Principles Regarding A
Global Cooperative Forum

listen to all parts read by Kenneth Welsh


On The Dangers of The Old “Tribalisms”,
and The Necessity For A Global Cooperative Forum
Based On The Prior Unity of Humankind

1.1     The old moral, social, and political order of humankind is now dead.
1.2     This is the moment when it will be decided what the future is going to be.
1.3     The future is either going to be catastrophic disaster, or it is going to be the turnabout moment in human history, in which humankind will step out of its dark ages of “tribalism” into a new mode of human cooperative order.
1.4     This next handful of years is the period in which this choice has to be animated, one way or the other.
1.5     All generations now alive will have to make things right, or everything is lost.
1.6     The old civilization is about “tribalism”. The new politics is about the civilization of “humankind-as-a-whole”, and only this has the potential for a viable human future. Humankind cannot survive a “tribal” world.
  1.7     Starting in the nineteenth century and through the twentieth century, all the “tribes” found themselves face to face—and terrible wars, using the means of industrial civilization, have been the consequence.
1.8     At the same time, there are all the other effects of humankind’s impact on the Earth—from global warming to migrations, urban chaos, shortage of crucial resources, disease, and poverty.
1.9     At present, most of the energy of humankind is going into industrial-age warrior conflicts rather than addressing urgent global realities.
1.10   Wise leadership is essential for humanity now. The necessity is for those who have the clarity to see what is going on, and who know what to do about it, to get the support of the human populations.
1.11   The kind of leadership needed begins with disciplined individuals who are responsibly managing their own lives, rather than merely going along with the consumerism of conventional society.
1.12   The modern “everyman” of consumer society is a propagandized individual, participating in illusions and, effectively, self-destructing.
1.13   The modern “everyman” is being created by the power system of the world, because it is in the interests of that power system for there to be consumer egos who are “self”-involved, “self”-seeking, and stupefied.
1.14   Generally speaking, politicians have to stay identified with the common mind and common illusions. But it is too late for that. The world cannot afford leaders who are deluded by the old patterns of culture and of mind.
1.15   If the global chaos that is now happening is not re-organized by the force of truth, it is going to be done by other means—including totalitarian and dark materialistic means.
1.16   Humankind now needs to choose its collective survival and well-being in the real world, rather than determining its politics based on old mythologies.
1.17   There has to be a global understanding that world peace requires stepping beyond both religious mythologies and secular ideologies.
1.18   The old “tribal” mythologies may touch upon Reality and the Absolute, but they are also human inventions—and their exclusivist and absolutist claims must now be relinquished.
1.19     If there is not this relinquishment, there is going to be nothing but disaster, created by the psychotic struggle for one or the other to be the winner.
1.20   History is filled with the destruction of past cultural monuments and temples, and the conquering of homelands. But industrial-age “tribal” wars cannot reclaim what has been lost. Rather, they threaten to bring an end to everything.
1.21   The idea behind nuclear weapons is the idea of total war. Total war is not about conflicts based on confrontations between the armies of the warring states. Total war is about a practice of war in which the people are the target.
1.22   Total war is an obscenity. It is evil. Total war would destroy the people, and it would destroy everything—for a political advantage.
1.23   The seed, or root, of the idea of total war is the commitment to global dominance. Total war has no function except for a nation-state, or an alliance of nation-states, that is interested in global dominance.
1.24   This kind of warfare has become global policy in the course of the twentieth century, and now into the twenty-first century.
1.25   Total war is absolutely unacceptable, and so the current warlike posturing must stop. It is on the verge of producing its ultimate catastrophe.
1.26   It is not that this or that nation-state should not have nuclear weapons. Absolutely no state and nobody should have nuclear weapons.
1.27   There needs to be an immediate intervention on behalf of humankind to eliminate all nuclear weapons and to establish a working process for settling issues.
1.28   At present, a culture of total war, a culture of death, is ruling, while the people are engrossed in consumerism.
1.29   The only power on Earth that can stop the trend toward total war is the power of the human population declaring it will not cooperate with this nihilistic culture of total war and the ideologies of total dominance.
1.30   In the present day, declarations of independent nation-states based on ethnic and religious traditions are creating huge problems. Previous larger confederacies are breaking down.
1.31   This trend is all about “tribalization”, setting up absolute pockets of power—based on the mythologies of the past, the traditions of the past, the separateness of geographical zones, the separateness of particular classes or races of people.
1.32     This disastrous fragmentation of humanity has to stop. What is needed is exactly the opposite of that.
1.33   The absolutization of “tribal” minds is the happening of the human race in this moment, and this is exactly what must be transcended. That requires a new kind of political orientation.
1.34   Right leadership, disposed toward global cooperation—based on a comprehension of the inherent and always prior unity of humankind and the total Earth-system—is now needed.
1.35     What needs to be supported everywhere is cooperative, participatory existence for the entire human population globally—and the establishment of a Global Cooperative Forum to express and implement that reality.
1.36   A Global Cooperative Forum representing humankind as a whole would operate based on the principle of “prior unity”—meaning an acknowledgement of the fundamental unity of humanity and of all existence.
1.37   The human family would be represented at a Global Cooperative Forum by morally-enlightened leaders capable of moving the world population into a separatism-transcending view, and, thus, into modes of cooperation.
1.38   On the basis of the working-presumption of prior unity, such a Global Cooperative Forum would deal with all the urgent issues that humankind has in common.
1.39   There are, at the present time, nation-states, but nation-states would need to allow and cooperate with the Global Cooperative Forum that represents humankind as a whole. That is the only politics that is viable for humankind now.
1.40   The nation-state configuration of the world is a leftover of the “tribal” past, in which larger regions of humanity were separated from the others and, generally, just kept their distance from one another.
1.41   Representatives of the nation-states getting together as the means of creating global order is not working. The “multiple-flags” model for global discourse represents the old “tribal” orientation, which now needs to be abandoned and replaced by a global cooperative.
1.42   Within a global cooperative there would be certain multiplicities of difference. Those differences should be largely cultural—simply part of the texture of humankind—and there should no longer be any effort to establish certain human groups as separate absolutes.
1.43   The principle of the Global Cooperative Forum is that the prior unity of everybody-all-at-once must become the basis of global politics.
1.44   The purpose of the Global Cooperative Forum is to ensure that the totality of humankind, or everybody-all-at-once, is participating in a global political reality, and demonstrating the self-organizing means for making it right and keeping it right.
1.45   Presently, the powers of the separate nation-state are being used to control populations all over the world.
1.46   The power of industry and money has actually become senior to the power of governments, and is now controlling the entire world.
1.47   The only power that can deal with these powers that are on the verge of destroying the Earth-world is everybody-all-at-once—meaning not merely mob power, but a new cooperative system for dealing with issues.
1.48   The efforts of separate nation-states and vested interests to control the people are not going to work forever. Sooner or later, the global population is going to demand a cooperative, benign situation.
1.49   That is why there needs to be a Global Cooperative Forum, in which all of humankind participates through right representation.
1.50   Such a Global Cooperative Forum would not be subordinate to a “tribalization” program imposed by nation-states, but would inform all of the existing political entities benignly and cooperatively.
1.51   Humankind has got to get down to its own business and choose itself—and the Global Cooperative Forum is the means to do that.
1.52   Humankind needs to be relieved of the burden of its past, and step beyond its past, like a butterfly out of a cocoon, or like a snake shedding its skin.
1.53     The self-ordering system of humankind must be free to put itself in order. Humankind will self-organize itself if it is free to do so, and it must no longer be prohibited from so doing by the separatist factionalisms of the “tribal” mind.
1.54     “Not-two” is peace. “Not-two” is prior unity. Conversely, “two” is separateness, prior dis-unity, “difference”, otherness, competitiveness, opposition, confrontation, chaos, and war.
1.55   In the “room” of humankind as a whole, the “room” of everybody-all-at-once, there is no “two”—there are no “flags”, no religions, and there is no “self”-imagery that may be exclusively asserted. Rather, humankind must simply represent itself, and get together to create a new global domain for human existence. This is the great project.


