs like Weightless by Marconi
Union, known for its relaxing tones, or classical songs that are
soft in tone.
Furthermore, those individuals providing the service
would be considered members of the education system, and
would be paid well for their serviceand what women
(particularly older) would not want to cradle a baby and speak to
it for extended periods of timeand get paid to do so? Certainly
there will be no shortage of applicants for this occupation. This
kind of occupation serves another purpose, however, which is to
make an otherwise criticized and belittled demographic of the
population (minorities and aliens as we call them) an integral
aspect of our society, and of civilization, giving them both a
reason to be respected and to have a meaningful purpose in our
community (I am thinking of the Spanish speaking population
when I say this, but the opportunity should not be limited to any
one language or demographic). Moreover, a hidden, but equally
beneficial aspect of this service is that of multiculturalism
extending the empathic bonds beyond the restrictive nuclear
family unit which resembles the tribe or kingdom in microcosm.
For this reason, the aesthetic here chosen is one that

drowns out the exterior world, leaving us with the caring voice of
the nanny and the infant's growing neuronal connections in both
left and right hemispheres. By having a regular sensory experience
in a language other than the cultural language where the baby is
from, she or he may learn a second language effortlessly through
love; and similarly, complex music develops the structureoriented centers of the brain and has the potential of unlocking a
key in neural-plasticity: synergy, a function of the brains fractal
structure which allows us to have a more educable and flexible
mind throughout life. By starting life with such an aesthetic
experience, we are increasing the likelihood of neural plasticity
occurring in infancy by a synergy of environmental factorsin
response to an infants expressions of internal feeling; and by
gradually increasing and diversifying the level of stimulus to
coincide with the students aptitude and willingness to learn, a
student may well retain that neural plasticity for their entire life,
being what we would call a genius today.
Moreover, as a child grows, so too does the intensity of
the stimulus they are to receive, according to what will best
encourage their flow (Cskszentmihlyi 1996). Accordingly, at
infancy the children will be stimulated by classical, as well as
cultural music and eventually, geometric shapes. The means by
which this stimulus is carried out may vary, but for children above
the age of six or seven years of age, time tested methods could
include the seven classical liberal arts: grammar, logic, rhetoric,
math, geometry, music, and astronomy. And were we to refine
these arts, refining these subjects with the razor's edge of what we
now know about reality (i.e., physics, chemistry, psychology,
ecology, and so forth) a new renaissance may be the result.

Bivium: Early Childhood Education

Starting at an average age of three years, the Bivium (early
education) would constitute a gradual intensification of the
stimulus regarding fractals and art. As this stage begins to
intensify, learning must depend less on the environment created

by parents and teachers, as the young begin to create their own

environments: from an intrinsic desire to learn, and from the
community itself.
As the young are exposed to fractals over the course of
three years, they will begin to understand how things
interconnect, simply by recognizing the patterns apparent in
living systems and the cosmos. At this phantasmic, emotional
stage, the young are less likely to absorb concrete information as
in later stages, but their emotional and intuitive perspectives,
though not post-rational, do evince a kind of innocence which
resembles post-rational thinking, and it is this impulsiveness and
irrationality which will fuel their art and expression at this early
age. Other methods of promoting emotional intelligence, such as
induction, must need be employed as well, in order to balance the
intellectual forces which will inevitably surround them.
Just as the Univium has bisecting aspects in regards to the
Pentivium, through adults and infants, so too the Bivium has
intersecting aspects in the Trivium, Quadrivium, and Pentivium.
Because all of these are gradually encountered, as their facilitated
stimulus increases, they are all related to the initial core
experiences which are established in the Bivium stagelasting
from three to five years old, but interacting and integral to the
process of human development as a wholebut also from the
perspective of a parent engaged in the Pentivium.
Parents of two-to-three year-old children need to be
playing a more dominant role in modeling a good example, and
less that of a an authority, because the sovereigns of the future
must know no authority, nor corporal punishment; being both
unnecessary, cruel and unusual in a society which is designed to
cultivate discipline through self-control and self-mastery. This is
by no means a way of pussifying them, so to speak; but to teach
them principles of non-aggression, to guide them in ways of
consciousness expansion, and create an interior environment
which is constantly expanding and transcending, a parent must be
less a tyrant and more of a teacher. Guided by their own intuition,
the exterior environment would be altered selectively to fit the
most engaging activities for the child, other than specific subjects
like grammar or arithmetic. Further, to grow the child's emotional

intelligence, which is of vital importance, parents in the

Pentivuim will be encouraged, while performing mindfulness
meditation, to allow their children to participate by watching or
meditating.
Imagine that these rigid lessons are merely a means to
instill the knowledge of the world, in a sense to domesticate the
student, but in no way to break or stifle their curiosity; doing so,
students will benefit from worldly knowledge early on, so they
can learn to demystify such knowledge later on. Indeed
depending upon a child's level of development and selfdetermination, she or he may want to simply be home schooled;
and public school, fundamentally, must be a choice on the part of
the parents and the students. However, the point of having free
public education is to ensure universal access to knowledge.
In order to perpetuate the child's innate curiosity, however,
unstructured play in nature for forty-five minutes each day for
recess must be a universal characteristic of Eduliberation. Studies
have shown that doing so is integral towards a child's growth and
development of self-efficacy, and the book Last Child in the
Woods (2005) by Richard Louv makes this point clear. (However,
for more information on unstructured play in nature Google: An
Investigation of Unstructured Play in Nature and its Effect on
Childrens Self-Efficacy (Paul E. Starling)).
To merely play in nature each day would limit the
potential of our prospective students. For that reason, several
recesses throughout the dayconsisting of practical but fun
activities such as: art, meditation, martial arts, gardening,
unstructured music, yoga, dance, and so forth--could act to
replace many of the trivial activities children are put through in
early age: PE, sports activities, and so on.
One might ask, how will we be able to fit all of these
kinds of activities into one day? By having one primary subject
per day, broken up by several recesses of this sort, we can do
what the speaker has described. Further, when the students have
one subject and one teacher for the entire day, their focus has not
been divided and thrown about like a ragdoll as in the current
paradigm; and by having several practical recesses, the childrens
jovial love for life can be indulged while instilling discipline and

a sense of purpose and self-confidence. This could also prepare

the students for having workdays which are every other day, as we
will discuss later in chapter 3.
The schema of public education goes thus: One subject for
a term lasting from four to six months; that one subject starting
with grammar is to be broken up by four to five recesses,
including a breakfast and lunch. Students can choose their
recesses at will, but be encouraged to engage in all of them over
the course of the term; these recesses would include meditation,
unstructured play in nature, gardening, music, art, yoga, and
martial arts.
Continuity is of the greatest importance, however, so if the
student chooses to continue their recess they will be given the
prerogative to do so, but only in a reasonable manner (five
minutes or so). If a child is acting childishly, and wants only to
goof off demonstrably, they will be allowed to play in nature in
order to expend that extra energy in the way that they prefer, but
when they settle down they will be guided back to the classroom;
but if a child is deep in meditation, or has shown an adept ability
in whatever recess they are engaged in, they may be allowed to
follow their flow instead of the flow of the mass. This is only
right, and constitutes a dramatic shift from bureaucratic
structuralism to a more balanced system of meritocratic
orientation and individual sovereignty.
Additionally, it is the authors opinion that the use of a
child psychologist in this early process, for the purpose of
mediation between teacher and student, would be invaluable to
developing the mind of the child. In the Univium, focus was
upon the brain, and now we gradually transition into developing
the heart, in preparation for developing the mind during the
process of the Trivium and Quadrivium.
Understand also that though childhood education is
primarily focused on developing the mind, it is still constrained by
the limitations of a 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 addressing children with respectas though they are

adultsrather than disregarding them because they are not as

experienced as an adult). [This is not to say that we should curse
at, and expect adulthood out of, children.]
Not treating children as adults is a mistake. First, because
the child will not grow to learn what being an adult means if all
she or he 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 dependent and fearful of authority figures,
resulting in either pitiful attempts to rebel, or still more pitiful
conformity to the majority. Also, because the child will develop
without a sense of mutual respect, she or he will not likely mature
as quickly as a child who has had respect, unconditional positive
regard and understanding. With this practice in place, emotional
intelligence is conveyed through example.
Thus alludes to a most important subject in childhood
education, and that is a childs sense of love. Some would say
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 which 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). The educational process, as a
practical force, is a microcosmic representation of a macrocosmic
societythat is, schools are like a little society. By reducing the
overall tendency towards psychopathy in children in a microcosm,
the tendency for psychopaths to dominate is equally reduced in
adults in a macrocosm, 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 three-quarters to an hour-long recesses which will
make education not only easier to digest, but fun for the students

to learn in general. By having practical recesses that do not

resemble the more tedious subjects (such as grammar), learning
can be as various and comprehensive as it can be without stress or
overexertion into one single direction; in other words, we are
promoting Flow, or completely focused motivation (more
commonly known as being in the zone).
Having recesses that educate the students is another way
to enhance the educational experience, as well as a way to employ
more people in education, creating the village we were talking
about earlier. Each recess facilitator will be bringing their
expertise as a contributing member of the society in which they
live: gardeners, chefs, martial artists, &c. In contributing to the
education system, and as gardeners, chefs, and martial arts teachers ,
they are reciprocated for, in and of the education system by the
community..
With recesses like gardening, culinary art, and martial arts,
education can begin to subtly teach discipline, as well as selfcontrol and other life skills. Other eastern practices, such as
meditation, yoga, and acupuncture could easily replace many of
the classes which currently serve as physical education today.
However, agriculture and unstructured play in nature could
improve students willingness to explore and appreciate the
ecology and the world, and give a hands-on approach to learning,
and be a resource for foodstuffs in the cafeteria. The possibilities
are endless when recesses are redefined and reapplied as
education.

Trivium: Childhood Education

Childhood education (average age 5-6) will begin with grammar;
taught in multiple languages, one language per day--where at first
students will be exposed to two languages, and gradually work
their way up to three and four; this method of linguistic education
uses the already existing neural plasticity of the developing brain,
and its capacity for learning new languages as a tool for
enhancing its success. This subject will utilize what the children
have already learned subconsciously through the Univium and

Bivium (essentially how to think, and not what) including but not

limited to linguistics and mathematics, as a steppingstone for

more involved learning as the Trivium progresses to logic and
rhetoric. Having one language, and subject per day, will ensure
memory consolidation through continuity. 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 subject per day, the necessary time can be
spent in devotion to that subject; with just one additional language
to start, a constant rhythm of learning one language and then the
other, and then another can begin so we will learn something in
English on Monday, then learn the same thing in Spanish on
Tuesday, and return to English for a new lesson on Wednesday.
By having alternating subjects every other day, we may bypass
the tendency to fall into familiar routines; this will become more
important as the intelligence and efficacy of the students
develops. In this way, not only will students be more challenged,
but they will be less bored with the subjects they are learning.
Not only will a first grade teacher observe and guide the
classroom, but a child psychologist, teachers aides, and student
aides will assist the teacher and the student to clarify points, and
act as a catalyst for communication and mutual understanding in
the classroom. The child psychologists role will also be to
recognize and address the needs of children who have special
needs, learning challenges, or are in the autistic spectrum.
In combination, the education of the student and the
internalization of the information being taught is more effectively
securedthis waythan in the traditional model of one teacher
per class. Individuals in the classroom itself are more capable of
determining the direction of future coursesrather than a
bureaucratic, top down approach as we see today. Many teachers
and textbooks on learning (for instance Motivating Students to
Learn by Jere Brophy, 2010) will say that other than changing the
system entirely, the way we teach is restricted, and that because
optimal conditions are difficult to establish in classrooms,
teachers should be more disposed to work with what they are
given than to reinvent the wheel. Indeed, because of the

limitations inherent in the current education paradigm, it is our

obligation to future generations to remove the factors which limit
our ability to educate effectively. With more aides, such as
teacher aides (i.e. adult students learning to become a teacher),
student aides (young adult students with an interest in teaching),
and a community oriented environment where parents are
encouraged to spend their extra time to help educateand be
educatedthose old limitations of compulsory curriculum,
depressing student to teacher ratios (20-1 or 30-1), public
embarrassment, and finally grading systems, can be redesigned,
reduced, or removed; more children will be willing to learn, and
encouraged to grow along their own best path, rather than what
the current, conventional society's economy wants them to be.
Grammar will be taught 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
multilingually as a foundation for the later study of logic, as we
will discuss next.
Both logic and grammar will be taught once students are
prepared, and both the psychologist and the teacher will evaluate
the preparedness of each student individually, as well as make a
family assessment to determine the best method of teaching.
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, gradually reducing emphasis on
grammar as it is mastered, and focusing on logic until it is also
mastered. 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. The art of
communicating ideas, rhetoric, in this stage of 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, both logic and
rhetoric are essential. By being educated in the Trivium and
Quadrivium alone the advantages are great for an individual to
develop critically. And as younger generations are educated in

critical thoughtthe better prepared they will be to encounter

their world, and in proportion to how complex the world will
become in the future.
Once a generation of children has been educated in the
Trivium, they will reflect the values and intensity of mind which
was revered in the enlightenment era, both in intelligence and
virtue.
However, once a child has developed past the stage of
Trivium education, not only will they have matured past the trivial
qualities of a map such as language, but they will have graduated
from understanding and mastering the ego to understanding and
mastering the other: from the fundamental to the instrumental.
Adolescence is the next stage in a childs physiological
development (ages six for females and ten for males), and the
beginning of a new curriculum, and a new stage of their growth as
individuals, from fundamental to instrumental, their progression
will be gradual but undeniable.

Quadrivium: Adolescent Education

A gradual increase of what would be an otherwise ever-present,
quintessential aspect of life (geometry), will come greatly into
focus through education in the Quadrivium at the age of about ten
through fourteen. Improved by what we know about the universe
since the Quadrivium was first created. We have an opportunity
to bring this classical education schema up to date, exposing our
adolescents to the razor's edge of knowledge much earlier, both
through video and video games, and through hands on experience;
rather than waste time, we can initiate adolescents into an
understanding of the immensity and complexity of the universe at
an early age.
In accordance with this advancement of vital contextual
information (grammar, logic, rhetoric, math, geometry, music,
astronomy), late in the Quadrivium, students will be additionally
introduced to the hermetic principles: mentality, polarity, rhythm,
vibration, correspondence, gender, and causality. An immense
vista of contextual learning will be encountered in this four year
span, but all with the gradualness and wiggle room that a level

one civilization requires of its education, where individuals are

recognized as sovereign. In other words, time can be taken to
address the abilities and needs of every student due to a less
structured and more malleable method of educating.
Towards the very end of the Quadrivium, the
responsibility of learning will be placed upon the student, and less
and less upon the teacher. The final two terms will be the stages
that acclimatize the students to this trend. However, as the
intensity of the subjects increase, so too does the intensity and
complexity of the recesses. The recesses of the Quadrivium
would consist of the same general subjects, but in more depth and
intensity: from gardening to farming to hydroponics, from art to
design to architecture, from culinary art to health, from
meditation to martial arts to acupuncture, from music to
composition to theory, from physics to electronics to engineering;
all of the prospective recesses evolve to become more practical.
It is at this point that a crossroads occurs in the education
of youth, namely that the primary subject becomes less personal
and terrestrial to be more conceptual and extraterrestrial;
presented in such a waythe incredible beauty and immensity of
the universe being exposed to them the study of the
Quadrivium and all that it implies will become their primary
subject (understanding reality itself through quantity), and would
take the place of the subject most anticipatednaturally because
we are all born curious about the nature of reality; simultaneously,
the recesses become less impractical and more practical as the
students near young adulthood.
At the stage of young adulthood, from 14 through 18 years
old, the students will be given free rein to study whatever interests
them. Teachers, more like librarians, would act as facilitators to
their learning, rather than authorities. Given the authority over
their own lives that is granted to adults, a mutual respect can be
developed between the student and their learning process, so that
a constant desire to learn may also be developed. Without the
constraints of a Prussian model, the single file framework of
antiquated education can be done away with finally, leaving only
the most essential element of lasting intelligence: a willingness to
learn.

Once a student has been through the Quadrivium, they no

longer face a structured education program, but rather face a vast
world of information, all of which is placed at their fingertips.
Homeschooling, but with a twist: the home is without boundary,
and the schooling is entirely autodidactic. Nonetheless, centers
for autodidactic learning, as well as education in technical fields
such as engineering, acupuncture, architecture, hydroponics,
theory and so on. The point of young adult education would be to
make the student self-sufficient, capable of independence, and
appreciative of what that entails.
To graduate, every student must go through three of the
five subjects, where drivers education, included in engineering, is
a mandatory subject for all. At least to begin with, drivers
education should be taken as an important subject, but when cars
become driverless, this subject shall become irrelevant.
Nevertheless, while it is a relevant subject today, driver's
education is a subject worth mentioning. As a graduation
requirement, this aspect of education is integral in keeping
average students involved in education: in order to get their
license and drive with maturity after graduation they will have to
pass from this course.
In addition to practical courses, students will be
encouraged to find a particular subject of interest, and devote
their time to studying that particular thing of interest. Because
learning has no boundaries, and education no location in space or
time, it is important to understand that, unlike formal education as
we know it, where we have class at school and homework at
home, the pattern may be reversed, and even done away with
entirely by simply having autodidactic homework for academic
information, and an edifice devoted to practical, technical
information, which also comes from both the parents and the
community.
As we transition from the Quadrivium to early adult
education, the subject matter becomes more about creating an
empowered individual on an existential, physical, objective basis,
but even this is not sufficient to produce individuals possessing
self-mastery. To know thy self, one must experience the world,
and explore their individual consciousness. As the young adult

becomes an adult, graduating from formal education into a state

of becoming and intense learning, the Pentivium becomes the
next holy mountain to climb.
To prepare students for the Pentivium, they will have been
educated in all of the worlds religions during the latter years of
the Quadrivium, and early parts of young adulthood (the age of
reason). World religions and world philosophies will be exposed
to them through video documentaries and reading source
materials for themselves. If, for no other purpose, this practice
would bring a more world-centric view of culture, and at the very
best this will cultivate a sense of unity between all religions and
cultures, and will ensure that the future is more peaceful,
compassionate, and understanding than in our primitive past.

Asperger Syndrome and the Merits of Childhood

Psychologists in the Classroom.
It has come to my attention while writing this section on
education that I have not devoted enough of my discourse to the
subject of special needs, and to be comprehensive this is essential.
As the coming evolution of consciousness changes the narrative
from selfishness to empathy, the subject of the less capable bears
more relevance.
Dealing with reality means addressing the entire spectrum
of human life, individually. For this reason, a flexible, tailored,
individualized system of education can take shape, and with it the
foundations of a level one civilization. Having child
psychologists in the classroom increases the potency of the
abilities of the teacher, teacher's aides, and student aides, to educe
the innate talents and abilities of individual students, and
recognize special needs students early on (above or below
average or on the autistic spectrum, along with other disorders
which characterize modern civilization).
A more intense first language program would naturally be
applied to those on the autistic spectrum in the early yearsand
emphasis on that language resurfacing as needed. The goal of

language education for special needs students must naturally be a

more gradual and consistent program as compared to the average
neurotypical students curriculum. Nonetheless an intensive and
gradual increase in the complexity of the stimulus is essential for
neural plasticity and connectivity, even promoting what science
has called neurogenesis (Ming and Song, 2011).
By separating other needs children from the average
students during their primary lesson, but allowing them to
participate in the recesses, ensures that they will get attention
though not at the expense of the lesson, while also socializing
them and preparing them for the real world. Doing so also allows
the average neurotypical students to have time to interact with the
more fragile minded children, allowing them an unstructured
place to interact and bond.
As we have stated above, focusing on discipline early
allows us to educate without a rigid curriculum, the education of
children and adolescence can be individualized, tailored to their
every need, rather than their need conforming to the will of the
crowd, or the authority of the teacher. Too many lives have been
impeded by this very fact than we would ever admit. Without
authoritarianism, culture and community flourish, just as without
bureaucracy and paperwork happiness and the desire for liberty
increases. Education, without a rigid curriculum based on an
academic speculation, is better for everyone, whereas school, with
its rigid curriculum based on flawed science, corrupted by an
economic agenda, has produced worlds of poverty, and a universe
of ignorance.
Replacing the rigid authority of the teacher with a council
of wise individuals produces a sense of equality, friendship, and
reveals the skills of conflict resolution, innatelyjust by
observing these skills in adults in the room, students will, perhaps
unconsciously, recognize and apply them. By being disciplined
from an early age and encouraging the students to speak their
mind while respecting the time to speak and when not to speak,
an atmosphere of trust and mutual respect can grow into
legitimate relationships of authentic purpose. Moreover, this may
enhance the ability to socialize children with Asperger Syndrome,
especially when a child psychologist, or other psychologist is

there to mediate and aid in the process.

To aid in this process, the children of like mind will have
been differentiated and educated in a cohort style since early
childhood, normalizing them to abnormal consciousness gives the
necessary experience to recognize mental divergence or cognitive
deficiency, increasing the boundaries of one's own selfidentification and worldly understanding. However, by
adolescence their talents and abilities will have been
differentiated to the point where their teachers would be of
varying importance to their learning from dependent to semidependent to independent. However, students with Asperger
Syndrome (AS), and those on the autistic spectrumor those
with so called learning disabilitieswould be in their own way
differentiated on a spectrum of stimulus and socialization, with
their primary focus being on boosting the neural plasticity, and
practical life functionality of the individual: again, depending
upon the severity and particularities which have differentiated
them along a spectrum that is being formulated as we speak by
countless professionals, all thanks to the antiquated Prussian
model.
Nonetheless, the motivation to live and evolve impels us
toward a brighter future: a more beautiful world our hearts know
is possible. To not be content with things as they are, and to
move forwards into the darkness of the unknown, to step out into
the world of becoming and be sacrificed upon the altar of
experimentation and intuition, to test the fates and transform from
a measly worm into a butterfly! This we can accomplish, and
greater things: the products of a level one civilization; with all life
cherished and cultivated with the most and best means possible of
educating them, no thing is impossible, including lifting the
symptoms of AS, making the lives of those with autism as
stimulating as possible, yet as relaxing as possible.
To turn the disability into ability, we must first address the
immediate culture of our minds, and process the fact that we are
destroying life itself, we are killing ourselves in an indirect way
when we allow psychopathic behavior to go unnoticed or just not
addressing it, which is the same thing as being guilty of the crime
yourself. For this reason, child psychologists in the classroom are

also important for not only the classroom, but for society. The
point would not be to punish the more psychopathic children, but
to give them the appropriate therapy or alternative living
environments they need to become sane again. The same would
apply to children with mental disorders and mental illness: they
would receive special care, and be put into environments that are
therapeutic. A more tailored and case specific regimen makes
sense for a smaller cohort of children in all cases. No less human,
and therefore no less important in the planetary context, the
treatment and integration of these children into the various
practical recesses could be essential to their emotional and social
growth.

Young Adult Education

Having graduated from the Quadrivium, and thus imparted with a
general understanding of the world around them, students become
more and more trusted to educate themselves, and to study what
most holds their interest, the gradual trend of responsibility to
learn will have shifted from the teacher to the student; until the
young adult is his or her own teacher, and rather than having full
(seven hour) days of school, their time is cut in half. Rather than
practical recesses, their activities outside of academic study are
shifted also, towards more technical subjects as we describe
below.
By the time the students reach young adulthood, they will
be given courses on architecture, hydroponics, electricity,
plumbing, carpentry, and mechanics (really whatever the people
decide is most practical). The purpose of these courses, being to
instill self-sufficiency and independence, the graduating
requirement of all students will be to pass their drivers course
(assuming that people are still driving at this time), which will act
as a certificate of their graduation. However, graduating and
getting a drivers license is not the same as requesting and earning
citizenship (as we will discuss in chapter 12).
Young adults will also be given opportunities to teach the

younger generations as student teachers, to serve their community

with fellow students, and receive introductory experiences to
being participants in their society in various ways: political,
environmental, economic, and spiritual.
The purpose of this kind of education has not been to
ensure that those coming out of it are functional workers, but
rather as beneficial members of a community and society
functional workers are a pleasant side effect, but are not the
foundational goal.
[An experiment of this kind cannot come without some degree of
controversy. However, given the track record of the current
public education paradigm, we are not going to get any
improvements from it any time soon. Let us remember Einsteins
famous quote that, We cant solve problems by using the same
kind of thinking we used when we created them. Therefore,
given the current failure of our education, as a system and despite
the efforts of individuals, we must reinvent the wheel of our
mind, and think in brand new ways to solve the problems that
prevent us from relating to one another, and from seeing the
underlying unity of all things.]

Pentivium: Adult Education

Indeed, the next step in changing our way of thinking is with
regards to adult education. Once one has reached adulthood, and
requested and earned citizenship, they may desire to enter into a
free adult education academy called the Pentivium. The
Pentivium, as you may already glean from the name, is composed
of five subjects, which complement the subjects of the Trivium
and Quadrivium of the classical liberal arts. It will please the
reader that all of these subjects are plant and or consciousness
oriented, rooted in fractal equalitya concept used by the author
to describe the balance inherent in natural inequalities, which give
rise to the beauty inherent in all varieties.
Separate from college, this program does not include
specific subjects or compartmentalized views, but rather depends

upon the community, and would act as a community-building

forum in places like the city and suburb. The academy facility
may be old malls, repurposed, and would be a perfect fit for green
revolutions everywhere. How poignant, you might be thinking,
how ironic, that the infrastructure that once perpetuated the
consumerist, materialist view, now should be the edifice for its
ultimate destruction, and the vector for a new, green paradigm.
The Pentivium starts with purification. Through
meditation and medicinal therapy and study, the neophyte
explores their own individuated consciousness, and dispels the
illusory boundaries within themselves. (By medicine the author
means plants, not synthetic chemicals, though the choice to do or
not do any of that is the individuals; and while not entirely
necessary, the process of purification can take substantially longer
without the aid of our plant brethren.) What studies from
prestigious colleges have shown, is that mystical or transpersonal
experiences are possible with pharmacological tools, which have
been shown to create authentic spiritual experiences. Tools,
chemicals found in plants, today are considered dangerous
drugs, rather than potential keys to self-discovery.
Indeed it is self-discovery, self knowledge alone which is
capable of clarifying our mind, healing our body, and purifying
our spirit from the sickness of modern society. This process of
purification is most possible when reverence for nature, and the
power of the great spirit have been recognized and embraced; to
do this, more and more it becomes apparent, requires the use of
entheogenic compounds, which have been shown cause the brain
to behave like an infant: sponge-like and adaptable to new
stimulation and information.
The purification process, a stage of grounding into the
natural order, will also go hand in hand with the local organic
economy, in which the participants have access to locally grown
organic food, which they themselves have cultivated. Using repurposed malls as the space for common ground, people could
transform their landscape as a practitioner of the Pentivium from
concrete jungle to a green garden. A full spectrum purification
can then take place, therefore, in which diet and exercise are
aiding aspects of the mental and spiritual purification process, in

which the evironment itself plays a specific part. Mental and

physical, diet and exercise, acting synergistically to magnify the
process of self-mastery, a full spectrum of deconditioning can
take placein which the attempts of the world to bog one down
with nonsense and false notions of who we are may be loosened
enough to leave room for a more rational, caring, and selfempowered individual.
As we progress, the purification process takes place within
the individual; their mind has expanded to be open to new ideas;
without fear, ego, or formal belief systems the individual can now
be introduced to esoteric concepts, which will further aid their
endless process of purification. We may call this a consolidation,
because it is an act of collecting ones thoughts, and a reexamination of ones reality according to occultor what were
previously hiddentexts, and what could be considered a divine
(experiential) study of the sacred.
This could be anything from reading ancient texts, or
modern texts devoted to their analysis, meditating on natural
forms, to spending time in an isolation tank, even skydiving,
depending upon the persons temperament and general character
all of these may be applicable, or none of them. Everyone has
different definitions of the profound, but that is exactly what one
is seeking in this stage of the Pentivium. (Nonetheless, it is
vitally important to read non-fiction, to study beyond history and
the mainstream. When we do this, suddenly a can of worms the
size of planet money explodes, taking with it the prohibition of
spirituality and sanity vs satanism (ego worship).)
The third stage could be considered a form of exertion.
Exertion can be explained in two ways, both in the process of
sharing with others what she or he has learned, the neophyte has
the opportunity to exert their learned knowledge; but exertion can
also be expressed in learning the practice of self-healinga
practice of thought alteration is key to what the author calls
magik, but really there is nothing magical or unrealistic about
what quantum physics calls quantum entanglement. By
practicing intent, critical thought control, and using the tools
expressed in the previous stages of the Pentivium, the neophyte
can begin to change their reality by changing their thoughts,

perspectives and choices. At this stage, each of those involved

may begin to have a positive, demonstrable effect on the
planetary organism's healing process.
Sexuality will also play a pivotal role in certain neophyte's
exertion of their spiritual path through connection and deepening
love. In this process, the neophytes may decide to make love, and
in so doing create a life. This, then, is the stage in which the
Pentivium connects back to the Univium. The Univium is an
aesthetic, to which the exertion stage necessarily has a direct
connection, because not only will the neophytes be responsible
for creating an environment that is conducive to the healthy
growth of the infant, body and mind, but also of the proper inner
environment of their own body in order to promote proper
epigenetic conditions for future generations. Today it must be
recognized that we are born swimming in a chemical bath, and
this has epigenetic consequences for our future generations; if we
are to solve this problem, it first must be recognized and mended
accordingly.
At this stage, parents may also seek to have a direct,
participatory role in their child's education, and they will be
encouraged to do so: The education facilities in our alternative
paradigm will not be exclusive and centralized as they are today,
and because the working day of most people will be significantly
shortened, the available time to spend involved at the education
facility will be expanded, and parents will be justly compensated
for this contribution as well. One step closer to homeostasis and
conscious evolution, we continue to the next stage.
Through experiencing exertion, at the fourth stage of the
Pentivium one comes into ones self, and begins to exhibit a
union in their body, mind, and spirit. This union, coming into
balance, represents a state of mastery. Few who enter the
Pentivium will reach this stage of mastery, but the benefits of such
an evolution are greater than the bliss of ignorance, and the
imbalanced disharmony, confusion, and chaos that otherwise
plague human existence. This mastery will only further aid the
neophyte in their relationship to others, their chosen field of
collegiate study (assuming they go to college), and their overall
appreciation of the world at large.

