CWG RESUME
SPIRITUALITY
I came across the ‘CwG’ material in the mid ‘90s. I have read all of its publications, learning much from each of them, as they appeared - not least that the creation of 'A Better World' will require a joint effort on the part of 'G.O.D. and ourselves’, as newly defined.
Hence, this essay, first written in 2005, is composed of two main parts. The first, in three sections, contains a summary of those passages from these books concerned with bringing about ‘An Enlightened and Unified Civilisation’, globally.
The second, then, invites the reader, in its final paragraph, to explore the deliberate introduction, into this very different, better world, of ‘A More Advanced Society' – locally (as outlined on: www.moreadvancedsociety.com )
PART 1
‘G.O.D.’
Where, As A Society, Are We Now?
In order to find a reply to this initial enquiry, all we have to do is take an honest look at what is happening: to ourselves and those around us (in our everyday lives); to other people whom we do not meet on a regular basis (as reported via the media); and, to the environment, our planetary home, on which we all depend for our physical existence in the material realm (through, for example, the publication of scientific reports and journals).
And, when we do this, the conclusion we must come to is that, generally, things are not going too well. In fact, most people would agree, the world - in many areas of life - is in a mess and we are allowing this to take place.
Should we require further confirmation that this is so, there are any number of readily available and recently published books documenting the current dysfunctional state of affairs, e.g. John Pilger’s ‘The New Rulers Of The World’, Thom Hartman’s ‘Last Days Of Ancient Sunlight’ and Clive Ponting’s ‘A New Green History Of The World’, as well as an assortment of pressure groups, single issue campaigns, direct action crusades and political organisations, all calling for varying degrees of change to the status quo, ranging from the reformist to the revolutionary.
(The latter would include, to name but a few (mainly in this country): The Occupy Movement, The European Social Forum (now called The People’s Assembly), Green Peace, Friends Of The Earth, Campaign Against The Arms Trade, ReClaim The Streets, The Eco-Village Network, Personal Education Now, Human Scale Education, Freedom Press, The Green Party and The World Socialist Movement.)
But the most powerful statement, in my opinion, to have been made on this subject (and many more besides) within the last decade or so are the series of books, ‘written’ by Neale Donald Walsch, called: ‘Conversations with God’ (‘CwG’), Books 1, 2 and 3, 1995-98; ‘Friendship with God’, 1999; ‘Communion with God’, 2000; ‘Conversations with God for teens’, 2001; ‘The New Revelations’, 2002; and, ‘Tomorrow’s God’, 2004. (Plus, more recently, ‘What God Wants’, 2005; ‘Home with God: In a Life That Never Ends’, 2006; ‘Happier than God’, 2008; and, ‘The Storm before the Calm: A New Human Manifesto’, 2011.)
In particular, ‘CwG’, Book 2, which is mainly concerned with the collective and environmental aspects of life on this planet, as compared to the individual and personal in Book 1 and the universal and cosmological in Book 3, makes a number of references to the state of the world in which we are currently living.
Thus, for example, in a discussion of American society which is “the richest and most powerful nation on Earth” but has “the highest infant mortality rate” and “eighty-five percent of its retired living in poverty” (page 138), it is stated: “You live in a wasteful, decadent society. You’ve built into virtually everything you make what your engineers call “planned obsolescence.”
Cars cost three times as much and last a third as long. Clothes fall apart after the tenth wearing. You put chemicals in your food so they can stay on the shelf longer, even if it means your stay on the planet is shorter. You support, encourage and enable sports teams to pay obscene salaries for ridiculous efforts, while teachers, ministers and researchers fighting to find a cure for the diseases which kill you go begging for money. You throw away more food each day in your nation’s supermarkets, restaurants and homes than it would take to feed half the world.
Yet this not an indictment, merely an observation. And not of the United States alone, for the attitudes that sicken the heart are epidemic around the world. The underprivileged must grovel and scrimp merely to stay alive, while the few in power protect and increase great hoards of cash, lie on sheets of silk and each morning twist bathroom fixtures made of gold. And, as emaciated children of ribs and skin die in the arms of weeping mothers, their country’s “leaders" engage in political corruptions which keep donated food stuffs from reaching the starving masses.” (CwG, Book 2, Page 138/9.)