On The Necessity To Give Institutional Form
To The Principle of Prior Unity


2.1     Virtually every kind of human collective—a household, a family, a village, a county, and so on—is made subject to agreements, limits, laws, rules, and means of keeping it straight, productive, and positive.
2.2     The totality of the human world is an exception to this. Humankind as a whole is not managing itself. Instead, it is managing all of its separate, “tribalized” elements. There is no instrument of order applied to the whole.
2.3     This is because another principle has been traditionally presumed about how the human totality is supposed to work—the principle of competition, involving warfare, mutual struggle, and dominance of one over another.
2.4     The notion that everything outside of one’s own territory is a kind of wilderness is the traditional idea at the root of this situation.
2.5     This presumption about “out there” being a wilderness, and a place where you cannot and should not go, is the mythology that is now being applied by human beings relative to the totality of the Earth-world.
2.6     Because the Earth-world (as a whole) is presumed to be a wilderness, it is also presumed that human beings are not responsible for the Earth-world, but are simply to avoid that wilderness.
2.7     The Earth-world can no longer properly be thought of as a wilderness. It is more like your local village or town or county or nation-state. It is a domain of necessary human responsibility.
2.8     The totality of humankind is intrinsically a unity. And that prior unity must be institutionalized as a cooperative of self-managing human responsibility, like any other area of human concern or enterprise.
2.9     At present, the voice for changing the world is a fractioned voice, coming from multiple individuals and civil-society organizations—all speaking of the necessary changes as something that will occur in the future.
2.10   It is in the interest of the institutionalized forces that are in power to keep the voices that want a world of peace and unity separate, weak, and vulnerable.
2.11     NGOs* are tending to function within the institutionalized power-structure of global “tribalism”. They must, instead, become part of the global strength of everybody-all-at-once.