To become a master of ones realm represents a total shift

in personal ownership and responsibility. However, as we
proceed, the fifth and final stage of the Pentivium is simply play.
At this stage, ones development has reached a nexus point, from
the domestication of the Trivium and Quadrivium to complete
freedom as an experienced adultcompletely capable of virtually
anything they put themselves to. The student has reached a point
of knowledge and understanding for mastery of his or her realm:
Purification, consolidation, exertion, union and balance have
resulted in the transformation of the individual from a person with
an ego to a character with a connection to the Cosmos. All that is
left for them is to carry on, searching out complex experiences
which create the flow state, a state in which the exhilaration of
taking on tasks that require complex skills, stretching them in new
directions, and recognizing and mastering new challenges is its
own reward. According to Csikszentmihalyi, Every human
being has this creative urge as his or her birthright. (The
Evolving Self, pg. 175)
The reason the author has chosen to use the term play for
this final stage is because of the inherent openness and fresh
experimental curiosity engendered by the nested processes of the
Pentivium, Quadrivium, Trivium, Bivium, and Univium. In
combination these liberal arts have the potential to emancipate
humanity from the survival mode, which has restrained it, into
becoming the new center of human activity; in addition, any time
we change education, we are developing an altogether new
culture. More and more as automation replaces human labor;
forms of deep play (self-empowerment and enlightenment), as in
the Pentivium (a balance between consolidation and exertion), the
rhythm of life becomes just as important as hard work to
individual happiness. Further, when the education system
employs farmers, and utilizes the land with economy
(conservation and thrift) the fallacy of scarcity (one of the big
myths of our time) can finally be lifted.
Widening the scope of education beyond the boundaries of
the schoolhouse, the true schoolhouse must come to be the world,
our true family the world also; only then can our species evolve
past its arbitrary limitations, and come to inherit its divine role as

co-creators with the sacred sourcein other words, applying

consciousness to the process of evolution. Indeed, only by having
this implied trust through reciprocation can we evolve past the
money paradigm, and act synergistically as a global
consciousness to create what the author calls a planetary
organism. This, and not the United Nations, is the solution to
global warming, the poverty rampant in a depreciated world, and
dictatorial governments bent on our indoctrination.
The fundamental purpose of the final stage, and the
underlying importance of the liberal arts is causation and flow.
Being our own first cause, we can liberate ourselves from our
genes, our culture, and finally our selves; rather than being
someone else's puppet to be caused upon and witnessing and
bearing responsibility only to the apparent effects in our life; you
are now at the helm of your own destiny, and truly capable of
making your own decisions! This is not like in Scientology,
where the cost of enlightenment is mental health and a depleted
bank account; first, because it does not cost anything, and second
because there is a point where you can achieve actual self-mastery
through real effort, and actual expansion of consciousness
through the action of non-action. The state of self-mastery is an
easily verifiable stage of awareness which merely takes a
dialogue with a self-mastered individual (or Guru) to test for.
Nonetheless, we can see how causation and flow have vital
importance to the evolution of the human species, as both of these
challenge the individual into seeking more complex experiences,
and deeper states and stages of consciousness.
The great art of living that the author has described may
not be for everyone, but that can be said about enlightenment in
general. Nonetheless, this program, and its potential to create
community and enlightenment should be pondered and
consideredbefore our materialistic, bread and circuses, beer and
football culture retards and regresses into confusion and
ignorance, making the vast majority of us entranced, under
absolute tyranny, while dragging the rest of us along with them.
(Some may think it is already too late, but that is flat wrong given
the revolutionary spirit happening right now.)

Closing
To improve our standards of education, first we must examine the
past and recognize what methods, standards, and practices
actually worked, and thus we can start to develop a new education
paradigm for the future, one that will water the seeds of
enlightenment. Indeed, with the great advancements of
technology our advancement of wisdom has been stunted, and
though using the methods of ancient Greece may seem
backwards, it is in reality the current model of education that is
retarding us all, and has been gradually for the past hundred
years. So for us to move forward, we have to recognize that these
tools (the Trivium and Quadrivium) were withheld from the
public, not for their betterment, but in order to better control
them.
Your ignorance is the bliss of more fortunate men; for
their interest is your ignorance: their bliss is indulged on your
back. Your bliss, your authentic bliss, is to play life, to play the
role of an original character in the world, to be a hero, and to be
loved, connected to, to be challenged, and to be complex. These
moments cannot come about in this world as it is. All one can get
out of this life, in the world as it is, is strife, because they have not
been taught how to access their more quintessential aspects:
shadow, consciousness, ego, id, unconsciousness, and flow.
By focusing, not just on the students, but also on the
education of the parents, and integration of them into the
education paradigm, as we will discuss in the following chapter
on economics, a far more evolved education, one rooted in
society, in relationships, rather than statisticsrooted in the
territory, rather than the mapshall take shape. A self-adjusting
feedback loop between student and teacher-staff corresponds to
the innately fractal structure of learningsimilar to that of the
brainand, therefore, thought. The implications are that once
this kind of education begins, it actually begins the life of a new
culture, planting the seeds for a new civilization.
What is important to know about this process is that each
stage transcends and includes the previous stage or stages. The
Univium, being an aesthetic, characteristic of complexity, and the
Bivium being an expansion of imagination within the previously

created environment, are simply extensions of the mind, and

aesthetics are a device into the mind; what follows (both the
Trivium and Quadrivium) are integral disciplines that ultimately

flow into the ability of the neophyte to evolve through flow as

they set and pursue new goals and challenges. Such a transformation
of the education meme requires a critical mass of human psychic
energy being focused from all over the (world) cosmosto
converge and begin the process of installing their more perfect
model. Therefore, before the critical mass has taken place, not
only should there be a design for organizing the new
consciousness, but a way to ensure that such a stage of
development may be maintained and further developed in
perpetuitypreventing or reversing entropy.
The Hexivium is the six step process of liberation (see
Table 2. pg. 226), which we will discuss in the final chapter, but
for now it will suffice to say that one must have been through the
Pentivium, or at least be in the third stage, balance or mastery in
the stage of exertion, in order to participate in the Hexivium. This
key, which ties this entire book together, is worth reading through
to the end of the book to find out about, because this book itself is
a product of the Pentivium, but only hints at the potential of the reader
to create their own Hexivium! In the meantime, when we are not
reading or gardening or selling our soul, we should be giving
these ideas life, by practicing the Trivium and Quadrivium, both
as individuals and as an education system, the Pentivium, as well
as the Univium and Bivium, in the process of homeschooling and/or
group/community schooling of our children. Lets face it, our
government is not here to provide us with useful, liberating, or
empowering education.

The purpose of this ones education is to unlock and

develop the hidden potential of the human brain, mind, and
ultimately spirit, especially those with special needs and
handicaps. It can be said that a society is only as good as how it
treats its least fortunate and least able, and what it does to help
elevate those people instead of treating them as a burden, seeing
them as an opportunity for change instead of a limitation on progress .
Thus the great way of life and living: the univium, bivium, trivium,
quadrivium, pentivium, hexivium, are original understanding: natural

principles of the brain, the mind, the spirit, and society, and work
irrespective of the designs that genes or memes have created.

As we will see in the next chapter, the implications of

adult education spill over into the economy and vice versa. As
thought-changing consciousness is drawn towards the interior and
less upon the surface, a completely new culture starts to emerge, a
culture we have seen glimpses of in the past: a world-centric
culture which continues to impel itself into the realm of reality.
This new culture is rooted in the emotions, but can be allowed to
flourish in its intellect without fear or ego; entertaining without
accepting the ideas taught in a bygone era, nor the selfishness and
obfuscation of a powerful elite.
Anything but a fractal, holistic, synergistic, and empathic
approach to this human endeavor shall prove to be futile.
Therefore, as we proceed, it must be recognized that the author
has been describing an altogether unrecognizable approach to
human organization, but this unfamiliar form is made indurate by
the pervious flow and flexibility of a growing, infinite
consciousness, and spirit of evolution.

Chapter 11. Economy

ECON'OMY, noun [Latin oeconomia; Gr. house, and law, rule.]
1. Primarily, the management, regulation and government of a family or
the concerns of a household.
2. The management of pecuniary concerns or the expenditure of money.
Hence,
3. A frugal and judicious use of money; that management which
expends money to advantage, and incurs no waste; frugality in the
necessary expenditure of money. It differs from parsimony, which
implies an improper saving of expense. economy includes also a
prudent management of all the means by which property is saved or
accumulated; a judicious application of time, of labor, and of the
instruments of labor.
4. The disposition or arrangement of any work; as the economy of a
poem.
5. A system of rules, regulations, rites and ceremonies; as the Jewish
economy
6. The regular operation of nature in the generation, nutrition and
preservation of animals or plants; as animal economy; vegetable
economy
7. Distribution or due order of things.
8. Judicious and frugal management of public affairs; as political
economy
9. System of management; general regulation and disposition of the
affairs of a state or nation, or of any department of government.
(Websters Dictionary
- 1828, Online Edition)

Introduction
In this chapter we will briefly go over the problems inherent in
our perspective of economy, and their respective solutions. Many
of our problems in economics stem from the realm of our cultural
ideology, and individual psychology (meaning that literally no
infrastructural change is necessary), and for that reason the author
will attempt to describe a more perfect organization to individual
and collective human will than the present corporate, capitalist
model. First we will describe the present model, and all of its
foibles and folly. We will also be merging the topic of politics
and government with economics because they have become so
intertwined over decades and centuries. Then, we will go into
detail about the authors vision of an alternative economic
premise, which he has chosen to call Cloud Economics: his
answer to digital currency and globalism.

Work and Play

We should do away with the absolutely
specious notion that everybody has to earn
a living. It is a fact today that one in ten
thousand of us can make a technological
breakthrough capable of supporting all the
rest. The youth of today are absolutely
right in recognizing this nonsense of
earning a living. We keep inventing jobs
because of this false idea that everybody
has to be employed at some kind of
drudgery because, according to Malthusian
Darwinian theory he must justify his right
to exist. So we have inspectors of
inspectors and people making instruments

for inspectors to inspect inspectors. The

true business of people should be to go
back to school and think about whatever it
was they were thinking about before
somebody came along and told them they
had to earn a living.
R. Buckminster Fuller

WHY is it that humans are expected to pay to live on planet

earth? Is it a lack of trust? When the present author graduated
from high school, it was 2007, the beginning of the great
recession. The blame for this economic catastrophe has been placed
upon the people by the banks, and the banks by the people,
creating an air of distrust between both parties and cleaving the
population into two primary conflicting factions of ideology ever since,

but who or what is the real culprit behind the scenes?

The Federal Reserve Act, since it was secretly created on
Jekyll Island in 1913, and further passed in a vacant Congress on
December 25, 1913, this banking cartel system, designed by
bankers (namely Warburg, Morgan, Rockefeller, and Rothschild)
for the international banks, has done little to prevent or assuage
economic crisis; in fact the 'FED' has done much to create or
promote both economic and political instability (War), and
whether it's deliberate or not it is a paradigm that has served its
purpose in growing the economy (Globalizing the World + Profit)
but has consistently failed to do what it has been reportedly
designed to do: to create monetary stability (safe money). (And
though it has created functional currency, it is not rare, or dear, and it
is not complex, meaning that each, being different, is yet one currency.
Only humanity can be its own complex currency, and that is beautiful
by my definition.)

Conventions like priestly central banks and a holy stock

market are relatively recent creations of the past 200 years, but
they are not novel, they are effectively a new religion, a new
empire. On the other hand, humans, before such tyrannical
conventions, were responsible for stewarding the land in

common, with a common bond of agreed upon spiritual and

ethical rules. Perhaps it is time to create a better, more integrated
modelone which uses modern technology to better life, and
ancient principles to guide humanity towards healing the planet of
the past human mistakes.
Today, money is our god: television is our preacher; the
bank is our church; the mall, and now the Internet, is our
cathedral; video games are our vicarious life we take on because
we have none ourselves but the jobs we hate; currency is the
cross, the symbol of our faith, and shopping is the religious
practice that puts us in our place. We have faith in money before
we have faith in humanity; we have faith in money before we
have faith in ourselves. Money has the power to turn a coward
into a lion, but it cannot turn a morally insane society into a sane
one; in fact, the evidence has shown that the opposite is the case:
money has the unique power to corrupt people; it is a quality in
money that is commonly accepted, hence the maxim: The love
of money is the root of all evil. However, what is more
corrupting than money? Power! For power corrupts, but absolute
power corrupts absolutely.
It stands to reason then, that those with the most money
are also the most likely to be morally corrupt, because with
money comes power. This is not to say that all rich people are
corrupt, evil, or psychopathic, but that there are in fact corrupt,
evil, and psychopathic people with immense wealth; and that
wealth does nothing to therapeutically save their moral sanity, if
anything mountains of money can do much towards ruining
someone's sanity and happinessabsolutely instrumental in
destroying the lives of others.
When people are being honest and frank, they are willing
to admit that the bureaucracy of our society makes no sense,
leaving most people scratching their heads thinking, the richer
people get the dumber they seem to be. This common sense is
based on a premise of, first, a lack of apparent options for viable
alternatives. However, this world-view is driven principally by the
very systems of cultural education and indoctrination, which
benefit from the working man and woman being ignorant of their
own slavery to a debt-based money system, which uses interest as

a means of locking their lives into a machine they have no

awareness of. The ultimate result is a naivet about the solutions
to the world's problems, and a fixed perspective of gotta do what
they tell me. (NPC Mentality)
When money, or rather when the concentration of people
who have immense amounts of money, has reached its zenith, it
and they begin to control the levers of power in government. In
effect, money is its own meme, carrying with it the temptation of
greed and progress traps. The more government bureaucracy gets
involved in human life, the less work can seem like play because
of an imposed sense of obligation. The more that there is a
central authority, the less one has a sense of authority over their
own life. The more centralized production and government
becomes, the less sovereign the individual becomes over their
own life. To bring humanity to the door of its own emancipation,
a transformation of its first premises of its forms of economy and
polity must take place, in which people are more connected with
one another on a more differentiated yet integrated level than is
currently in place.
Today, just as in recent-centuries-past, imperialism, in the
form of centers of capital, controls and dominates the economies
of the worldlimiting the development of those worlds (the third
world), and restricting access to vital resources from other
developing nations. In this way, centers of imperialist capital
have reigned since the first (and increasingly with the second and
now burgeoning third) industrial\informational revolutions.
With every succeeding revolution in technology, a tighter
and tighter network of good old boys seem to be in possession
of the global market. This makes absolute sense, however,
because it was their ilk who first recognized the market concept in
the first place, and who have proceeded to lead in the economic
tradition for the past centuries. It is, therefore, no surprise that
such a network would be in a position of dominance as the top of
the pyramid scheme suggests.
At this point the reader may be asking how or why such a
widespread conspiracy would exist. And to answer that question
the author will respond with this: it has always been the standard
practice throughout history for those in power and authority, once

they have found themselves there, to limit the freedom of the

people under them. This has most notably been exemplified in
the Stanford Prison Experiment, conducted by Philip Zimbardo,
and discussed in his book The Lucifer Effect (which we will
discuss at length in chapter 12). What it says is that when you put
people into positions of authority, and you give them carte
blanche, you create monsters (see page 194).
In order to effectively address this important problem, we
must first examine the systemic imbalances inherent in the first
premises of our society, particularly in the form of corporations,
governments, government agencies, legislative, judicial, and
executive branches of government, media outlets, law enforcement,
and so forth. We have given immense power to these institutions
which supposedly represent us, just as ancient people surrendered
and consolidated their sovereignty into a God King in Sumer,
Egypt, China, and South America. And though these institutions
may yield to our will on small issues, ultimately it is not in the
interest of the government to create happiness or liberty, its
purpose is to ensure law and justice according to a set of
benefactors alterior to the entirety of the society to which the
constitution, a social contract, belongs and is designed to protect .
Since wealthy interests have taken over the government our laws
and justice have skewed in favor of the will of consolidated wealth
over the will of the common People; we now have an unelected
and unaccountable oligarchy, a plutocracy, and it is at this point in

history when we must become participants in changing our forms,

not only of economy, but of government as well.
Rather than integrating all the things that make us human,
we have chosen to focus upon the physical, material aspects. For
this reason the science and health fields have effectively become
the drug dealers of society; but from the point of view of real,
authentic health, not only drugs can affect the metabolism. The
truth is that internal aspects of the human being, the cause rather
than the symptoms, have a much greater importance than the
exterior factors.
Drinking the koolaid of the modern premise of
materialism, we see the human being as solely a robot made of
electric meat, but the reality is that the human being has far more

aspects to it than the purely superficial flatland of modern science

and reductionism. However, what this comes down to is personal
responsibility. In truth, legitimate suffering cannot be solved with
more dissociation from reality through the religion that money
provides or science and psychology admonish; the only solution is to
grasp reality from its roots, and perceive reality from a place of
rational and receptive critical thinking. What can we do to the
medical field to make drugs a true last resort, what can we do to
our culture to prevent disorder instead of witlessly treating
symptoms?
Changing our economic premises (as we will discuss
below), a true transformation in social norms, and the personal
involvement in our own health, happiness, and healing can take
place without conflict. The more stressful our lives are, the less
healthy and conscious we are. Health, both mental and physical,
is fundamental to human endeavor, to both economy and the
ecology; and for us to move from the sick care system to the
balanced diet and exercise practice of eastern principles and
western science, requires us to recognize the inherent benefits of
preventative medicine and positive psychology.
Simply recognizing the importance of nature, and of the
inherent nature of our bodies, as well as how better to relax
during the day, and sleep during the night, eating well, and
exercising often, we can see a new system start to take shape
which has all of modern technology for when people need it, but
also the needed perspective to treat chronic issues with education
and detoxification. Rather than treating symptoms of a synthetic
world, lets come into a place of creation with more vitality and
permaculture, an organic world aided by synthetics. The good
news is that a renaissance is happening as we speak. We all
realize that the old ship is sinking, and there are those of us that
have started creating something new, we're just waiting for the
other foot to drop.
To anyone believing in the economic progress of the
previous century, and of our current century, the author would
simply ask how poverty, on a global scale, exists as it doesand
that being so despite the available resources, both private,
industrial and social being available, as well as logistical

arguments being in no short supply? The only rational conclusion

is that tactics of artificial control and scarcity have put people in a
state of fear, in survival mode and distrust, and have caused them
to flee from their initial problemwhich is this world, how it
operates and immediately impacts their life. Because people are
acting out of fear they are not capable of rational, let alone transrational thinking (thinking that is both rational and intuitive or
subtle). Their consciousness suppressed, the average person is
literally the equivalent of a child or something to anyone with
dignity (conscious will/original character). However, to the elite,
these people are called the unborn, golems, or zombies.
Rather than valuing money, a new paradigm must root its
value, its wealth, its economy in education of the whole society
and ecology of the whole earth, not in the pursuit of money, but of
the real benefits of cultivating the land and developing
technology. It is a sick and cruel game, money, it brings us close,
only to stab one another in the back; it convinces us that life's only
worth living when money and riches surround us, when in
actuality it is only when we are free from the worry of money that
we can be happy. When a society and its culture are rooted in
money, all characters but a few are subjected to NPC status; those
non-playable characters will lose their individual identity, or it
will never come into being, thinking all life can amount to is a
job.
What is money if not hours spent doing something that
someone else wants you to do? What is money if not energy spent in
service to another? What is guiding this energy if not human will?
Further, what gives money its value? and what makes a one hundred
dollar bill more valuable than a one dollar bill? Other than our faith and
will to agree that it does, there is nothing making a one dollar bill less
valuable than a hundo. The truth is that, counter to public opinion,
nothing but a cloud of human will and trust is keeping the entire
economy afloat, and that cloud is all that we need. Money is nothing
more than the result of centuries of conspiracy and contrivance to
control and harness, as well as parasite off of the will and energy of
human beings.

Play is integral to life. What we value needs to change.

We value extrinsic things: money, status, and image, but what will
make us happy is relationships, self-mastery, and being a part of

something greater. That being said, work and play have been
disassociated to the point that life has been turned into slavery to
a job rather than mastery of one's realm. Recognizing the purpose
of life unlocks the ability of all human beings to access deeper
layers of experience, love, and truth.
Knowledge is wealth, it is the hidden treasure which no
one can take away once it has been earned, and which one can
give away infinitely without subtracting its value; in truth, by
spreading knowledge we are actually increasing the real wealth of
our world.

Progress and Poverty

If we view progress as expansion and growth, rather than
enhancement and transcendence, the inevitable result for the
planet is something much more like cancer, on a planetary scale,
than stem cells. True progress can be seen in nature through
evolution, and while we have expanded and enhanced our
technology, the technology of our minds has been left to atrophy
under the causal pressures of modernity. Below we will discuss
the parameters of real progress, while also addressing the
underlying cause of poverty.
Economics, the way we name and value our world, and
how we then organize our lives in accordance with the resulting
psychology, has evolved, from barter, when it was not possible to
have some kind of consistent currency, to more civilized times
with the invention of money, which was a manifestation of the
first Tyrant Kings of the fertile crescent in Sumer and Babylon.
Today, money is simply debt, it is backed by nothing, it operates
mostly in digital form, and has nothing but faith to perpetuate it;
money today is nothing more than a house of cards elegantly
organized on the backs of slaves.
All governments are not created equal; all economies
(when we are looking at them from a non-integrative perspective)
are not equal (because we are not viewing them as one
phenomena). There is really only one economy, the planetary
organism, of which we are microscopic, fractal representations of;

for we are its cells. In accordance with this elegant truth,

understanding the evolution of cells is important to understanding
the destiny of humanity: at a certain point, the first eukaryotic
cells grouped together and created the first multicellular
organism, this was a quantum leap in evolution, one of many, and
it is this same kind of quantum leap which the author is
articulating with the concept of a planetary organism. Basing our
economy on the economy of the body, with a reciprocal method
of exchange, we can find a new culture based on love and
appreciation, rather than debt and war.
The author calls this a cloud economy. Its shape is fractal,
based on supply and demand within a given area, region, or
continent. Resources are shared and allocated by public councils
in a participatory, reciprocal economy, or parecon-style system.
Balanced by a council-based government, a cloud or trust
economy is set within minarchy by any standard of
modern/conventional/formal government. Rather than being
represented by elite oligarchs that constitute a shadow government,
and career politicians that constitute our government and merely
carry out its residual feudalistic practices. To heal this wound we
must become our own legislators, we must amend, and then
abolished whatever forms of government that fail to secure us and
our property, or do us harm. However, there are some fundamental
changes to our economics we need to make to afford, let alone a more
direct democratic process we need to maintain in order to actualize
the authors hypothesis (but we'll save that topic for the next chapter,

for now it should suffice to say that, while we may think we live
in a democratic society, nothing could be further from the truth).
In order to make this ideal into a reality, first an economic
democracy must take place, in which the visions of Thomas
Paine, Henry George, and the Institute for Economic Democracy's
J. W. Smith may finally come to fruition. Economic democracy,
however, is merely a stepping stone towards eliminating poverty;
eventually the goal must be creating a cloud or trust economy, and
transforming our human landscape to be in accordance with
natural human psychology, holism, and planetary homeostasis.
Imagine only having two taxes, those on land values, and
those on market speculation. This would strangle the economic

elites, the multinational corporations, and the entire false

economy as a whole; it would create massive unrest in
governments and corporations all around the world, but this
would be the death before the rebirth into a far more simple and
effective economic model; compelling them into submission with
an alternative economic premise which makes bankers and the
money centers of the world irrelevant, a true evolution can take
place for all life on earth and planet earth herself.
The cloud economy, like Copiosis, is neither barter, nor
Bitcoin, but a combination of the two, rather than the water
economy of maritime admiralty law, originating in Rome, and
rather than free trade, a polite pirate that plunders by trade from
Britain, and especially rather than neoliberal plunder-by-trade
policies of debt and exploitation of natural resources through
globalism; a cloud economy is rooted in receptivity and trust in
human will. Rather than a numerical value, all benefit that can be
recorded is recorded upon request by the citizen, and all that is
recorded earns a percentage or a net benefit reward; this
percentage, at minimum (anything 1% and above) grants anyone the
necessities of food, clothing, and shelter as a basic human right to life
(Universal basic income or reverse tax created through the value
generated by automation and decentralization) through an
aforementioned basic income: food, clothing, shelter, etc; once
maximized at 100% (a figure relative to the individual's willingness
to participate and their desired range of comfortability) , can be used to

purchase items; items consist of anything that is not a necessity.

Necessities are food, water, clothing, shelter, information,
communication, and medical care. Items are luxury goods:
furniture, advanced technology, personalized things, a private car,
etc. However, when one wants to create a business, invent a
thing, or anything that one would usually go to a bank to seek a
loan for, they would instead go to the local resource council, and
give a description, or show an example of the very thing they
wish to create. Once an invention is approved and documented, it
is publicly available and sharable, with a small percentage of
those publicly generated benefits going to the original inventor.
As we age, our overall ability to contribute fluctuates. To
account for this, each individual will have levels, which they can

graduate to by gaining experience through benefiting society (in

effect achieving a measure of reputation). When age begins to
take its toll in the latter years, the experience levels which one
had attained in their youth will affect their ultimate place of
retirement. No one will be sent to a prison camp for being old,
but the standards of living may be differentiated based on
individual contributions to the planetary organism in a
meritocratic fashion; guided by councils which have been
randomly selected, humans and emerging markets, rather than
governments and corporations acting in a stagnant stock market,
can guide the standards of living and access to those standards far
better than the ancient status quo. In this way, we can move
forward, beyond materialism and paternalistic concepts of power and
profit, to something more egalitarian.

It is the characteristic of modern civilization to secure its

people in their property. Ever since John Locke wrote his opus on the
subject of civil government, this concept of government and property
have been intertwined. Locke made clear the importance of the
connection between property and government because of mans innate
state of nature, which makes him both judge and executioner of his own
laws. According to Locke and most political scholars, it is by
constituting a commonwealth or government that a person can be safe
in their property and person from those who, in the state of nature,
might seek to take what they have, or harm them in body or in mind. In
this book we use the term nature differently than Locke, both to
represent the positivity of chaos in relation to human systems and to
address the innate quality of sovereignty that every human being is
granted from birth, which Locke agrees is true in his treatise. The fact
that we are all sovereigns means quite a bit of chaos, but with that chaos
comes great possibilities.

Property rights, being an important issue, then comes into

play in our new paradigm through simple natural rights
principles: you own land or capital if you have made
improvements to it, and you own a residence if you have resided
in that place for a period of time, and made improvements to the
structure (moving in furniture, altering the interior/exterior, etc.),
all of which could be determined by local policy by the
community directly involved.
For various reasons, one might also want to own a private

vehicle, and if they so choose they should not be excluded from

that more expensive option, but vehicles could very well be
socialized as well, allowing for a coalescence of both public and
private transportation. Not only would socializing cars make more
sense logistically, it would take immense amounts of stress and
complication out of the experience of driving; and when that
opportunity, created by access, can also avail you the extra opportunity
to serve and benefit your community, an added benefit comes in the
form of a more fluid and liberated society.

