« You want peace: create love.» Victor Hugo
« And from the union of freedoms in the fraternity of peoples will come the sympathy of souls, the seed of this immense future where universal life will begin for the human race and which will be called the peace of Europe.» Victor Hugo
Certainly, for poets, speaking of peace is an irresistible call to speak of love and speaking of love can only lead to speaking of peace. Poets, from generation to generation, are the faithful guardians of the two fundamental values of humanity: love and peace.
Here we find, once again and in a way, our two sources of knowledge. The personal spiritual initiatory source leads us on the path of love and then the encounter with the mysteries of Life offers us the absolute gift of love. The intellectual and rational source, guided by our spiritual source, allows us to obtain peace, this minimization of violence in us and around us which is the best result, acquired by our mission of authority when it is exercised jointly among a social group through the exchange of our solidarity.
Victor Hugo gives us the order to follow: create love first and then obtain peace. The poet who speaks here will not contradict him.
But all of this is still at the level of ideas, intentions.
A definition of social peace.
We have just seen in the introduction to the Social Institutions of the Networks of Life that the medieval society in its free cities and its social organization had no social classes and practiced direct local participatory democracy until the technical progress of the means of transport allowed kings to govern their territories, their empires in a centralized manner with their royal administrations.
And we have pointed out that this medieval humanist culture was brought for the monastic orders, essentially Benedictine at the beginning since the year 500. Culture based on the remains of the knowledge of the Egyptian temples on the banks of the Nile including that of Dendérah. The first peoples also testify to their standards of living in direct local participatory democracy, in Networks of Life.
social peace is based on the exchange of solidarity within a social group.
How to present the social institutions of Life Networks?
We are no longer at the level of philosophical incantations with a utopian connotation or based on ideals. Our reader knows how from the Total Quality Approach is calculated the COS, the Cost of Obtaining Solidarity from the COQ, the Cost of Obtaining Quality, in life project teams. The centers of management of the institutions of the Networks of Life, the assemblies of the political action in these institutions, the Confederation with the follow-up of the Plan, all will work to optimize this exchange of solidarities which contributes greatly to the development of productivity gains among the whole of human activity.
We begin with the management aspect of Solidarity.
Then we will see the intellectual, spiritual and cultural aspect of these exchanges of solidarity.
After the Social Institutions whose main mission is the development of social or civil peace, we will see the Cultural Institutions whose mission is the development of the Humanist Culture capable of guaranteeing the development of this new civilization without power systems and whose essential mission is love.
We do not put peace before love, presenting both at the same time is hardly possible for the clarity of our words. We begin with social peace because it is the direct and logical consequence of the development of the political and economic institutions that we have just presented. We thus remain in the process of using our second source of knowledge, intellectual and rational knowledge. That’s all.
As our reader has understood, this right which is forbidden to us is the opposite of that which legitimizes the functioning of the capitalist, liberal, neo-liberal system of power.
The principles of systems of power that are to be eliminated in the field of social activity.
House arrest must be replaced by social mobility.
As Pierre Legendre points out, this system of liberal power puts us under house arrest. The human being must remain in his defined place in the hierarchical pyramid, which is the application of the principle of Authority imposed by the leaders of this system of power. If the place he occupies is removed to improve the functioning of the system of power, the human being must leave this place for another, otherwise he is totally excluded from the system of power and the state must take him in charge so that he does not rebel against this system of power. It is the application of the principle of efficiency that guarantees the right of managers to optimize profits that serve their personal interests.
The reverse in the Life Networks is therefore clear and precise. The human being is not subject to residency, he will evolve by using social mobility, by changing team of life projects, free cities, functions in order to improve his skills on the professional level but also in order to continue his initiatory and spiritual journey and simply live his love.
As we have seen, this social mobility is essentially based on the use of common goods with social rights.
These common goods are primarily the realizations of real estate inherited from our elders and those built by the contemporary generation. In the Networks of Life, where the citizen goes, the citizen from their childhood to their end of life, a roof awaits them for their lodging and their food, their meal. The human being who comes to the door is not a wretched, a reprobate, an outcast from society, but a project-bearer who participates in the exchange of solidarity, a bearer of social peace.
