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Economics and Human Nature

Our theory of economics is predicated on the assumption that people and wants grossly outnumber opportunities and resources in our society. This is why competition is the basis for our economic system. Biology is as much a testimony to this fact, in the Darwinian interpretation, as the social reality is which denies people jobs and education on the basis of competitor’s performance.

The competitive theory of economics is based upon the ratio of goods to wants. The competitive theory of evolution is based upon our observation of the disproportionate reproductive resources claimed by the fittest members of a species. One of these theories has scientific evidence in support of it. How can we demonstrate the falsity of the competitive theory of economics without overcoming the facts on the ground that wants exceed goods? We must arrange for a new situation in which the wants do not exceed the goods. This set of facts will be more consistent with a new theory of economics and will not require competition. This organization will allow for the deconstruction of the competitive theory of human nature. Without a change in the structure of the market and the social order, how can the same facts (wants>goods) give rise to a new set of interpretations about social and economic reality (that human nature is actually cooperative)?

It is naive to think that we can think up an alternative theory of human and economic nature without a subject matter to work with, an empirical reality to examine, and a group of people who enact and experiment by which we learn. Initial conjectures, even of an enlightened and inspired nature, can only carry us so far. New food is needed for thought. New experience is needed for reflection. A constant stream of empirical data informs, refines, and alters working theories. Understanding the application of theory, both in terms of individual growth and social progress, increases manifold when study and service are intermingled concurrently. There, in the field of service, knowledge is tested, questions arise out of practice, and new levels of understanding are achieved.

What structures can you think of which demonstrate a distribution of resources and needs that allows the corroboration of the cooperative theory of human nature?

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Spring Showers onto Hard Earth: Prevailing Theories of Human Nature, Alterable?

How great is our capacity for change? The endpoint of our progress is as difficult to imagine as space travel is to cavemen. Social reform will outpace our technological ingenuity. Freedom fighting at present is dwarfed by the liberties of the future. Cause-drops merge into revolution-streams; but the goal remains oceans away. Over fair seas, where life is fair, sail with me.

Activists confront wide-scale cynicism. Their hopes dashed by erroneous assumptions of human nature. Does the past have to be our future? Competitive economics prescribed because of the struggle for survival in World War II? Cutthroat education climates because individuals procreate their genes?  Contentious politics because checking leads to balance?

Selfishness theory is self-fulfilling. Its prescription causes the disease; the disease is mistaken for our nature; that nature is re-prescribed. If disease is described as health, symptoms become prescribed as cure.

Although, failure is common, is it also our nature? War and injustice reinforce this  illusion. The state of the world, however, reflects a distortion of the human spirit, not its essential nature. Anachronisms disallow drawing on the extraordinary reservoir of spiritual potential available to us.

Drawing on this power, activists develop spiritual capacities to contribute to social reform. Like hard earth, prevailing theories, seem impervious to alteration, before the spiritual springtime brings rain. Like flowers, accurate theories of human nature, are due to spring up fresh and fair.


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Summary: Ridvan 2012 Message


1. Abdu’l-Baha’s Temple-ground piercing Centenary. Diverse participants then and now.

2. Divine civilization beyond mere adjustments to present order.

3. Erroneous assumptions of human nature, justified by failings, disallow spiritual potential.

4. Imprisonment enables sympathetic hearts. 5-Year Plan (5YP) features grasped. Intensify application.

5. Signs: individual transformation, divine communities, administration promotes human welfare. Protagonist’s mutual support.

6. Citizens, body politic, societal institutions struggle for power. Cooperative Baha’i alternative emerging: responsible individual, nurturing institutions, eager community.

7. Revelation recasts societal relationships. Economic injustice tolerated; disproportionate gain emblem of success. Eschew dishonesty, exploitation.

8. National Mashriqu’l-Adhkars to be raised in Democratic Republic of Congo and Papua New Guinea. Remarkable response to Plans.

9. Mashriqu’l-Adhkar weds worship and service, reflected in devotionals and educational process, correlates with size and SA. JYSEP fuels SC’s and CC’s. Learning site fortifies E&C. Erection of Local Houses of Worship: Battambang, Cambodia; Bihar Sharif, India; Matunda Soy, Kenya; Norte del Cauca, Colombia; and Tanna, Vanuatu clusters.

10. Temples Fund established. Sacrificial contributions invited.

11. Seven countries breaking Temple-ground. Every city prelude. From these Dawning-Points peal out anthems of His praise.