Socializing cars would be a huge step forward in

preventing pollution, traffic congestion, drunk drivers, and
reducing the time and effort that goes into maintaining roads to
mention a few benefits; socializing cars, in combination with Fuel
Flex, Tesla, or biofuel technology, rather than sticking with petrol
and business as usual, could finally end the resource monopoly of
OPEC, and the big oil companies which stand at the threshold of
innovation, and prevent good progress while selling us the badly
designed crap.
Not only would socializing cars be of benefit to cities, but in
the short term it would be of benefit to the suburb. For one thing, the
inefficiency of everyone owning a car and using that car for one person
when it fits five, and for that one person to have to pay for that car for it
to be in disuse for twenty hours of the day on average, seems insane
from any reasonable perspective. For this reason, socializing cars, and
organizing carpools would make the suburb a less inefficient, and less
alienated structure of a commonwealth than we see through
privatization.
Socializing cars, just as some cities have done with bikes, and
making public transport a higher priority than private transportation,
puts less stress on the person for maintaining the vehicle and paying off
loans, but more importantly it changes the character of our urban
landscape, and the propensity for grand theft auto, or any number of
heinous crimes. By socializing vehicular travel, we loosen up the need
for wider roads, because more people will car pool; we can reduce the
size of parking lots because of an overall reduction in the number of
cars in disuse. The excess space provided by socializing cars can be
spent producing food, establishing community bonds, and extending
empathic boundaries.
When cities go from being heavily traffic ridden by cars and
congested with toxic residue spewing from their tail pipes, to places
where bikes and foot travel are complemented by underground rail

systems, the result would be cleaner air and safer environments; the
opportunity for local and community gardening projects can and will
take up the majority of that once crippled landscape, changing it from
one of scarcity and alienation to one of abundance and interaction. In
rural areas, however, private ownership makes sense, to a degree,
mostly regarding utility; and people in those places and situations
would not be excluded from legal ownership of their truck or other
vehicular transport, but in equal measure those people should not be
excluded from access to the benefits of socialized access to
transportation. Therefore, what the speaker is proposing is both and,
not either or with regards to socialization in general.
A frequent question that is asked is: If we socialize cars for
instance, who will take care of the cars, and maintain them if it's just
left up to the people? However, this is a classic tragedy of the
commons question rooted in a disbelief in human ingenuity and
capability of solving simple problems with logic. First, if vehicles are
socialized in a monetary system you have immediate and significant
problems; for one every vehicle costs money, and that money has to be
accounted for; second, those cars that are socialized will be looked at
with avarice by the average person, and attempts to steal them will be
prevalent; finally, the entire premise of socialization will be met with
considerable doubt by a population of consumers marred in
egocentrism. If, however, a reciprocal economy socializes cars, the
immediate impact is in the job creation that comes with a project for
greater efficiency; first, by producing only vehicles that will be shared
by society, and second by making those vehicles available en masse for
free, the potential for that region to thrive is increased dramatically.
Moreover, when we make a commodity like a car a free good to be
publicly shared, and do so en masse, the propensity and desirability of
stealing that public good is appreciably decreased.
Moreover, in contrast to a monetary economy, in a cloud
economy the first priority is the active use of the mind. If we find that
there is a problem in regards to maintenance, the solution is to provide
regular maintenance stations for easy access, and provide their services
to socialized vehicles through automation and robotization. Because
money is no longer an issue, the solutions to basic problems like these
is to simply address them with the mind, and solve them in ways that
are simple and easy for everyone. Only in such a system, where money
does not play a part, could such logical and intuitive solutions be
applicable and appropriate.
Today, however, given the global economy, the race to the

top, and seemingly unrestricted economic growth, a vital question

looms over the entire endeavor: what are we going to do when all
this stuff (oil for instance) runs out? With China developing past the
western nations, it is now time to consider the impact that that
population could have on the price of oil. Many westerners are
worried about this transfer of power from west to not west, but
rather than allow these kinds of power games to continue, we
have the real opportunity to save ourselves from suffering major
harm: we can bite the bullet of the unknown, and make real
change towards a decentralized, human scale economy. By using
electricity, ethanol, and methanol--a variety of fuels rather than a
strict monopoly--a real chance exists for decentralization to take
place, loosening and perhaps eliminating the stranglehold of the
oil industry and their political lobby.
More importantly however, by making agriculture, food
and health, as well as education the primary focus of human
activity, the need for moving food produce from place to place
fades, replaced by a human scale, organic economy, rendering the
previous forms and concerns irrelevant, because they were simply
made up in the first place. Effectively the most ubiquitous mental
disorder is this idea that we have to sacrifice the real wealth of
nature for the false wealth of debt.
In attaining our progress over the past 200 years, we have
sacrificed our morality for technology, we have sacrificed real
wealth for short term conveniences, and the answer is not to
swing the pendulum aggressively in the opposite direction, nor to
throw out the baby with the bathwater and eliminate technology,
replacing it with a strict morality, but to integrate the two
perspectives as we discussed in the first chapter of this book.
Doing so necessarily entails that we limit our growth, limit our
consumption, and limit extravagance through new cultural norms,
based on a morality that goes beyond materialism, complemented
by technology rooted in that more evolved morality and
spirituality.
Progress comes with a price tag, and the price tag is up to
us. Will we fall into a progress trap and consume our planet into
oblivion, or will we right ourselves by curbing our enthusiasms
toward what western civilization has made its enemy: moderation,
and consideration for external factors such as life and its

necessities, as well as consideration for stakeholders (you and me)

only when there is a will to do so.
Where there is a will there is a way, and while the author
could have titled this book, Why Should I Give a Fuck? it is his
sense of obligation to work towards liberating humankind from
debt imposed by oligarchs (as history has repeatedly
demonstrated), which ultimately causes him to write this book,
and if the reader cannot appreciate the gravity of this issue, then
the finite resources of planet earth are already spent, and the
human species is already extinct. On our epitaph will read the
words: Why?
Since the dawn of the human brain, it has been its unique
quality to inquire into why which has distinguished humans from
the rest of the animal kingdom. Why is the central philosophical
question, and it is given this question that the author has chosen to
write this book, and the reader has decided to read it. However,
due to our innate curiosity and depth, humans have been able to
evolve the environment to suit their desires, and it is this very
quality that has come to threaten us at this juncture. Why?
Because there has not been a sensible limit applied to the pseudo
science called economics; not only is modern economics not a
science, it is not even rooted in reality, it is a mental disorder with
effects similar to cancer, but on a planetary scale. Why should
you care? Because not only does this impact you, but your
children, and because when it comes down to it, think of the
better technology and living conditions that are being restricted
by design due to common market economy praxis: designed
obsolescence, intrinsic obsolescence, and so forth.
And while people in this world do not see dwindling
resources and a polluted environment as a situation needing
saving, it is indeed in need of saving, like an addict to heroin or
crack, we are addicted to growth, but stuck in denial of our selfdestructive behavior. This book is not a prescriptive solution to
the problems of the world, but the content of this book is intended
to describe, to imagine, and aid in the process of envisioning a
brighter future and further inspiring people to act on this most
valid desire. That being said, simply wanting, without action, is
not going to create paradise, let alone dignity, equality, and

prosperity. Together we must act, and in acting together be as one, and

in being and acting as one transcend the boundaries and limitations of
modernity.

Conventional charities and markets will not solve poverty,

only human will can. As we stated previously, it is stagnancy
which constitutes the only true death. Change, or the death of the
present moment, to then be reborn in the following moment,
increases the overall content and beauty of the universe.
However, when a species that is sentient, but still wired for a
hunter-gatherer lifestyle, is pitted against the prospect of progress,
the idea of progress becomes more of a religion than an authentic
reality. Wedded to progress that is fixed in this commercial
fashion, we are stunted from moving full tilt towards a level one
civilization. This evolution is the promise of a cloud economy,
but the nightmare of a monetary economy.
First, we must abolish the Federal Reserve in our own
country, divorcing government and private finance, and finally
establish economic democracy. Once those stepping stones have
been accomplished, towards which humanity is naturally flowing,
a real chance for establishing a cloud economy is not only
possible, it is inevitable.
Rather than money, participation in the project of
civilization is the currency in a cloud economy; in other words the
measurement of your purchasing power for luxury goods is not
stored in a currency, but represented as a grade on a spectrum.
This component of the economy is merely in regards to the
purchasing power of luxury goodsin contrast to necessities,
which are a human right. In this way, by differentiating between
luxury and necessity, trust in the intrinsic value of human life,
validating the need for a universal basic income, can make our
lives not only more simple, but more inspired.
By elevating everyone to the status of sovereign, and the
standard of living to that of dignity, regardless of one's
contribution, people can finally be emancipated from the struggle
for survival once and for all. Without the distractions of bills, and
the game of debt, we can live happily on less conveniences and
pampered extravagance, because in reality those modern
titillations are mere ways to fill the void of a depressing life in a

depressing world. In making a basic income contingent on the

trust of innate human value, and that trust alone, work becomes a
choice, and life becomes, no longer a chore, but a form of
practical play. (This mentality shall be established in the early
years of education, and further intensified through practicing the
Pentivium.)
It is not a stretch to say that the wealthy elite are more
interested in turning the planet into a prison, than they are in
turning it into a paradise. Someone so elevated above the masses
cannot help but view the crowd is as if they were ants or bacteria
ants that need to be caged lest they get out of hand. And so
they want paradise to be exclusively accessible for themselves,
and the rest be damned. Just think of the power! In the United
States of America, the prison population is incredibly high, and
for what reason? Not because of legitimate crime, but because of
government laws interfering with human morality, a game that
never should have been played, a game that was popularized by
the media, and facilitated by the shadowy elements of government
as the article Dark Alliance by Gary Webb explicitly details.
History has shown that whenever government tries to legislate
morality, the result is the breakdown of society.
On the other hand, because government and finance have
merged, our morally corrupt culture has precipitated a radical
degree of wealth inequality. We are all playing the monopoly
game, all thinking we are equally eligible at birth to reach the top,
but the truth is that, under the present conditions, this is not the
case, not even remotely. When the income tax was instituted, the
two peak years of 1929, and in 2007, manifested immense
concentrations of wealth. What makes an economy stable is a
strong middle class, and it is for that reason that the standard of
living should very well be the middle, not that everyone should be
equally poor, but that everyone should be equally rich. Rather
than having a class-based system where you can be one of three
classes with gray areas in between, society can grant itself the
pleasure of diversity specificallyin regards to purchasing power
of luxury goodsas well as a fundamental ground of legal
equality and universal basic income, the ability for people to live
and prosper, happily, rather than being an ideal, can be a reality.

In a democratic society with a reciprocal economy, with

full ownership of the resources (land, industrial capital, and the
products thereof) in the hands of sovereign individuals, rather than
private speculators or crooked governments guided by oligarchs
many of them speculators themselvesthe justification and
validity of war, scarcity, and selfish ambition can be rooted out.
Doing so through education on matters of deep history, we can
finally break down the CIA's Mighty Wurlitzer, and the public
may finally see their birthright: the higher and greater freedom
that our rational minds have been tricked into not believing, but
which our hearts, nevertheless, know is possible.
Concordantly, as the evolution of technology and human
knowledge takes place, so too are the economic conditions across
the spectrum of reality. The marginal cost of production is
reaching zero, just as robotics are gradually replacing human
labor. This evolution represents a new industrial revolution that
we would be foolish to ignore.
The question then becomes, what will happen when
technology transcends us? This question has plagued the great
economists and philosophers throughout the past two centuries,
and today we are seeing the first golden cracks on the cast iron
face of crony capitalism, and imperial centers of capital
worldwide. Never before in history were more people open to the
notion of a world democracy, and a paradigm shift from markets
to commons: from exclusive private ownership rights to universal
access.
Because money can be saved, and that saving can actually
impact the rest of society negatively, and because investment can
have a similar impact, good or bad, it is irresponsible for us to use
money as a global system when there is a viable alternative.
What has held humanity back thus far is the idea that there is no
alternative, but what we are going to explore below is an
alternative economic premise, which, we believe transcends the
importance of money, placing the economy back into the hands of
living people rather than soulless corporations.
In the late 1970's, when productivity increased, the people
who were at the top were the self-proclaimed cause, and patted
themselves on the back by giving themselves pay raises. This has

continued to happen to this day in the form of stagnating wages

for the middle class, and ever increasing wages for CEO's and so
forth due to increased production at cheaper cost. At this point,
the wealth gap has widened to the point of ridiculousness, and it
is not showing signs of altering its course anytime soon without
organized and strategic counteraction. This is yet another reason
to shift to a new economic model.
Moreover, because of the impending problem of
automation, the global economy looms over a pit of disastrous
poverty. Machines cannot be paid, but as we approach greater
efficiency, we increase the amount of unemployment. However,
this is only due to our Zeitgeist, and has nothing to do with
nature, or the inherent nature of humanity, it is the worldview of
money and consumption that prevents real progress.
Consequently, to solve this problem the prevailing worldview must
change. The only way to do this is through education.
Big corporations are not designed to create jobs, they are
designed to create profits. Who is looking out for the workers,
who is working towards improving the working conditions of
laborers in the workforce and the lives of stakeholders in society?
The answer is nobody. The fat cats just keep getting fatter while
real working wages stay stagnant. When automation hits in the
early middle 21st century, we are going to face major job losses,
and then what are we going to do? Our economic premise does
not account for this reality, all it can do is just keep doing
business as usual.
Since the invention of the internet, and its utilization for the
purpose of information and data sharing, the premise of our economy
was made obsolete. The push for free information over the internet is
not coming from criminals, or hackers, but is an innate undercurrent in
the ocean of sentient psychology. Not only should there not be
restrictions of access to information, but that information should come
without a cost.

Equality and Diversity

When we say we want equality, in what context do we intend?
Do we mean legal equality: equal representation under the law?

Do we mean we want to be recognized as equal human beings:

philosophical equality? Or do we mean income equality: close to
or purely uniform wage distribution. All of these forms of
equality have a core aspect, which is culture.
If we are to have an economic premise that is integral,
capable of addressing the complex human problems which face
us, and differentiated in regards to individual preferences and
perspectives, our vision must look both to nature and our current
economic paradigm for inspiration. When we do this, we see that
things like ownership, diversity, and meritocratic hierarchy come
to the fore of our attention. For instance, does the cell own the
body, or does the body own the cell? Does ownership exist
intrinsically, or is it a human construct? And if it is a human
construct, does it have merit, or does it not? When we say that
everyone should equally own the earth, what are we they really
saying? And if we say the opposite: that no one should own the
earth, what is the difference? In this section we will explore these
questions, and perhaps come to some interesting new ideas about
economy.
Today, there are a select few (approx. 1%) who own
much (90%) of the surface of planet earth. The remaining 99%
are tenants on the planetary plantation of modern aristocratic
society. From this first condition, people are indoctrinated from
birth to believe that this way of life is it: there is no alternative.
But this is a big lie, inherent in our prevailing ideology, and one
which we will attempt to shatter with your help.
Everyone has a natural right to property, the need for
personal, private ownership cannot be denied, and that right shall
not be infringed by the economic model that we are proposing;
however, if private ownership can be balanced by societal access
to necessities, then what valid reason could possibly exist for
preventing that progress? In other words, if we could heal the
wounds of poverty, simply by differentiating between necessity
and luxury, why wouldn't we? One does not exclude the other,
and if we integrate these two principles, we may witness a more
civilized society.
Moreover, we have intrinsic human needs, and when those
human needs are met, we are more likely to actualize, and be

conscious human beings, exhibiting traits such as compassion and

love. However, when those human needs are not met, you see
unrest, depression, and even chronic illness due to stress
symptoms that our modern world recognizes as ubiquitous. For
this reason, we can see how a basic income of the necessities, and
universal access to important resources are, and should be the
foundation of economy and human happiness.
Rather than using the so called money sequence of value
(focusing on markets, industrial expansion, and corporate profits),
as we do today, we are sacrificing humanity itself, along with all
life, on the altar of Money. To correct this, and live within the life
sequence of value: human happiness and planetary homeostasis:
economic growth must be curbed in certain sectors, and
economized with preservation and efficiency in others. We live
on a finite planet, and for this reason having a system that
deliberately promotes the acceleration of consumption for
economic growth is insanity.
The irony of what the author is describing is that it will be
reacted to by many so called conservatives as communism,
socialism, and a threat to their way of life. But what is actually
the case is that the world as it is, is socialism, and its effects are
obviously a major threat to all life. In fact, what the author is
describing is actually a more conservative (in its classical sense
meaning conservation and prudence with resources) than the
current forms we endure.
The current paradigm is predicated on the idea that the
world operates in a very different way from how it actually does
in reality. Reality has been alienated, its complexity ignored, its
costs externalized; the result is that we have succumbed in blind
faith to modern market capitalism rather than envisioning a more
realistic, less mechanistic-minded approach to the human project
of cultivation. We are not proposing that we reinvent the wheel of
civilization, but rather that we reinvent the wheel of our minds in
regards to how we approach and interact with each other and the
world.
The paradigm we are proposing, and which we describe
below, may not be the answer, and perhaps there never will be a
perfect answer to how humanity can be organized to cultivate

itself and the world towards its more rational, transpersonal self.

Nevertheless, when we do have this condition, a balance between

equality and freedom is essential. Freedom, without equality, is
nature, and equality, without freedom, is slavery, but freedom and
equality together are civilization. Freedom is possible in Nature,
but equality is not possible in nature. Equality is possible in
government, but not freedom. To have both we must have a
natural government, based on the principles present in the human
body as much as in every other aspect of reality, instilled in every
individual, each a reflection of the overall whole of society. Some
might call this natural law, but rather than call it anything yet, let us go
over the face of nature and describe its various aspects.

The true state of nature is when we are placed in

opposition to the will of a stronger person, in a place where no
higher authority but physical force exists. In other words, the
state of nature is both fair, and pre-rational, in that it has no basis
in mind for resolution of conflict. The evolution of constructs has
resulted in the convention of law, rules for the conduct of human
relations. Without this set of rules and conventions, humans are
disposed to create their own rules, and what a multitude these
rules would be were that convention absent from their
consciousness.
Nature's most prominent characteristic is diversity,
however, without the conventions of man to unify them, there are
still the self-evident laws of nature, which are inviolable and
universal, meanining they are applicable in the same way
everywhere and, therefore, better suited to unify mankind than the
artifice of statutory, or administrative law. The diversity of the
human mind is greater than its genetic diversity. In reality, we
are, genetically speaking, like clones: the difference in DNA
between any human from another is negligible. For that reason,
whatever diversity we perceive is a trick of the mind: there is
more genetic diversity in cats. So the reality is, we are far more
similar, physically speaking, than most of us are willing to admit.
However, because we are so diverse interiorly, it is important to
appreciate legitimate diversity, and grow that diversity in the
public mind with education, rather than trying to bring sameness
as we are doing now with things like common core.

Diversity entails inequality, but inequality does not entail

bigotry, just like differentiation is the not the same as
disassociation. The beauty of life is that it evolves, not that it
seeks sameness, but that it naturally flows towards diversity. As
one creature evolves, transcending its prior form, it sets the
example for all future creatures after themthere is nothing
wrong with this, but when humans get pretentious about their
place in the hierarchy, as kings rather than as stewards, problems
ensue.
Loving people, not despite their differences from us, but
because of their differences, means not ignoring the variety and
complexity of life, but opening up to it in a way that is essential to
integrating the various contexts of equality. Transforming our
culture from a highly disintegrated one to something far more
healthy and happy is a matter of immersing children into an
environment of diversity early on. When these conditions are not
possible, for one reason or another, exposing children to different
cultures, through video or first hand experience, is the next best
thing.
Finally, the importance of equality and diversity, with
regards to economy, is fundamental to the psychology that is
prevailing in the public mind, or zeitgeist as it were. For instance,
if our view of equality is limited to that of law, to the exclusion of
philosophical and income equality, we are no more capable of real
progress than we would be if we only had income equality, but no
philosophical or legal equality. And there are other forms of
equality, but these three are primary, and with their integration,
culturally we may actually heal the wounds of not only poverty,
but bigotry as well.
The root of fractal equality is the spiritual experience of
agape: universal, unconditional love for all life and universal
principles. The author describes fractal equality as the balance
inherent in natural inequalities, which give rise to the beauty
inherent in all varieties. For instance, there is a natural hierarchy
in nature, or as Ken Wilber describes it, a holarchy (a hierarchy
of holons). And natures hierarchy is not one that can be drawn
like a pyramid, but rather like an upside down pyramid. The
apex, the most important aspect integrally speaking, is actually

those holons at the bottom, because if we removed them from the

picture, for instance ants, the entire biosphere would go out of
whack; something more fundamental for instance would be the
cellular life on earth, and still more fundamental, if we were to
take atoms out of the picture, only a primordial awareness would
remain.
In the context of this kind of equality, were it to be
popularized, a totally new premise to economy could start to take
shape naturally; and the birth pangs of that transformation can be
felt even now with the invention of the Internet, Bitcoin, 3D
printing, Airbnb, Uber, Tesla, LGBT rights, and many other
examples could be considered including sustainability and
veganic life choices. The overall data suggests that a new form of
economy, based on a far more inclusive, integrative, and human
paradigm is on the horizon. In order for us to get there, major
cultural and cultivative praxis, as well as preferences, must be made.

From this point, we can more deliberately describe, and

help conceptualize a new economic premise which more
adequately represents democratic and cooperative principles, like
those expressed in book one. To begin with, the ownership of
land can be nothing less than equally accessible to all beings. In
other words, the natural world, or biosphere, must be a commonly
held, not as property or capital, but as our beloved or as ourselves:
we are extensions of nature, we are nature, and nature is us. This
is a far more complex idea than we may give it credit, because it
goes into the metaphysics (the being part) of the subject of life,
rather than its objective, extrinsic, superficial aspects of the
human experience and modern economy. However, access and
stewardship are first principles, which, if we can agree on them,
can make this concept grow into reality with the vitality of a seed
nourished by the light of wisdom.
From these first principles, it can be deduced that, though
people will not be the same, they will make choices that reflect their
values. If people grow up thinking meat eating is best, desensitized to
the fact that these creatures were factory farmed, they will go on
thinking such treatment of lesser beings is alright their whole life
never realizing this was always a poetic or philosophical crime. If, on
the other hand, people grow up learning that vegan or paleo is best, they
will go on thinking that their whole life just the same. The argument

could be said for religious affiliation as well, but the point is this:
whatever the thought, whatever the conclusion, it has to compensate for
human diversity and complexity by being functional regardless of the
inevitability of human error.
Below we intend to more deeply explore the structure and

specifics of cloud economics. Because this is a new idea, we

must recognize that, though it may be complex, in actuality the
current system is by far a more complicated and daunting
proposition. What cloud economics seeks to do is bring differentiation
and integration into our planetary household, creating complexity
instead of entropy. Therefore, in the attempt to be understood by

anyone, first the idea will be explained generally, and then in

more specific terms.

The Evolution of Money

What is money if not the agreement that a thing has extrinsic
value (value bestowed by outside forces), and that it can be traded
for things of intrinsic value (value bestowed by the thing itself)? In
other words, money, outside of the cultural agreement that it has
value, has no intrinsic value, or value that is derived from the
thing itself. What makes a dollar bill have value at all? And how
has the value of money, or rather the cultural perception of
money, and its value, changed over time?
Money has evolved, from barter (in hunter-gatherer
communities), to standardized currency (starting with the clay
tablets of Sumer), to coin currency (starting with classic
civilizations like Greece and Rome), to gold backed currency (of
the Enlightenment), to paper currency (Starting with the end of
the Bretton Woods agreement, or the Nixon Shock of 1973), to
debt-based, electronic currency, to strictly digital currency (what I
call vapor currency) at the turn of the centuryand that is just the
beginning. Today, as economic crisis faces the world, and as the
World Bank and IMF plunder the world for corporate greed, more
and more people resort to alternative currencies to protect
themselves. Bitcoin has grown dramatically in value over the
years since its invention, and has done so because of the gradually

failing, collapsing institution of the global marketplace.

With the invention of the Internet, vapor\digitalonly\virtual currency became a possibility, and with the invention
of vapor\virtual currency, a new perception of economy was also
born.
What the evolution of money evinces to us is that money
(and our perception of it) is gradually on its way to being less and
less tangible, and more and more implied. And what is the point
of economic progress if not less and less work for more and more
productivity? As currency becomes less and less tangible (as in
time banking and Bitcoin) we can witness a less and less debtbased currency, and more and more a contribution-based currency
rooted in reciprocity.
Reciprocation in age old currencies has always been
explicitly between two individuals, where units of currency are
exchanged for units of goods or services. However, as we have
evolved economic technology, less and less do we physically
hand over units of currency for goods; more and more we simply
slide a card, or purchase things online through digital transaction.
The future is here, and vapor currency is on the rise.
When vapor\digital currency becomes the standard, its
inherent problems (hacking, viruses, and relying solely on
technology) will cause us to look for newer, better alternatives. In
order to be more universal, rather than regress to tangible
currencies, and rather than resorting to barter or other pre-modern
currencies like the Rai stones of Yap, or the Tally Stickboth of
which have a narrative-based valuewe could resort to
something more rooted in consciousness, reciprocity, and trust in
an intangible, implied exchange.
As vapor currency rises, it starts to form the conditions of
consciousness necessary to grow a nebulous cloud: a cloud
economy, which does not resort to a mediator for value exchange,
is a resource based economy, where collective human will is the
resource. And what, if not the cultural agreement that a thing has
value, bestows that value? Value, in the form of currency and in
the form of commodity, is a psychological phenomenon, and not
an inherent quality to any of the things in an economy.
What we have seen, with respect to the evolution of

money, is that as money becomes less tangible, it becomes more

convenient, and simultaneously more secure (with respect to its
viability and trade-ability); and what could be more convenient,
less tangible, than an implied exchange with the activity of work?
Thus, we are witnessing a transformation of our employment
practices, as well as our forms of currency, and as these trends
coincide, we will witness the growing pains of a new civilization.
Below we will explore the concept of a cloud economy
more in depth, but it should be understood that, while this concept
may seem foreign to us, the kinds of technology we possess
today, and the consciousness of equality and empathy we witness
more and more regularly, would have been inconceivable only a
few decades ago. So with that, lets move forward into the future:
a cloud economy.

Cloud Economy & Reciprocism

Cloud currency, rather than being a tangible, traded commodity, is
a recognized quality of human activity and life. A resource based
economic model, where the foundational resource is human will,
the cloud economy is not rooted in a market, but in the collective
agreement that the resources of the earth must be shared and
preserved for all life to benefit from their use. Participation in the
project of civilization is the first half of the exchange process
implicitly. Cloud currency, in other words, is not a currency at
all, but a status granted with a persons reciprocal participation in
society. All humans, fundamentally recognized as sovereigns
(their own ruler) under this premise, cannot be compelled to
request citizenship, and one can rescind their citizenship at any
time.
Sovereigns are granted access to necessities even if they
choose not to contribute, but citizens (or participants) have the
added perquisite of purchase power for luxury goods. Not
everyone will want to be a citizen (a servant of her/his fellow
beings), but because we all have a natural right to life, having
regular access to food, clothing, shelter, and medical care is a

necessity; and similarly, we all have a natural right to happiness,

which is why information, entertainment, and transportation are
also necessities that could be provided by society to society.
Because we are all equal generally, a general allocation of
essential, life sustaining resources can be seen as a major step
towards a more humanitarian, egalitarian world. However, this
unprecedented expansion of human rights will not be an easy sell,
but it would be an easy transition because it does not require
infrastructural change to implement, everything about this aspect
of the proposed economic model is mental.
The basic income the author describes is the second half
of a reciprocal exchange between the individual and the society in
which they are a citizen. For example, as a sovereign, my first act
of benefit to society is requesting to be a citizen in the first place,
because with each added citizen the potential life value of
humanity is increased. For this initial benefit to society, society
then reciprocates back to the citizen with housing, and access to
socialized cars and a smart device where availabledepending
upon location.
Having stated the above, it should be understood that,
because this concept does not require currency or a national
government to operate, it can take place anywhere; and as a
matter of fact there are tribal communities all over the world that,
in a sense, already practice certain aspects of this idea: people get
what they need to survive regardless of their degree of
contribution, because everyone is recognized as having value.
That being said, cloud currency and cloud economics is not
barter, and it is not pre-rational, but trans-rational (transcends
rational thought) because it integrates pre-modernity with
modernity, and even has post-modern aspects in its flexibility
with regards to methods of exchange, it is a transcendence from,
and expansion of the already explained evolution of money.
Payment and exchange in a cloud economy could work
several ways, the point being to remain flexible to improvement.
We expressed earlier the possibility of a percentage system, but a
point system could work just as well. Similarly, a system based
on reputation alone, or hours (as in time banking), could be
incarnations of this model, or all of the above. That being said, a

shift from the conventional methods of modernity will not be

easy, but it will have immense benefits. For one thing, a black
market is practically inconvenient, and logistically difficult when
you have no money to exchange with. People will likely resort to
barter in these instances, but when most of the illegal drugs are
made legal, and regulated by whatever governing praxis the
people so choose, even a black market becomes a minor concern.
We have the technological capability at this time to simply
invent new ways of exchanging value, either electronically
through devices or through plastic, or some other yet uninvented
means, but all of these are vapor currency, and non-transferable
because they are associated with your identity. The point here is
not to get caught up in the logistics of pinning down a specific
alternative to debt and money, but rather to simply understand
that in a cloud economy banks, debt, taxation, and the rest of what
makes us stressed day in and day out, are antiquated with this
method; and the fact that all necessities are more than provided
for by society further reduces stress and the propensity for
violence. That is to say, today the horrid things mentioned above
are unnecessary, and in need of replacing with participatory
councils, voluntary debt reciprocation (mutual obligation), and
basic income.
Making the transition to a cloud economy may seem like a
radical proposition, but it is the only conceivable way to eliminate
the unjust influence of high concentrations of wealth. To make
the transition, a series of steps must first be taken. The first step,
of course, is education, and this book could act as a blueprint for
how to go about doing that. However, the second step is action,
and actions that can be taken are manifold, but the first that comes
to mind is demanding a debt jubilee, in which the debt upon the
people, imposed on them by the financial oligarchs, is lifted. The
jubilee, an ancient, and somewhat religious practice, was a great
gift from pre-modernity, and it is this gift which represents the
greatest hope humanity has for moving forward into a sane
society.
To be sure, this paradigm shift is quite possibly the
greatest threat to the status quo that there has ever been. This

threat comes in the form of new thought, capable of transcending

and making the old boys network irrelevant, and without a shot
fired or a corruptible ballot cast. The characteristics of this new
thought are holism, permaculture, economic democracy,
ecological stewardship, and reciprocal exchange of cloud
currencies.
In his book, Trust: Self-Interest and the Common Good
(Oxford Press, 2008), Marek Kohn states perfectly the object of a
reciprocal economy:
interacting parties must see themselves
as a network of exchange. The basis of
exchange is reciprocity; the existence of a
network allows reciprocity to become fluid.
A can scratch B's back without trusting B
to scratch A's, if A is confident that a C,
D..., or other initial will come along to do
the scratching. Direct reciprocity is
replaced by indirect reciprocity, which has
the potential to stimulate and sustain
cooperation across networks of strangers.
(Pg. 58)
The cloud theory of economics uses the trends of history
to predict the future, as philosophers and futurists have done for
over a century. That being said cloud-based currencies are a
phenomena yet to come, but the vapor of digital currencies, like
bitcoin and time dollars, represent the rising flow of digital
networks towards clouds of reciprocal networks of exchange.
Having observed that currency has evolved, just as economic
practices have evolved from a tangible, direct exchange of goods,
to more and more indirect exchanges of standard tangible objects
(gold and silver) represented by paper, until eventually paper
became plastic, and plastic became more and more digital, we can
now begin to see how reciprocal networks of exchange have great
promise for creating a more cooperative society. Accordingly,
this trend is evidence that future currencies will be intangible,
implied exchanges between individuals, and a form of statistically

calculated resource exchange between regions of the world.

This trend can easily be observed in the past century,
where gold and silver were kept in reserve, then only promissory
notes since the Nixon Shock in April 1972, when gold
convertibility was suspended, resulting in petroleum backed
currencyor the petrodollar. Ever since this happened, all that
was backing the American dollar was faith. Faith, to this day, is
the only thing holding up the economy of the world. If this is the
case, and it is, what is stopping us from simply recognizing that
we are already resting on the cloud of human will? Today, with
high frequency trading and digital currencies on the rise, it is only
a matter of time until people get wise to the scam to control the
wealth of nations and peoples throughout the world.
However, an alternative economic system, based on the
metaphysics of book one, may only come about when the spirit of
this evolution is felt by a critical mass of leaders and
revolutionaries. Unfortunately, many of the worlds leading
minds, being marred in the old paradigm, are hell bent on seeing
their version of an alternative accomplished, or worse yet,
hesitant to entertain ideas of viable alternatives, different from the
prevailing narrative of their ideal revolution. Belief systems,
even of a revolutionary and progressive bent, act only to prevent
legitimate and authentic progress. Therefore, only by being our
own authority, and developing our own philosophy can any real
change be made; in other words, being the change will change the
world.