[* “Non-governmental organizations”—organizations created by private individuals or groups who do not represent any particular government.]

 2.12   The Global Cooperative Forum would institutionalize a non-“tribal” world of prior unity that is in the interest of everybody-all-at-once.
 2.13   The Global Cooperative Forum must be a functioning, systematic, institutional presence. It must not be reduced to a mere idea, which all kinds of separate parties can vouch for, saying they stand for that, too.
2.14   Mere ideas are not going to create an institution based on prior unity. The Global Cooperative Forum must be created by everybody—not everybody-one-at-a-time, but everybody-all-at-once.
2.15   There is terrific political resistance to the notion of a true global cooperative. However, what must be understood is that a true global cooperative order is not a globally-extended super-state (which would be a kind of totalitarian power), but a global cooperative order in which all freely participate.
2.16   The globally-extended super-state is what the big warrior-states are moving toward. They are looking for there to be a winner that can control the world in a totalitarian manner.
2.17   This absolutely must not be allowed.
2.18   The means to bring about the Global Cooperative Forum is not some council of highly-placed morally-enlightened individuals merely making a proposition to everybody that this is necessary.
2.19   The role of the initial council must be to accomplish the connecting with the human totality.
2.20   Without that participation of the world population, the Global Cooperative Forum would be just another group of highly-placed people communicating high- minded notions and struggling to achieve them. It would be back to the same old process.
2.21   The initial leadership of the Global Cooperative Forum will come from individuals who are disillusioned with power, and who see that the current efforts to improve the situation of humanity are not sufficient to transform the whole.
2.22   If the initial council knows how to make the connections, and does so, and establishes right representation for the global population, then the Global Cooperative Forum will emerge virtually out of the woodwork.
2.23   It is essential to fully connect the nearly seven billion people to a process. That means that the total human collective, or everybody-all-at-once, must become conscious of itself.
2.24   Everybody-all-at-once must be communicated with by the initial council, and enabled to make itself known.
2.25   Everybody-all-at-once must be able to require that it be heard and that its requirements be acted upon in every positive sense.
2.26     This is the happening that is not in the works. Making the connection to the nearly seven billion people has never been done.
2.27   The Global Cooperative Forum is the institutionalized face for the nearly-seven-billion to manage itself.
2.28   The initial council is needed first. That council defines the issues and also organizes all the means of connectedness to the human totality. Then an effective, participatory process of global dialogue can begin.
2.29   The Internet would be the necessary means of this connectedness.
2.30   The human population would need to be able to be tuned into the Global Cooperative Forum websites every day, and then—having an organized, manageable circumstance for communication—to be getting down to business.
2.31   It would have to be determined how the Global Cooperative Forum needs to be fashioned in order to manage each of the large issues that humankind as a whole must address.
2.32   Each of the primary issues that need to be dealt with would have to be outlined, including the agreements that need to be made.
2.33   This mobilizing of the human population is not some strange revolutionary happening. It is an orderly process of getting down to business. And there is no instrument for it now, nor even the consciousness that there should be an instrument for it.
2.34   That is what the Global Cooperative Forum is about—a completely different, unique, awakened orientation, the orientation of prior unity rather than everything else.
2.35   To establish the Global Cooperative Forum, “pure warriors” are what is needed—those who will bring the Truth of prior unity into the domain of humankind, where Truth has never really taken hold.
2.36   It is not possible to “get to” the point of unity in the human world. You have to begin with it, and then the process covers everything.
2.37   In the domain of the human collective as a totality, it is about a Global Cooperative Forum operating on the basis of the working-presumption of prior unity—which is an entirely different way for humankind to self-govern itself, never done before because humankind has been divided into countless individuals and nation-states, or “tribes”.
2.38   The “tribes” still exist. The mode of the “tribal” mind still exists. But the “tribes” are also all defeating one another. The “tribalized” world now exists only in a kind of ashen state and has shown itself to be completely and obviously unworkable.
2.39   Something can and must replace the “tribalized” world—something that is authentic at the root, and something that can take responsibility for the governing of human affairs, take responsibility for the context of human life and engineer the new, rather than struggle with the old.
2.40   Prior unity is always already the case, and the old now is finished. If it is understood that what was is finished, great clarity can awaken.
2.41   This is the “ground zero” moment of human history, but not merely referring to the empty pit in New York. The whole world is at ground zero now. The entire basis for positive human civilization has been totally destroyed.
2.42   Prior unity then can be the basis for the establishing of an entirely new mode of human civilization, the human civilization not of “tribes”, but of the human totality.
2.43   Great energy for what needs to be accomplished resides in the generation now coming to adult maturity, whose vitality and mutual connectedness and impulse toward rightness need to be brought to bear in the big picture happening all over the world.



