The three most important elements to what is the

system of human interaction and benefit, which we call

government, to become more perfect are:
1. The fundamental change of the practice and
concept of education, as well as the structure of
government, the systems of checks and
balances for instance.
2. Removing the present standard and principle of
money, and restoring it to a fully governmental
procedure, relying only on outside sources for
the invention of the card technology needed to
replace credit (debt) or debit (credit) cards as
the primary means of exchange.
3. Wisdom.
Through money the banking institutions and their
owners, club members with expensive taste enslave us and
commit us to enjoy their manipulation; to consume, and be
consumed by the prescribed cultures of their design, their
fashions and ideals. By abolishing the present money
system and replacing it with something else, the people
would be freed from debt slavery, but this is just a cleaning
of the slate.
With the money system restored to government
control, there will be no hiccup to the effect of rioting and
looting. No change in the practices of occupation will occur
until the new offices, of which this document details, come
into being in order to simplify the exchange process.
A good governments interests and profit would be
cultivating and facilitating the potential of primarily human
Life, that of ensuring a real Civilization, and that the people
are employed either by the citizens and the civilized
government itself or by compatible Corporations—
corporations that will not cooperate with a government are
incompatible with a government. Ones that have high
standards of living and food quality would likely be
restricted to a few compatible corporations.
However, it is a known fact, and easily observable,
that people, no matter their class or country, are
conditioned by their culture. This conditioning can form
itself in many ways, each person is different, each person
interprets information differently, but everyone is
conditioned. In the more industrialized nations, culture is
principally consumption-based conditioning. People do not
even recognize their commercials or entertainments as
propaganda, but it is; it is selling what I call mall culture.
After September 11, 2001 president Bush told the
American people to keep spending, to go to the malls, to
consume. This is not out of fear for the economy, but out of
fear of the people becoming interested in what is going
on…
The conditioning of the modern nations is also that of
stupefaction. Thus, the people of the mall culture are
encouraged to be impulsive, without intelligence or
common sense, or dare say wisdom; they are encouraged to
be dumb. Consuming without consideration, and working
industriously without a glance upward, living day to day
without Life, the people of the modern age are conditioned
to sustained slavery.
It is rarely considered, this matter of slavery, and it is
even more rarely considered with regard to today’s
standard of living. Bondage without parole or payroll is the
common understanding, but consider this: if every dollar I
earn goes to consuming things that I have been conditioned
to want, which may only work to further lessen my God
given Life—and its potential—by subduing my vigor, or
fattening my body in a never ending cycle of indulgence
and entertainment, of which I am never truly satisfied, and
by which I am betrayed time and time again, what is the
value of my Life, if not based on the property and trinkets I
possess?
The truth is that if the cycle of modern slavery were
the choice of ever man women and child of the industrial
nations, there would be no slavery to speak of, but a lack of
choice is the reason that this slavery is indeed slavery; and
a most oppressive one in fact, for the people of the world
have never encountered such a style of slavery, and
therefore have no reference; and because of advanced
technology and the sophistication of their property, and
because both technology and property are equal in
magnitude to the propaganda and psychology behind their
conditioning, they feel—and rationalize that—they have no
reason to stand up, complain, or revolt, and they fail to see
the depth of its control. Further, because the people are
ignorantly a part of this cycle of slavery, they are helpless
and even outraged by the sheer notion. To admit that they
are slaves somehow devalues the sum total of their Life,
and forces them to confront their own predicaments
individually; psychologically this is a monumentally
difficult thing to do, and would cause most people great
distress, and is one of the greatest safeguards against
liberation.
Property is not a sign of wealth, or an escape from this
cycle of slavery, contrary to popular opinion, Life is.
Without property (food, clothing, shelter etc.) Life is
impossible, but without Life, the kind of civilization that
We want is impossible. The rich are not those whom
stockpile gargantuan sums of money, and they are not those
whom spend every last dollar on trinkets and property to
fill some void of their character, the rich are those whom
are in control of their own lives. In this sense, in order to
create a true civilization, everyone must be rich somehow.
Only with the rights of food, clothing, shelter,
transportation, and information, along with a cashless,
favor-based system of exchange, will the people ever be
justly rich, only then will the right to Life be fully realized,
and the journey of civilization truly embarked upon.