The elimination of social exclusion and political practices to divide society.
Similarly, the functioning of systems of power is based on the exclusion and designation of a social group to be subjected, to be combated. The division among the social group submitted to the leaders of the system adds to the exclusion and elimination of foreign groups. Everything is good to divide: the difference between man and woman, young and old, skin color, religion. If patriotism and the commemorative ceremonies of past wars are no longer enough to bring together, we might as well throw oil on the fire and develop new divisions from our history, especially from the colonial history of European countries.
Abandon wokism for the practice of political action in Networks of Life.
Youth, the principle of Wokism, must be awakened to be aware of social and political injustices and the fight against racism and oppression experienced by certain minorities. Awakening would therefore be the recognition of a right to freedom. But legal freedom is not enough, only knowledge and education bring intellectual freedom, that is, the awakening of consciousness. In politics, right-wing conservatives face young people who want to erase the world from their parents. Just as left-wing politicians call right-wing people “facho,” right-wing people call their opponents woke. A radical struggle is being waged by anti-racist, feminist and LGBT activists. This can cause violent divisions in universities.
To fight against social injustice without being able to understand how power systems work and without being even less able to leave those power systems because ignorant of the functioning of organizations in networks of life, ignorant of subsidiarity, of the full currency, of the complementarity between the three forms of property, is only to add division and violence to the violence used to subjugate peoples to the interests of the leaders of power systems.
Ignorance about the alternative of organizations in life networks is then masked by Cancel culture. Literally, ‘culture of cancelation’. In the face of a person (or company) deemed racist, homophobic or sexist, followers of the Woke movement do not hesitate to call for a boycott of the accused individual. The aim is to make the latter disappear from the public space, to make it inaudible. Some emblematic figures of a country’s history may be involved: in the United States, many statues of army generals or former presidents have been uncorked. We then also go to the Grand Reset.
Abandon the chimerical idea of transforming the capitalist system into a new, more social capitalist system.
The “Great Reset” promoted by the Davos Forum since June 2020 is a set of global practices and reforms aimed at creating a new economic, environmental, and social order to address the health crisis. This project aims to create a better future world:
“It’s about making the world less divisive, less polluting, less destructive, more inclusive, more equitable and more just than we were living in the pre-pandemic era. To do nothing, or too little, is to move blindly towards ever greater social inequalities, economic imbalances, injustice and environmental degradation,” explains the organization on its website.
In short, this project would lead to “a greener, fairer and more prosperous world”. The solution lies – according to Klaus Schwab and the Great Reset project – in a “redefinition of capitalism, to take into account financial capital, but also social capital, natural capital, and human capital.”
In short, it is a smokescreen for the neo-liberal capitalist system to be perfectible, but the reality of policies conducted around the world shows growing inequality. Like any crisis in the capitalist system, the Covid health crisis has helped the greatest fortunes to rise rapidly and dramatically. It is true that the forms of capitalism evolve, essentially as a function of the new technologies used, but in these theories and political movements there is absolutely no question of leaving the liberal capitalist economic power system for another humanist civilization without power systems.
The result of these intellectual movements for a so-called struggle against injustice, is the distortion of historical knowledge, the confusion of minds and the inability of citizens to revolt against the new masters of the world, especially this clan of Anglo-Saxon Puritans who usurped the citizen power in the name of their doctrine of the predestination of the elites to govern the peoples and to eliminate those who are unable to submit to the divine directives which they enacted to maximize their profits and tyrannical power.
It is all of this that we must get rid of by leaving the systems of power. Let us return to our Networks of Life, to this right which is forbidden to us until we dare to put it back in place and use it for economic prosperity, social justice, the two pillars of a social peace of citizenship.
So what about today’s exchanges of solidarity in a social group, this social peace? How to observe it, what forms does it take?
Develop social peace.