And again, in the context of describing our present civilisation as being not very advanced, it is written: “The fact is you have barely evolved at all. You still operate in a primitive “every man for himself” mentality. You plunder the earth, rape her of her resources, exploit her people and systematically disenfranchise those who disagree with you for doing all of this, calling them the “radicals”. You do all of this for your own selfish purposes, because you’ve developed a lifestyle that you cannot maintain any other way.
You must cut down millions of acres of trees each year or you won’t be able to have your Sunday paper. You must destroy miles of the protective ozone which covers your planet or you cannot have your hairspray. You must pollute your rivers and streams beyond repair or you cannot have your industries to give you Bigger, Better and More. And you must exploit the least amongst you - the least advantaged, the least educated, the least aware - or you cannot live at the top of the human scale in unheard-of (and unnecessary) luxury. Finally you must deny that you are doing this or you cannot live with yourself.” (CwG, Book 2, Page 172.)
But, even before these sections, we are given a foretaste of such honest observations on the way life is lived on this planet when, in an earlier chapter on education and the need to encourage our offspring to question, think critically and solve problems (about which more later), we are told: “It is not your young people who are destroying the rainforests. They are asking you to stop it. It is not your young people who are depleting your ozone layer. They are asking you to stop it. It is not your young people who are exploiting the poor in sweatshops all over the world. They are asking you to stop it. It is not your young people who are taxing you to death, then using the money for war and machines of war. They are asking you to stop it. It is not your young people who are ignoring the problems of the weak and the downtrodden, letting hundreds of people die of starvation every day on a planet with more than enough to feed everybody. They are asking you to stop it. It is not your young people who are engaging in the politics of deception and manipulation. They are asking you to stop it. It is not your young people who are sexually repressed, ashamed and embarrassed about their own bodies and passing this shame and embarrassment to their offspring. They are asking you to stop it. It is not your young people who have set up a value system which says that “might is right” and a world which solves problems with violence. They are asking you to stop it. Nay, they are not asking you…..they are begging you.” (CwG, Book 2, Pages 119-120)
And, of course, if we don’t stop these behaviours, then things can only become a great deal more serious and, perhaps, for us as a species, fatal.
Thus, having already been reminded in Book 2, pages 181/2, that “there is rapidly developing a soil shortage on your planet” and that “this is just one example of the many ways you are damaging and depleting your Mother, the Earth, the giver of all life, out of complete disregard for her needs and natural processes”, in Book 3, we are twice informed: “I am saying that once before on your planet you had reached the heights - beyond the heights really - to which you are now slowly climbing. You had a civilisation on Earth more advanced than the one now existing and it destroyed itself. Not only did it destroy itself, it nearly destroyed everything else as well. It did this because it did not know how to deal with the very technologies it had developed. Its technological evolution was so far ahead of its spiritual evolution that it wound up making technology its god. The people worshipped technology and all that it could create and bring. And they got all that their unbridled technology brought - which was unbridled disaster. They literally brought their world to an end.” (CwG, Book 3, Page 269.)
And, “Once before on your planet the technology you’d developed was far greater than your ability to use it responsibly. You’re approaching the same point in human history again. It is vitally important that you understand this. Your present technology is threatening to outstrip your ability to use it wisely. Your society is on the verge of becoming a product of your technology, rather than technology being a product of your society. When a society becomes the product of its technology, it destroys itself.” (CwG, Book 3, Page 276.)
And, while being advised that we “know enough about atomic energy now to blow ourselves to kingdom come” (CwG, Book 3, page 277), it is stated: “You keep proliferating your weapons of mass destruction the way you’ve been doing, and pretty soon they’ll get into the hands of somebody who will hold the world hostage to them - or destroy the world trying. You are giving matches to children then hoping they won’t burn the place down and you’ve yet to learn how to use the matches yourselves. The solution to all this is obvious. Take the matches away from the children. Then throw your own matches away.” (CwG, Book 3, Page 277.)