The way to establish this standard would take a new

entity of government, whose job it is to individually
evaluate the quality of products, labor, and talent. The Just-
Meant Claims Office (or J-MCO) will be that entity. The
job of each working member of this office will be as stated,
to evaluate the quality of products and labor; and they will
be themselves paid by how generously, but also justly they
evaluate.
The system of evaluation will be regionally relative,
that is to say ones production in China cannot be compared
to another in Germany, and that the production within
China will be evaluated relative to the quality of others
within that region. This measure of regional relativism will
ensure that stagnancy of the office, or bureaucracy, will not
occur, and that the local effectiveness of the agency will be
sustainable. Also, the use of electronic data storage will
help in this effort, being that paperwork would be wasteful
of both time and resources (the use of electronics will also
be useful and effective for working with a plastic system of
“currency,” then making use of the internet a viable option
also).
So many great technologies and ideas are based upon
the examples found in nature. If we are to find an
alternative to our monetary system, including taxation,
surely we can look at nature for guidance. Taxes do not
occur in the human body, my cells do not perform work
independent of one another, and the energy they use and
create does not separate from them into me; I am their
aggregate potential, it is not their responsibility to give me
all their energy because I am not separate from them, in
fact it is I who fuel them, not the other way around, and the
benefit of my sustaining them is their sustaining me.
 In this sense, government as the body should take the
labor of its people as its compensation, rather than taxing
them, and the people would then work for the
compensations that the government would then be obliged
to provide to them as rights. Under such an approach, the
people’s acceptance and participation is the first step, like
in the body; life begins at the cellular level, and everything
else falls into place. Further, with the human body as an
example, every individual citizen participating in the world
of civilization would be benefited as greatly as the sum
total of everyone’s collaborative efforts, and the resulting
governments sophistication would be determined by the
active involvement of the people, determining the
sophistication of the benefits received.
With such an approach, taxation would not be the only
practice to become outdated. Money as a tangible object,
and money as a number on a screen would be unnecessary,
much like bartering became unnecessary when money
came into being. Without the need to use percentages for
taxation, and without the need, today, for fiat currency, the
monetary system can become completely electronic, and
because numbers would be unnecessary, the system of
money could be changed to a gradient system of class, or
something else more effective. However, with an infinite
number of possible classes, classism is effectively
eliminated—much like how air, because it is so abundant,
is given no value.
Class would become meaningless, and because
citizenship, not class, would be the most valuable
characteristic of the resulting culture of such a system, even
to the individual, class would be meaningless between
people, no class would have more power or authority over
another that is. More importantly, the drive of the
individual will be as it is today, if not with more incentive
and more energy to contribute, because the compensation
will be so much greater.
This official documentation of the activity and
productivity of the minds ingenuity, to replace monetary
influence, will lead to prosperity unparalleled in history.
If one has a talent, they will receive benefit based on
their documented excellence; in addition, one can receive
benefit from both a talent and an occupation to increase
their prosperity, which would otherwise be less with one or
the other occupation alone.
The more acts of regular productivity, and the greater
complexity and development of that productivity, the more
benefit one acquires.
The so-called bureaucrat will receive benefits based
upon how many people they ensure rightful acquisition of
benefits to; this will ensure that the bureaucracy does not
become a conventional bureaucracy of constant stagnation,
but rather an entity of progression, the incentive of which
being that their livelihood is dependant upon the livelihood
of their subjects.
Plus, this entity will not be controlled with strict
over structures and limitations, the system will be emergent
—but it will be the job of the other aspects of government
to check and balance this emergent office of the Just-Meant
Claims. The conversation of what is a productive
occupation will and must therefore be an open discussion,
and this entity will be the spark for that coming flame.
Each class will have its own interests; being
limitlessly divided by varying interests, an overwhelming
majority will never occur. However, consensus among the
classes will occur, and to ensure that there can be
universally agreed upon decisions made, the people will not
be distinctly divided, nor will that division be ideological as
in the case of Republican or Democrat. Further, the activity
of the wise council to facilitate gatherings and festivals will
ensure the people are more unified.
Because each class and individual interest will be in
competition, the power struggle will be unending and
perfectly balanced. By not being a class based society, the
class of a person means nothing of their power, where the
views of the individual is all that counts, the power struggle
will be free forming as well. High class and low class can
have common interests, and there is no conflict. Only in
theory will the class system divide the interests of the
people, and not the people themselves, for the security of
the system against an oppressive majority.

Having already gone over the actual system of

exchange itself, it must be understood that the evaluation of
ones contribution to civilization or to society, to you or to
me, is thus the first half of exchange because an obligation
is created therefore, that if he has done something for me,
that I should return the favor. This is what may be called
the principle of benefit-to-benefit reciprocation obligation;
in other words, what you give you will receive in return.

I foresee that these bureaucrats would be critics or

enthusiasts of the fields that they oversee. Like journalists,
at higher levels they would issue analysis of the arts and
artists to the public, resulting in the proliferation of those
talents by the talented through the interest of the people,
and through venues, which the artist or musician or
whatever, could display in if they so chose.

The various professions or arts would be considered

occupations (if one so chooses them to be their occupation)
requiring a field agent(s) to “evaluate” its quality (this
bureaucrat would then, by request of the person, go to their
house to have their talent personally observed. After he or
she observes that talent, and assess the persons level of
skill, artistic quality, creativity and cohesion or chaos, and
whatever nuance an enthusiast of music may feel is integral
to the beauty and purpose of art in art). This way, like in
predictable socialism, talent, and I mean uninfluenced,
unconditioned self-expression will be “rewarded,” so to
speak, and facilitated just as one is paid for work and be
facilitated to give of your Self, benefiting others somehow,
depending upon the quality, and being justly benefited for
that experience. [Please note that the criteria are loose and
never influencing.]
 In the same fashion, all other technical and intricate
occupations will be dealt with care and attention or else not
at all; just what is needed to effectively evaluate a person’s
productivity.

They, in one of their many forms, would be like

journalists for artists, musicians, mathematicians, scientists,
physicists, engineers, architects, philosophers, writers,
directors, actors, poets, chefs, and even down right pleasant
people, wouldn’t that be nice… And even the assholes…
even the assholes… astrologers, anything that the mind can
dream of to produce wealth, both of intellect and of
tangible world production, will be given official
documentation in published articles, put up on the internet
and media for interested citizens and people alike (and it
getting there through renown alone) for their enrichment.
(And of course, this will be done primarily on the local
level so as to insure a kind of gravitational field, the further
you are from the best talent geographically, the less he
begins to effect your rating if you are a lesser talent, and so
to do this would make global popularity not infringe upon
the prosperity of a demonstrably less endowed mind or
body.)
Also, in order to further reduce the number of total
bureaucrats; a business would need no more than one to
assess the productivity of a whole business. Fellow workers
can complain to this agent if someone is being lazy; for this
the bureaucrat can select people to help where needed. The
claim will be investigated, and if true, the individual will
receive a reduction in “pay” until their action’s changed.
***

Without money these evaluators could not be bribed.