The Universal House of Justice


“…extraordinary reservoir of spiritual potential available to any illumined soul…”


5YP – Five Year Plan
SA – Social Action
JYSEP – Junior Youth Spiritual Empowerment Program
SC – Study Circle
CC – Children’s Class
E&C – Expansion and Consolidation



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Economic Theory: Competition, the Key to Prosperity?

Human nature has been misinterpreted. We are not selfish and competitive by nature, but rather, altruistic and cooperative. Human societies to some extent actually represent an anomaly in the competitive theory of the jungle. Humans demonstrate a detailed division of labour and exchange of goods and services, with or without a cooperative intention on the individual level, between genetically unrelated individuals, that amounts to an economy-wide scheme of cooperation for collective prosperity. Modern societies with large organizational structures for meat and vegetable production and distribution, banking services and widespread trust in economic stability, and the rule of law and order, do the same. Since earliest days of the species Homo sapien, we have seen dense networks of exchange relations and practices of sophisticated forms of food-sharing, cooperative hunting, and collective warfare in hunter gatherer societies. The world of the animal for example, exhibits little to no distinguishable division of labour. In the jungle, cooperation is limited to small groups, and when it is seen it is almost certainly among genetically closely related individuals (eg: a family in a pack of wolves). Even in non-human primates (chimpanzees etc.), cooperation is orders of magnitude less developed than it is among humans. One may argue that certain insects such as ants and bees, or even the naked mole rat demonstrate cooperation in colonies of 1000’s of individuals working together. However, cooperation of these types of organisms cannot be appreciated except in the context of their considerable genetic homology. Genuine, conscious, cooperation that is biologically altruistic or selfless (ie: lacking genetic incentive) is seen in human society because of our unique nature, distinct from the jungle.

The “Jungle” interpretation of human nature comes from looking at humanity’s past of war and crime and deducing that human nature is selfish and competitive. No serious sociologist would look at a child and deduce that human beings are 2 feet tall and irrational. Yet, that is precisely what has been done when we look at humanity’s war- and crime-ridden history and deduce that human nature is selfish and competitive. Over the course of the child’s maturation and development it will become evident that he is actually capable of being a 5’10” professor of physics, for example. To judge human nature based upon an immature stage in human development leads to misconceived notions of who we are and how we should behave. The problem arises from the mistake of taking descriptive observation and mistaking them for a prescription of how things should be. The is-ought fallacy. Based on the observation of selfish and competitive behaviour, sociologists have prescribed selfish and competitive standards for others to follow. Instead of describing humankind’s violent past and seeking to overcome and transcend these difficulties in the future, many social theorists normalize these characteristics and prescribe them as the mode of interaction in economics and political practice. The sad truth is that much of our social order is built with this view of human nature in mind, catering to the worst aspects of our potential. No wonder society and the global state of affairs are in such shambles. A distinctive effort is needed to rethink human nature and our relationship to the collective order. Nothing less than a spiritual revolution in the hearts and minds of people and a transformation of the values of society will redeem us from the course we have set for ourselves with bankrupt self-conceptions.

Current economic theory is modeled around a self-interested conception of human nature analogous to the competitiveness of animals fighting for survival and reproductive resources in a jungle. I believe human nature is fundamentally altruistic, analogous to the harmony of cells and tissues cooperating for total organismic prosperity. The best advantage of the part is pursued in the progress of the whole. Cooperation of the various parts leads to health, and selfishness of any cell leads to cancer. The human body and not the jungle is what I choose as my model for societal and economic organization.

Assumptions of the Jungle Interpretation of Human Nature:
1. Human beings are naturally self-interested
2. There is a finite amount of goods, services, and opportunities with an infinite amount of wants, drives, and competitors
3. Competition is both biologically necessary and mandated by the scarcity of resources
4. Survival of the fittest is not just a biological law, but a social one as well, equally applicable to the biological and social human condition

Assumptions of the Body Interpretation of Human Nature:
1. Human beings are naturally altruistic
2. Goods are produced in proportion to the sense of a duty, purpose, and enterprise animating human endeavours, individually and collectively
3. Needs are satisfied in a way that does justice to their severity and intensity, which balances the extremes of satisfaction and want society-wide
4. Creation of a just and prosperous world order is the fruit of all social evolution, just as the manifestation of the rational mind has been the fruit of biological evolution


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Can Debate Lead to Truth?