Following the principle of subsidiarity, we will take two directions:
- since then, let us go for this choice of vocabulary, the general will expressed at the level of political action in the Assemblies of the Institutions of the Networks of Life
- and, second, the personal choice of citizens who will develop their life plan capable of responding to their reasons for living according to their characters, personalities, identities, choice of a social group culture with its values, norms and ways of life.
This second direction is akin to bottom-up subsidiarity since these choices will condition membership in a free city, project teams, a field of professional knowledge and expertise, local particularities, leisure choices and a personal spiritual initiative capable of enriching a human being with his love.
Characteristics of the Social Peace in the Networks of Life.
We are here at the level of the social consequences of the functioning of the political and economic institutions of the Networks of Life.
Legal, political, economic and social equality.
These consequences ensure the daily practice of an essential standard of living in a society: equality. In the Networks of Life, it is no longer a fiction, a utopia, an ideal but a goal that is realized.
This equality is not only in law with the equality of citizens before the law, but also through the use of common goods economically and working together in life project teams. On the social level, this equality is reinforced through the elimination of discrimination, unequal measures that the systems of power use to divide peoples in order to better subjugate them.
At the political level, we have seen the legal equality that gives each member of the Life Networks the right to participate in the assemblies of political action, the third level of human activity, as well as through the status of ex officio member of the National Guard at the level of the Free City in which he resides.
Political equality lies concretely in belonging to at least one team of life projects, which allows the raising of the level of skills, the obtaining of remuneration and the right to use the common assets attributed to this project team to ensure its functioning and development: housing, personal services:
This participation in a project team makes it possible to be in contact with the experts who assist this team in the Total Quality approach, the use of the Full Currency, the use of the Common Goods, participation in a Center for the Management of Human Activity, participation in the operation of the Confederation of Networks of Life. It is the practice of subsidiarity that guarantees this political equality.
At the economic level, equality lies in the freedom of access to common goods, to professional and personal training and paths to develop skills and thus take on higher responsibilities in the organization of the production and distribution of wealth produced by the work of all.
On the social level, equality lies in participation in the fight against all the excesses, the dysfunctions that threaten the functioning of the Networks of Life, especially in obtaining the Cost of Solidarity and sharing this Solidarity among the Networks of Life but also among the countries still under the domination of the systems of power. The principle of the alliance of opposites to define the objectives of life project teams guarantees equality at the social level.
In Part 4 of the Networks of Life, which we call “The Art of Living”, we will describe real or fictitious examples of this social and civil peace.
The elimination of threats and malfunctions through the activity of life project teams.
Here, we are dealing with the social consequences brought by the realization of the objectives of life project teams at the level of political and economic institutions on the two levels of human activity, work and realization of works.
These goals are to address threats to life on Earth, including climate change, pollution, natural resource management, the elimination of inequalities caused by power systems and especially neo-liberal capitalism, the elimination of armed conflicts organized by the leaders of power systems to increase their power, plunder wealth around the world, and the elimination of dysfunctions of society within the framework of power systems and their interests.
This imposing work to eliminate the negative and deadly consequences of the functioning of power systems will be specified in Part 5 of the Networks of Life. Let us continue the presentation and operation of the social institutions of the Networks of Life.
The main social institutions that we will present below are education and training, health, justice, the fight against exclusion and injustice, preparation for life and survival against threats to life on our planet. These social institutions bring together teams of life projects that achieve the objectives defined at the assemblies of political action.
Social peace is thus achieved through the elimination of the dysfunctions that occur in the development of Life Networks, thanks to the Total Quality approach that animates all human activity and this becomes possible only thanks to the freedom of action of citizens to present the objectives of their life project teams within the framework of the aims, missions that they give to their joint work.
The absence of state control.
This freedom of action is based on a fundamental characteristic of the functioning of the Life Networks: the absence of administrations, the abandonment of the structure of the State.