No one could be bribed. Corruption is virtually eliminated
in such a system, and so is stagnation because the incentive
of restricting new technology is also eliminated with the
elimination of monetary influence. (And even if there is
corruption, if there are workings outside of the law, we
want that corruption to increase the standard of living, to
make the betterment of others the incentive of the common
individual, rather than the opposite. The system makes
further prosperity the result of greed, redirecting the usually
harmful result of ambition towards the benefit of others.
We make such a radical notion possible by giving added
benefit or pay to those bureaucrats who assess the works of
others generously but not too generously—the point is to
bestow justly. Therefore, the benefit of others results in an
equal benefit for the bureaucrat. Creating a symbiotic
relationship between them ensures that both are inclined
towards progress.)

The practice of currency could still be used to

exchange goods, just as the practice of bartering could be
used. Considering the fallibility of electronics, the use of
cash could even be useful when electronics are down, but
would likely be phased out by the convenience of plastic.
When people are not plagued with the inconvenience of
credit cards: interest, debt, and the ability to overspend;
people will be more inclined to use plastic.
Without the banking systems, currency would be
backed by gold, and based upon the standard of gold, any
currency could be recognized worldwide once world
government is implemented. When each piece of paper can
be redeemed in gold, the people would be using it as a form
of bartering. Also, inflation of the money supply would be
limited by the global supply of gold.
When the control of money, and the severity of
monetary consolidation by big corporations and banks no
longer exists, money regulated by government will be a
viable option, and the wealth of nations will be restored to
the rightful hands of the people and the citizens of the
world. Like any system of value, the evaluation of not only
compensation, but also of price would be practiced by the
consumer, and by a governmental agency to establish
standards of decency. And like past systems, this new
alternative would seek fairness, using practicality and
reason.

The movement towards development and distribution

of resources (from the current creation and consolidation
paradigm of monetary influence) will ensure a
fundamentally changed cause and effect with regards to
acquisition and benefit. Under the current system, one is
slowed by the processes of saving, and further slowed by
the processes of inflation, interest, and debt. But without
the money, the basis for funding, and therefore
development, will be the quality of work and prospective
productivity; for if one does a job better, or more than
another, or is probably capable of the prescribed, then they
deserve the benefits of their abilities and determination.
In order to change the character of citizenship, from an
automatically guaranteed birthright, and make it clear that
it comes with responsibility, it will have to be earned:
either by work or some other public contribution.
With the change from valuing notes of credit/debt, to
valuing human labor as a basis for exchange—using the
plastic, electronic card system as its medium and all other
requirements of money—the economy will be founded on a
limitless, and potentially infinite system of value. All goods
being priced, not on the value of its quality, which can not
be measured easily, but on the quality of the work put into
making it, which can be measured, and in practice is
measured monetarily today, will assure that the quality of
the object is equally graded to the work put into it. An
economy based on the infinite potential of humanity means
a civilization with limitless uplift to society; the benefits
are obvious, and the commodity is infinitely renewable, and
is the oldest and truest form of commodity known to
mankind.
The movement towards development and distribution
of resources (from the current creation and consolidation
paradigm of monetary influence) will ensure a
fundamentally changed cause and effect with regards to
acquisition and benefit. Under the current system, one is
slowed by the processes of saving, and further slowed by
the processes of inflation, interest, and debt. But without
the money, the basis for funding, and therefore
development, will be the quality of work and prospective
productivity; for if one does a job better, or more than
another, or is probably capable of the prescribed, then they
deserve the benefits of their abilities and determination.

Cooperative corporations being restricted by

definition, not being considered equal to or comparable to
people and citizens, they will be regulated by a government
of the citizens and people through the wise council.
Humanity will be at the reigns over corporate power, under
the governmental system, and be able to choose what some
corporations produce, depending on how that production is
projected to affect the greater good with for instance cars.
Rather than being at the whim of corporate power,
corporate power will be at the whim of the people, as it
rightly should—much like how it theoretically works today,
but in actual practice does not. Further, the corporate
owners will not be paid more than the individuals of that
corporation, or the value of the corporation; this will ensure
that a corporate class of elites does not occur as it has today
and in the past, and that the corporation’s quality of product
is as high as possible.
Choice being a theme of good government, and
government essentially being a parent corporation over the
firms subject to its fundamental laws, public choice
regarding corporate policies and production makes sense.
This does not apply to small businesses, as their world or
continental effect on the people is relatively insignificant.
However, the regulation of small business will be
accordingly loose compared to the conglomerates:
businesses that go beyond city or state borders.
 Regional projects will be a regions source of overall
prosperity, based off of the principle of benefit-to-benefit
relationship (i.e. that if you do something, which in effect is
for me, I am obliged therefore to do something of equal or
greater value for you), and will determine the standards of
living for the individual. In effect this will determine the
number of people benefiting off of talents and businesses
vs. the number of people benefiting from direct
environmental work.
If there is a lot of work to be done regionally, at first
more people will work on these regional projects, and when
the prosperity therefore increases, perhaps automation will
take over their labor; the people will have more time for
leisure; at this point the region receives benefit for their
automated productivity, leaving the people able to produce
their own sub products, start their own businesses, etc…
allowing their region to become self sufficient and effective
in new ways, perhaps becoming industrialized.
The eventuality is a constant refinement of all
productivity. And without the limitation of monetary
influence, any form of technological progression will be
implemented if it is practical and possible. The eventuality
of this constant progression will be evolution on a new
scale and scope, one on the level of our technological
production—especially regarding computers, A.I., and
artificial consciousness (A.C.).
The economy of the world will no longer influence the
policy and action of the social structure. Our current
structure is a house of cards, and because of this, the
integrity of its influence is self-serving and self
perpetuating, or meaningless, and thus harmful to the
human experience, and in effect to the world as well.