On Competition, Prior Unity, and Self-Management

3.1     The current situation is one of global competition relative to the acquisition of goods and competition for power.
3.2     There is no control over the excesses of competition, no force that speaks for the whole and subordinates all to the good of the whole.
3.3     This lack of control over competition is affecting not only the environment but every level of human life.
3.4     There is no over-arching principle that would act as a discipline so that the will to consumption and the activities of consumers are prevented from destroying the very system on which everybody is depending for life.
3.5     The supposed purpose of competitiveness—to get to the point where things will eventually be made lawful and sustainable—is being idealized. Excesses are permitted in the meantime everywhere.
3.6     In certain contexts, competition has a lawful place, and is virtually harmless relative to the great systems on which life depends—for example in sporting events, which are a way of people exceeding themselves and developing creative intentions.
3.7     The only right competition is one that occurs in a context of prior unity. Now all competition is happening in a circumstance of presumed dis-unity.
3.8     Consumerism is the society of systems-in-competition. The consumers in one “tribe” or other are looking to be big consumers exploiting the others.
3.9     The rulers get to consume. The defeated, or the subordinates, get to live in poverty, or with little.
3.10   The current situation in the world is that everyone wants to live the “good life” and be super-consumers. That is simply not possible. The Earth-world cannot sustain it.
3.11   Governments are afraid to limit the economic process to control pollution and environmental damage. They have no accountability relative to these things.
3.12   During the American Revolution, there was the cry that taxation without representation was tyranny. This should now be a global outcry. Governments everywhere are taxing people, and they are not rightly representing the interests of the people.
3.13   The exploitation of resources and means by corporations that are essentially independent of accountability is part of what is wrong.
3.14   Governments have the responsibility to maintain a viable global circumstance for human life, including business. But all things have to be happening in a system in which the integrity is protected, so that excesses will not destroy the system.
3.15   There needs to be a global cooperative means whereby transitions are made in all kinds of areas of industry, government, and so on. Resources from each mode of happening would be put into a process for research and development, creating new methods and means of approach.
3.16   All of it requires one thing: the principle of prior unity institutionalized through a Global Cooperative Forum. That would be the means for addressing all issues in a systems-based manner. Until that exists, no issues are going to be systematically addressed.
3.17   Every kind of system within the total global system has the same requirement—to be functioning on the basis of prior unity and enacting that through the discipline of self-management.
3.18   Every kind of problem in the human domain can be analyzed exactly in these terms: prior unity and self-management.
3.19   For corporations and governments, this means systematizing their own process in association with all other processes and the global whole, based on the principle of prior unity.
3.20   A right understanding of how to live in accordance with this principle, enacted as self-management, is the essence and the life-application of wisdom.
3.21   This is what is absent in the world—people are being propagandized to presume competitiveness, mutual opposition, and difference.
3.22   Prior unity and self-management must coincide with one another—one cannot merely communicate the idea of prior unity and have it change anything, any more than one can give speeches about stopping global warming and get a result.
3.23   So the principle of prior unity must have governing force. It must be a literal control over the system. It must take the “stave” out of the “wheels” of the system to generate the results that are intended or desired from the big-picture perspective.
3.24   When you eliminate the input, or “stave”, that is creating chaos, then the system re-unifies the Earth-world, doing what it needs to restore its balance. This means that various kinds of input that are creating chaos or dis-unity in the Earth-domain have to be eliminated by responsible choices on the part of the human collective.
3.25     Everything that human beings do should have a focus in this Global Cooperative Forum, including every kind of industry and government. Everything will then be interconnected, and there will be a systems method for dealing with the global system altogether.
3.26   It would be a principled process—not merely a power-game played between competing factions. Competition and mutual opposition would be brought into order by this larger-systems means, which must be institutionalized, and, thus, be in a position to control the excesses.
3.27   There is a Universal Conscious Force That Is Indivisible, egoless, Acausal, and Absolute. And everything is arising as an apparent modification of That.
3.28   Reality Itself Is a Prior Unity. Therefore, everything that is arising is part of a prior unity. It is not just that things are connected to one another in a unified sense. Everything is arising in That Which Is Indivisible and Self-Evidently Divine.
3.29   This is a Spiritual matter, not a religious matter. It is a profoundly human matter, not a subject for disputes or “tribal” differences. That Which Is One and Self-Evidently Divine Transcends all religions, all differences. And “It” is not Itself “different” from anything.
3.30   At present, people do not understand the principle of prior unity as being the principle of Reality Itself, and, therefore, All-Pervading. And, so, it is essential to educate people about prior unity as being intrinsic to Reality Itself, and, therefore, the real picture everywhere.
3.31   On that basis, self-management can be introduced—individually, and in all modes of complex association, or collectivity.