“And, if you don’t kill yourselves with your nuclear madness, you’ll destroy your world with your environmental suicide. You are dismantling your home planet’s ecosystem and you continue to say that you’re not. As if that weren’t enough, you are tinkering with the biochemistry of life itself. Cloning and genetically engineering and not doing so with sufficient care to have this be a boon to your species, but threatening instead to make it the greatest disaster of all time. If you are not careful, you will make the nuclear and environmental threats look like child’s play. By developing medicines to do the work that your bodies were intended to do, you’ve created viruses so resistant to attack that they stand poised to knock out your whole species.” (CwG, Book 3, Pages 277-278.)
Thus, having had it explained to us in some detail why we are a primitive race (and labelled as such on several occasions and in no uncertain terms, e.g. “You actually let children starve to death right in front of you. You actually kill people because they disagree with you. You are primitive”, CwG, Book 2, page 205), we are now being warned that we are in danger of bringing about our own extinction.
But, we are reassured, this word - primitive - is not being used here in a critical or judgemental sense but as a statement of fact. “ ‘Primitive’ is merely descriptive. It simply says what is true: A certain thing is in the very early stages of development. It says nothing more than that. It says nothing about “right” or “wrong.” You add those meanings.” (CwG, Book 3, Page 272.)
Indeed, its use here is similar to that when it is applied to primitive art or primitive music. Thus, it is written: “I feel the energy of your race as you would the energy of a man or woman of “primitive sensuality.” And like you I am aroused……You arouse me! I am aroused to new experiences yet to come. In you, I am awakened to new adventures and to the excitement of movement to new levels of magnificence. Far from disappointing me, you thrill me! I am thrilled at the wonder of you. You think you are at the pinnacle of human development and I tell you you are just beginning. You have only just begun to experience your splendour! Your grandest ideas are as yet unexpressed and your grandest vision unlived. But wait! Look! Notice! The days of your blossoming are at hand. The stalk has grown strong and the petals are soon to open. And I tell you this: The beauty and fragrance of your flowering shall fill the land and ye shall yet have your place in the garden of the Gods.” (CwG, Book 3, Page 273.)
As a society, therefore, we are primitive, i.e. in those early, precarious stages of our development. But we should not despair for calling us primitive implies that greater times could lie ahead, should we decide to alter course and make the necessary adjustments to our current way of life - as a united, spiritually enlightened, more highly evolved human race!
(For a succinct account of the reason for our existence in the material realm, especially the idea that we have forgotten ‘Who We Are’ and that all we have to do is ‘re-member’, i.e. become once again ‘a member of the whole’, and that, as soon as this ‘Notion of Unity’ starts entering ‘The Collective Consciousness’, our civilisation will inevitably make adjustments to the course it is on and then radically change for the better, see CwG, Book 1, pages 21-28, and CwG, Book 3, pages 168-181.)
Where, As A Society, Do We Want To Go?
What we might aim for and achieve we are given a glimpse of towards the end of Book 3 where we find an intriguing account of life in those more elevated civilisations which, we are assured, exist in other parts of the universe. (In support of this claim, i.e. that there is life on other planets, some more advanced than here, go to: Pale Blue Dot, Links )
For example, while being made aware that there are thousands of these advanced societies (CwG, Book 3, Page 271) in which highly evolved beings - HEBs for short - live, we are informed, inter alia, that HEBs “share everything. With everyone” with the result that “Not a being goes without” (page 287); HEBs do not “possess” but “caress”, i.e. there is no such thing as personal ownership of land, objects or people (pages 295-296); HEBs live longer because they look after themselves and each other and, therefore, “are usually around to experience the long term consequences of their actions” (page 297); HEBs do not compete for “They realise that when one loses, everyone loses” (page 302); HEBs do not “work” as we understand this term but undertake tasks and activities “based purely on what a being loves to do, and sees as the highest expression of Self” (page 309); HEBs do not damage their environments, i.e. “that which is supporting you”, but create and care for them (pages 330/1); HEBs never attempt to hide their feelings or lie - they learned long ago that “untruth does not work” - but always tell the truth because “HEBs are the truth” (page 331); HEBs do not go to war or engage in conflicts mainly because “a highly evolved being shares everything he has” (page 335); and, “HEBs have no fear of what our culture calls “death,” because HEBs know that they live forever” (CwG, Book 3, page 335).