Ultimately the goals of this form of development

would be to facilitate:

1. The eventual elimination of the necessity of the

pursuance of abstract object wealth (for it will be
without wanting) while heightening the standards of
basic-and-up living and therefore productivity.
2. The continuous increase of overall and individual
freedom, while at the same time redefining it to
 incorporate more liberty and duty to each person’s
lives—so as to make them Happy and well lived in
their own way.
3. Gradual progression towards planetary
consciousness (and above) on an individual
(indivisible) basis.
And to encourage the pursuance of truth and depth of
interconnectedness on a personal level through whatever
means: be it through business occupation, drug festivals or
spiritual retreats, the spirit of god, or Life, maybe all of
them indivisibly.

In order to ensure oversight of the federal and state

governments and the public majority, a council of wise
voices will be assembled (much like the judicial branch in
America: an oligarchic group of nine people will be
discriminately elected and selected) to advise in
governments construction of legal offices, the peoples
educational system, and the overall insurance of wisdom in
the public mindset—through counsel.
The council of the wise is also in public view and not
protected by civil law, therefore they have an incentive to
keep away from corruption (which does not mean cultural
infraction—in other words, eccentricity must be allowed,
but not endorsed), if the J-M.C.O. is ineffective, and the
reason is found to be the council, the people could revolt
and depose them all.
The council of the wise will ensure that the
community is truly a community, that the people are not
alienated from one another; and they will have communal
council festivals—perhaps every season, but at the councils
discretion—to ask them questions of thought provoking
nature (much like the speeches of Jiddu Krishnamurti) and
make a festivity comparable to holidays in the east.
Education is to be a government-independent, self-
sustaining organ of the world body. This means that
government has no influence over what is taught in school;
the council of the wise is to oversee, and be the
governmental connection to, as this council is above the
power government institutions, meaning that government
must submit to the requests of the wise—regarding
educational and communal facility production, and
instruction. To reiterate: government, as directed by the
council, implements school building and communal facility
construction, and so there is actual communal facilitation
that’s worth anything, and would be endorsed by the
people, in other words such buildings would need the
peoples consent to actualize. If the government resists, the
council would alert the people, and if the people favor their
plea, the people would be then responsible to force the
representatives into the requested action.
In order for the many to become their own
philosophers, the education system must instill the love of
understanding, and the desire for knowledge; this will
result in a more capable individual, a more conscious, and a
more efficient society; this can be done through early
education—and a paradigm shift in the educational system
itself, which I will describe later.

The other, more important occupation of the Wise

council would be their oversight of the Just-Meant Claims
Bureau. If the department becomes too liberal, trying to
increase its own overall benefit, then the council would
have the responsibility to correct this injustice. (This would
be a basic and easy safeguard against inanity and
mediocrity in society, ensuring a more intelligent and
sophisticated average person.)
 Improvements or modifications of this organization
can be made by public vote, through provisions in the
constitution of the federal government.