download mp3 Part 4 read by Kenneth Welsh

On Globalizing Humankind On A Cooperative Basis


4.1     The globalization of industrial society has worked to a certain degree up until now, but serious global imbalances have been the result. Further globalization of industrial society will only increase the toxification of the environment and make further chaos out of human existence.
4.2     Industrialized productivity throws waste products into the air and the entire environment, contributing to global warming and disastrous effects of all kinds.
4.3     And, so, humankind must be globalized by making all aspects of human life into something associated with a cooperative.
4.4     For example, cooperative food production would replace the effort to give the world population access to the global industrial society’s food production means.
4.5     At present, relative to food production, there is the grossest exploitation of non-humans by the methods of industrialization. It is the same with land, which is being destroyed by the mono-culture of industrialized farming.
4.6     One purpose of the Global Cooperative Forum would be to unlink people from exclusive dependency on the methods of industrialization. A Global Cooperative Forum would see to it that natural resources are cooperatively managed at the local level and at every level.
4.7     All resources ultimately belong to Earth itself. They are the province of everybody-all-at-once, and not for any separate entity within the whole to exploit and own.
4.8     A global cooperative endeavor that produces the means of survival by making responsible and cooperative use of the Earth’s resources needs to supersede the power politics of oil dependency.
4.9     Altogether, there are two now-global forms of dependency which must be gone beyond: dependency on fossil fuels and dependency on
animal protein as food.
4.10   Both of these dependencies have broad political, social, and economic implications, and both are associated with conglomerates of corporate power which wield a great deal of influence.
4.11   Fossil fuels are already causing global warming and extreme weather, as well as negative effects on global economics and politics.
4.12   The “farming” of animals as food is also a major contributor to global warming—from the transmission of methane gas into the atmosphere (a natural by-product of the “farmed” animals themselves) and otherwise through use of fossil fuels in the industrialized production of animals as food.

4.13   Dependency on animal protein as food is also now beginning to be acknowledged as having a seriously negative effect on health.
4.14   Thus, the human world is being overwhelmed by its own waste and by the toxicity of what it is ingesting at every level, industrial to personal. That toxicity is at the root of the current world-situation—toxic energy- sources and toxic food-sources.
4.15   But it is not that industrialization, which is presently creating such destructive effects, should merely be treated as an enemy. There would always obviously be technological and science-based means required by the human collective.
4.16   Rather, existing patterns of industry should be converted and new industries made by re-tooling what is already there.
4.17   It is a matter of reorganizing what now exists in the form of the current corporations and adapting them to processes of manufacture that are life-positive and Earth-positive. This will necessarily involve addressing imbalances in the accumulation of wealth.
4.18   As soon as there is a class of wealth established in a culture, or a nation-state, or group of nation-states functioning together, the motives of greed, exclusivism, and “self”-protection begin to appear.
4.19     The power of wealth—extended through corporations, as well as through individuals—is used to acquire goods, power, and territory outside of the domain of the culture, or the nation-state, or the alliance of nation-states.
4.20   The situation has arisen that wealthy people, wealthy nation-states, and wealthy corporations everywhere are acquiring property and goods all over the world.
4.21   The power of wealth is upsetting the balance of how things were, and is having a dramatic effect on the global system.
4.22   And, so, there are not only military extensions of “tribalism”, there is also the “greed effect” (which may call on military means).
4.23   As long as there is global fragmentation, the power motives of wealth can exploit that fragmentation. On the other hand, a cooperative global system would prevent the exaggerated use of national, corporate, and personal wealth-power from creating an imbalance in the world.
4.24   The inclination to acquire wealth, and even the tendency toward greed, is not something itself that is going to disappear as a human characteristic. But a global cooperative system would manage itself to maintain integrity and avoid the dramatic conflicts that result from gross imbalances.
4.25   It is not about waiting for greedy powers to agree. Rather, they must be obliged by a system that enforces the prior unity of the whole.
4.26   The role of the Global Cooperative Forum is to replace the absence of systematic responsibility with the presence of systematic order and integrity—a system that is self-governing, self-organizing, self-correcting, and self-rightening.
4.27   The Global Cooperative Forum is “global-systems management”, to use a technical term. But it is also a very human mechanism, a cooperative mechanism. It gives the totality of humankind a means, not just a voice.
4.28   The Global Cooperative Forum is also the voice of the Earth-system as a whole.
4.29   The real purpose of the spreading of knowledge is to give the basis for cooperation and not merely the basis for power and exploitation.
4.30   The human world managed by a Global CooperativeForum would be a fully participatory world—not akind of totalitarian state, simply enforcing ideals and controls over people.
4.31   The Global Cooperative Forum should be a vehicle for the promotion and enactment of the universal re-bonding of humankind, through modes of mutual dependence and cooperation. That re-bonding will counteract the general tendency of ego-based civilization to establish a relationship of competition between individuals and between nation-states.
4.32   It is a matter of the human totality enacting the rulership of cooperation—not order for its own sake (because mere order can suppress cooperation), but a cooperative order, benignly maintained as an extension of everybody-all-at-once.
4.33   The Global Cooperative Forum is about everyone participating in a cooperative in which all are part of a process through their action that generates survivability and well-being for everybody from local to totality, and from totality to local.
4.34   When the old “tribal” mechanisms are superseded by the global cooperative whole, that transformation will change everything, including the whole complex of industry and productivity.
4.35   The “tribal” model is associated historically with persons in high places governing that “tribal” sphere. But, in the sphere of human activities that belong to the collective of the human totality, there are no “high persons”, because that is a “tribal” sign.
4.36   Thus, it is a false hope to expect a council of “high persons” is going to result in a right managing of humankind or of the interests of humankind.
4.37   In the Global Cooperative Forum, the gathering of representatives would not be “high persons”. They would have no status, no separate position. They could even put on same-colored clothing when they sit down in the same council together, to indicate that there are no distinctions.
4.38   There must be an entirely new structuring of the human domain, and also a process wherein that entirely new structure can actually be given birth.
4.39   The old order will insist on its own persistence. And, so, it is a matter of the old order getting up one morning and finding out that there is a Global Cooperative Forum instead.