Here we find the words of Francis Dupuis-Déri, in 2013, in his book “Democracy Political History of a Word, in the United States and in France”
« Yet in the Middle Ages and during the European Renaissance, thousands of villages had an assembly of inhabitants where decisions about the community were made jointly. The ‘communities of inhabitants’, which even had a legal status, operated on the basis of self-government for centuries.’ and the explanation for the end of this participatory local direct democracy is known: “The assembly of inhabitants is then a space where resistance is organized in the face of this rise in power of the State…/… Finally, assemblies of inhabitants are prohibited and the king appoints prefects to head the communities. »
Francis Dupuis-Déri talks about self-management, a general and vague term. We present on fileane.com the functioning of participatory local direct democracy with its institutions as in the medieval period with the teaching of Benedictine monks and as in Egyptian civilization and other flourishing civilizations of humanity. And we explain how a solid currency works to develop our common goods, as in the free cities of the time of the cathedrals.
The structure of the state is the tool for controlling peoples in systems of power.
The state is an administrative structure for managing a territory that has become increasingly large for the system of power, in this case the monarchy. When this expanse of territory to multiple peoples expands further, the monarchy will become an empire.
The end of participatory local direct democracy came when the system of power had the technical and human means to control its territory. The abandonment of systems of power results in the elimination of the administrative structure of the state as a priority.
Our reader now knows by which political and economic institutions this administrative structure of the state is replaced. We also know the statement of this writer who denounces the imposture, the lie of the state:
« The state is called the coldest of cold monsters, and it lies cold, and this lie comes out of its mouth: I, the state, am the people.» Friedrich Nietzsche.
Social peace in a country develops without the state, without the imposing control of the administrative structure of a state or supra-state institution.
The elimination of the consequences of the functioning of the state in the Networks of life.
The absence of unemployment:
the adjustment between the first level of activity, the work essential to life and survival, and the second level of activity, the realization of works that raise the standard of living and are passed on to future generations, is done at the local level at the assemblies of political action.
One solution, as we have indicated, is to carry out work at the level of the National Guard of the Free City in its life project teams that work against the effects of climate change, the energy transition, the threats of terrorist groups and the violence and crimes of organized gangs… The adjustment can also be achieved by calling on employees of other local or foreign networks according to the peace treaties established by the confederation.
The absence of a tax system:
the complementary use of individual, common and collective properties ensures the distribution of the wealth produced by life project teams for all human activity. The financing of investments and the payment of remuneration is made from the full currency and social rights.
There are no longer social inequities or inequities in the management of direct and indirect taxes, taxes and social levies. Tax evasion is no longer possible. Wealth remains in place as in the medieval period in free cities.
The absence of wealth inequalities:
the heritage inherited from our history is managed through the life project teams who have chosen to manage, preserve and develop it.
The political action of the Free Cities, the Confederation and the National Guard responsible for, among other things, the protection of heritage, determines the most appropriate form of property for a heritage asset. For example, a property is managed as a collective or common property and the usufruct is allocated to former individual owners.
Alternatively, the property remains wholly owned by the individual and the conservation or development work is eligible for a share of the capital. Over time, management became collegiate in collective or common ownership. All the real estate and furniture heritage is thus preserved, restored, developed and preserved at the level of Living Networks without sale to foreign private owners. Access to all heritage for the national and foreign public is thus guaranteed.
The absence of income inequality:
the salary grids of the different life project teams are harmonized according to the level of responsibility evaluated for the different workstations. The development of the level of skills ensures an increase of revenues through versatility or expertise.
There are no more jobs in tax-financed structures. It no longer distinguishes between a market and non-market economy, between commercial enterprises and public services.
The use of the full currency and social rights guarantees economic prosperity and a fair and equitable distribution of wealth produced by the work of all. This allocation uses, in addition to the individual remuneration, the remuneration and bonuses associated with achieving results in a life project team.
Apart from the income from work, the allocation of social rights from birth to the end of life, albeit according to conditions to be met, plays an important role in minimizing, if not eliminating, income inequalities.
The absence of social inequalities
in housing, training, health, old age: political action at local and confederal level leads the organization of life project teams and their objectives to ensure the minimization and elimination of the current social inequalities that are the result of the functioning of the systems of power, especially the neo-liberal capitalist system and the various fanatical and obscurantist theocracies, not to mention the tyrannies and fascists present on our planet.