The council of the wise is also in public view and not

protected by civil law, therefore they have an incentive to
keep away from corruption (which does not mean cultural
infraction—in other words, eccentricity must be allowed,
but not endorsed), if the J-M.C.O. is ineffective, and the
reason is found to be the council, the people could revolt
and depose them all without legal infraction.
The council of the wise will ensure that the
community is truly a community, that the people are not
alienated from one another; and they will have communal
council festivals—perhaps every season, but at the councils
discretion—to ask them questions of thought provoking
nature (much like the speeches of Jiddu Krishnamurti) and
make a festivity comparable to holidays in the east.
 Education is always the most integral aspect of a
civilization, and to humanities progression. Therefore it is
necessary to inquire about education, as to the purpose,
function, and style, not of today’s form, but that of the form
most fitting to cultivate the potential of humanity. Without
preconceived notions, which are culturally and historically
contrived and derived, it would be wise to conceptualize a
new, more perfect system, untainted by the immaturity and
irresponsibility of the modern paradigm. Education, as it is,
was founded out of ignorance of the workings of the brain,
and without consideration for the mind of a child.
The present education approach is founded out of
doctrine and principles, designed for people or adults, and
not for children. The idea of education designed for the
child mind is not the accepted or public model, if one
exists. The brain of a young child (between three to
adolescence) is like a sponge, it soaks up information
effortlessly, and has a great potential for learning in
general. As stated, this fact is not considered by the
education system of today. Nor is the smartness of a child
relative to a teacher; they are therefore treated as dim on an
intellectual basis—that is to say they are not respected
intellectually, and are therefore not deemed ready for
information at the razors edge of discovery; teachers and
the education system itself are skeptical of their students
ability to understand, when in truth there is no greater mind
than a child’s.
If the most powerful information were entrusted to the
young, if each child were, by the end of their schooling, at
the razors edge of knowledge, the world would be alight
with genius, and a new renaissance would emerge. Such a
happening is possible, but only when to educate means to
cultivate the brain, the mind, and the conscious state, and to
do so irrespective of preconceived notions of the child;
their deceptive immaturity hides the greatest potential for
genius, their playfulness must be overlooked—yet
cultivated—and the child must be respected and well
informed, regardless of precepts that a young one is
somehow incapable of assimilating the information—for
they are far more than capable.
There are definite principles of memory consolidation,
which, if applied to education, in various particular ways,
could improve the young students ability to learn. First, it
must be understood that the objective is not to force the
children to memorize, take a test, and then forget about the
information, but rather to learn, to understand the
information presented to them: critical thinking, interaction,
discourse and debate, all are integral to this process of
consolidation. Also, the limitation of a timeline, put upon
both the teacher and the student, must be removed, thus
removing all cause for anxiety on the teachers part,
consequentially improving the atmosphere of the class, and
opening the stage for interaction. Obviously the school year
would have an end, but this end point would not be like a
goal line, by which the teachers must then race to the
finish.
Changing the education paradigm begins with
changing the time schedule of the teachers. For instance:
One teacher will spend the day with a group of young; the
hours will be the regular high school duration, but broken
up by numerous recesses and group activity.
Five teachers would educate five generations, one per
day (i.e. gen. a. on Monday by teacher a, gen. b. on
Tuesday by teacher a, gen. c. on Wednesday by teacher a,
and etc.; further, teacher b would teach gen. a. on Tuesday;
teacher c would teach gen. a. on Wednesday, and so on,
enabling a single handful of people to handle what would
otherwise take many). The teachers would thus be
educating the same set of students in the cohort style, so the
teacher and students are able to better interact, and so more
effective methods of instilling information would likely
emerge through familiarity.
Further, the use of curriculum would be eliminated, if
not made into a loose, loose guideline, or say used at the
teacher’s discretion.
The method of education will be left up to the
teachers, who ideally are intellectual and not merely
academic or book brained. By allowing the teachers the
freedom of developing their own method of education,
under the precepts of cultivation, the vacuum of method
would act as a catalyst for improvement. Also, the
collaborative transmission of ideas would be porous, and
teachers could then adopt the emergent methods that prove
to be most effective.
 Intercommunication between teachers would be
another way to improve the system. If the teachers
interrelated their subjects, each day reminding their
students of the past lessons of the week, their potential for
consolidating memory, and getting the students to
understand, would be enhanced by far. By relating one
subject to another, the students are also prepared for their
future education, and given an appreciation of the
interconnectedness of their world.
Another aspect of the paradigm, which must change, is
homework. First and for most, I do this on behalf of the
pupil; it is not my concern as to whether the teacher
believes homework is a necessary tool in teaching, and if
they do they may. When developing a structure, one must
keep the feelings and tranquility of those that that structure
is indented to effect in some way, in mind and at heart.
Therefore, I pander to the youth with this measure, and not
to the pre-programmed thoughts of the aged. And in my
opinion, this is for the better, as homework in such a
system as this one, is unnecessary and an antiquated
concept.
 Under this system, the children will spend enough
time really learning to make homework unnecessary. The
technique of reminding the students of past material, day by
day, will negate the necessity of homework, as homework’s
proposed function is to keep the information fresh in the
mind after the class has ended.
Instead of homework the students will write journal
logs, giving their impressions of what they are learning,
what their conclusions are, and how they interpret the
material. This will further the ability of the teacher to
evaluate students and assess their progress. This would also
replace the necessity of tests, requiring it be done once a
week as a minimum, and once a day as a maximum—
leaving the definition of test up to the teacher.
Another idea, which I believe could greatly benefit
this approach, would be to include child psychology,
specifically with regards to the young children, not for the
purposes of psychological evaluation or therapy, but to help
the teacher be capable of explaining information, and in
such a way that the young ones will be able to understand.
Therefore, either to hire child psychologists for this
purpose, or teachers who have also been well trained in this
subject would be the solution.
Further, to break the mold of the education paradigm
with regards to food and health, the hiring of chefs, or
people well trained in culinary arts would be greatly
beneficial. With better nutrition-based food, the student’s
brains and body will be cultivated. To expand upon this
idea, the chefs could then teach the children culinary art, as
the recess to eat, like all recesses, will be up to an hour. In
order to ensure the freshness and quality of the food they
eat, food gardens would be grown on the school grounds,
and tended by the children themselves, as well as paid
gardeners.
In order to make education as an occupation more
desirable, the pay of teachers will be that of modern day
surgeons, and the pay of all other school jobs will be the
same as the teachers: chefs, child psychologists, and
administration. This, being a just compensation I believe,
would further reduce the overall anxiety of the school, and
thus increase the overall potential learning of the students.
 However, such high pay would be more reasonable
under a different monetary system—such as the one
proposed in the previous chapter. The reason being that the
people would otherwise bear the brunt of such a pay
increase, whereas if there were no taxation, there would be
no reason not to. Further, the current wage of teachers is an
injustice to the true value of their profession—however
diluted it has become.
All of this, including certain classical education
practices such as a variety of languages, perhaps to be
taught by teachers who are proficient in other subjects, to
then teach the students that subject in their foreign
language—in order to further increase the intelligence of
the student, and capacity of the brain—would be beneficial
to the process. Also, to have philosophy as a subject at the
sixth grade, and to increase the number of days therefore to
six, would be equally beneficial, if not more, to the desired
outcome of the eradication of the devastating false love that
exists today, and the cultivation of selfless love.
The correlation between intelligence, wisdom, and love, are
thus brought to the forefront of education, and the process
of civilization itself, inexorably changed forever.