V .
On Non-Cooperation With What Is Wrong
and On Mobilizing The Human Totality
Based On The Self-Evident Truth of Prior Unity


5.1     The Global Cooperative Forum would not be some kind of a global parliament coming up with ideas, and saying, “Would all you governments out there please respond?” and, “Would all you corporations please change your act?”
5.2     There is a global collapse happening, and it is not going to be stopped merely by education, or by appeals to people’s good nature, based on information only.
5.3     The Global Cooperative Forum has to have the means of the nearly seven billion people saying they insist on change.
5.4     The nearly seven billion can, on the one hand, cooperate with one another and engage in a global cooperative, and, on the other hand, they can practice non-cooperation with patterns and systems that are not serving human life and well-being. That capability to refuse to cooperate with the status quo is what gives the global collective its force.
5.5     If the human totality understood what the issues were, and organized itself to refuse to cooperate, refuse to buy, refuse to consume, relative to what is intrinsically and clearly wrong, then that is a means for change.
5.6     It is simply taking the power of the human totality and systematically applying it to its own business—it is not revolutionary and not intended in any kind of negative sense.
5.7     As fragmented cells or “tribes”, human beings do not have the power to change the human domain, but humankind as a totality has the power, and so humankind must assume the power that is intrinsic to itself.
5.8     It is not a matter of separate little movements attempting to change things, but one force of humankind functioning intercommunicatively and cooperatively, and taking action relative to what needs to be changed.
5.9     The method of collective non-cooperation is most effective if applied by total populations, and best applied by the totality of humankind.
5.10   In fact, the only way for non-violent non-cooperation not to end up being divisive is to begin with everybody-all-at-once.
5.11   If non-violent non-cooperation is only applied in certain zones of action, there are people on the “yes” side, and people on the “no” side, resulting in divisiveness that can be surrounded by a lot of violence, no matter how non-violent the original intention.
5.12   Non-violent initiatives in violent zones have to be truly protected by the larger environment of everybody-all-at-once. That is the force that undermines misuse of power everywhere, including violent power.
5.13   If the method of non-violent non-cooperation is applied at the scale of the totality of humankind, there is effectively no “other side”.
5.14   When the whole system is applying the principle of prior unity to itself, the outcome should be entirely positive, because the Earth-system, which is intrinsically a unity, is being restored to its integrity.
5.15   The Global Cooperative Forum is a new basis for politics, society, culture, economics, and the entire human process, but you cannot argue people into it.
5.16   If you had to argue nearly seven billion people into deciding to agree with prior unity and choose the Global Cooperative Forum, it would never be able to begin.
5.17   Prior unity, and the need to implement prior unity via a Global Cooperative Forum, must be presented as tacitly, self-evidently heart-true, and everyone’s participation is to be invited on that basis.
5.18   In fact, the Global Cooperative Forum begins in the instant of its being communicated to the human population. Everybody-all-at-once has the immediate ability to implement it, by virtue of everyone hearing the message and seeing the tacit obviousness of it.
5.19   The happening of Truth is not through the mind—it is at the heart. Truth is not a proposition argued over against other propositions. Truth is self-evident, because the heart authenticates it in the moment of reception.
5.20   Truth is an embrace, just as love is. You do not get argued into love. It is self-evidently right.
5.21   One responds to truth as one does to love, simply through recognizing it. It is not about argument, not about the domain of mind, or of opposites.
5.22   That is how the Global Cooperative Forum will come about. It will happen with everybody-all-at-once, because it is right. It is true, it is so. There is no argument either for or against it. It is simply self-evidently true—immediately, on the moment of its presentation.
5.23   Merely to create another NGO, or some kind of entity that is going to try and convince everybody through argument—or, essentially, the play of opposition—to join a Global Cooperative Forum is never going to work. It will just be another piece of the “tribal” world.
5.24   Prior unity is not a union of many. Prior unity is an intrinsic unity in which there is no separateness, no “difference”, no otherness, no opposition, no duality. It is one.
5.25   The working-presumption of prior unity can, therefore, address anything—and self-organize it, straighten it, make it right, and just get on with it.
5.26   The working presumption of prior unity has never been the basis of human action before. Nevertheless, it is the Truth-basis for human action, the Reality-basis for human action, and, therefore, the Divine basis for human action.
5.27   The Global Cooperative Forum has no “flags”, no “name tags”, no “placards”, no separate anything, no opponents. It is intrinsically non-violent—not strategically, but because it has no opponent to defeat.
5.28   If anyone refuses the truth of prior unity, he or she is simply shunning it, and does not thereby become an opponent.
5.29   The Global Cooperative Forum is a prior-unity Forum of everybody-all-at-once, and so it does not have anybody to overwhelm or to defeat because everybody inherently belongs to this one process and is simply part of the happening of prior unity in the form of the totality of humankind.
5.30   The urgency of the global situation is such that the foundation work of activating the totality of humankind via the Global Cooperative Forum must happen now, so that, during the next few years, there can be global conversion of all systems to a right functioning in the context of the total system.