Why a Shift is Necessary

Rather than putting our eggs into this or that basket, woven by
this or that leader, one economic bondage can only be ended by
many individual acts, perpetrated by individuals and groups of
individualsas it has always been done. It is when people learn
to be individuals, authentic in their own self-understanding, that
they learn the importance of interdependence, and come together
for a better world; and in doing so we create the golden

civilization that humanity has dreamed of for centuries.

The difference between now and past centuries is that the
economic peonage was localized, and imperialism was similarly
localized: there were pockets of freedom in other words. Today,
there are fewer and fewer pockets, and soon there will be none.
The centers of imperialist capital have multiplied, globalism has
stretched its necrophilia to the four winds, and the biosphere of
the planet is threatened by their idle growth; just as our life,
liberty, property, and ability to dissent is being reduced under
their tyranny, so too is the very biosphere itself. Such a global
problem requires global initiatives, organized and unified by the
common goal of world peace, direct democracy, and reciprocal
cooperation in a global commonsand many of these already
exist, such as the Institute for Economic Democracy, the Albert
Einstein Institute, and the Earth Rights Institute among many
others. However, these institutions are like branches of a tree that
has no trunk, like many movements for peace and prosperitythe
issue is organization and unification. Let this be a call to action
for those organizers and movements to come together and
manifest the tree of life that was forgotten when empire (what is
conventionally called civilization) began, and which we must now
recognize for the first true civilization to begin.
Further, once the Tragedy of the Commons (a myth
perpetuated by aristocrats to subjugate and divide the layman and
lower classes) has been dispelled with reason and common sense,
full rights, absolute freedom, and total equality can be attained for
all. It is a time many of us have been waiting for, from life to life,
and century to century, but it can simply enough be attained by
society waking up, and finally collecting on what has previously
been monopolized by aristocracy and nobility since time
immemorial: land rights.
By empowering all, rather than a few, all are naturally
liberated. Those blinded by greed and the basest of temporal
titillations would disagree, and find argument with the notion of
access over ownership. As overt as ownership can be today, it
appears to the author that conveniences have replaced our
birthright, and that the former has been confused with freedom,
when in actual fact our perceived mobility through cars for

instance, has us running on a hamster wheel, chasing a carrot on a

string rather than living more fully. Going nowhere fast has been
the way of the west since the second industrial revolutionlong
enoughand it is time to recognize our place in the universe and
grow up to meet this century with a similarly transcendent,
transformative outlook, which was present during the turn of the
20th century. In other words, what we need is hope, and dreams
that are higher than just an idealized reflection of consumerism.
The point of having luxury and necessity differentiated is
not to increase the desire for luxury, and place necessity into the
background, but rather to put both necessity and luxury into their
proper place, as secondary concerns to the first priority: life and
living, or being rather than having. Work too, becomes less of a
compulsory action, and more a voluntary action when the
conditions brought about by a basic income are established. This
idea of a cloud economy, counter to capitalism and corporate
economic theory, is based on the elevation of the human
experience, rather than profit for a panopoly.

Making the Shift

The first and most important thing we can do today, to make this
shift manifest quickly, is to simply stop supporting the corporate
eliteby changing our consumption habits, using our dollars as
ballots of corporate sponsorship or opposition; this is perhaps the
most powerful political tool we have readily at our disposal, and
we need to start using it if we are going to prevent a world
government.
To be clear, this is not an idea that would practice RFID
chip-based economic practices. No one would be chipped in a
cloud economy, and there would be no way to deny necessities to
anyone, regardless of their status. Further, with the eventual
dissolution of the institution of aristocracy by way of real
contribution-based remuneration, the possibility of their gaining
control and implementing that program through government or
any other organization would be virtually impossible.
By understanding the relatively subtle change of laws of
land-rent from a residual feudal law of land monopoly to a land-

rent whose revenue is bestowed upon the society, and that form of
tax replacing all taxes, rewriting the price of land at zero, as well
as rendering all other taxes unnecessary while retaining private
ownership through earned remuneration in whatever means the
people deem most effective, a truly egalitarian and just society
may be the result. People could even use conventional paper or
plastic currency, but that would defeat the purpose: to eliminate
the potential influence of bankers and aristocracy from
government and society it is important that money be eliminated
from the equation. Making the shift into a cloud economy is, in
effect, a giant leap towards economic freedom, and political
democracy, economic democracy and political freedom.
As such, these baby steps of socialized land rent are but a
necessary contingent for the democratization of aggregate labor,
and a negative tax, or universal basic income for any contribution
bestowed by any individual upon any other or groups of
individuals; as the collective common cooperation expands, so
too will the individual contributing member benefit until, at last, a
cashless and tax-less society can exist, with the full abundance
and freedom that the most sacred source originally intended: a
level one civilization.
To clarify, and emphasize the above, one's labor can be
understood to have two benefactors: the individual and the
aggregate society respectively. In a cloud economy with a
reciprocal, or contribution-based system of remuneration, the
aggregate of human interactionsocietythrough democratic
government, reciprocates back to the individual with a universal
basic income. Therefore, the more developed a region is, the
more capable it will be of reciprocating its intrinsic value to the
individuals which compose it. However, this aspect of reciprocation
is not based on what contribution, or how much, but simply
accounts for the fact that one has chosen to be an active
participant in the project of civilization whatsoever. Included in
this basic income is access to social goods such as public
transport, information-based technology such as television or
Internet, and medical care, along with whatever the people of that
society deems right and just.
However, the acts of benefit between one individual and

another will affect a persons renown in their respective

community, and would determine how they are cared for, favored,
and generally benefited by their community, thus unleashing the
gift economy upon a reciprocal feedback loop, causing a new and
different kind of perpetual growth and profit motive to take shape.
This reciprocation between individuals, however, is organic, and
constitutes a chaotic (totally unregulated and unobserved)
element, which is both natural and undeniable. Rather than trying
to fight this potential influence, we should embrace it, and with it
our inner longing for peace, love, unity, and respect, cultivate it.
Rather than chaos in the name of peace and freedom, lets
have peace and freedom in the name of chaos. [The above
statement is not intended to be a subversive declaration of
revolution or terror, but as a thought provoking message intended
to draw out the reader into the light of truth: that for all of our
fighting and warring, in the misguided hope of bestowing freedom
to ourselves and others, all we end up doing to them and
ourselves is destroying any hope of freedom and peace. We owe
it to ourselves to stand in the light of truth, and in doing so,
expose ourselves to the inherent chaos of reality, to learn how to
understand the chaos as our best friend, as the vitality of our
existence, rather than how the elites would have us view it: as the
single greatest threat to freedom and peace on earth. In reality the
opposite is true, the pursuit of freedom and peace create nothing
but chaos (war and desolation) for the world.] It is my firm belief
that it is only by embracing chaos, letting the small
inconveniences slide, that we can, not only live more freely from
injustice, expectations about our own superiority and ability to
control the universe (a foolish expectation at best), but also more
free to do what makes the most sense: pursue happiness, our
innate curiosity, and really whatever interested us before we were
given a role and pressured to follow orders until retirement.
Similarly, once common access to land ownership can be
established, and the principles of permaculture embraced and
utilized by, perhaps a devoted core of distinguished individuals,
or the collective wisdom of the common people throughout the
world, a world of scarce resources to be guarded and fought over
could be turned into a garden that can easily be shared and

appreciated by all. You cant just up and switch to a new culture,

it has to happen in transitional stages, but the best way is to be
born into it.
The notion that our economic and political system has
existed in the shape that it does today since its founding is not
only foolish, it is fundamentally killing what is left of our
constitution. As generation after generation deteriorate under the
pressure of compulsory education, given its Prussian influence,
the potential for a breakdown of society, politically, economically,
socially, is immanent. Used as a means of controlling the masses,
great injustices are committed without recourse. Corporations
commit massive injustices, but are virtually unhindered by either
law or public activism.
To make the point clear, Thomas Paine speaks of
civilization in Rights of Man (part 2 chapter 1) at length:
...Excess and inequality of
taxation, however disguised in the
means, never fail to appear in their
effects. As a great mass of the
community are thrown thereby into
poverty and discontent, they are
constantly on the brink of
commotion; and deprived, as they
unfortunately are, of the means of
information, are easily heated to
outrage. Whatever the apparent
cause of any riots may be, the real
one is always want of happiness. It
shows that something is wrong in
the system of government that
injures the felicity by which society
is to be preserved...
Great part of that order which
reigns among mankind is not the
effect of government. It has its
origin in the principles of society

and the natural constitution of man.

It existed prior to government, and
would exist if the formality of
government was abolished. The
mutual dependence and reciprocal
interest which man has upon man,
and all the parts of civilised [sic]
community upon each other, create
that great chain of connection
which holds it together. The
landholder, the farmer, the
manufacturer, the merchant, the
tradesman, and every occupation,
prospers by the aid which each
receives from the other, and from
the whole. Common interest
regulates their concerns, and forms
their law; and the laws which
common usage ordains, have a
greater influence than the laws of
government. In fine, society
performs for itself almost
everything which is ascribed to
government.
To understand the nature and
quantity of government proper for
man, it is necessary to attend to his
character. As Nature created him
for social life, she fitted him for the
station she intended. In all cases
she made his natural wants greater
than his individual powers. No one
man is capable, without the aid of
society, of supplying his own wants,
and those wants, acting upon every
individual, impel the whole of them

into society, as naturally as

gravitation acts to a centre [sic].
But she has gone further. She has
not only forced man into society by
a diversity of wants which the
reciprocal aid of each other can
supply, but she has implanted in
him a system of social affections,
which, though not necessary to his
existence, are essential to his
happiness. There is no period in
life when this love for society
ceases to act. It begins and ends
with our being.
If we examine with attention into
the composition and constitution of
man, the diversity of his wants, and
the diversity of talents in different
men for reciprocally
accommodating the wants of each
other, his propensity to society, and
consequently to preserve the
advantages resulting from it, we
shall easily discover, that a great
part of what is called government is
mere imposition.
Government is no farther
necessary than to supply the few
cases to which society and
civilisation are not conveniently
competent; and instances are not
wanting to show, that everything
which government can usefully add
thereto, has been performed by the
common consent of society, without
government.

... Formal government makes but

a small part of civilised life; and
when even the best that human
wisdom can devise is established, it
is a thing more in name and idea
than in fact. It is to the great and
fundamental principles of society
and civilisation to the common
usage universally consented to, and
mutually and reciprocally
maintained to the unceasing
circulation of interest, which,
passing through its million
channels, invigorates the whole
mass of civilised man it is to
these things, infinitely more than to
anything which even the best
instituted government can perform,
that the safety and prosperity of the
individual and of the whole
depends.
The more perfect civilisation is,
the less occasion has it for
government, because the more does
it regulate its own affairs, and
govern itself; but so contrary is the
practice of old governments to the
reason of the case, that the expenses
of them increase in the proportion
they ought to diminish. It is but
few general laws that civilised life
requires, and those of such common
usefulness, that whether they are
enforced by the forms of
government or not, the effect will
be nearly the same. If we consider
what the principles are that first
condense men into society, and

what are the motives that regulate

their mutual intercourse afterwards,
we shall find, by the time we arrive
at what is called government, that
nearly the whole of the business is
performed by the natural operation
of the parts upon each other.
What Thomas Paine says in these quotes is profound. What he
is saying is that government is, in essence, unnecessary if, by human
will alone, we can create the order that government proclaims to
provide. If we can provide to ourselves what both governments and
banks, with their laws and pecuniary systems pretend to provide,
society may be healed and restored or established and grown. To linger
in the realm of monetary government control, however, means to forfeit
ones life, liberty, and property to the state--at cost--where the
alternative is without cost to the individual, but does require much
dutiful sacrifice. Indeed, it is the government that governs the least that
governs best, and it is through ground up organization and
decentralized, participatory systems of governance that a more
egalitarian and economic (prudent) society can be established.

The fact that corporations constitute what amounts to the

governing class today evidences the fact that we are no longer a
representative republic; that we are a most ruled people, under the
ceaseless control of a government that is for and by the
corporations, can no longer be denied. The implications are
immense: a transformation of not only our economic but our
political organization is necessary. Because of the collusion
between both of these aspects of society, a method of checking
and balancing those forces must be applied. The present author
suggests a more fluid and democratic, rather than formal
representative basis for government, and the use of a reciprocal
cloud economy over a market driven capitalist economy.
In a corporate, capitalistic world, dominated by the push
and pull of an impersonal market, that is itself guided by the
lesser human impulses, it is no wonder that our world seems to
have massive pockets of hell, insulated by gray vistas, and small
oasis of plenty. Such a hierarchical schema could only be
continued by imperialistic paradigms, perpetuated by academics

and aristocrats alike, who act as a leader class over the many
dupes. For a world government to form under these conditions,
full of bureaucracy and senseless bookkeeping, seems only natural;
however, our goal is to create the conditions for a planetary
organism.

Planetary Organism
In terms of economics there is only a subtle difference between
world government and planetary organism. To begin with, world
government comes into being through backroom deals, and
originates from the same old personalities that are addicted to war;
love money; and loath fairness, freedom, and fraternity. In other
words, world government comes about coercivelyfrom the top
down. On the other hand, a planetary organism comes about from
the bottom up, through democratic means, and occurs organically
without government.
Both planetary organism and world government have the
potential to create advanced technology, and both are capable, in
the current author's opinion, of the interstellar dream which has
mystified human beings for centuries; however, when done
coercively, and without the insight and proper maturity that such
endeavors require, a world government system may be more like
a cosmic disease than a pollinating organism of creation. Only
through a planetary organism model, therefore, can the kinds of
conditions be set forth which enable and enlighten ourselves and
others to the level of the great masters. Together, we will work as
avatars of change, acting to move the aggregate form from
dysfunction into lucidity.
Doing for others can have a powerful impact on their life
and ours, interrupting their discord (this daily disharmony), and
causing ripples of respite, allowing for the space to be filled by
something other than senseless titillation and narcissistic
misanthropy.
Indeed, the spiritual flame has been stolen from the
majority of us, and for that reason we search endlessly to fill that
void with consumption. Our entire economy is rooted in that

fundamental tragedy and the fruits bare themselves out in anxiety,

depression, alienation, and objectification. Surely we are in an
intermediate stage and like children as a species, but it seems
more and more obvious that we must soon wake up, and as a
species grow up, if we are to have a future at all. Instead of
thinking that something is wrong with people who have depression or
attention deficit, why not question the institutions and systems that are
set in place, and the kind of world or cultural environment that those
institutions are creating.

Under the premise of a reciprocal exchange economy (i.e.

cloud economy) the gifts freely given by nature, obligate each of
us to give back in equal measure to what nature gave to us
through stewardship: the cultivation of all resources to a habitable
and homeostatic state for all life. But beyond this, a mentality of
depth in regards to the appreciation for those gifts freely given
must replace the modern mentality of plunder for profit (a short
term goal, foolish in nature, with only selfish pecuniary interests
at heart). This is what the author means when he says grow up!
Further, it could be stated that we owe it to our mothers
and fathers, who bore us and cared for us with no expected
reward in return, to our ancestors and to the entire human lineage,
to create a better world for our descendants as a way to
reciprocate to those who came before us.
Moreover, we must recognize that the gifts that society
reciprocates back to the individual, and the gift that the individual
shares with society by contributing to the project of civilization,
in combination act as the sole medium of exchange or transaction
for mutual gain. It is an organic relationship of reciprocal
contribution to society and access to the fruits of society rather
than ownership, property rather than profit, and ecology rather
than economics. Access to the necessities of life, ensuring all of
Maslow's Hierarchy of Needs are met, rather than creating
wage slaves and starving them through attrition, herding them
into a survival mentality, as our current system does or seems to,
will ensure self-actualization, and a heightened receptivity to the
flow state given some practice in the pentivium.
Rather than centralizing production people will be
encouraged to create their own property, and work together to

create and maintain their own capital, utilizing their access to

tools and resources such as those available locally to create their
own inventions; and because there will be people who can't or
refuse to create their own invention or tool, access to those
inventions, and the removal of copyright from the equation of
production and consumption results in an economy without a
formal market, and one which focuses on husbandry of the earth,
rather than the production and profit of complex and complicated
schemes of monopoly and oligopoly.
Any government, formed in war and guided by oligarchs,
can be nothing but disposed to conflict and secrecy. Conversely,
any government formed in peace cannot be anything but disposed
to deliberation and open proceedings. For this reason, peaceful
revolution (or constitutional reformation) is the most effective
means of improving our government and society, as well as our
economy.
The planetary organism, which can be perceived and
understood today, is evident in the sprawling networks of road
systems, acting as channels in much the same way that veins
function in the body to carry cells to their destination, unloading
payloads of resources to their respective location. The parallels
are stunning and obvious to anyone with a mind to see it.
Similarly, fiber optics and the electric grid act as the nervous
systems of a planetary bodythe Internet a planetary mind.
Some would say that the economy acts as a mechanism, but if that
were so the relative adaptability and evolvability of those systems
would not be so evident. The world organism has evolved more
rapidly than any other life form ever has, and only within the last
two centuries has this organism demonstrably emerged in our own
efforts.
As the characteristics of a planetary organism begin to
take shape, so too do the actions and inclinations of individuals
begin to reflect this growing consciousness. The evidence can be
seen in organic economies across the globe, and growing green
movementsall of which are acting to revolutionize the way we
live as a species. Instead of envisioning oneself as rich, and
perceiving their goal in life to coercively force their will upon
others, acting beyond the cares and wants of others, a new vision

is dawning upon the world of the status quo, looking to them

more like a nightmare; but that new vision is one of true wealth,
for its bounty can be sustained and enjoyed by all. A true dream of
paradise seems like a nightmare to the demons of a modern hellish
world order.

What the author is advocating is not the elimination of

wealth and order, but merely the elimination of fictional capital in
the form of casino markets (through speculation), and the
disillusionment of a formal government predicated on the
universal crimes of war and slavery. By resting the primary
means of exchange in the common understanding and principles
of oneness, a cloud economy and a democratic republic can start
to form, in which money and government plays only a minuscule
and highly localized (as in decentralized) part.
Indeed, the world of finance is nothing more than a
glorified monopoly game, and it requires our growing up to
reshape it to be a completely different activity altogether. When
our money is backed by paper and the good faith of the public, the
question dawns on one: what makes a one hundred dollar bill
more valuable than a one dollar bill? The answer: our collective
will in agreement of its value says that it does; which then makes
one wonder what our collective will would be capable of if it were
spent actively making the world a better place to liverather than
seeking money and the products and services that it pretends to
grant us, but which in fact we grant to each other trusting that each of us
with those slips of paper is worthy.

In an economic democracy with elements of a cloud

economy, a full positive impact may be felt by the human race in
the forms of trust and receptivity in relationship to human relationship
as well as exchanges between individuals. A cloud economy, under

the premise of a reciprocal exchange between individuals and

society, assures us the proper conditions for a more perfect
civilization: both community and individuals are reciprocated
mutually, and simultaneouslywithout the need for government
or banking. This is a notion that human will and human labor are
the worlds most essential and thus necessary currencies, that
everything else is a distasteful, distrustful society's compulsion
towards bookkeeping (a residual feudalistic practice), rather than
an enlightened and timeless social method: freedom and equality

in trust.

To evolve past these artificial artifacts, and build an earth

without unnecessary strife or conflict, all we must do is step
forward into an implied and automatic trust, based on the natural
human will of reciprocal exchange. In fact much of democraticcooperative-capitalism could be maintained while an overarching
act to sustain and develop community on a local and regional
basis would be implemented at the grassroots level by activists,
community organizers, and interested community organizations; the
purpose of which would be to clearly demonstrate the potential of
participatory councils to solve problems, facilitate and create consensus,
and provide goods and services for the better of the ALL, rather than a
few at the top.

Further, when a business is established, the workers will

be given the same grade or value as the business itself. The
process of creating a business will be similar to how we do it
today, through simple registration with the local community and
facilitation councils, and other offices (similar to what we use
today) created for this purpose. Once a business is established,
the people working under it will be allocated the same grade as
the business itself; from the bottom to the top, from the janitor to
the CEO, giving everyone the same incentive to elevate the entire
entity in the eyes of the public, seeking legitimacy in an economy
of merit rather than profit.
By having a lottery to randomly select voluntary councils
(people will have put their name into the pool by becoming a
citizen), as well as meritocratic councilsof people acting as
community resource councils, and localized councils for whatever
executive purposes had lent before, the purpose that banks and
formal government institutions once played will no longer be
necessary. And one might say that this praxis is practically what
we do today, but to forget that these people are neither elected nor
selected, meaning that they are a segment of the population, rather
than career politicians or bankers means a lot; in fact, this idea
would render banks obsolete, and our entire premise of
civilization along with it. With a populous capable of critical
thinking, highly educated (See chapter 10) in a well put together,
sophisticated, local commons, who needs either formal
government or the artifacts of empire (free market capitalism).

By cutting out the middleman, collective human will can

more directly and effectively be utilized, to such a great degree
that working hours, and working days can be cut back
dramatically, while equally dramatic gains in living conditions
can be made for all. Further, the excess labor of working
machines can be easily reallocated to the society simply by their
agreement that it is so. This, in a reciprocal, cloud economy
means significant gains for all people, working or not, and a huge
popular incentive to go further into that direction (as long as that
development is producing human or ecological benefit);
additionally, under the premise of a reciprocal, cloud economy,
considerations of ecology and human happiness would replace the
profit motive of the old, capitalistic game, and the residual
practices of feudalism.

Summary
By replacing banks with participatory councils, and establishing a
resource-based economy, where the fundamental resource is
recognized as human will; Replacing the formal economic and
political bands with informal society, organized by principles of
natural rights and natural law, as well as an education schema that
takes the entire lifespan, and entire human being into accounta
new economy can be borne, and with it a new culture of
civilization.
The author calls this new economy a cloud economy: a
resource-based economy, where reciprocation and mutual respect,
rather than tangible objects, constitutes the foundation of human
activity. Focusing on the living model of economy rather than the
money model, a human scale economic premise can be
established. By utilizing the principles of permaculture and
holism, cloud economics does not require the artifacts of premodernity (i.e. money, debt, taxation, and interest).
Rather than having to save, and spend our life laboring
tirelessly, struggling to survive, the system that countless
philosophers and visionaries have advocated for is the cloud

economy, which liberates us from the primitive struggle for

survivaland thus emancipating us, finally, from the tyranny of
our ever-present past.
The cloud, in a cloud economy, is the nebulous trust that
other human beings deserve the respect that money, in whatever
form, affords irrespective of merit. Rather than spending our time
to acquire money to spend it on acquiring things, we can simply
spend our time making the world better, while acquiring things
becomes secondary. When survival-mode no longer suppresses
us, the better qualities of human reason come to their natural
place as the forefront of human activity. Instead of living to have
better, humanity can and must see that it is a better, and more
fulfilling paradigm, to instead seek deeper and better states of
being.
Under this premise, the currency, if we are to call it that, is
simply participation in the project of civilization, and what could
be more civilized than that? As Thomas Paine described it, If we
examine with attention into the composition and constitution of
man, the diversity of his wants, and the diversity of talents in
different men for reciprocally accommodating the wants of each
other, his propensity to society, and consequently to preserve the
advantages resulting from it, we shall easily discover, that a great
part of what is called government is mere imposition. And so the
economic paradigm forwarded by our government is: mere
imposition. Without this imposition, and without the paradigm
that allows for the corporate and financial interests to take
advantage of the many, humanity may be emancipated from its
golden chains once and for all.
Let no further big lies be spilled, that there is no
alternative, that the world is the way that it is and you just have to
deal with it; that the system is not the problem; that it is
something the matter with humanity itself. These lies have
caused nothing but suffering since they were sold to the public by
the elite. Today, we are standing up in defiance of that ruinous
ideology, and coming together to make a new ideology, one based
on ancient principles and modern technology, on humanism and
permaculture-- an ideology based on love and trust, rather than
fear and debt.

[To those of you who are in defense of this dangerous ideology of

modern materialism: profit and passive acceptance. You are
mistaken in thinking that our conversation is skewed in the favor
of scientism, as though science is the excuse of all excuses, as
though the authority of progress is god, as though any of this will
make sense to a misanthrope, an atheistic Satanistconcerned
only with that life which is within his or her own nuclear, perhaps
if he/she be gracious enough, his/her radial boundary. There are
things which go beyond this boundary, and concerns which affect
us all. The truth is that you are not willing to see these truths
because it would require a quantum shift in your present stage of
consciousness development to apprehend, and an immense
amount of courage to confront; but this is not a negative thing; you
have a great mind, and when you do reach that stage of worldcentric consciousness (or vision logic, as Ken Wilber et al
describe it), or when you are aware of yourself and the world as
one, yet as more than one, yet as one, without duality, then you
will recognize the meaning and importance of the platinum rule: treat
others as they would like to be treated.]

Conclusion
The simple, yet perhaps uneasy recognition of the power and
influence of collective human will over coercive power of the few
elite, can and shall dispel the myths carried over from humanity's
forgotten past (namely that we must be ruled by the elite, and that
we were born to be slaves). And despite the apparent course of
events, the author would encourage the reader to consider another,
just as viable direction, one which embraces and evokes the best
qualities in humanity, rather than indulging the worst. Imagine
the freedom and prosperity of such a world! Today there exist no
reason that such a world should be impossible, other than an
abundance of fear and a lack of love. This dynamic between fear
and love is what truly measures our economy (our household
management).
To love one's body, one must be tough, yet balanced with
gentleness; to love one's mind, one must be open-minded but

sceptical; to love one's spirit one must be able to love both body
and mind; and to love one's world one must love one's spirit and
environment as one. It is our relationship to the world and
ourselves, which accounts for the human experience and
enlightenment. An economy that is based on a love of the world
is one which distributes the resources and preserves the rarer,
dearer; husbands the natural and develops the artificial with care;
and an enlightened society will commit itself to restoring the
polluted world, and doing so because it is rightand because it is
difficult.
The pompous human ethics of yesteryear has proven itself
criminally insane, with brief moments of felicity. Any society,
which takes conveniences for freedoms deserves neither, and any
society that would sacrifice its mother for toys is not worth
saving. Only the great luminaries of history have had the depth of
consciousness to see this truthand all too often the popular view
of them has been that they are at the least eccentric, and at the
worst insane. However, it is far more likely, as we have seen and
as we will explore in the next chapter that it is the other way
around: our society is profoundly sick.
This being the case, it is of the utmost importance that you
and I see eye to eye, that our interactions be grounded in mutual
respect and understanding, rather than fear, greed, and ego.
Any economic setting, otherwise established, will be a as
we have witnessed: destructive of any reasonable and homeostatic
ends. The realization of the destructive, disintegrative force,
would cause in one, anyone for that matter, a sense of duty to
make a change in the world, and rightly so. Consequently, to start
we can change ourselves, but once we have become the change,
where do we go from there? The next chapter of our journey will
take us to the summit of a much greater mountain of geographical
proportions: shifting our values and attention towards the
alchemical movement of cultural peaks and valleys, and
empowering ourselves and others to the level of the great masters.
In essence, in order for this kind of transcendental
transformation to take place, we, as a species, must recognize
ourselves, and each other, as the second coming of Christ, as the

messiah, as the savior we have been looking for. To do this, a

new cultural narrative, a new paradigm, a new story about who
and what we are is necessary, just as it was necessary after the
conceptualization of evolution through natural selection;
However, with this new paradigm, rather than eugenics, eugenesis
is the only and most natural conclusion to be made, and so much
the better, for our origin is cosmic and sacred (both secular and
theological) in nature no matter how you look at it.
To create a foundation for authentic civilization, aside
from considering the truth of our education and economy, we
must reconsider our cultural and ethical truthour political and
social reality. Solutions to the problem of corruption, of
institutional evil, will be discussed in the chapter to follow.
Because of the integral importance of culture, many of the
solutions will involve elements from the previous chapters, and
thus should be taken in context of the overall book; For this
reason it can be said that we will be bringing all of the preceding
elements into synergy with the subject of culture.

Chapter 12. Culture

CULTURE, noun [Latin See Cultivate.]
1. The act of tilling and preparing the earth for crops; cultivation; the
application of labor or other means of improvement.
We ought to blame the culture not the soil.
2. The application of labor or other means to improve good qualities in,
or growth; as the culture of the mind; the culture of virtue.
3. The application of labor or other means in producing; as the culture
of corn, or grass.
4. Any labor or means employed for improvement, correction or
growth.
CULTURE, verb transitive To cultivate.
CULTIVATE, verb transitive [Latin , to till, to dwell.]
1. To till; to prepare for crops; to manure, plow, dress, sow and reap; to
labor on manage and improve in husbandry; as, to cultivate land; to
cultivate a farm.
2. To improve by labor or study; to advance the growth of; to refine and
improve by correction of faults, and enlargement of powers or good
qualities; as, to cultivate talents; to cultivate a taste for poetry.
3. To study; to labor to improve or advance; as, to cultivate philosophy;
to cultivate the mind.
4. To cherish; to foster; to labor to promote and increase; as, to cultivate
the love of excellence; to cultivate gracious affections.
5. To improve; to meliorate, or to labor to make better; to correct; to
civilize; as, to cultivate the wild savage.
6. To raise or produce by tillage; as, to cultivate corn or grass.
[Websters
Dictionary, 1828- Online Edition]

Introduction
To be terse, this chapter will start with a harsh critique of our present
culture and society, ending with a number of solutions that address the
various problems pointed out throughout this book. The first part of
this chapter will be addressing modern culture and its counter culture,
as well as the perverse nature of celebrity worship and consumerism,
the power of the media, and the importance of administrative evil in the
context of a highly bureaucratic society. The second part will explore
the merit and character of an empathic civilization, as well as the power
of co-intelligence and dynamic facilitation in the form of Wisdom
Councils and how we can replace our current form of government with
more decentralized, egalitarian forms. Finally, the last part of this
chapter will explore practical approaches or techniques for individuals
and groups of individuals to take in order to start making complex
changes to themselves and the world around them--in other words to
authentically be the change they want to see.