This mission represents, from the moment the systems of power are abandoned, a considerable volume of work for the free cities and the confederation of the Networks of Life. We have made it clear: full currency and social rights have only one limit: lack of manpower and skills to create and develop life project teams.
The absence of cultural inequalities
We will address cultural inequalities later, when presenting cultural institutions. Among them, we find inequalities between human beings in terms of their use or not of our two sources of knowledge.
The systems of power precisely prohibit the individual initiatory path in an attempt to eliminate awakened citizens capable of contesting their power and to eliminate the leaders of the systems of power. On the other hand, human beings more or less use their source of intellectual and rational knowledge without necessarily being able to question the knowledge learned in the education and training system in which they grew up.
“The problem is not that you have not been educated. The problem is that you have been educated just enough to believe what you have been taught, but not enough to question everything you have been told” Edgard Morin,
When we speak, we write: “absence of inequalities of …”, we present a situation that corresponds to the development of the Networks of Life after the end of the transition period, after having left, abandoned the systems of power.
Part five of the essay “The Networks of Life” shows the measures to be taken and the policies to be put in place to succeed and the exit from the systems of power and the establishment of the Networks of Life in the bad if still hostile context inherited from centuries, or even two millennia, of submission to the leaders of the systems of power in Europe.
The personal choice of his life path.
Subsidiarity is bottom-up and top-down, or it does not exist. Similarly, social peace cannot be limited to proposals coming exclusively from institutions.
Personal choice is decisive and like the solutions presented in the Cost of Obtaining Quality (COQ), this choice will be part of the plan of the various institutions concerned and, in the long term, it will be included among the financing and uses of the common goods taken into account in the Plan developed by the Confederation.
This choice is initially determined by models that follow the usual stages of the human condition from childhood to retirement. These models incorporate the necessary passages to evolve among the life networks. An important first choice is how to conduct education and training using our two sources of knowledge.
Education and training:
We will discuss further in terms of culture, values, norms and ways of life, the choice of a social group to adopt more or less the matriarchal social structure in which education is very different and certainly more humanistic than in the patriarchal culture widely used in systems of power. Similarly, for the initiatory journey and the use of the four ways to achieve its spiritual development, its integration into the choice of life is currently based on knowledge of the practices of the first peoples and of ancient civilizations or still present Hindu and Buddhist cultures.
The child is not subject to his parents as in the patriarchal system which is used to impose the exclusivity of private property. He lives a good part of his days with his child group and regularly discovers reference groups of his age and older in which he will draw knowledge to develop his consciousness and his desire to live until he finds his reasons to live in his human condition. He therefore used public and real estate, natural spaces and landscapes adapted to these moments of life. We will clarify these places when we present the spiritual journey in cultural institutions later.
The most important choice is the use of the social rights granted to each child and for each age group.
Where the amount of those social entitlements has not been used, it shall not be carried over to the next age bracket.
A social inquiry is initiated in the interests of the child. In the event that the project for the education and training of the child exceeds the amount allocated, the project team for the life of the free city whose mission is the organization of education and training, through the evaluation of the COQ for this mission evaluates the amount of social rights necessary to achieve the objective validated for a child or a group of children.
The funding approach is then the same as for any life project. Research by the COS, intervention by the management center of the social institution of the free city and intervention by the Confederation if necessary to modify the Plan and the management of the needs in full currency or social rights. This adjustment shall be made on a day-to-day basis, without delay, if any.
This individual choice is therefore not limited for budgetary and financial reasons.
It is validated by management center experts. For example, a detected child for artistic, scientific, literary, sporting, linguistic gifts, etc. will have proposals to follow an educational and training path with the use of more important and expensive means: trips, stays in training centers away from home, enrollment in courses of professors or experts of high intellectual and spiritual level…
We presented the case of the young shepherd Gerbert who became the Benedictine Pope Sylvestre II, in the year one thousand.