Furthermore, in the course of being given all of this detail, we are told (both here and in other sections of these books) that HEBs live their lives according to certain principles. The most important of these are “We Are All One” - along with its companion “Everything in the One Interrelates” (Pages 294/5.) and “There Is Enough”. Hence, as a result of applying these two fundamental truths, “There are no “have-nots” in a HEB society. No one lives in the depths of degradation to which you have allowed many humans to fall. And no one dies of starvation, as 400 children an hour, and 30 000 people a day, do on your planet. And there is no such thing as a life of “quiet desperation”, as there is in human work cultures. No. In HEB society there is no such thing as “the desperate” and “the poor” ” for “HEBs have an awareness of sufficiency and a consciousness that creates it.” (CwG, Book 3, Pages 311/2.)
They have also become clear that, although “evolution” is “survival of the fittest”, it is not a principle but a process over which they have control. (Page 319.) Thus HEBs do not relegate themselves to the status of observers of their own evolution but choose a principle with which to guide and direct it, i.e. Unity (and Abundance). “This is called conscious evolution and your species has just arrived there.” (Page 320.) And again the point is made further down this page where it is written: HEBs “do not use “evolution”, i.e. survival of the fittest (my words) as their First Guiding Principle of Evolution, but, rather, they have created a principle based on pure observation. They have simply observed that they are all One and they have devised political, social, economic and spiritual mechanisms which undergird, rather than undermine, that First Principle.” (CwG, Book 3, Page 320.)
And, in highly evolved cultures, HEBs observe fully and communicate truthfully. “They see “what works” and say “what’s so” ”, unlike in human societies where everybody “knows the emperor is wearing no clothes” but “nobody’s talking about it.” (Page 332.) However, this is not a question of morals, as we would understand them, for in a HEB society “there are no moral imperatives”. (Page 332.) “The idea of some group devising a set of values by which individual HEBs are called upon to live would violate their understanding of “what works,” which is that each individual is the sole and final arbiter of what is, and is not, appropriate behaviour for them. The discussion is always around what works for a HEB society - what is functional and produces benefit for all - not around what humans would call “right” and “wrong.” ” (CwG, Book 3, Pages 332-333).
Consequently, there are “no laws” but “mutual agreements” which have been reduced to “a Triangular Code of Awareness, Honesty and Responsibility.” (Page 334.) Hence, in what would be the very rare event of a mature HEB misbehaving, there is no “guilt” or “shame” (page 333), “trial” or “punishment”, simply an observation of “what’s so” and “what works.” (Page 336.) Thus, “He is simply allowed to correct his mistake. Using the Triangular Code, he is first made aware of all the outcomes related to something he has thought, said or done. Then he is allowed to assess and declare his role in producing these outcomes. Finally, he is given an opportunity to take responsibility for those outcomes by putting corrective or remedial or healing measures into place.” (CwG, Book 3, Page 336.)
So, “Where does a HEB learn all of this stuff?” the question is asked. (Page 336.) Having already been informed that the mother and father are not the best placed for doing the parenting (‘CwG’, Book 3, pages 28-38) and that HEBs place responsibility for the education of their offspring in the hands of their elders who “are not shuffled off to live by themselves. They are not ignored, and left to work out their own final destinies. They are honored, revered and held close, as part of a loving, caring, vibrant community” (page 300) and that, therefore, “offspring are not asked to learn about the basics of life from beings who are still learning about the basics of life themselves” but “are raised in an environment of wisdom, great, great patience and deep understanding” (pages 300/1), the reply is given: “There is no school system in a HEB society, merely a process of education by which offspring are reminded of “what’s so” and “what works”.
Thus, offspring are raised by elders, not by those who conceive them, though they are not necessarily separated from their “parents” during the process, who may be with them whenever they wish, and spend as much time with them as they choose. In what you call “school” (actually best translated as “learning time”), offspring set their own “curriculum,” choosing which skills they would like to acquire, rather than being told what they are going to have to learn. Motivation is thus at its highest level and life skills are acquired quickly, easily and joyfully. The Triangular Code (these are not really codified “rules,” but this is the best term one can find in your languages) is not something which is “pounded into” the young HEB, but something which is acquired - almost by osmosis - through the behaviours modeled for the “child” by “adults.” ” (CwG, Book 3, pages 336/7.)