Is it possible that a “debate” leads us, the listeners and watchers, to truth? Can a mode of dialogue such as contestational or confrontational debate assist others and people interested in the issues to discover the truth or learn more about the details of the issues? Does this forum conduce to discovery? Does contest and argument even produce results in truth seeking? Does a public setting of competitive public display uncover and disentangle the intellectual subtleties no doubt at the center of what needs to be appreciated to solve the problem? Do enraged egos before a gaping audience foster intellectual loftiness or merely expedience and aggression in a defensive mind? An audience seeking entertainment on “fight night” pay per view, as they do in the determination of political leadership on important social issues will scarcely be able to disambiguate its destiny out of the darkness of the 21st century. With a priority on violence as a form of entertainment, commercialization of political decision making, combat as the ideal form of intellectual activity – with all this, the result will be a world ruled by slogan-filled celebrities suited better for individual aggrandizement than collective vision and responsible leadership.

What is discovered through debate: Who is most skilled and most motivated to aggrandize himself and to dominate others. When important discussions are framed in terms of winners and losers, its is difficult to see how the goal of leadership is collective accomplishment. What are the losers meant to do after the debate? Respect the opinion of the majority, when so much practice has been given to disrespecting each other, and mocking and hating one’s opponents? If the process that produces political and social leadership is divisive how can the result be collective and universal prosperity? Moreover, how can the winner be responsible for the suffering of the losers, when his entire camp was running on disregard for the opinions and detests the values of 50% of the population? What assurance do we have that the partisan desperation created in the electoral process does not carry over into the legislative and governing process post-election? What is to say that the paralysis of the legislative and judicial machinery, and social and economic unrest, and distrust of the government is not a direct corollary to the contestual and partisan manner in our elections and governance systems? This results in an increasing privatization and individualization of isolated aspirations and life initiatives undertaken by individuals for their private family’s prosperity. Why be committed to a people or a system that feeds on violence and contest? The breakdown of the partisan political system results in breakdown of governance and collective social cohesion itself, at once a symptom and a cause of individualistic forms of materialism, consumerism, and entertainment preoccupations.

If people had a government they loved, a collective community to which they belonged, an ideal worth fighting for, and a prospect that united not divided people’s interests against each other there may be more general will and universal participation in matters of importance to collective well being. Without a collective to believe in, what reason do people have not to pursue their own individual happiness and pleasure in isolation to the collective good? In the absence of a cause worth serving, people find entertainment and pastimes to serve themselves, becoming a shadow of what their inherent potential could have destined them to be. Human being, is a mine rich in gems. Education can, alone, cause it to reveal its treasures. Our purpose is that all humans shall be regarded as one soul. If the leaders and politicians of this age would lead the people towards fellowship, love, and unity, everyone would finally experience the pleasure of the highly-coveted true liberty, and within the energy of a free conscience discover the exhilaration born of undisturbed peace and inner composure. Productivity on that day will harness the power of unity for explosive levels of global prosperity. It is inevitable that the earth will one day attain this station. ‘All things have I willed for thee, and thee, too, for thine own sake.’

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Neuromuscular Power

Operating under the assumptions that human beings, by nature, are cooperative and not competitive, and that there are spiritual sources of power that can unleash the latent capacities of individuals towards contributing to the advancement of civilization, the model of contest for social structures is ineffective. Instead, what are other models of social organization that are just, sustainable, and empower humanity to take charge of its destiny?

We, again, arrive at the analogy of the human body. Human society is a single body – composed of diverse yet organically unified cells, dynamic in its function, and in which the well-being of every part is inextricably linked to the well-being of the whole (and likewise, the well-being of each part can only be had through seeking the well-being of the whole). How does the human body exhibit power? Movement is achieved when the muscles exert force onto the skeletal structure, while in harmony with a relaxed counter-muscle, and in concert with the directives of the nervous system. There are multiple entities, all working together and for the same goal, that allows power to manifest – it cannot be accomplished without the cooperation of all parts, and surely not if some parts are in competition with others. Organic bodies are characterized by having properties that only emerge on the level of the whole, that do not exist at the level of any parts.

With this understanding, power is an expression of unity – an emergent property of our organic social body that is manifest when the relationship between individuals and institutions is marked by harmony, cooperation, integration, and interdependence. Power ultimately resides in the individual members of the social body (muscles), but the capacity to release this power rests with the institutions of society (nervous system) – the creative powers of humanity will never manifest to their fullest without a true harmony, trust, and common vision between these two. Social structures, as trustees of collective well-being, must learn to guide, coordinate, and tap into the capacities and powers of all people in pursuit of collective goals. And individuals must align their initiatives with this guidance and vision. Only then will we have the makings of a healthy social neuromuscular junction.