VI .
On Establishing Rules of Participation
For A Global Cooperative Order


6.1     Presently, the international community has no effective way of dealing with geopolitical issues, because it is fundamentally about “tribes” in competition with one another. There is no force that embodies everybody and that, therefore, can effectively deal with the system as a whole.
6.2     Bits of the system are always confronting one another. Therefore, those who hold out or want to “play it hard” wind up controlling the whole system.
6.3     In general, the so-called “big powers” are bypassing rules and playing for dominance. But everybody is playing their part in the “tribal” struggle-game, which is not in the interest of humankind, and it is not survivable.
6.4     Rules and accountability are essential for any system. Any notion that you can bypass such accountability is a lie in the name of serving some kind of “self”-interest. And this disposition is creating every crisis.
6.5     Systems self-correct, but when you bypass the system, as is now the case globally, then the system cannot correct itself anymore. It is just careening downhill with a stave shoved in the wheels. It is inevitable that it is going to self-destruct.
6.6     Therefore, the international power-struggles have to be replaced by a systems-based order with rules and limits established. It is only when the system can represent itself as a totality and keep its rules in front of everyone that the system can correct itself.
6.7     A rational and positive global situation requires rules for participation, based on global interdependence and prior unity—rather than being based on nation-states or other groups engaging in reactive measures in the face of being provoked or (otherwise) acting aggressively to extend their influence.
6.8     The process for dealing with global realities should not be merely punitive. Rules for participation should be established—and then doors would be either opened or closed, based on whether any given nation-state or other entity abides by those rules.
6.9     Participation should be the one thing everybody values—not competition, not dominance and victory over all, but participation in a global system that allows every nation-state, every human domain, to survive and enjoy essential well-being and the growth potential and benefits of participation in the whole.
6.10   The rules of participation in the global community should not be arbitrary, or set up to favor certain parties over others. The rules of participation should establish positive and equal participation for everyone, with no double standards that require some to obey the rules while others do not.
6.11   The Global Cooperative Forum is the system of everybody-all-at-once reasserting itself and establishing rules of participation that put all matters of global business equitably on the table—including matters of severe chronic conflict, competition for resources, degradation of the environment and disruption of weather-patterns, poverty, disease, and so forth.
6.12   Right rules of participation will establish an entirely different principle than nation-state competitiveness. It will allow humankind as a whole to become a functioning system—a system to which all parties get access by fulfilling certain obligations and responsibilities, which apply everywhere.