Culture and Cultivation

CULTURE and cultivation go hand in hand. What we consider
necessary and good is what we ultimately cultivate, in turn this
mentality and behavior becomes our culture. From the ground up, all
civilization happens from the bottom upthrough culture.
Creating and maintaining the cultural conditions for civilization
may be rather difficult, even where and when examples of
civilization, recent or otherwise, seem viable. And when viable
examples of civilization are rejected, despite their viability,
creating and maintaining the conditions for civilization may be
impossible.
Whether or not there are viable alternatives to the present
model I will leave up to the reader to decide; however, the
purpose of this chapter will be to provide reasons of doubt
regarding the validity of our present culture, and provide
alternative narratives in various aspects of our culture, which may
or may not seem viable to some readers, but which reason and
common sense would suggest have serious validity. Nonetheless,
this alternative narrative will be what constitute a ground for a
new form of civilization, one based on empathy rather than utility,

one based on merit rather than superficial popularity, one based

on a balance of reason and receptivity rather than speculation and
impulse.
With that, let us examine our modern culture, and see how
it has defined the course of humanity...

Modern Culture
Nothing defines a civilization, or its culture, more than its
ideology, its belief systems (BS). Any civilization composed of
communities that worship the self, will inevitably disintegrate;
any civilization predicated on war, will inevitably fall by the
sword; and any culture based on consumption will, in the end,
consume itself. The reason for this is simple: the smaller the
circle of compassion one has, the less likely they are to, a) be
happy, b) listen to another's perspective, c) seek deeper levels of
empathy, and d) think on issues of broad, all affecting importance;
in other words, such a limited way of thinking can be an indicator
of a low level of consciousness, increasing disintegration,
entropy, and disorder. Without empathy, the possibility for a
planetary organism, or biosphere consciousness, is inconceivable.
Modern spirituality is of many things but of the spirit.
The mall is our church, the dollar bill our cross, symbolizing our
religious practice: consumption is our holy ritual to abate the
symptoms of emptiness in a vacuous world. Indeed we are living
in an atheistic satanist society, an ideology familiar in America
and other western cultures: Fuck everyone else, I'm gonna get
mine and do me! is the prevailing mentality in many Westerners,
especially those well-educated by the indoctrination system we
call school.
According to Nemo, Magister of the church of Satan, We
are our own Gods in the sense of taking full responsibility for our
actions and placing ourselves at the dead center of being
important in our universe. But we do not pretend to be like
Jehovah! Being our own God is an ethical statement of personal
policy rather than a metaphysical statement regarding the nature
of reality. This ideology, similar but more sophisticated than the

mentality common in western culture, can be seen in virtually

every corner, and in every class of modern culture. Atheistic
satanism is at the core of both capitalism, and the society that
such a model engenders in the population.
Our cultural spirit is of a me-centered character, aided
most of all by the wizards on Wall Street, the magicians of
Madison Avenue, and the public relations society, founded by
Edward Bernays during the prime years of psychologyand the
burgeoning years of our cultural evolution. Were we to peer
through the veil of their deception, and see the world as it truly is,
their power would vanish like a fart in the wind. Many of the Big
Lies that influence our cultural narrative and collective ideology,
which attempt to regulate public opinion, are based on fallacious
theory--most of which originate hundreds of years ago, and are
based on outdated dataor still worse, no data at all. One of
these is overpopulation (as submitted by Malthus to his
aristocratic audience in 1798) , and another is survival of the
fittest (as exemplified in Herbert Spencer's interpretation of
Darwinian theory called Social Darwinism, which resulted in
negative Eugenics).
It is not whether or not these theories are correct, but how
they have affected the cultural narrative, and the zeitgeist of
modernity, which we will address here. Both of the above
theories (as they are interpreted today) act to intensify an already
existing aristocratic, eugenic perspective, which further acts to
lower the overall value of life, and reduce its opportunity to unify
and grow as a community of living beings. Rather, life is viewed
as a utility, its value to be viewed as a commodity, and its beauty
as a luxury. Bringing higher entropy without higher order, stifling
human (consciousness) evolution, these perspectives legitimize
the subjugation of the third world, the animal kingdom, and the
environmentultimately resulting in the enslavement of the
masses under a cold scientism, which supposedly works to protect
us from ourselveswhile worsening planetary conditions for life
across the spectrum, threatening all life including our own.
Association in equality is the law of human progress.
However, our current moral vacuum, created by a values-neutral
science, has resulted in an equal empowerment of the least

common denominator, and money changers in the temple. If we

are to associate in equality, and have true progress from the
primordial slime of the second industrial revolution, first we must
recognize the necessity of shifting from a Newtonian culture and
scientism to a Teslian, Quantum-based deep science: the kind of
energy that Nikola Tesla discovered, and which the old boys
network has innocuously prevented since the invention of the
Alternating Current, is that which is always around us, ambient in
a potential form until we unlock it with our powerful minds and
technology.
Materialism, money, and machines (or humans acting as
machines) are what amount to an unholy trinity. For these three
things bring with them egotism, dissociation, and alienation. Today,
more than ever, the unholy trinity can be seen running the show.
It's no wonder we're in the shape we're in. Life has been reduced
to a commodity, and our children along with it. Human resources,
as they say, is all we are: Homo economicus, the economic man;
this is what we have been reduced to.
In the times before the American Revolution, the Monarch
was King George II, and everything that those early colonies
befell could be blamed upon his head directly, where in reality it
was his government, his cabinet that was mostly to blame.
However, today the tyranny has gone global; no longer do we
have a single figure to which we can hold our blame, no matter
how much or how many times we are told it is the presidents or prime
ministers fault. Today, our monarch, or tyrant, is our own ideology,
and the momentum of the moment. There are specific entities
(governments, corporations, coalitions, unions, etc.) that we can
look to to blame, but the cultural and systemic forces that exist
around them are the true cause.
For this reason it is imperative that we humans develop a
new social narrative to help us interact and understand reality; one
that brings us together, like a ligament connects muscle to bone;
one that dispels the boundaries between self and other, so that our
world may become sane; one that includes our participation in
governmental decision making, and our deep play in communion
with our fellow beings. To do this, however, we must become
one with the world we seek to change; in other words, we must

love our enemy. Only by studying, and becoming aware of the

world as it is, can we have the needed coherence with the forms
of our sick society that need attention; by doing so, we will have
more influence over them. The same could be said of our bodies,
but that discussion is for another book.
Equally important to our cultural narrative are our justice
systems, and our cultural perspective, or zeitgeist, on justice: what
constitutes a crime, and what are we to do in response to said
crime? Some crime goes unnoticed (small time crime), others are
culturally unrecognized as crimes (crimes of absolute
immorality), and still others can only be said to be witnessed and
recognized as crimes by poets and prophets alike (metaphysical
crimes).
Nowhere in jurisprudence do we find laws that protect the
rights of natural beings or phenomena in their wild state and
habitat (a small time crime). Animals do not have rights beyond
those which refer to human property. At this point, life has been
patented (a crime of absolute immorality), and so life itself has
been turned into property, which mankind has taken as its own
creation as an early god (a metaphysical crime).
Nonetheless, the suggestion exists to grant equal
protections under the law, of both the animal kingdom, and the
biosphere itself. India has been a pioneer of this, suggesting that
dolphins be released from captivity, and labeled as non-human
persons. This notion may seem ridiculous to the Japanese
fisherman, but only a person with literally no understanding of
how the planet works would suggest killing off an entire species
because it interferes with their fishing business. In this instance,
economic factors corrupt human morality.
Moreover, many of the crimes of the hidden
(corporatocracy) government and its movers go unbound, acting
independently of public scrutiny. Meanwhile, frivolous acts are
punished severely, and even law-abiding citizens can be seen
treated as criminals and in cases like this, similar to instances
like the Kids for Cash scandal in Philadelphia, life and dignity
are sacrificed for money and convenience. Indeed, we are merely
allowed to move and act under our wayward systems of law.
Judges truly believe they are doing the best for the lives of

their victims. However, rather than question the validity of such a

system, the judge, the lawyer, and even the people, simply
comply and witlessly so, with a system that has not ever been
seriously challengedand which, more importantly, has never
had the effect of rehabilitation, which the entire premise of
corrections is based on. Rather than authentically constructing a
system capable of this end, more of the same punishment and
consolidation of criminality has continued to exacerbate, until
today the united states, with only a small fraction of the worlds
population, has approximately 20% of the worlds prison
populationa staggering figure.
Moreover, our consumption of livestock, being so
voracious, has gotten to the point of insanity and idiocracy. To many
this subject is touchy, but only because of egotism and fear. People fear
change and love only their desires. The desire to eat meat overpowers
reason, and causes us to level the rainforest's, decertify the world, and
plunge our entire economy into the rectum of a cow--all in the name of
convenience. We do not need meat to survive, but we do need clean air
and water, both of which are more affected by livestock farming than by
organic farming.
Culturally speaking, nothing could be more important than
what we cultivate, and if we are choosing to cultivate meat, while we
say there is a crisis of greenhouse emissions and global food security,
our culture, globally, is ass backwards. Meat production produces more
greenhouse gases than all of the transportation industry combined
according to the World Bank and United Nations own reports. For this
reason it only makes sense to consider a huge reduction of meat
production and consumption, if not a complete abandonment of the
enterprise, resorting instead to veganic and organic agriculture to feed
the world; this, not switching to an energy saving light bulb, is going to
prevent global warming and human made climate change,
desertification, and global starvation and drought.
Cows produce huge amounts of methane, which is over 600
times more insulating to the ozone than CO2, exacerbating the
greenhouse effect far more than carbon emissions. Therefore, the threat
to human life is not technology per say, but the habits and lifestyle
choices of our consumption, particularly in regards to food. More vital
resources are spent raising a cow than a human being, and despite this,
we say that there is a shortage of resources; this however, is another big
lie, and an appeal to the hedonist in us all by the cattle industry and the
complex of complexes that support and rely upon the livestock industry

to exist and survive. It is not lost on the author that what he is

professing herein is radical and would transform our entire society and
every aspect of how we live, but then again so would extinction. And
that is basically our choice space: be hedonists and apathetically recline
into extinction, or grow up and change our habits in order to survive
and thrive.

Countering Modern (Counter) Culture

The hedonistic paradox is something that
ancient philosophers were aware of and
what they pointed out that people who
directly aim at pleasure, it's where the term
hedonism comes from, people who directly
point out at pleasure seldom get it. They
end up finding the things they thought
would give them pleasure, not satisfying,
not pleasing to them.
On the other hand, people who don't
aim at pleasure but aim at something else,
some activity that's worthwhile in itself and
they get absorbed in the moment of doing
what they're doing and what the
psychologists are calling the flow. They
actually get enjoyment of fulfillment out of
it so the paradox of hedonism is if you
want to get more satisfaction, more
happiness out of life, don't aim for
happiness, aim for something else.
I sight the paradox of hedonism in
response to questions like, well, why
should I be moral? Why should I pursue
morality? Why shouldn't I just go after my
own happiness? Why shouldn't I earn what
money I can and then retire to the beach
where I have beautiful people of the other
sex rubbing oil into my skin or whatever
your vision of what hedonism might be?

What I argue is that, that's really not

likely to bring you happiness, and you're
more likely to get happiness from doing
something that is intrinsically worthwhile,
that you can see is worthwhile, and you can
take some real satisfaction from when you
actually succeed in achieving it.
~Peter Singer,
Recorded by Big Think on: March 16, 2009
The above statements briefly describe our modern culture,
particularly the counter culture, which we will more adequately
describe later in this chapter. However, suffice to say that a
traveler, a vagabond such as myself, seeing it as his duty, must
contend, and peel bare the stronghold of this strangest utopia: The
utopia that people have created in their mind about this empty,
mundane placefull of injustice, hedonism, and moral insanity.
To be world-wise, in this paradise of dull-witted woe, is an art,
and an undertaking of no small proportion. For there is a war on
us and a war on truth, because in an empire of lies truth is as
revolutionary an act as any and yet infinitely more powerful than
violence.
To give hope and excite hearts and minds, we share this
opus with you so that you may offspring and become your own
masterpiece. Doing so, we transcend the boundaries of our own
era. Beyond these boundaries there is a mansion to be built and a
garden to be tended; a center to be felt and a life to be lived. The
mission of every philosopher, every man and woman with a
vision beyond themselves or their culture, is to enlighten
themselves and others. We seek to unlock the heart, enlarge the
mind, and practice consciousness of greater layers of intensity:
peeling back the superficial distractions of the worldthrough a
change in the character and identification with our inner freak.
To recognize what we warship, guided by the reigns of our
cultural ideology, the collective conspiracy in maintaining this
massive criminal enterprise we call globalism, of which we all
play a part, first we must take an honest look at the beast, and
brave the initial drain to our ego. To acknowledge that we are not

in control of our life can be a difficult thing to do, especially

when our ideology tells us that we have control, and that we are
fully responsible for our life as it is, despite our reliance upon that
ideology as a mental crutch and the inventions of society as a
physical crutch. Awakening to the manipulation of a scientifically
engineered dystopia can seem like waking up to a nightmare, but I
assure you, my friend, closing your eyes to the sun will not make
it go away.
Therefore, the only way to make the sun appear is to open
your eyes, and the only way to overcome a Brave New World is to
become brave ourselves. To be free from this nightmare, we must
first own it. Through study and action, taking steps to master our
realm (Pentivium chap. 10.), and evolve past the matrix of evil,
and every counterfeit revolution, we open the door to our
collective freedom as players of existence, and co-creators of our
own reality. By doing so, you will have become the true
revolution, for the change starts from within.
However, history seems odious to the sophisticated mind,
blameworthy and vile; it is no wonder that intellectuals such as
Herbert Spencer have borne such a misanthropic view upon the
world (e.g. Social Darwinism); that humanity is an evildoer, a
monster composed of wild libidinal forces, is common sense
today thanks to Sigmund Freud, and we wonder why our law
enforcement judges us guilty before proven innocent. The
rampant abuse of police power has been the result of a shift in our
cultural narrative, from principles to profit, and from a loving
view of humanity to an abusive moral insanity. To curb the tide
of this Cultural Revolution from a syndrome of decay towards a
syndrome of growth, a new cultural narrative of empathy must
take shape in the reader, and in her or his community.
Perhaps this negative counter revolutionthe war on us
was most fully embraced after the plain bombings of September
11, 2001; and perhaps the legitimizing of this dark narrative
originated from the plutocracy run media, and the military
industrial complexevidenced by the Project for a New
American Century (PNAC), to send them bombs instead of
education, torture instead of food, and turmoil instead of
community development. However, this subversive war has

always been in the minds of politicians and the secret documents

of governments around the world: it is only news to the willfully
ignorant that their government is so incredibly corrupt.
Reduced to mere poverty, a punishment that would seem
enough under any moral sentiment, and lead astray by beer and
sport, those under the influence of imperialist centers of capital
cannot see the prison walls, nor the bars of their cell; because the
entire prison structure has been internalized, making them their
own prison guard, and the guard of their own best friend and vice
versa, our society is not only schizophrenically paranoid, it is
asleep to this nightmarish conclusion. To any wakeful person, the
world is a prison, and freedom is something few can say they
truly understand. The fact that freedom and sovereignty come from
within has been replaced with the notion that freedom and sovereignty
are provided by governments and organizations of aristocrats and other
criminals.

Having stated the above, it is important that the reader

recognize that, despite all of this negativity, and as intense as all
that may seem: what goes down by artificial force, must come up
by natural force. Much like if we were to submerge a Styrofoam
ball under water, we can only keep it submerged as long as our
hand is kept over it, suppressing its natural tendency to float.
Similarly, humanity's natural tendency to empathic communion
and flow (i.e., deep play) has been suppressed by the systems of
modern cultural conventions. Just like what happens when we
remove our hand from the ball, when we remove the constraints
of this dysfunctional culture, our natural tendency will kick in
immediately, and like the ball shoots to the surface, our humanity
will shine out like a radiant star.
It is important to understand that it is not by ignoring the
problem of globalism and administrative evil that those demiurgus will
be brought down. It is not by partying, going from festival to festival,
from one psychedelic experience to another, that we will change the
world. Being the change you want to see must necessarily mean
something more than selfish hedonism masquerading as an enlightened
journey. Those brothers and sisters following this empty path, those in
the new age movement and the rave scene, are using their time to
indulge in an equally drone-like, lotus eater lifestyle as their
conventional counterparts. In essence, to revolt against convention is

equally as perverted, misguided, and errant as the opposite found in

conformity. The solution, therefore, is to evolve and create something
altogether new: a culture that is more complex and integral than
consumption, or the cult of personality and perversion, as we shall
explore below.

The Cult of Personality and Perversion

Now we will go over the modern social phenomena uniquely expressed
in the U.S. as: the culture of celebrity, and how it affects our society--as
well as the various perversions that occur due to that cult of personality.
To give an adequate criticism of this aspect of our culture, a few
grounds upon which to build that foundation must first be laid: first,
media has a higher role than entertainment and that is to provide context
and disclose information for the betterment of society; and second, to
bring people together in body, mind, and spirit, so that they, as a person
and as a people simultaneously, may become more integrated, and thus
more complex. To be authentic, both our media, and the figures around
which that organ of society revolves, must be rooted in reason, and
dispense reliable information in such a way that the above points are
met in tandem.

There is little to nothing authentic about the media

coverage of celebrities, nor that they are worshiped today. This is
not a point of jealousy, nor a point of anger, but a point of
disappointment. If either the coverage or the celebrities themselves
were real, or genuine, they would either be, with regards to
coverage, critical of celebrities on a substantive or human level
(whereas today they are judged on a purely superficial level, or for
dealings in their private life that are of no consequence to anyone with a
critical mind or a sensible soul, missing the mark in regards to aiming
our criticism where it rightly belongs: the culture); and were the
celebrities themselves real, on average, the industry itself would not,
could not exist under the weight of their condemnation of it; further,
the resulting elevation of the general population towards transcendence,
given some real truth by either celebrity or industry alike, must make
the media industry seem irrelevant and unfavorable. Compared to truth
and reality, everything smells like shit.
How many of our celebrities are about elevating others in

any authentic way? Celebrities are the most viewed people in the
world, yet they are the least responsible for cultural evolution

towards deeper states and stages of consciousness. Indeed, not

even the directors and producers of entertainments take that
responsibility seriouslythough it is their ethical and
occupational charge. And while there may be exceptions to this
rule, no matter how authentic, a few good examples can not
counterbalance the weightiness of the whole.
Lets face it though, people are obsessed with celebrity

today, and because of social networks people are also more

inclined to think they actually know and are loved by the
celebrities they warship. And it is no wonder why; we are
bombarded with images day in and day out, of celebrities, their
babies, and their new flings, what they are wearing, and every
idiosyncrasy of their lives. Many people are obsessed with being
like celebrities: looking like them, acting like them, aspiring to
have as much as they have; their wives are beautiful, their houses
are huge, their clothes are expensive and fashionable, they always
seem happy, and everybody loves them. But underneath the
surface, these people, on average, are just as sad and dissatisfied
with their lives as anybody else.
Why keep up the appearance of happiness then? If these
people are so dissatisfied, why do they not speak up and vocalize
their dissatisfaction? Because the point of their existence, in the
cultural scheme of things, is not to entertain us, the masses, but to
keep us in line; the point of celebrity, beyond conventional
wisdom, is to keep the glamor of the money economy going, to
keep it fresh in our minds, to keep us consuming, and more
importantly to convince us and our children that anything is
possible in this economy. Few understand the sacrifices that are
made by celebrities: normalcy, privacy, and anonymity among
others. Further, it is rarely acknowledged how few celebrities got
there of their own volition: many of them are there because of
connections that they have, or are riding on the coattails of
someone else.
That being said, it is not our goal to hate celebrities,
because they are victims of an inhuman system, just like anyone
else. The paradigmatic systems that are in play are what cause us
to be, not players, but slaves to our roles: race, sex, class, and
creed. Were we to realize this, our obsession with celebrity would

be but a passing memory. The more immersed in flow states, for

instance, the less likely we are to be obsessing about celebrities or
living vicariously through others.

But for now, we can see how celebrity harms humanity, in

that it creates unrealistic expectations, and an unrelenting desire
to live big. Celebrity is a major component in our culture, just
as important as media and movies are, because celebrity causes us
to desire what Wall Street and Madison Avenue want us to desire.
Creating an artificial want for things we do not need, our dreams
and our thoughts are compelled to submit to the will of their
hidden hand.
Is this democracy? Edward Bernays would say that
propaganda is absolutely necessary in any democratic society,
because he believed, as many of his time did, that humanity is a
rabid beast inside, and incapable of rational thought. Rather than
relying on that beast, according to Bernays the people must be
guided by hidden hands (propagandists/public relations). Rather
than doing so in the light, the departments of public relations rely
on secrecy to subtly manipulate the opinion of the masses, and
guide their will in directions that benefit the wealthy class.
The decline of modern culture is evidenced by the fact of
its perversion from authentic empathic, to utilitarian psychopathic
characteristics. Perversion, like sin, is merely the notion of
missing the mark. We miss the mark of greater and greater limits
of consciousness and empathy, as well as rationality and
skepticism, the more we entertain ourselves with brainless
titillations; we miss the mark in regards to reaching our own state
of sovereignty, a sovereignty that can only result in the innate
willingness to unify as one humanity, one earth; one life, one
cosmos. In first recognizing the sovereignty of ourselves, we can
then more easily recognize the unheeded sovereignty in everyone.
We also miss the mark in regards to those whom we
worship. We (and by we I mean the general public) worship
those who entertain us, those that perpetuate the mechanisms of
war, and those that have ravaged the planet for pecuniary gain. In
other words, our culture warships sin, missing the mark, and does
so because of propaganda and lies, rather than truth. Our culture

worships lies, in whatever form, because that is the only way we

can be restrained, and controlled by the elite of this world. The
truth will set us free, but in a culture of lies, truth and wisdom
seem more like madness than sanity.
It is by the transmitted idea that cultural narratives are
constructed, and it is through this process that civilizations are
formed. However, because of the perversion of our society, from
one that embraces empathy to one that embraces cold rationality;
from one that embraces intelligence to one that embraces
ignorance; the gradual transformation from a growing
transpersonal consciousness to a regressive egocentric modality
has resulted in the decline of civilization. Below we will examine
how transmitted ideas are central to our culture, and how the
media plays a central part.

Media and Memetics

It was the late philosopher Marshall Mcluhan, who famously said,
The medium is the message. And indeed, the medium
(Television, Internet, Radio, Person to Person, Painting, Writing,
etc.) has its own language of expression, its own mechanisms of
perception, and underlying significanceor lack thereof, which
in itself has its own underlying significanceto the one perceiving
it. Since the technology of wirelessly transmitting information has
been invented, a revolution in media has taken shape, and with it
a revolution in memetics.
Memetics is a theory of mind that has vast implications on
culture. The equivalent of a gene in physiology, a meme is a unit
of culture in psychology and philosophy. Among other things,
ideas, beliefs, patterns of behavior, and fears can be attributed as
memes; held within individuals and groups alike, memes can (and
tend to) be spread like a virus from host to host, transmitted
through the mediums listed above. Depending upon the medium,
the message (or meme) may be interpreted in a number of ways,
and received in a spectrum of degrees, but because memes can be
transferred by all mediums, culturally speaking it is impossible to
avoid a meme forever.
New memes are being created every day, and the most

popular ones have their place in the spotlight. This book is itself
a meme, and an attempt to transform our current memes into
memes that actually matter, and that actually have the potential
for transcendence, rather than stagnancy. Today, we are obsessed
with having the new thing, and it is for this reason that we have
become stagnant: rather than wanting the best, we want the
newest; rather than wanting the best for humanity, we want to be
fed by the hand of science; rather than creating our own culture,
we are prescribed what is cool by the oligarchs and talking heads of
Wall Street, Madison Ave, and the media.

The evolution of culture has been guided, in large part, by

the memes created by Hollywood, Wall Street, Madison Avenue,
and every other industry of cultural influence: music, writing, art,
etc. Very rarely has anyone ever been capable, in modern times,
of influencing culture without the aid of these industries. More
and more, as attempts to make them irrelevant mount, counter
offensives are wagedit is a war against a future freedom, a
freedom incomprehensible to the powers that be, a freedom in
opposition to centralized authority.
Memes have the power to change the world, and nothing
can stop a meme whose time has come. As they say, the
revolution will not be televised, but what will be televised is the
debate leading up to it. We hope that with this addition to the
mimetic library, a debate will rise in regards to what is best, rather
than what is new. In doing so, we have a real chance of making
this century the century of the sovereigns.

The Century of the Self

In a now famous BBC documentary called The Century of the
Self, the 20st century is examined with a critical eye regarding
the role of psychology. So much focus was, and continues to be
paid to the self, and how to cure the self of disorder, that no other
title could be as fitting than the century of the self.
The cultural narrative of the self has never been more
accessible (it seems like every other commercial is about some
pill you can take to cure one of your latent mental disorders), yet
the cultural institutions that exist today have never been further

from addressing the self. Rather than addressing legitimate

suffering, pharmaceuticals are prescribed; rather than addressing a
world order that creates dysfunction, intense anxiety, and
depression, people have been convinced that something is wrong
with them; rather than recognizing that the world is dysfunctional,
and dealing with that real problem, fictional problems were
theorized: a chemical imbalance is why you are depressed, not
because the world is depressing; in other words, it's your fault (the
victim) and not ours (the victimizer).
As alienating as the present world is, especially in western
culture, our efforts to try to reconnect have proven only to
exacerbate our already cozy relationship with hedonism,
narcissism, and ignorance. With the iphone and ipad we take
selfies, and go on facebook (an anti-social network) in order to fill
the void created by a life without meaning (epistemologically,
morally, or metaphysically) ; and no longer having conversations,
we have chats, even shortening those to snapchat'scan it really
be said that we are more connected now than ever, or are we just
kidding ourselves like we always have? The issue with this kind
of life is, we are no longer really living lives, instead we are
carrying out roles that we only think we have chosen, but have we
really? In the attempt to become something more, we have lost
sight of the balance between what we are and what we could be,
and in doing so we have thrown the baby out with the bathwater
we have sacrificed our humanity along with our natural
limitations, for the promise of convenience and dopamine.
Indeed, the century-of-the-self pushes onfull throttleinto the
21st century. As we bare witness, only those aware enough to see
will be seen crying, and cursed as crazy by the idiocracy.
Many of the younger generation, of which the present
author is a part, have succumbed to the temptation of selfindulgence, self-worship, and self-avoidance. However, there are
those of us conscious enough to recognize this syndrome of
disintegration, resisting the temptation to slumber in lower
consciousness states, rising instead into higher stages of being.
Ken Wilber, in his book Sex, Ecology, Spirituality depicts these
states and stages of consciousness as a nest, or spiral, representing
the growth and expansion of consciousness; expanding the circle

of compassion\identity to include more and more, until the entire

universe is recognized as having no boundary; growing in
consciousness to the point that all knowledge has been integrated
and contextualized to recognize truth, live life in peace, and
express love and gratitude without conflict.
Conflict is at the very center of the century of the self.
The 20th century, as focused as it was on the individual, created
the greatest conflicts that history has ever seen. It seems as
though the more we focus on the self, and indulge in the
decadence of the self, we become marred in conflict about the
other. The century of the self was a century of self warship, and
thus a century of narcissism. The century of the self was, in many
ways a century of psychology, and as we can see, a century of
suspicion and fear, a century of repression and liberation, and
more importantly it was a century of lies. The 21st century is
turning out to be only more of the same with some extra added in:
repression, normalized narcissism, psychopathy, and
complacency. This being the case, we are in for a hell of a show.
It is, however, as we have touched on earlier, a choice
between fear and love; or rather it is a choice between integration
and disintegration, growth or decay. Though, because of all of the
technological advancements of our time, you would think we
were an almost supernatural force, as wise and as powerful as the
gods. However, the truth is that as advanced as our technology is,
we are no wiser as a people than our distant ancestors were
perhaps even less in some respects. Today morality and sentiment
have been sacrificed to epistemology and utilitarianism, and the
results speak for themselves.
Rather than trying to find the balance between self and
other, with a goal of integration, we have focused entirely on one
or the other. Those of us obsessed with the other are in physics,
mathematics, engineering, etc. in order to measure and quantify
everything outside; those of us obsessed with the self are in
cosmetics, entertainment, psychology, etc. Today, people are less
worried about being and fulfillment and more worried about
success, but if they were to recognize how, by balancing the
polarity of self and other, they could come to a point of innate
fulfillment through attentive awareness, resulting in heightened

states of appreciation and love for both self and other

simultaneously. The state which we are describing here is called
Agape.
If we are to come to a point in our culture where we can
seriously be happy, fulfilled, and without conflict, we must come
to a point where epistemology\knowledge and morality\intuition,
are unified in each and every one. In doing so, we see reality for
how complex it really is, rather than filtering ithowever
witlesslythrough the lens of an artificial ideology. In seeing
how complex reality is, we also recognize the complexity within
ourselves, and in doing so make room for deeper and more integral

states of being. Indeed, if our species wants to survive this

century, it must transform itself into the century of Agapeand
soon.
To do so requires that we become the heroes that we have been
waiting for. In order to avert evil, the price of liberty is constant
vigilance; however, we cannot properly be vigilant if we know nothing
of the nature of evil. In order to be properly equipped against the evils
of our world, we must understand how the evil of situational forces
manifest. It is most often those of us convinced of our goodness that,
unprepared when situational forces strike, are the most disposed to
behaving immorally.

The Lucifer Effect

What makes good people do bad things? We see it all the time;
whether it is a well-intentioned person helping convicted felons,
or patriotic soldiers torturing people in sick and creative ways,
people who love their family and friends, yet have the capacity to
kill others for no apparent reason; people seem to have an
unbelievable capacity for evil despite their apparent willingness
for goodbut more importantly, humanity seems to have a
nebulous capacity for both, given the right circumstances. In his
book The Lucifer Effect (2007), Philip Zimbardo, professor
emeritus of psychology at Stanford University, attempts to answer
this daunting question: what are the contingencies for making
ostensibly good people behave immorally. (This sub-chapter will
act as a condensed version of that book.)