Human Nature Power

Spiritual Sources of Power

The conventional analysis of the role of power in society has only focused on material sources of power.  The discourse of this blog acknowledges that civilization has both a material and spiritual dimension, that science and religion are complementary systems of knowledge, and that human nature has both a material and spiritual nature.  All of these notions follow from a certain understanding of reality itself – that reality, on an ontological level, has a spiritual dimension, as well as a physical one.  We have physical laws and forces, which we have only recently begun to comprehend and harness; and we have spiritual laws and forces, which are relatively more intangible that we have a more dim understanding of at present.  However, we respond to spiritual forces regardless of our understanding of them, just like we respond to gravity regardless of our understanding of it.  It follows easily, from this understanding of reality, that there are physical or material sources of power, and there are likewise spiritual sources of power.  How do we draw up and factor in these powers?

Humanity’s history clearly proves the ability to conceive of power in more creative ways than brutish military strength or manipulative economic clout; evidence demonstrates that the human race has always tapped into spiritual sources of power.  These include the power of beauty, the power of justice, the power of humility, the power of cooperation and reciprocity, the power of selflessness.  Even more obviously is the power of truth, responsible for great artistic, scientific, and philosophical advances; the power of character, inspiring countless generations to create positive change; the power of unity, without which we have no progress; and the power of love.

Before delving into the process of drawing upon these powers, we can already see by this short list of spiritual sources of power that they are unlimited resources – power need not be reduced to a scarce material good for which groups must compete.  There is not a fixed amount of humility, cooperation, unity, or integrity, which, when used up is then gone.  Understanding that intangibility is not mutually exclusive with existence helps one understand these powers’ unlimited ability to transform society and human thought.

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A Culture of Learning

The choice to adopt assumptions with the intention of operationalizing them does indeed entail challenges – overcoming habits of mind, resisting corrosive social forces, understanding the dynamics of change, etc – however, the journey hardly stops there.  These assumptions need to be applied and tested within reality to assess the fruits they bear.  To this end, a culture of systematic learning must be fostered; one that is motivated by a human being’s two-fold purpose, one that draws insights from science and religion, one that approaches universal participation and regards all as protagonists in the generation and application of knowledge.

There are a number of principles that prove valuable towards creating a culture of learning – three here will be mentioned.  One is integrating study and action together.  When they are carried out concurrently, insights are tested against reality, questions arise through service, and understanding is enhanced in a coherent fashion.  Contrast this with the educational systems of society which heavily fragment theory and practice, to the point where whole fields, irreconcilable with each other, are created to encompass one fragment versus the other.  Operating within this mode of study and action, a posture of humility assumes extreme importance and value – that each individual contributes simply one perspective towards an evolving collective knowledge, which is tested through action, studied and refined by others, and does not belong to one or another person alone.  Rather, all are empowered to own the generation and application of knowledge.  Again, society denotes humility as passivity, weakness, inferiority, submission.  Far be this from the truth!  Rather, true humility comes from an understanding of the oneness of humankind – that we are all cells in the body of humanity, that we all can play a part in the great enterprise of rearing a world civilization, that no one individual is greater in station than another.  Finally, joining study and service with a humble condition compels individuals to not only encourage and accompany others on a path of learning, but also to find delight and happiness in the accomplishment of others.  For – again, drawing from oneness – the knowledge generated by another is collective and beneficial to all.  The service rendered by another is towards the whole community, and benefits all.  Assisting others in learning is just as valuable as learning itself, for all work together in a culture of learning.

Justice Knowledge Oneness Power

Love, Power, Justice

Just as the physical world has laws and functions in ways that reveal underlying patterns, so the spiritual world has laws and patterns that can be observed and understood. We can observe that justice only emerges where there is love. An environment of love needs to be cultivated through the authentic use of power, in the same way that a gardener prepares fertile soil and removes things which deter growth, like weeds, pests, and rocks. Power must be exercised authentically to create love. Love is the set of conditions that allows justice to flourish.

There is a hierarchy of value in reality, where God is the most valuable being in existence and the human being is the most valuable being in creation. Love is the process of properly attributing value to things, and is expressed by people who attain knowledge of reality. Ignorance results in inauthenticity, or sacrificing things of higher value for things of lower value. For example, the practice of Communism was inauthentic because it sacrificed human beings on the alter of ideology. Becoming more authentic requires attunement with reality, movement from ignorance to knowledge, and the expression of love.