On Zero-Point Education


7.1     Ego-culture makes institutions in the egoic likeness—based on the separate and separative “self”-principle. This is what is happening today all over the world.
7.2     As a result, both secular and sacred institutions are being falsified by the imposition of egoity. This is occurring in the domain of politics, in the domain of education, in the domain of religion, and in every domain associated with human life.
7.3     The egoic subversion of human institutions is inevitable—unless such subversion is prevented by upholding a pattern of rightness. The rightness of human institutions depends on there being a system, and a tradition, and people guiding the process who understand how to maintain rightness.
7.4     In the domain of education, it has traditionally been understood that only a thorough rightening of understanding can bring about a rightening of life.
7.5     In the present-time human world, education is tending to be reduced to a propaganda industry that is purposed only to produce the next generation of social and political participants in a programmed life dictated by government, corporations, and economic interests. Thus, such so-called “education” is, in fact, merely about producing a work force.
7.6     Real education is the process of getting to the root of what human existence is about. In the present-time human world, some individuals are yet moved to exercise themselves in such a manner—but there is, in the present-time human world, no collective (or global) process of such real education.
7.7     In the present-time human world, the conventions of education derive from the now-pervasive ego-culture. Such ego-based education leads to divisiveness, competitiveness, and further “tribalization”—thereby undermining the global unity of humankind and working against the systematizing of human responsibility on a global scale.
7.8     People are being indoctrinated all over the world—not just by religion, but by many different systems of education and stimulated activism.
7.9     The use of education to propagandize action based on “tribal” mind and competitiveness must be replaced by a new process of global education that is intrinsically not about either religion or scientific materialism.
7.10   The Global Cooperative Forum is about an entirely new mode of human, political, social, and economic existence—and, thus, about an entirely new mode of education, and of human culture altogether.
7.11   The Global Cooperative Forum is about enabling the transition from ego-culture to a culture of transcending the ego, in which there is a higher principle to which all must be accountable—including individuals, groups, and all the collectives of humankind.
7.12   The basis of the global education I propose is the restoration of the principles of egolessness and prior unity to the course of human life. I call this mode of education “‘zero-point’ education”.
7.13   “Zero-point” education is not merely institutionalized learning. “Zero-point” education is about a way of life that follows from the root-understanding of egolessness and prior unity.
7.14   Therefore, that root-understanding must be demonstrated throughout the totality of each individual’s life, and throughout the totality of the collective world in which all human beings participate together.
7.15   The purpose and the evidence of “zero-point” education is “zero-point” living—or the demonstration of “zero-point” consciousness.
7.16   The fundamentals that spring from “zero-point” education and “zero-point” understanding must, necessarily, manifest in the global domain of politics and social processes.
7.17   “Zero-point” education is the basis for global “zero-point” activism. “Zero-point” activism is of a wholly positive and entirely cooperative nature—serving the system-totality of human life.
7.18   A “zero-point” education system would, inevitably, move people into a process of right and positive action—in the context of the global cooperative order.
7.19   “Zero-point” education, established both locally and globally, can counter and replace the kind of religious indoctrination that produces the aberrations of fundamentalist activism.
7.20   The Global Cooperative Forum is, itself, the institutional manifestation of “zero-point” education.
7.21   The present moment in human history is the crucial turning-point—truly, the “zero-point”—in which a new and systematic global human culture can, potentially, emerge. That new culture will be based on global cooperation, in association with principles of accountability that will manage the Earth-world responsibly on a cooperative basis.
7.22   The role of the Global Cooperative Forum is to educate the world in this “zero-point” sense, calling everyone to exercise the cooperative participation and the mutual accountability that are the necessary means of taking responsibility for the human domain and for the totality of the Earth-world.
7.23   Through such responsible “zero-point” education and right self-management, humankind will be enabled to go beyond the otherwise dominant ego-principles of “tribalism” and unprincipled consumerism. Through “zero-point” education, all “tribalism” and unprincipled consumerism will be relinquished—by means of the restoration of the principles of intrinsic egolessness and prior unity.
7.24   The demonstration-sign of true “zero-point” education is not merely the advocating of some form of philosophy. Rather, the demonstration-sign of true
“zero-point” education is right life—which is, most fundamentally, a matter of the disciplining of the ego-as-consumer.
7.25   When one has been converted from the “philosophy” of ego-culture to the “zero-point” philosophy, one is no longer disposed to live as a consumer-ego. When one has been converted from the “philosophy” of ego-culture to the “zero-point” philosophy, one is moved to embrace a disciplined right life, founded in the tacit awareness of intrinsic egolessness and prior unity.
7.26   The tacit “zero-point” awareness of intrinsic egolessness and prior unity, demonstrated by the steadily disciplined practice of right life, is the transformed quality and characteristic required of the leadership that is necessary to move humankind (as a whole) to accept responsibility for itself.

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