I would envision a philosophy class (and therefore a

sixth teacher, and a sixth day), introduced at the sixth
grade, as being an invaluable means of solidifying the love
for knowledge. Philosophy classes would consist of the
writings of ancient philosophers, both read to and by the
children, as well as the use of video (I would encourage the
use of video, only in the case of necessity, as in the case of
certain interviews where the speaker says something unique
to that interview). A select few, mostly eastern,
philosophers will be used to start. But as the class
continues, the variety and number of voices will expand
into the ancient western philosophy, and then into the more
modern philosophy (which is more often too complex, too
nuance for a simple mind). All the time these children
would be encouraged to filter, and discern for themselves,
as philosophy encourages.
The progressive regression of the teacher to a facilitator
would also eventuate to the collage level, where librarians
would assist in finding information or utilizing search
engines. And the college would be slowly turned into a
library: a storehouse of information, unlimited and
uncensored, and easily accessible. (I believe that if we
really wanted to invest in education, and if we really
wanted to see a new renaissance, we would turn our mall
facilities into libraries and call them colleges—infusing the
library with outlets for entertainment and social interaction.
Keep the malls essence, both physically and in spirit, and
change the libraries dull, meek concept; combine them,
infuse the mall’s fun with the library’s educational value,
and replace the college with this idea.
Social gatherings are important, and this mall-library
would ensure a venue for boundless expression and
learning in the still-young adult.) The “collage” would not
be free, a citizen would have to expend some of their
prosperity in order to attend, but sacrifice is just when
expansive learning is the result.
 The point of such a system is to immerse ones self into
the fields which they desire, the proof of their education
being tested when they apply for the job which they desire
—eliminating the concept of degrees by replacing them
with more practical and effective means of qualification.
The idea of this system is to have the mind of a
student in a constant state of expansion or learning, while
in the classroom and out. Especially in the young brain this
is necessary, because the neural connections are much
faster developed in youth, and this will affect the adult later
in life. The more you learn at youth, the easier it is to learn
and discern in adulthood.
It is my position that the use of bilingual teachers
would help in the cultivation of highly developed wiring in
the brain. The teacher would teach the children his or her
primary language, and after they prove proficient in it, the
teacher would then educate them in another subject, in that
language. For instance, a Spanish teacher teaches the
students Spanish, and then when they are good enough at
speaking Spanish, he teaches them history in the Spanish
language. (At the high school level, books of whatever
language would be available for the students to read. In
college the students would have the same opportunity, but
because ideally they are citizens, and working for their
education at that time, they would be able to travel to the
country of their preference because transportation is a right.
And so, I would envision that the college students would be
the primary users of intercontinental travel by plane or
whatever is used for that purpose at that time.)
Yet another aspect of quality education, and the
cultivation of the worlds youth, is diet. Dietary chefs will
be paid the equivalent of the teachers, to feed the young
ones the best possible nutrient rich foods, regardless of
location (as each school will have its own garden, whether
it is on the roof or elsewhere on the premises); this, along
with classes in food and diet, by the cafeteria chefs, will
help to prevent the dietary problems that exist presently.

From the Buddha: “In the sky there is no distinction

between east and west; people create distinctions in their
own minds and then believe them to be true.”
 And so the person is responsible for their own
prosperity, and the people for the prosperity and
productivity of their region; the government then acts as a
beneficiary of that gross product, and because of the
principle of benefit-to-benefit relationship, the government
is obligated to reciprocate wealth to that region.
The benefits that government gives for citizenship are
called rights. The rights to food, clothing, shelter,
transportation and information are inherent in this system.
Because the act of occupation is a benefit to society in
general, the government acts as a proxy to reciprocate that
benefit—irrespective of purchase and exchange;
governments only other obligation regarding purchases is
to provide the gradient card.
On the higher, aggregate level of the states or regions,
the relationship is similar to the exchange between two
citizens: a nations overall productivity determines its
returns, as per request from the overall government, and the
overall government will allocate the resources, foodstuffs,
or goods that an other state produces to other states around
the globe—acting as a primary holder for the continents
themselves. Also, the states can directly transfer goods to
each other, essentially bartering—which is the easiest, and
most actual way of exchanging goods between such
entities. The other color of this system is that even if states
were solely exchanging amongst themselves, the head
government would still be, by request, obliged to
reciprocate services or goods, because the continuity of the
system is a service to the overall government, and therefore
obliges its return of the favor.
Rights (including food, clothing, shelter,
transportation, and information, or education—as well as
those already proposed in the American constitution, and
any others that may come in the future) are the only things,
which the government should grant to its public citizens, let
the rest be Commerce between the individuals themselves,
based upon the system of grading through assessment. The
eventuality will be free enterprise and just laws.
We are all equal ultimately, because we have a body,
and are conscious, so we should all be given the same
chance; it is our personal productivity and natural ability
which will set us apart; this is a just and right thing, and an
idea which is held today, but mangled by the faulty system
which we live under—a twisted system because teachers
are paid minimal wages while athletes are rich. Class-ism is
right and just, but only when each person’s “wage” is given
its just value. A system, absent money and given wisdom,
will ensure this justice.
The Person has the choice to start the communal
benefit relationship; therefore it is the People’s choice to
become a citizen of the World, and their choice also has the
capacity to end that relationship by an in-person submission
of divorce to the Just-Meant Claims Bureau.
This is something which government, as a system,
rarely deals in; people would actually have the choice, at
the end of their education (which they can choose to exit at
any time, and which is independent of federal regulation
through the wise council), to become a citizen or not; never
has such a freedom been proposed in history. If they chose
not to accept citizenship, they would be able to live with
someone who is a citizen, or live outside of the civilization.
Further, one can accept or deny citizenship at any time in
their life.
 In order to fully grasp the immense responsibility of
choice, and the vitality of freedom, requires that a people or
person is intelligent, conscious, and attentive to the matters
that they face. On an individual or social level, prudence is
essential considering the implications that a single action
can have on the world; always multiply them by seven
billion. Therefore, with freedom and choice, with such
great power comes great responsibility.
Assisted by the new money system, education system,
and the Wise Council, the people of the world would be
more than able to respond to the various forms of adversity
that are inevitable in world affairs.