HEBs, therefore, would never model behaviour opposite to those which they want their children to learn for, in highly evolved cultures, adults understand that children do what they see others doing. And, so, “It would never occur to HEBs to place their offspring for many hours in front of a device that shows pictures of behaviours they’d like their offspring to avoid. Such a decision would be, to a HEB, incomprehensible. It would be equally incomprehensible, if a HEB did do this, to then deny that the pictures had anything to do with their offsprings’ suddenly aberrant behaviours.
I will say again that the difference between HEB society and human society breaks down to one really very simple element, which we shall call truthful observation. In HEB societies, beings acknowledge everything they see. In human societies, many deny what they see. They see television ruining their children and they ignore it. They see violence and “losing” used as “entertainment,” and deny the contradiction. They observe that tobacco harms the body, and pretend it does not. They see a father who is drunken and abusive, and the whole family denies it, letting no one say a word about it. They observe that over thousands of years their religions have failed utterly to change mass behaviours, and deny this, too. They see clearly that their governments do more to oppress than to assist, and they ignore it. They see a health-care system that is really a disease care system, spending one-tenth of its resources on preventing disease, and nine-tenths on managing it, and deny that profit motive is what stops any real progress on educating people in how to act and eat and live in a way which promotes good health. They see that eating flesh of animals that have been slaughtered after having been force-fed chemical laden foods is not doing their health any good, yet they deny what they see.”
On the other hand, “Highly evolved beings - which some of you are becoming - deny nothing. They observe “what’s so”. They clearly see “what works”. Using these simple tools, life becomes simple. “The Process” is honored.” (CwG, Book 3, pages 337/8.)
And, finally (and most importantly from the point of view of any attempts to introduce an enlightened and, therefore, more advanced method of organising human affairs here on Earth, following the unification of all of its peoples), in response to the question from the author: “How do they live?”, it is stated: “They live in clusters, or what you would call communities, but for the most part they have abandoned their version of what you call “cities” or “nations.”
“Why?” he asks, in reply to which the answer is given: “Because “cities” became too big, and no longer supported the purpose of clustering, but worked against that purpose. They produced “crowded individuals” instead of a clustered community” (page 315) and “grouping together in large cities” does not solve problems, “it only creates them.” (Page 316.)
And, as to why HEBs abandoned the concept of nations, it is explained: “Because they saw that a concept such as what you call “nationalism” works against their First Guiding Principle: WE ARE ALL ONE.” And, just a few lines down, “You separate yourselves into nations for reasons of survival and security - and produce just the opposite. Highly evolved beings refuse to join together in nations. They believe in simply one nation. You might even say they have formed “one nation, under God.” ” (CwG, Book 3, Page 318.)
This description of how HEBs live is then repeated in the next chapter where we are given a summary of the model for life in a highly evolved society. “Beings live in clusters, or what you would call small intentional communities. These clusters are not further organised into cities, states, or nations, but each interacts with the others on a co-equal basis.
There are no governments as you would understand them, and no laws.” (Page 334.) Such an arrangement follows on naturally from a previous discussion, concerning the greatest Divine Dichotomy that the greatest complexity is the greatest simplicity, in which it is written: “The more “complex” a system is the more simple is its design. Indeed it is utterly elegant in its simplicity. The master understands this. That is why a highly evolved being lives in utter simplicity. It is why all highly evolved systems are also utterly simple. Highly evolved systems of governance, highly evolved systems of education, highly evolved systems of economics or religion - all are utterly, elegantly simple. Highly evolved systems of governance, for instance, involve virtually no governance at all, save self-governance.” (‘CwG’, Book 3, pages 321/2.)
How, As A Society, Might We Get There?
While emphasising at all times throughout this work that ultimately the solutions to all of our problems - personal, economic, social, political, etc. - are spiritually based, e.g., on page 148, “…the trick is to combine the two. Spiritual truth must be lived in practical life to change everyday experience”, CwG, Book 2, gives us some pointers which it might serve us to follow in order to put us on the road to where we say we want to go, i.e. to begin with and at the very least, the creation of a war-no-more society in which basic survival with dignity and equal opportunity is assured for everyone.