In the now famous (or rather infamous) Stanford Prison

Experiment (Zimbardo, 1971), the initial question of how prison
effects inmates was inquired upon. The study was originally
intended to be two weeks long, but it was cut short (to six days)
due to severe psychological breaks of several of the paid
volunteers\inmates. The reason was not because of intrinsic
factors, such as the volunteers being psychologically unstable
prior to the experiment, but was due instead to the unrelenting
abuses perpetrated by the other paid volunteers: the prison guards.
What was originally supposed to be a study of the effect of prison
life on inmates, quickly shifted its attention upon the abusive
guards, and what caused their immoral actions. To this day, many
fruitful discussions have bore forth from this bad barrel
experiment, where the barrel itself created bad apples from good:
an alchemical transformation of personality if you will.
Both the prison guards and the inmates of this study were
selected on the grounds of their so called normalcy, even their
apparently high levels of compassion, and then randomly
differentiated into the two roles: prisoner or guard. This being the
seventies after all, most of them had long hair, and could be
described as hippies. Thus the apparent shock to the conductors
of the study, showing even a reluctance to admit when things
went terribly wrong; turning a blind eye to immorality and
injustice, Zimbardo and his team were thinking that such abuses
could not be authentic expressions of immoral behavior, seeing as
how these subjects were initially so altruistic and empathic.
In fact even Zimbardo himself became a part of the
systemic abuses that were taking place in his own study. How
could this be possible? His answer is that Good people can be
induced, seduced, and initiated into behaving in evil ways. They
can also be led to act in irrational, stupid, self-destructive,
antisocial, and mindless ways when they are immersed in 'total
situations' that impact human nature in ways that challenge our
sense of stability and consistency of individual personality, of
character, and of morality. In other words, situations matter
because they provide roles, and through the context of those roles
people interact with each other in prescribed ways (as in the case
of the prisoner vs the guard); but more importantly, systems

matter, because systems provide the situational forces (or context)

for those roles to be carried out (and make sense to the role
followers). It is a top down world after all, and so the hierarchy
goes from top to bottom: systems create situations which in turn
create dispositions.
According to Dr. Zimbardo:
The most important lesson to be
derived from the SPE is that Situations
are created by Systems [sic]. Systems
provide the institutional support,
authority, and resources that allow
situations to operate as they do.
...System power involves authorization
or institutionalized permission to
behave in prescribed ways or to forbid
and punish actions that are contrary to
them. It provides the higher
authority that gives validation to
playing new roles, following new rules,
and taking actions that would
ordinarily be constrained by
preexisting laws, norms, morals, and
ethics. Such validation usually comes
cloaked in the mantle of ideology [sic].
Ideology is a slogan or proposition that
usually legitimizes whatever means are
necessary to attain an ultimate goal.

The purpose of the present book is to provide the logistical as

well as moral imperative for the alchemical transformation of our
systems, their extended situations, and finally the resulting
dispositions that directly affect our lives, bringing them into
balance with the nature of human naturerather than forcefully
trying to squish human nature into a box of imposed systems and
contrived situations. And while this may sound chaotic to some,
seeing as how the nature of human nature is not regular, not
symmetrical, and not perfect, it may seem that what the author is

calling for is nothing less than insanity. But as we have already

established by now, the world we live in is not only intellectually
insane, it is morally bankrupt because of the imposed systems that
try to limit or control most if not all natural human behavior. And
were it not for these forms, we would certainly have a saner,
progressive, and fulfilling existence on this spec in space.
The more we conform to these abhorrent systems, the
more depressed we become generally--due to a lack of healthy
catharsis (consider for a moment the rates of suicide in the
military at this time, and particularly during the occupation of
Iraq, as well as the rates of depression and anxiety in the western
world [upwards of 20% according to the American Psychological
Association]), and it is because we live in a world run principally
by psychopathic institutions that this kind of inward suffering
takes place (please forgive my bluntness, but it is the truth as we
shall discover below).
Corporations, for instance, are psychopathic (amoral,
irresponsible, selfish, and incapable of love), and are the primary
guiding force in our lives: even governments are a form of
corporation, but with more constraints placed upon them by the
people. The purpose of a corporation is to give its founders an air
of limited liability in the eyes of the law, where personal
liability is excluded from business debts. In other words, a
corporation is a means for deindividuation: creating both
anonymity, and the excuse of inaction on the part of CEO's, and
executives of these all too often too big to fail institutions. The
legal purpose of corporations is to maintain profits for
shareholders, while externalizing non-pecuniary related costs
more often than not at the expense of stakeholders (you or I).

Social Dynamics:
Conformity, Deindividuation, Dehumanization,
and the Evil of Inaction
Much research has been done on the subject of social dynamics,
and I will leave it up to the reader to find those examples (most of
which can be found in the book, The Lucifer Effect, or
thelucifereffect.com). Instead we will focus on describing the
situational forces that act to pervert our ability to think critically,
and empathetically towards others, which have been proven by
the studies and research alluded to above. Below we will explore
the concepts of Conformity, Deindividuation, Dehumanization,
and The Evil of Inaction in consecutive order, giving some
historical examples of their effects on social situations, and finally
giving some attention to their impact on culture in general.
To begin, we will address the issue of conformity, which,
if you live in a western culture, you will be well aware of in terms
of the influence of peer pressures, as well as the desire to be a
member of the inner ring as C.S. Lewis describes it. The
innate desire of the human being to be accepted into the group, or
to be one in unity with his or her community is a powerful force
and is a major reason for the recognized severity of solitary
confinement as a punishment in prison situations.
Conformity, therefore, is perhaps one of the most powerful
situational forces, and one which we take so much for granted,
that we fail to see the impact that it has on our judgment. The
amount of independently verified research to back up this claim is
staggering, and the results are even more staggering; but what we
must not forget to remember is that, regardless of the power
placed on situational forces such as peer pressure, it does not
excuse the actions that take place while under its influence; and
for that reason the Nazi officers who said we were only
following orders were, nonetheless found guilty of war crimes
and justly so!
Deindividuation is a concept in social psychology that is

generally thought of as the loss of self-awareness in groups, and it

is through deindividuation that people are more likely to ignore
injustices as they occur; this phenomenon has been called the
bystander effect in social psychology, and is also known as
bystander apathy. Bystander apathy is an effect of
deindividuation, whereby a victim receives no help from
bystanders when there are other people present: The more people
there are in a given situation, the less likely bystanders are to give
help. Why? Because one's sense of responsibility is diminished,
or diffused, upon the surrounding people in the situation. It is
because an individual feels less directly responsible to help the
victim that he or she is reluctant to help. However, when people
are alone, and a victim presents themselves, people are more
likely to help, because at that point their responsibility has not
been dispersed.
Dehumanization, on the other hand, is a powerful social
psychological technique that renders a victim inhuman (or outside
the sphere of humanity) in the eyes of his or her victimizers.
Dehumanization has been used in the art of war, in order to
reduce the effects of cognitive dissonance on the soldiers; it has
also been used by politicians as a way to vindicate the acts of
government and military personnel in the eyes of the public. To
dehumanize a victim, all one need do is have a person of authority
relate them to animals, or defame their character by calling them a
derogatory term, or categorize them as a culturally stigmatized.
The point is not so much how it is done, but the effects that such
dehumanization techniques bring out in both the victims and in
the victimizers.
When the forces of obedience to authority are met with
aspersions of dehumanization in the victim, the result for the
victim are: apathybecause they start to believe the abuse that
has been rained upon them, their self-image and self-awareness
become skewed in accordance with these lies, and in effect
depression and a lowered sense of self-confidence. Case in point,
a school teacher from Riceville, Iowa, named Jane Elliot,
conducts a simple experiment\game, whereby she tells her
elementary school students that children with blue eyes are

superior to children with brown eyes. What ensues is a perfect

example of what can happen when legitimate authority endorses
dehumanization. According to Zimbardo, Within one day, the
brown-eyed children began to do more poorly on their
schoolwork and became depressed, sullen, and angry. They
described themselves as sad, bad, stupid, and mean.
(Further reading on this subject, and what happened to the
children after this experiment can be found in The Lucifer Effect,
of which this subchapter is devoted.)
Yet another term devoted to the concept of
dehumanization, is infrahumanization, wherein the
infrahumanized individual has been segregated from the human
populationbut only to a lesser degree than in cases of
dehumanization. In cases of infrahumanization, things like
eugenics become prevalent, and because the degree of
dehumanization has been, perhaps masked with the air of trying
to help the less than human people, either in procreation or in
education, the result is inevitably an abdication of personal
responsibility, and a general apathy in the face of situational
forces, created by a system of infrahumanization. Examples of
infrahumanization in modern history are: the genocide of Native
Americans, our most perfect example: American slavery of
Africans (in the first U.S. Constitution (Article 1. Section 2)
slaves were considered, for the purposes of the census, to be
3/5ths of a person.),Eugenics, Nazi subjugation of the Jews,
Planned Parenthood, and the tragic list goes on with continued
polarization, but all are the consequences of empire.
The Evil of Inaction was best characterized by Martin Luther King
Jr., when he said: We must learn that passively to accept an
unjust system is to cooperate with that system, and thereby to
become a participant in its evil.
It is the evil of inaction that entices the heads of various
systems in our governments, our businesses, our industries, and in
every level and layer of our society and culture. Everyone at one
time or another befalls this evil due to the already existing
systemic constraints or liberties, to which every one of us must
fall in conformity, which are afforded to all of us by a state or

federal (aggregate) government. This evil stems either from

procrastination or ignorance, both of which originate in an already
corrupted environment, themselves rooted in parental
abandonment issues; and thus our culture seems to be to blame;
and thus the way we educate and raise our young ourselves, so
that they become responsible, enlightened (as in both empathic
and receptive, as well as epistemic and critical), healthy adults is
the answer.

The Banality of Administrative Evil

The Banality of Evil may strike one as an oxymoron, or at least as
a paradox; all too often we think of evil as some Monarch on
high, as the prince of darknessbad apples that are exceptions to
the rule of decencyor as we perceive them in James Bond
films: larger-than-life-evil, conspicuous in its every aspect. It never
strikes us that, perhaps, just perhaps the ones doing evil are just
like us, or even completely normal outside of their occupation of
evil. However, the sinister, insidious truth of evil is that all too
often, especially in society as opposed to war, we witness the
truth of evil as a far more mundane and banal thing than we craft
in our Hollywood dreams.
What Philip Zimbardo exposes in The Lucifer Effect, is
that while some cases of bad apples do occur, and while evil may
come in conspicuous packages, the more sinister form of evil
comes in the form of the friendly neighbor who goes to work
torturing people for a living, or the prison guard who, while at
home is a friendly and domesticated human being, that, once at
work, becomes a tyranny unto himself, unleashing his silent rage
upon his inmate subjects.
The point, herein expressed, is that the banality of evil is
something which, if we are not aware of it, can turn into other,
more sinister, more destructive forms of evil, as we will explain
below.
Administrative Evil is a new kind of modern evil, it comes about

when emergent norms that are based on systems that are

themselves rooted in secrecy, conformity, dehumanization, and
deindividuation, take over, and the people inside of those
administrations are succumb to the powers of situational forces
that are beyond them; in this situation, people are more disposed
to play the hand they have been dealt, follow orders, and ignore
injustices as they happen as a matter of course.
Administrative evil is the result of incrementalism: gradual,
incremental changes, which occur by way of small, seemingly
insignificant changes in policy, which, like the boiling of the frog
(metaphor), gradually intensify without the recognition of either
spectators or those directly involved. The end result is that once
decent human beings become conduits for injustice, entire
systems become selfish in their administration, losing humanity
(love and reason) to the numbness of psychopathy.
This evil became so serious during the controversy over
the Abu Ghraib prison that General Counsel Alberto Mara
describes its effects, stating that If cruelty is no longer declared
unlawful, but instead is applied as a matter of policy, it alters the
fundamental relationship of man to government. []

The Banality of Heroism, and What Makes a Hero?

The Banality of Heroism may also seem oxymoronic at first, but
this concept is best summed up by an old, wise man named
Gandalf the Grey (J.R.R. Tolkien) when he said: Saruman
believes it is only great power that can hold evil in check, but that
is not what I have found. I found it is the small everyday deeds of
ordinary folk that keep the darkness at bay small acts of
kindness and love.
Indeed, as we proceed, we will explore the possibility of
enhancing the quality of kindness and love in everyone, and in the
banal heroes who surround us, by changing our situational forces,
and cultivating receptiveness in children and adults alike; we will
also explore ways of celebrating the unsung heroes (teachers,
nurses, mothers, the honest cop, etc.) all of whom we are remiss
in our culture to ignore simply because they are not controversial.
What Makes a Hero? If we want to cultivate heroes in our
children and adults alike, we first need to understand what
heroism is, what makes a person a hero, and how that kind of
alchemical transformation can be made to cultivate heroism in our
society. However, because we do not keep records of how many
acts of charity, kindness, or compassion occur in community in
the course of a year, as Zimbardo points out, we are navigating
in the dark, and because there have been no studies into what
makes a person do heroic acts, we are also navigating blind.
However, in response to this bleak outlook in psychology,
Martin Seligman and others have resorted to peering into the
more positive side of humanity, calling their perspective Positive
Psychology.
Positive Psychologists have pinpointed six major virtues
in behavior: wisdom & knowledge, courage, humanity, justice,
temperance, and transcendence. Of these six, three are primary:
courage, justice, and transcendence. Courage and justice most of
us are familiar with, or at least we think we are, but transcendence
is one, which most of us are not familiar. Transcendence is a
moment of act that goes beyond service to self; when in a state of
transcendence we go beyond self in service to a higher order of
values.

As an example of a state of transcendence, all one must

think of is the young man who jumps on a grenade to protect his
or her comrades. This act of courage directly transcends his or
her identity, and the usual situational forces that would prevent
anyone with a brain from jumping on the grenade; at that point,
service to friends and to the cause supersedes any forces,
situational or otherwise, which would prevent him or her from
doing so.
Courage, on the other hand is especially a virtue in the
face of powerful situational forces that readily entrap most
people. While the tale of Achilles is an example of a military
hero, which most of us are familiar, Socrates (a lesser known
Greek hero) was a civic hero because, despite situational forces
like norms and custom, he went against the grain, and did so
unapologetically, and at the expense of his own life. In the case
of Achilles, his risk was peril, while Socrates risk was that of
sacrifice. What we want to focus on, in culture, is social heroism,
and the sacrifices that are required of us if we are to live in a
world of administrative evils.
Here are the four key features of heroism according to
positive psychology: a) heroism is voluntary b) it involves risk
and\or sacrifice c) heroism is a service d) and it is without
anticipated extrinsic gain. In essence, heroism is socio-centric,
and not egocentric. And while heroism may not be egocentric, it
does require autonomy and receptivity. However, to be a hero
one also needs a higher calling, a Quest, in order to set her or him
on the right path: preservation in service of life or a noble ideal
(Life or life itself being the highest of noble ideas).
Therefore, in order to be our own hero, first we need a
heroic imagination. Imagine that everyone is a potential hero in
waiting, because according to the statistics, everyone is. To be a
hero, all it takes is to be receptive rather than passive, to be a
participant, rather than a spectator, to be a producer (or prosumer)
rather than a mere consumer. Emotional receptivity, as we will
see, is the greatest of heroic virtues in the 21st century, and it is
this fact that we will explore below.
[To read more on the subject of evil, and how to protect
yourself from situational forces of administrative evil , visit

www.lucifereffect.com]

Empathic Civilization
As we said at the beginning of this chapter, culture and cultivation
go hand in hand, and if we are to cultivate fear, rather than love,
distrust rather than trust, passivity rather than participation, and
competition rather than reciprocity, our culture is doomed to
disintegrate under the constant forces of entropy. The result can be
nothing less than the inevitable death of freedom, friendship, and
humanity in every sense of the word. We are already witnessing
the cracks of our culture, in the way our society is degenerating
into a full blown empire with a police state, aided by a gradually
increasing bureaucracy, and lubricated by an already obvious
public idiocracy.
Many people in various fields of study have come to a
revelation in the passing decades, that Faustian, enlightenment
thinking, while valuable to a patriarchal, capitalistic society, is not
as comprehensive and beneficial as we once thought. As Michael
Slote points out in his book From Enlightenment to Receptivity
(2013), If receptivity is the great virtue...then by the same token
control or the inordinate desire for control is the besetting
philosophical sin of our entire Western tradition, and any new
large-scale picture of our values needs to emphasize these facts or
conclusions. (pg. 203)
The striving for rationalistic control has led to a complete
lapse in realistic apprehension of the nature of human nature, and
the actuality of human interaction and psychology. In other
words, we have no clue what we are doing, but pretending that we
do because of a fear of a lack of control, intellectuals and the
leaders of the status quo have kept up the appearance of
coherence, while the world crumbles down around them. And
while great strides of jurisprudence have been made regarding the
expansion of empathic regard (granting equal rights for blacks,
women, homosexuals for instance), and while there is a natural
progression of cultural empathic expansion, this trend is also
leading the more traditional and conservative members of our
society to lash back with acts of violence.

It is because of a lack of reciprocal empathic regard that

these kinds of irrational, inhuman, and generally evil behavior
have become so common, and not just in the United States.
Empathic regard is just as important for males as it is for females,
if not more, in any culture. This is not just an idealistic rhetoric
about how things should be, this is a fact of life, and because our
values have been so twisted by the culture of patriarchal empire,
males have been turned into war machines, killers of life, before
they have a chance to be recognized as protectors of life, and
stewards of their ken. Women are naturally more empathic more
often than not, but when they are just as influenced by patriarchal
culture, their sensitivity to the world is either numbed or reversed
inwardly into narcissism and egocentrism, and we can all
recognize this as it is happening, and this happens to both men
and women who are naturally sensitive in our culture of
narcissism. The pain that comes from this tragic formality of modern
culture causes the regular person to resort to what is commonly
accepted to feel better: consumption of frivolous goods; and if
consumption doesnt work, it must be something to do with your brain
chemicals. So instead of branching out the average person seeks to
isolate themselves, and find their own source of happiness, separate
from everyone else. This, however, does not work, and cannot work
because the only way to find happiness is to lose ones self in
something greater, i.e. transcendence.

To become a culture of empathy we need to recognize the

importance of biophilia (the love of life itself) over necrophilia
(the love of dead, inorganic things); to inherit an empathic
civilization and an age of receptivity we need to stop and realize
what we are doing to ourselves and the interconnected web of life
on this planetovercoming the imbalance of staunch reason with
a balance between hand, head, and hearta more fulfilling,
empowering, and universally beneficial condition for all life can
be nothing but the result. So why do we not go for the gold, and
push for this kind of transformation, both in ourselves and in the
world around us? What is preventing this alchemical renaissance
from happening? The answer is simple: the love of money.
However, as we explained in the previous chapter, this roadblock
on the way to transcendence is nothing more than a thought, and
that thought is showingthrough its cracksthat it is itself

without substance, and heading to the cloud.

However, flowing from money are a variety of complexes,
all of which are seemingly permanent fixtures in our cultural
narrative. The first and most prevalent is the Military Industrial
Complex, which was so famously warned about by President
Eisenhower as he left office in 1959. However, the next biggest
complex is the Agricultural Industrial complex, which has taken
over our food supply and made sure that we are immersed in a
matrix of food-like products, and synthetic produce that have
invariably been sprayed with toxic chemicals to ensure high rates
of productivitysacrificing health for profit. The next big
complex is Big Pharma, which provides a host of innumerable
pills and quick fix solutions (essentially snake oil 2.0) to the
public, sanctioned by the new holy priests of our secular
consumption culture: scientists, psychiatrists, and other experts.
Our final and most prevalent Complex is the for profit Prison
Complex, which has taken over this country by way of the drug
war, and the morally repugnant war on everyone, which has been
carried out since the backlash of the sixties counter-culture
revolution.
Around all of these complexes, which in themselves
deserve whole books to be written, a brave new world has
emerged in which people are in love with their slavery and
condemn anyone who is not. This is not the age of reason that the
enlightenment philosophers projected, but rather an age of
treason, and an age of deception, tempered with the faculties of
reason; in truth it is the age of the psychopath. And the question
is, are you in favor of empathy or psychopathy, because that is the
decision space we have today: life or death, love or fear. The
choice is obvious to anyone with common sense, but there are
those out there guised in the air of altruism, calling themselves
utilitarians, who are really fascists in disguise; there are people
who call themselves liberal who enslave people that they consider
below them in the pecking order. This kind of injustice cannot
stand in a time when human progress could not be more alive; it
is an injustice that can only continue with your compliance. If
you are not outraged, you're not aware.

Having said the above, lets get to some problem solving!

To begin with, our concept of weaponry, practically sexualized in
our patriarchal culture, and in the same boat as beer and bacon,
what word can we use to replace this kind of object? Livingry,
much like the term Trusterty (the concept of ownership held in
common trust, coined by the autodidactic scholar and philosopher
Ralph Borsodi, to counter the residual feudalistic concept of
property), has the potential, along with other ideas that we will
explore below, to provide the language that is necessary for a new
dialogue about the role of mankind in the story of life on this
earth.
By raising consciousness to recognize the transcendent
potential of the exponential transformation and evolution of
technology as a realistic world view, we also recognize the failure
of the old model. In seeing the inadequacy of the old model, and
the viability of the new, we have a real chance for an alchemical
transformation of our culture from one of linear reason to one of
fractal receptivity. And while receptivity may seem too openminded, it should be recognized that receptivity does not exclude
reason, but rather includes but transcends reason, and allows for
critical thinking, where the premise of rational thinking does not
entertain the notion of empathy as a valid approach to life. This
imbalance has led to the disorder we see today, and is why people
are pressured to swallow petroleum-based drugs if they cannot
copein effect stripping them of their humanity in order to feel
normal in the context of this sick society.
If we are to overcome these injustices and the
dehumanization of humanity, mutual education is the key; we
must become our own educators, and the educators of our
neighbors (our community in general), because we cannot rely on
the government, or any other institution (religious or otherwise) to
do the job. Why? Because every institution that exists today has
emerged from the foundations of history that preceded them, and
for that reason they are innately tainted with the stains of
imbalanced thinking (either too faith based or too reason based)
and because of that they are ill equipped to provide the state of
transcendence that is so required in our times. Instead, what we
propose is the application of the Pentivium and the great art of

living described in chapter 10.

Literacy leads to liberation, and today this could not be
more relevant and true. We are witnessing the world become
more and more driven towards literacy, and the empowerment of
literate culture cannot be denied. The question then becomes,
what are we going to verb with the noun? In other words, now
that we have attained a global village that is becoming more and
more literate, what are we going to do with it? Now that we have
a network of communication that connects the world, how are we
going to utilize it? In both cases, it seems that the answer has
been to expand profit at the expense of the human experience.
For this reason, the author and many others have come to the
conclusion that Politics have become obsolete, and that it is time
for either a bloody revolution or designed evolution. (This chapter
and this book are attempts to make clear the merit and necessity of a
designed evolution over a bloody revolution.)
What we have today is a matrix of necrophilia: a matrix of

death glorification. Because there is such a great fear of death, the

glorification of death (in service) is made into the spectacle of
entertainment. The reasoning is that if we desensitize ourselves
to the horror of war, we will not be so affected by it, and in
essence the cultural stigma of war will be erased slowly but
surely. This line of reasoning has ostensibly worked, but it has
also caused a backlash of more regular youth killings and mass
murder. So the question is, has this matrix of necrophilia worked
in assuaging our fears, and is there a solution? The answer is no
the matrix of necrophilia has not worked, and yes there is a solution
and it is a matrix of biophilia.
In contrast to the matrix of necrophilia, which revolves
itself around entertainment technology, computers, and other
inorganic systems like corporations and industry (all of which
have their place in the context of a matrix of biophilia, but which
are not as heavily emphasized and glorified as they are today), a
matrix of biophilia has Life and living as its primary focus, and
uses Livingry as its tools for human interaction. Livingry would
be things like vertical gardens, Pentivium academies,
permacultural landscape projects, green technology, health services
technology, and really all technology that aids us in the process of

ecological and human benefit all of which make the phrase seeds of

revolution into a literal reality.

In creating this matrix of biophilia with the tools of
livingry and trusterty, we can witness a gradual, subtle, but
eventually obvious transformation from scarcity to surplus. In
creating a cultural narrative of surplus, democracy can finally be
implemented without the need for centralized power structures.
In other words, the decentralization of all power structures is
possible, and the war between freedom and slavery can finally be
won in favor of the side of freedom by simply changing our
cultural focus.
The disillusionment of fear means the elimination of the
obstacles to authentic progress. Surplus means no longer having to
earn the right to live on planet earth. Scarcity means a fear and
distrust of others, requiring the contractual agreement that one
must be earning a living to have a legitimate place at the table of
life. However, this is not socialist rhetoric but that of classical
liberalism upon which the United States constitution was
intended, and it is not the view of the speaker only. As we went
over in the previous chapter, many throughout history have had
the same or similar view: that humanity has been stifled from
progress due to the dog eat dog premise of capitalism and free
trade empires, but it is coming to the attention of many people
around the globe that this nonsense is no longer serving us, and it
has got to go.
Let me be clear in saying that the evolution of culture and
the human approach to living has been a necessary one;
capitalism being a necessary stage in the development of certain
types of capital infrastructure to propel us into the 21st century and
a level one civilization. The problem is that, due to a lack of
vision, we have held on to these ideas long over their expiration
date, which would have been around the time the internet was
invented, perhaps sooner (aspects like trusterty could and should have
been introduced during the New Deal Era). So now the issue is
getting the ball rolling in making the ideas of capitalism and all
that it stands for obsolete.
The trouble has been that we see through only two
perspectives: utilitarian and sentimentalist. What we must do

now is not only rely on the emphatic\sentimentalist perspective, or

the rational\utilitarian perspectives alone, but a combination of the
two; with both materialistic and spiritualistic perspectives
represented, we could call this perspective aperspectival or
integral.
One of the positive effects of our globalizing world,
irrespective of the economic and political forces, has been
multiculturalism and the expansion of cosmopolitan
consciousness. Unfortunately, this has been met with great
consternation by the conservative swathe of populations across
the world, and has little chance of being assimilated by that
segment of the population if drastic measures are not taken. One
of those measures is interracial marriage, which is condemned by
the right for the same reason that the emancipation of slaves was
seen as a crime in its day: race is seen as a boundary rather than
an opportunity, a defect rather than a prospect. However, when
those people begin to have family members who are of a different
race, their circle of empathy expands just that much more. In
other words, interracial marriage extends the empathic bond, and
it is for this reason that it should be promoted, and is being
promoted by the entertainment industry among others (not all
elements of our society are wrong). On the other hand this
transformation must not be one of coercion, but one of informed
consent, and it is for that reason the speaker is open in expressing
this emergent norm as a powerful contingency for change.
Expanding empathy into deeper realms of trust, loyalty,
and most important receptiveness to Life (life itself) is important
to the expansion of our awareness and the evolution of the human
experience. Immersion in nature in the Japanese sense of wei
wu translated as action that is non-action is the essence of the
kind of receptivity that we describe herein; immersion in nature is
a powerful method of developing that clear state of mind, which
is the generative principle of care. When we are more receptive
we are also more aware, more attentive, and more likely to
reciprocate with kindness, loyalty, and friendship than if we are
kept in a closed box all our lives. Communication itself acts as a
powerful lubricant for developing relationships, love, and trust,
all of which act as enzymes (or catalysts) for change. Finally, if

we want to change the world, it takes action, it takes changing our

behavior to be in alignment with our thoughts and feelings, this is
the generative principle of hermeticism, and that is what will
bring about the change we want to see: feeling the desire for
change in our hearts, creating a thought or imagination of that
change in our minds, and actively pursuing that concept in our
guts through action.
Extending empathic bonds to our human brethren is a
good step towards the humanizing of humanity where it has been
dehumanized in the past, but the issue of extending our empathic
bonds to all life is the next step in the development of an
empathic civilization. The previous sentence alone is evocative
of a seemingly radical proposition to some, and one that seems to
carry with it an equal importance as the proposition of the
abolishment of slavery, or gender equality had during their time,
and as the debate about sexual equality for the LGBT community
does today. However, we have already gone well beyond the
constraints of our present culture in demanding the humanization
of humanity, but would extending that empathic bond to all life be
too big a leap for people? Is it impossible or do we take for
granted that human and animal are too far apart in the spectrum of
reality to reconcile our differences? (I think not, and below we
shall see how and why such a bond can be made within a very
few generations.)
Why is this such an important issue you may ask, and why
should I care if animals are treated well or considered when
human development is so seemingly important to human life.
The answer is relatively simple: While human life may carry
more meaning and significance to humanity, both individually
and specifically, generally human life is no more significant to the
biosphere than ants, and in fact if we were to take away ants the
entire web of life called the biosphere would be sent into chaos;
take ants away and the biosphere would be severely harmed: they
are more integral because they are more fundamental to the web
of life, but we are less fundamental, and therefore less integral to
the web of life (take humanity in its current form out of the
picture and the biosphere flourishes). Moreover, take atoms,

equally far from ants as ants are from humans perhaps, and the
entire planet vanishes: the more fundamental something is, the
more integral, important, and meaningful to those things which
are higher up the chain as it were.
However, the importance of this fact goes beyond the
realm of physics, residing in the hidden realm of psychology,
specifically in how we treat the least and best among us. In other
words, if you can slaughter a cute fluffy bunny directly, more than
likely you can do the same to a homeless person indirectly through law.
So basically, what we do to animals is reflected in how we treat the least
common denominator in society, whatever the minority is to those
individuals living in that society. Therefore, when we consolidate herd
animals and domesticate them for profit, rather than live in harmony
with the land, precisely the same thing will be done to humans, but on a
grander and more sophisticated scale.
For this reason, our entire culture cultivates conformity; our
entire civilization promotes and programs eating meat, owning and
driving inefficient cars, in essence consuming energy like theres no
tomorrow; our entire world revolves around money, and everything we
do is tied to that medium. However, what keeps that medium relevant
in the minds and hearts of people in western culture?