This case can be emblematic and synthesize the direction to be followed in the mission of education and training carried out by the political, economic, social and cultural institutions of the Networks of Life.
To illustrate our point, we use this excerpt from a text by Krishnamurti: “What is true teaching”
« Education in the true sense of this word is to understand the child as he is, without imposing on him the image of what we think he should be.
Confining him to an ideal is encouraging him to conform to it, which generates fear in him at the same time as a perpetual conflict between what he is and what he should be.
And all internal conflicts are externally manifested.
Every ideal is a real barrier to our understanding of the child and to his understanding of himself. » Krishnamurti
The use of our two sources of knowledge.
After the choice of education and training, the question of how they will be conducted over time raises the question of which of our two sources of knowledge is given priority at a given time.
This situation does not exist in systems of power since in principle the initiatory and spiritual source is forbidden in order to defend the dogmas imposed by the leaders of systems of power. The exclusive use of intellectual and rational sources serves only to select those who will receive the education and training required to gain responsibility for the functioning of systems of power.
Albert Einstein summed up very well the question of the absence of our first source of knowledge in the functioning of systems of power:
« The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift. » Albert Einstein.
We will see further in presenting the spiritual development, the use of the four ways or paths on the three stages of this spiritual development. In the Networks of Life, this use of the four paths is recognized and developed from the earliest age to the end of life. The personal goal is to practice at least one path from his earliest childhood. At certain stages of the human condition, it is more convenient and easy to use one or more paths at the same time. It is obvious that at this point, the use of our second source of knowledge, the intellectual and rational source, becomes less important and allows time for the use of our first source.
This is not necessarily a particular complication because education and training takes place in groups, in common between young people and then adults of the same age who progress in life step by step.
We will see that among the first peoples, especially the indigenous peoples of the Trobriand Islands studied by Bronislaw Malinowski, this complementarity between spiritual and intellectual development is very well organized. In adolescence, the social priority is to encourage the formation of strong and loving couples who will then take on the family responsibilities towards their children and their relatives and, depending on the level of success at the family level, will be able to access public responsibilities in the management of the political and economic, social life of their group of belonging and of their people.
For this purpose essential to the life of their social group, adolescence is the stage where, after a first spiritual journey, the latter widely uses the path of love ecstasy promoted by the norm of sexual freedom in the culture of their people.
Malinowski had shown Freud the importance of this stage in the spiritual development of human beings so that they could live the strongest human love, enrich themselves with their love through the discovery of their soulmates before participating in the highest public responsibilities to ensure peace among their people and neighboring peoples.
This is why more or less matriarchal societies are much better at guaranteeing peace and love than patriarchal societies do. Sigmund Freux had admitted this around 1936 and asked that his books on Eros and Thanatos, the patriarchal society in general, be set aside and not read again, some three years before his death in London, after meeting Malinowski who took care of his reception in London.
Clearly, the use of our two sources of knowledge leads us beyond the spiritual and the intellectual, towards a dimension common to human beings far from the rational and irrational categories imposed to divide societies, peoples, families and too often our earthly loves.
Having become an initiate on the spiritual level, the human being is capable of freeing himself from systems of religious power and fanatical theocracy.
« The business of religion flourishes in societies where ignorance reigns.» Averroès
Ibn Rochd of Cordoba, better known in the West by his Latinized name Averroes, is an Andalusian Arabic-speaking Muslim philosopher, theologian, jurist and doctor of the 12th century, born April 14, 1126 in Cordoba in Andalusia and died December 10, 1198 in Marrakech, Morocco.
Find our reasons for living
with the others.
There are many of them, even if our reasons for dying are often limited to the exhaustion of our human carnal body. The human being in the Life Networks, step by step, will select the human activities that will allow him to obtain the life experience. It responds first to its character, then to its personality and through its inherited and personally lived history, to its identity.
Most of the time, the main reason(s) for leading one’s human life in a personal and singular direction, comes from local personal and family history.