For example, in order to avoid the settling of disagreements violently - which is “a sign of extraordinary immaturity” (page 195) - we could, in the short term, “establish what some have called a one-world government, with a world court to settle disputes (one whose verdicts may not be ignored, as happens with the present World Court) and a world peacekeeping force to guarantee that no one nation - no matter how powerful or how influential - can ever again aggress upon another.” (CwG, Book 2, pages 195/6.)
The possibility of such a restructuring of our current world social order has already been raised and explored in an earlier chapter, where - for us “to get to a place of love and concern for all humankind” (page 143) - it is written: “I observe that what would work would be the formation of a new world political community, with each nation state having an equal say in the world’s affairs and an equal proportionate share of the world’s resources.” (Page 143.)
And the reason why such a rearrangement would be adopted by everyone, both “the haves” and “the have-nots”, is that it would be in their best interest to do so. “Do you not see that if billions of dollars a year - that’s millions a month, hundreds and hundreds of thousands a week, unheard of amounts each day - could be sunk back into your system…..that, if you could use these monies to feed your hungry, clothe your needy, house your poor, bring security to your elderly and provide health care and dignity to all…..the causes of crime would be lost for ever? Do you not see that new jobs would mushroom as dollars were pumped back into you economy? That your own government could even be reduced because it would have less to do?” (Page 144.)
But, the question is asked, “just where are these millions and billions of dollars going to come from?” (page 144) to which the reply is given: “The money you save from building defense systems and attack weapons” which, at the time this book was written (March 25, 1994), was running at “about one trillion dollars a year…...That’s a million dollars a minute worldwide.” (Page 145.)
The next part of this chapter then explains how this new global structure could be implemented, using as its model the constitution of the United States of America, for “Although no one could argue that the system doesn’t need improving, this political concoction has worked for more than 200 years!” Hence, “There is no reason to doubt that the same recipe will work between nation states as well.” (CwG, Book 2, page 149.)
But there are other things we could do right now in order to improve the lot of the human race as a whole and stop the destruction of our environment. For example, we could “eliminate money” - suggestions of ‘a world of free access’ here which should recommend itself to the readers of Karl Marx and Peter Kropotkin! - “or, at the very least, eliminate its invisibility.” (Page 183.)
These thought-provoking statements are followed by a discussion of what would happen if everybody told the truth about their financial situation. “If everyone knew everything about everybody’s money situation, there would be an uprising in your country and on your planet, the likes of which you have never seen. And in the aftermath of that there would be fairness and equity, honesty and true for-the-good-of-all priority in the conduct of human affairs.” (Page 183.) For, “The plain fact is that people would never put up with 90 percent of what is going on in the world, if they knew what was going on. Society would never sanction the extraordinarily disproportionate distribution of wealth, much less the means by which it is gained, or the manner in which it is used to gain more, were these facts known, specifically and immediately, by all people everywhere.” (CwG, Book 2, pages 185/6.)
Then, while continuing this dialogue about our finances, we are presented with a challenge. “I dare you to throw out all of your money, all your papers and coins and individual national currencies, and start over. Develop an international monetary system that is wide open, totally visible, immediately traceable, completely accountable. Establish a Worldwide Compensation System by which people would be given Credits for services rendered and products produced, and Debits for services used and products consumed. Everything would be on the system of Credits and Debits. Returns on investments, inheritances, winnings of wagers, salaries and wages, tips and gratuities, everything. And nothing could be purchased without Credits. There would be no other negotiable currency. And everyone’s records would be open to everyone else.” (Page 186.) In particular, corporations would be required to put two figures on every price tag, i.e. their cost as well their price. “Would that bring prices down, or what!” (CwG, Book 2, page 187.)
And, to complete this very simple system, it is stated: “The WCS would deduct 10 percent of all earnings each year from the incomes of those voluntarily requesting such a deduction. There would be no income tax, no forms to fill, no deductions to figure, no “escape hatch” to construct or obfuscation to manufacture! Since all records would be open, everyone in society would be able to observe who was choosing to offer the 10 percent for the general good of all, and who was not. This voluntary deduction would go toward support of all the programs and services of the government, as voted on by the people.” (CwG, Book 2, page 187.)