The power of media, the power of entertainment, the

power of technology, all are at our disposal, and much of what is
created is geared towards propping up the status quo of the
patriarchy, but more and more the realm of entertainment is being
turned into an ideological battleground, all of which is less
fundamental than human life, dependent upon human life for memetic
survival. What we use our media and entertainment for, for the

most part, is in enticing people to buy products, but there are

other things which the incandescent glow of the television or
movie screen can impart to the audience.
There was a time when movies and plays were a form of
visual and audible art, and their purpose was to expand the minds
and hearts of the audience, the purpose being to bring people
together in a common bond. Today, we watch the television in
hopeless isolation. Most people have a television in every room
so that they can watch whatever they want rather than share the
experience with their family. Rarely do people even eat together
anymore. To some this reality is both sad and disheartening, but
to many others it is just normal.

That being said, it is important to recognize the immense

power that television media has over people and their perceived
decision space. Many children have been raised by television
since its popularization after WWII. Incidentally, many people
have since become attached to their television, its convenience,
and the sentimental comfort that it brings to them. However, this
kind of attachment is neither healthy in a biophilic sense, nor
constructive in a psychological sense. Nonetheless, it is this
powerful technology that, if used constructively as a tool for
consciousness expansion, could lead us into a more empathic
society. A good example of this being the Disney movie Bambi,
which uses cartoon animation to humanize animals in a very
effective way.
This kind of approach to extending empathic bonds could
be modified to be more direct and less coercive, but the point is
mostly just to get people to put themselves into the consciousness
of an other. No greater tool for drawing out this kind of
transformation exists than Ayahuasca, a brew from South America
in Peru, which contains a common chemical and neurotransmitter
called dimethyltryptamine (DMT), which acts as a
neurotransmitter in the brain, and is found in a variety of plants
and animals, most notably the pineal gland in reptiles and mammals
(in reptiles the pineal gland has visual receptors and a lense, and has
been said to be the third eye by hindus, egyptians, and other eastern
cultures). Dimethyltryptamine is a serotonin analogue, and has been

called the spirit molecule by Dr. Rick Strassman, who did a study
on its effects, and wrote a book called DMT: The Spirit Molecule,
subsequently making a documentary by the same name in 2010.
Many who have taken DMT through ayahuasca brew,
report anthropomorphic experiences in which they become an
animal and run through the jungle, all of which is taking place
safely within their mind? The same effects have been reported by
using isolation tanks, psilocybin (or magic) mushrooms, and other
substances that have been known to alter one's state of
consciousness. Much of what the brilliant botanist polymath
Terence McKenna said about taking hallucinogenic substances
(or entheogens) was true: they are not like alcohol or cocaine, they
are not something that one takes to get loaded, and they are tools

for the expansion of consciousness and the evolution of the

human animal in various ways. (His stoned ape theory, for
instance, is a magnificent contribution to the theory of human
history, and it is something that everyone should look into.)
By prudently using these natural technologies, both
organic and inorganic, we have the potential to evolve human
consciousness and culture to a saner, healthier, and happier
version of itself. The power of this kind of mind altering
technique cannot be underestimated, however, and must be used
as a rite of passage, and be taken with similar reverence as the
ancient peoples did in times immemorial. That being said, an
integration of pre-modernity with modernity creates a stage of
post-modernity, in which the best qualities of both are integrated
in order to elevate all life beyond the status of electric meat into
the realm of cosmic avatar. By doing so, we are hinting at the
paradise Adam and Eve inherited called Eden, but doing so while
embracing the fruits of the tree of knowledge and the tree of life.
In creating balance, we manifest the conditions for wisdom, and
from the tree of wisdom we get the fruits of co-intelligence, by a
concept that is ubiquitous in all decentralized and fluid models of
human society:

Wisdom Councils
To liberate humanity from the clutches of corrupt and corrupting
institutions, education is the key, and we cannot rely on the
systems of government to do the job; each of us must become
participants in a new society, created from the ground up by its
participants. By having a participatory economy, education, and
assembly, a participatory culture is the natural result; rather than
having culture created for us to sedate us, we may truly become
free to create and co-create, and in so doing, empower each other
by the freedom of will, with which we were endowed by our
creator--with the intent of eventually discovering us as equals.
(We have gone over the better part of a participatory economy
already in chapter 11, but to find a more in depth description of
that concept, read the book Parecon by Michael Albert.)
Rather than focusing on economy, however, at this point

we are going to go into something first developed by a man

named Jim Rough, in his book Society's Breakthrough, which he
calls Wisdom Councils. Using a technique called Dynamic
Facilitation, Rough and his colleague Tom Atlee have shown that
collective wisdom is not only legitimate, it is perhaps more
valid as a premise of democracy than any other. According to the
book Collective Intelligence: Creating a Prosperous World at
Peace, by David Steele, Mark Tovey, et al, the working definition
of collective intelligence is: ...groups of individuals doing things
collectively that seem intelligent. Seems pretty simplistic, doesn't
it, but in truth this kind of thing is rarely seen in the halls of
government, as most of us can agree (at least it seems that way
most of the time).
In all seriousness, the principle of Collective Intelligence
could indeed be society's breakthrough. Because it is such a
general concept, if we think about it, collective intelligence has
existed for eons, and not just in humans. Families, tribes,
companies, etc. collective intelligence can even be exhibited in
bee colonies, or further in the eukaryotic transformation of singlecellular to multicellular organisms, but that may be stretching it a
bit. Nonetheless, collective intelligence is important to the
process of life, and acts as an innate characteristic of living in the
world. By using this technique, we are opening the door to
transcendence, and stepping into the 3rd millennium A.D.

Using collective intelligence, harnessing it with dynamic

facilitation, a participatory system of assembly can be formed, in
which average people are put into positions that are usually taken
up by researchers, or individual experts in any given field. In the
book Collective Intelligence, an example of this is given: For
instance, Eric von Hippel, in the Sloan School has done some
studies of how the collective body of users of a product are often
a better source of innovation for a companys products than the
company's own researchers. In a participatory society, this kind
of collective intelligence could be applied towards developing
products that fit the needs of society, rather than having products
that society needs to fit itself around.
Moreover, when we need resources to be allocated justly
in a resource-based economy, we should not be resorting to a

World Bank, IMF, or WTO; rather, the collective intelligence of

regional resource councils could replace the bureaucracy of those
hideous institutions, and their aristocratic, plutocratic controllers
who represent no one but themselves and their shareholders.
To begin, we must establish some simple designs of
government historically, which perform according to some simple
geometric principles. The following is a quote from the book
Spontaneous Evolution (Hay House inc., 2009) by Bruce H.
Lipton Ph.D. (pg. 331):
To encircle the box of government
with collective wisdom and co-intelligence,
Tom Atlee, Jim Rough and others propose
citizen deliberative councils or citizen
wisdom councils. These or similarly
named groups of randomly selected
persons focus on issues and policies that
are mired in conflict then glean common
wisdom and make it available to the entire
community or nation.
These councils are holistic in two
ways: First, they seek input from the
broadest range of information and points of
view, even ideas that seem outside the box.
Second, they seek solutions that address the
well-being of the whole versus that of
special interest groups. In contrast to the
static positions that typify binary politics
where one party is pitted against another,
citizen deliberative councils offer dynamic,
emergent solutions.
The concept of a council-based assembly structure
falls perfectly into harmony with a participatory
economys nested worker and consumer councils
(Parecon, pg. 84). Those most affected by the problems
discussed would be the ones brought together in council.
Far more democratic than the representative republic

model, due to the direct involvement of the people, the

democratic council structure represents a more egalitarian
circle in every way, where the present order represents a
box with a pyramid on top of it.
A framework into which all of our legal rights and
laws may be contained; the box of our current
governmental structure is the constitution. The pyramid,
however, represents the residual feudalistic practices,
which linger on in the form of the Federal Reserve and the
corporate dominance of the financial elite. The pyramid
rests on top of the box, preventing any substantial
reformation or legislation from coming into the box. If we
are to take the world back from the money masters, it is
our right, it is our duty to throw off such forms of tyranny,
and draft newer, more liberating forms.
Therefore, the council structure, bestowing power
equally to its members, is far more egalitarian than the
feudal pyramid, or the enlightened box alone. And with a
constitutional framework added to that council structure,
our new paradigm may be given great integral
reinforcement. So long as that council circle or planetary
sphere (acting like a protective bubble) contains that box
structuremeaning as long as the people maintain their
power to control and amend that underlying constitution
a pyramid may never be able to work its way atop the box,
perverting the constitution, and usurp the levers of power
as we have seen today.
Moreover, creating meritocratic councils could
benefit society in many ways. In the context of this new
paradigm, where councils populated by average citizens
may lead to greater freedom, not guided by parliamentary
representatives appointed by financial interests
unaccountable to the people, it may not lead to the most
efficient, productive, or logical conclusion. For this
reason, emergent councils of scientists, engineers,
designers, technicians, and many others could act as
mediators, formed emergently for the purpose of guiding
public opinion, and proposing new public projects aside

from those of the existing government, for people to

consider. How is this different from the secret
government of today? Transparency.
Other councils, formed emergently by the people
themselves, could act on behalf of the people for the
purpose of organizing cultural events for the community.
However, at all times these councils are not a form of
authority, dictating to society what they are to do, but
rather a form of facilitation and guidance for the people.
Ultimately it is the people who have the power over their lives,
and not these councils; the councils are merely a means of
organizing ideas and opinions, consolidating information and
thought for the purpose of informing the public in order to
ensure informed consent. By establishing informed consent,
and reaching for consensus with dynamic facilitation, the world
we live in can be fundamentally changed, and every life
liberated and empowered by knowledge.

In such a flexible form of governance, we can see

how close to anarchy we can get before absolutely no
governing authority exists, while simultaneously
improving the lives of those involved by empowering
them with education, information, and participation. Beyond
democracy, a people can be informed by its most and best
(most affected and best caring), while having little to no
chance of being guided by its least and worst (in the same
contexts). If you believed that you had the ability to make
a positive difference, and were randomly selected for
office, more than likely you will affect positive change;
contrariwise, if you believe that you have no impact on the
system, or that humanity is not worth benefiting, you more
than likely will just pass on your opportunity. Moreover,
if you were corrupt, the lack of privacy would prevent you
from perverting from the purpose of serving the public
interest.
Imagine that instead of an executive office in the shape
of a pyramid, council structures are formed, deriving their
members through lottery, rather than election, and once in
office, are monitored in a similar fashion as with reality
television: in other words, total transparency. Taking into

consideration that everyone chooses to be a citizen, and agrees

to the social contract, ones service in council, like jury duty, is
merely a part of their civic duty. That being clearly stated
removes any probability that someone will disagree to the
potential inconvenience of serving in a public office once they
are randomly selected. However, due to the relatively easy
means of selection, anyone may choose to pass on their
opportunity to serve, providing a reasonable five thousand word
explanation.
The same policy of transparency would ensure a limit
on the level of corruption that could take place (taking place on
the higher stratum that branch outwards, from borough, to city,
to region, and so forth). Further, doing so creates a medium
through which people can be entertained by monitoring their
public officials. While this may result in something more
boring than C-SPAN, the overlying outcome will be a major
check on the ruling powers, and a transformation of the
democratic process.
Participatory democracy with a reciprocal (quasiparticipatory) economy resembles minarchy more than it does
the traditional power structures; fluid and decentralized,
minarchy means the least amount of government possible
before reaching anarchy, and is exactly the character of
government, or lack thereof, which the writer is proposing. A
kind of government that has few boundaries, in which the
average citizen gets to participate in the process of his or her
local decision making assembly, and have an impact depending
upon the degree to which she or he is affected, is the essence of
association in the context of equality.

The point of describing this system in this way is

not to give a prescriptive solution, which people must
follow in strict bureaucratic fashion, but rather to remove
the excuse that there is no alternative, no better option for
our society to organize itself around. And surely there
will be trials and errors as to how this kind of system will
best fit different regions and cultures. Nonetheless, this
kind of approach to assembly represents a newer and
better form of democracy than has ever existed, and has
the potential to infuse wisdom into our society, culture,
and customs.

With these participatory councils, in combination

with participatory education, and participatory economy, a
participatory culture and civilization emerge as a vastly
more democratic, egalitarian fellowship than has ever
existed. This, in contrast to communism or socialism, has
the distinct potential to decentralize the power structure,
inverting the hierarchy in such a way that a revival of
critical thought, humanistic principles, flow, fluidity, and
integral perspectives on a mass scale, constitute what the
author calls:

The Alchemical Renaissance

The alchemical renaissance is not a revival
of alchemy (as a practice) in our times, but
rather an alchemical transformation of the
individual from a non-playable character,
zombie drone to an enlightened, sovereign
individual, capable of recognizing her or
his place in an interdependent world
organism.
The alchemical renaissance is a fundamental transformation of
our systems from a level zero civilization psychology to a level
one civilization receptivity. This kind of transformation
represents an evolution of consciousness from having (selfish
capital) to being (community/participation) as a guiding force.
The revival of the human being from what she and he has been
(homo economicus) represents a true Renaissance, a revival of
culture, sane society, liberty, freedom, and democracy.
Such a transformation requires a fundamental change in
the thoughts, emotions, and actions of a substantial portion of the
population. For this reason, it is imperative that more people
become aware of the systemic evils of our cultural institutions,
and their implications on our world; but just as important, people
need to become aware, everywhere, that they have the power to
create change, worldwide change. In the book The Conscious

Resistance by John Vibes and Derrick Broze, calling for an

alternative paradigm, advocate a form of Agorist-Mutualist
alliance, (pg. 26) which this author agrees has the potential to
make the old model obsolete.
Agorism, a method of creating systems and organizations to
compete with, and ultimately replacing the existing capitalistic
model, does not use violence of any kind to revolutionize the
systems of economy, polity, or education, but seeks rather to
replace them with meritocratic validity; and it is this very kind of
approach which we are advocating in this book.
Mutualism on the other hand, seeks to put the means of
production into the hands of the people. In The Practicability of
Mutualism, Clarence Lee Schwartz says mutualism, is a social
system based on reciprocal and non-invasive relations among free
individuals.
In combination, these two ideas (mutualism and agorism)
constitute a powerful force for alchemical change in our systems,
and represent the essence of the alchemical shift taking place in
various minds and governments throughout the world. That being
said, the next step in the evolution of this shift is for the masses of
people to wake up to the shift taking place around them. And
whether you believe in the forms which have been proposed
heretofore or not, the fact of the matter is that the old model is
both unsustainable, and desperately in need of replacing; and
regardless of what we may think of as the answer, the truth of the
matter is that if we squabble for too long about which kind of
system should replace the current order, or which of the virtually
identical perspectives is most viable, a powerful world empire
will be set into place, is being set into place, has already been set
into place in the meantime!
Much of the information and ideas in this book are strong
medicine, and it is for that reason that they will be rejected by
many in our times who seek sweet easy answers, or more of the
same, as a sugary solution. This being the case, the author does
not anticipate a welcome reception from those brothers and sisters
whom he hopes to liberate through providing this message, and
neither should the people who take this message with open arms,

hoping to share it with others. Nonetheless, this message must be

shared!
The transformation of our world from a level zero
civilization into a level one is taking place in our time, and
whether it will be a dictatorship or a democracy shall be
determined by the actions of either the few or the many. If by the
few, the many will fall, divided and in a syndrome of decay as
Erich Fromm describes in The Heart of Man, wherein the heart of
man shall dissolve under the economic pressures of the World
Bank, IMF, and United Nations, constituting a World Empire of
planetary enslavement under the almighty idol: Money. If, on the
other hand, the transformation takes place through the many, the
syndrome of growth, of biophilia, will be the result, causing a
world democracy to replace the World Bank Group with a World
Wise Council.
Such transformations do not take place on the physical
level of manifestation, but rather exist on the mental (being) level
of thought, will, and idea, and then translate into the physical
world through action. The Hermetic principle of Mentalism, that
everything that manifests physically must first be thought of in
the Mind, is what is being used in this premise of an alchemical
transformation of our forms. This, in essence is the hidden
hermetic principle of Generation or Genesis: that which we care
most about is that which will be most emphasized in our reality.
If we focus on the positive or negative (either by willfully
attending to its existence or willfully ignoring it) in either case
our will is being applied: our thoughts and feelings churn up an
already stormy sea of probability and interactivity; a blazing fire
of energy and vibrations through the electromagnetism of the heart
and less so through the brain, that interact with forces in the
quantum, probabilistic realm, ultimately affect physical material
reality in ways that defy logic, but nonetheless happen. The proof
for this is not in the scientific record of the main streams
cognitive dissonance over academic facts versus scientific
reality, the proof is reality.
The kind of revolution we are advocating here, the kind of
transformation that is being described is not one of violence, as
revolutions have taken in the past, but one of spirituality and

psychological growth. For this reason the premise that Prudence

indeed will dictate the governments long established should not
be changed for light or transient causes, as expressed by Thomas
Jefferson in The Declaration of Independence should be taken
seriously in our approach to creating a more perfect union.
However, he also writes that all Experience hath shewn (sic) that
mankind are more disposed to suffer while evils are sufferable,
than to right themselves by abolishing the forms to which they are
accustomed. And according to the founders, revolutions of the
kind they enacted send humanity back into a state of nature
(freedom without equality) in which their baser passions dictate
their actions, rather than principles and virtue, which are the first
and highest priority for any enlightened being. For this reason, it
is important for us to recognize the difference between an
alchemical (intrinsic) evolution of consciousness, and a political,
economic (extrinsic) revolution of the past.
The private banks that produce money covet the world and
circulate their counterfeit influence around the planet. It is the banks
that have enslaved the vast populations of humanity, convincing
them that it is money that will be their salvation instead of selfknowledge, and have done so for long enough through the auspices

of altruism and the premise of emerging markets: But all of this is

nothing more than neo-colonialism and empire. It is time
humanity stood up, awake and alive with fire in their hearts to
burn every last unit of currency, and render the debt these banks
have given us back to them; as Jesus said: Render unto Caesar
that which is his, and unto God that which is God's. meaning
send back these pieces of debt, and be with the almighty god in
harmony (as in stewardship) with nature.
Neo-liberalism, through the Washington Consensus, and
the systems set into place by the City of London have us
enslaved, indeed, to a debt created out of thin air; but by replacing
the very systems that give them carte blanche, humanity can be
emancipated from their golden chains once and for all, rendering
unto tyrant what is his, because you know what, they can have
back their fictitious debt, we didn't need it anyway. The social
costs created by this system always outweighed the high end
benefits (personal access to yachts, personal jets, mansions,

personal golf courses, islands, etc), that were more often solely
felt by the aristocrats of the first world. And besides that, the fact
that there could be a third world (and poverty in general) in the
21st century, when we have so much technology and abundance is
both a tragedy of the market, and a joke of common sense.
For these reasons and others, expressed at length in this
book and other books in the suggested reading, a serious
consideration as to the validity of countering the financial
revolution is one of the solutions of our time, and in doing so an
alchemical transformation in the individual from a passive
observer or spectator to an active participant in the course of
human affairs is sure to take place, and must if we are to have a
liberated planet.
Hop off of the hamster wheel, get involved, starting with
reading the suggested books bellow, and sharing what you learn
from those texts with others. The words liberation and library
have the same prefix (liber) for a reason, because it is knowledge
which grants us the power to liberate ourselves from the shackles
of ignorance. My suggestion would be to read the works of Gene
Sharp, particularly From Dictatorship to Democracy, and
familiarize yourself with the ways of community organization,
non-violent revolution, and public relations in the form of white
propaganda (i.e. spreading the truth in order to liberate people
as opposed to black propaganda: spreading lies in order to control
people).
Finally, given what we have talked about previously
regarding the lucifer effect, and corruption of our government in
the dark corners of secrecy and deception, it would be right and
appropriate to have fear in the face of this threat, for the present
and future. However rather than putting our collective heads in
the sand, as we have done for decades, and rather than going
along to get along with a psychopathic system, the truly
appropriate response is righteous anger; to take heart and act in
spite of that fear, be courageous, sacrifice conveniences in the
short term and actto find safety and true security in the long
term confronting our fears is essential. In changing the forms to
which we are accustomed, as Thomas Jefferson said, we pave the
way for our independence from tyrannical authority and

suppressive systems of control that limit our potential and

happiness. The purpose of this book is to provide alternatives,
and act as a new declaration of independence, but one of global
independence from the financial Kings that lord over it.
For a practical method of action, to be used by practitioners
of the pentivium, see below:

Table 2. The Hexivium

HEXIVIUM (World Centric) (Vision Logic)
Strategy (Configuration)
Organization (Formation)
Education (Actualization)
Synergy (Mastermind)
Dissemination (Communication)
Manifestation (Transcendence) (Early Psychic)
The Hexivium is a method of world-centric transformation, in
congruence with the Pentivium. In our times, it is a physical,
mental, and spiritual matter of human life to be subjected to the
powers and wills of sycophants and parasites, elites and
psychopaths; to protect ourselves (and yourself) from this kind of
criminality and tyranny, not only mental fortitude, but action is
necessary. The Hexivium is an action plan for world liberation.
We use the word world liberation because this concept is worldcentric, meaning that if any part of the world is still oppressed, the
ultimate goal of this system has not been manifest. The point
being, not to achieve perfectionrecognizing that true perfection
is impossiblebut rather, in spite of this truth, pursuing
perfection (i.e. world liberation and individual sovereignty)
anyway.
A transformation of alchemical proportions requires us to
embrace post-conventional perspectives, and recognize the
powers that be for the criminals that they are. Recognizing that
they are not stupid, we must become aware and smarter (both as
individuals and as an aggregate) than the status quo. Further,
rather than fighting them, and playing their game, the methods of

transformation must be to create a more perfect order, which

makes the old model obsolete.
By (1.) strategizing with other players of life (practitioners
of the Pentivium who have achieved balance), original characters
that have been liberated from the mental shackles of modern
culture and society have a unique capacity for causing change and
doing so in a flow state; such that, doing so at the expense of
social approval, conventional values, and preserving the passive
peace is of no consequence to them. However, without strategy,
as Gene Sharp contends in his book From Dictatorship to
Democracy, the game of power and control is already lost before
it is played. Rebellion worsens the situation, ignorance worsens
the situation, and denial worsens the situation.
The power and potential of the Pentivium, in regards to
studying the economic, political, and cultural systems that have
created the world in which we live, is the true value of this
concept in our time. Having connections with like minded
individuals, all exploring and sharing their understandings about
the world in which they live, establish the conditions for a
Mastermind Alliance (or Fellowship Cell as described by
Csikszentmihalyi in The Evolving Self). It is when we (2.) become
organized around the power of knowledge that we can actualize
the Mastermind potential, as was conceptualized by Napoleon
Hill, in his book Think and Grow Rich, where he defines the term
as such: The coordination of knowledge and effort of two or
more people, who work toward a definite purpose, in the spirit of
harmony."
Through strategy and organization, the next inevitable step
towards cultural evolution is (3.) education. By educating
ourselves and the people inside as well as outside of the
mastermind alliance, a group takes on the power of knowledge,
and uses it for the greater good. Only by educating people about
reality will they ever be empowered, and in effect liberated.
However, simply educating people will never get them closer to
freedom without (4.) synergy, wherein new members are brought
in and connected into the strategic plan, and brought in to the
mastermind group concept, preferably creating their own cells.
By repeating this process, the participants are creating

new networks, and in doing so create a platform for more potent

(5.) dissemination into the public realm. Actions that can be
taken at this point would be: reaching out to community
organizations (such as churches, labor unions, and government
officials), having proficient members run for political office, and
creating media, entertainment, and organizing community events
and attracting further community involvement. A powerful and
effective method of bringing about synergy is education
establishing new education memes must constitute the greatest
effort in the course of the Hexivium. By establishing Pentivium
academies, using old malls as the edifice, would be one of the
biggest steps that such a community organization can make.
Once a group has been successful in changing their local
community, shedding light on systemic corruption, inadequacy,
and obsolescence, the final stage is transcendence, or (6.)
manifestation. By achieving renown for being movers and
shakers, the Hexivium group has dismantled the pyramid-like
power structure of the status quo through non-violent action; in
the process, replacing it with a circular-shaped egalitarian
structure in their community.
By integrating the practices of the Pentivium into this
process, we are also integrating the principle of flow into these
activities. In the context of flow, the challenge of changing the
world to be more harmonious and fulfilling for all human beings
is not only fun, it is exhilarating, and a source of authentic
ecstasy. In other words, not only can we change the world, but
we can have fun while doing it! Therefore, let the spirit of liberty,
which rose in the year 1776, be rekindled yet refined in the spirit
of evolution 240 years later!

Chapter 13. Polity

Introduction
This chapter, which was not originally intended to be included in this
book, will be addressing certain aspects of both John Lockes second
treatise Of Civil Government and Jean Jacques Rousseaus The Social
Contract, as well as other points not connected to either book; Both of
these treatises have fundamentally influenced political thought
throughout the past centuries, and it is for this reason, among others,
that the concepts found in both books, particularly the social contract,
shall be addressed below.
Some key terms we will be using will be sovereignty,
government, and the prince. These terms do not mean the same thing as
they did back when those books were written, but it is precisely the old
meaning of those words that we will be using. For that reason, it is
important for us to meet eye to eye with regards to diction. These
words will be integral to our discussion because they will inevitably
compete and fight each other for dominance and power, as the checks
and balances system in the U.S. and other countries implies.
Moreover, this chapter will be devoted to more accurately
describing the form of government that we currently have, and how we
can improve or replace our system(s) of government if they are
corrupted. If the social contract has been broken, which we will attempt
to prove that it has, there is no obligation to obey; we are merely forced
to do so.

Laws of Inclusion
IN the social contract, the premise of citizenship is fundamental to the
idea of a commonwealth, state, sovereignty, and government. In other
words, the laws of inclusion, the laws of how one becomes a citizen, is
fundamental to the premise of polity, or the systems of public power.
For this reason, it is vital for us to understand what the author is
proposing in regards to a new system of polity, assembly, sovereignty,
etc.
To be a citizen, implicitly means to surrender ones individual
sovereignty, which they have naturally, to the will of the aggregate

sovereignty in a civilized society. However, when that civilized society

breaks down under the pressures of corruption and usurpation, as they
inevitably do, that power of sovereignty is immediately returned unto
the individual, at which point their will is superior and unanswerable to
the power of the tyrannical system set into motion.
In Rousseaus Social Contract theory, he expresses the notion
that a sovereignty is the law making entity in any society, with or
without a government; on the other hand, government is the apparatus
that is erected by that sovereign to both generate new laws as they
become necessary and to carry them out; he she or it that executes the
laws, consequently can be known as the Prince, or the executive (for
our discourse we will use the word executive for clarity purposes).
The executive may be more than 50% of the population, i.e.,
democracy, or less than 50% of the population, i.e., aristocracy, or
merely one man or woman, i.e., monarchy. However, to be legitimate,
the laws and the execution of those laws must be in the best interest of
the people, and not the interest of the sovereign, the executive, or the
government in general; no matter how powerful and executive power
may be, it can only be legitimate (meaning valid) if the citizens within
that region of influence are willing to participate and be represented.
Naturalization is a word that applies to laws regarding
citizenship, how it is obtained, and what contingencies there are to
acquire it. Any government that naturalizes its citizens without their
expressed consent or expressed desire, is unethical and uncivilized by
its very nature. When citizens have children, for instance, their children
have not agreed to the social contract, and it stands to reason that that
system will do whatever necessary to ensure that those children become
citizens. To get around the paradox of implied naturalization for those
who have not given consent, most governments imply citizenship for
the children of citizens as a courtesy; thus naturalization acts as a means
of increasing the population within a common governing power, and as
that government becomes corrupted, it will seek to indoctrinate them
with school to be in agreement, without informed consent, of the
systemic practices and societal norms within that political regime.
In contrast, however, this author proposes that when consent is
not expressly given from the citizen to the governing authority, either
verbal or written, the social contract cannot apply. If we are to be born
into the world, already under the practically irrevocable authority of a
governing body, there must be laws or systems in place to aid that
individual in becoming critical of the systems in place.
It is the perspective of the author that we are all born equally
sovereign, naturally, and that, therefore, a system of laws must be

devised in order to both recognize and protect that innate sovereignty

(self rule) until informed consent may or may not be given towards
ones naturalization under a political sovereignty (societal rule). In this
sense there are two kinds of people under this premise: sovereigns or
natural persons, and citizens. Each child born is a natural person living
within the laws of nature and remains in that state until the age of
consent, but their parents, if they are citizens, have earned the right to
have their children educated by the systems of the civilized state. This,
however, does not mean that education can be compulsory; indeed,
education under this premise is up to the parent and child to partake in
it.
To be clear, any kind of agreement, contractual or otherwise,
that does not have a way outis nothing more than a trap.
Consequently, fluidity is essential for naturalization to function properly
under this premise. That is to say, both acquiring and rescinding
citizenship must be both easy and without formality or expense. To do
this, however, requires laws that are wisely derived and thus a sovereign
that is easily adaptable.

Of the Sovereign Power in Relation to

Government Power
The power to legislate is the sole power that vests in
the sovereign. The Social Contract
Legislative power is the power to give and enact laws. Therefore, the
sovereign acts exclusively through the laws, and laws are only
applicable or valid with the consent of the general will of the people.
The sovereign, under any form of government, is always the general
will of the people. Consequently, the only way to really have the
general will behind a law is when the people, in their entirety, are
assembled. Today such an assembly is uniquely possible given the
internet and available transportation technology. Moreover, if the
people have agreed to elect officials to represent them, as we have done
with the Congress, that entity thus, within the boundaries of the law, can
assemble and make laws that are valid and legitimate--given that those
laws are not directed at individuals or groups other than the whole of
the people.