The examples are very diverse: an accident that alters the abilities of his carnal body, a death in his surroundings, contact with illness or death, the misery in which relatives or people met occasionally live. There are also happy events: the meeting, the successes of his team in sport, in work, studies, the practice of the arts. Not to mention family secrets often linked to events during a war or during family conflicts.
But there is an opportunity to foster the discovery of new moments revealing passions previously unknown. This essential mission of education uses as educational means stays in the mountains, at sea, in the countryside, in cities, in other countries. Participation in cultural meetings with artists, older people, younger people, participation in scientific or professional meetings, are also good times to develop intellectual curiosity or emotions capable of generating a deeper and intimate journey with his life project in his human condition.
These encounters are reflected in a question and it is this question that can be transmitted to others in a search for answers.
However, our reasons for living also rest on an intimate foundation linked since our birth to the relationship between our carnal body, its especially intellectual functioning on the one hand and on the other hand what lives in us. Let us leave the trauma of birth and go further towards the discovery of the one who lives in us and who is the same as the one who lives in each of us. We will address this topic later in the spiritual development.
For now, let’s stay with this exchange between a renowned psychic and the group we were, who came on a Saturday afternoon to the monthly meeting of the Hospice Palliative Care Association.
Its founder had planned for these meetings a precise sequence: First, the presentation of an immediate death experience (NDE) by a person who most often had told it in a book, then this witness would talk with the participants, then follow a break with a snack and an informal exchange moment between the participants. After a break during which people who wish to drop a photo of a recently disappeared loved one, the psychic chooses 6 photos and establishes a connection with the deceased person whose photo he has in his hands. At the end of his speech, he informs the audience that he gives lessons so that everyone can become the medium that he was at his birth again and that social and family pressure, around the age of 5, have eliminated or silenced.
Power systems and theocracies require the elimination of the speech of a medial child, and if he manifests the behavioral disorders peculiar to the mediuminal state, doctors will treat him for neurological, possibly psychiatric disorders. We did. Needless to say, the social unrest that can arise as a result of this media castration. This is even worse than the damage caused by the use of ideals in the education system that Krishnamurti talks about.
Yet in the early peoples and in the flourishing humanistic civilizations, the link between our human condition and the aspects of life after or before human life is respected and, above all, developed.
The medium child will use this link not only to get in touch with the deceased or most often have to listen to wandering deceased asking for help to cross the skylight.
“I believe in life after death. Quite simply because energy cannot die, it circulates, transforms and never stops.” Albert Einstein.
The medium child then becomes a human being in spiritual development to find the encounter with the mysteries of life and finally begin its human evolution, that is, its sharing of the unspeakable and the humanist vision of our human condition on Earth.
He then became the bearer of Love and Peace capable of participating actively in the development of a civilization based on these fundamental values of humanity.
We need those bearers of Love and Peace to guide us towards this vision of our peaceful human condition, without fear of death and of warlords, tyrants and criminals of all kinds.
“To meditate on death is to meditate on freedom; who has learned to die, has unlearned servitude.” Montaigne.
All of us were given the ability to do so when we were born. We must no longer accept being forced to stifle, hide or silence it as soon as our children around the age of three to five disturb us, parents or school teachers, neighbors or anyone else, in the certainties we learned when we were subjected to the educational system of the systems of power.
Social peace in the Networks of Life largely rests on human beings who share their reasons for living in our human condition on planet Earth.
Enriching ourselves with love
A world without father or husband.
In November 2003, during the screening of the documentary film “A world without father and husband, the Moso people” presented by a team from Brussels who had shot it during the year 2000 on the shores of Lake Lugu in Yunnan, we were a small group of our local Alpine Club who came to attend this screening, attracted by everything related to the Himalayas and Tibet.
Stunned by the words of a venerable elderly woman who, in her unfailing smile, explained that it was she with other women, who shared power in their village and their ethnicity, our astonishment is further increased when a twenty-year-old woman, who was even smiler, explains to us on the big screen that she had so far had more than a hundred lovers and that, as such, she was very well regarded in her village and region. Another older lady explained that the more a lover lives in a remote village, the more the young woman is considered because if she has children of that lover, she brings new blood into the village which reduces the risk of inbreeding and on the other hand, if the village has poor crops and not in the lover’s, this romantic relationship will provide a solution to find food and survive.