Power can be exercised over others or with others. Exercising power over others takes the form of manipulation, coercion, or domination, and places a higher value on one soul than another. Exercising power with others takes the form of collaboration, mutualism, and empowerment, and expresses the spiritual truth of oneness – that all souls are equal. A person who exercises power with others acts more authentically than a person who exercises power over others. Practicing the use of power with others is more aligned with spiritual reality, and is more conducive to love.

What strikes you about this view of power (over vs. with)? What insights can you share about the relationship between love, power, and justice?

What happens if we reject all power as coercive? Can justice be created by eliminating power?

Do you agree that authenticity requires knowledge? What faculties allow us to detect inauthenticity?

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Champion of Justice

Knowledge of human nature is essential in championing the cause of justice. Ontologically, human beings are dual-natured – there is capacity for egoism and altruism, competition and cooperation; in short, there is a lower/animal nature, and a higher/spiritual nature. Self-interested behaviors can be conscious and intentional, and alternatively, they can be unconscious and unintentional. When human being are in a state of ignorance – a cause of injustice – they tend towards selfish actions and thoughts. As we gain knowledge of our true nature, our latent capacities and talents, and our purpose, we can consciously reveal our higher nature. And as we are able more and more to investigate reality for ourselves, we increasingly recognize the oneness of humankind.

Ignorance is a main cause of injustice. Unlike ages past, the oppression of today is not caused by a few evil tyrants actively battling the hapless multitudes. Rather, oppressive forces are the result of countless, small, self-interested thoughts, words, and actions by the vast majority of the world. These accumulate over generations and gradually consolidate themselves in social structures, which then perpetuate this oppression and normalize the selfish assumptions on which they were built.

There is no “us” and “them”. Humanity is one. Every human being is responsible for the current crisis of civilization. Through our words, thoughts, and actions, through advancing self-knowledge and empowering others, all work for justice.

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Beyond the Culture of Contest

Dr. Michael Karlberg is a professor of Communications at Western Washington University whose work centers around the advancement of collaboration and mutualism in human relations.  In his TEDx Talk, Dr. Karlberg challenges the assumption that human nature is inherently competitive and self-interested. The consequence of this largely unchallenged assumption, that humans only have the capacity for competition and self-interest, is the establishment and entrenchment of a “culture of contest.”  Viewed from within this culture, governance is a contest for power, justice is a contest for legal advocacy, and education is a contest for grades and recognition.  Dr. Karlberg’s analysis exposes this very pervasive culture of contest and suggests alternative ways of thinking and acting that stem from a very deep commitment to humanity viewed as a singular and interconnected social body, about whose latent potentials we have only begun to learn.

What are the attributes of a culture which views human beings as cooperative and mutualistic?

What motivations sit deeper in the human heart than selfishness and competition?  How have you seen these motivations tapped in a way that advances individual and collective development?

The TEDx Talk can be seen here:

Dr. Karlberg’s blog is



The concept of the oneness of humankind provides an ideological foundation upon which humanity can understand its own reality in a way that conduces to its prosperity and harmony.  It is an ontological truth of reality, a teleological end and method which provides direction to the evolution of humankind, and a latent truth relative to human agency.  Within the context of oneness, many, if not all, social and spiritual concepts take on new meaning.  Our discourse, for instance, has demonstrated one such re-interpretation of history through the lens of oneness.  Let us take, as another example, freedom.  Freedom too is re-conceptualized in the context of the principle of oneness.

Freedom is essential to human life.  Whole nations, entire generations, and famous heroes have all fought to create and to preserve freedom.  Vast societies have formed and fallen around the question of freedom.  Why, it may be asked, is freedom so important?  What is its purpose?  And for what are we free?

Humanity is one interconnected social body.  Freedom as a concept, therefore ,is moderated by others like it, such as justice, collective well-being, capacity-building, and others.  The purpose of freedom, like so many other principles, is to facilitate contributions towards the maturation and prosperity of the whole human form, including its every constituent member.  This implies freedom has limits – if it is a means towards prosperity, any freedom that leads to oppression, tyranny, disunity, inequality, or injustice is not proper and cannot be allowed.  Historical examples abound where freedom facilitated oppression.  Freedom is a necessary prerequisite for each individual’s personal investigation of reality and its truth; yet the resulting knowledge must principally be applicable towards human betterment.  Freedom, within the context of oneness, its exercise – and restraint – spring from cooperation and consultation, and not as much from legality and rule of law.