But, although the author thinks this would be a magnificent idea, he is still not certain that an entire society built around the Principle of Visibility would work. “I’ll tell you something,” he is reassured. “Half the world’s ills would go away tomorrow. Half the world’s worries, half the world’s conflicts, half the world’s anger, half the world’s frustration…Oh, there would be anger and frustration at first, make no mistake about that. When it was finally discovered just how much the average person is being played like a fiddle, used like a disposable commodity, manipulated, lied to, and downright cheated, there would be plenty of frustration and anger. But “visibility” would clean most of that up within 60 days; make it go away.” (CwG, Book 2, pages 190/1.)
And, in response to his concern that in this special reordering, there might still be those with inordinate wealth and power, he is informed: “Financial earnings would be limited.” For, “Just as there would be lower limits on income, so would there be upper limits.” (Page 211.) How this would be achieved is then explained a few pages later (following a discussion on the possible fallibility of these ‘divinely inspired’ replies!)
“Under the new system we have been exploring for your society, everyone would earn as much as they could - and they would retain what they earn, up to a certain limit.” “What limit?” the author enquires. “An arbitrary limit, agreed by everyone,” the answer is given. “And anything above that limit?” he continues. “Would be contributed,” it is written, “to the world charitable trust in the name of the contributor, so all the world would know its benefactors. Benefactors would have the option of direct control over the disbursement of 60 percent of their contribution providing them the satisfaction of putting most of their money exactly where they want it. The other 40 percent would be allocated to programs legislated by the world federation and administered by it.” (CwG, Book 2, page 216.)
Hence, as a result of these economic and political changes, “The money saved from the elimination of mass production of weapons of war would be sufficient to supply everyone’s basic need. The 10 percent tithe of all that is earned worldwide on top of those savings would elevate all of society, not just the chosen few, to a new level of dignity and abundance. And the contribution of earnings above the agreed-upon limit would produce such widespread opportunity and satisfaction for everyone that jealousy and social angers would virtually disintegrate.” (Page 217.)
But, most important of all, “The upper retainable income limit would be a reflection of a consciousness shift on the planet; an awareness that the highest purpose of life is not the accumulation of the greatest wealth, but the doing of the greatest good - and a corollary awareness that indeed, the concentration of wealth, not the sharing of it, is the largest single factor in the creation of the world’s most persistent and striking social and political dilemmas.” (CwG, Book 2, page 218.)
But, of course, for these changes to be effective, they would have to be implemented worldwide - hence the need for a restructuring of the social order and the introduction of a democratic - and temporary, i.e. for as long as is necessary - one world government.
“It is an observable truth that power in your world can no longer rest disproportionately with any individual nation, but must rest in the hands of the total group of nations existing on this planet.
Only in this way can the world finally be at peace, resting in the secure knowledge that no despot - no matter how big or powerful his individual nation - can or will ever again infringe upon the territories of another nation, nor threaten her freedoms. No longer need the smallest nations depend upon the goodwill of the largest nations, often having to bargain away their own resources and offer their prime lands for foreign military bases in order to earn it.
Under this new system, the security of the smallest nations will be guaranteed not by whose back they scratch, but by who is backing them. All 160 nations would rise up should one nation be invaded. All 160 nations would say No!, should one nation be violated or threatened in any way. Similarly, nations would no longer be threatened economically, blackmailed into certain course of action by their bigger trading partners, required to meet certain “guidelines” in order to receive foreign aid, or mandated to perform in certain ways in order to qualify for simple humanitarian assistance.” (CwG, Book 2, pages 196/7.)
Thus, a democratically constituted global administration would “level the playing field” and make sure that “each person and each nation has equal opportunity”, something that can “never happen so long as those who currently possess and control the mass of the world’s wealth and resources hold tightly to that control.” (CwG, Book 2, page 197.)
However, what is being argued for here is not “a world of automatons, each receiving identical allotments from a Big Brother Central Government. I am speaking of a world in which two things are guaranteed: 1. The meeting of basic needs. 2. The opportunity to go higher. With all your world’s resources, with all your abundance, you have not yet managed those two simple things.
Instead you have trapped millions on the lowest end of the sociometric scale and devised a world view that systematically keeps them there. You are allowing thousands to die each year for lack of simple basics. For all the world’s magnificence, you have not found a way to be magnificent enough to stop people from starving to death, much less stop killing each other. You actually let children starve to death right in front of you. You actually kill people because they disagree with you. You are primitive.” (CwG, Book 2, page 205.)