Matriarchy ensures that women conduct sexual relations with the mission of enriching themselves with our loves. In the course of her life, the woman thanks to sexual freedom, among her lovers will find one or more soulmates that she will keep until her death. In principle these soulmates will be men but since there is no taboo on homosexuality, only even more discretion than for love relations between men and women, the soul mate counts for what it is and not for its gender.
The only taboo between lovers occurs at the first death. The surviving lover must not attend the funeral of his/her spouse. Lovers should keep their memories of their love intact and not take the risk of seeing them damaged by the sight of the death of one of them.
We will explain in our part 4, The Art of Living, how to develop the enrichment of our loves in the Networks of Life, especially and mainly with our soulmates.
Synthesis on Social Peace in the Networks of Life :
Social peace is the political and economic consequence of the functioning of the Networks of Life, without the structure of the state.
Like their functioning, it is based on the practice of subsidiarity.
Political and economic institutions through the activities of free cities, life project teams, Confederation carry out their missions of production and distribution of wealth using the full currency, social rights, the common goods. These results enable the development of social peace by eliminating inequalities and dysfunctions caused by systems of power, especially the capitalist, liberal, neo-liberal system.
The Total Quality approach then allows the calculation of the Cost of Obtaining Solidarity (COS). The optimization of the exchanges of these solidarities develops social peace.
The members of the Life Networks develop their life plans by choosing throughout their human life the path of education and training that meets their reasons for living in their human condition on Earth. This education uses both of our sources of knowledge. Consequently, learning and learning is not limited to knowledge exchange with others. It also includes the use of the dialog of the soul for the soul in the initiatory spiritual journey. At the stage of human evolution, the human being becomes enriched by his love especially when he finds his soulmates and keeps them until the end of his human life, if not more.
It is thanks to his human love developed from his encounter with the mysteries of Life that he is able to build a civilization based on the two essential values of humanity, love and peace. The development of social peace among the Networks of Life then proceeds through peace with the other peoples living on our planet, with the nature that harbors us, with the life of our Universe and our planet and its risks of destruction that each generation of human beings must prepare to survive.
Conclusion of the chapter on social peace.
There are no social classes in the Networks of Life, especially to divide the peoples and strengthen the domination of the rulers as in the systems of power.
Without a state, after the abandonment of the systems of power, the Networks of Life develop social peace which translates a production and distribution of wealth without inequalities, injustices because obtained through the practice of the Total Quality approach, the development of Solidarity and its exchanges, the use of the full currency and of the Social Rights, the Common Goods, the Plan.
This complementarity between the three forms of ownership and the re-use of common ownership made possible by subsidiarity, once the systems of power have been abandoned, is the main political achievement in restoring freedom in a humanist civilization. This political freedom translates at the individual level by the personal choice of Life in order to meet our reasons for living in our human condition on Earth. Freedom guaranteed by the institutions, freedom of life choices, ensure through the use of our two sources of knowledge, the possibility to enrich oneself with our love and to live each day our essential values of Love and Peace.
We have also seen the Security and Defense of the Networks of Life with the National Guard and the military means to propose the Treaties of Peace otherwise, if necessary, the Declaration of War no longer to states but to commercial or financial companies, social groups, despots and tyrants with their militiamen and affiliates.
The Life Networks refuse to enter into the manipulations of the liberal capitalist leaders to wage class wars in countries subject to their interests. They refuse to enter into the Marxist and communist doctrines put in place by these capitalist leaders during the development of these communist, Soviet and other autocratic systems of power, as an opposition to their capitalist and financial world government, so as to be able to organize world and regional wars, economic, financial and health crises that have been unceasing since the beginning of the twentieth century and maximize their profits.
Thus, the institutions of the Networks of Life create and develop social peace, the indispensable basis for a prosperous economy and a flourishing civilization.