To be sure, government (the agency through which the public

will is to be carried out), in this sense, is more powerful, reasonable,
and well intentioned in the form of a democracy, but democracy is only
practical when it is used by a smaller population; because the process of
assembly and legislation can be conducted with fewer impediments as
the population decreases, democracy becomes less manageable as the
population increases. However, as the population does increase, as it
inevitably will if the government is good, and the effectiveness of a
democracy begins to vanish, the need for elective representation
becomes immediately apparent. (Further, democracy becomes a
problem when the majority rule becomes authoritarian in nature: two
wolves and a sheep voting on whats for dinner. For this reason, checks
upon the majority will are essential to any form of democracy, as well
as the potential for illegitimate, tacit consensus.)
Aristocracy is the form of government in which the whole
supreme power of the state is vested in the highest ranking persons of a
state. America, having been sold to its own constituents as a
democracy, was, and has always been by its very nature an aristocracy.
Oligarchy, however, is a term used to describe an aristocracy that,
having been permitted (knowingly or unknowingly) to deteriorate and
become corrupt, has allowed a select few to dominate and control the
laws of the state and the lives of its citizens. Having established this
premise, it is not difficult to see how and why we are now living under
oligarchy in the United States; for it is the rich and the owner class, the
proverbial .1% who have usurped the powers and levers of government.
The third and most controversial of the three types of
government is known as monarchy. Monarchy is a government in
which the supreme power is lodged in the hands of a single person.
According to Rousseau, the monarch is most appropriate to the
condition of a large, immense population. The greater the population,
the harder it is to convene and make decisions that affect everyone. In
situations where one person has usurped the powers of the sovereign
authority (superseding the general will of the people), that person may
be known as a despot, and when one person has usurped the executive
authority, that person is known as a tyrant; in cases where one person
has become both maker and executor of the laws, what you invariably
have is despotism. According to Rousseau, The tyrant gets around the
laws in order to govern in accordance with the laws; the despot puts
himself completely above the laws. And, thus, While, therefore a man
can be a tyrant and not a despot, the despot is necessarily a tyrant.
The appropriate role of government, or any governing body, is

to work within the boundaries of the law to conduct the business and
general will of the people or the sovereign. The relationship between
the governing body and the sovereign power is thus reciprocal if it be
legitimate. The sovereign lays down the law, and the governing body
(be it democracy, aristocracy, or monarchy) shall execute the laws. In
both outlets of public will the purpose is to serve the will of the public,
and not the will of the entity or entities that govern.

Of Complex Government
Complexity, here defined as the differentiation and integration the
various parts of any system or process, naturally implies the premise of
fractal equality, as well as individual sovereignty or natural authority.
The kind of government that we are proposing heretofore requires us to
understand the three primary colors of government authority (demos,
aristos, and monos).
Sovereignty, deriving from the people, is innate to the human
being in the state of nature. The State of Nature, being a permanent and
fundamental condition of reality, must be recognized as the first
condition of every human born; and every human born, therefore,
necessarily deserves the independent authority of this condition as a
natural right, regardless of whatever governing body may exist
throughout time. The natural state of individual sovereignty, and the
state of nature, being thus innate conditions of all life, must be
integrated into the system of any well designed or complex
government.
From the ground level, the state of nature seems crude, if not
brutish, and in need of organization as soon as any society begins to
form. The first form of organization for people in community tends to
be one of democratic councils and consensus. Therefore, as primitive
or unorganized people emerge from the state of nature the most natural
form of government is direct democracy. However, as society grows,
spreading over the surface of the earth into confederations of
communities, the need for representation becomes obvious.
Thus, as democracy starts to show the cracks of
mismanagement and over stretching itself in regards to practicability,
the form of government must evolve from democracy to aristocracy.
This condition of mismanagement and impracticability must be
recognized and dealt with by the sovereign, the general will of the
people, and not by any other agency. Moreover, the process by which a
democracy evolves into an aristocracy must be a fluid one in which the

elected officials are merely randomly selected, or meritocratically

elected. In the case of random selection the average citizen must be
well educated, requiring a previously existing and well established
public education system as we have today, the primary point being to
raise everyone into literacy at the least, and enlightenment at the most;
in the case of meritocratic election, however, the process of election
would mimic the current form present in the U.S. government of
America, but with the premise that wisdom, and not money, acts as the
determining factor of who is the most electable.
As a population aggregates (from the city to the state, the state
to the region, the region to the continent, the continent to the world) or
grows by natural procreation or incorporating other populations, either
through diplomacy or conquest, the need for direct authority in the form
of monarchy becomes equally apparent. Therefore, as meritocratic
councils become incapable of addressing the problems of a burgeoning
state, the need for a leader among the members becomes apparent.
However, because the authority of one man, if not checked by a system
of peers, is liable to become despotic or tyrannical, the need to have
monarchical councils or executive boards that derive their members
from the inferior councils at lower levels seems undeniably necessary.
Thus, as the process of polity gradually concentrates it must be
equally diffused and checked. In essence, the most effective and
complex (not complicated mind you, but well orchestrated and capable)
government, must have all three forms acting simultaneously given the
living and actual conditions of a state or aggregation of states. Further,
in any complex governing body, these three forms must be actively
working together in a synergistic fashion which replicates the
homeostasis of the natural world.
As we have explained in previous chapters, the need for
participatory government, education, and economy, necessarily requires
that we make as many ways for people to be involved as possible, but
also as many ways as possible for people to simply act independently of
those authorities and obligations. The truly well designed government
has such flexibility and rigidity as it needs in order to function properly,
and for society to thrive as if it were non-existent. Indeed, this form of
government must be the society itself, essentially, and not a government
in the sense of control, but rather a government in the sense of guidance
or management through rules or principles.
The power of authority, existing always in the hands of the
people, either individually or collectively, or both, in general exists to
serve the public, and not the public to serve the power of authority.
When that power is misdirected, either by an individual, a council of

individuals, or a population of individuals, it makes no difference: that

power is illegitimate. For this reason, the public, and its will in the
form of democracy, must always be actively in existence simultaneous
to any governing system in the body politic. The more the great body
of the people assembles, and uses its just authority to check the powers
of government operating over top of it, yet under it, the better protected
that governing body will be from corruption. In effect, the
simultaneous existence of these three forms of government will not only
bring more checks and balances to the system of our government, but it
will also bring more public involvement into government.

On the State of War and World Government

Government founded in the state of war cannot be trusted for long. Due
to the first premise of secrecy and exclusivity, classification and rank
counts for more than truth, wisdom and virtue; government created in
the state of war is thus rendered more a weapon of the oligarch than as a
means of providing good living conditions for all, let alone any higher
ideal. This being the case throughout history, it is imperative that any
well designed or complex government be submitted while the state is in
a time of peace.
Once government of the kind described above has been
established in a time of peace, it can be maintained only once the states
surrounding it have been similarly founded. That is to say, government
that is founded in peace cannot survive in isolation, and cannot survive
while surrounded by warring nations. For this reason the state of war
must come to an end, worldwide, in order for a real democracy to come
into being with the complex forms we are herein describing.
Global government is only possible, under the premise of the
social contract, if there is first a global sovereignty; such a universal
sovereign can only come into being with the widespread recognition of
a) the integral relationship we all have with one another as a species and
b) the existence of, and ones relationship to, the planetary organism
and its body politic. And while this may seem ridiculous to those of us
who assume that war is a natural condition of mankind, it is incumbent
upon us in these perilous times to think outside of the box, and consider
for a moment the necessity of our growing up as a species into a
worldwide peace. Once world peace has been established, any or all
capacities for governing bodies to wage war must be removed or
excluded from all governments and their constitutions established
thereafter. To remove the power of waging war from the capacities of

the executive, only the sovereign can make such a declaration with a
perfectly unanimous vote, which, given the difficulty of such a
proposition, shall render it as if it were impossible.
Given that the already existing infrastructure and apparent will
exists for world peace, it is strange indeed that the sovereignty of the
people of the world has not yet been assembled in order to establish a
set of laws, and, to that end, establish world peace. However, as
humanity has existed in a perpetual state of war, corruption, and thirst
for power, due principally to government in whatever form it has
taken--guided as it has been by the premise of a fundamental need for
war, the inequity of war mongers and political despots--the political
drive for world peace has not been realistically entertained; but rather
an imposed obligation by various oligarchs to establish a New World
Order that is neither new, nor order, has remained the prevailing rally
cry of the oligarchs. Consequently, without the worldwide assembly of
the people, and not their governing officials in representation, such a
sovereignty and thus world government can never legitimately exist.
Therefore, it is only by such an absolute assembly that the
world may know peace, and an authentic governing body be bestowed
upon the people by the people. Any other government established will
be established with conquest or coercion, and thus must be an arbitrary
or illegitimate authority. This being the case, it is vital to the future of
human experience that humanity as a whole assemble, enact such a
power as world sovereignty, and create a state beyond nature, and
beyond the arbitrary conventions of all previous so-called civilizations.
In truth, no civilized society, just as no true democracy and no
true king, has ever existed in the history of the world; but if this be the
case (as it is the author's opinion that it is) it does not mean that
civilization or world sovereignty of the kind described above is
impossible--merely that it is difficult, requiring the best of humankind
to manifest and formally or informally constitute itself into reality.

On the State of Civilization

There has never been a true civilization on this planet, only collectives
of people seeking greater territory and dominance with empire. Even
the pattern of so called enlightened civility that was bore out of the
united States Constitution has resulted in the opposite of enlightenment,

and, indeed, through oligarchy the total abandonment of civilization

through a war on ideas and/or viable alternatives.
Civilization has been defined by physicist Michio Kaku by the
nature of its technology, and he considers the present world at a level
zero civilization, which uses dead plant matter as its source of energy.
A level one civilization has learned to harness the earths energy
systems to power their technology, and has transcended non-renewable
energy sources. Level two civilizations have become immortal because
they no longer depend on the planet to survive; it could just terraform
planets and colonize them if their world dies. Level three civilizations
are galactic, and perhaps truly immortal, what science would consider
the astronaut gods of old.
Michio Kakus interpretation of civilization is one bound by the
parameters of physics instead of the philosophy of authentic
civilization: a globally accepted concept of world unity through societal
consent instead of coercion; a transcendence of the artificial, political,
and national boundaries that act to divide and conquer us by design-through war, poverty, arbitrary laws, and oppressive taxation--while
simultaneously the global elite unify and consolidate power for
themselves and their ilk. (It is obvious that global unity is unstoppable
and infinitely more powerful compared to the elite that govern us,
which is why it has been integral for them to limit our intelligence
through school and controlled media--as well as chemically limiting us
through poor diet and chemical, pharmacological lobotomy.)
The wisdom that must come from a civilization is characterized
by its intense recognition of selfhood as a natural, sacred being that
exists equally in everyone regardless of external achievements or
possessions; that sense of selfhood is inhabited by all beings proven to
have sentient consciousness, and such a beingness or I-Amness is the
unifying principle that transcends all cultures and artificial or
geographic boundaries.
The transfer of that wisdom through individual and collective
recognition of the fact that we are all made of the same elements; we all
have the same blood, the same DNA; such a recognition must become
the priority of everyone with a brain to think and a heart to feel. Even
trees, non-sentient beings, must have our respect because of their
relationship to us as carbon dioxide breathing, oxygen producing life
forms while we are oxygen breathing, carbon dioxide producing life
forms. The whole world is in relationship with itself, it is obvious, yet
still we are bound by the artificial boundaries that tell us we and our
land are better and more free than anothers (the truth is there is no
other); we and our land are fit enough to survive in competition with

everyone else, yet we are all in this together.

And indeed nationalism and senseless war has been the object
of the previous millennium, but it cannot be a part of this one. It makes
sense that we must transcend to civilization in this millennium;
civilization is inevitable without the fictional divisions of the world into
parts unified by public consent. The very purpose of society must be to
discover and secure wisdom, spread by the people to the people in a
reciprocal feedback loop of negative entropy: love, organization, and
transcendence.
Nothing could be more central to the understanding of reality
and the wisdom decipherable through reason and observation than
Holons: nested wholes composing parts of larger wholes and so on,
similar in effect to fractal geometry, which represents a fundamental
tendency of nature to gradually become more complex through a
hierarchy of holons; representations of the big picture are present in the
small, and representations of the small in the big picture. All
existences, micro or macro, animate or not, are fractal and thus self
similar to one another regardless of scale or complexity. Reality is
fractal in nature, even our thoughts conform to the patterns of selfsimilar returns through a feedback loop of information and thought in
the form of fractal processes.
Therefore, it is congruent to apply those principles to culture
and society, organizing the world as if it were an aggregate organism
composed of self similar micro organisms of the state and city level and
still more fundamental to communities and individuals. Founded and
shaped by wisdom, education, and independence at the ground level,
the government represents society with self similarity by being a wise,
just, and reasonable system, composed of people instead of titles and
classes.
The unity and similarity of our species is in the surface level in
the general perspective, but individually we are all as varied as the stars
and states interiorly. Society that bases its value system on a basic
recognition of inherent natural, inalienable rights has at its core the will
of humanity instead of a lifeless currency. With citizenship as an earned
class of relative entitlement relative to ones contribution to society, a
new economy can be born with little to no difference to the present
economy logistically, only the availability of jobs and necessities will
be different, expounded, and yet people would have to work less and
thus have more time for leisure, necessity, and thus also invention.
This is possible only when the people legislate a different work
schedule into existence. Determined by the type of occupation, the
schedule could be a four day week working every other day. Because

one is evaluated on a four month basis, the individual and the group are
compelled to either improve output or stay the same according to the
evaluation. With this incentive in mind, individuals will desire
naturally to contribute more, more effectively. And with their
contribution and effectiveness the limits of society are determined by
individuals in collaboration instead of competition. Those who do not
participate will be given a separate grade based on their lack of
performance, and will eventually be either relocated or fired.
The macro scale of such a system would be configured in
smaller states and larger regions of the world, acting individually but
interdependently, could be similarly incentivized by evaluations by an
objective, critical public to contribute to global conditions for prosperity
and peace. This condition however, cannot be enforced by martial law.
Only the People can keep a civilized global society, because the
individual is the whole, if one is fractured and distracted, society
reflects this in macroscopically similar ways through conflict and
confusion.
It is difficult to describe civilization only because it has never
existed, all one can do is say what it is not. However, philosophically
conclusions can be made as to the nature of a true civilized society:
First that it has wisdom--or a society of wise individuals--at the
foundation, guiding the people with education; Second, that it has
democracy, the people undeviating their aristocracy with the authority
of direct force in the case of corruption or acts of arbitrary power.
Further, bolstered by the vigilant recognition, and frequent use of their
power of assembly, the sovereign power of the world's people cannot be
degraded.
The most essential aspect of civilization is choice, the choice to
participate in it in the first place, and as we stated above, the choice to
exit said state of civilization--because otherwise a global empire could
grow up and force citizens to be accountable to arbitrary laws, and
eventually enslave, and get away with murdering mass numbers of
people under the auspices of government. When citizenship is a choice,
the system of government is set more firmly, yet subtly upon the
shoulders of the people than ever, and the will to progress is determined
by human beings instead of corporations or an enslaving monetary
system.
The governed, wielding the powers of their sovereignty
frequently, purveys with their efforts, the just assurance that the
government they establish is secure from despotism of all species and
varieties. The circumstances necessary for the protection of inalienable
rights and the order of justice in law must be established at every

microcosm, including the local community, to ensure that it is the case

at the macrocosm: the world community.
The premise of the civil system described in this book is that a
civilized people utilizing democratic principles govern themselves,
informed about and giving their opinions about public plans and laws.
The premise also includes a necessary check against pure democracy,
because that can lead to hedonism and deterioration of even the
wiggliest of orders. That check is the wise council, which can veto any
decision made by the people, but must be able to convince the people
that they are wrong in order to keep a voice of wisdom in public affairs.
With the objective of healing the earth from the past
destructions, science and technology must be refined and redesigned to
be more efficient and less wasteful; cities must be redesigned green and
environmental instead of obviously opposing natural order; and the
search for renewable, sustainable energies must begin at a never before
seen level, unleashing the already patented infinite energy sources of
this world and universe; communities must be redesigned also to
encourage community collaboration and interaction via communal
farms and festivals held at the people's request to the community
council.
In order to dismantle the uncivilized prehistory of a civilized
world, certain kinds of developments are necessary. For instance,
replacing ghettos with garden tower apartments would work as a kind
of positive development that can be immediately enacted after a
community agreement that it is so. By training the people who live
their how to build it, we can repay them with living in the structure
when it is done, thus giving them great incentive to do the best job
possible. Such a project is not only ecologically sound, but
economically and logically sound as well.
The overall husbandry of our own development and our sacred
planet must be understood and agreed upon as the responsibility of
everyone, and a duty for all citizens. Those corporations that serve no
purpose other than to make profits by genetically modifying and
patenting life cannot be supported in a civilized society because the
very notion is unethical. Corporations like Monsanto that patent life
and sue you if you dont pay them for the use of their seeds, are the
scourge of the previous millennium, and must be stopped.
Indeed the grounds of the previous millennium are cracked and
broken by the weeds of a new generation; the new millennium must be
founded on the timeless charity and the inventions of necessity.
Survival is imperative and cannot be addressed when the profit motive
is the gospel of mankind. In order to preserve home world, the

collective human will must be harnessed towards the depths of inner

and outer space. This endeavor cannot be undertaken by separate
nations bound by artificial lines in the sand.
Civilization of the 21st century must transcend the previous
millennium, or it will fall into a dark age, and be descended upon by a
virtually endless tyranny of neo-feudalism. Debt as a concept is
antiquated and essentially limiting to overall prosperity. Taxation is the
same. What is necessary for the future therefore is to establish the
conditions for slavery to be virtually impossible, hence the abolition of
debt and taxation at all. However, replacing the role of the slave will be
the robot, and so freedom can become the full occupation of humanity
as it was in the golden ages of Sparta, Athens, and Rome.
True civilization is driven by collective human will, not a
manipulative minority of coercive elites bent on godhood. Civilization
recognizes the place and station of life as sacred and civil government
at its core seeks to protect life. The heart of government reflects the
heart of the governed. Without the immediate attention of the People
towards keeping this security through involvement, civil government
fails and must be replaced posthumously.
Also fundamental to civilization is that there can be no
overarching power that transcends either the individual or the collective
of people globally. Not even the people can justly wield that kind of
power within a government structure; only through revolution against
despotic government can that power be justly manifest.
The notion of a federal government on a global scale is
nonsense, but to have a council composed of several members, perhaps
seven for the regions of the world, there would be a means for feedback
and immediate globally environmental effect for positive change. This
federal council made of seven members would be derived from councils
spreading across the globe; those councils would be selected and
elected by the people for their wisdom.

The Social Contract Violated

The following are a series of quotes, in no particular order, from The
Social Contract (Translated 1782 by G. D. H. Cole, public domain)
The life-principle of the body politic lies in the sovereign authority.
The legislative power is the heart of the State; the executive power is its
brain, which causes the movement of all the parts. The brain may
become paralysed and the individual still live. A man may remain an

imbecile and live; but as soon as the heart ceases to perform its
functions, the animal is dead.
The State subsists by means not of the laws, but of the legislative
power. Yesterday's law is not binding to-day; but silence is taken for
tacit consent, and the Sovereign is held to confirm incessantly the laws
it does not abrogate as it might. All that it has once declared itself to
will it wills always, unless it revokes its declaration.
AS the particular will acts constantly in opposition to the general will,
the government continually exerts itself against the Sovereignty. The
greater this exertion becomes, the more the constitution changes; and,
as there is in this case no other corporate will to create an equilibrium
by resisting the will of the prince, sooner or later the prince must
inevitably suppress the Sovereign and break the social treaty. This is
the unavoidable and inherent defect which, from the very birth of the
body politic, tends ceaselessly to destroy it, as age and death end by
destroying the human body.
There are two general courses by which government degenerates: i.e.,
when it undergoes contraction, or when the State is dissolved.
Government undergoes contraction when it passes from the many to
the few, that is, from democracy to aristocracy, and from aristocracy to
royalty. To do so is its natural propensity. If it took the backward
course from the few to the many, it could be said that it was relaxed; but
this inverse sequence is impossible.
The moment the people is legitimately assembled as a sovereign body,
the jurisdiction of the government wholly lapses, the executive power is
suspended, and the person of the meanest citizen is as sacred and
inviolable as that of the first magistrate; for in the presence of the
person represented, representatives no longer exist.
First, when the prince ceases to administer the State in accordance
with the laws, and usurps the Sovereign power. A remarkable change
then occurs: not the government, but the State, undergoes contraction; I
mean that the great State is dissolved, and another is formed within it,
composed solely of the members of the government, which becomes for
the rest of the people merely master and tyrant. So that the moment the
government usurps the Sovereignty, the social compact is broken, and
all private citizens recover by right their natural liberty, and are forced,
but not bound, to obey.
AS soon as public service ceases to be the chief business of the
citizens, and they would rather serve with their money than with their
persons, the State is not far from its fall. When it is necessary to march

out to war, they pay troops and stay at home: when it is necessary to
meet in council, they name deputies and stay at home. By reason of
idleness and money, they end by having soldiers to enslave their
country and representatives to sell it.
It is through the hustle of commerce and the arts, through the greedy
self-interest of profit, and through softness and love of amenities that
personal services are replaced by money payments. Men surrender a
part of their profits in order to have time to increase them at leisure.
Make gifts of money, and you will not be long without chains. The
word finance is a slavish word, unknown in the city-state. In a country
that is truly free, the citizens do everything with their own arms and
nothing by means of money; so far from paying to be exempted from
their duties, they would even pay for the privilege of fulfilling them
themselves. I am far from taking the common view: I hold enforced
labour to be less opposed to liberty than taxes.

Conclusion
The need for world civilization is undeniable, and carries with it a
negative connotation only if or when the establishment of a world
government precedes or prevents the establishment of a world
sovereignty. That is to say, if a world government comes about via
coercion and deceit on the part of the oligarchs, it has no legitimacy
whatsoever. Only when the people come together under the premise of
creating a social contract is there a justifiable right to establish a world
civilization. Unless or until such a world assembly takes place, there
will not be any such thing as a legitimate world order.

Epilogue
The purpose of this book has been to convince the reader to consider a
new perspective. Not to believe a new perspective, not to follow a new
perspective, but simply to consider, to entertain a new perspective: We
are living in a simulation; the proof is in the details of cosmic rays. We
are living under neo-feudalism; the proof is in the details of our society.
The solution is to recognize our fundamental reality, and create new
forms that give us all more choice space and participation in the organs
of our planetary organism.
Breaking down the ideologies and dogmas of bygone eras, and
the broken religions, governments, and cultural paradigms of
humanities immature past, this book has been an attempt to stir up the
pot in providing solutions; we are cultivating a newer, better paradigm:
a new metaphysics, a new physics, a new philosophy of education, a
new philosophy of economy, and a new philosophy of ethics; this book
has been an attempt to represent a glimmer of legitimate, authentic hope
in the face of apathy and globalism. The love of truth, wisdom, and
knowledge has brought us to the potential of a more independent yet
more interrelated world society.
However, the powers of law and jurisprudence currently
existing, preferring the aristocratic, prevent real progress. The elite
have captured people with a legal fiction, a practice where, by
capitalizing all the letters in someone's name, you can diminish a
persons rights to the maximum limits of the law called: CAPITIS
DIMINUTIO MAXIMA. The federal government creates this legal
fiction with your birth certificate; the state using that slip of paper as a
strawman then ties the real natural being to the synthetic artifice of the
government and the Federal Reserve System, the IRS, and Social
Security. Thus, when you go to court and the judge calls your name, he
or she actually calls out a name that is written in all caps; and it is this
name, not the natural person that you are, which he or she is referring
to. Therefore, if you do not acknowledge this fiction, the power over
your life no longer holds.

To overcome the inherently feudalistic, scientific dictatorship of

manufactured consent, the answer is to get wise. To love wisdom-rather than money--cultivates a culture of invincibles to the cult of cult
mentality. We as observers, as sovereigns, have the power to alter our
reality, and this is best evidenced by the synthetic, artificial human
world in which we live. In the process of becoming wise or critical
thinking of the universe, we develop the skills necessary to have a
greater ability to change it: spending our money wisely, wanting what
Nestle, Monsanto and others cannot provide (Nature's Bounty), looking
at the universe as a simulation created by a higher, immaterial (higher
dimensional) mind, we realize that reality can be hacked; understanding
the fractal nature of reality, we can derive the model of a simulated
reality, and actually come to hack it. Becoming wise, we become
original characters instead of non-playable characters, drones, or
philosophical zombies, taking responsibility and generating a cause in
our world instead of being caused upon.
It may seem unreasonable to the reader that we have here
brought religion together with politics, but in truth there could no
greater, more important relationship. Certainly they should be
differentiated, our systems of government should be uninfluenced by
the dogmas and traditions of religion, but the wisdom of critical
thinking, and the consciousness of a wise society could have no greater
influence upon its government, and justly so. And it is for this reason
formal religion is unnecessary, but a culture of wisdom and virtue is.
Given our eugenesis as incarnations of the divine source, the
force, the higher dimensional mind, it only makes sense that we should
all be acting as sovereigns, originals in a world made by our higher self
for evolution and exploration, but to be a sovereign takes dignity, which
in itself requires context within a paradigm. What we have provided
with part I is the premise of a new paradigm in consciousness and
reality, as well as ethics and econ.
Max Planck one of the most highly regarded theoretical
physicists had much to say about consciousness and matter upon
receiving his nobel prize ...There is no matter as such. All matter
originates and exists only by virtue of a force which brings the particle
of an atom to vibration and holds this most minute solar system of the

atom together. We must assume behind this force the existence of a

conscious and intelligent mind. This mind is the matrix of all matter.
Further, on consciousness specifically he said, I regard consciousness
as fundamental. I regard matter as derivative from consciousness. We
cannot get behind consciousness. Everything that we talk about,
everything that we regard as existing, postulates consciousness. And
Max is not alone in his findings, or his perspective, but dont believe
what you read, do your own research and come to your own damn
conclusions!
Learn about the laws that bind you, study the truth, and become
wise, this is the charge that you have now that you have been exposed
to the truth of our world: there is an Alternative Paradigm, and an
alternative way from the capitalistic or communistic fashion. We hope
that you feel a sense of personal responsibility for the world, because
you are the world, and the world is you. Using the holographic
principle, we can see how by changing our thoughts we can change our
reality, and with this power comes great responsibility. This brings us
back to the principle of mentalism: that every creation in reality
originated as a thought, and by holographic, fractal extension, we too
have the power as creators to invent and conceive anything our minds
can come up with, as Napoleon Hill once wisely said, Whatever the
mind can conceive and believe, it can achieve.
The connection between the observer and the observed, or the
hard problem in physics, has best been exemplified by the delayed
choice quantum eraser experiment, which, like the double slit
experiment, evinces a direct relationship of causality between the
observer and the observed; in other words, your awareness, your
thoughts that emanate from it, all exist within a matrix of awareness and
thought, energy and information; outside of our perception, reality is a
gas of possibilities, formed into coherence when we (as white holes)
observe it. It is only by willful ignorance and cognitive dissonance that
the scientific world holds on to its faith in materialism and staunch
atheism. However, fortunately we do not have to wait for their
consensus to have access to the greater reality that is available to us
through Realism and exploratory agnosticism.
By harnessing this power, inherent in the human mind and

heart, practicing the pentivium and hexivium: establishing seeds of

hope, cells of evolution, Mastermind Alliance, fellowships for the
future, etcetera, there must be a willingness to proverbially die to our
culture, to go from being a worthless, greedy worm to being a helpful,
beautiful butterfly. Through the crucible of metamorphosis, the
seemingly horrific chaos that is change, we witness the cracks of our
shattered reality--yet it is through those cracks that the golden glimmer
of a greater galaxy of purpose and opportunity is revealed to us.
Go now and spread your wings!

Notes
[1] Suggested reading:
*My Big TOE..... Tom
Campbell, 2007
*The Evolving Self............................................... Mihaly
Csikszentmihalyi, 1993
*Spontaneous Evolution.. Bruce H. Lipton Ph.D.
2010
*Sex, Ecology, Spirituality: The Spirit of Evolution.... Ken
Wilber, 2001
*The Secret Teachings of All Ages............ Manly P. Hall,
1928
*Think on These Things..
J.Krishnamurti, 1989
*Tao Te Ching Lao Tzu,
500 BC. ?
^Trust: Self-Interest and the Common Good.. Marek
Kohn, 2008
*Positive Psychology of Love..... M. Hojjat and D.
Cramer 2013
^*The Lucifer Effect..... Philip Zimbardo,
2007
^Economic Democracy: The Political Struggle of the 21st Century
............................ J.W. Smith, 2005/ 2008
^The Social Contract. J.J. Rousseau,
1762
^Second Treatise of Civil Government... John
Locke, 1689

^Progress and Poverty Henry

George, 1879
^Parecon: Life After Capitalism ......................................... Michael
Albert, 2003
^The Theory of the Leisure Class: An Economic Study of Institutions
..Thorstein Veblen, 1899
^The Rights of Man.... Thomas
Paine, 1791
^Agrarian Justice ... Thomas
Paine, 1797
^The Declaration of Independence....... Thomas
Jefferson, 1776
^*The Conscious Resistance......
J. Vibes, D. Broze, 2015
^*Propaganda............................................................... Edward Bernays,
1928
^The Deliberate Dumbing Down of America.. C. T. Iserbyt,
1999/2011
^Tragedy and Hope............................................................... Carroll
Quigley, 1963
^The Sane Society........ Erich
Fromm, 1965
^*Eye To Eye.. Ken
Wilber, 2001
^From Enlightenment to Receptivity...... Michael
Slote, 2013
^*Empathic Civilization. Jeremy
Rifkin, 2009
^Seventeen Problems of Man and Society. Ralph
Borsodi, 1968

^From Dictatorship to Democracy............................................ Gene

Sharp, 2012
^*A Brave New World/ Revisited.................................... Aldous Huxley,
1932/58
^*Island.... Aldous
Huxley, 1962
*The Body Electric: Electromagnetism and the Foundation of Life... R.
Becker & G. Selden, 1985
*Hope for the Flowers. Trina Paulus, 1973
Paulist Press

* Pentivium
^ Hexivium