Once government has changed its character, and the

character of humanity is accordingly returned to a position
of freedom and choice, and the conditioning of expression
is effectively dissolved in society, the future character of
humanity will be as it has never been, perhaps as it aught to
be. To fully possess freedom and choice, however, means
that one must be as intelligent, conscious, and well
informed as possible. Freedom is like the harmony of a
body, constantly bombarded by everything within and
outside; the body is consumed by the bacteria inside, and is
constantly in activity with the body’s white blood cells that
destroy them, and the climate outside the body, as well as
other animal threats influence the bodies equilibrium;
freedom is turbulent, always in a state of flux, and the
people in a free world must therefore be constantly
attentive to the sustenance of their freedom. The
correlations between the body and the matters of
democracy must be recognized in order to understand the
necessity of responsibility involved in relationship to
citizenship.
With a well-educated public acting as the lifeblood of
civilization, the possibility for progress is duly assured, and
the potential for economic expansion is likewise. With this
understanding, wise council will only safeguard the
dynamics of human and global development, and guide its
impetus into prudent directions, as well as assure that it
does not become obsessed or blinded by its objectives.
Being intelligent means being informed, being smart
means and having an open and flexible mind; being open to
having fun, while still having the ability to take things
seriously when needed. There is such a thing as being too
serious, and mankind should be cautious not to cross that
line and lose sight of its own absurdity. Being wise means
having a great understanding of balance, and how to keep
balance—another reason why wise council is necessary in
the years to come.
Unbound by the profit motive of today, which requires
designed obsolescence; the technology of the future will be
the highest quality possible, as the benefit to humanity
would be the new profit motive. Such motivation would
also ensure that better technology is always in production,
or that the highest quality is the objective, not necessarily
sales, consumption or even the production of whatever
goods themselves.
Living in such a system would be akin to living in
some kind of an awesome videogame, where you can travel
the world, work is virtually anything that benefits another
person, and accordingly Life is stress free. The possibilities
of the whole world are at the hands of any individual. By
shrinking up the world in this way, we are developing the
minds and connections of mankind to itself.
With regards to the development of an area, the
density of an areas previous development and population
would determine the industrial purpose, and therefore the
production or refinement of that area. Cities will continue
to be cities, and develop in a manor conducive to comfort
and efficiency and progress. Also, the geographical and
agricultural yield would determine the development of a
rural area. Farms will continue to be farms, but whole
regions of the world could be turned agricultural in order to
provide resources. The principal government to would then
help allocate those resources to the subsidiary constituents:
the continental federations and the states thereof.
Agricultural regions need less developmental
construction than do urban—explicitly for housing and
mass-transportation. The necessity for agricultural and
cultural development of such regions is obvious, and the
necessity for the wiser and more effective use of such
resources is inherent to the global standardization of quality
living and health. Therefore, the process of agrarian
development will begin with evaluation of the region;
designs will be blueprinted by the farmers themselves,
based off of the foresaid bureaucratic evaluation process, so
as to maximize their area of production (if need be), while
limiting public distress. The quality of plants will
determine the basis for benefits; if the farmers are to blame
for low yield, they would therefore have a cause to
improve; if it is the region to blame, then no matter how
much attention is paid, improvement will be insubstantial if
at all, and the farmer will switch occupational focus
naturally, to compensate.
Urban development, to start, will consist of a constant
relationship of deconstruction and construction. Dilapidated
and dated structures should be deconstructed, destroyed and
replaced by newer, more grand and efficient ones (creating
a constant flow of jobs and therefore benefit. Further, I
would suggest that the people who erect the first, most
progressive structure of the new age should have the choice
of living in It as their prize.).
And thus it should be with overall regions; the more
an area produces, the more that area will thrive, via
resources (i.e. the more resources going out, the more
resources coming in, that simple). However, in order to
ensure a safeguard against such low standards of living as
today’s, for nations of lesser productivity, first the regions
possible productivity should be evaluated—for if the
people have no choice in their idleness, then it is not their
fault, and therefore should neither be punished nor
benefited by misfortune; the solution to such matters,
because they would be so particular, should be therefore
determined as they occur. The possibility of this happening
is relatively slim (permanent desertification is rather rare,
but it does happen, and should therefore be accounted for.
By the request of the people, the government would step in;
the people would then be relocated, and scientists,
geologists, and agrarians would then manage the restoration
of that region) because the planet is so abundant and fertile;
even if a people’s job was to plant trees, or just make sure
no one destroyed trees/rare animals in their region, they
would be able to receive moderate benefit if they were
successful.
 Transportation will be an integral aspect of the more
than likely fast passed world of the future, and being that
all of it must become both public, and electronic or
hydrogen powered, will surely place us in difficulty.
However, these modifications must be made if we are to
have a fast paced metropolis. Further, the fact that oil
resources are limited, and electric or hydrogen power isn’t,
makes the case indisputable.
The increased use and further development of the
already existing train systems would be a great benefit to
the public. The way to correctly enhance the train system is
to increase the overall sprawl and network of the railways.
Development of this sort would surely decrease the
necessity of cargo trucks, and would consequentially
reduce the threat of severe automobile accidents—even as
rare as it is already.
Another aspect of transportation is to educate people
on what the appropriate distance is for utilizing
transportation versus walking or riding a bike.
Until the technology is practical and possible with
little effort, the use of intercontinental railway or bridge
transit will not be attempted. Until air transit is made
antiquated, its use will continue, as well as its development.
The structure of this world government would be a
system of united States: numerous nation-state structures
working in simultaneous interaction on both continental
and other intercontinental, or nation-state levels. All states
will be sovereign in that the people of those states are in
control of their state through representation, complete
freedom of information, and because the federal, or global
government cannot force or coerce states into action or
idleness.
In the beginnings of this establishment, the idea is to
leave regions ostensibly unchanged on the face, but
essentially improved by the programs principle of
operation: striving for peaceful order and loose public
facilitation—while both continental and global federations
act in self-similar fashion to the states themselves, the
purpose being global and intercontinental facilitation for
the states themselves, which thus must therefore act over
the continental and intercontinental states themselves.
 These intercontinental states will then exchange gross
products between each other, while they develop their own
territory to suit their individual states needs; this process
will be enacted by state sponsored projects: the
development of agriculture for rural regions, and
metropolitan development for urban regions.
Development will determine purpose, and density of
population determines development. However the third
factor of a states systemic structure is the culture affecting
the color of laws and individual constitutions. Each state
will elect their own laws; state laws cannot be interfered
with by the central government, unless they infringe the
overall order, or endanger the overall health of the world.
Whole regions of continents will be structured
similarly to the states of American government. Each
state’s apportionment will be determined by geological,
agricultural, and cultural status— such measures will be
done in the pursuit of the people’s peaceful and swift
acquiescence of the program.
The government will be structured similar to the
American form, the unique and various cultures of these
regions will be kept, and their expression encouraged. The
beauty of a culture’s unique expressions of creativity will
be cultivated but not forced; doing so will ensure diversity
while opening the possibility for evolution.
Each region will then structure their individual state
government to fit their particular development, and to
further dissect or apportion their state territory into smaller
segments of county or city-like design, which will be
governed by mayoral representation.