That every individual should enjoy freedom of thought, word, and action is not a promotion of the cult of individualism.  Nor is framing freedom in the context of societal well-being a violation of individual rights.  Transcending the difficulties associated with these extremes, we understand the concept of freedom within the context of oneness.

Do you have thoughts regarding the relationship of freedom and oneness?

Discourse Human Nature

Questioning Fragmentation

The previous post’s mention of various views about human nature, incoherent and fragmented in and of themselves, are also incoherent and fragmented in their application towards different domains of life. One individual, as an example, who claims self-interested notions of human nature when discussing the economic life of humanity would not claim these same notions when considering family life; it would more likely be characterized as altruistic. A certain group might hold the belief of human nature as innately competitive when describing politics, for instance, but would think quite differently regarding their own friendship and community life.

Throughout all of history, human beings have demonstrated the capacity for selfishness and selflessness, for competition and cooperation, for malice and mutualism. In fact, these higher nature qualities have been responsible for most of the greatest accomplishments throughout history. In the midst of our current crisis of civilization, and given the profound reciprocal relationship between society and the individual, we would benefit well from re-examining the assumptions underlying social relationships and systems, and re-conceptulizing human nature, purpose, existence, and capacity. At a fundamental level, understandings of these foundational concepts actually form social reality. Let us be clear. What type of conceptual framework are we seeking to construct? A fragmented view or a coherent vision? What type of society are we aiming to create? One that bolsters our animalistic nature, or one that engenders our higher susceptibilities?

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The Human Body and the Body Politic

We are in disagreement with self-interested conceptions of human nature and competitive social models. These tend to derive from a materialistic reduction of reality. Humankind’s future does not rest in their espousal, regardless of how popular they may seem at present. Systems known to humankind each comprise a possible candidate on which to model social organization. The human body and not the jungle is a more constructive analogy for the organization of our society. The human body analogy equips us to envision a social order that is harmonious, united, and prosperous. Cooperation of the various parts leads to health, and selfishness of any cell or tissue produces disease states. Through the instrumentality of reciprocity and cooperation each member of the body politic contributes and receives mutual comfort and welfare. One member’s affliction or distress will produce affliction and distress in all members and the whole. The body politic experiences happiness and sadness as a single entity. Can my finger but not myself be in pain? Can acute injury to the eye spare the functions of the broader nervous system? The agency of the sympathetic nervous system, like the inter-human sense of sympathetic emotion, leads to interconnectedness in all matters of pain and pleasure, disease and health, disaster and prosperity. Can the part be distressed but the whole at ease? It is our foundational conviction that society should be organized according to principles of reciprocity, cooperation and interconnectedness. Through the arteries of humankind will then flow the spirit that empowers us to carry forward an ever-advancing civilization.

Human Nature Oneness

Oneness as an Ontological Truth

The analogy of the human body to the body of humanity provides important insights to the nature of human society and the relationship between the individual and the collective, as well as into the principle of oneness itself. Yet, the concept of oneness embodies a deeper truth. Ultimately, oneness is a defining characteristic of the entire phenomenal world. Reality is one. Every part of the universe is connected with all other parts; every reality is an essential requisite of other realities; and cooperation and reciprocity – so characteristic of the functioning of the human body, as well as characteristics that the body of humanity desperately needs as it transitions to maturity – are manifestations of the interconnectedness that governs the entire universe.

The intrinsic oneness that characterizes humanity is derived from the underlying oneness of reality itself. It is true of physical phenomena, it is true of the human body, it is true of humanity (though it needs to be expressed in more fuller degrees), all because it is true of reality. This latent oneness of humankind will become manifest when cooperation, mutual aid, and reciprocity characterize all the relationships within our social body.

Thoughts? Please share below.



At this critical moment in the history of humanity’s social evolution, the diverse people’s of the world need a more coherent vision of society that can guide the advancement of civilization.  This need can only be met through the voluntary acceptance of an ever-widening circle of the earth’s diverse peoples of the principle of the oneness of humankind – which entails both transformation of human consciousness and organic changes in societal structures.  On a practical level, this principle defines relationships, between and among individuals, institutions, and communities.

Where do you see examples of relationships characterized by cooperation and reciprocity?

Where are there opportunities to create relationships characterized by cooperation and reciprocity?