So, “The way we’ll get to the first rung of the ladder, where these two fundamental guarantees are accorded to everyone…” - the author reflects (page 205) - “Is through two shifts,” - the reply is given - “two changes - one in your political paradigm, one in your spiritual.
The movement to a unified world government would include a greatly empowered world court to resolve international disputes and a peacekeeping force to give power to the laws by which you choose to govern yourselves. The world government would include a Congress of Nations - two representatives from every nation on Earth - and a People’s Assembly - with representation in direct proportion to a nation’s population.” And, continuing further down this page, “Each nation would keep its internal peacekeeping police, but all national armies would be disbanded - exactly as each of your individual states disbanded their armies and navies in favour of a federal peacekeeping force serving the entire group of states you now call a nation, i.e. the United States of America.” (CwG, Book 2, pages 205/6.)
But the author still needs confirmation concerning what such a unified world federation would produce and, so, it is clearly spelt out for him: “1. An end to all wars between nations and the settling of disputes by killing. 2. An end to abject poverty, death by starvation, and mass exploitation of people and resources by those of power. 3. An end to the systematic environmental destruction of the Earth. 4. An escape from the endless struggle for bigger, better, more. 5. An opportunity - truly equal - for all people to rise to the highest expression of Self. 6. An end to all limitations and discriminations holding people back - whether in housing, in the work place, or in the political system, or in personal sexual relationships.” (CwG, Book 2, page 206.)
And, to his concern that this new world order would require a redistribution of wealth, he is informed: “It would require nothing. It would produce voluntarily and quite automatically a redistribution of resources. All people would be offered a proper education, for instance. All people would be offered open opportunity to use that education in the workplace - to follow careers that bring them joy. All people would be guaranteed access to health care whenever and however needed. All people would be guaranteed that they won’t starve to death or have to live without sufficient clothing or adequate shelter. All people would be granted the basic dignities of life so that survival would never again be the issue, so that simple comforts and basic dignities were provided all human beings.” (CwG, Book 2, pages 206/7.)
But, as has been mentioned at the start of this section, we are constantly being reminded throughout these chapters that “Ultimately, every geopolitical problem, just as every personal problem, breaks down to a spiritual problem.” For “All of life is spiritual, and therefore all of life’s problems are spiritually based - spiritually solved.” (Page 151.)
And, on page 173, “You must stop seeing God as separate from you, and you as separate from each other. The only solution is the Ultimate Truth: nothing exists in the universe that is separate from anything else. Everything is intrinsically connected, irrevocably interdependent, interactive, interwoven into the fabric of all life. All government, all politics, must be based on this truth. All laws must be rooted in it. This is the future hope for your race; the only hope for your planet.” And, “That long term solution - and the only real one - is a New Awareness, and a New Consciousness. An awareness of Oneness and a consciousness of Love.” (‘CwG’, Book 2, page 200.)
Conclusion
Having, therefore, been lovingly made aware that we are a primitive race in serious danger of bringing about our own extinction and been given a brief description of some of the main features of those highly evolved societies which, we are told, exist throughout the universe and which we might wish to emulate, we are being encouraged by these texts to start making radical adaptations to the current dysfunctional state of affairs at a global level, if only to avoid its further deterioration.
[NB. Some people may be put off by the use of the word ‘God’, especially those who, for one reason or another, are not too keen on organised religion. But, rest assured, these texts have much to say about the shortcomings and incompleteness of this institution, in all of its many and varied forms, both past and present. (See, for example, CwG, Book 2, pages 247-248.)]
PART 2
‘O.W.T.’
A More Evolved and Mature System
But, of course, we need not stop there for, having implemented, globally, such adaptations to the existing dysfunctional state of affairs - by gaining 'positions of control from above' via the formation throughout the land of 'A One World Transition Party' (OWT) - and, thus, democratically brought into being a caring, sharing, war-no-more, united civilisation, we could also start deliberately transforming this now harmonious society, locally, from one which has been based mainly on fear, imposed order and hierarchies to one which is founded on love, self-regulation and networks, i.e. from one that is primitive to one that is more advanced (as briefly explained on: www.moreadvancedsociety.com ).
Thus, we - you, me and 'G.O.D.' - could all become Co-Creators!