Each continent will have its own centralized

governmental entity made up of the following: the elected
official of each of the states, and one selected member, of
the nine, of each state’s wise council. These centralized
entities will then aggregate once again, forming a wise
council of seven, and a congress of state officials at the
federal level.
All government activity, from the highest levels of the
system, will be supervised by the various levels (county,
state, interstate or continental, and intercontinental or
federal) of the council of the wise, the various levels, when
combined form the society of the wise, or the wise society.
In this structure too, a president will be. But the role
of the so called president will be restricted to—
spokesperson—of a continent, someone objectively
observing over the affairs of the whole continent and its
people, and who will committee with the other seven
continents’ presidents, and who will also give his opinion
from time to time on the general media; this role requires
virtually no educational background, and has virtually no
legal requirements—literally anyone can be elected
president (the idea being that the people elect a good,
observationalist to hold this office).
Each state official’s job will be to enforce the
necessities of the citizenry through projection, and to
intercommunicate with other statesmen to ensure
appropriate distribution of state-to-state, or state-to-central
resources.
Centralized resources will then be allocated to
whichever projects are interstate, or further centralized to
the global union for worldwide projects. The central wise
council (who will be informed by the professional
community) selects worldwide projects, and do so based
upon the overall resources of the planet.
The beginning of this will not go for international
goals immediately, but will help as an interstate distributor
of resources, and will further solve the education dilemma,
especially with regards to the professorial teachers that
wouldn’t want to teach young children. If the notion that
this is a world changing process is understood, it needs to
be carried on like this is how it has always been, for the
children of the future if for nothing else, for if they know
nothing else, they will act as the foundation for the worlds
future.
I cannot stress this enough, that the [proposed] federal
government does not own, or otherwise control the whole
world. All continental and central government action is
done by state vote; no one person or group rules the world
as it were, and the size of states will not determine their
power. No state will have more influence in central
government than another, and no continental state will have
more influence than another, and the principle government
or federal government will not have dictatorial powers over
any or all states or subsidiary federations. Government is a
facilitator to the impetus of mankind, not an overruling
power whose place is above mankind, for ultimately
mankind is the essence, the soul of its government, not the
other way around.